Bint e Aisha

Performed Dhuhr Ṣalāh but did not know time had finished Question I made intention of performing Dhuhr Ṣalāh today and after performing it, found out later that the time of Dhuhr Ṣalāh had already finished and ʿAṣr Ṣalāh time had begun. Do I have to repeat my Dhuhr Ṣalāh? بسم الله الرحمن الرحیم Answer There is no need to repeat the Ṣalāh so long as you intended to perform the Dhuhr Ṣalāh of the day. Your obligation is discharged. Extra precaution should be taken to avoid this occurring again. قال ابن مازة في المحيط البرهاني (١/٢٨٧) وحكاه في الفتاوى التاتارخانية (٢/٤١): فإذا أراد أن يصلي ظهر يومه، وعنده أن وقت الظهر لم يخرج، وقد خرج الوقت، فنوى ظهر اليوم جاز، لأنه لما خرج الوقت ظهر اليوم في ذمته، فإذا نوى ظهر اليوم فقد نوى عليه إلا أنه قضى ما عليه بنية الأداء، وقضاءها عليه بنية الأداء جاز، انتهى. وقال في الجوهرة النيرة (١/٤٨): وإن نوى ظهر اليوم جاز، وإن خرج الوقت، انتهى. وقال ابن عابدين في رد المحتار (١/٤٢٢): والمناسب ما في الأشباه عن الفتح: لو نوى الأداء على ظن بقاء الوقت فتبين خروجه أجزأه وكذا عكسه، انتهى. وراجع الأشباه (ص ٣٢). وقال ابن الهمام في فتح القدير (١/٢٦٧): (قوله كالظهر مثلا) أي إذا قرن باليوم وإن خرج الوقت لأن غايته أنه قضاء بنية الأداء، أو بالوقت ولم يكن خرج الوقت، انتهى. وقال الحصكفي في الدر المختار (١/٤٢٢): الأولى نية ظهر اليوم لجوازه مطلقا، لصحة القضاء بنية الأداء كعكسه هو المختار، انتهى۔ فائدة: قال ابن الهمام (١/٢٦٧) فيمن نوى الظهر فقط لا ظهر اليوم: فإن نوى الظهر لا غير اختلف فيه، قيل: لا يجزئه لاحتمال فائتة عليه، وفي فتاوى العتابي: الأصح أنه يجزئه، انتهى. ونحوه في الفتاوى التاتارخانية (٢/٤٠). وهذا ظاهر، لأن نية الظهر عادة تكون لظهر اليوم۔ Allah knows best Yusuf Shabbir 7 Jumādā al-Ūlā 1439 / 24 January 2018 Approved by: Mufti Shabbir Ahmed and Mufti Muhammad Tahir Nawadir.org

Rasulullah صلى الله عليه وسلم said: "Remember often the destroyer of pleasures (i.e. death)."

Persevering through Family Pressure Alhamdulillah, I was born to loving parents who made a change in their lives – change for Deen to become the objective of their lives and the lives of their progeny till Qiyaamah. So with the grace and mercy of Allah Ta‘ala, I did not face any challenge within my home, as the environment in our home had already been created and was an environment of Deen and the sunnah. But yes, I did face many challenges. Most of us do at some point in our lives, and maybe we face the hardest challenges (when it comes to hijaab and niqaab) with our own family and relatives. Although I grew up with some of my cousins, my siblings and I were always different (we did not go to every place that they went to and we did not do everything they did). We dressed differently, our lifestyles were different and we were home schooled. Being little, we played together, we prayed together and weekends were spent together (but my parents did not compromise on the manner in which they were raising us). But things began to change when we reached pre-teens… I started wearing the niqaab early, before salaah etc. became fardh on me, and it was entirely my own choice to do so. Initially, I even felt like I couldn’t breathe with my niqaab and felt extremely hot in it! Alhamdulillah, about ten months later, I began making purdah (not interacting with and remaining concealed) from boy cousins, non-mahram uncles and all non-mahram men, only with the favour of my Rabb. Some would make it a point of discussing certain places or topics which they knew would make me feel totally uncomfortable! They would comment on the modest dressing of myself or my siblings. I became a stranger to them, as if I was an alien from mars! Just because I did not allow a photograph of myself to be taken or I did not take photos myself... Just because I wore a burqa over my cloak... Just because I made purdah from boy cousins... It hurt... They were not making fun of me. To me, they were making fun of Deen. May Allah Ta‘ala protect and save us all and our progeny till Qiyaamah, aameen. There were naturally many braais, family functions, engagements, weddings, etc. which we did not attend as our purdah would have definitely been compromised. Grandparents and relatives would become upset and we were made to feel as if we were in the wrong. However, time passes. Eventually, grandparents and relatives came to realize that I was not trying to practice on Deen because of my father. I don’t know why some people feel that my loving father was strict in the way he brought me up. If a child’s upbringing is on Deen and the sunnah, why is it regarded as strict? To me, it is pure and true love, as my parents are making an effort to protect me from so many evils and are concerned about my Aakhirah which is everlasting! We often face the challenge: The happiness of family vs The happiness of Allah Ta‘ala. Regarding this challenge, I always think of this hadeeth, which I have heard or read in ta’leem: ‘Aaishah (radhiyallahu ‘anha) narrates that Nabi (sallallahu ‘alaihi wasallam) said something to this effect: “He who seeks Allah Ta‘ala’s pleasure at the cost of people’s anger, Allah will suffice him against the trouble caused by people, and he who seeks the pleasure of people at the cost of Allah’s anger, Allah will leave him to the people.” (Sunan Tirmizi #2414) Sometimes or many a times, we are made to feel like strangers for practicing on Deen and adhering to the sunnah. May Allah Ta‘ala bless us with the glad tidings of our beloved Nabi (sallallahu ‘alaihi wasallam) who said, “Islam had commenced like a stranger in the world (outwardly seeming like the odd one out in society), and soon before Qiyaamah, Islam will again be seen as a stranger (among the people). Glad tidings be for those who are regarded as strangers (on account of them remaining steadfast on Deen).” (Saheeh Muslim #372) Alhamdulillah when there is a good environment at home, and the father and mother are on the same Deeni wavelength, then it becomes easy and natural for the children to practice Deen. I can only thank Allah Ta‘ala for the decisions my loving parents made. I do not feel like I was deprived of anything! The first step of doing any good is hard – like the feeling of not being able to breathe the first few times I wore my purdah! Once, I attended a ta’leem programme for young girls. The ‘Aalim that addressed us from behind the screen mentioned, “When we take a step to obey or get closer to Allah Ta‘ala, our battle with Shaitaan starts. All along he was not worried about us, but when we decide to make Deen and the sunnah our objective, he will try harder to dissuade us from achieving our goal.” Beloved sister! Maybe you are not wearing the niqaab and making purdah, but just respect the girl or woman who is. Make it easy for her to remain committed to Deen and her purdah. Encourage her – tell her that you admire her for taking a step closer to Allah Ta‘ala. O Allah! Bless us all with true modesty and chastity and fill our entire being with noor and hayaa. O Allah! Give us the courage to do good and the strength to stay away from all types of evil, aameen. Uswatulmuslimah.co.za

