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  1. Allahu Akbar, Walillahil-Hamd First Taraweeh in 88 years will be led by (Maulana) Professor Ali Erbas (HA), himself tonight
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  2. As-Salaam alaikum, Have you ever considered the acquisition of the sweetness of faith (Imaan) and that immense enjoyment in the worship (Ibaadah) we do? The pleasure a person finds in his Sallaah impels him to delay his Sajdas. His Zikr of Allah Ta'ala emanates from the deep recesses of his heart... intoxicating him. The requirement for this intoxication and ecstasy is not wine or worldly love; the requirement for this 'high' is neither heroine nor cocaine, it is the Remembrance of his Beloved Lord (Allahu). When he recites the Holy Qur'an, it is as if he is conversing with his Rabb. The Speech of Allah Ta'ala, which he recites, deeply impresses upon his heart and establishes a profound and strong Imaan within him. With a deep hearted enjoyment, he believes that his Lord, Allah, is listening to His Own Kalaam (Speech) from the tongue of His sinful servant. Allahu Akbar! Wa Lillahil-Hamd!!
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  3. Read here: https://www-independent-co-uk.cdn.ampproject.org/c/s/www.independent.co.uk/voices/september-11-guantanamo-bay-war-on-terror-afghanistan-b1917879.html?amp
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  4. From Afghan women regarding Afghan women VID_150010127_044805_681.mp4 VID_150010715_052943_075.mp4 VID_150010827_104245_366.mp4
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  5. Thank you very much respected Admin for publishing my post. I shall abide by the rules and regulations of this site by the grace of God. Mohammad Rafique Etesam ( shaikhrafiquee)
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  6. wa'alaykumus salam warahmatullah I asked and recieved following reply so it can be done but I dont think people with websites would take the risk
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  7. This is the stance of Islamic political parties: https://www.dawn.com/news/amp/1641051 I don't know of any Deobandi madrasah in Pakistan that does not hail and support Afghan Taliban. Ghair muqallideen / ahle hadith Ulama also support them. I've heard them showing approval and praising them in their speeches but I don't know if they support them in any other way.
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  8. we should ask a scholar knowledegable in these matters
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  9. Amount of water used by Nabi (sallallahu alaihi wasallam) for wudhu and ghusl Q: How many litres of water would Nabi (sallallahu alaihi wasallam) use for wudhu and for ghusl? A: Hazrat ‘Aaishah (radhiyallahu anha) reports that Rasulullah (sallallahu alaihi wasallam) used one mudd of water for wudhu and one saa’ for ghusl. One mudd amounts to approximately 1.03 litres and one saa’ is approximately 4.1 litres. And Allah Ta'ala (الله تعالى) knows best. عن أنس رضي الله عنه قال: كان النبي صلى الله عليه وسلم يغسل، أو كان يغتسل، بالصاع إلى خمسة أمداد، ويتوضأ بالمد (صحيح البخاري، الرقم: 201) عن عائشة رضي الله عنهاأن النبي صلى الله عليه وسلم كان يغتسل بالصاع ويتوضأ بالمد (سنن أبي داود، الرقم: 92) فتاوى محموديه 8/122 أحسن الفتاوى 4/386 تأليفات رشيديه صـ 245 Answered by: Mufti Ebrahim Salejee (Isipingo Beach)
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  10. At the moment I'm celebrating as well as being wary. Just because they are the Taliban, we shouldn't give them a free pass. In fact they should be held to a stricter standard. It's very early days so let's wait and see how things pan out. I don't know what their justification is in forming a relationship with China, but I'm hoping and praying that it is all in Allah's plan and inshallah we shall see the benefit. My mind keeps thinking back to the treaty of hudaibiya and how it ultimately lead to our benefit. The first time Taliban took over, they allowed the losing side to join Taliban and gave them the same positions they held when they were in opposition to the Taliban. They also allowed the opposition to hold official positions in some areas such as Kabul. I can understand their hikmat behind this, but it backfired. The ex opposition holding positions in the Taliban gained numbers and strength and caused problems for the main leadership, including ameerul mumineen mullah umar (rh). I hope this doesn't happen again. I think this is a very critical time and the Taliban need help and support from our scholars, world leaders, and general awaam.
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  11. Nothing ELSE needs to be said about the matter. KHALAS!
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  12. No he is not a scholar, just a student of knowledge But I think he can make a lot of contribution in Maliki fiqh discussion
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  13. Mufti Muhammad Shafi Explaning following incident with Shaykh al-Hind Moulānā Mahmūd al-Hasan Someone once asked Shaykh al-Hind about the hadith: “The Prophet ﷺ has said that Satan does not pass the road which is used by 'Umar." Because the same or similar was not said in relation to the Prophet ﷺ or Abu Bakr (رضي الله عنه), the question naturally arises as to why Satan should have feared Umar (رضي الله عنه) alone, even though both the Prophet ﷺ and Abu Bakr (رضي الله عنه) enjoyed a higher status than him. Mufti Muhammad Shafi' said that in responding to any kind of critical question, Shaykh al-Hind would usually commence with a pointed, but humourous kind of remark, before providing a more comprehensive reply. Hence, it came as no surprise that in answer to this question, he opened with a quick-witted observation: "It is Satan's own stupidity. I think you had best ask him why he feared Umar (رضي الله عنه ) more than the Prophet ﷺ or Abu Bakr (رضي الله عنه)!" He then cogently proceeded to offer the following explanation: "Superiority and awe are two different things. A superior person may not necessarily be the most dreaded person. In the case of Umar (رضي الله عنه) the quality of awe was a predominant characteristic, and its presence was what the hearts of the people felt most immediately. On the other hand, in the case of the Prophet ﷺ and Abū Bakr (رضي الله عنه), the quality of beauty was what predominated in their characters. Given this contrast, the immediate sense of awe when confronted with 'Umar (رضي الله عنه) is not surprising." [The Great Scholars of the Deoband Islamic Seminary by Mufti Muhammad Taqi Usmani]
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  14. I am not an Arab I am not from the Middle-East I don't speak Arabic But why does Palestine matter to me as a Muslim and as a human? How did we get here through the lens of history? https://youtu.be/RbLEiTbzCqI
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  15. Assalaamu ‘alaykum warahmatullah I will try to answer your question to the best of my ability according to what I have learnt in these “billion courses and gazillion articles”. On a side note, these courses and articles are mostly very basic, outlining the maxims for awareness. The only in-depth courses in the UK that I know of were conducted by Ustadhah Hidaya Hartford and Mufti Abdul Rahman Mangera sahib. I know there is one in Pakistan which is in Urdu and which many UK sisters have joined. Regarding: Absolutely agree with you. They probably did not even have calendars and definitely no apps and probably did not even need to record their cycles (due to the points I’ll mention below) so no dispute with you or the Mufti sahib you consulted. In order to answer your question regarding, “why this issue is so complex that it needs tables and Apps to track” I will insha-allah first have to explain some important points which have bearing on the answer. I’ll try to be as brief as possible 1 Knowledge of Sahaabiyaat RA compared to women today: The Sahaabiyaat RA lived with none other than the source of all knowledge (sallallaahu ‘alayhi wasallam) whom they consulted through his Azwaaji Mutahharaat RA regarding these issues and would therefore be knowledgeable in this regard. Generally, among women today, ignorance of fiqhi issues prevails to the extent that many women are not aware of the faraaidh of ghusl and wudhu – not saying all women are ignorant as Alhamdulillah Allah ta’ala has blessed women great uloom throughout the ages till today 2 Things which Impact menstrual cycles: Allah ta’ala ordained for women to go through the menstrual cycles and post-natal bleeding from day one yes, however women through the ages lived in different environments which impacted their cycles differently. Many things which affect women’s cycles today were unknown in the time of the Sahaabiyaat RA. Various illnesses exist today which were unknown even a few generations ago let alone in the time of the Sahaabiyaat RA. The illnesses themselves or their treatments, medication, etc. affect women’s cycles. Added to that, there are various forms of contraception Muslim women use in our age, almost all of which cause problems with women’s cycles. The food and drink consumed today also affects women’s cycles Stress, anxiety, depression, etc. was most probably unknown in their time and this also affects women’s cycles. All this information can be verified online. 3 For non-Muslim women all of the above does not create any issue whereas the very core of the Deen is affected for Muslim women where their obligatory worship which requires the state of purity is affected (5 daily prayers, fasting of Ramadhaan, the main Tawaf of Hajj). Therefore, Muslim women need to know the basic rules of when they are allowed to continue these obligations and when to refrain and that is why there are so many books, articles and courses. 4 Misconceptions One of the greatest misconceptions that exists among many cultures is LEAVING OUT the obligatory acts of worship which require the state of purity once any type of bleeding begins. This is sinful as there are situations where a woman may be bleeding however it is termed “Istihadha” (Irregular bleeding, invalid bleeding) during which she must continue carrying out those acts of worship. 