ummtaalib

The Feminist Movement and the Muslim Woman Maryam Jameelah THE FEMINIST MOVEMENT AND THE MUSLIM WOMAN by Maryam Jameelah.pdf

Ḥadīth regarding al-Ḥajar ‘l-Aswad The black stone (al-Ḥajar ‘l-Aswad) has many virtues, one of them is the ability to clear your sins (by Allāh’s leave) when you kiss or touch it, Imām al-Tirmidhī has related in his Jāmi‘ (877): حدثنا قتيبة حدثنا جرير عن عطاء بن السائب عن سعيد بن جبير عن ابن عباس قال قال رسول الله صلى الله عليه وسلم نزل الحجر الأسود من الجنة وهو أشد بياضا من اللبن فسودته خطايا بني آدم قال وفي الباب عن عبد الله بن عمرو وأبي هريرة قال أبو عيسى حديث ابن عباس حديث حسن صحيح (Imām al-Tirmidhī says) Qutaybah related to us, who said Jarīr narrated to us from ‘Atā’ ibn al-Sā’ib from Sa‘īd ibn Jubayr from Ibn ‘Abbās who said: Rasūlullāh ﷺ said: “The black stone descended from paradise and was (originally) whiter than milk while the sins of the sons of Ādam turned it black.” Imām al-Tirmidhī comments: “There is another ḥadīth from ‘Abdullāh ibn ‘Amr and Abū Hurayrah concerning this chapter, and the ḥadīth of Ibn ‘Abbās is a ḥasan ṣaḥīḥ ḥadīth.” Mullā ‘Alī al-Qārī comments on the words “sons of Ādam turned it black” to mean: أي صارت ذنوب بني آدم الذين يمسحون الحجر سيا لسواده Meaning: “The sins of the sons of Ādam made it turn black due to touching the (black) stone.” Mirqāt ‘l-Mafātīḥ (9/45) Ḥāfiẓ Ibn Ḥajar al-‘Asqalānī points out in his Fatḥ ‘l-Bārī sharḥ Ṣaḥīḥ ‘l-Bukhārī (3/462): ومنها حديث ابن عباس مرفوعا : نزل الحجر الأسود من الجنة وهو أشد بياضا من اللبن ، فسودته خطايا بني آدم . أخرجه الترمذي وصححه ، وفيه عطاء بن السائب وهو صدوق لكنه اختلط ، وجرير ممن سمع منه بعد اختلاطه ، لكن له طريق أخرى في صحيح ابن خزيمة فيقوى بها ، وقد رواه النسائي من طريق حماد بن سلمة ، عن عطاء مختصرا ، ولفظه الحجر الأسود من الجنة وحماد ممن سمع من عطاء قبل الاختلاط ، “From those narrations is the ḥadīth of Ibn ‘Abbās marfū‘an (raised back to the Prophet): ‘The black stone descended from paradise and was (originally) whiter than milk while the sins of the sons of Ādam turned it black.’ Imām al-Tirmidhī narrated it and authenticated it. In it [the isnād] is ‘Aṭā’ ibn ‘l-Sā’ib, he is trustworthy but he suffered from ikhthilāṭ [mixing up narrations in the latter stage of his life], and Jarīr was from those who heard from him after his ikhthilāṭ [meaning there is weakness]. However, there is another route for this as narrated in Ṣaḥīḥ Ibn Khuzaymah [2557] that gives it strength. Whilst al-Nasā’ī [3801] narrated a shorter version from Ḥammād ibn Salamah from ‘Aṭā’ with the wording (only) being: ‘The black stone descended from paradise.’ Ḥammād was from those who heard ‘Aṭā’ before he (‘Aṭā’) suffered from ikhthilāṭ [meaning the narrations of Ḥammād from ‘Aṭā’ are sound].” It is worth noting that the words of the narration in Jāmi‘ al-Tirmidhī: “The black stone was (originally) whiter than milk while the sins of the sons of Ādam turned it black”, without the wording that it ‘descended from heaven’, has also been narrated via Ḥammād from ‘Aṭā’ as mentioned in the Mu‘jam ‘l-Kabīr of al-Ṭabarānī (1215) with the wording being ‘whiter than ice’ instead of ‘milk’: حَدَّثَنَا بِشْرُ بْنُ مُوسَى ، ثنا يَحْيَى بْنُ إِسْحَاقَ السَّيْلَحِينِيُّ ، ثنا حَمَّادُ بْنُ سَلَمَةَ ، عَنْ عَطَاءِ بْنِ السَّائِبِ ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ ، عَنِ ابْنِ عَبَّاسٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” كَانَ الْحَجَرُ الأَسْوَدُ أَشَدَّ بَيَاضًا مِنَ الثَّلْجِ حَتَّى سَوَّدَتْهُ خَطَايَا بَنِي آدَمَ “ Imām Ḍiyā’ ‘l-Dīn al-Maqdisī incorporated this ḥadīth in his book: al-Aḥādīth ‘l-Mukhtārah (3614) where he strived to compile only authentic narrations. Some objectors to this virtue utilise a narration in Ṣaḥīḥ ‘l-Bukhārī (1520) from ‘Umar ibn ‘l-Khaṭṭāb that he came close to al-Ḥajar ‘l-Aswad and kissed it, and that he then said: إني أعلم أنك حجر لا تضر ولا تنفع ولولا أني رأيت النبي صلى الله عليه وسلم يقبلك ما قبلتك “No doubt, I know that you are [only] a stone, you cannot cause harm nor can you benefit. Had I not seen the Prophet ﷺ kissing you, I would not have kissed you.” Commenting on this narration Ḥāfiẓ Ibn Ḥajar says in short: قوله : ( لا تضر ولا تنفع ) أي إلا بإذن الله “‘Umar’s saying ‘you cannot cause harm nor can you benefit’, meaning: ‘except by the leave of Allāh.” (Ibid). Meaning that whatever Alāh ﷻ wills, He can do. And Allāh ﷻ knows best. —————— Compiled by Abu Humayd Source

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Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Seven Kindness to Neighbors: ‘Isa bin ‘Umailah (rahimahullah) narrates from a person who had seen Hazrat Abu Zar (radhiyallahu ‘anhu) that whenever Hazrat Abu Zar (radhiyallahu ‘anhu) would milk his goats, he would first give his neighbors and guests the milk to drink and would only himself drink thereafter. (Siyar A‘laam min Nubalaa’ 3/399) The Seven Instructions of Rasulullah (sallallahu ‘alaihi wasallam): Hazrat Abu Zar (radhiyallahu ‘anhu) narrates the following: My beloved friend, Rasulullah (sallallahu ‘alaihi wasallam), instructed me to do the following seven things: 1. To love the poor and remain close to them. 2. To look at those who are lower than me (in possessing the wealth of the world) and not to look at those who are higher than me. 3. He instructed me to join family ties, even if they have turned their backs on me. 4. He instructed me to never ask anyone for anything. 5. He instructed me to speak the truth, even though it may be bitter. 6. He instructed me to not allow any person’s rebuke to prevent me from fulfilling the order of Allah Ta‘ala. 7. He instructed me to recite لا حول ولا قوة إلا بالله in abundance as these words are from beneath the treasure of the throne (of Allah Ta‘ala). (Majma‘uz Zawaa’id #17907) Source: Whatisislam.co.za