Searching for one's own faults-cure for self-admiration: Ibn Hazm (rahimahullah) said: “Whoever is tested with self-admiration, let him think of his faults; if he admires his virtues, let him think of his bad manners and attitude. If he cannot find any, to the point that he thinks that he has no faults, then he should realise that his problem is chronic and that he is the most imperfect of men, and he has the most faults and least discernment. That is because he is feeble-minded and ignorant; and there is no fault worse than these two, because the wise man is the one who can see faults in himself and tries to overcome them, whereas the foolish man is the one who is ignorant of his own faults.” [al-Akhlaaq was-Siyar (p. 71)]

Can a woman in Haidh and Nifaas read the manzil? Question and Answer: Q. Can a woman in Haidh and Nifaas read the manzil? Ur reply will be greatly appreciated (There may be grammatical and spelling errors in the above question. Questions are published as received) A. The Manzil consists of some chapters of the Qur’an that are not in the form of Dua. Therefore, it will not be permissible for a person who is impure or a woman in the state of menstruation or Nifaas to recite the Manzil. Mufti Suhail Tarmahomed Fatwa DepartmentJamiatul Ulama (KZN)Council of Muslim Theologians Jamiat.org.za

Can a Hanafi follow Shafi prayer time for Asr prayer? Assalamu alaykum, I live in a country whose asr salaah time is according to maliki-shafi in every masjid throughout the country. As a strict follower of the hanafi mazhab, (1) can I join the jamaat asr salaah in shafi time without repeating it later when it is time for hanafi? (2) Can I lead the Jamaat Asr Salaah as an Imam in shafi time? (3) Can I pray alone in shafi time without repeating it? Wassalaam Answer Wa’alaykum as Salam wa rahmatullahi wa barkatuhu, You have two options in this case: 1) You either follow the view of Imam Abu Hanifa (may Allah be pleased with him) and strictly adhere to that ruling. In this case, you perform your own prayer in Asr time. Praying Asr in Shafi time will not be valid, 2) You follow the view of the two students of Imam Abu Hanifa, Imam Abu Yusuf and Imam Muhammad (may Allah be pleased with them all). In this case, the time of Asr for you will always be according to Shafi time. If ever you delay Dhuhr until that time, the Dhuhr prayer will be Qadha. Both the above views are valid in the Hanafi Madhab, but you can only choose and practice on one. If you follow the first view, you can join the Asr jamaat with the intention of Nafl prayers. Thus, you will pray Asr once the time of Asr sets in. Likewise, you cannot be the Imam and you cannot pray alone in this time. If you follow the second view, you may join the Asr prayer and would not have to repeat the prayer later, you can lead the prayer, and you may also pray Asr individually in Shafi time. وانظر هل إذا لزم من تأخيره العصر إلى المثلين فوت الجماعة يكون الأولى التأخير أم لا، والظاهر الأول بل يلزم لمن اعتقد رجحان قول الإمام تأمل. ثم رأيت في آخر شرح المنية ناقلا عن بعض الفتاوى أنه لو كان إمام محلته يصلي العشاء قبل غياب الشفق الأبيض فالأفضل أن يصليها وحده بعد البياض. Fatwaa.com

Zeal for knowledge:

Found another good article: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3545237/#!po=73.1481 Miswak: A periodontist's perspective Parveen Dahiya, Reet Kamal, [...], and Gaurav Saini Additional article information Abstract Meticulous plaque control on a daily routine basis is the single most important step to achieve good oral health. Herbal chewing sticks, commonly known as Miswak, are among the ancient and traditional oral hygiene aids popular in India, Pakistan, most of the Arabian countries, and several African countries. But nowadays, because of low cost, free availability, unique chemical composition, and spiritual beliefs, miswak is being used worldwide. A large number of studies have proved that miswak is as effective as, or even superior to the present day′s most common oral hygiene aid, i.e., toothbrush. The aim of this review article is to discuss various pharmacological and therapeutic aspects of miswak and also to compare the effectiveness of miswak with modern toothbrushes in terms of oral hygiene practice. Keywords: Chewing stick, miswak, oral health, toothbrush INTRODUCTION An old but time-tested proverb “If the eyes are a window to the soul, then the mouth is the doorway to the body” reflects the importance of oral health. Even the evidences from the early civilizations like the Babylonian, Assyrian, and Sumerian suggest an interest in cleanliness of the mouth. Medical books of ancient India, Susruta Samhita and Charaka Samhita, have also stressed on oral hygiene and brushing teeth with herbal sticks. Teeth-cleaning sticks, commonly known as Miswak or Siwak, are popular oral hygiene aids in India, Pakistan, most of the Arabian countries, and several African countries whereas toothbrushes with nylon bristles are the most common oral hygiene aid in most of the developed countries. Because of free availability, unique chemical composition and religious beliefs, the use of miswak and other herbal products are increasing at an exponential rate in both developing and developed countries. The World Health Organization (WHO) has also recommended and encouraged the use of miswak as an effective tool for oral hygiene.[1] Recently, various authors have concluded that these chewing sticks or their extracts have therapeutic effect on gingival diseases.[2,3] Sofrata AH et al. Studied the antibacterial effect of miswak pieces and found it most effective against Porphyromonas gingivalis, Aggregatibacter actinomycetemcomitans, and H. influenza whereas less effective against Streptococcus mutansand least effective against Lactobacillus acidophilus.[4] A very recent study by Patel PV et al. showed significant improvement in plaque score and gingival health when miswak was used as an adjunct to tooth brushing.[5] It is quite surprising, despite the widespread use of miswak since ancient times; relatively little scientific attention has been paid to its oral health beneficial effects. So, the aim of this review article is to discuss various pharmacological and therapeutic aspects of miswak and also to compare the effectiveness of this traditional oral hygiene aid with that of modern toothbrushes. Internet database Medline/Pubmed search for word “Miswak” resulted in 61 articles, “Miswak and oral health” showed 32 articles, “Miswak and Periodontal disease” and “Miswak and Periodontitis” revealed 24 and 7 articles, respectively. Only highly relevant articles from manual and Pubmed search in English language were considered for the present review article. DISCUSSION Miswak-chemical composition and unique properties Miswak is basically a pencil-sized stick 15 to 20 cm long with a diameter of 1 to 1.5 cm from Arak (Salvadora persica) or the Toothbrush tree. But, in areas where it is not available, sticks from other local shrubs/trees like orange (Citrus sinensis), lime (Citrus aurantifolia), and neem (Azadirachta indica) can also be used as teeth-cleaning aid. The use of miswak for oral hygiene serves dual function, i.e., mechanical plaque control by friction between plant fibers and tooth surface and chemical plaque control due to its chemical composition. Each of these components has some specific role in oral health and its unique pharmacological and therapeutic properties can also be explained on the basis of its composition.[6] Silica acts as abrasive material that removes stains and deposits from the tooth surface. Sodium bicarbonate has mild abrasive and germicidal effect. Tannic acid has astringent effect on mucus membrane and found to be good anti-plaque and anti-gingivitis. Resins serve a physical function and form a layer over the enamel which protects it from microbial action. Alkaloids show bactericidal effect and stimulate the gingiva. Essential oils have anti-septic effect and stimulate the flow of saliva. Vitamin C helps in healing and repair. Calcium and fluoride ions promote remineralisation of tooth structure and have mild anti bacterial action. Oral microorganisms and miswak Dental plaque, which is mainly composed of various aerobic and anaerobic bacteria, is the main etiological agent for initiation and progression of periodontal disease. Certain species, such as A. actinomycetemcomitans, P. gingivalis, Prevotella intermedia, and Treponema denticola, are more commonly associated with destructive periodontal disease.[7] It has been found that the bacteria cultivated from healthy sites consist predominantly of Gram-positive facultative rods and cocci (approximately 75%). The recovery of this group of microorganisms is decreased proportionally in gingivitis (44%) and periodontitis (10 to 13%). These diseases are accompanied by an increase in the proportion of Gram-negative rods, from 13% in health to 40% in gingivitis and 74% in advanced periodontitis.[8] Al-Lafi and Ababneh in 1995 reported that the use of miswak inhibits the formation of dental plaque chemically and also exerts antimicrobial effect against many microorganisms.[9] Later on, Almas and Al-Bagieh in their in vitro study demonstrated that aqueous extract of miswak has growth-inhibitor effect on several microorganisms.[10] In 2002, Darout et al. used checker board DNA-DNA hybridization and stated that miswak has selective inhibitory effect on salivary bacteria. They found that there were significantly higher levels of A. actinomycetemcomitans, Prevotella melaninogenica, Campylobacter rectus, Peptostreptococcus micros, Veillonella parvula, S. mutans, Streptococcus anginosus, Actinomyces israelii, Capnocytophaga sputigena, and P. gingivalis, and significantly lower levels of P. intermedia, Fusobacterium nucleatum, C. sputigena, Eikenella corrodens, L. acidophilus, Streptococcus sanguis, Streptococcus salivarius, Streptococcus oralis, and Streptococcus mitis in the miswak than in the toothbrush group.[11] But, Al-Otaibi M et al. observed that the use of miswak, in contrast to toothbrush, significantly reduced the amount of A. actinomycetemcomitans in the subgingival plaque, which indicated that extracts from Salvadora persica might interfere with the growth and leukotoxicity of A. actinomycetemcomitans. The difference in results of these two studies could be explained on the basis of the different study design.[12] Benzyl isothiocyanate, a major component of Salvadora persica, exhibited rapid and strong bactericidal effect against oral pathogens involved in periodontal disease as well as against other Gram-negative bacteria, while Gram-positive bacteria mainly displayed growth inhibition or remained unaffected.[13] Mansour MI et al. compared the bactericidal activity of alcoholic and aqueous extract of miswak and found that alcoholic extract was more bactericidal than aqueous extract.[14] Almas K et al. assessed the anti-microbial activity of eight commercially available mouth rinses (Corsodyl, Alprox, Oral B advantage, Florosept, Sensodyne, Aquafresh mint, Betadine, and Emoform) and 50% miswak extract against several microorganisms. It was observed that mouth rinse containing Chlorhexidine had maximum anti-bacterial activity while Cetylpyridinium chloride mouth rinse was with moderate and miswak extract was with low anti-bacterial activity.[15] Toothbrushes vs miswak in oral health Bristle toothbrush, which is the most common and widely used aid for oral hygiene, was first time patented in America in 1887 and has since then undergone little change. The American Dental Association has described the range of dimensions of acceptable brushes: a brushing surface 1 to 1.25 inches (25.4 to 31.8mm long) and 5/10 to 3/8 inch (7.9 to 9.8 mm) wide, 2 to 4 rows of bristles, and 5 to 12 tufts per row.[16] The diameter of commonly used bristles ranges from 0.0071 inches (0.2 mm) for soft brushes to 0.012 inches (0.3 mm) for medium brushes and 0.014 inches (0.4 mm) for hard brushes.[17] These tooth brushes are usually used with dentifrices which aid in cleaning and polishing the tooth surfaces. Dentrifices are commonly available in the form of tooth pastes, tooth powders and gels. Dentifrices are made up of polishing/abrasive agents (calcium carbonate, silicon oxides, aluminium oxide etc.), binding/thickening agents (carrageenates, alginates, sodium carboxymethyl cellulose, colloidal silica etc.), detergents/surfactants (sodium lauryl sulphate), humectants (sorbitol, glycerine, polyethylene glycol etc.), antibacterial agents (triclosan, metallic ions, Zn citrate trihydrate, delmopinol etc.), flavouring agents (peppermint/spearmint oil) and therapeutic agents (as fluoride and pyrophosphates). Most of the studies discussing the efficacy of miswak and modern tooth brush have shown a superior or comparable effect of miswak over the use of tooth brushes. Danielsen B et al. compared the efficacy of miswak and use of tooth brush and they found that the use of miswak was associated with a significant reduction of dental plaque and gingivitis along with comparable or superior oral hygiene effect.[18] Gazi et al. compared the periodontal status of habitual miswak and toothbrush users and showed that the former had lower gingival bleeding and interproximal bone height than the toothbrush users. They also suggested that 5 times a day use of miswak might offer a suitable alternate for tooth brushing in reducing plaque and gingivitis.[19] However, Eid et al. reported that there wereno significant differences in gingival or bleeding indices between miswak and modern toothbrush users.[20] Sote EO also did not find any difference in plaque and gingival bleeding in chewing stick and toothbrush users.[21] Darout IA et al. conducted a study on 213 males, aged 20 to 65 years, to evaluate the periodontal status of miswak and toothbrush users. They reported that periodontal status of miswak users in Sudanese population is better than that of toothbrush.[22] In a single-blind cross-over clinical study, after professional instruction of the proper use of miswak and toothbrush, miswak was found to be more effective than use of tooth brush for reducing plaque and gingivitis in a sample of male Saudi Arabians.[23] Although both miswak and toothbrush serve similar function, they vary in their design. Unlike a conventional toothbrush, the bristles of the Miswak lie in the same long axis as its handle. Consequently, the facial surfaces of the teeth can be reached more easily than the lingual surfaces or the interdental spaces. The angulation in the toothbrush enables it to adapt more easily to the distal tooth surfaces, particularly on the posterior teeth.[24] Two basic holds for miswak: pen-grip (three finger grip) and the palm-grip (five finger grip) have been documented in literature. In each case, the aim is to ensure firm but controlled movement of the brush end of the Miswak within the oral cavity, so that every area of the mouth is reached with relative ease and convenience. The basic technique employed for removing plaque mechanically are similar to that for toothbrush and the chewing stick, i.e., vertical and horizontal brushing. The cleaning movement should always be directed away from the gingival margin of the teeth (away from the gums) on both the buccal and lingual surfaces.[25] Miswak chewing sticks have been found to be associated with high level of gingival recession and tooth wear. Eid MA et al. reported high level of gingival recession in Miswak chewing stick users. These findings could be explained on the basis of high frequency per day (5 times per day) and uninstructed manner of use of miswak.[26,27] However, Johansson et al. correlated miswak use with high level of tooth wear.[28] But despite these side effects, this traditional oral hygiene practice is so common in our population that it needs further investigations on modern scientific lines. CONCLUSION The present review article not only discusses the composition, prophylactic and therapeutic properties of miswak, but also describes the basics of toothbrush and dentifrices. Most of the studies on interaction of miswak with periodontopathogens favored the use of miswak as an oral hygiene aid. The indigenous system of medicine like herbal chewing sticks (miswak) has been popular since ancient times; further long-term clinical trials are needed to evaluate the therapeutic and pharmacological effects of various chemical components of miswak. More and more studies should focus on clinical effectiveness of miswak as compared with the toothbrush on clinical periodontal parameters such as probing depth, gingival bleeding, clinical attachment level, etc. Effect of miswak should be evaluated separately on periodontally healthy and diseased individuals. Efficacy of Miswak should not be compared with toothbrush alone but also with various fluoridated and non-fluoridated dentifrices. The results from these studies would definitely open new vista in the field of dentistry in providing a foundation for various preventive oral health programs for rural and urban society of India. Footnotes Source of Support: Nil. Conflict of Interest: None declared. Article information J Ayurveda Integr Med. 2012 Oct-Dec; 3(4): 184–187. doi: 10.4103/0975-9476.104431 PMCID: PMC3545237 PMID: 23326088 Parveen Dahiya, Reet Kamal,1 R.P. Luthra,2Rahul Mishra, and Gaurav Saini3 Department of Periodontics and Implantology, Himachal Institute of Dental Sciences and Research, Paonta Sahib, Sirmour, India 1Department of Oral Pathology, H.P. Govt. Dental College, Shimla, Himachal Pradesh, India 2Department of Prosthodontics, H.P. Govt. Dental College, Shimla, Himachal Pradesh, India 3Department of Prosthodontics, B. K. Civil Hospital, Faridabad, Haryana, India Address for correspondence: Dr. Parveen Dahiya, MDS, Reader, Department of Periodontics and Implantology,Himachal Institute of Dental Sciences and Research,Paonta Sahib, Sirmour, HP 173025, India moc.oohay@231_neevrap Received 2012 Mar 13; Revised 2012 May 2; Accepted 2012 May 11. Copyright : © Journal of Ayurveda and Integrative Medicine This is an open-access article distributed under the terms of the Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited. This article has been cited by other articles in PMC. Articles from Journal of Ayurveda and Integrative Medicine are provided here courtesy of Elsevier REFERENCES 1. Prevention Methods and Programmes for Oral Health. Report of a WHO Expert Committee Technical Report Series 713. Geneva: WHO; 1984. World Health Organisation.[PubMed] 2. Wu CD, Darout IA, Skaug N. Chewing sticks: Timeless natural toothbrushes for oral cleansing. J Periodontal Res. 2001;36:275–84.[PubMed] 3. Al-Obaida MI, Al-Essa MA, Asiri AA, Al-Rahla AA. Effectiveness of a 20% Miswak extract against a mixture of Candida albicans and Enterococcus faecalis. Saudi Med J. 2010;31:640–3. [PubMed] 4. Sofrata AH, Claesson RL, Lingström PK, Gustafsson AK. Strong antibacterial effect of miswak against oral microorganisms associated with periodontitis and caries. J Periodontol. 2008;79:1474–9.[PubMed] 5. Patel PV, Shruthi S, Kumar S. Clinical effect of miswak as an adjunct to tooth brushing on gingivitis. J Indian Soc Periodontol. 2012;16:84–8.[PMC free article] [PubMed] 6. Al-Sadhan, Almas K. Miswak (chewing stick): A cultural and scientific heritage. Saudi Dent J. 1999;11:80–7. 7. Van der Weijden GA, Timmerman MF, Reijerse E, Wolffe GN, van Winkelhoff AJ, Van der Velden U. The prevalence of A. actinomycetemcomitans, P. gingivalis and P. intermedia in selected subjects with periodontitis. J Clin Periodontol. 1994;21:583–8. [PubMed] 8. Slot J, Rams TE. Microbiology of Periodontal disease. In: Slot J, Taubman MA, editors. Contemporary Oral Microbiology and Immunology. Mosby: St Louis; 1992. 9. AI-Lafi T, Ababneh H. The effect of the extract of the Miswak (chewing sticks) used in Jordan and the Middle East on oral bacteria. Int Dent J. 1995;45:218–22. [PubMed] 10. Almas K, Al-Bagieh NH. The antimicrobial effects of bark and pulp extracts of miswak, Salvadora persica. Biomedical Letters. 1999;60:71–5. 11. Darout IA, Albandar JM, Skaug N, Ali RW. Salivary microbiota levels in relation to periodontal status, experience of caries and miswak use in Sudanese adults. J Clin Periodontol. 2002;29:411–20.[PubMed] 12. Al-Otaibi M, Al-Harthy M, Gustafsson A, Johansson A, Claesson R, Angmar-Mansson B. Subgingival plaque microbiota in Saudi Arabians after use of miswak chewing stick and toothbrush. J Clin Periodontol. 2004;31:1048–53. [PubMed] 13. Sofrata A, Santangelo EM, Muhammad Azeem M, Karlson AK, Gustafsson A, Putsep K. Benzyl isothiocyanate, a major component from the roots of salvadora persica is highly active against gram- negative bacteria. PLoS One. 2011;6:e23045.[PMC free article] [PubMed] 14. Mansour Ml, Al-Khateeb TL, Al -Mazraoo AA. The analgesic effect of Miswak. Saudi Dent J. 1996;8:87–91. 15. Almas K, Skaug N, Ahmad I. An in vitro antimicrobial comparison of miswak extract with commercially available non-alcohol mouthrinses. Int J Dent Hyg. 2005;3:18–24. [PubMed] 16. Accepted Dental Therapeutics.3. Chicago: American Dental Association; 1969-1970. 17. Hink MK. Toothbrush. Int Dent J. 1956;6:15. 18. Danielsen B, Baelum V, Manji F, Fejerskov O. Chewing sticks, toothpaste, and plaque removal. Acta Odontol Scand. 1989;47:121–5. [PubMed] 19. Gazi M, Saini T, Ashri N, Lambourne A. Meswak chewing stick versus conventional toothbrush as an oral hygiene aid. Clin Prev Dent. 1990;12:19–23.[PubMed] 20. Eid MA, al-Shammery AR, Selim HA. The relationship between chewing sticks (Miswak) and periodontal health. 2. Relationship to plaque, gingivitis, pocket depth, and attachment loss. Quintessence Int. 1990;21:1019–22. [PubMed] 21. Sote EO. The relative effectiveness of chewing sticks and toothbrush on plaque removal. Afr Dent J. 1987;1:48–53.[PubMed] 22. Darout IA, Albandar JM, Skaug N. Periodontal status of adult Sudanese habitual users of miswak chewing sticks or toothbrushes. Acta Odontol Scand. 2000;58:25–30. [PubMed] 23. Al-Otaibi M, Al-Harthy M, Soder B, Gustafsson A, Angmar-Mansson B. Comparative effect of chewing sticks and toothbrushing on plaque removal and gingival health. Oral Health Prev Dent. 2003;1:301–7. [PubMed] 24. Al-Lafi T. M Sc. Thesis.University of London; 1988. Effectiveness of Miswak as a tool for oral hygiene. 25. Almas K, Al-lafi T. The natural tooth brush. World Health Forum. 1995;16:206–10. [PubMed] 26. Eid MA, Selim HA, Al-Shammery AR. The relationship between chewing sticks (Miswak) and periodontal health.III.Relationship to gingival recession. Quintessence Int. 1991;22:61–4. [PubMed] 27. Eid MA, Selim HA. A retrospective study of the relationship between miswak chewing stick and periodontal health. Egypt Dent J. 1994;40:589–92. [PubMed] 28. Johansson A, Fareed K, Omar R. Analysis of possible factors influencing the occurrence of occlusal tooth wear in a young Saudi population. Acta Odontol Scand. 1991;49:139–45. [PubMed]