5 Few facts regarding women’s bleedings Now towards why women need to keep a record of their cycles. The Shari’ah has set out maxims regarding menstruation and post-natal bleeding. A woman’s blood can by one of three types – menstruation (haydh), post-natal (nifaas) or invalid Istihadaha). These maxims help determine which type of bleeding a woman is experiencing and as mentioned before, this impacts her obligatory acts of worship. Women develop “habits” in menstruation and purity and in the bleeding after childbirth. Please remember this point. Everything is simple as long as women’s cycles remain within the limits set out by the Shari’ah. (Note that differences of opinion exist between the Madhaahib and even within the Hanafi Madhab as these are ijtihaadi Masaail) Problems only arise when bleedings are abnormal/invalid. Many women do not experience many problems however problems do usually arise at the following stages of a woman’s life; At adolescence – Girls s begin menstruating at a much younger age than before and some start off with no regular habits and actually experience continuous or intermittent bleeding or spotting without having a complete purity of 15+ days in between bleedings (which separates two bleedings). This is generally a straight forward issue where they are “given” habits in both menstruation (10 days) and purity (20 days) which is used to determine when they can carry on their acts of obligatory worship and when they are required to refrain After child-birth – many women continue bleeding after the maximum 40 days creating confusion regarding acts of worship During menopause – most women experience a total change in their cycles from ages as early as 45 nowadays where bleeding occurs frequently without the required 15+ day purity occurring between bleedings. Use of contraception – is the most common cause of irregular bleeding for women whatever their age Keeping all the above in mind, now the answer to the question: Answer: Any ‘Aalim/Mufti will tell you that previous habits are necessary when blood exceeds the maximum or when it is continuous – by continuous I mean there is no occurrence of a complete purity of 15+ days and this situation can last for months. Experience shows that most women simply stop praying when they experience any type of bleeding or spotting no matter how long it carries on. They only consult Apas when they are made aware by someone with more knowledge. The Mudhillah is a woman who has forgotten her habits (not recorded them). For the Mudhillah the situation can get extremely serious when she suddenly experiences problematic cycles (Hardly any women remember their exact days of previous bleedings and purity as they generally fluctuate) because it is impossible to determine the bleedings without previous habits. In some extreme cases, some women may have to perform ghusl (obligatory ritual bath for full body purification) BEFORE EVERY PRAYER and thereafter repeat it in the next prayer time. However, at these times (in some cases) they may be allowed to take dispensations from other Madahaahib which is an extreme mercy of our Most Gracious Lord! And this is why there are these “billion courses and gazillion articles” so as to educate and empower women in their Deen. And this is the reason why great Fuqahaa of the past have written hundreds of treaties on the subject and as ʿAllaamah Ibn ‘Aabideen Al-Shaami (Rahimahullah) says in ““Manhalil Waarideen min Bihaaril Faydh ‘alaa “Dhukrul Muta-aahileen fee Masaailil Haydh” (The kitab taught by Mufti Abdur Rahmaan Mangera sahib) [the fuqaha have agreed on the mandatory nature of the obligation of knowing the necessary states of a person] This is to have knowledge of that ruling, which a person is in need of, at the time he is in need of it. By learning these rules in these “billion courses and gazillion articles” and following them, women are in fact worshipping their Lord. Isn’t our Deen the most beautiful?! Apologies as I could not answer in just a few sentences and also for saying you were being “Rather selfish” but this is exactly how it appears from your own words however it my not be so.
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  16. Aameen to lovely Du'a and its so good to see this topic continued, Jazaakillah Can you please double check the spelling in thsi word ? - ثَوَابَلهُ
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  17. Website: http://www.spirituallight.co.za/
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  18. 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/
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  19. Rectified motives and reformed children The Honourable Hadith expert of our times, Al-Muhaddith, Shaykh Muhammad ‘Awwamah (may Allah protect him) often states that the residents of Madinah Munawwarah regularly make the following du’a: اللّٰهُمَّ أَصْلِحِ النِّيَّةَ والذُّرِّيَّةَ Allahumma aslihin niyyah wadh dhurriyyah Translation O Allah, rectify my intentions and reform my progeny. This brief yet profound du’a is much needed in the world today. Ponder: One who is bereft of the above two bounties will suffer in both Worlds! Intentions and the Selfie Age Unfortunately we live in an era where almost nothing is done without an ulterior motive. It’s an era wherein everything is ’selfied’, be it with a picture or even in text. Without the correct motive, no deed is accepted by Allah Ta’ala, even if that deed be as noble as it gets. We should still be focused on our intentions, instead of broadcasting our achievements! A Rare Breed The need for ‘reformed’ offspring is understood by one and all. Especially in an age where such a blessing is of a rare kind. Fortunate are those who have already achieved this. While many of us still only yearn for that blessing. Let’s include this du’a in our daily supplications, in addition to the physical effort that is needed to achieve the above. Keeping the company of the pious is very effective in achieving these two bounties. Insha Allah we will see great results. May Allah Ta’ala‬‎ accept all our efforts and du’as. Amin al-miftah
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  20. Aoudhubillahi minahs shaitan nirrajeem Bismillahirrahmanirraheem Two Characteristics of Nafs or Ego Why do the man like prohibited acts? It can be observed that the man normally develops yearning towards the forbidden acts. There is an online game because of which many youth are committing suicide. Effective measures are being taken to stop this game but people watch with more vigor. The zeal towards the forbidden acts is in proportion to the strength to prevent these acts. Adam (AS) was prohibited from eating the fruit of a certain tree. There were many trees that he (AS) could eat from but he chose to eat from the forbidden tree. When a man is prevented from an act, he becomes greedier of that act. Careful observation show two reasons behind this human behavior: 1) The nafs or ego does not tolerate imprisonment. The nafs is already imprisoned by the physical body and when it is further constrained spiritually, it becomes furious. Voluntarily a man will stay in a house for a month but the moment he was ordered to not come out of the house, he would find it difficult to oblige even for a day as his nafs would become enraged feeling imprisoned and will pressurize him to move out of the house. 2) It is not the tendency of the nafs to obey others and it finds submission and obedience very difficult. Physically it can do the most strenuous acts but mentally it finds it very difficult to submit to any simple command. This is why the biggest religion in this world is worshiping nafs whereby people obey the nafs. In fact the people of this world can be broadly divided into two groups: One group who live by the command of the Lord and the other group who live by the command of their nafs. It is because of these two characteristics of the nafs, the man finds pleasure in forbidden acts but not in permitted acts. Growing beard is very easy and it does not utilize man’s time, energy or money and it does not even hurt his skin but he finds it difficult to grow whereas he will take much effort and spend time, money and go through the pain to cut off the beard which is forbidden. Shariah has freed man from following unnecessary customs in getting married making it easy for him but he finds it difficult to oblige. On the other hand, the man will spend time, energy and waste his hard earned money which he laboriously saved for years in following the customs to please the people suiting the desires of his nafs. Do people really get pleased? Nay! He only earns up jealous people who will harm him. He finds it easy to do the most strenuous acts which will make one wonder because it pleases nafs but the simple easy acts become difficult for him as it goes against his nafs. This is the tendency of the nafs. Go Against the Nafs and Enjoy the Jannah Right in this World Irrespective of the difficulty endured by the nafs, the struggle we put to go against the nafs to please Allah SWT is what will make us attain Jannah. When we struggle against our nafs, Allah SWT will ease our path. If we go after the desires of nafs, there is hell behind its veil and if we abide by Allah’s SWT commands, definitely it is difficult for the nafs but there is Jannah behind its veil. I am not just talking about the Jannah awaiting in the akhirah but we will be able to taste the Jannah right in this world after a period of time if we go against our nafs. When we apply medicine to the wound, initially there will be stinging pain but later we will enjoy the health. Similarly, tolerate the displeasure of nafs in the beginning and later you will enjoy the Jannah of this world. If you do not apply medicine for the wound fearing the momentary pain, the wound will start rotting from inside leading to