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@Bint e Aisha @ummtaalib Interview with my Teacher, Ustadh Samir Ismail The Revert Experience: Real Challenges, Real Advice (Part 1) New Muslim Essentials: Qur’an, Salah, and First Steps (Part 2) Why Tablighi Jamaat Changed in America? (Part 3)

Allahu Akbar, Walillahil-Hamd First Taraweeh in 88 years will be led by (Maulana) Professor Ali Erbas (HA), himself tonight

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!!

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

From Afghan women regarding Afghan women VID_150010127_044805_681.mp4 VID_150010715_052943_075.mp4 VID_150010827_104245_366.mp4

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)

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

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.

we should ask a scholar knowledegable in these matters

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)

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.

Nothing ELSE needs to be said about the matter. KHALAS!

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

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]

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

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.

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

Website: http://www.spirituallight.co.za/

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/

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

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.

I also saw this and heard of it in 1990 and it was in the back of my mind, let me try to find out about this.

Not just neglect but too much pushing towards deen (especially with harshnesss) also leads children away from the right path

Keeping a record of your menstrual cycle is absolutely essential because many rulings depend on it. It is extremely important to keep a record of the exact time and date when bleeding begins and stops. In cases where habits become irregular and problems arise, it is keeping a record which saves a woman from unnecessary hardship of rulings such as having to perform a Ghusl for every Salaah. A simple calendar can be quite sufficient though nowadays it is quite easy to keep a record with various apps which are easily available. Attached are different types of charts you can print out. Yearly Menstruation Record Chart.docx Menstruation Recording Chart.docx

The Fluctuating Heart It is inhuman and impossible to retain a high level of spirituality, imaan and awareness of Allah سبحانه وتعالى and these things will naturally fluctuate in a person. The reason the heart is called ‘qalb‘ in Arabic is because qalb means ‘to flip and change’ and the condition of the heart is constantly flipping and changing. Even the Companions felt like this on occasions as is illustrated by an incident reported by Imam Muslim. Once Sayyiduna Hanzalah رضى الله عنه was in the company of Rasulullah صلى الله عليه وسلم, but when he left and returned home he became preoccupied with his family. He thought he had become a hypocrite so he went to complain of his condition to Rasulullah صلى الله عليه وسلم. On the way he was shouting ”Hanzalah has become a munafiq (hypocrite), Hanzalah has become a munafiq.” He met Sayyiduna Abu Bakr رضى الله عنه to whom he related that when he was with Rasulullah صلى الله عليه وسلم it was as though Jannat and Jahannam were before him, but the moment he returned home he became preoccupied with his family, thus he feared hypocrisy for himself. Sayyiduna Abu Bakr رضى الله عنه replied that he also felt the same way so they both approached Rasulullah صلى الله عليه وسلم who comforted and informed them that such levels of imaan and spirituality are momentary and they do not last and that if they were to last the angels would have descended from the heavens and met them. This incident illustrates that imaan constantly fluctuates in a person. When a low level of imaan is experienced or one feels an attack on one’s spirituality and faith by shaytaan and other influences a person shouldn’t withdraw, but rather seek the remedy by adopting good company or entering into a pious environment where mention is made of Allah سبحانه وتعالى and His Rasul صلى الله عليه وسلم. Even if this is not possible one can listen to a talk at home. As a consequence, due to the blessings, one’s heart and faith will be strengthened, insha’Allah. Even Rasulullah صلى الله عليه وسلم would constantly pray, “O Transformer of the hearts,make my heart steadfast upon Your deen” [Reported by Tirmidhi].[This short excerpt is based on a brothers’ majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 18th April 1998]

Masha-allah good presentation

No one is banned from the forum without legitimate reason Brother CH however this topic will not be open for discussion with the approach of the final blessed days of Ramadhan. If need be, it will be opened after Ramadhaan for amicable discussions and questions for more clarity. I do not intend however to get into unnecessary discussions on matters beyond my knowledge since I have tried to explain to the best of my ability with what I learnt from the best teachers on this subject and years of experience with women’s menstruation problems and consulting different Mufti sahibs in the UK. If you have queries regrading why Ulama have made it a requirement for women to record cycles when the Sahaabiyaat RA did not do so then perhaps you can start a discussion with Mufti AR Mangera sahib or other respected Ulama. This is something I am not qualified to comment on. Jazaakallaahu khayran for the topic as I feel it can become a means for both brothers to be aware of and teach their womenfolk and for sisters to record their cycles.

Pregnant women fasting My question is regarding my wifes pregnancy and fasting. My wife is 7.5 months pregnant and we have decided that she doesnt fast this year because its the main stage for her pregnancy and it could be a risk. So how much money or people do we feed for every fast. Answer: In the name of Allah, the most Beneficent, the most Merciful. If a woman is in her early stages of her pregnancy and by fasting it would not affect the health of the mother and nor of the unborn child then it is obligatory upon her to fast. However, if the woman genuinely fears harm or sickness for herself or for the unborn child only then it is permissible for her not to fast. There must have been a previous experience where at that time in her pregnancy it affected her or the unborn child’s health. Also if a god fearing qualified Muslim doctor advises her not to fast then she is also exempt from fasting. (Fatawa Hindiyyah p.207 v.1) With regards to your question, after she gives birth and she has recovered and is clean from her postnatal bleeding it is obligatory for her to do qadha of the fasts of Ramadhan. She will not be allowed to give compensation for the missed fasts. Compensation for missed fasts (fidyah) is given by those who cannot fast at all such as a very old man or woman where there is no hope of him getting better. (Maraqi Falah p.453) The conclusion to the answer is that it is obligatory for your wife to do qadha of her fast. Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham. Source