‘Chewing sticks prevent tooth decay better than conventional toothpastes’ Nigerian researchers have demonstrated that three local chewing sticks performed better than fluoride-based and conventional toothpastes in preventing tooth decay. The local chewing sticks are: Fagara zanthoxyloides (candlewood or Senegal prickly ash/orin ata in Yoruba), Vernonia amygdalina (bitter leaf) and Massularia accuminata (chewing stick (pako ijebu in Yoruba/atu uhie in Igbo)).Researchers have also shown that one of the chewing sticks, Massularia accuminata, increased testosterone and libido. The study titled “A Study of the Anticaries Activity of Three Common Chewing Sticks and Two Brands of Toothpaste in South West Nigeria” was published in British Journal of Pharmaceutical Research. The researchers from the Department of Pharmaceutical Microbiology, Faculty of Pharmacy, Olabisi Onabanjo University, Ago-Iwoye, Ogun State, include: Odeleye Olubola Florence; Okunye Olufemi Lionel; Kesi Christopher; and Abatan Temitope Olubunmi. They concluded: “The chewing sticks used in this study showed good antimicrobial activity against the isolates and could provide better care than fluoride toothpastes. The active compounds if isolated would be good caries-controlling components of herbal toothpastes.” The researchers evaluated three common chewing sticks and two brands of toothpaste in southwest Nigeria for the ability to control caries-causing bacteria. With an increase in tooth decay and gum diseases all over the world, there is need to produce oral cleaning agents that will better control caries-causing bacteria. Three common chewing sticks – Fagara zanthoxyloides (FZ), Vernonia amygdalina (VA) and Massularia accuminata (MA)- and two brands of toothpaste- Close Up and Macleans- were evaluated for their anti-caries activities. Zanthoxylum zanthoxyloides (Fagara zanthoxyloides) is a glabrous shrub or tree with an English or common name of candlewood or Senegal prickly ash. It is called Orin ata in Yoruba. It belongs to the family Rutaceae. Its chewing sticks are obtained either from the stems or the roots and they give a warm pungent and numbing effect on the palate. These plants have also been reported to possess antisickling, antiparasitic and antiseptic activities and have been known to be used to treat other ailments including toothache, sexual impotence, gonorrhoea, malaria, dysmenorrhoea, urinary and venereal diseases and abdominal pain. Veronica amygdaline commonly called bitter leaf, is a perennial shrub belonging to the family Asteraceae. In Nigeria, the Edo calls it oriwo; Hausa, chusar doki (a horse tonic food containing the leaves); fatefate/mayemaye (a food prepared from the leaves); Ibibio, atidot; Igbo, onugbu; Tiv, ityuna; and Yoruba, ewuro. The plant is used as an anti-helminth, anti-malarial, laxative, digestive tonic, appetizer and febrifuge and for the topical treatment of wounds. This plant also has a measure of anti caries activity. The roots and stems of this plant are used as chewing sticks and have been known to possess a measure of anti caries activity. Commonly called Chewing stick, Massularia acuminata (synonym Randia acuminata) is of the family Rubiaceae. It is called pako-ijebu and orin-ijebu in Yoruba and atu uhie in Igbo. It grows as a shrub or small tree. The inhibitory properties of the plant are attributed to its phytochemicals, which include saponins, flavonoids, glycosides, tannins and anthraquinones. Massularia acuminata is a traditionally used herb in Yoruba medicine, used as a chewing stick and aphrodisiac; the chewing stick aspect was researched for being an anti-gingivitis agent, and it appears to increase testosterone and libido in research animals. According to Handbook of African Medicinal Plants, Second Edition, by Prof Maurice Iwu, Massularia acuminata has been shown to possess significant antimicrobial activity against oral pathogens associated with orodental infections, including Bacteroides gingivalis and B. melaninogenicus. The aqueous extract of the plant has a Microbial Inhibition Concentration (MIC) of 0.5 and 2 ug/ml against Bacteroides gingivalis and B. melaninogenicus, respectively. The adherence of Streptococcus mutans to the surfaces of the teeth was effectively inhibited by a one per cent concentration of the aqueous extract of Massularia. On the effect of Massularia acuminata on male reproductive system, the Handbook of African Medicinal Plants noted: “Extracts of the stem at various doses (20-1000 mg/kg) produced a significant increase in testes- body weight ratio, testicular protein, glycogen, sialic acid, cholesterol, testosterone, and luteinizing and follicle-stimulating hormone concentrations of male rats throughout the period of administration…” Meanwhile, a study published in the journal Evidence Based Complement Alternative Medicine, have revealed that the aqueous extract of Massularia acuminata stem at the doses of 500 and 1000 mg/kg body weight could be used as a stimulator of sexual behaviour in male rats. The study thus supports the acclaimed aphrodisiac use of the plant in folk medicine of Nigeria. The data obtained revealed that the action of M. acuminata extract was due to the influence on both sexual arousal and performance. “The aphrodisiac effect of the plant extract may be due to the presence of alkaloids, saponins and/or flavonoids through a multitude of central and peripheral means. Work is in progress on the isolation and characterization of the aphrodisiac principle(s) in the plant extract, the actual mechanism of action as well as the toxicity risks of the crude extract and bioactive agent(s),” the researchers noted. Meanwhile, according to the study on local chewing sticks, fifty isolates of Staphylococcus aureus, one of the bacteria often implicated in dental caries, isolated from patients presenting with various dental problems at the University College Hospital (UCH), Ibadan, Nigeria were obtained from the Medical Microbiology Department of the Hospital. The isolates were challenged with the toothpastes, undiluted, as well as ethanol and aqueous extracts of the chewing sticks using the agar cup diffusion method. The chewing sticks were also screened for secondary metabolites using standard procedures.The results showed that the ethanol extracts of Fagara zanthoxyloides (FZ) showed the highest anti-caries activity followed by Vernonia amygdalina (VA) and then Massularia acuminata (MA). 43 isolates (86 per cent) were sensitive to the ethanol extract of Fagara zanthoxyloides while 36 (72 per cent) and 25 (50 per cent) were sensitive to Vernonia amygdalina and Massularia acuminata respectively. “Both brands of toothpaste were inferior to the ethanol extracts of all the chewing sticks in anti-caries activity. Only 15 (30 per cent) and 20 (40 per cent) of the isolates were sensitive to Close up and Macleans respectively. 16 (32 per cent), 14 (28 per cent) and 10 (20 per cent) of the isolates were sensitive to the aqueous extracts of FZ, MA and VA respectively.” The researchers concluded: “The active constituents in the ethanol extracts of the chewing sticks will be useful as anti caries components of herbal toothpastes which are becoming common in the market.” Until now, some of these chewing sticks have been shown to possess varying degrees of antimicrobial activity against oral microbial flora which indicates therefore, that the chewing sticks, in addition to providing mechanical stimulation of the gums, also destroy microbes, a feature which is absent in the common toothpaste and brush method. This advantage of the chewing sticks over the conventional toothpaste and brush could explain why many Africans have strong teeth. The extracts of some chewing sticks have been demonstrated to have anti-plaque and antimicrobial activities against certain oral bacteria like Streptococcus mutans, Bacteroides gingivitis and oral anaerobes commonly implicated in dental caries and orodental infections. The researchers added: “Chewing sticks therefore can safeguard against dental problems, which is probably the reason why dental caries (decay) is not rampant in certain parts of Nigeria where the use of chewing sticks is frequent. Thus, the World Health Organization has encouraged the use of chewing sticks. In Nigeria, about 80-90 per cent of the population in rural areas use chewing sticks, mainly because they are readily available, cheap and efficacious. “The cleansing efficacy of chewing sticks is attributed to the mechanical effects of its fibers, the release of beneficial chemicals or a combination of both. Some African chewing sticks have also been reported to contain fluoride ions, silicon, tannic acid, sodium bicarbonate and other natural plaque inhibiting substances that can reduce bacterial colonization and plaque formation. The researchers noted: “The presence of saponins and tannins in all the three plants, of anthraquinone in Massularia acuminata and of alkaloids in Fagara zanthoxyloides and Vernonia amygdalina can be linked to the antibacterial activity of the plants. Cowan had shown that antibacterial effect of plant materials was due to the presence of alkaloids, tannins and anthraquinones. It had also been reported by Hagerman et al. that tannins form irreversible complexes with proline- rich proteins which could lead to inhibition of cell wall protein synthesis, a property that may explain the mode of action of the chewing stick extracts used in this work. In addition to its antibacterial effect, saponins also have antifungal properties. “The test organism used for this study, Staphylococccus aureus is one of the organisms often implicated in dental caries. It accounts for over 70 per cent of dental caries cases from the research works carried out by Daniyan and Abalaka and had highest proportion in the work of Oluremi et al. It is a pathogenic organism that causes dental infections and are now widely isolated from the oral cavity. “The extracts of the three chewing sticks produced a greater activity at a concentration of 100mg/ml than the two brands of toothpaste. This is similar to the work carried out by Antwi-boasiako et al. where the plant extracts of Garcinia kola (bitter kola) had a greater antimicrobial effect than the pepsodent toothpaste used. The ethanol extract of Fagara zanthoxyloides gave a better antimicrobial activity against all the fifty isolates than the ethanol extracts of Vernonia amygdalina and Massularia acuminata. 43 (86 per cent) of the isolates were sensitive to the ethanol extracts of Fagara zanthoxyloides while 36 (72 per cent) and 25 (50 per cent) were sensitive to Vernonia amygdalina and Massularia acuminata respectively. “The ethanol extracts of the plant materials had a better antimicrobial action than the aqueous extracts which is in accordance with a research work by Isawumi and Rotimi et al. The aqueous extracts of the plant materials showed a poor inhibitory action against the test organism. This may be due to poor solubility nature of the active principles of the plants in water. The two brands of toothpaste had weaker antimicrobial activity than the plant extracts. This is not unexpected since chemical toothpastes owe their antimicrobial property to the presence of fluorides as part of their ingredients. Macleans however had a better inhibitory action than close up. Source