intolerable pain. Know that if you tolerate the difficulty and displeasures of nafs for Allah SWT, it will bring in the taste of Jannah like how the medicine brings health. Sins will make the Life Hell If you want to see the life of hell, look at the lives of sinners. Depending on the depth of the sin committed, deep is the hell life of the sinner. There are countries which are called paradise of this world but their inhabitants are committing suicide. Why do they commit suicide? Their anxiety, worries and difficulties are so severe like those of inmates of hell who will cry, “Alas! We wish we are dead and become dust and extinct”. Just like these inmates of hell, the sinners of this world become exasperated desiring for death and commit suicide. Can you imagine the level of desolateness, anxiety, insecurity and worries they are experiencing in their lives? In spite of having beautiful weather, house and comforts, why do they commit suicide? Depending on the severity of sins in one’s life, he will feel the heat of the hell in his life. The heat will be less when sin is small and will be more if the sin is big but for certain sins make the life that of the hell. This is as clear as a day brought out by the sun. One cannot be deceived by huge houses, factories or cars as for sure the sins committed by a person would make his life hell. Forbear the Stinging Pain of the Nafs The Quran commands one to save himself, his women and children from the fire. This command was descended on the most intellectual people that ever came on the earth, i.e. the companions of the Prophet SAW. They were commanded to save themselves from the fire of the sins. This fire is not good for your women or children and you cannot overlook their sins. Children are unaware and ignorant of the consequences of sins meted out by their environment but they are heading towards the fire. Believing in Allah SWT and following His SWT commands will definitely be difficult for the nafs but there is health behind this stinging pain and the taste of worldly Jannah behind this difficulty. Those people who are blessed with tahajjud salah or solitude worship in the late nights and in the mornings find them more pleasurable than the tastiest food. The coolness, the tranquility and the pleasure that one feels from these ibaadat (worship) are incomparable. When Hazrat ibn Taymiyyah (RA) was imprisoned and taken towards the prison, he exclaimed, “How wonderful it would be to spend my time in prison in solitude! Now I will enjoy my time of Jannah here.” When the prison guard wondered at his words, he said, “My Jannah is in my heart and it is with me wherever I go.” Who can snatch away Jannah from the hearts granted by Allah SWT? When Allah SWT bestows one deen and purity outwardly and inwardly, he has attained the Jannah of this world. Allah SWT says that such people will have tranquility in their hearts and tranquility is experienced in Jannah too. In the Jannah of this world, the man remains peaceful all the time and in every single state. This is pleasure. So have patience over the difficulty of the nafs when obeying Allah SWT for this pain is only temporary like applying medicine on the wound which will be followed by the enjoyment of eemaan (faith). The heart might desire to backbite and see forbidden things but stop the tongue from maligning others honor through backbiting and stop the eyes from seeing forbidden things. Definitely the nafs would find it tormenting but soon you will feel the coolness. How to control the Nafs? Deal with the nafs just like how a smart patient would deal with the medicine. He aims for good health and eats the bitter medicine and if it is too bitter, he still convinces himself to consume it by adding little sweetness to it or eats something sweet immediately after the medicine so his body accepts it. Do not obey the nafs but deal with it like a smart patient. It also happens that the nafs itself would not like eating certain delicious food because it knows well that it will prevent him from enjoying all other delicious foods. So teach the nafs about the severe loss it would incur if it commits a sin and losing the blessings it is enjoying. This is how a smart believer will hold his nafs. He will fully have the control of the bridle and will not lose the rope from his hand. Sometimes he loosens the rope but will have control over it. As long as the nafs is on the straight path, he will be lenient with it and when it tries to deviate from the path, he tries to bring back with a soft approach and if it doesn’t respond well, he will bring back sternly. He will deal with the nafs like how he would deal with an ignorant wife. When she shows her weakness intellectually, he entertains her by being very considerate. When a wife becomes disobedient, the husband first advices her gently and if the advice fails, he keeps her away from him on the bed and if she still persists in her behavior, he becomes little stern on her. There is no whip greater than firm determination to control the nafs. Be determined that you will not disobey Allah SWT and there is no better whip than determination for the nafs. Let Allah SWT grant His divine help to lead a life pleasing to Him SWT. Ameen -Sheikh Maulana Abdus Sattar (DB): Morning Tarbiati Majlis-29th September 2017.
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  21. As you shed Those warm tears, Crying for the past Sinful years, You just can’t utter A comprehensible sentence Yet; truthful is your repentance. Strange Is that vibration You feel As you fall On bended knees, Before He who spread darkness Into the depth of the seas. Sublime Is the sensation You get After a prostration You make In true contrition For the sake Of forgiveness, From He Who Inspired the bees. Subhaaan Al Ghafour! Rochdi Bouille March 15, 2012
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  22. DU’AA FOR GOOD EXPECTATIONS FROM AND SINCERE RELIANCE ON ALLAH TA’AALA اَللّٰهُمَّ لَكَ الْحَمْدُ شُكْرًا وَّلَكَ الْمَنُّ فَضْلًاـ اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ اتَّوْفِيْقَ لِمَحَابِّكَ مِنَ الْأَعْهَالِ، وَصِدْقَ التَّوَكُّلِ عَلَيْكَ، وَ حُسْنَ الظَّنِّ بِكَ ـ Allaahumma lakal-hamdu shukran wa lakal-mannu fadla(n). Allaahumma innii as’alukat-tawfiiqa limahaabbika minal-‘a’maal(i), wa sidqat-tawakkuli ‘alayk(a), wa husnaz-zanni bik. (Composite: Ka’b ibn ‘Ujrah and Abu Hurayrah. Kanz al-‘Ummal #3653, 3654) O Allah, to You is due all praise with thanks; it is only Your domain to do favors with grace. O Allah, I beseech You to enable me to perform the deeds loved by You, develop sincere reliance on You, and hold good expectations from You. ~~~Ameen~~~ It is important to hold good expectations from Allah Ta’aala, for Allah Ta’aala deals with a person according to his expectations. When a servant of Allah sincerely puts his trust and hopes in Him, Allah Ta’aala does not disappoint him. (Source: Khalid Baig’s transliteration, translation and commentary of du’aa #122 from the Accepted Whispers: Munajat-e-Maqbul)
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  23. As-Salaam alaikum, Verse/ayat 37 of chapter 50 of the Holy Qur'an reads:-- "VERILY IN THIS IS A MESSAGE FOR ANY THAT HAS A HEART AND UNDERSTANDING; OR WHO GIVES EAR [listens] AND EARNESTLY WITNESSES (the truth)" (Qaf- 50:37) In the Islamic Tradition, listening is not only a sensory or mental act, but also a contemplative practice. Much about this, Imam al-Harith Ibn Asad al-Muhasibi (d. 243/857) may Allah be Merciful to him, in his book, 'Watchfulness In Observing God's Duties', observes:-- "He who, out of yearning for God, listens to God's Book, or to a word of wisdom, or to a portion of knowledge, or to a piece of counsel while not conversing with his self at all but [concentrating] his attention and allowing his heart to see what he hears, such a one will drive counsel and remembrances (from the words he hears), for they are God's words. God described the believers (as listeners) and Commanded them [to listen] saying:-- "My Servants who give ear to the Word and follow the fairest of it. Those are whom God has guided: those--they are men possessed of minds." (Zumara- 39:18) In other words, with our attentive hearing sense we can listen to Allah's words when reciting the Holy Qur'an, for example.... and with our heart we can witness what we hear from Him, Jallah-Jalalahu, who witnesses us at all times.
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  24. As-Salaam alaikum, Imam al-Qushayri recounted the following story in his book, 'Epistle On Sufism' , where he said that Ibn al-Maliki related that Abu Hamza al-Khurasani said:-- "One year I went on the pilgrimage (to Makka on Hajj). As I was walking along the road, I fell into a well. My soul prompted me to cry for help. However, I said to myself: 'No, by Allah I will never cry for help! Before I could finish with this thought, 2 men passed by the mouth of the well. One of them said to the other: 'Come on let us cover the mouth of this well lest someone falls into it.' They brought some reed and mats and blocked off the mouth of the well. I wanted to cry out, then said to myself: 'I will cry to the One who is nearer to me than they! So I did not say a word. After a while, something came by, opened the mouth of the well, and lowered its leg into the pit, as if it wanted to tell me in a growl: 'Hold on to me'! When I realized that this [invitation] came from Him, I grabbed hold of it and it pulled me out. And lo! It turned out to be a lion. Then it went away. Suddenly [I heard] a voice, saying: 'Abu Hamza, isn't this better!? I have saved you from one peril with another one.!"
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  25. I used to be hopeful, but now my hope has turned to trepidation. But that's just me. People are moulded by their experiences and this is where it has brought me. Inshallah I am completely wrong and I hope I stand embarrassed by my lack of confidence. Saying that, the current situation is definitely going to have a big effect around the globe, inshallah.