ADOPTION OF A CHILD IN ISLAM Q: “In the secular legal system, adoption of a child by couples is lawful as we all know. Please elucidate the position of Shariah in this regard. How far such an adoption is permissible in Islam, and if so, what are the rights and obligations of the parties involved in such a situation?” A: Adoption of a child has no legal effect in Shariah. One can adopt a child for his emotional and psychological satisfaction. He can treat him as his own son in the matters of love, affection and general behavior. Adoption of a child to provide shelter to him is a virtuous deed which carries much reward in the Hereafter. But so far as the legal aspects are concerned, adoption has no consequence. The child should not be attributed except to the natural father, and not to the one who has adopted him. Even in the matter of hijab adoption has no effect whatsoever. If a male child is adopted by a woman, she will observe hijab from him after he reaches the age of puberty, unless she is related to him in a prohibited degree. An adopted child can marry a daughter of his adoptive parents, because she is not his real sister. In short, adoption does not create a new legal relationship which did not exist before. All these rules are inferred from the principle laid down by the Holy Qur’an in this respect. The people in jahiliyyah used to treat an adopted child as the real one in all respects. The Holy Qur’an condemned this practice and the following verses were revealed: وما جعل أدعیاءکم أبناءکم ذ لکم قولکم بافواھکم واللہ یقو ل الحق وھو یھدی السبیل ادعوھم لا باءھم ھو أقسط عنداللہ “And Allah did not make your adopted children your sons. That is only your words coming out from your tongues. And Allah says the truth and He guides you to the right path. Call them with reference to their (real) fathers. It is more just in the sight of Allah.” (Surah 33:V4) However, it should be remembered that although an adopted child cannot inherit from his adoptive father, but it is permissible, rather advisable, for him that he, in his lifetime, makes a will in favour of his adopted son. Through such a will he can bequeath upto one third of his property to his adopted child who cannot otherwise share his inheritance.[1] [1] Such a bequest to a non-heir is known as WASIYAH and must not exceed one-thirds of the estate after payment of debts. Mufti Taqi Uthmani

Why Am I Here? | Understanding the Purpose of Life By Hadhrat Moulana AbdulHamid Is`haq Saheb (Daamat Barakaatuhum) If a person takes admission into a Darul Uloom, his objective is to study and complete the course. If he is sincere, his prime object is to study. However, he will have to also fulfil the necessities of life – such as eating, drinking, sleeping, doing his laundry and so forth. All these are not the purpose of his time in the Darul Uloom, but they will have to be done to fulfil the main purpose. Of course, if the person does not attend the classes and does not work towards completing the course, then even if the food and the facilities are the best, the objective will not be fulfilled. …A person is traveling from Johannesburg to Durban because he has to attend a funeral – which will be taking place at a certain time. The objective is to reach Durban to attend the Janaza Salaah. However, enroute, the person will stop for Salaah, to eat, to fill up petrol, etc. Despite these stops, he keeps in mind that he has to reach Durban in time. He is traveling with a purpose in mind and to fulfil that purpose. Similarly, we have come into this world and there is a great purpose to life. …Do we ask ourselves: Why am I here? What am I here for? …A person has passed thirty, forty, fifty years and perhaps even more, of his life, but has no idea as to what his purpose is and makes no attempt to even find out. …If a person has a GPS, but he does not enter in his destination, he will drive around without direction, without purpose. His petrol gets finished and he fills more petrol; his tyre pressure is less and he fills it up. Why? ...Whilst there should be a purpose, he is driving along with no destination in mind. So our purpose, here, in this world needs to be identified and defined. We did not come into the world on our accord. We did not request to come here. Furthermore, whoever comes into this world, cannot leave on his own accord. If a person wants to stay longer or he wants to leave early, he cannot. It will only be when Allah Ta’ala decrees. Many people try to commit suicide but do not succeed. Maut (death) only comes on its appointed time. …In Islam, suicide is Haraam (forbidden) because we do not own this body. Allah Ta’ala is the Owner. We are the creation of Allah Ta’ala and belong to Allah Ta’ala. The decision of life and death is from Allah Ta’ala. It is not for any person to decide for himself. When our coming into this world is not in our control, and our going is not in our control, then this proves that our purpose is also not for us to define. He who has sent us and He who is going to call us back has defined our purpose. To understand this better, let us take an example: We employ someone to work for us, and from amongst his duties, he has to wash the cars once a week. From our side, we provide the water, buckets, soap, sponges, polish, tyre cleaners and whatever else is required for the car – for the outside and inside cleaning. The instruction is that the cars are to be washed and cleaned. Instead of following through with the instruction, the employee brings his own car and he washes, cleans and polishes it, using all the material we had provided. We are paying him to wash our cars and we are giving him all that will be required to wash our cars, in our time and on our property. However, he leaves our cars aside and his car is given a full car wash. Will anyone accept that … and put up with that? Nobody will. Allah Ta’ala has clearly outlined and defined why He has created us: “I did not create the jinn and the human beings except for the purpose that they should worship Me.” [surah Az-Zaariyaat 51 : 56] The Mufassireen (Commentators of the Qur`aan Sharief) have explained that this Ayat (verse) directs towards the Ma’rifat (recognition) of Allah Ta’ala. By way of explanation, the word, “Li’yabudoon” is translated as “Li’yarifoon” (to recognize). If there is Ma’rifat of Allah Ta’ala, then there will be the worship of Allah Ta’ala and the fulfilment of the purpose of our creation. Likewise, the natural outcome of the recognition of Allah Ta’ala is the love of Allah Ta’ala. The more a person recognizes Allah Ta’ala, the more he will have love for Allah Ta’ala. With love, follows obedience. When a person loves, then he is obedient to the one he loves. Practically, this becomes evident in the worship Allah Ta’ala. Allah Ta’ala has put us here, on His earth, for His Ibaadat (worship), for His work and He is supplying every single thing to us – everything that is required to fulfil the purpose of our time here in the world, and Allah Ta'ala also rewards generously if we have to work in the direction of earning His Pleasure. ...The sun, moon, stars, sky, wind, rain and everything operates for our benefit. We are given shelter, clothing, food, drink… we are given our sight, hearing, speech, intellect and so much else …so that we may achieve our purpose in this world. But we fail to do so. One Shukr that we should learn to make is: O Allah, You see to every necessity of mine – known and unknown. You fulfil my needs as well as my wants. You have given me eyes to go about doing my work with ease, You have given me the great gift of hearing, the use of my limbs – the ability to walk and do the activities of life, the function of my organs and unlimited favours… At times, the Shukr is on individual bounties and at other times on a general note – for all bounties, as we find in the Masnoon Dua, which we read morning and evening, after Fajr and after Maghrib: “O Allah, whatever favour of Yours falls upon me or upon any of Your creation, it is solely from You. You have no partner. For You is all praise and for You is all thanks.” Rasulullâh Sallallahu Alayhi wa Sallam said that the one who reads the above in the morning (and evening) fulfils his responsibility of thanking Allah Ta’ala for the favours of the day (or night).[1] So Allah Ta’ala has defined a purpose for us and all Allah Ta’ala wants is one thing: That we please Him. We need to refresh this intention, revise it and be conscious of it: I am here for the recognition of Allah Ta’ala; for His Love and His Worship. This is the instruction of Allah Ta’ala, to us. Unfortunately, the majority of us are passing life, living to satisfy and gratify the nafs – with indulgence in sins, entertainment and other futile activities. We won’t tolerate a worker washing his car in our time and utilising the material we provide; yet Allah Ta’ala is tolerating us for so long – giving us opportunity upon opportunity to make sincere Taubah; to come to our senses. Allah Ta’ala is giving us chances. He does not dismiss us or fire us. …He sometimes gives us a little taste of our sins, but even in this, is His Mercy and Kindness – so that we turn to Allah Ta’ala. “Corruption has appeared in the land and the sea on account of what the hands of men have wrought, that He may make them taste a part of that which they have done, so that they may return (to righteousness).” [surah Ar-Rum 30 : 41] …If you displease your wife, she does not want to cook. She refuses to listen to anything. She wants to go away to her mother’s house. She takes the children with her or she leaves all five / six children with you and she goes alone. Then you are sitting with problems because you displeased her. This is just the outcome of displeasing another human being. We displease Allah Ta’ala day in and day out. Our problems are because we have displeased Allah Ta’ala. The complaints are unending in respect to the problems and hardships people are experiencing … but the root cause is that we have not fulfilled our purpose and not playing our roles and fulfilling our duties as the servants of Allah Ta’ala. Fortunate is that person who has the realisation and the understanding of his goal and he works towards pleasing Allah Ta’ala. Atheists believe there is no God…. They adopt an attitude of independence. However, were they to reflect on just their existence, then any intelligent person will come to the realisation that there must be a purpose. Our life in this world cannot be without reason. We all know that the eyes have a purpose, the ears have a purpose, the tongue has a purpose, the heart has a purpose, the limbs have a purpose, the brain has a purpose …even the nails have a purpose – then what about the human being himself? When everything that is part of his composition and structure has a purpose, then what about him? There must be a purpose. Allah Ta’ala says: "Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?" [surah Al-Mu’minoon 23 : 115] In a shop, there are many departments. Someone is delegated to do the buying, someone is doing the dispatching, someone else is doing the accounts – and like that, different people are assigned different work. …But we know, that for the business to be operational, functioning and running smoothly, there is someone co-ordinating the running of the business and the efficiency of work. …If this is the case for one shop, then most certainly there is someone behind the system of the entire universe and the co-ordination of the heavens and earth, the sun and the moon, the day and the night. Allah Ta’ala is in full control and fully in charge, at all times. Despite these realities and all the beautiful signs of Allah Ta’ala, we find that the human being is easily swayed and taken away from the purpose of his creation. If we have to consider: Muslims are just over one billion. The vast majority of people in the world are non-Muslims. Most of the people have made their purpose the worldly life – living their lives according to their desires and ambitions, acquiring an education, earning money and earning more money, acquiring the commodities of Dunya, getting married, having children, saving money for their retirement and old age …and finally dying. They consider that death is the end. But this is not the end. The time of death is the beginning and commencement of everything. There is a definite and real purpose behind our lives in this world and we have to be aware of this. Sadly, even the majority of Muslims have lost their direction and forgotten their purpose. We have become the slaves of nafs, slaves of fashion, slaves of the west and the east, Hollywood and Bollywood. May Allah Ta’ala take us out of this slavery and make us His true, sincere slaves. Just satisfying our ego all the time is slavery of the nafs. Higher and greater than our pleasure is the pleasure Allah Ta’ala. This is what we have to seek. We are all returning to Allah Ta’ala. Introspect; reflect: What effort has been made to fulfil the purpose of our lives? What preparations have been made for our journey back to Allah Ta’ala? May Allah Ta’ala grant us the understanding, the Taufeeq of Amal and fulfilling our purpose in this world. [1] Ibn Hibbaan Source