THE REALITY OF KNOWLEDGE What is the reality of knowledge? Some people have this misconception that knowledge refers to words on paper. That is just the outer form and appearance of knowledge. It is not the reality of knowledge. First of all, we have to clear this up that when we say knowledge, "ilm", we are referring to only the knowledge of Deen, not any other type of knowledge, because all of that isn't knowledge at all, just information that keeps changing. Yesterday they told us aspirin is very good, today they tell us it's bad. You can't call that ilm. Ilm is only that which has remained unchanged for more than 1400 years, and will remain like that till Qiyamah. Okay, so knowledge in reality is not black on white, but rather it is a noor, a celestial light, which Allah puts into the hearts of his chosen ones. Because of this noor, a person gains the full understand of Deen, wisdom, and his heart expands to allow him to understand the reality of the world around him. This expansion of the heart is known as Sharhus Sadr, and there are 3 signs that indicate towards it - 1) Turning away from this world full of deception. 2.) Turning towards the place of eternity, the hereafter. 3.) Preparing for death before it comes. This is the knowledge that we have to stive for, the noor of the heart. My ustadh once told us that when he had gone to Palestine, he was told about a Jewish woman who had been teaching one of the hardest tafseers ever written, called Jalaalain, for the past 20 years! Imagine that, and she still never became Muslim! What does that mean? It simply proves the fact that knowledge is from Allah. For this woman, it was just words on paper, the reality never entered her. That's not what we want. May Allah grant all of us this reality, this noor, through which we can attain eternal success, amin. Islamicrealityawareness.blogspot.com