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  26. Question Many brothers ask by email about the issue of shaking hands with women in professional settings where, they say, not doing so would harm or impede their ability to function. They may not get hired, promoted, or accepted in professional areas (such as law) where Muslim presence is essential. I checked what some major contemporary traditional fuqaha, such as Shaykh Taqi Usmani and some of my teachers in Damascus, had to say, and they are very firm on this point. But the brothers who asked are saying that such answers belie a lack of understanding of “Western realities.” They are saying that it is not possible to function in professional Western work environments without shaking hands with women. What would you answer and advise about this issue? Answered by: Mufti Abdurrahman ibn Yusuf Assalamu alaykum In the name of the Inspirer of truth. No, it is not permissible to shake hands with women at all. There are many reports from the Prophet Sallallahi alayhi wasallam that he never shook the hands of any women, despite his status as a Prophet. All the allegiance (bay’a) he took was either without holding the hand or with a cloth tied around it. He explicitly informed the women when they extended their hands to him that he did not shake hands with women. (See Muhammad Ibn Sa’d, The Women in Madina, Chapter One: The manner in which the Messenger of Allah received women’s allegiance) Hence, we can find no leeway to change this ruling. Many non-Islamic practices are rife in the business and corporate world. We are constantly asked about the permissibility of sitting at the same table with a client where alcohol is served; the permissibility of holding private meetings with women behind closed doors without any third person in the room, performing Zuhr instead of Jumu’ah if one is occupied in a meeting at the time of the Khutbah; shedding the hijab to seek employment; shaving the beard for such purposes and so on; not to mention usury and interest bearing loans. The list is endless. So, how does a person want to assimilate, and sell his hereafter for this transient world? Yes, certain “fatwas” are to be found on these issues from so called scholars. Much of the religion has already been compromised in such a way. We are aware of a masjid in a city in California where “Islamic Dating” is promoted. Their practice is backed by seemingly convincing logical arguments which sounds very attractive, but how far can the matter be taken, and how much of the religion will remain if this course continues to be followed? Nobody said it was easy to follow the din in the twenty-first century; whether one is in a Muslim country or the West. Didn’t the Prophet Sallalahu alayhi wasallam say that a time will come when a person following his religion will be like one holding on to a cinder, and did he not say this world is a prison for a believer and a Paradise for the non-believer. One must remember that through perseverance and refraining from sin (sabr ani ‘l-ma’siyah) there are great rewards to be gained, despite the apparent monetary or such losses one may have to incur in this world. The regular American (since the issue of shaking hands with women is a greater problem in America) is normally very understanding and accommodating of other people’s religious requirements. If politely informed, they normally act with understanding and are prepared to be more accommodating. If the scholars begin to offer discretion and allowance on certain issues which are rigid in the Shari’a under the excuse of changing times, then how will the original rulings in those issues ever be revived? The sunna and proper practices will be lost for ever and innovations will take their place. Those who attempt to adhere to the correct rulings of Shari’ah in these issues would feel isolated and weak. Therefore, it must be made clear that the traditional jurists (muftis) who are not able to give discretions in such issues are not due to some short-sightedness or ignorance. It is merely to keep the religion intact and whole. Yes, if someone in certain situations is forced to act contrary to the sunna then that is a personal problem in which tawba (repentance) should be made. Whoever fears Allah, Allah will make a way out for them. And He knows best. Mufti Abdurrahman ibn Yusuf zamzam academy
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  27. Emotional WellbeingPhysical WellbeingSelf Improvement The Beast In The Mirror: Overcoming Body Dysmorphic Disorder “Mirrors are perpetually deceitful. They lie and steal your true self. They reveal only what your mind believes it sees.” – Dee Remy Are you finding yourself in front of your mirror on a regular basis and noting all of your imperfections? Are you embarrassed to leave the home because of a minor flaw or blemish on your face? Is plastic surgery on the horizon for you in the near future? If you answer yes to any of these questions, you may be dealing with Body Dysmorphic Disorder (BDD). The DSM-IV defines BDD as “a preoccupation with an imagined defect in appearance. If a slight physical anomaly is present, the person’s concern is markedly excessive. This preoccupation often causes clinically significant distress or impairment in social, occupational, or other important areas of functioning. This preoccupation is not better accounted for by another mental disorder (eg, dissatisfaction with body shape and size in anorexia nervosa).” BDD is distinguished from anorexia nervosa and bulimia nervosa , to the extent that patients w anorexia or bulimia disorders are preoccupied with their overall weight and body shape. BDD however focuses on a specific area and is not related to weight or dieting. An example might be an adolescent who thinks that her breasts are too large and wants to have plastic surgery to reduce their size but is otherwise unconcerned about her weight and is eating normally. Recent statistics indicate a many as 50% of patients diagnosed with BDD undergo plastic surgery to correct their perceived physical defects. Individuals with BDD often focus so much on the defect, they often lose sight of the whole self. A person with a pimple on their nose might feel it is considerably larger than it actually is and their reactions fit their perception rather than reality. This may be caused by an error in the visual processing region of your brain. This visual processing error can lead to low self-esteem, high suicide risk, and repeated cosmetic surgery. Although the symptoms appear psychological in nature, new research by UCLA psychiatrist Jamie D. Feusner appears to indicate it might actually be linked to problems with seeing the big picture in the brain. In the study, subjects were shown blurred pictures of their own faces while inside the fMRI machine. Dr. Feusner observed, compared to healthy control subjects, those subjects identified with BDD showed much less activity in the brain region responsible for forming visual details into composite forms. This inability to see the whole picture generalized to other activities as well, including looking at pictures of houses. People with BDD tend to have difficulty seeing the whole picture and cannot process the context of what they are looking at. This perceptual error seems to be the underlying reason individuals suffer from a distorted self image, which defines BDD. Causes of BDD Although recent research points to an error in the visual processing region of the brain, other research indicates the cause might be related to low seratonin levels in the brain. Seratonin, a neurotransmitter produced by the brain, is often associated with depression and mood disorders when levels are below normal in the brain. Another significant factor in the development of BDD is the influence of the mass media, particularly the role of advertising in spreading images of physically “perfect” men and women. Impressionable young children and adolescents absorb the message that anything short of physical perfection is unacceptable. This may lead to developing distorted perceptions of their own faces and bodies. Family of origin plays an important role in our self perceptions, which can increase our vulnerability to BDD. Children whose parents are obsessed with appearance, dieting, and/or bodybuilding; or who are highly critical of their children’s looks, are at greater risk of developing BDD. A history of trauma and abuse can also be an additional factor. When an individual with a history of trauma or abuse buries their feelings about the abuse or traumatic incident, the oppressed feelings can emerge in the form of obsessions about physical features. This “reassignment” of feelings is called displacement. An example that best describes this displacement is an adolescent with a history of physical abuse as a young child becoming obsessed with body building and strength. Individuals with BDD can have symptoms similar to OCD (obsessive compulsive disorder) since anxiety is at the root of both disorders. Symptoms of BDD include: Ritualistic Behavior: Ritualistic behavior refers to actions that the individual performs to manage anxiety and that take up excessive amounts of his/her time. Individuals are frequently upset if someone or something interferes with or interrupts their ritual. For individuals diagnosed with BDD, these ritualistic behaviors may include exercise or makeup routines, assuming specific poses or postures in front of a mirror, etc. Camouflaging: Individuals with BDD usually spend a great amount of time camouflaging “problem” feature or body part with makeup, hats, or clothing. 