Coronavirus Advice Coronavirus Advice 10 Questions regarding Coronavirus In light of the spread of Coronavirus, what is your advice for British Muslims on the following: 1) Should we perform Ṣalāh at home or in the Masjid? 2) Should we bring our own prayer mat to the Masjid? 3) If someone is affected with Coronavirus or is quarantined, what should he do for Jumuʿah Ṣalāh? 4) If the government places restrictions on gatherings including on religious places, what is your advice? 5) Should we avoid shaking hands with fellow Muslims? 6) Are we permitted to travel abroad? 7) What is your advice for those who have ʿUmrah and Hajj bookings? 8) Do you advise any supplications? 9) Should Qunūt Nāzilah be started in Fajr Ṣalāh? 10) Do you recommend any other actions during this crisis? (These questions have been combined together for convenience) بسم الله الرحمن الرحیم Answers These answers reflect the current situation in the UK as of 4 March 2020. The UK has not yet been affected significantly unlike some other countries. Further advice will be shared, should the situation change significantly. 1) Should we perform Ṣalāh at home or in the Masjid? People should continue to perform Ṣalāh in the Masjid as normal. If anyone is diagnosed with Coronavirus or there is a real possibility of being affected due to the symptoms, they should perform Ṣalāh at home. This must be based on real symptoms, for example, fever, not just having a minor runny nose, for example. 2) Should we bring our own prayer mat to the Masjid? Ṣalāh should continue to be performed as usual in the Masjids on the carpets. 3) If someone is affected with Coronavirus or is quarantined, what should he do for Jumuʿah Ṣalāh? A person who is affected with the virus or is quarantined should perform Ẓuhr Ṣalāh. If, however, there are four adult males together in the quarantine or in hospital, and they wish to perform Jumuʿah Ṣalāh, this is permitted. The Khuṭbah (sermon) can be short by reciting Sūrah al-Fātiḥah and a few other Sūrahs of the Qurʾān. There are also short Arabic Khuṭbahs available online which can be used. 4) If the government places restrictions on gatherings including on religious places, what is your advice? Currently, there are no restrictions in the UK on gatherings, therefore this question is hypothetical. If any such restrictions are imposed, specific advice will be issued accordingly. Nevertheless, two possible scenarios are outlined: In the event of a complete restriction on gatherings including in religious places, people should perform Ṣalāh at home in congregation with their families. Ẓuhr Ṣalāh will be performed instead of Jumuʿah Ṣalāh. If, however, they wish to perform Jumuʿah Ṣalāh, they can do so, as long as there are four adult males including the Imam. If partial restrictions are imposed, for example less than 50 people can gather, then multiple congregations should be arranged in one Masjid, particularly for Jumuʿah Ṣalāh, with the times staggered. In this scenario, it will be permitted to have multiple congregational prayers in the same Masjid due to necessity. Each community would coordinate this according to their size and also make use of halls and rooms in the Masjid as necessary. 5) Should we avoid shaking hands with fellow Muslims? The emphasised Sunnah is the Islamic greeting of Assalāmu ʿalaykum. Shaking hands (muṣafaḥah) is desirable, however, not mandatory or emphasised in the same way as the verbal greeting of Salām. Therefore, if a person is diagnosed or thinks he may be affected with this virus, he should avoid shaking hands and suffice with the verbal Salām. Otherwise, there is no need to abstain from shaking hands and people should continue handshakes as usual. As Muslims, we wash our hands many times a day during ablution, before and after eating, and otherwise. Nevertheless, if, someone decides not to shake his hands, a person should not be offended. Those who decide to avoid the handshake should suffice with the verbal Salām without making any other physical gestures or using other body parts. 6) Are we permitted to travel abroad? The Prophet ﷺ said, “If you hear of an [outbreak of] plague in a land, do not enter it; and if the plague occurs in a place while you are in it, do not leave that place” (Ṣaḥīḥ al-Bukhārī, 5728). Therefore, those living in the UK must avoid those areas of the world which have been affected severely. The advice of the Foreign Office and medical professionals in this regard should be noted. Generally, it is advised that all unnecessary international travel is avoided. 7) What is your advice for those who have ʿUmrah and Hajj bookings? People with ʿUmrah and Hajj bookings should follow the advice of the Saudi authorities. Currently, ʿUmrah has been suspended until mid-April. People should be content with the decree of Allah Almighty and note that actions are according to intentions, and all those who intended to travel for ʿUmrah, will attain its reward, inshāʾ Allah. The situation for Ramaḍān and Hajj is not yet clear and people should wait for official advice. If limited quotas are placed for Hajj, priority should be given to those performing their obligatory Hajj. 8) Do you advise any supplications? There are many relevant masnūn supplications. A few are mentioned here: Supplication 1 Anas ibn Mālik (d. 93/711-2, may Allah be pleased with him) narrates that the Prophet ﷺ would say: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْبَرَصِ وَالْجُنُونِ وَالْجُذَامِ وَمِنْ سَيِّئِ الأَسْقَامِ ‘O Allah, I seek refuge in You from vitiligo, madness, leprosy, and bad diseases’ (Sunan Abī Dāwūd, 1554, the ḥadīth is ṣaḥīḥ) This supplication should be read regularly at all times. Supplication 2 ʿUthmān ibn ʿAffān (d. 35/656, may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said, “Whoever reads three times in the morning and evening: بِسْمِ اللهِ الَّذِي لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيم ‘In the Name of Allah, by whose Name nothing in the earth or the heaven is harmed, and He is the All-Hearing, the All-Knowing’, nothing will harm him (Sunan al-Tirmidhī, 3388; Sunan Abī Dāwūd, 5088, the ḥadīth is ṣaḥīḥ). This supplication should be read thrice in the morning and thrice in the evening. Supplication 3 ʿAbdullāh ibn ʿUmar (d. 73/693, may Allah be pleased with him) said, “The Prophet ﷺ would not abandon these words in the evening and the morning: اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَأَهْلِي وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ، وَمِنْ خَلْفِي، وَعَنْ يَمِينِي، وَعَنْ شِمَالِي، وَمِنْ فَوْقِي، وَأَعُوذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي ‘O Allah, I ask You for wellbeing in this world and the hereafter. O Allah, I ask You for forgiveness and wellbeing in my religious and worldly affairs, and my family and my wealth. O Allah, conceal my faults and keep me safe from my fears. O Allah, protect me from the front and from behind, and on my right and on my left and from above, and I seek refuge in Your greatness from receiving unexpected harm from beneath me.’” (Sunan Abī Dāwūd, 5074; Sunan Ibn Mājah, 3871; the ḥadīth is ṣaḥīḥ). This supplication should be read at least once in the morning and once in the evening. 9) Should Qunūt Nāzilah be started in Fajr Ṣalāh? Scholars have mixed views regarding Qunūt Nāzilah due to such outbreaks. The ḥanbalīs suggest it is not established because when such incidents occurred in the era of the companions, there is no mention of Qunūt Nāzilah in the ḥadīths. On the other hand, the ḥanafīs and shāfiʿīs encourage Qunūt Nāzilah during such outbreaks. Given the suffering of the Ummah, Qunūt Nāzilah should already be read regularly as outlined in an earlier answer, and therefore it is highly recommended to incorporate the supplications pertaining to the outbreak in the Qunūt. 10) Do you recommend any other actions during this crisis? A Muslim should reflect on this global outbreak and realise that this is a reminder from Allah to awaken our hearts. Allah Almighty is The Almighty and Powerful. Nothing happens without His decree. The human being is very weak. Despite advancements in science and technology, the world powers have been unable to prevent its spread and stop the deaths. Death is a reality and our stay in this world is for a short period. We should turn to Allah and repent for our sins and pledge to abstain from sins and spend a life in accordance with Islamic teachings. Some of the specific actions include: Repent to Allah Almighty. Contemplate death and prepare for the hereafter. Supplicate to Allah Almighty with the aforementioned supplications and other supplications. Perform two rakʿat nafl Ṣalāh regularly and supplicate to Allah Almighty therein and thereafter for protection. This Ṣalāh is to be performed individually. Remember Allah continuously and engage in His remembrance, in particular takbīr and tasbīḥ. Read durūd in abundance. Give optional charity, as charity removes calamities. Keep the gaze lowered and avoid all obscene statements and actions. A ḥadīth from the Prophet ﷺ mentions, “Immorality never appears among a people to such an extent that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them” (Sunan Ibn Mājah, 4019; declared ṣaḥīḥ in al-Mustadrak, 8623). Finally, if a person is diagnosed with this virus, he should believe that this is from Allah Almighty, The Wise who has decided to test him, and that if he exercises patience he will be rewarded and his sins will be forgiven. If a Muslim dies in this illness, he is afforded the status of a martyr. Although medical professionals will attempt to identify the source of the disease, which is understandable to contain the disease, we should avoid attributing blame and believe that everything occurs with the decree and power of Allah Almighty. عن أنس مرفوعا: لا عدوى ولا طِيَرة، ويعجبني الفأل الصالح: الكلمة الحسنة، رواه البخاري (٥٧٥٦). وعن أبي هريرة مرفوعا: لا عدوى ولا طيرة، ولا هامة ولا صفر، وفر من المجذوم كما تفر من الأسد، رواه البخاري (٥٧٠٧). وعن أبي هريرة مرفوعا: لا عدوى ولا صفر ولا هامة، فقال أعرابي: يا رسول الله، فما بال إبلي، تكون في الرمل كأنها الظباء، فيأتي البعير الأجرب فيدخل بينها فيجربها؟ فقال: فمن أعدى الأول؟ رواه البخاري (٥٧١٧). وعن أبي هريرة مرفوعا: لا يوردن ممرض على مصح، رواه البخاري (٥٧٧١). وعن أبي هريرة مرفوعا: المبطون شهيد، والمطعون شهيد، رواه البخاري (٥٧٣٣). وعن أسامة بن زيد مرفوعا: إذا سمعتم بالطاعون بأرض فلا تدخلوها، وإذا وقع بأرض وأنتم بها فلا تخرجوا منها، رواه البخاري (٥٧٢٨). قال محمد في الموطأ (٩٥٥): هذا حديث معروف قد روي عن غير واحد، فلا بأس إذا وقع بأرض أن لا يدخلها اجتنابا له، انتهى. وعن ابن عباس مرفوعا: لا ضرر ولا ضرار، رواه ابن ماجه (٢٣٤٠) بسند فيه جابر الجعفي، ورواه الحاكم (٢٣٤٥) من حديث أبي سعيد الخدري وصححه على شرط مسلم وأقره الذهبي. وعن ابن عمر مرفوعا: من أكل من هذه الشجرة – يعني الثوم – فلا يقربن مسجدنا، رواه البخاري (٨٥٣)۔ قال الخطابي في شرح البخاري (٣/٢١١٨): قوله: لا عدوى، يريد أن شيئا لا يعدى من قبل ذاته وطبعه، وما كان من ضرر وفساد فإنما هو بمشيئة الله وقضائه وقدره، ولذلك قال صلى الله عليه وسلم حين قيل: جرب بعير، فأجرب مائة بعير، فمن أعدى الأول، يريد أن الأول إذا كان مضافا إلى الله عز وجل، فالثاني بمثابته. وقد قيل في هذا وجه آخر، وهو أن المراد به بعض الأدواء والعاهات دون بعض، وذلك كالطاعون يقع ببلد فيهرب منه خوفا من العدوى، فنهى عنه رسول الله صلى الله عليه وسلم، وقال: إذا كان ببلد فلا تدخلوه، وإذا كان بالبلد الذي أنتم به فلا تخرجوا منه، أي: كأنكم تظنون أن الفرار من قدر الله ينجيكم منه، ومعنى قوله: لا تدخلوه، أي: ليكون أسكن لنفوسكم وأطيب لعيشكم، انتهى۔ وقال في معالم السنن (٤/٢٣٤): وليس المعنى في النهي عن هذا الصنيع من أن المرضى تعدي الصحاح، ولكن الصحاح إذا مرضت بإذن الله وتقديره وقع في نفس صاحبه أن ذلك إنما كان من قبل العدوى، فيفتنه ذلك ويشككه في أمره، فأمر باجتنابه والمباعدة عنه لهذا المعنى. وقد يحتمل أن يكون ذلك من قبل الماء والمرعى، فتستوبله الماشية، فإذا شاركها في ذلك الماء الوارد عليها أصابه مثل ذلك الداء، والقوم بجهلهم يسمونه عدوى، وإنما هو فعل الله تبارك وتعالى بتأثير الطبيعة على سبيل التوسط في ذلك، انتهى۔ وقال ابن بطال في شرح البخاري (٢/٤٦٦): وفيه: دليل أن كل ما يتأذى به كالمجذوم وشبهه يبعد عن المسجد وحلق الذكر، وقد قال سحنون: لا أرى الجمعة تجب على المجذوم، واحتج بقوله عليه السلام: من أكل من هذه الشجرة فلا يقربن مسجدنا، وأفتى أبو عمر أحمد بن عبد الملك بن هاشم في رجل شكا جيرانه أنه يؤذيهم في المسجد بلسانه، قال: يخرج عن المسجد، ويبعد عنه، ونزع بهذا الحديث، وقال: أذاه أكثر من أذى الثوم، وهذا الحديث أصل في نفي كل ما يتأذى به، انتهى۔ وقال العيني في عمدة القاري (٦/١٤٦) تبعا لابن الملقن في التوضيح (٧/٣٤٢): ويلحق بما نص عليه في الحديث كل ما له رائحة كريهة من المأكولات وغيرها، وإنما خص الثوم هنا بالذكر، وفي غيره أيضا بالبصل والكراث لكثرة أكلهم بها، وكذلك ألحق بذلك بعضهم من بفيه بخر، أو به جرح له رائحة، وكذلك القصاب والسماك والمجذوم والأبرص أولى بالإلحاق، وصرح بالمجذوم ابن بطال. ثم نقل العيني كلامه المذكور. وكلام العيني حكاه ابن عابدين في رد المحتار (١/٦٦١) ملخصا وأقره۔ وقال ابن بطال في شرح البخاري (٩/٤١٢): قال ابن حبيب: وكذلك يمنع المجذوم من المسجد والدخول بين الناس واختلاطه بهم كما روي عن عمر أنه مر بامرأة مجذومة تطوف بالبيت فقال لها: يا أمة الله، اقعدي في بيتك ولا تؤذي الناس، انتهى۔ وقال النووي في شرح مسلم (١٤/١٧٣): قال القاضي: في هذا الحديث من الفقه ما قاله بعض العلماء أنه ينبغي إذا عرف أحد بالإصابة بالعين أن يجتنب ويتحرز منه، وينبغي للإمام منعه من مداخلة الناس ويأمره بلزوم بيته، فإن كان فقيرا رزقه ما يكفيه ويكف أذاه عن الناس، فضرره أشد من ضرر آكل الثوم والبصل الذي منعه النبي صلى الله عليه وسلم دخول المسجد، لئلا يؤذي المسلمين، ومن ضرر المجذوم الذي منعه عمر رضي الله عنه والعلماء بعده الاختلاط بالناس، ومن ضرر المؤذيات من المواشي التي يؤمر بتغريبها إلى حيث لا يتأذى به أحد، وهذا الذي قاله هذا القائل صحيح متعين ولا يعرف عن غيره تصريح بخلافه، انتهى. وقال (١٤/٢٢٨): قال القاضي: قالوا: ويمنع من المسجد والاختلاط بالناس، قال: وكذلك اختلفوا في أنهم إذا كثروا هل يؤمرون أن يتخذوا لأنفسهم موضعا منفردا خارجا عن الناس ولا يمنعوا من التصرف في منافعهم، وعليه أكثر الناس، أم لا يلزمهم التنحي، قال: ولم يختلفوا في القليل منهم في أنهم لا يمنعون، قال: ولايمنعون من صلاة الجمعة مع الناس ويمنعون من غيرها. قال: ولو استضر أهل قرية فيهم جذمى بمخالطتهم في الماء، فإن قدروا على استنباط ماء بلا ضرر أمروا به، وإلا استنبطه لهم الآخرون، أو أقاموا من يستقى لهم وإلا فلا يمنعون، انتهى. وراجع إكمال المعلم (٧/٨٥ و ١٦٤) للقاضي عياض۔ وقال ابن نجيم في البحر الرائق (٢/١٨١): قوله (كالخسوف والظلمة والريح والفزع) أي حيث يصلي الناس فرادى، لأنه قد خسف القمر في عهده عليه السلام مرارا، ولم ينقل أنه جمع الناس له ولأن الجمع فيه متعسر كالزلازل والصواعق وانتشار الكواكب والضوء الهائل بالليل والثلج والأمطار الدائمة وعموم الأمراض والخوف الغالب من العدو ونحو ذلك من الأفزاع والأهوال، لأن ذلك كله من الآيات المخوفة، والله تعالى يخوف عباده ليتركوا المعاصي ويرجعوا إلى الطاعة التي فيها فوزهم وخلاصهم، وأقرب أحوال العبد في الرجوع إلى ربه الصلاة، انتهى۔ وقال ابن نجيم في الأشباه والنظائر (ص ٣٣١): فائدة في الدعاء برفع الطاعون: سئلت عنه في طاعون سنة تسع وستين وتسع مائة بالقاهرة فأجبت بأني لم أره صريحا، ولكن صرح في الغاية وعزاه الشمني إليها بأنه إذا نزل بالمسلمين نازلة. قنت الإمام في صلاة الفجر، وهو قول الثوري وأحمد، وقال جمهور أهل الحديث: القنوت عند النوازل مشروع في الصلاة كلها، انتهى. وفي فتح القدير أن مشروعية القنوت للنازلة مستمر لم ينسخ، وبه قال جماعة من أهل الحديث، وحملوا عليه حديث أبي جعفر عن أنس رضي الله عنه: ما زال رسول الله صلى الله عليه وسلم يقنت حتى فارق الدنيا، أي عند النوازل، وما ذكرنا من أخبار الخلفاء يفيد تقرره لفعلهم ذلك بعده صلى الله عليه وآله وسلم، وقد قنت الصديق رضي الله عنه في محاربة الصحابة رضي الله عنهم مسيلمة الكذاب وعند محاربة أهل الكتاب، وكذلك قنت عمر رضي الله عنه، وكذلك قنت علي رضي الله عنه في محاربة معاوية، وقنت معاوية في محاربته، انتهى. فالقنوت عندنا في النازلة ثابت. وهو الدعاء برفعها. ولا شك أن الطاعون من أشد النوازل، قال في المصباح: النازلة المصيبة الشديدة تنزل بالناس، انتهى. وفي القاموس: النازلة الشديدة، انتهى. وفي الصحاح: النازلة الشديدة من شدائد الدهر تنزل بالناس، انتهى، وذكر في السراج الوهاج: قال الطحاوي: ولا يقنت في الفجر، عندنا من غير بلية، فإن وقعت بلية فلا بأس به كما فعل رسول الله صلى الله عليه وسلم، فإنه قنت شهرا فيها، يدعو على رعل وذكوان وبني لحيان ثم تركه، كذا في الملتقط، انتهى. فإن قلت: هل له صلاة؟ قلت: هو كالخسوف لما في منية المفتي قبيل الزكاة: في الخسوف والظلمة، في النهار واشتداد الريح والمطر والثلج والأفزاع وعموم المرض يصلي وحدانا، انتهى. ولا شك أن الطاعون من قبيل عموم المرض، فتسن له ركعتان فرادى، وذكر الزيلعي في خسوف القمر أنه يتضرع كل واحد لنفسه، وكذا في الظلمة الهائلة بالنهار والريح الشديدة والزلازل والصواعق وانتشار الكواكب والضوء الهائل بالليل والثلج والأمطار الدائمة وعموم الأمراض والخوف الغالب من العدو ونحو ذلك من الأفزاع والأهوال، لأن كل ذلك من الآيات المخوفة، انتهى. فإن قلت: هل يشرع الاجتماع للدعاء برفعه كما يفعله الناس بالقاهرة بالجبل؟ قلت: هو كخسوف القمر، وقد قال في خزانة المفتين: والصلاة في خسوف القمر تؤدى فرادى، وكذلك في الظلمة والريح والفزع، لا بأس بأن يصلوا فرادى ويدعون ويتضرعون إلى أن يزول ذلك، انتهى. فظاهره أنهم يجتمعون للدعاء والتضرع، لأنه أقرب إلى الإجابة، وإن كانت الصلاة فرادى، وفي المجتبى في خسوف القمر: وقيل: الجماعة جائزة عندنا لكنها ليست سنة، انتهى، وفي السراج الوهاج: يصلي كل واحد لنفسه في خسوف القمر وكذا في غير الخسوف من الأفزاع كالريح الشديدة والظلمة الهائلة من العدو والأمطار الدائمة والأفزاع الغالبة، وحكمها حكم خسوف القمر، كذا في الوجيز، وحاصله: أن العبد ينبغي له أن يفزع إلى الصلاة عند كل حادثة، فقد كان النبي صلى الله عليه وسلم إذا أحزنه أمر صلى،، انتهى، وذكر شيخ الإسلام العيني رحمه الله في شرح الهداية: الريح الشديدة والظلمة الهائلة بالنهار والثلج والأمطار الدائمة والصواعق والزلازل وانتشار الكواكب والضوء الهائل بالليل وعموم الأمراض وغير ذلك من النوازل والأهوال والأفزاع إذا وقعن، صلوا وحدانا وسألوا وتضرعوا، وكذا في الخوف الغالب من العدو، انتهى. فقد صرحوا بالاجتماع والدعاء بعموم الأمراض، وقد صرح شارحو البخاري ومسلم والمتكلمون على الطاعون كابن حجر بأن الوباء اسم لكل مرض عام وأن كل طاعون وباء، وليس كل وباء طاعونا، انتهى، فتصريح أصحابنا بالمرض العام بمنزلة تصريحهم بالوباء وقد علمت أنه يشمل الطاعون. وبه علم جواز الاجتماع للدعاء برفعه، لكن يصلون فرادى ركعتين ينوي ركعتي رفع الطاعون. وصرح ابن حجر بأن الاجتماع للدعاء برفعه بدعة وأطال الكلام فيه، انتهى۔ ووافقه ابن عابدين في رد المحتار (٢/١١) قال: قوله (إلا لنازلة) قال في الصحاح: النازلة الشديدة من شدائد الدهر، ولا شك أن الطاعون من أشد النوازل، أشباه، انتهى. وراجع فيه (٢/١٨٣). وهذا هو الذي جزم به الشافعية، قال النووي في شرح المهذب (٣/٤٩٤): الصحيح المشهور الذي قطع به الجمهور ان نزلت بالمسملين نازلة كخوف أو قحط أو وباء أو جراد أو نحو ذلك قنتوا في جميعها وإلا فلا، انتهى۔ والمرجح عند الحنابلة أن لا يقنت لدفع الوباء، قال ابن مفلح في الفروع (٢/٣٦٧): ويتوجه لا يقنت لدفع الوباء في الأظهر، ش، لأنه لم يثبت القنوت في طاعون عمواس ولا في غيره، ولأنه شهادة للأخبار، فلا يسأل رفعه، انتهى. وأقره البرهان بن مفلح في المبدع (٢/١٧) والمرداوي في الإنصاف (٢/١٧٥)۔ وجاء في الأصل (١/٣١١): قلت: أرأيت إماما خطب الناس يوم الجمعة ففزع الناس، فذهبوا كلهم إلا رجلا واحدا بقي معه، كم يصلي الإمام؟ قال: يصلي أربع ركعات، إلا أن يبقى معه ثلاثة رجال سواه فيصلي بهم الجمعة، وذلك أدنى ما يكون، انتهى. وصرح بنحوه في الجامع الصغير (ص ١١٢). وقال ابن قطلوبغا في التصحيح (ص ١٨٤) وأقره ابن عابدين (٢/١٥١): رُجح في الشروح دليله، واختاره المحبوبي والنسفي، انتهى۔ فائدة: قال ابن قتيبة في المعارف (١/٦٠١): حدثني أبو حاتم، عن الأصمعي، قال: أول طاعون في الإسلام طاعون عمواس بالشام، فيه مات معاذ بن جبل، وامرأتاه وابنه، وأبو عبيدة بن الجراح. وطاعون شيرويه بن كسرى بالعراق، في زمن واحد، وكانا جميعا في زمن عمر بن الخطاب. وبين طاعون شيرويه وبين طاعون عمواس مدة طويلة. ثم طاعون الجارف في زمن ابن الزبير سنة تسع وستين، وعلى البصرة يومئذ عبيد الله بن عبد الله بن معمر، ثم طاعون الفتيات، لأنه بدأ في العذارى والجواري بالبصرة، وبواسط وبالشام وبالكوفة، والحجاج يومئذ بواسط في ولاية عبد الملك بن مروان، ومات فيه عبد الملك بن مروان، أو بعده بقليل، ومات فيه أمية بن خالد بن عبد الله بن خالد بن أسيد، وعلي بن أصمع، وصعصعة بن حصن، وكان يقال له: طاعون الأشراف. ثم طاعون عدى بن أرطاة سنة مائة. ثم طاعون غراب سنة سبع وعشرين ومائة، وغراب رجل من الرباب، وكان أول من مات فيه في ولاية الوليد بن يزيد بن عبد الملك. ثم طاعون سلم بن قتيبة سنة إحدى وثلاثين ومائة في شعبان وشهر رمضان، وأقلع في شوال، ومات فيه أيوب السختياني. قال: وقال الأصمعي مرة أخرى: وقع طاعون سلم بالعراق يوم الخروج، يعنى يوم العيد، سنة إحدى وثلاثين، وبالشام سنة خمس وثلاثين، وكان إذا فتح أفرق منه صاحبه. وفي طاعون الأشراف يقول الشاعر:۔ وما ترك الطاعون من ذي قرابة ، إليه إذا كان الإياب يؤوب ولم يقع بالمدينة ولا بمكة طاعون قط، انتهى كلام ابن قتيبة۔ وراجع رسالة السيوطى: ما رواه الواعون في أخبار الطاعون، وهي مطبوعة من دار القلم دمشق۔ Allah know best Yusuf Shabbir 11 Rajab 1441 / 4 March 2020 Approved by: Mufti Shabbir Ahmad and Mufti Muhammad Tahir https://islamicportal.co.uk/coronavirus-advice/