Daily Anti-depressant Many people are under the misconception that an increase in wealth will lead to an increase in happiness. However, this could not be further from the truth, as depression affects people across all income-brackets and from all walks of life. The severity of depression can perhaps be gauged by the fact that according to statistics, in South Africa alone, there are approximately twenty-three known suicides a day! Islam has given us a simple, free prescription that has no unwanted side effects and is incomparable in combating depression. In this regard, Rasulullah (sallallahu ‘alaihi wasallam) taught us that we should always look at those who are less fortunate than ourselves (Saheeh Muslim #7428). In doing so, we will realize how many bounties we enjoy for which we should be thankful and how fortunate we really are. Hence, we should daily contemplate over the plight of others in the world. There are people in the world who have no food at all and are dying of starvation. There people who have no limbs or limbs that do not function. There are people who were forced to witness their entire family being killed before them. By pondering over the difficulties which these people encounter, we will realize that our difficulties, as painful and unbearable as they may seem, are actually not as bad as the suffering of others. Whenever we feel down and depressed, let us think of our brothers, sisters, children and parents around the world who are less fortunate than ourselves. Then, let us raise our hands in du‘aa, thank Allah Ta‘ala for the innumerable favours that we enjoy, and beg Him to assist those in difficulty. This is the ultimate anti-depressant of which we should all strive to take a daily dose. Uswatulmuslimah.co.za

BR120 S05 - Five afflictions as consequence for a nation's misdeeds

BR120 S04 - Some examples of harms / punishment of disobedience

BR120-Jaza' al A'maal - Session 03 - Forward to actions having direct link to outcomes

BR120 - Jaza' al A'maal Session-02

BR120 - Jaza' al A'maal Session-01 with Mufti Faisal al-Mahmudi ilmHub presents a Book Reading activity. Utilizing the curriculum recommended for all the muslims by Mufti Taqi Uthmani Saheb, as detailed out on the ilmHub Forum Post at : http://ilmhub.com/general-discussion/a-curriculum-of-study-for-the-regular-muslim-mufti-taqi-usmani/ Mufti Faisal al-Mahmudi will be reading through Ml. Ashraf Ali Thanvi r.a's treatise Jaza' al-A'maal and translating into English with some beneficial pointers. If you like this series then do subscribe and share with as many people as possible so they can also benefit.