94% of individuals with BDD have reported camouflaging. Mirror Obsession: Abnormal behavior around mirrors, large storefront windows, or similar reflecting surfaces is common with individuals with BDD. A majority of individuals diagnosed with BDD frequently check their appearance in mirrors or spend long periods of time doing so. A few react in the opposite direction and avoid mirrors when possible. Fishing for Compliments: Individual with BDD frequently ask for reassurance from others about their appearance. Self Comparisons: Individuals with BDD frequently compare their own appearance to others. Social Avoidance: Due to their insecurities, individual with BDD often avoid activities outside the home, including school and social events*. *The loss of functioning resulting from BDD can have serious consequences for the individuals future. Adolescents with BDD often cut school and may be reluctant to participate in sports, youth groups, or hold part-time or summer jobs. Many individuals are unable to remain in school, form healthy relationships, or keep steady jobs. Adults with muscle dysmorphia have been known to turn down job promotions in order to have more time to focus on their imperfections by working out more at the gym or fitness centers. The economic consequences of BDD can include overspending on cosmetics, clothing, or plastic surgery. Treatment Individuals with BDD often respond well to medications such as antidepressants as well as individual therapy using Cognitive Behavior Therapy (CBT). CBT has been found useful in reducing BDD symptoms. With CBT, individuals learn to see themselves in the mirror without the need for negative self talk or tendency to focus on the negative defects. CBT also challenges inaccurate self-perceptions the individual might have about themselves. Relaxation techniques paired with CBT work well for individuals with BDD. In more severe cases, hospitalization may be warranted for individuals with BDD. Since BDD patients have a high rate of self-destructive behavior, including performing surgery on themselves at home (e.g. liposuction followed by skin stapling, removing facial scars with sand paper, or even sawing down their teeth), hospitalization might be the best place for them to get the help they need. Individuals with severe cases of BDD have a high rate of attempted and completed suicide. Out of 100 individuals diagnosed with BDD, 48% have been hospitalized for psychiatric reasons and 30% had made at least one suicide attempt. Prevention The best preventive strategy appears to be simply challenging the perception of those afflicted with unrealistic images of themselves. Despite the pervasive influence of the mass media in our lives, we must educate ourselves and our children about the realities of those supposed “perfect” images we are exposed to. Point out the airbrushing and photo-shopping involved in getting models to look a certain way. Most importantly, talk to young children about the pitfalls of trying to look “perfect”. Teach them the importance of being well rounded, mentally and physically. Stop complimenting girls and boys on just their physical appearance and attributes. Compliment them on being smart, kind, compassionate, and generous rather than on being beautiful and cute. By doing so, you are teaching them to value themselves as a whole rather than a physical part or feature. Lastly, educate yourself on the symptoms of BDD and pay attention to changes in your children’s dress and behavior. Early intervention is key. Dr. Nafisa Sekandari mentalhealth4muslims
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  28. Benefits of Nikah Allah ta'ala says in Surah Room, verse 21 وَمِنْ ءَايَـٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ And of His signs, another one is that He created for you mates from among yourselves that you may find rest with them, and He planted love and mercy in your hearts; surely there are signs in this for those who think about it. Nikah is a manifestation of the power and might of Allah ta’ala as Allah ta’ala says from among His signs is that He has created wives (أَزْوَاج) for them from among themselves. Therefore, when people marry, the couple are a walking, talking sign of Allah ta’ala and so we should exist as such by presenting to the world a beautiful sign. We would be betraying this verse if we live contrary to this. Three things are mentioned in this verse as a benefit of Nikah, Sukoon (tranquillity), Mawaddah (love) and Rahmah (mercy). These three things can only be found in the sacred bond of Nikah. The lives of two people together without this sacred bond will be void of these three things سُكُون – tranquillity, comes with understanding each other’s rights and responsibilities towards each other. If we proclaim only our rights, it will not lead to Sukoon and instead will lead to fights. مَوَدَّة is intense longing – there are different types of love. The love between spouses is an affectionate, two-sided love with both physical and emotional intimacy. Both love each other and support and look out for each other’s welfare. رَحْمَة is compassion/mercy – love alone cannot be the driving force in a marriage. Certain commentators have mentioned that the word “love” refers specifically to the early stages of a marriage physical love is dominant. With time it diminishes and is replaced by mercy/compassion as the couple age together and care for each other. Therefore, for a successful marriage, both love and mercy are necessary. For a successful marriage, both love and mercy as well as forgiveness are necessary. Allah ta’ala overlooks and forgives our mistakes and give us other chances despite the deficiency in our worship and shortcomings in our deeds. He forgives even when we are not deserving. The spouses should similarly overlook and forgive each other even when not deserving. We expect our spouses to be our dream come true, but how many of us are dream-servants of our Lord? Modern Muslim women complain that the Qur’an is only for men however there are subtle points hidden in the verses. Here Allah ta’ala says He has created wives so that the men may find peace. This shows the power of women as women control whether the home is peaceful or otherwise. She can be a source of peace if she herself is at peace. Women are expressive and their feelings are reflected in the home and with their husbands and children. Therefore, if men wish for their wives to be a source of peace then treating them well will ensure they are at peace which will be reflected in the home. The Prophet sallallaahu ‘alayhi wasallam said, “After fear for Allah, the believer cannot receive a boon greater than a good wife. If he instructs her to do something, she obeys, and she pleases him when he looks at her. If he takes an oath, she aids him to fulfil the oath and, if he has to be out, she takes care of her chastity and his property.” [Mishkat] The Prophet sallallaahu ‘alayhi wasallam said, “No believing man should detest his believing wife. If he dislikes some trait in her, he should then take a liking to another trait.” [Muslim] Spouses are a Garment for each other Allah says in Surah Baqarah, verse 187 هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ - they are as a garment for you, and you are as a garment for them • Garments cover the Satr – similarly the spouses should cover each other’s faults and shortcomings • Garments safeguards against elements – spouses should be a protection for each other in every way; financially, emotionally and intimately. They should be a protection for each other’s Imaan. • Modesty – as garments are a means of modesty (Hayaa), spouses should be a means of protection of chastity • Beauty/Honour – as garments are a means of beatification and honour for a person, spouses should be a source of honour and beauty for each other • Pleasure – as wearing garments bring happiness, spouses should be a source of happiness when they look at each other • Intimacy – garments are closest to a person’s skin so similarly spouses should have a close relationship
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  29. Question: What are the differences between the words “Qalb”, “Fu’aad” and “Lubb” as used in the Qur’an? Answer: As salaamu alaikum wa rahmatullahi wa barakatuh, The Qur’an expresses the word “heart” using different Arabic words at different times; these can mostly be summed up as the Arabic words qalb, fuaad and lubb. Since in the Arabic language, there is no such thing as an exact synonym, there are subtle differences in the root meanings and indications given by the different words that must be understood if one wants to understand the nuances of the Qur’anic message. When does Allah Most High say Qalb? Why is it different than fuaad? Let’s look at their underlying meanings first, then move on to how the meanings are used to express highly nuanced messages. al-Qalb Imam al-Raghib in his Mufradaat says that qalb literally means to turn something around on its face, or to flip something over, such as the turning over of a cloth, or the turning of a person when they turn away from the direction they were going in to another direction. Hence, its derivatives all express some form of this flipping or turning over, so inqilaab as a verb can be used in the Qur’an for “turning on their heels”, or changing your direction to retreat and flee from battle, or as a noun to mean the act of overthrowing someone, where a sense of a flip in power or revolution (literally) is expressed. It is also used in its passive sense to express being turned, rather re-turned, to Allah, Most High, after death. Then, al-Raghib says that this term is applied to the human heart (physically as well), it is said, because of its frequent turning over, or going through what we call “changes of heart” where emotions, decisions and opinions flip and switch often. He says the term “heart” itself goes to encompass the soul, knowledge, bravery and more. He points out however that the heart is not the same as the intellect, but that the heart is often generalized as the intellect the same way that a river doesn’t literally run, but rather its water runs, but the running is generalized to the river because it contains the water. Allah Ta’ala even says “Nuqallibu al-af’ida”, which is using another word for heart, al-fuaad, to say “we turn the hearts” from one opinion to another. The qalb is a heart that can either be sick or sound, dead or alive, due to the beliefs and certainty inside it. Al-Jurjani refers to it as the “true essence of a human being”, while al-Hakeem al-Tirmidhi, who dedicated an entire book to the difference between the words for “heart”, said the qalb contains all levels of inner being. al-Fuaad Imam Al-Raghib says fuaad basically means qalb (i.e. heart), with the distinction that a heart is called a fuaad when there is a sense of kindling or burning, so its derivative is used to refer to roasting meat under flame, after which the meat is called fa’eed. Fu’aad (or its plural af’ida) is specifically used to highlight how much the burning heart has an ability to effect things. When a flame burns brightly, it is akin to a heart that is excited with eagerness, and there is a sense of commotion and pulsation. It has also been called the emotional cover around the qalb, giving the sense that the qalb is deeper and more special than the superficial emotions of the fuaad. This view, purely linguistic, is what E. Lane favours in his Lexicon, however, scholars who have a hand in actually seeing the word applied in Qur’anic contexts have said that the fuaad is actually deeper than the qalb in the sense that it is the place where witnessing takes place and the light of knowing God is kindled. Al-Lubb The lubb [pl. albaab] signifies the pure intellect, free from inner