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.

As-Salaam alaikum, The Noble Messenger of Allah, Sallallahu alaihi Wasallam, said:-- "The thing which has obscenity will be spoilt by it and the thing which has modesty will be beautified by it." (Tirmidhi) This hadith informs us of the secret of appearing truly beautiful. We especially need to be reminded of this hadith in current times, when modesty is attacked as lack of confidence and vulgarity is praised as boldness. Subhanallah!! truly, values are inverted as the Day of Judgement approaches.

You mean the hair in the plait? Most of the hair in the plait will remain dry as its not unplaited Remember this part:

Transliteration says: thawaabahul-Jannah

Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned the following to a person who was overcome by depression and grief: What is the need for such worry and grief? When a person is overcome by depression and grief, I generally advise them to engage in a certain muraaqabah (meditation). This meditation is a cure for all types of depression, worries and anxieties. The method of this meditation is for one to always reflect and ponder over the fact that “Allah Ta‘ala loves me and wants the best for me”. In the Qur’aan Majeed, Allah Ta‘ala says that He is the true friend and guardian of the believers. Hence, Allah Ta‘ala always decides the best for His servant. If any person experiencing depression and grief engages in this muraaqabah, then he will find that all his worries and anxieties will come to an end. An example through which this muraaqabah can be understood is the love of the mother for the child. Every child believes that his mother loves him and wants what is best for him. Despite this, the mother still does certain things that outwardly seem unpleasant to the child. In some instances, she even reprimands and disciplines the child. However, even though the child gets scolded by the mother, the child feels satisfied that his mother has the utmost love for him, and that whatever she is doing is for his benefit. (Malfoozaat Hakeemul Ummat 8/352)

Reward of performing Ṣalāh in the Masjid It is hoped from the mercy of Allah Almighty that a person performing Ṣalāh at home in these circumstances will attain the reward of performing Ṣalāh in the Masjid. This can be inferred from the following ḥadīth: Congregational Ṣalāh at home Anyone who is self-isolating in a room within a house should perform Ṣalāh individually as mentioned above. All other members of the family should perform congregational Ṣalāh in the home, with an bālig (mature) male as the Imam. In relation to the standing position, the following principles should be noted: Females will always stand behind male(s) in a separate row whether one female or more. Males will always stand behind the male Imam, unless there is only one male in which case he will stand to the right of the Imam, one step behind. The following table illustrates this with some examples: Family Standing position Father and one female Female will stand in a new row behind Father and one male Son will stand next to the father one step behind Father and more than one son Sons will make a row behind the father (similar to the Masjid) Father, mother and daughter Mother and daughter will make a row behind the father (similar to the Masjid) Father, mother and 1 son Son will stand to the right of the father one step behind Mother will stand alone in a row behind Father, 2 sons, 2 daughters Sons will make a row behind the father Daughters will make another row behind the sons If the room is small, the males can stand to the right and left of the Imam one step behind. If the Adhān has been performed in a Masjid in the local area, there is no need to perform Adhān at home. If it is performed, care should be taken not to disturb neighbours. Either way, before starting congregational Ṣalāh, the Iqāmah should be given by the Imam or any of the family members. Perhaps ask the children to take turns. The Ṣalāh must be led by a bālig (mature) male. It is likely that the current situation continues through to the month of Ramaḍān. In this scenario, if the only ḥāfiẓ in the household is a young boy, there is no harm in acting upon the view of some ḥanafī jurists who permit a non-bālig to lead Tarāwīḥ Ṣalāh. However, in this scenario, an adult must lead ʿIshāʾ and Witr Ṣalāh (refer to our earlier answer for further details).