Importance of Learning By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh We must ingrain two concepts into our minds. Firstly, to continuously acquire knowledge and, secondly, to practice what we learn. Any deed performed without correct knowledge is not fruitful. Take the case of Takbīr Tahrīmah at the beginning of Salāh. A person says ‘Allāhu Akbar’ and raises his hands and another merely raises his hands. Both have exerted the same effort, both have left their homes to come to the masjid in the cold, both have performed wudū, both stood in the rows, performed rukū’ and sajdah, and spent half an hour of their time but the Salāh of one is complete and acceptable whereas that of the other is not. One had correct, authentic knowledge, that Takbīr Tahrīmah is compulsory and Salāh is not complete without it, and the other did not. On the theme of Takbīr Tahrīmah, it is astonishing to find how many worshippers do not possess proper knowledge regarding this. Perhaps after reflection, we may come to the conclusion that we ourselves are also offering Salāh without saying Takbīr Tahrīmah! Without realising it many people fall into the habit of merely lifting their hands without ‘saying’ the Takbīr. Another mistake committed by many is the omission of Qirā’ah in their Salāh. They read the Qur’ān in their minds. This is not Qirā’ah. In Arabic, Qirā’ah does not refer to reading within the mind, but involves movement of the lips and tongue to such an extent that one should hear his own voice and practically sense what he is saying. Thus ‘Qirā’ah’ is not to be performed in the way we read a newspaper, in our minds only. In such cases the absence of knowledge leads to a deficient and invalid Salāh. Therefore two things are required, acquisition of authentic knowledge and bringing this knowledge into practice. Only then will vitality come into our deeds. This is an extract from the booklet ‘Learning abou Islām - A Pressing Need of Our Times’ published by the Islāmic Da'wah Academy.

Zikr – the Soul of all Ibaadaat Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: We all have been created for the ‘ibaadat of Allah Ta‘ala. However, There are different types and levels of ‘ibaadat. Some are direct, such as salaah, tilaawat, and zikr, while others are indirect and ultimately become ‘ibaadat, like eating and wudhu. The soul and rooh of all ‘ibaadat is the zikr (awareness and remembrance) of Allah Ta‘ala. This brings life to the ‘ibaadat and enhances its value. ‘Ibaadat without zikr is like a dead corpse.