السلام علیکم Just wanted to share that fatwaa.com (website of Mufti Ismail Moosa HA) has become alive again.

السلام علیکم ورحمة الله وبركاته Shaykh Kamaluddin Sahab DB has delivered lectures on some of the chapters from the Book of Assistance here on Islamic Spirituality

Shaykh Mufti Taqi Usmani (may Allah preserve him) recently addressed a graduation ceremony of ‘professionals’ who completed a year long course in basic Islamic knowledge. He mentioned some amazing and thought-provoking points, especially pertinent for students of Islamic sciences (tullab al-ilm). In summary, he stated that Muslims who have only studied secular sciences and undergone that system, sometimes, feel that knowledge is restricted to the West. They look up to others for enlightenment but are unaware of the diamonds found within their own faith and heritage. Allah has blessed us with such a faith and such luminaries of faith that we find a great legacy of knowledge in every aspect of life. He mentioned that whilst he was a judge at the Shari’a appellate bench (of the Supreme Court of Pakistan) for 17 years, he would often discuss and scrutinise legal issues alongside his colleagues there - all high level judges who had spent their entire lives in advocacy and law. Often, he was blessed to grasp legal concepts quicker than his colleagues, upon which some of them remarked that it was due to his LLB degree in which he attained 2nd position. He would respond by telling them that it is not due to his law degree; rather because he studied ‘Al-Hidaya’ (the famous Hanafi fiqh masterpiece)! He said that he only studied for a month prior to his exams for the LLB degree. The reason why he was able to grasp aspects of law easily was because of his connection with Islamic Jurisprudence (fiqh) and its principles (usul al-fiqh). When he would compare the two, what is termed in legal quarters as ‘interpretation of institutes’ appeared like children’s games and play before usul al-fiqh! Sadly, the majority of us are unware of this amazing legacy left behind by our scholars. He also mentioned this in his recently published Arabic work titled ‘Fiqh al-Buyu’ (compiled to address the rules of trade and commerce in light of the 4 Schools and with a comparative study of laws of various counties). He states therein that if you study any major law book you will not find it’s author presenting a case study of ‘probable’ and ‘prospective’ situations; rather they merely provide commentary on legal verdicts given by various courts. In comparison, when you look at the works of our jurists (fuqaha), one is left gobsmacked with how they comprehensively provide solutions to all types of ‘supposed’ scenarios! A classic example of this is Imam Sarakhsi’s ‘Al-Mabsut’ in 30 volumes, the majority of which he dictated to his student whilst being under house arrest at the bottom of a well! He also wrote Sharh Siyar al-Saghir and Al-Usul. Allah Most high blessed our Scholars with deep insight in every field and science - even in worldly/secular sciences. He remarked that one of his teachers Mufti Rashid Ahmad Ludhyanwi (Allah have mercy on him) was an expert in mathematics. He taught a book titled ‘Khulasat al-Hisab’ which exemplifies the depth of knowledge of our predecessors in mathematics. His teacher would teach them maths and calculation practically; for example he used classical methods and taught them how to calculate and measure the distance between the Earth and moon. The method was simple yet accurate, using tools designed in olden times. This same teacher of his (Shaykh Mufti Rashid Ahmad Ludhyanwi) held a position regarding the Qibla being at certain degrees... A pilot once came to him and disagreed with his teacher regarding the degrees, upon which his teacher remarked that the pilot was incorrect. The pilot said, “Shaykh! how can you disagree with me; I fly planes at the said degrees every day!” His teacher responded that you could never fly your plane at the degree you are mentioning, and thereafter explained the matter to him which left the pilot astonished that a Madrasa teacher had more insight than him - and he acknowledged his mistake. This teacher of his did not study mathematics and geometry at a university; rather he obtained this understanding from studying the works of classical Muslims scholars. As such, our scholars have left us with a legacy that is a means of guidance in every aspect of life, but we are sadly unaware of what we have within us. May Allah grant us the tawfiq to truly appreciate and recognise the treasures hidden within our heritage, Ameen. ~ Muftī Muhammad Ibn Adam al-kawthari The lecture by Muftī Muhammad Taqī Usmanī hafizahullāh can be accessed from here: https://m.youtube.com/watch?feature=youtu.be&v=qrUbbH1kW8k

There are various learning resources available online. Please refer to this section and see if they are offering Arabic course inshaAllah. http://www.islamicteachings.org/forum/category/169-online-learning-resources/

Why learn Arabic? Allah (SWT) emphatically states in the Qur’aan: إِنَّآ أَنزَلۡنَـٰهُ قُرۡءَٲنًا عَرَبِيًّ۬ا لَّعَلَّكُمۡ تَعۡقِلُونَ [12:2] We have sent it down, as an Arabic Qur'aan, so that you may understand. Allah (SWT) in his infinite wisdom has categorically linked His word (i.e. the Qur’aan) with the Arabic language; therefore, the two are interlinked until the day of judgement and declared inseparable. Shaykh Allamah Shabbir Ahmed Uthmani (RA) writes in his Tafseer, "The Arabic language, which is the most eloquent, versatile, regulated and magnificent of all languages, was chosen for the revelation of the Quran. Because the Messenger (Sallaho Alaihe Wassallam) was an Arab, it logically follows that its first audience will be Arabs. Then, by means of the Arabs this light spread all around. The words "so you may understand,” indicate the reason for revealing the Quran in Arabic i.e. that you, who are the nation of the Messenger, should first taste its knowledge and thereafter make others do the same. So it happened.” Shaykhul-Hadeeth (Maulana) Mohammed Zakariyya Kandhalwi (RA) wrote a treatise on the virtues and superiority of the Arabic language entitled, “Fazail-e-Arabi (Virtues of the Arabic Languages)” and mentions many narrations on the subject of the virtues of learning the Arabic language which all students are requested to obtain and study. Some of the narrations about the Arabic language are as follows: Sayyidina Umar Ibn Al-Khattab (RA) said: Learn Arabic for it strengthens the mind and enhances chivalry . In [Shu'abul-Eman'] Sayyidina Umar Ibn Al-Khattab (RA) also wrote to Abu Musa al-Ash'ari : Learn the Sunnah (Prophet's Tradition) and Arabic. Learn to parse the Qur'an for it is written in Arabic . [Musannaf" of Ibn Abi Shaibah] In another version, he said: learn Arabic for it is part and parcel of your Religion . It is also narrated in the aforementioned 'Musannaf' that Ubayy Ibn Ka'b said: Learn Arabic as you learn (memorize) the Qur'an . Source