As-Salaam alaikum, It is my pleasure to share with you the following pearls and/or reminders, to guide us as we go through everyday life on the planet earth.... before death comes:-- (1) "The Zikr [remembrance] of Allah moistens the heart and cultivates tenderness in it. When the heart is bereft of Zikrullah, the heat of the nafs overtakes it; the fire of lust reaches it and it becomes barren and hard." - Sheikh Abu Abdullah at-Tirmidhi Hakeem. (2) "Body is purified by water. Ego by tears. Intellect is purified by knowledge, and soul is purified with love."- Sayyadi Ali Ibn Abi Talib (R.A) (3) "The truth of faith (Imaan) does not reach a man who does not possess 4 qualities:-- a) Performance of compulsory duties along with Sunnat b) Carefulness in eating [eat only Halal and avoid Haram] c) Giving up the prohibited things openly and secretly. d) Observing those rules with patience until death."- Sayyadi Sahl Ibn Abdullah Tustari (4) "Fear is like a candle whose flame helps a person distinguish good from evil, and fear of Allah allows a person to turn away from evil. Those who fear mere creatures flee from them; but those who fear Allah flee to Him."- Rabiya Basri.

A Unique Bank Account! www.eislam.co.za Imagine you had a bank account that deposited $86,400 each morning. The account carries over no balance from day to day, allows you to keep no cash balance, and every evening cancels whatever part of the amount you had failed to use during the day. What would you do? Draw out every dollar each day! We all have such a bank. Its name is Time. Every morning, it credits you with 86,400 seconds. Every night it writes off, as lost, whatever time you have failed to use wisely. It carries over no balance from day to day. It allows no overdraft so you can’t borrow against yourself or use more time than you have. Each day, the account starts fresh. Each night, it destroys an unused time. If you fail to use the day’s deposits, it’s your loss and you can’t appeal to get it back. There is never any borrowing time. You can’t take a loan out on your time or against someone else’s. The time you have is the time you have and that is that. Time management is yours to decide how you spend the time, just as with money you decide how you spend the money. It is never the case of us not having enough time to do things, but the case of whether we want to do them and where they fall in our priorities. Allah Ta’ala, The Most Wise says: “By time, indeed, mankind is in loss, Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” (Quran, 103: 1-3) The Messenger of Allah Ta’ala Muhammad (peace be upon him) is reported to have said: “There are two blessings which many people lose: (They are) health and free time for doing good” (Hadith- Bukhari). “I will pass this way but once, so let me do whatever good I can now for I may never pass this way again!”

Covering Feet Hanafi Fiqh > Tafseer Raheemi Question: Salam mufti Saab, When women pray salah do they have to cover their feet. I.e. with socks Kind regards Jazakhalah Answer: No, they don’t have to wear socks. However, if the feet can be covered by wearing a long cloak, it would be better. This is due to showing respect to the opinion of the other madhaahib. The Madhahib (on this mas’alah) go as follows: 1) Imam Shafiee, Imam Malik and Imam Ahmed ibn Hanbal (Rahimahumullah) class the feet (of women) as satr and according to their research, they have to be covered in Salah. 2) Imam Abu Hanifa’s Mufta bihi Qawl (the opinion upon which the ruling has been given) is that they don’t have to be covered. Al-Fiqh Alal Mazahib al-Arba’ah lil Jaziry p.167/1 It is also stated in Nurul-Idah (The Light of Clarification) p.159: ’Her feet are not awrah, according to the most correct of two narrations, whether the surface or the sole, because of the general nature of the necessity.’ Source

NEW FREE E-BOOK: A Student’s Guide in the Pursuit of Knowledge Mufti Faraz Adam Source Darul Fiqh is pleased to announce its first E-Book publication titled ‘A Student’s Guide in the Pursuit of Knowledge’. With the help of Allah, I have written a guide for students of the traditional sciences which includes: Motivation for students Advises and practical guidelines on how to study A look at each year of the `Alimiyyah course Information about the content of books studied Commentaries and supplementary books An extra-curricular reading list for each year A section on post graduate courses It is my desire that this guide be circulated among all students across the world and read whilst studying. You may download the E-Book from here: Alternative link:

Protection from Dajjal Question Is the recital of the first ten (10) and last ten (10) verses of Surah Kahf described as protection from the fitnah of Dajjal in the Hadith? Also, if yes / no, what a’maal are mentioned in the ahadith for protection from the fitnah of Dajjal? Answer Sayyiduna Abud Darda (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) said: ‘Whoever memorises the first ten verses of Surah Kahf, will be saved from the trial of Dajjal.’ There are a few narrations of this Hadith. Some mention the first ten (10) verses and others, the last ten (10). Both have been recorded by Imam Muslim in his Sahih (Hadith 1880, 1881). As a precaution, one should recite/memorise both sets, the first ten as well as the last ten verses. This (reciting the beginning and end of Surah Kahf) has actually been recorded in a narration of Musnad Ahmad, without any mention as being protection from Dajjal. The reward in this version is that one will be blessed with light (nur) from one’s feet till the sky. (Musnad Ahmad, vol.3 pg.439) Reciting the entire Surah In one narration of Nasa’i, there is no specification of the first ten (10) or last ten (10). (Mukhtasar Abi Dawud of Hafiz Mundhiri vol.6 pg.176; Hadith: 4154, 4156) Some commentators have recommended reciting the entire surah, as is recorded in the above version, as well as in the narration of Mustadrak Hakim (vol.1 pg.511). They explain that Rasulullah (sallallahu ‘alayi wasallam) probably initially mentioned the first ten verses, followed by the last ten to gradually encourage its complete recital. (Al-Mufhim, Hadith: 683) Another recital for protection from Dajjal Sayyidatuna ‘Aaishah (radiyallahu’anha) reported that Rasulullah (sallallahu’alayhi wasallam) would recite the following du’a before the salam in his salah Allahumma inni a’udhu bika min ‘adhabil Qabr, wa a’udhu bika min fitnatil masihid dajjal, wa a’udhu bika min fitnatil mahya wa fitnatil mamat. Allahumma inni a’udhu bika minal ma-thami wal maghram ‘O Allah I seek you refuge from the punishment of the grave, and from the trial of Dajjal, and the trials of life and death. O Allah I seek your protection form sin and debt.’ (Sahih Bukhari, Hadith: 832) And Allah Ta’ala Knows best. Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar hadithanswers

Translation: There is one man who does dhikr regularly but he is also involved in sins. On the other hand there is another man who is involved in sins and at the same time he does not remember Allah (SWT). The former one is ZAKIR GUNAHGAR while the latter is GHAFIL GUNAHGAR (reckless sinner) The zakir gunahgar does not attain full pleasure from his sins. Due to the barakah of his dhikr, he has some hidden fear that does not allow him to completely enjoy his sins. And it is relatively easy to leave this deficient enjoyment. While the reckless sinnner attains full pleasure from his sins, and it is quite difficult to leave this full pleasure. So even if it is difficult to leave sins, do not leave Allah. InshaAllah the sins will get forsaken automatically. Make it your regular habit by setting a time each day to recite these four tasbeehat: 1. Lailaha illallah 2. Allah Allah 3. Istaghfar 4. Durood Shareef From the teachings of Shaykh Hazrat Hafiz Shah Muhammad Ahmed Sahab DB

Hadith guidelines on tooth-picking Islam lays unparalleled emphasis on oral hygiene. In addition to using the miswak at salah times, the miswak is recommended on several other occasions too. See here. The Sunnah of Picking the Teeth Another form of oral hygiene in Islam is the encouragement to pick the teeth after meals. Sayyiduna Abu Ayyub (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) said: ‘How good is [the practice of] those in my ummah, who wash between the fingers and toes in wudu, [i.e, by doing khilal] and those who pick their teeth.’ (Musannaf Ibn Abi Shaybah, Hadith: 97 and Musnad Ahmad, vol.5 pg.416) Tooth-picking In the above and other Hadiths, we are thought to pick the teeth after meals. In addition to causing decay, leaving food unpicked from the teeth also creates an odour which offends others. (See: Faydul Qadir, hadith: 3672) The teeth are usually picked: a) with the tongue, b) with a finger, c) with an object like the toothpick/dental floss/waterpik etc. However, we are advised to not swallow the food particles that are picked with the fingers, toothpicks or other foreign objects. This is not binding [i.e, not haram], but is indeed advisable. See the Hadith below: Sayyiduna Abu Hurayrah (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) said: ‘…Whoever eats and removes the [left over] food from between his teeth with his finger [or any foreign object, like a toothpick] should spit it out. What he removes [from the teeth] with his tongue, he may swallow. Whoever abides by this does well, and who does not, will not be sinful.’ (Sunan Abi Dawud, Hadith: 36, Sunan Ibn Majah, Hadith: 337 and Sunan Darimi, Hadith: 689 and 2132) Imams Hakim and Dhahabi (rahimahumallah) have declared this Hadith authentic (sahih). (Mustadrak Hakim, vol. 4 pg. 137. Also see: Sahih Ibn Hibban; Al-Ihsan, Hadith: 1410) The reason for spitting what is removed with a foreign object is due to the possibility of it having blood on it. [The consumption of blood is unlawful]. (Badhlul Majhud, vol.1 pg.23) The above should be done with the intention of following the noble teachings of our Beloved Nabi (sallallahu’alayhi wasallam). Every sunnah is filled with immense barakah and benefits. Let’s abide by this, and add to the number of sunnats that we practice upon. almiftah