The 5th madhab? By Mufti Abdur Rahman ibn Yusuf Full lecture at Zamzam Academy

Life is about choices! Life is about choices…Some we are proud of while others we may regret. We are human and not perfect and how often we make decisions we desperately wis h could be undone? To overcome, learn and move forward requires Allah Ta’alas help and lots of courage. There was a husband who woke up early in the morning and found his wife praying for him. He stared at her. For the past few months, they have been arguing. During the past days, she hasn't been cooking for him. But this morning he got a shock. He found breakfast already set at the table. He ate. He went back to the bedroom, to prepare for a shower. "Assalamualaykum. Have a blessed day" she said as she entered the bedroom and he left for the bathroom. After his shower, all dressed up for work; he found his wife at the kitchen, eating breakfast in peace. She was looking at some funny messages on her phone and giggling. He looked at her then walked out the door. The last look he had of her before he left was of her at peace. That last look disturbed him. This is not how she should be. This is not how she has been. He has been hurting her, she has recently found out that he has been flirting with other women; he has cheated once and used money meant for their family on other women. She should be angry. Her peaceful demeanor disturbed him. Evening came. He went home and met his peaceful wife again. She was cooking and laughing with their children. She had come from work two hours ago. The dinner was enjoyable. Good food, she having warm conversations with the children. He as the father felt left out. His wife and children seemed to be having fun despite him hurting them. After dinner, she cleared the table, then played and prayed with the children and put them to bed. He approached her. "Are you OK?" he asked her. "I am more than OK. I am blessed "She answered. "Are you not mad at me? After all that I am doing and have done wrong?" he asked. She placed the washed plate in the rack then looked at him and said, "I asked myself, what is the most important relationship in my life? The one I have with you or the one with Allah Ta’ala? And I realized it is the one with Allah Ta’ala. I live for Allah Ta’ala, not for you. Marrying you was a blessing but it is not all there is in life. Allah Ta’ala has blessed me with life an d I will not waste it crying because of the hurt you cause me to feel" She picked up a dirty glass and began washing it. "I realized I had given you too much power... Yes, you are my husband, the closest human being in my life and the human being I love the most; but you are not my Creator. You have failed me but Allah Ta’ala never fails me. I will not let you ruin my joy, my peace and my progress. You may break our marriage if you want to, but I will hold on to Alla h Ta’ala. and as I hold on to Allah Ta’ala, I will be full of joy despite what you do" She said rinsing the glass. She looked at him and continued, "When you hurt me and disrespected me, I realized I was acting out like a woman who has no connection with her Creator. I got mad and hurled insults, I wanted to revenge and I allowed you to ruin me day after day. My performance at work went down, I talked less to our children, I became bitter to the children, I felt sorry for myself, I developed ulcers and then I realiz ed, I have Allah Ta’ala, I shouldn't act like someone with no relationship with his Creator. Why should I be hopeless yet Allah Ta’ala is with me? I had focused so much on you that I forgot about Allah Ta’ala. When you found me, I had Allah Ta’ala. We got married and I let everything be about you because I wanted to make our marriage work. Our marriage became the idol I worship instead of the blessing I have in Allah Ta’ala. Our marriage is falling apart because of you but my relationship with Allah Ta’ala is still intact" She scrubbed the pot. "You have chosen to abandon our marriage but that doesn't mean my whole world has collapsed. I will still continue being a good mother to our children. They will never say the problems between mom and dad, made mom a monster. You do as you please with other women, I will raise our children." She looked at him and told him, "Do I hate you? No, it will be a lie to say I hate you. You are the man I married, the one I vowed to, the one I love" Tears fell down her cheeks. She wiped them. "I can't just cancel all the years we have been together. The Quran and the Messenger of Allah (peace be upon him) asks us to love our enemies. If I am able to love my enemies, surely I can still love you despite all you have done. I am angry and disappointed, but I have taken my power back. I live for Allah Ta’ala, who has exceedingly blessed me, and do not live for you and the pain you cause" She wiped her wet hands, took the apron from her body and told him, "In my peace, I am planning on where the children and I will move to. Since you have chosen to have an affair, you have shown clearly that you don't need us. So we will not make your life uncomfortable by forcing you to live with us. You need to be able to bring the woman you are cheating with to your own house and establish a clean rel ationship. I am working on something. I came into this house in peace and I will leave in peace. You will not kill my smile and destroy my dreams" She walked to the bedroom and minutes later he followed her to the bedroom. He found her peacefully asleep. He nudged her. He woke her up and said, "Please don't go, don't move out. I will hurt you no more, I will cheat no more. I am not OK. I want the peace you have. I want to be the kind of partner and husband you are as a wife." In good faith she believed his regret and accepted his apology. Since that day, he has been a reformed man. No more affairs, no more hurting her, no flirting with other women, or endless fights. She didn't move out. She and the children stayed. He regretted, repented and submitted to Allah Ta’ala and learned how to be a good husband. Love is powerful enough to humble the proudest. Do not brood over your past mistakes and failures as this will only fill your mind with grief, regret and depression. At the same time make a concerted effort never to repeat them in the future. Make a habit of forgiving, repenting and regretting. The more you let go the higher you will rise. Happiness eludes those who do not appreciate what they already have! And finally…. “Put Allah Ta’ala first and you will never be last” www.eislam.co.za

Q: When does ghusl become obligatory for women? Many scholars such as Sheik Saleh Al-Munajjid say that ghusl becomes obligatory for women when they discharge semen from their private part. They base their views on the hadith: Hence it was narrated from Umm Salamah the Mother of the Believers that she said: “Umm Sulaym the wife of Abu Talhah came to the Messenger of Allaah (peace and blessings of Allah be upon him) and said, ‘O Messenger of Allah, verily Allah is not shy of (telling you) the truth. Is it necessary for a woman to take a bath (ghusl) after she has a wet dream?’ The Messenger of Allah (peace and blessings of Allah be upon him) said, ‘Yes, if she notices a discharge.’” (Narrated by al-Bukhaari, al-Ghusl, 373; Muslim, al-Hayd, 471). But it is a scientific fact that women do not discharge semen, only men do. I am confused over this. A: It has been scientifically proven that many women experience an orgasm or ejaculation when they reach a climax during sexual intercouse. An orgasm is the release or discharge of a liquid that sometimes squirts out with force. This is what is referred to as "semen" although in science this is not actually semen. In modern, scientific terminology semen is what a man discharges. Apparently there is no scientific or technical name for the discharge a woman experiences when she ejaculates or has an orgasm. For this reason in the hadith you quoted, the Messenger of Allah (alayhis-salaam) did not use the word MANI (semen) but he said: MAA, which means liquid. In other words, a female should make ghusl if she experiences a liquid discharge while sleeping. The same will apply when she has sexual intercourse with the husband or she masturbates (although masturbating is haraam). In Shariah the difference in the semen of man and the liquid of a woman is that the former is thick and whitish, while the latter is thin (almost transparent) and slightly yellowish. In any case, if a woman experiences sexual pleasure followed by ejaculation, it is compulsory on her to bath. And Allah knows best Mufti Siraj Desai Source

Removing unwanted hair before Ghusl (Bath) This is another baseless practice regarding menstruation. Many families regard it necessary to remove unwanted hair before the fardh ghusl can be performed after menstruation ends. Due to this belief ghusl would be delayed until there is enough time to do all this and thereafter ghusl would be performed which leads to many Salaat becoming Qadhaa.

Istikharah in the Light of the Sunnah Source This book, by my dear friend Shaykh Abu Usamah clarifies many complications people have in understanding the reality of Istikharah. When it was first published, it proved extremely beneficial to every reader, even the learned ones. This is the third edition. It’s a book I feel closely attached to and with whose every detail I agree. May Allah continue to use it as a means of spreading pure authentic knowledge. Ameen. Download here

Will Hajj be compulsory if a Woman does not have a Mahram Q: If a woman has the means to perform Hajj but does not have a mahram to accompany her, will Hajj be compulsory upon her? A: It will not be compulsory upon her to go for Hajj. She should perform her Hajj when she has a mahram. However it is necessary for her to make a bequest that if she passes away without performing Hajj then Hajj-e-badl should be done on her behalf from one-third of her wealth. (فرض)… (مرة)… (على الفور)… ( على مسلم )… ( حر مكلف ) عالم بفرضيته… ( و ) مع ( زوج أو محرم ) ولو عبدا أو ذميا أو برضاع ( بالغ ) قيد لهما كما في النهر بحثا ( عاقل والمراهق كبالغ ) جوهرة ( غير مجوسي ولا فاسق ) لعدم حفظهما ( مع ) وجوب النفقة لمحرمها ( عليها ) لأن محبوس ( عليها ) لامرأة حرة ولو عجوزا في سفر وهل يلزمها التزوج؟ قولان… ( وقت خروج أهل بلدها ) وكذا سائر الشروط ( الدر المختار 2/455-465) قال العلامة الشامي: قوله ( ومع زوج أو محرم ) هذا وقوله ومع عدم عدة عليها شرطان مختصان بالمرأة فلذا قال لا مرأة وما قبلهما من الشروط مشترك والمحرم من لا يجوز له مناكحتها على التأبيد بقرابة أو رضاع أو صهرية كما في التحفة. قوله ( قولان ) هما مبنيان على أن وجود الزوج أو المحرم شرط وجوب أم شرط وجوب أداء والذي اختاره في الفتح أنه مع الصحة وأمن الطريق شرط وجوب الأداء فيجب الإيصاء إن منع المرض وخوف الطريق أو لم يوجد زوج ولا محرم ويجب عليها التزوج عند فقد المحرم وعلى الأول لا يجب شيء من ذلك كما في البحر ح وفي النهر وصحح الأول في البدائع ورجح الثاني في النهاية تبعا لقاضيخان واختاره في الفتح اه قلت لكن جزم في الباب بأنه لا يجب عليها التزوج مع أنه مشى على جعل المحرم أو الزوج شرط أداء ورجح هذا في الجوهرة وابن أمير حاج في المناسك كما قاله المصنف في منحه قال ووجهه أنه لا يحصل غرضها بالتزوج لأن الزوج له أن يمتنع من الخروج معها بعد أن يملكها ولا تقدر على الخلاص منه وربما لا يوافقها فتتضرر منه بخلاف المحرم فإنه إن وافقها أنفقت عليه وإن امتنع أمسكت نفقتها وتركت الحج اه فافهم ( رد المحتار 2/465) (فتاوى رحيميه 8/53) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Is it permissible to pay Zakat in installments? Question: Is it permissible to pay Zakat in installments? In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Answer: The payment of Zakat is binding on one’s Zakat anniversary. To delay paying Zakat without a reasonable and genuine excuse is blameworthy. If it is genuinely difficult to pay Zakat in lump sum, one may pay Zakat in advance for the following year in instalments. For example, one can start paying Zakat monthly from Shawwal 1437AH for the Zakat payment due in Ramadhan 1438AH. A person usually has an idea of how much Zakat they pay yearly, they can use that amount as a proxy and divide that amount across the months and pay Zakat in monthly installments. When one’s Zakat anniversary arrives, one should check whether the paid amount offsets the total amount due. If there is a shortfall, one must make up difference. However, some contemporary senior Muftis like Mufti Mahmudul Hasan rahimahullah, Mufti Khalid Saifullah, Mufti Radha al-Haqq and Mufti Salman Mansurpuri have permitted paying in installments in arrears if one cannot pay in lump sum on the Zakat anniversary. The inability to pay the total Zakat due is a genuine reason to delay paying the full amount and thus, one may pay in installments for the previous Zakat anniversary in arrears. Mufti Mahmudul Hasan rahimahullah adds that one should clear off the outstanding Zakat balance before the passing of a lunar year. Paying Zakat in advance is accepted in the Hanafi school and considered sinless, whereas, paying in arrears although legally valid, has a potential of blame if there is no reasonable excuse for the delay. Thus, paying in advance when difficult to pay in lump sum would be ideal, however, one also has the option and discretion of paying in arrears as stated by the Muftis above. And Allah Ta’ālā Alone Knows Best Mufti Faraz Adam al-Mahmudi, www.darulfiqh.com