blemishes and suspicion (note this is deeper than simply “the mind” or “brain”). The word itself means the marrow, pith or innermost core of something – a tree, a fruit or the breast of mankind, the heart. It is also said to represent the most discerning type of intellect, so that every lubb is an intellect, but not every intellect reaches the level of a lubb. For this reason, Allah Ta’ala constantly uses Ulul-Albaab, the people of hearts, to refer to those intelligent and discerning believers who are in touch with their innermost core that recognizes the signs of Allah and understands the Truth, free from the tumultuous emotions of the fuaad and beyond the hesitating fickleness of the human qalb. This is truly the heart of hearts. Al-Sadr In his tafseer, al-Nisabouri also mentions al-sadr (chest) as being another word for heart in the Qur’an, the same way that when we say the “breasts of mankind”, we mean their hearts on the most external and shallow level. Allah Ta’ala often uses sadr when speaking about “expanding the breast” of His prophets such as Musa and the Prophet Muhammad (peace be upon them), because sadr is the broadest, most general term, and so it is understood that the other layers of the heart will also be expanded. However, for the rest of mankind, it is also the place where secrets are kept, where the Shayton whispers, and where the ego that commands to evil takes hold of a person, but it should be noted that these influential forces, at least linguistically, have access only to the outermost aspect of the heart, not its inner layers, for which the individual alone is accountable to keep pure or to corrupt. The Heart of the Matter To sum up, an to use al-Hakeem al-Tirmidhi’s example, the sadr is where one’s Islam rests, a general term. The qalb is the place where certainty and faith (al-eemaan) rests, and it is like the eye, which is a term applied to all of its component parts that see. The fuaad is the place of witnessing and seeing, like the pupil to the eye, and finally, the lubb is the innermost place where tawheed rests, the light in the vision of the eye. The Ulul-albaab, those people of true hearts, peel away the skin of a metaphorical existence, and subsist in the core (lubb) of the true existence, which is only through the belief in the Oneness of Allah Ta’ala. Wasalam, Abdullah Misra Answered by Sidi Abdullah Anik Misra Checked & Approved by Faraz Rabbani النكتة العاشرة : في الفرق بين الصدر والقلب والفؤاد واللب . الصدر مقر الإسلام { أفمن شرح الله صدره للإسلام } [ الزمر : 22 ] والقلب مقر الإيمان { حبب إليكم الإيمان وزينه في قلوبكم } [ الحجرات : 7 ] { أولئك كتب في قلوبهم الإيمان } [ المجادلة : 22 ] والفؤاد مقر المشاهدة { ما كذب الفؤاد ما رأى } [ النجم : 11 ] واللب مقام التوحيد { إنما يتذكر أولوا الألباب } [ الزمر : 9 ] أي الذين خرجوا من قشر الوجود المجازي وبقوا بلب الوجود الحقيقي . ثم إن القلب كاللوح المحفوظ في العالم الصغير فإذا ركب العقل سفينة التوفيق وألقاها في بحار أمواج المعقولات من عالم الروحانيات هبت من مهاب العظمة والكبرياء رخاء السعادة تارة ودبور الأدبار أخرى ، فحينئذٍ يضطر الراكب إلى التماس أنوار الهدايات وطلب انفتاح أبواب السعادات فيقول { رب اشرح لي صدري } وإنما سأل موسى شرح الصدر دون القلب لأن انشراح الصدر يستلزم انشراح القلب دون العكس . وأيضاً شرح الصدر كالمقدمة لشرح القلب والجواد يكفيه الإشارة ، فإذا علم أنه طالب للمقدمة فلا يليق بكرمه أن يمنعه النتيجة . وأيضاً إنه راعى الأدب في الطلب فاقتصر على طلب الأدنى . فلا جرم أعطى المقصود فقال { قد أتيت سؤلك يا موسى } وحين اجترأ في طلب الرؤية بقوله { أرني أنظر إليك } [ الأعراف : 143 ] أجيب بقوله { لن تراني } . واعلم أن جميع المهيئات الممكنة كالبلور الصافي الموضع في مقابلة شمس القدس ونور العظمة ومشرق الجلال ، فإذا وقع للقلب التفات إليها حصلت له نسبة إليها بأسرها ، فينعكس شعاع كبرياء الإلهية من كل واحد منها إلى القلب فيحرق القلب . ومعلوم أن المحرق كلما كان أكثر كان الاحتراق أتم ، فلهذا قال موسى { رب اشرح لي صدري } حتى أقوى على إدراك درجات الممكنات وأصل إلى مقام الاحتراق بأنوار الجلال كما نبينا صلى الله عليه وسلم « أرني الأشياء كما هي » وههنا دقيقة وهي أن موسى لما زاد لفظة { لي } في قوله { رب اشرح لي } دون أن يقول « رب اشرح صدّري » علم أنه أراد أن تعود منفعة الشرح إليه فلا جرم يقول يوم القيامة « نفسي نفسي » وإن نبينا صلى الله عليه وسلم لما لم ينس أمته في مقام القرب إذ قيل له « السلام عليك أيها النبي » فقال : « السلام علينا وعلى عباد الله الصالحين » ، فلا جرم يقول يوم القيامة « أمتي أمتي » وشتان ما بين نبي يتضرع إلى الله ويقول { رب اشرح لي صدري } وبين نبي يخاطب أولاً بقوله { ألم نشرح لك صدرك } [ الشرح : 1 ] . ولا يخفى أن المراد بالشرح والتيسير عند أهل السنة هو خلقهما ، وعند المعتزلة تحريك الدواعي والبواعث بفعل الألطاف المسهلة ، فإنه يحتمل أن يكون هناك من الألطاف ما لا يحسن فعلها إلا بعد هذا السؤال Source
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  30. Yes I know and I mailed brother Arshad couple of weeks ago
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  31. ﷽ Ehsan An individual enthusiastically informed Arif-billah Hadhrat Dr. Abdul Hayy Arifi (RH) that by Allah’s grace he had attained the station of Ihsan. That is, worshipping Allah as though you see Him and if that is not possible then as though He sees you. Shaykh Dr. Arifi (qaddas sirrahu) congratulated and encouraged him. And then inquired that if this ihsan was attained only in prayers (salah) or it was also present at other times, like dealing with house hold members, especially wife. The individual looked in bewilderment at Shaykh and informed that he thought this ihsan was only meant to be limited to prayers and ritual worship. Shaykh Arifi explained to the audience in detail that this is a common mistake. We tend to limit deen to formal acts of worship (Ibadaat). Our all other activities seem to be independent of the fact that each and every moment of our life we are as much a slave of Allah as in prayers and other worship. The genuine ihsan is perpetual. The slave is aware that he is being watched and he will be accountable for whatever he does. Hence, he has utmost respect and does not do any thing inappropriate. Remember this is an intentional and a voluntary act of thinking. As per instruction of Sayyidi wa sanadi Shaykh Mawlana Muhammad Taqi Usmani sahib (Allah SWT preserve him & allow us to benefit from him abundantly. Ameen) setting aside an allocated time every day to think repeatedly that: ‘I am in front Allah SWT & He is watching me’, is essential for achieving it. It becomes a habit in second nature only by doing it repeatedly. Practice makes perfect. Gradually it becomes almost like an instinctive performance, like breathing or drinking. Wa ma taufiqi ilabillah!
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  32. Its really bad situation nowadays for Muslims Particularly India Muslims. I think war between India and China will be increase in future due to this part of place.
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  33. Transliteration says: thawaabahul-Jannah
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  34. Q. If someone reads full salaah instead of short salaah on travel, should they make qadha of those salaah? (Question published as received) A. If a person performs the complete 4 Rakaats Fardh Salaah instead of 2 Rakaats on a journey, mistakenly or due to miscalculation of the distance of travel etc., the Salaah performed will be valid. However, if the Salaah time remains and a person is made aware of his/her mistake, it will be necessary to repeat the Salaah during the Salaah time. If the Salaah time expires, it will not be necessary to repeat it. On the other hand, if a person performs the complete 4 Rakaats Fardh Salaah instead of the 2 Rakaats Fardh Salaah on a journey knowingly and intentionally, it will be necessary to repeat all such Salaah performed in this way. (Al Bahrur-Raaiq 2/141 – Khairul Fataawa 2/681-682) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians
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  35. TITLE How do we know that failure was because of laziness or Taqdeer? QUESTION How can we determine that behind our failure in a specific task whether our laziness is culpable or Allah's will is responsible? ANSWER In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. We are living in the world of means. [Asbaab]. We are required to adopt means to fulfil our needs. If one sits back and does not adopt means, then the failure is definitely attributed to one’s negligence. When one adopts means, he should not trust in his means, as the means are not effective in themselves. Our belief is Allah is muassire haqeeqi [the real causer of effects]. To place ones trust in ones means is against our belief. Once a person adopts all the necessary means in achieving anything, he should place his trust in Allah and Taqdeer. Whatever happens after that, whether ones objective is fulfilled or not, it is the decision of Allah. If ones objective is not fulfilled, he will still be rewarded for adopting means and submitting to Allah and Taqdeer. The greatest act of worship is to submit to Taqdeer and be happy with the decree of Allah. If this attitude is entrenched in an individual, he will have no grief and regrets for anything. And Allah Ta’āla Knows Best Ridwaan Ibn Khalid Esmail [Kasak] Student Darul Iftaa Katete, Zambia Checked and Approved by, Mufti Ebrahim Desai. http://askimam.org/public/question_detail/37393
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  36. When something is lost When something is lost supplicate with the following words: 1. اللَّهُمَّ رَادَّ الضَّالَّةِ وَهَادِي الضَّالَّةِ أَنْتَ تَهْدِي مِنَ الضَّلَالَةِ ارْدُدْ عَلَيَّ ضَالَّتِي بِقُدْرَتِكَ وَسُلْطَانِكَ فَإِنَّهَا مِنْ عَطَائِكَ وَفَضْلِكَ “O Allah, the Returner of the lost, and the Guide of the lost, You guide the lost. Return to me what I have lost by Your power and Your domain, for surely It was Your gift and grace in the first place”. (Al Hisnul Haseen) 2. يا جامع الناس ليوم لا ريب فيه اجمع بيني وبين مالي إنك على كل شيء قدير. Allahuma ya jami’ an-naas li yawmin laa rayba feeh ijma’ bayni wa bayna dhaallati. “O Allah, Gatherer of mankind on the day in which there is no doubt. Connect me with my lost item.” (Fathul qadeer) Source
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  37. Think of Beginning & End Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Most people were destroyed when they became proud and arrogant. When a person shows off and becomes boastful over the bounties he is blessed with, this becomes a means of those bounties being snatched away. The solution to rid oneself of pride is to ponder over one’s beginning and end; initially a drop of impure fluid and eventually decomposed bones beneath the earth. When one thinks over this correctly, the reality strikes him that I am definitely not worthy of any respect, title or position.