You are unique and you are loved You, my brother or sister who is experiencing difficulty in your life, try to be strong and remind yourself of all the wonderful things in life. This world is so full of beauty, from the stars in the sky to the taste of a sweet apple in your mouth; from flowers blooming in spring time to the majesty of a lightning storm. There is so much to see and experience. There is so much mystery. Open your eyes to it. There are miracles all around you. As far as your own existence, know that your life has meaning and purpose. Allah put you here on this earth for a reason. You are a unique person, the only one of your kind in the universe, and as such you are a treasure. Just as Allah created the stars, the oceans, and the majestic trees, He created you. In fact you dwarf them, because you are a creature of complexity and free will. If it seems that those around you do not value you, it may be only that they do not know how to show it. Parents who were raised in families that do not express love freely may be uncomfortable showing affection to their own children or spouses. But that does not mean that they do not love you and care about you deeply. Know, in any case, that Allah values you and cares about you. In one of the sayings of Prophet Muhammad (pbuh) we are told that, "Allah is more loving and kinder than a mother to her dear child." In another saying, the Prophet (pbuh) said, “Allah has one hundred parts of mercy, of which He sent down one between the jinn, humankind, the animals and the insects, by means of which they are compassionate and merciful to one another, and by means of which wild animals are kind to their offspring. And Allah has kept back ninety-nine parts of mercy with which to be merciful to His slaves of the Day of Resurrection.” - Saheeh Muslim, al-Tawbah, 6908 Also, please believe that I care about you as well, even without knowing you, as do others who write about these subjects and speak about them. That is why we do it, because we care. I would like to talk about why suicide is not the Muslim way; and to suggest a way forward for those who are having these thoughts.