'Aisha's RA lost necklace and the Blessing of Tayammum << and if you are ill, or on a journey, or one of you comes from the Gha'it (toilet), or from Lamastum (touching) women, but you do not find water, then perform Tayammum with clean earth, rubbing your face and hands. Truly, Allah is Ever Oft-Pardoning, Oft-Forgiving. >> Qur'an 4:43 Al-Bukhari recorded that `A'ishah said, "We set out with Allah's Messenger on one of his journeys until we reached Al-Bayda' or Dhat-ul-Jaysh, where a necklace of mine was broken (and lost). Allah's Messenger stayed there to search for it, and so did the people along with him. There was no water source or any water with them at that place, so the people went to Abu Bakr As-Siddiq and said, `Don't you see what `A'ishah has done! She has made Allah's Messenger and the people stay where there is no source of water and they have no water with them.' Abu Bakr came while Allah's Messenger was sleeping with his head on my thigh. He said to me, `You have detained Allah's Messenger and the people where there is no source of water and they have no water with them.' So he admonished me and said what Allah wished him to say and hit me on my flank with his hand. Nothing prevented me from moving (because of pain) but the position of Allah's Messenger on my thigh. Allah's Messenger got up when dawn broke and there was no water. So Allah revealed the verses of Tayammum, and they all performed Tayammum. Usayd bin Hudayr said, `O the family of Abu Bakr! This is not the first blessing of yours.' Then the camel on which I was riding was moved from its place and the necklace was found beneath it.'' Al-Bukhari and Muslim recorded this Hadith. Source Description of Taymmum

Hazrat Abu Zar Ghifaari (radhiyallahu 'anhu) - Part Six Hijrah (Migrating to Madinah Munawwarah): Hazrat Abu Zar (radhiyallahu ‘anhu) migrated to Madinah Munawwarah after the battles of Badr and Uhud were fought. In some narrations, it is mentioned that he migrated after the battle of Khandaq. (Isaabah 7/107, Usdul Ghaabah 1/343, ibn Sa‘d 4/170, Istee‘aab 1/321) Rasulullah (sallallahu ‘alaihi wasallam) testifies to the truthfulness of Hazrat Abu Zar (radhiyallahu ‘anhu): Hazrat ‘Abdullah bin ‘Amr (radhiyallahu ‘anhuma) narrates that he heard Rasulullah (sallallahu ‘alaihi wasallam) saying, “The sky has not shaded and the earth has not carried a person more truthful than Hazrat Abu Zar (radhiyallahu ‘anhu).” Note: While this hadith shows that Hazrat Abu Zar (radhiyallahu ‘anhu) had attained the highest level of truthfulness, it does not negate other Sahaabah (radhiyallahu ‘anhum), such as the Khulafaa-e-Raashideen, also having the highest level of truthfulness. (Tirmizi #3801) Source: What is Islam

Hazrat Abu Zar Ghifaari (radhiyallahu 'anhu) - Part Five Hazrat Abu Zar (radhiyallahu ‘anhu) Advises the Commander of the Army to Uphold Justice Imaam Bayhaqi (rahimahullah) narrates: When Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu) was governor over Shaam, the people engaged in Jihaad and acquired booty and were victorious. Among the spoils of war was a beautiful slave girl who fell into the share of one of the Muslims. Shortly after, Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu), the commander of the army, had taken this slave girl for himself from the soldier in whose share she had fallen. Hazrat Abu Zar Ghifaari (radhiyallahu ‘anhu) was in Shaam at that time and this soldier went to him and sought his assistance in recovering his slave girl from Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu). Hazrat Abu Zar (radhiyallahu ‘anhu) thus went to Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu) with the man and thrice instructed Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu) to return the slave girl to him. Hazrat Abu Zar (radhiyallahu ‘anhu) thereafter said, “Alas! By Allah! If you take the slave girl from this soldier unjustly then know that I have heard Rasulullah (sallallahu ‘alaihi wasallam) saying, ‘The first person to change my blessed Sunnah will be a man from Banu Umayyah.’” Saying this, Hazrat Abu Zar (radhiyallahu ‘anhu) turned and began to walk away. Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu) quickly followed him and asked, “I beg you in the name of Allah! Tell me, do you think that I will be the person who is referred to in this hadith?” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “No.” after which Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu) returned the slave girl to the man. After narrating the above incident, Imaam Bayhaqi (rahimahullah) mentioned, “Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu), the Sahaabi of Rasulullah (sallallahu ‘alaihi wasallam), was the leader of the armies of Shaam in the era of Hazrat Abu Bakr (radhiyallahu ‘anhu) and Hazrat ‘Umar (radhiyallahu ‘anhu). When Rasulullah (sallallahu ‘alaihi wasallam) referred to a person from Banu Umayyah changing his blessed Sunnah, Hazrat Yazid bin Abi Sufyaan (radhiyallahu ‘anhu) is not intended (as he was a Sahaabi of Rasulullah (sallallahu ‘alaihi wasallam) and led an upright life conforming to the Sunnah). However, Imaam Bayhaqi (rahimahullah) further explains that there was another person from the Banu Umayyah who shared the same name. He was Yazid bin Mu‘aawiyah, the son of Hazrat Mu‘aawiyah (radhiyallahu ‘anhu) and it seems that he was the one referred to in the Hadith of Rasulullah (sallallahu ‘alaihi wasallam). Yazid, the son of Hazrat Mu‘aawiyah (radhiyallahu ‘anhu), was responsible for the great damage which befell Islam during the rule of the Banu Umayyah. (Dalaa’il-un-Nubuwwah 6/410)