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  38. The Guidance Al-Huda Academy Aims: To educate muslims from all walks of life, especially young Muslims, in all aspcts of their spiritual and religious development. To support the Muslim community (and by doing so the wider community) by promoting good morals & conduct and addressing areas of social concerns, such as anti-social behaviour, criminality, substance abuse and family breakdown. To faciliate a greater awareness and understanding of Islam. To address misinterpretation, misunderstanding and misrepresentation of the Islamic faith. To assist present and future generations of Muslims to preserve and perfect Islam in their lives. Magazines Leaflets
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  39. The Indiscriminate Nature of Death Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Death is not fixed for any class or age of people. It comes indiscriminately; whether to the young or old, ailing or healthy, rich or poor. Man needs to prepare for this moment. This is a sign of his intelligence as is indicated to in the hadeeth of Rasulullah (sallallahu ‘alaihi wasallam). Life in this world is short and we have to make the most of it and achieve the most during this short stay. In this day and age when we want to expedite all our affairs, we should also want the same for increasing our rewards in the Hereafter. One of the ways as explained in the hadeeth to achieve this is to recite the Quraan Majeed and ponder over death. Ihyaauddeen.co.za
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  40. The most hateful thing to a debater is to reject the truth revealed to his adversary and thus he takes to deception and deceit. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) prohibited dispute about useless things. He (Sallallahu 'Alayhi wa Sallam) said: "If a man gives up disputation in matters of unlawful things, a garden will be built for him in Paradise. If a man gives up disputations in matters of Haqq, a house will be built up for him in the highest Paradise." Imam Malik (Rahmatullahi-'alaih) states: [this] Debate destroys the 'light' of knowledge. Mufti Taqi Uthmani: “Even if Argument & Debate are for/on Haqq, abstain from Argument & Debate.” Maulana Yusuf Ludhianvi Shaheed: Discussions and debates hamper the ability of a person to carry out (good) actions. It is reported in Musnad-e-Ahmad, Tirmidhi, Ibn Majah and Mustadrak Haakim that Rasulullaah (sallAllaahu alaihi wasallam) said: “That nation is not led astray after the guidance has been brought to them, except when they are given to arguments.” Shaykh Ashraf Ali Thanwi It is written in Malfoozāt Hakeem-ul Ummat, vol. 1, p. 180 that once, in the course of a discussion, Hadhrat Moulānā Ashraf Ali Thanwi said: The Deobandi, Wahhābi, and Barelwi differences have caused great harm to the ummah. Nevertheless, I do not respond to anyone (to their criticism and allegations). In fact I detest such futile discussions. Taken from muftisays.com
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  41. Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta'ala to accept his du'aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance. There are various forms of Tawassul and Waseela: 1. To make Tawassul to Almighty Allah that He accepts the Du'aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du'aa to Allah Ta'ala to move the obstructing rock and they requested Allah Ta'ala to accept their du'aas due to some good deed that each of them had done. 2. To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, 'And Allah has beautiful names, so call unto Him through them.' (Surah A'araaf v.180). Example: If someone says, 'Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.' 3. To make Tawassul to Allah Ta'ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, 'Oh Allah, I beseech you to accept my du'aa due to the status of Rasulullah [sallallaahu Alayhi Wasallam] in Your eyes.' This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise. 4. Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du'aa for him: This is also unanimously accepted. The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, 'O Allah, I besech you to accept my Du'aa due to the status that Rasulullah [sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.' The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam) There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations: 1. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, 'Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.' (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145) 2. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du'aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person's need was also fulfilled. Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du'aa: 'O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah - sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.' The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu'jamus sagheer vol.1 pg.184; al-Mu'jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168) Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu'jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf'ul Manaarah of Shaykh Mahmood Sa'eed Mamdooh pgs.125-131 3. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad - radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du'aa before burying her: 'O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet's before me, for verily You are Most Merciful.' (al-Mu'jamul awsat vol.1 pg.152; Hilya vol.3 pg.121) 'Bi haqqi nabiyyika' (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf'ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…) 4. When a person leaves the Musjid, the following du'aa is recorded, 'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…) In this narration, Tawassul through people is established, '…through the right of those who ask' and Tawassul through one's deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability. The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well. 5. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, 'O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.' Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, 'the rains will soon come and say to him, Be intelligent', When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, 'O My Lord, I will only leave out what I am unable to do.' (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is 'good and strong' (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari. 6. Abul-Jawzaa - Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, 'When they made a hole, heavy rains came down and crops also began to grow.' (Sunan Darimi vol.1 pg.56) 7. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [sallallahu alayhi wasallam] said, 'When Adam [alayhis salaam] ate from the forbidden tree, he said, 'O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.' The words used were, 'Bi haqqi Muhammad' Allah Ta'ala accepted Aadam's [alayhis salaam] repentance. (al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu'jamus saghir of Imaam Tabrani vol.2 pg.82) The status of this narration has been extensively disputed by the various Muhadditheen. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imaam Abul-Hasan ibn Bishraan [ra] on the authority of Sayyidatuna Maysarah [radhiallaahu anha]. The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie). These narrations have all proven beyond a shadow of doubt that this form of Tawassul is permissible and was widely practised as well. Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive: 1. Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja'far [ra] and make Tawassul through him. Allah Ta'ala would fulfil his need. (refer Taarikh Baghdaad) 2. Imaam Shaafi'ee [ra] would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381) 3. Allaamah Taajuddeen al-Subki [ra] has mentioned that the people would go to the grave of Imaam ibn Foorak(ra), the teacher of Imaam Bayhaqi [ra] and make Du'aa and their Du'aas would get accepted. 4. Hafiz Al-Zarkashi [ra] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, 'al-Tanqeeh'. 5. Hafiz Taqi-u-ddin al-Subki [ra], the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318) 6. Allamah Nawawi [ra] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta'ala to accept his Du'aas. Thereafter, Allamah Nawawi states, '…and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said, 'I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, 'Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur'aan "And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah's forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.(Al-Nisaa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord', thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, 'I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, 'O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.' (Refer al-Majmoo vol.8 pg.456 - Cairo and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia). This incident has been related by many Ulama in their respective compilations. Some of them are: Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeervol.3 pg.495, etc.) 7. Imaam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137) 8. Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj 9. Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira'aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen) 10. Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50) These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul. More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) - who passed away in the year 728 Hijri - was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397) Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta'ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of 'Providing'. Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path. and Allah Ta'ala Knows Best Ml. Muhammad ibn Moulana Haroon Abasoomar FACULTY OF SPECIALTY IN HADITH SCIENCES CHECKED & APPROVED: Mufti Ebrahim Desai (Fatwa Dept.) Source
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  42. A praiseworthy Quality in Women Hazrat Thaanwi (Rahmatullahi Alaihi) once mentioned “Women who are pure-minded and simple in their ways (on account of them not being exposed to sin and observing strict purdah from strange men) are generally extremely chaste. Such women resemble the hoors(damsels) of Jannah in their purity and chastity. They do not come into contact with strange men and nor do they even cast glances at them. Hence they could be resembled to the hoors of Jannah, regarding whom Allah Ta’ala described in the Qur’an: فِيهِنَّ قَـٰصِرتُ ٱلطَّرْفِ In the palaces of Jannah reside such hoors (damsels) who lower their gazes from all strange men besides their husbands. Further, Allah Ta’ala expresses the excellence of those women who are unaware of the world and focus on the Hereafter by describing them as ٱلْمُؤْمِنَـٰتِ ٱلْمُحْصَنَـٰتِ ٱلْغَـٰفِلَـٰتِ (Chaste, believing women who remain unaware of the attractions of the world). From this verse of the Qur’an we understand that it is a praiseworthy quality in women, and part of their nature, that they remain aloof from the attractions of the world. Though this verse primarily refers to women remaining aloof from the attractions of sin, and this is also desired from men, however the fact that Allah Ta’ala expresses this quality as a praiseworthy quality of women, one understands that to a greater extent it should be found in women. Unfortunately those who are totally ignorant of Deen feel that the success and progress of women lies in abolishing the concept of purdah and exposing the women to the world. However this notion is totally incorrect. I sincerely feel within my heart that Allah Ta’ala will assist Deen and never cause such people to become successful in their effort. (Malfoozaat Hakeemul Ummat 1/151) Ihyaauddeen.co.za