In-depth Answer from Mufti Muhammad ibn Adam Is Allah Everywhere or is He on His Throne? Question #: 6810 Date Posted: 06-07-2012 <QUESTION> Some people say Allah is everywhere, some say He is above the heavens, some say He is on His throne; and everyone seems to present tons of evidences to prove their point. I am so confused about the whole issue. Where is Allah? Please explain! <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The short and simple answer to your question is that Allah Most High exists beyond time, space, location and ‘physical’ direction; He is where He has always been. Before detailing the above answer, it is important to realize that the issue ‘where is Allah?’ was never debated or made a matter of great dispute by the Companions (sahaba) and early Muslims (salaf). We seldom find within classical teachings of mainstream Muslim scholars that people went around asking and debating where Allah Most High is! And aside from the hadith of Sahih Muslim in which the Messenger of Allah (Allah bless him & give him peace) asked the slave-girl (jariya) “Where is Allah?”, there seems to be no other text of the Qur’an and Sunna in which this question is asked. As for the hadith of the slave-girl, it has its own specific context, which will be explained later on, insha ‘Allah. The reason for this is simple: We have not been commanded to identify the exact ‘physical location’ of Allah; rather our responsibility is to recognize Allah (ma’rifa), build a strong relationship with Him, affirm His exaltedness (tanzih), affirm His Oneness (tawhid), learn about His attributes (sifat), worship Him, obey His commands and abstain from His prohibitions. Beyond that, there is no Islamic obligation to know where Allah Almighty exactly is; neither is it possible for the meager intellects of us created beings to fully grasp the reality and majesty of our Creator. We have not even fully understood the reality of our souls, bodies, the sun, the moon, the stars, the mountains, the sky, and so forth; then how are we expected to comprehend the essence (kunh) of the Almighty. As such, it is important to note – at the outset – that we should avoid: 1) arguing about this topic, 2) considering it a fundamental part of belief (aqida), and 3) being hasty in declaring others as disbelievers or deviants if they happen to hold a different viewpoint. We should steer clear from trying to grasp the reality of Allah, and suffice by understanding that the human intellect is very limited in its reach. We must see our inability to fully understand Allah as being from our weakness and imperfection as humans. This will bring about a deeper sense of slave-hood and neediness towards the One who is in need of no one. Sadly, however, we live in a time where some Muslims constantly debate this issue and behave as though it is a fundamental part of one’s faith. They waste theirs and others’ precious time arguing for long periods about an issue that will not be questioned about on the Day of Judgment. As a result, much more important aspects of deen are neglected. Islamic forums and discussions are filled with arguments, counter-arguments, refutations, attacks and never ending debates about this one topic. Many are left confused and bemused with the whole experience, and some have even left Islam altogether due to their inability to fully comprehend this issue. As such, the first advice for my dear brothers and sisters – of whichever persuasion – is to take a step back, relax and not become over emotional about the issue at hand. Thereafter, with cool headedness, realize that this issue is not a foregone conclusion and that there is room for ‘valid’ disagreement and thus ‘agree to disagree’. By doing so, we would save ourselves and others from falling into major sins and even disbelief. To proceed with the answer: The central point of belief (aqida) with respect to Allah Most High – alongside affirmation of His Oneness (tawhid) – is His transcendence (tanzih), which has a clear Qur’anic basis and is unanimously agreed upon. Tanzih refers to affirming, in absolute and emphatic terms, that there is no similitude between Allah and His creation. Allah does not resemble His creation in any way, and there is no creation that is similar to Him in any way. No imagination can conceive of Him and no understanding can comprehend Him, as He is different from all created beings. Allah Most High says about Himself, “There is nothing whatsoever like unto Him.” (Qur’an 42:11) And He Most High says in Surat al-Ikhlas, “And there is none like unto Him.” (Qur’an 112: 4) This central belief has been outlined in almost all of the classical manuals on Islamic Creed. For example, Imam al-Nasafi (Allah have mercy on him) states, “He [Allah] is not a body (jism), nor an atom (jawhar), nor is He something formed (musawwar), nor a thing limited (mahdud), nor a thing numbered (ma’dud), nor a thing portioned or divided, nor a thing compounded (mutarakkab), and nor does He come to end in Himself. He is not described by quiddity (al-mahiyya), or by quality (al-kayfiyya), nor is He placed in a space (al-makan); and time (al-zaman) does not affect Him. Nothing resembles Him; that is to say, nothing is like unto Him.” (See: Sa’d al-Din al-Taftazani & Najm al-Din al-Nasafi, Sharh al-Aqa’id al-Nasafiyya, P: 92-97) To believe that Allah Most High resembles His creation in any way, or attribute human forms and qualities to Him (anthropomorphism/tashbih) constitutes disbelief (kufr). Imam al-Tahawi (Allah have mercy in him) states in his famous reference work on Muslim beliefs, “Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.” (Al-Aqida al-Tahawiyya, article 34) Imam Abu Hamid al-Ghazali (Allah have mercy on him) states, “Whosoever thinks that Allah has a body made of organs is an idol-worshipper… Whosoever worships a body is considered a disbeliever by the consensus of all the scholars – both the early scholars (salaf) as well as the late ones (muta’akhirun).” (Iljam al-Anam an ilm al-Kalam, P: 6-8) Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “We are unable to comprehend Allah Most High. Whatever occurs in one’s mind [regarding Allah’s appearance], Allah is other than that, for Allah says: ‘But they shall not encompass Him with their knowledge.’” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117) Abu ’l-Fadl al-Tamimi al-Hanbali says, “Imam Ahmad ibn Hanbal (Allah have mercy on him) condemned those who said that Allah is a body (jism)… since the term jism/body linguistically is used to indicate things that have length, width, depth, and a compound nature. (See the footnotes to Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 118) As such, this basic and central aqida in Allah’s transcendence is the only requirement from a believer (along with general affirmation of all of Allah’s attributes), and would be sufficient for one’s salvation. Thereafter, there is no need for a simple believer to scrutinize the technical details of Allah’s attributes, and there is definitely no need for disputes and arguments. Most Muslims – if not all – deny that Allah resembles His creation, thus argumentation and haste in declaring others as disbelievers must be avoided. Yes, if one clearly believes that Allah is ‘physically’ in a location or that He has organs – such as hands, feet, face, etc – that are similar to His creation, or one gives Allah attributes of created things, then that would entail disbelief. Beyond Time and Space Part of this central point of aqida is recognizing that Allah Most High is not confined to time (zaman) and space (makan), since He is the creator of both and absolutely free from needing anything (ghaniyy) that He has created. “Surely Allah is independent of all the worlds.” (Qur’an 29:6) He is not to be described with having a form, body, limits, directions and a material existence that occupies a particular space or location. Limiting Allah to time and space implies likening Him to His creation, because the one who exists in a physical place would, by nature, be a body; thus attributing a body to Allah. Sayyiduna Ali (Allah be pleased with him) says, “Allah existed when there was no place, and He is now where He has always been [i.e. without place].” (Al-Farq bayna al-Firaq, P: 333) Imam al-Tahawi (Allah have mercy on him) states, “He (Allah) is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions like all the created things.” (Al-Aqida al-Tahawiyya, Point: 38) It is stated in Al-Fiqh al-Akbar, attributed to Imam Abu Hanifa, “Allah is an entity unlike any other entity. The meaning of [Allah being a] entity [unlike any other] is that He is without body (jism), substance (jawhar), or accident (arad). He has no definition/limit, no opposite, no equal, and no peer...” (See: Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117-120) Imam Abu Hanifa (Allah be pleased with him) also states in his Al-Fiqh al-Absat, “If it is asked, ‘Where is Allah?’ It will be said to him that Allah Most High existed when there was no place, before creating the creation. And Allah Most High existed when there was no ‘where’, no creation, nothing; and He is the Creator of everything.” (Al-Fiqh al-Absat, P: 21) Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “Allah Most High does not reside in a place from the places and neither in a time from the times, because place and time are from the created things whilst Allah Most High has existed eternally when nothing from the created things were in existence with Him.” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117) Qadi Abu Ya’la al-Hanbali says, “Indeed, Allah Most High is not to be described with [residing in a] place.” (Daf’ Shubah al-Tashbih, P: 43) Based on this, it is erroneous to say that Allah Most High is ‘physically’ in the sky or above the heavens on His Throne. Likewise, it is wrong to say that He Most High is ‘physically’ everywhere and in everything. The reason, as explained above, is that these things are created and limited. The Throne and heavens are restricted entities, and space is an area restricted within six dimensions. Allah Most High cannot be confined to things He has created, such as the heavens and the Throne. He is the creator of time and space, and thus is exalted beyond both. Furthermore; sitting, standing, rising over, ascending, descending, climbing, etc are all characteristics of created bodies, whilst Allah is pure from having any attributes of created things attributed to Him. Allah is not in need of a place in order to exist. Imam al-Tahawi sums this up by saying, “He [Allah] is independent of the Throne and that which is beneath it.” (Al-Aqida al-Tahawiyya, Point: 50) Dealing with texts whose meanings are not decisively known (mutashabihat) There are certain texts in the Qur’an and Sunna which indicate that Allah Most High is in the sky or above the heavens upon his Throne. For example: a) “The All-Merciful istawa [literal meaning: positioned Himself] upon the Throne.” (Qur’an 20:5) b) “Have you become fearless of Him who is in the sky if He makes you sink into the earth, and it starts trembling at once?” (Qur’an 67:17) c) Mu’awiya ibn al-Hakam relates, as part of a long hadith, that he came to the Messenger of Allah (Allah bless him & give him peace) and asked various questions about his practices before Islam. From among the questions he said that he had slapped his slave girl, and whether he should free her. The Messenger of Allah (Allah bless him & give him peace) asked that she be brought before him, and then asked her, “Where is Allah?” She replied, “In the sky (fi ‘l-sama).” The Messenger of Allah (Allah bless him & give him peace) asked, “Who am I?” She replied, “You are the Messenger of Allah.” The Messenger of Allah (Allah bless him & give him peace) said, “Free her, for she is a believer.” (Sahih Muslim 537 and others) d) Sayyiduna Abu Hurayra (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, “Our Lord ‘yanzilu [literal meaning: descends]’ every night to the closest heavens…” (Sunan Tirmidhi 2414) Conversely, there are other texts which indicate that Allah Most High is everywhere and All-Encompassing. For example: a) “No secret consultation takes place between three, but He [Allah] is fourth of them; nor between five, but He is sixth of them; nor between fewer than that or more, but He is with them wherever they may be…” (Qur’an 58:7) b) “Indeed, We have created man, and We know whatever thoughts his inner self develops, and We are closer to him than [his] jugular vein.” (Qur’an 50:16) c) “When My servants ask you about Me, then [inform them that] I am near. I respond to the call of one when he prays to Me…” (Qur’an 2:186) d) “Allah encompasses everything.” (Qur’an 4:126) e) “He is with you wherever you are…” (Qur’an 57:4) These types of texts are known as mutashabihat i.e. their meanings are not decisively known by us. Their outward apparent meanings indicate location for Allah Most High or a similitude between Allah and His creation, and thus they go against the fundamental ‘agreed-upon’ belief in Allah’s transcendence (tanzih), mentioned in unequivocal verses such as “There is nothing like unto Him.” The question that arises, then, is how do you deal with such texts? 