Hazrat Abu Zar Ghifaari (radhiyallahu 'anhu) - Part Four The Second Narration (continued): Hazrat Abu Zar (radhiyallahu ‘anhu) said (continuing the incident of his embracing Islam): One bright, moonlit night, I was by the Ka‘bah when the people of Makkah Mukarramah were sound asleep. Myself aside, there were only two women present and they were making tawaaf. Whenever these women would pass by the two idols, Isaaf and Naa’ilah, they would call out to them in supplication. As they drew close to me, I called out to them in mockery of their idols, “Marry one to the other!” My statement drew no response, however, as they continued calling out to their idols in supplication. The next time they came close to me, I called out, “Your idol has a private part of wood!” except that I did not use an ambiguous word indicating towards it but rather used an explicit word to refer to the private part. This statement finally excited a response as the two women now began to go about calling out in supplication to their idols for me to be destroyed and were proclaiming, “If only some of our people were here to punish you!” At that point, Rasulullah (sallallahu ‘alaihi wasallam) and Hazrat Abu Bakr (radhiyallahu ‘anhu) approached and saw the women in distress. They asked the women what the matter was to which they complained about a Saabi’ (person who has renounced idol worship) who was by the Ka‘bah. Rasulullah (sallallahu ‘alaihi wasallam) and Hazrat Abu Bakr (radhiyallahu ‘anhu) asked them as to what I had said to cause them such distress to which they exclaimed, “It is such a filthy statement that it fills our mouth! (i.e.we cannot utter it)” Rasulullah (sallallahu ‘alaihi wasallam) and Hazrat Abu Bakr (radhiyallahu ‘anhu) then went to the Hajr-e-Aswad and made Istilaam after which they made tawaaf and performed salaah. After Rasulullah (sallallahu ‘alaihi wasallam) completed his salaah, I greeted him with the words of salaam and I was the first person to greet Rasulullah (sallallahu ‘alaihi wasallam) with the greeting of salaam. Rasulullah (sallallahu ‘alaihi wasallam) thereafter asked me who I was to which I replied, “I am from the tribe of Ghifaar.” On hearing this, Rasulullah (sallallahu ‘alaihi wasallam) placed his blessed fingers on his forehead. I became worried and thought, “He (sallallahu ‘alaihi wasallam) is unhappy that I have attributed myself to the Ghifaar clan” and so I went forward to hold the hand of Rasulullah (sallallahu ‘alaihi wasallam). However, Hazrat Abu Bakr (radhiyallahu ‘anhu) stopped me from doing so as he knew better than me how to conduct before Rasulullah (sallallahu ‘alaihi wasallam). Rasulullah (sallallahu ‘alaihi wasallam) thereafter raised his mubaarak head and asked me, “How long have you been here?” I replied, “I have been here for the past 30 days and nights.” Rasulullah (sallallahu ‘alaihi wasallam) then enquired, “Who has been feeding you?” I replied, “I have had no food besides the water of Zamzam which has caused me to gain such weight that my belly has developed folds and I never felt the pangs and weakness of hunger.” Rasulullah (sallallahu ‘alaihi wasallam) said, “It is full of barakah (blessing). It can satiate a person just as food does.” Hazrat Abu Bakr (radhiyallahu ‘anhu) thereafter asked, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! Allow me to feed him tonight.” Rasulullah (sallallahu ‘alaihi wasallam) and Hazrat Abu Bakr (radhiyallahu ‘anhu) then proceeded with me accompanying them until Hazrat Abu Bakr (radhiyallahu ‘anhu) came to a door which he opened. He brought us the raisins of Taa’if and this was the first food which I ate in Makkah Mukarramah. I thereafter remained in Makkah Mukarramah for some time. When I came back to Rasulullah (sallallahu ‘alaihi wasallam), he said to me, “I have been shown (in a dream) a land which has many date palms. I feel that it can only be Yathrib (Madinah Munawwarah i.e. the time will soon come for me to make hijrah to Madinah Munawwarah). Will you convey the message of Islam to your clan on my behalf? Perhaps Allah Ta‘ala will benefit them with Islam through you and reward you through them.” I therefore returned to my brother, Unais, who asked me what had transpired in Makkah Mukarramah. I replied, “I have accepted Islam and verified that he (sallallahu ‘alaihi wasallam) is the true messenger of Allah.” Unais replied, “have also accepted Islam and verified that he (sallallahu ‘alaihi wasallam) is the true Nabi.” We thereafter went to our mother who expressed the exact same sentiments as we had and professed that she had also accepted Islam. We thereafter travelled back to our clan, the Ghifaar, and invited them to embrace Islam. Half the clan immediately embraced Islam and the leader, Iymaa’ bin Rakhasah Al-Ghifaari would lead them in salaah. The remaining half of our clan said that they would accept Islam when Rasulullah (sallallahu ‘alaihi wasallam) migrated to Madinah Munawwarah. When Rasulullah (sallallahu ‘alaihi wasallam) made Hijrah to Madinah Munawwarah, they accordingly embraced Islam. The tribe of Aslam also arrived at that time and said to Rasulullah (sallallahu ‘alaihi wasallam), “O Rasul of Allah (sallallahu ‘alaihi wasallam)! They are our brothers. We accept Islam as they have.” Rasulullah (sallallahu ‘alaihi wasallam) thereafter made du‘aa for the clans of Ghifaar and Aslam saying, “May Allah forgive Ghifaar and grant safety to Aslam.” (Saheeh Muslim #2473)

Hazrat Abu Zar Ghifaari (radhiyallahu 'anhu) - Part Three The Second Narration: The second narration regarding Hazrat Abu Zar (radhiyallahu ‘anhu) embracing Islam is that which is narrated by Hazrat ‘Abdullah bin As-Saamit (rahimahullah). He reports that Hazrat Abu Zar (radhiyallahu ‘anhu) said: We departed from our tribe, the Ghifaar, who were a people who would revere and honor the sacred months. Our group consisted of my brother, Unais, my mother and I. After leaving our people, we came to my mother’s brother and began to stay with him. This uncle of ours honored us and treated us kindly. However, his tribe was jealous of us and thus said to him one day, “When you leave your family at home, Unais goes to them” (insinuating that Unais was interfering with his family). Our uncle came to us and told us what his tribe had said about us to which I replied, “You have spoilt all the good which you have shown us to date (by believing and entertaining this lie). There is nothing that will reunite us after this.” Saying this, we fetched our camels and began to load them in preparation to leave. Our uncle was watching us with his cloak wrapped around him and soon began to cry. We departed and travelled until we eventually encamped at a place near Makkah Mukarramah. At that point, my brother, Unais, challenged someone to a poetry competition. Both competing parties had to pledge camels which would form the prize to be won and my brother had pledged our camels as his contribution. They appointed a soothsayer as the judge and after they had recited some poetry, he declared my brother the winner of the competition due to which my brother returned with our camels and the camels of the person he had challenged. Hazrat Abu Zar (radhiyallahu ‘anhu) then said to Hazrat ‘Abdullah bin As-Saamit (rahimahullah), “O my nephew! I was already performing salaah for three years before I met Rasulullah (sallallahu ‘alaihi wasallam).” Hazrat ‘Abdullah (rahimahullah) asked, “To whom would you perform salaah?” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “To Allah Ta‘ala.” Hazrat ‘Abdullah (rahimahullah) then asked, “In which direction would you face?” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “I would face in whichever direction my Rabb would turn me. I would perform salaah until the end of the night would set in. I would then lie down and (out of extreme exhaustion) sleep like a shawl until the sun had already risen high.” Hazrat Abu Zar (radhiyallahu ‘anhu) then continued narrating the incident of his embracing Islam saying: My brother, Unais, then said to me, “I have some work in Makkah Mukarramah. See to my affairs while I am away.” He thereafter set off for Makkah Mukarramah and remained there for so long that he was delayed in returning. When he eventually returned, I asked him what had happened to which he replied, “I met a man in Makkah Mukarramah who follows the same Deen as you. He claims that Allah Ta‘ala has deputed him as the Rasul.” I asked, “What do the people say regarding him?” Unais replied, “They say that he is a poet, soothsayer or magician.” Unais, an accomplished poet himself, further commented, “I have heard the speech of fortune tellers before. His message is not the speech of fortune tellers. I have compared his message to the various forms of poetry and verse adhered to by the poets and if I did not find it to be poetry, nobody will be able to call it poetry. By Allah he is speaking the truth and they are lying.” I thereafter asked my brother, Unais to attend to my affairs in turn while I travelled to Makkah Mukarramah to listen to the message of Rasulullah (sallallahu ‘alaihi wasallam) to see whether he really was the Rasul of Allah or not. When I arrived in Makkah Mukarramah, I looked for a person who seemed weak (in the hope that he would not cause me trouble) and asked him, “Where is the person who you call the Saabi’ (one who has renounced idol worship)?” this person instantly turned to the people around us and gestured toward me shouting, “Here is a Saabi’!” on hearing his shout, all the people of Makkah Mukarramah began to attack me with clods of earth and bones until I finally fell unconscious. When I eventually regained consciousness, I saw that I resembled a red idol (due to the excessive blood which had flowed from my wounds). I then made my way to the well of Zamzam and drew water which I drank and used to wash the blood off my body. Hazrat Abu Zar (radhiyallahu ‘anhu) then said to Hazrat ‘Abdullah (rahimahullah), “O my nephew! I stayed for 30 days and nights without anything to consume but the water of Zamzam. Through the blessings of drinking Zamzam I put on so much of weight that my belly developed creases and I never felt the pangs and weakness of hunger.” (To be continued insha Allah) (Saheeh Muslim #2473)