Question If I fantasize about being married to someone I have never seen am I sinning Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Allah says: وَلَا تَقۡرَبُواْ ٱلزِّنَىٰٓ‌ۖ إِنَّهُ ۥ كَانَ فَـٰحِشَةً۬ وَسَآءَ سَبِيلاً۬ Translation: And come not near unto adultery. Lo! It is immodest and an evil way. [Surah Al-Isra/ Verse 32] Allama Qurtubi [Rahimahullah] writes in Tafseer Qurtubi: قَالَ الْعُلَمَاءُ: قَوْلُهُ تَعَالَى (وَلا تَقْرَبُوا الزِّنى) أَبْلَغُ مِنْ أَنْ يَقُولَ: وَلَا تَزْنُوا، فَإِنَّ معناه لا تدنوا من الزنى Translation: Ulama have said that Almighty Allah used the word do not even go near zina [fornication] as it is more eloquent than saying the word do not commit zina, as the meaning of (وَلا تَقْرَبُوا is: Do not even go near zina [Tafseer Qurtubi 10/253 Darul Kutubul-Misriyyah] يَقُولُ تَعَالَى ناهيا عباده عن الزنا وعن مقاربته ومخالطة أسبابه ودواعيه وَلا تَقْرَبُوا الزِّنى إِنَّهُ كانَ فاحِشَةً Translation: Almighty Allah is prohibiting his slaves from zina, going close to zina and getting involved in the means that may lead one to zina with the verse وَلا تَقْرَبُوا الزِّنى إِنَّهُ كانَ فاحِشَةً [Tafseer Ibn Kathir 5/66 Darul-Kutubul-Ilmiyyah][ii] It is clear from the above verse that zina and anything that leads to zina is prohibited and it is immoral. Fantasizing about women leads one to the zina of the mind and heart. That in turn leads to one committing immoral acts. Rasulullah Sallallahu Alaihi Wa-Sallam said:[iii] الْعَيْنَانِ تَزْنِيَانِ، وَاللِّسَانُ يَزْنِي، وَالْيَدَانِ تَزْنِيَانِ، وَالرِّجْلَانِ تَزْنِيَانِ، وَيُحَقِّقُ ذلك الفرج أو يكذبه Translation: Eyes commit zina, the tongue commits zina, hands commit zina, legs commit zina and the private parts will either commit [the actual act of] zina or abstain. [Sahih-Ibn-Hibbān 10/267 Musisatul-Risalah] The zina of the eyes is to look at haraam with lust that leads to zina, the zina of the tongue is talking of something that leads to zina, zina of hands is touching something that leads to zina and the zina of legs is to walk towards something that leads to zina[iv] Therefore, it is haraam for one to fantasize about woman.[v] It is a sin and it is detrimental to ones spirituality. And Allah Ta’āla Knows Best Ridwaan Ibn Khalid Esmail [Kasak] Student Darul Iftaa Katete, Zambia Checked and Approved by, Mufti Ebrahim Desai. تفسير القرطبي (10/ 253) قَالَ الْعُلَمَاءُ: قَوْلُهُ تَعَالَى (وَلا تَقْرَبُوا الزِّنى) أَبْلَغُ مِنْ أَنْ يَقُولَ: وَلَا تَزْنُوا، فَإِنَّ معناه لا تدنوا من الزنى الناشر: دار الكتب المصرية - القاهرة [ii] تفسير ابن كثير ط العلمية (5/ 66) يَقُولُ تَعَالَى ناهيا عباده عن الزنا وعن مقاربته ومخالطة أسبابه ودواعيه وَلا تَقْرَبُوا الزِّنى إِنَّهُ كانَ فاحِشَةً الناشر: دار الكتب العلمية، [iii] صحيح ابن حبان - محققا (10/ 267) أَخْبَرَنَا أَبُو خَلِيفَةَ، حَدَّثَنَا الْقَعْنَبِيُّ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ، عَنِ الْعَلَاءِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الْعَيْنَانِ تَزْنِيَانِ، وَاللِّسَانُ يَزْنِي، وَالْيَدَانِ تَزْنِيَانِ، وَالرِّجْلَانِ تَزْنِيَانِ، وَيُحَقِّقُ ذلك الفرج أو يكذبه" إسناده صحيح على شرط مسلم. وأخرجه أحمد 2/411، والطحاوي في "مشكل الآثار" 3/298، والبغوي 76 من طرق عن العلاء بن عبد الرحمن، بهذا الإسناد. قال البغوي: هذا حديث صحيح. الناشر: مؤسسة الرسالة، بيروت المبسوط للسرخسي (9/ 38) الشَّرْعَ سَمَّى الْفِعْلَ فِيمَا دُونَ الْفَرْجِ زِنًى قَالَ «الْعَيْنَانِ تَزْنِيَانِ وَزِنَاهُمَا النَّظَرُ وَالْيَدَانِ تَزْنِيَانِ وَزِنَاهُمَا الْبَطْشُ وَالرِّجْلَانِ تَزْنِيَانِ وَزِنَاهُمَا الْمَشْيُ وَالْفَرْجُ يُصَدِّقُ ذَلِكَ كُلَّهُ أَوْ يُكَذِّبُ» الناشر: دار المعرفة – بيروت بدائع الصنائع في ترتيب الشرائع (7/ 49) اسْمَ الزِّنَا يَقَعُ عَلَى أَنْوَاعٍ لَا تُوجِبُ الْحَدَّ، قَالَ - عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ -: " الْعَيْنَانِ تَزْنِيَانِ وَالْيَدَانِ تَزْنِيَانِ وَالرِّجْلَانِ تَزْنِيَانِ وَالْفَرْجُ يُصَدِّقُ ذَلِكَ كُلَّهُ أَوْ يُكَذِّبُهُ [iv] المبسوط للسرخسي (9/ 38) قَالَ «الْعَيْنَانِ تَزْنِيَانِ وَزِنَاهُمَا النَّظَرُ وَالْيَدَانِ تَزْنِيَانِ وَزِنَاهُمَا الْبَطْشُ وَالرِّجْلَانِ تَزْنِيَانِ وَزِنَاهُمَا الْمَشْيُ وَالْفَرْجُ يُصَدِّقُ ذَلِكَ كُلَّهُ أَوْ يُكَذِّبُ» وَالْحَدُّ لَا يَجِبُ إلَّا بِالْجِمَاعِ فِي الْفَرْجِ، أَ الناشر: دار المعرفة – بيروت بدائع الصنائع في ترتيب الشرائع (5/ 122) «الْعَيْنَانِ تَزْنِيَانِ» وَلَيْسَ زِنَا الْعَيْنَيْنِ إلَّا النَّظَرَ عَنْ شَهْوَةٍ وَلِأَنَّ النَّظَرَ عَنْ شَهْوَةٍ سَبَبُ الْوُقُوعِ فِي الْحَرَامِ فَيَكُونُ حَرَامًا الناشر: دار الكتب العلمية [v] المحيط البرهاني في الفقه النعماني (5/ 331) «العينان تزنيان وزناهما النظر» ، والزنا حرام بجميع أنواعه، الناشر: دار الكتب العلمية، بيروت - لبنان Source: Askimam