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  43. Psychological Tsunami By: Haleh Banani, MA Clinical Psychology Domestic violence affects the psychological and emotional well being of a woman the way a tsunami brings colossal destruction and unparalleled devastation to a metropolitan city. The unpredictability and dangerous nature of men who abuse their wives creates terror, anxiety and depression in women, the way a storm indiscriminately destroys without warning; leaving inhabitants in a state of shock and constant fear. The deep, emotional scars last much longer than the superficial bruises and broken bones that usually demand our attention and provoke our sympathy. The emotional debris will take years to completely be cleared causing emotional bankruptcy and vulnerability which can lead to suicide. The ferocious waves of violence cause a series of long lasting, psychological damages: Depression Domestic violence floods women with feelings of sadness, hopelessness and despair which generally lead to depression. 60% of battered women reported having depression which is the most common symptom of domestic violence.3 Depression is a mood disorder in which feelings of sadness, loss, anger, or frustration interfere with everyday life for weeks or longer. Sadness affects every aspect of life: thoughts, feelings, sleeping, eating, physical health, relationships and the ability to function at work. When victims experience interpersonal violence from a spouse or family member, they are at high risk for mental and emotional illnesses. There is a strong feeling of abandonment, betrayal and instability when they are abused by someone who should be protecting and nurturing them. Although it is natural to feel sad when faced with difficult tests, as a believer it is critical to understand that there is wisdom in everything that happens. Understanding and accepting divine destiny does not mean tolerating abuse by any means. It simply means that life is filled with tests and that trust needs to be placed in Allah while searching for the right solutions. It was narrated by Suhayb that the Messenger of Allah (peace and blessings of Allah be upon him) said: “How amazing is the condition of the believer, for all his affairs are good. If something good happens to him, he gives thanks for it and he is rewarded; if something bad happens to him, he bears it with patience, and he is also awarded.” Narrated by Muslim (2999). Do not despair of solace from Allah. No one despairs of solace from Allah except for people who do not believe. (Surah Yusuf 87) Post Traumatic Stress Disorder (PTSD) After the devastation of domestic violence, most women experience the aftershock of abuse: Post Traumatic Stress Disorder (PTSD). PTSD is a type of anxiety disorder which can occur after you've seen or experienced a traumatic event that involved the threat of injury or death. It is very common for victims of domestic violence to continue to fear their spouse even if they have separated. PTSD is characterized by symptoms such as flashbacks, intrusive imagery, nightmares, anxiety, emotional numbing, insomnia, hyper-vigilance and avoidance of traumatic triggers. There are many factors that affect the intensity of PTSD: severity of the violence, the duration of exposure, early-age onset and the victim's cognitive assessment of the violence (perceived degree of threat, predictability and control-ability). The way to cope with any form of anxiety is turning to Allah and trusting His plan while striving hard to overcome the fear. The Prophet (peace and blessings of Allah be upon him) said: “No exhaustion, pain, anxiety, grief, harm or distress befalls a Muslim, not even a thorn that pricks him, but Allah will expiate some of his sins with them.” Narrated by al-Bukhari (5318) and Muslim (2573). Anxiety Fear and anxiety consume a victim of domestic violence the way a tidal wave engulfs a city. The fear lingers in a woman's psyche long after the abuse has taken place. This anxiety can prevent her from concentrating, falling asleep and performing at home or work. Paranoia and inability to trust others are the most frequent traits of the victims of domestic violence. 25 million Americans suffer from anxiety disorders which are the most common of emotional disorders. Some of the symptoms may include: Overwhelming feelings of panic and fear Uncontrollable obsessive thoughts Painful, intrusive memories Recurring nightmares Physical symptoms such as feeling sick to your stomach, “butterflies” in your stomach, heart pounding, startling easily and muscle tension The most beloved people, the prophets, were tested the most. It is essential to keep the stories of the prophets in mind and recall that instead of feeling anxious when faced with threat, oppression and harm, they put their trust in Allah. وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ We will test you with a certain amount of fear and hunger and loss of wealth and life and fruits. But give good news to the steadfast (Surat al-Baqara, 155) الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ “Those who believe, and whose hearts find satisfaction in the remembrance of Allah: Without a doubt in the remembrance of Allah do hearts find satisfaction. (Al-Raad 28) Low Self-Esteem Verbal and emotional abuse are like earthquakes that brutally shake the foundation of a woman's self-esteem. They shatter her self- confidence, tear down her sense of security and destroy her self-respect . Each degrading remark, criticism and profanity is like a bulldozer that vehemently annihilates her sense of self-worth. The deep, emotional and psychological scars that are burned into her heart from the cursing, name-calling and humiliation will disable her from achieving her potentials, nurturing her children and attaining peace. She becomes so crippled emotionally that it is next to impossible to leave. Suicidal Like the victims of natural disasters that discover they have nothing left to live for, victims of domestic violence feel so overwhelmed with grief and hopelessness that many attempt suicide. The feeling of helplessness and hopelessness that many victims fall prey to has a profoundly undermining effect on their mental and emotional well being.4 Many times these women simply give up on life and they experience learned helplessness where they lose the will to live. Here are some of the signs of suicide contemplation: Talking about killing or harming one's self Expressing strong feelings of hopelessness or being trapped An unusual preoccupation with death or dying Acting recklessly, as if they have a death wish (e.g. speeding through red lights) Calling or visiting people to say goodbye Getting affairs in order (giving away prized possessions, tying up loose ends) Saying things like “Everyone would be better off without me” or “I want out.” If you think a friend or family member is considering suicide, express your concern and seek professional help immediately. Talking openly about suicidal thoughts and feelings can save a life.6 See Suicide Prevention: Signs of Suicide and How to Help a Suicidal Person. The problems and difficulties that people endure are known and for a temporary period of time. Compare that to being faced with the unknown punishment in the hereafter for committing suicide for all eternity. يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ إِلَّا أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ ۚ وَلَا تَقْتُلُوا أَنفُسَكُمْ ۚ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا O you who have believed, do not consume one another's wealth unjustly but only [in lawful] business by mutual consent. And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful. 4:29 After a psychological tsunami that ruthlessly destroys feelings of self-worth and security, there needs to be massive action taken to recover from the lasting damages. The first step is to clean up the emotional debris and the shattered feelings. Time and money needs to be invested to reestablish self-worth. If the amount of damage is overwhelming, seek the support and guidance of professionals to overcome the devastation. Next, focused effort needs to be put in rebuilding self-esteem. By not internalizing the negative, destructive comments of others and reconfirming all positive traits, self-respect and dignity will be rebuilt. Trust in the self and in others will be essential in creating a strong foundation for developing lasting relationships. Perhaps the most important aspect of recovery is to gain hope in the future. Once the fire of hope is ignited it will shine so brightly and provide the necessary motivation to overcome all obstacles and to help others facing the same challenges. If you or someone you know is a VICTIM of abuse know: You are NOT ALONE There are avenues for HELP Ensure the SAFETY of you and your children You are a VALUABLE person who is worthy of love It is NEVER ACCEPTABLE to be physically, verbally or emotionally abused Narrated Abu Ma'bad, that the Prophet said, “… and be afraid of the supplication of an oppressed person because there is no screen between his invocation and Allah.” Sahih Bukhari: Volume 2, Book 24, Number 573. If you or someone you know is the ABUSER: Seek professional help to MANAGE YOUR ANGER It is not too late to CHANGE YOURSELF and CHANGE YOUR LIFE Find an OUTLET (sport or other activity) to release stress and frustration Seek the SUPPORT of family and friends REAL MEN DON'T ABUSE! “Help your brother, whether he is an oppressor or he is oppressed.” The Prophet was asked: “It is right to help him if he is oppressed, but how should we help him if he is an oppressor?” He replied: “By preventing him from oppressing others.” Sahih Bukhari, Volume 3, Hadith 624 In Islam, Prophet Muhammad (peace and prayer upon him) taught us to live with impeccable character and to treat our spouse with kindness, compassion and understanding. He said that the best man is he who is best to his wife. We should all aspire to live by his exceptional example. References: http://www.womensweb.ca/violence/dv/pregnancy.php Types of Trauma: Domestic Violence – San Francisco depression | Examiner.com http://www.examiner.com/depression-in-san-francisco/types-of-trauma-domestic-violence#ixzz1ZstUJQB9 http://www.aardvarc.org/dv/effects.shtml Types of Trauma: Domestic Violence – San Francisco depression | Examiner.com http://www.examiner.com/depression-in-san-francisco/types-of-trauma-domestic-violence#ixzz1Zsu4uQTE http://www.examiner.com/depression-in-san-francisco/types-of-trauma-domestic-violence Suicide Prevention: Signs of Suicide and How to Help a Suicidal Person. Source
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  44. A woman’s heart is the same everywhere. We love. That’s what we do best. We nurture our families and give comfort and strength to the men we love. But we American women have been fooled into believing that we are happiest having careers, our own homes in which to live alone, and freedom to give our love away to whomever we choose. That is not freedom. And that is not love. Only in the safe haven of marriage can a woman’s body and heart be safe to love. Joanna Francis Writer, Journalist – USA
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