Zainab bint Jahsh R.A given in Marriage by Allah ta'ala Himself Hadhrat Zaynab bint Jahash (RA) was the sister of Hadhrat Abdullaah bin Jahash (RA). She had been divorced from Rasulullaah (Sallallahu Alaihi Wa Sallam)’s freed slave Hadhrat Zaid bin Haaritha (RA), after which several verses of the Qur'aan were revealed about her and instructing Rasulullaah (Sallallahu Alaihi Wa Sallam) to marry her. In fact, even the laws of Hijaab were revealed with reference to her. She had the honour of having her marriage announced in the Qur'aan, which is to be recited by all Muslims until the Day of Qiyaamah. She was acquainted with handicrafts, engaged in Ibaadah excessively, fasted very often and greatly assisted the poor. She had also narrated many Ahadeeth. She was the first of Rasulullaah (Sallallahu Alaihi Wa Sallam)’s wives to pass away after him in the year 13 A.H. She is also buried in Jannatul Baqee. From: Madrasah in Just 5 Minutes Mufti A.H.Elias-May Allaah protect him Full Story She was the Prophet Mohammad’s (صلى الله عليه وسلم) cousin. She was first given in marriage by the Prophet Mohammad (صلى الله عليه وسلم) to his adopted son Hadhrat Zaid bin Harithah (Radhiyallaho anho). When Hadhrat Zaid (Radhiyallaho anho) divorced her, she was married to the Prophet Mohammad (صلى الله عليه وسلم) by command of Allah, as mentioned in Surah Al Ahzab. This took place in 5 A.H., at that time she was 35. She was therefore born 17 years before Nubuwwat. She was always proud of the fact that, the other wives while all the other wives were given in marriage to the Prophet Mohammad (صلى الله عليه وسلم) by their guardians, it was Allah Himself Who did this for her. When Hadhrat Zaid (Radhiyallaho anho) divorced her and she had completed her Iddat, the Prophet Mohammad (صلى الله عليه وسلم) sent the proposal to her. She said: “I cannot say anything until I have consulted my Allah.” She performed Wudhu, said two rakaat of Salaat, and prayed to Allah: “O, Allah! Thy Prophet proposes to marry me. If I am fit for the honor, then give me in his marriage.” Allah answered her prayer by revealing the following verse to the Prophet Mohammad (صلى الله عليه وسلم) : “So when Zaid had performed the necessary formality (of divorce) from her, we gave her unto thee in marriage, so that (henceforth) there may be no sin for believers in respect of the wives of their adopted sons, when the latter have performed the necessary formality (of release) from them. The Commandment of Allah must be fulfilled.” (XXXIII:37) When she received the good news about this revelation, she prostrated before Allah in thanksgiving. Prophet Mohammad (صلى الله عليه وسلم) arranged a big feast of Walimah for this marriage. A goat was slaughtered and mutton-curry with bread was served to the guests. People came in groups, and were served till all of them were fed. Hadhrat Zainab (Radhiyallaho anha) had a very large heart for spending in the way of Allah. She earned by working with her hands and spent all “her earnings in charity. It was about her that the Prophet Mohammad (صلى الله عليه وسلم) prophesied: “My wife with long hands will be the first to meet me after my death.” The wives took this to mean the physical length of arms and began to measure their hands with a stick. The hands of Hadhrat Saudah (Radhiyallaho anha) came out to be the longest by measurement. But when Hadhrat Zainab (Radhiyallaho anha) died first, the meaning of the metaphor used by the Prophet Mohammad (صلى الله عليه وسلم) dawned upon them. She fasted very often. She died in 20 and ‘Umar (Radhiyallaho anho) led the funeral service. She fifty at the time of her death. Source

The ruling of Qurraa' gatherings Q: I wanted to know if it is permissible to participate in Qur'an memorization competitions, knowing that the prize is a certain amount of money? A: Reciting the Qur'an for any worldly remuneration is impermissible. This goes against the very spirit of ikhlaas and sincerity which one is required to have when reciting the word of Allah Ta'ala. Apart from this, the element of show and ostentation is found in these types of Qiraat competitions.Grave warnings have been sounded in the Ahaadith for one who recites the Qur'an for show and for worldly gain. It is reported in the Hadith of Muslim Shareef that among the three types of people who will be dispatched first to jahnnum will be that Qari or Haafiz who used to recite the Qur'an for show and to earn the praises of people. May Allah Ta'ala save us. Below we will present the Fatwa of Hazrat Mufti Mahmood (rahimahullah) in this regard: Question: It has been decided that a gathering of Qurraa will be held here, in Delhi, wherein famous, recognized Qurraa as well as prominent, notable people will attend. Different Qurraa have been appointed to recite, and judging by their recitation, they will be awarded prizes. What is the ruling of participating in such a gathering? Answer: The Hadith has encouraged as well as given glad tidings to the one who recites the Qur'an Kareem in a melodious tone. The Muhadditheen have explained this (reciting in a melodious tone) to be in reference to the person who recites the Qur’aan Kareem while his heart is filled with the reverence of the Qur’aan and while reciting he is overcome by fear and humility and his heart trembles out of the awe of Allah Ta‘ala. Similarly, while reciting, such a person visualizes the promises and warnings of the Qur’aan and imagines that he is reciting to Allah Ta‘ala thereby resulting in tears flowing from his eyes. Through reciting the Qur'aan in such a manner, there is great spiritual effect and reward and Allah Ta‘ala becomes greatly pleased. This method was practiced among the Sahaabah (radhiyallahu ‘anhum), that one of them would recite the Qur’aan Kareem while the rest of them would listen attentively and refresh their Imaan. Earning money and fame should never be the objective and purpose of reciting the Qur’aan. Allah forbid, but for the Qur’aan Kareem to be made a means of earning money, whether in the guise of conveying reward to the deceased, sitting on the mimbar and competing with other Qurraa to win prizes, or for the Qur’aan Kareem to be recited for the purpose of gaining name and fame, or for the Qur’aan Kareem to be recited according to the laws of music, wherein the one reciting adheres to certain high notes and low notes, then certainly there is absolutely no permission for any of these things and grave warnings have been sounded in their regard as well. Three people have been mentioned in the Hadith Shareef who will be among the first groups of people to be thrown into Jahannum, and Jahannum will be fuelled by them. One of the three is the Qari who would recite so that people praise him for his beautiful recitation and melodious voice and say that he is a good Qari. In the light of the above, you people now decide the nature and ruling of the gathering you wish to hold. (Fataawa Mahmoodiyah 7/198) And Allah Ta'ala (الله تعالى) knows best. عن سليمان بن يسار قال تفرق الناس عن أبي هريرة فقال له ناتل أهل الشام أيها الشيخ حدثنا حديثا سمعته من رسول الله صلى الله عليه وسلم قال نعم سمعت رسول الله صلى الله عليه وسلم يقول إن أول الناس يقضى يوم القيامة عليه رجل استشهد فأتي به فعرفه نعمه فعرفها قال فما عملت فيها قال قاتلت فيك حتى استشهدت قال كذبت ولكنك قاتلت لأن يقال جريء فقد قيل ثم أمر به فسحب على وجهه حتى ألقي في النار ورجل تعلم العلم وعلمه وقرأ القرآن فأتي به فعرفه نعمه فعرفها قال فما عملت فيها قال تعلمت العلم وعلمته وقرأت فيك القرآن قال كذبت ولكنك تعلمت العلم ليقال عالم وقرأت القرآن ليقال هو قارئ فقد قيل ثم أمر به فسحب على وجهه حتى ألقي في النار ورجل وسع الله عليه وأعطاه من أصناف المال كله فأتي به فعرفه نعمه فعرفها قال فما عملت فيها قال ما تركت من سبيل تحب أن ينفق فيها إلا أنفقت فيها لك قال كذبت ولكنك فعلت ليقال هو جواد فقد قيل ثم أمر به فسحب على وجهه ثم ألقي في النار (مسلم رقم 1905) فتاوى محمودية 7/198 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Poke Me in My Eyes: The Revival of Pokémon Go Maulana Khalid Dhorat If your life is not already filled with something constructive and fulfilling, then you will fall for the latest fads and madness that this deceptive physical world or the imaginary digital world has to offer. Games like Candy Crush Saga (a tile matching game), 10000000 (fighting bad guys and repairing your castle), Triple Town (building your own city) and Crazy Kitchen (food themed competitions) will occupy your day and night, rob you off your precious time and lead to many other relationship, economic and social complications in life. The latest of these fads is a revival of the old Pokémon game of the late 1990’s devised by the Japanese company Nintendo, now called “Pokémon Go” but with two enhanced features: 1) The first catch is that the game is free. Millions in the western world where normally such frivolous gadgets and programmes originate from, have already downloaded it and are hooked on it. These include ought-to-be mature professionals like auditors, doctors, journalists, lawyers and engineers too. Offering anything for free is an enticement to sample the product without any commitment. When people innocently download it for a short while, or just out of curiosity, they are instantly hooked. It’s just like how drug peddlars deceptively offer people a small dose of drugs via a sweet or a cake. Once hooked, you are a customer for life. The game uses the same idea. Nintendo, the gaming company, then makes money in other ways from the consumer. In this case, it is by charging service providers data usage and by enticing gaming addicts to buy extra virtual pokémons with real money to enhance their game at places called “PokéStops”. Remember that there is always something to pay for anything free. 2) The more alarming feature of this game is that it’s in a simulated reality mode (known as “augmented reality”). In simple terms, Pokémon Go is a game that uses your mobile phone’s GPS and clock to detect where and when you are in the world. It then causes virtual pokémons to suddenly “appear” around you (on your phone screen) so you can go and catch them. As you move around, different and more types of pokémons will appear, depending on where you are and what time it is. The idea is to encourage you to travel around the real world to catch as much pokémons as possible in the game. These pokémons vary in colour, shape and size. Pokémons near water will have watery features, whilst those in your bedroom will be more cuddly. Pokémons in a mall will look like money, in a restaurant they will resemble food, whilst those in a war zone will be dressed as soldiers. As is evident, the game acts as an excellent tracking device too which compromises your safety and your privacy too. The craze for collecting all types of pokémons actually leads one to weird places indoors like within cupboards, on top of one’s roof or under one’s blankets. It can also lead you outdoors for no reason at all, and can be a huge distraction in public spaces – much more dangerous than just chatting on one’s cellphone. Now, one will be intently glued to a screen, not knowing where you are walking, how you are driving or where you have landed. You will be no more greeting and chatting to real people made of flesh and bones and covered in clothing in the world, but picking up and bagging, maybe even fighting with virtual characters that would make you appear as a total zombie and a complete social misfit. Although the outcome of these games are always disastrous on many counts, but historically many of them have taken the world by storm. Mankind, it seems, seems to be progressing in their mistakes, not learning from them. And now Pokémon Go has beaten them all and set new records. You may have heard stories of people maniacally hunting down imaginary Pokémon on their office desks, in hospital rooms, and even in bathrooms. One teenage girl even found a dead body while looking for a Pokémon in a park! It’s so popular that it’s now competing with Twitter in terms of daily active users on Android. So why are people who catch pokémon fever going wild seeking out virtual creatures while at work and as they go to the bathroom? The answer to this is that the designers have programmed the game in such a way so as to detach one from the reality of the present world, to make one forget of one’s purpose in life, and to transport you to another make-believe fantastic world. This world is populated by exotic, powerful monsters – they can look like rats, snakes, dragons, dinosaurs, birds, eggs, trees, and even swords. In this world, people called “trainers” travel around the globe to tame these creatures and, in an ethically questionable manner, and use them to fight against each other. The games first took the world by storm in the late 1990s – a big fad widely known as “Pokémania.” The original handheld games, Pokémon Red and Blue, came out in 1998 in America, followed by Yellow in 1999 and Gold and Silver in 2000. With the games came spinoffs like Pokémon Snap and Pokémon Pinball in 1999, a popular TV show, movies, trading cards, and a lot of other merchandise. But customers get bored and move on to other fads, so what if pokémons are real and inhabited our world? Unfortunately, pokémons aren’t real, but technology has evolved to be able to simulate a world in which they appear to be real. For one, the way you navigate the world is obviously different. In the old handheld games, you simply use a controller to move around the in-game world the developers have made. In Pokémon Go, you have to travel around the real word. What’s more, the game makes you explore your real-world environment at different times. For example, if you go out to a park, you’ll probably see more grass- or bug-type pokémons, and if you go out at night, you’ll see more nocturnal fairy and ghost types. Another huge change from the old version is the combat style. When catching pokémons, you don’t fight them with your own team of pokémons. Instead, the battle is between you and the creature directly: You swipe to throw a Poké Ball — the device used to capture Pokémon — in their direction, which then catches them. In fact, there are no traditional Pokémon battles in the game at all. When you fight gym leaders and other trainers, you don’t set up your team of six with four moves each and select among those four moves to outsmart your opponent, as you do in the handheld games. Instead, battles are largely decided by your Pokémon’s combat power. You simply tap the screen to attack the enemy while swiping to dodge enemy attacks. A lot of the strategy is gone. Much more can be said of this big time waste, but in conclusion, attach your heart to Allah Ta’ala – the Ever Living, our Sustainer and Cherisher. When we sleep, He is awake, when we are unconscious, He is awake. He is awake in all situations. Let’s not be like the mythical pokémons or become attached to screen phantoms. As soon as the battery goes flat, they all disappear.

Virtues of Suratul Kahf (Click on picture to enlarge)