1) The most precautious and mainstream position in this regard is of the early Muslims (salaf), which includes the majority of the Companions, their followers (tabi’un), the majority of hadith scholars (muhaddithun), the four main Imams and the major scholars of their schools (Allah be pleased with them all). Their view is that the outward purport of such texts is not intended, and only Allah knows the real meanings of such texts; thus they consign their meanings completely to Allah Most High without attempting to interpret them – either literally or figuratively. This is known as the position of tafwid. It means that we fully believe in the texts, but owing to the fact that their meanings have not been decisively established and that they apparently contradict the decisive texts, we consign the knowledge of their reality to Allah Most High, and avoid delving into them. We understand that they have meanings befitting Allah, but it is impossible that they would have physical meanings, since they do not befit Allah; such as places, shapes, limbs, movements, sitting, colors, directions, smiling, laughter, and other meanings which are not permissible to be attributed to Allah. As such; we affirm the words indicating location and Throne for Allah, and also those which indicate Him being everywhere. However, we cannot comprehend the reality of Allah being on his Throne and neither can we comprehend the reality of Him being everywhere – although we fully negate that Allah is ‘physically’ in the heavens/on his Throne (tashbih), and also negate that He is ‘physically’ everywhere in everything (hulul). This is what the early scholars meant when they said regarding such texts, “Pass them by as they are, without asking how” (amirruha bi la kayf). (Some of the scholars from this group, however, interpret the second type of texts which indicate that Allah Most High is everywhere by saying, He is everywhere by His Knowledge, His Seeing, His Hearing and His Power). This position of tafwid is based on the following verse of the Qur’an: “He [Allah] is the One who has revealed to you the Book [the Qur’an]. Out of it there are verses that are muhkamat [of established meaning], which are the principal verses of the Book, and some others are mutashabihat [whose definite meanings are unknown]. Now those who have perversity in their hearts go after the mutashabih of it, seeking [to create] discord, and searching for its interpretation [that meets their desires], while no one knows its interpretation except Allah; and those well-grounded in knowledge say: We believe therein; all is from our Lord. Only the men of understanding observe the advice.” (Qur’an 3:7) Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “Imam Abu Hanifa (Allah have mercy on him) said in his Kitab al-Wasiyya, ‘We agree that Allah performed istiwa [literal meaning: positioned Himself] upon the Throne without Him having any need for it or resting on it. He is the Guardian of the Throne and all besides the Throne. If He were in need [of the Throne], He would not have been capable of bringing the universe into existence and administrating over its affairs, like the created beings [for created things are in need, and the one in need of others cannot create the universe]. If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High? In effect, He is transcendent of all of this.’ (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 126-127) Mulla Ali al-Qari further states, “How fitting is the response of Imam Malik (Allah have mercy on him) when he was asked about istiwa. He said, ‘istiwa is known [i.e. we know and accept that it has been mentioned in the Qur’an, because in another narration Imam Malik said, ‘istiwa is not unknown’], the ‘how’ (kayf) is unknown [this has also been transmitted as ‘the how is not comprehensible’], asking about it is an innovation, and belief in it [i.e. accepting it to be part of revelation] is obligatory.’ This is the way of the early scholars (salaf) and the safest path, and Allah knows best.” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 127) Imam Ahmad ibn Hanbal (Allah have mercy on him) said, when asked about Allah’s istiwa on the Throne, “He performs istiwa upon the Throne, however He wills and as He wills, without any limit or any description that can be made by any describer.” (Daf’ Shubah al-Tashbih, P: 28) Imam Shafi’i (Allah have mercy on him) would simply say regarding the mutashabihat texts, “I believe in what has come from Allah as it was intended by Allah, and I believe in what has come from the Messenger of Allah (Allah bless him and give him peace) as it was intended by the Messenger of Allah.” (Ibn Qudama, Dhamm al-Ta’wil) Imam Sufyan ibn Uyayna (Allah have mercy on him) says, “All that Allah has described Himself with in His Book; its explanation is its reciting and keeping silent about it.” (Bayhaqi, Al-Asma’ wa ‘l-sifat 2/158) 2) The second position concerning such texts is of some later scholars; such as Imam Ibn Taymiya, Imam Ibn al-Qayyim and others (Allah have mercy on them). They also consign the knowledge of what is meant to Allah, but in a slightly different manner. They are of the opinion that we must affirm the apparent literal meaning that has been expressed in the text (tathbit), but then consign its details to Allah Most High. So for example, in relation to the verse of ‘istiwa’, we must believe in and affirm the apparent meaning which is ‘elevation’ and ‘rising over the Throne’. However, the modality (kayfiyya) of this ‘elevation’ or ‘rising’ is unknown, but it is certainly not like the rising of created things. (As for the second type of texts, they clearly interpret them by saying that Allah is everywhere by His Knowledge, His Seeing, His Hearing and His Power). The key difference between this position and the previous one is that in the case of the former, one recites the mutashabih text, accepts it to have been revealed by Allah, believes in it and affirms ‘whatever’ is intended by Allah through it, and then remains silent about it without saying whether the literal or figurative meaning is meant (pass them by as they are without asking how). In the latter position, however, after recital and acknowledgement of the text, one affirms that the apparent literal meaning is what is meant, but the details of this apparent meaning is only known by Allah. There is a very subtle difference between the two viewpoints! Even though this (latter) view – in of itself – can be considered acceptable, it can also potentially be highly dangerous, especially in our times. This is due to two reasons: Firstly; the human intellect is very limited, and thus it is very difficult for it to comprehend Allah being above the heavens upon His Throne without some sort of bodily figure coming to mind. The early Muslims had strong faiths, and may have been equipped to negate any thought of a bodily figure occupying a throne. This cannot be said for every simple believer today. In life, we are accustomed to only experiencing created things; and thus it may be difficult to fully realize the transcendent nature and majesty of Allah Most High – if we were to say that He is upon His Throne. Imam Abd al-Wahhab al-Sha’rani expresses this point in a very beautiful manner. He states that Allah’s attributes of ‘istiwa’, ‘elevation’ and ‘nuzul [descending] to the heavens’ are all eternal (qadim), for He is eternal with all His attributes; whereas there is a consensus that the Throne and everything surrounding it is created. As such, Allah Most High had the attribute of ‘istiwa’ and ‘nuzul’ even before He created the Throne and the heavens. So where was His ‘istiwa’ before creating the Throne, and upon what did He do ‘nuzul’ before creating the heavens and the sky? Therefore, the way you envisage Allah’s ‘istiwa’ upon the Throne and His ‘nuzul’ to the heavens before the creation of the Throne and the heavens, envisage it in the same manner after their creation. (Al-Yawaqit wa ‘l-Jawahir) Secondly, the discourse of the early Muslims was mainly in the Arabic language. As such, both approaches in consigning the mutashabihat texts to the knowledge of Allah seemed similar. The advocates of the first approach would, for example, merely recite the word ‘istawa’ and say “I affirm this istiwa as intended by Allah” and leave it to that, whilst those who took the second approach would also recite ‘istawa’ and then say that the meaning of this is literal ‘istiwa’ but in a manner befitting Allah. The difficulty arises when the word ‘istawa’ is translated into another language. If the second approach is taken, then one would translate it in English by saying “the meaning of this is that Allah rose over the Throne” and the like. This is when the thought of a bodily figure and human-like attributes come to mind. This also explains why the advocates of both approaches use the same evidences and statements of early Muslim scholars, such as the four Imams, in justifying their view. Using only the Arabic medium, it can be difficult to distinguish the clear difference between the two approaches. For example, Imam Abu Hanifa states in his Al-Fiqh al-Absat, “He who says that I do not know if my Lord is in the sky or the earth has indeed committed disbelief… Similarly, he who says that He is on His Throne, but I do not know whether the Throne is in the sky or the earth [has also committed disbelief].” (Al-Fiqh al-Absat, p: 14) This quote of Imam Abu Hanifa (Allah have mercy on him) is misunderstood by some, and incorrectly used to prove that the Imam believed in affirming a direction and location for Allah! The reality is that Imam Abu Hanifa was amongst the very early Muslims (salaf), and his position was in harmony with the mainstream popular opinion of that time – which is ultimate tafwid, as it is clear from his statements quoted earlier; such as, “If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High?” However, the Imam was also against figurative interpretation of the mutashabihat texts, and firm on the position of consigning the meaning to the knowledge of Allah. As such, followers of Imam Abu Hanifa and commentators of his works have explained what he meant by the above text. They state that the reason why Imam Abu Hanifa declared a person who says these two phrases a disbeliever is because they contain attributing a direction and location for Allah. (See: Isharat al-Maram min Ibarat al-Imam, p: 168) Imam Izz al-Din ibn al-Salam says that the reason why Imam Abu Hanifa declared such a person a disbeliever is that by using such words, one suggests a place for Allah; and whosoever believes that Allah has a place is an anthropomorphist. (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 115) Thus, Imam Abu Hanifa’s intention is not to prove that the heavens and the Throne are places for Allah, and the clearest evidence for this is the aforementioned saying of the Imam himself, “If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High? In effect, He is transcendent of all of this.” And Allah knows best. 3) The third position in regards to these mutashabihat texts is that their apparent literal meaning is impossible for Allah; thus the texts will be interpreted figuratively/metaphorically in a manner befitting Allah, yet without affirming it with certainty since other meanings could also be correct. This position was held mainly by scholars of later generations (khalaf), who were forced to take this stance in order to safeguard the iman of the masses, since people were not satisfied with merely consigning the knowledge of mutashabihat texts to Allah, and thus began to understand them literally and read into meanings that do not befit Allah Most High. This position is known as the position of ta’wil. Ta’wil means to interpret, make sense of, assign a meaning to, and give an interpretation or explanation to a particular text or phrase. For example, interpreting the saying “the King defeated the enemy” that the defeat occurred at the hands of the King’s army and not the King himself. This is also a valid and acceptable view according to the vast majority of scholars as long as it remains within the boundaries of the Arabic language and spirit of Shari’ah. Even some early Muslims (salaf), including some of the Sahaba such as Ibn Abbas (Allah be pleased with him), made ta’wil in some of the Qur’anic verses and hadiths, and the reality is that at times we have no choice but to assign figurative meanings, otherwise they will contradict the decisive and emphatically established texts (muhkamat), leading to many contradictions in the Qur’an and Sunna. For example, Imam al-Bukhari (Allah have mercy on him) interprets the verse “There is no god but He. Everything is going to perish except His wajh [literal meaning: face]” (Qur’an 28:88) by saying that the word ‘wajh’ means ‘mulk’ or ‘dominion.’ He also quotes another interpretation, “that which was done solely for the sake of Allah [i.e. righteous actions].” Imam Ibn Hajar al-Asqalani, in his Fath al-Bari, quotes Abu Ubayda as saying that the word ‘wajh’ in the verse means the ‘majesty (jalal)’ of Allah. (See: Fath al-Bari with Sahih al-Bukhari 8/641-642) Similarly, in regards to the hadith of Bukhari and Muslim wherein the attribute of Allah ‘dhik (literal meaning: laughing)’ has been mentioned, Imam Bukhari is quoted as saying that it means, “Allah’s mercy.” (Bayhaqi, Kitab al-Asma’ wa ‘l-Sifat, p: 433) In Surat al-Qalam, Allah Most High says, “On the Day when the saq [literal meaning: shin] will be exposed…” (Qur’an 68:42) Likewise, in the hadith of Bukhari, it is stated, “Our Lord will expose his saq [literal meaning: shin].” Many scholars from the salaf and khalaf; such as Abdullah ibn Abbas, Mujahid and Qatada interpret the term ‘saq’ with various different explanations. (See: Imam al-Bayhaqi’s Al-Asma’ wa ‘l-Sifat, p: 323) Imam Ibn Kathir (Allah have mercy on him) relates in his masterpiece Al-Bidaya wa ‘l-Nihaya quoting Imam al-Bayhaqi from his Manaqib through a sound chain that Imam Ahmad ibn Hanbal (Allah have mercy on him) interpreted the verse, “And your Lord shall come” (Qur’an 89:22) to mean, “His recompense (thawab) shall come.’ (Al-Bidaya wa ‘l-Nihaya, 10/327) There are countless other examples of this, but the above should suffice, insha‘Allah. Accordingly, scholars of later generations interpreted the mutashabihat texts which indicate Allah’s physical elevation above the heavens, and Allah being positioned in the sky or upon His Throne with various explanations. For example: a) Imam Ibn Jarir al-Tabari states in his well-known exegesis (tafsir) of the Qur’an, “Allah made himself exalted over the heavens with the exaltation of sovereignty and power, not that of dislodgment and movement.” (Tasir al-Tabari 1/430) Others who interpret the verses of ‘istiwa’ figuratively include: Imam al-Bayhaqi, Imam al-Haramayn al-Juwayni, Imam Raghib al-Isfahani, Imam Abu Hamid al-Ghazali, Imam Abu ‘l-Faraj ibn al-Jazi al-Hanbali, Imam Fakhr al-Din al-Razi, Imam al-Baydawi, Imam al-Nasafi, Imam Taqi al-Din al-Subki, Imam Ibn al-Humam al-Hanafi, Imam al-Suyuti and others (Allah have mercy on them all). They state that ‘istiwa’ does not mean Allah’s physical elevation over the Throne; rather, it refers to elevation of rank, status and dominion, and Allah’s subjugation of the Throne that is without a beginning like all of the attributes of Allah. b) In regards to the verse of Surat al-Mulk [“Have you become fearless of Him who is in the sky…”], the great Maliki exegete (mufassir) Imam al-Qurtubi (Allah have mercy on him) says in his twenty-volume commentary of the Qur’an, Al-Jami’ li ahkam al-Qur’an, “It is said that the meaning of the verse is, have you become fearless of Him whose power, authority, Throne and dominion is in the sky. The reason for specifying the sky – despite His authority being universal – is to assert that a God is One whose power is [also] manifest in the heavens, and not [only] one whom people venerate on the earth. Some others said that it refers to the angels, and some said that it refers to angel Jibra’il who is entrusted with punishing people. I [Qurtubi] say that the verse could mean, “Have you become fearless of the Creator of those in the sky...” (Al-Jami’ li Ahkam al-Qur’an, tafsir of 67/17, 18/141) Imam al-Qurtubi further states in the commentary of the same verse, “The more exacting scholars hold that “in the heavens” is similar to Allah’s statement “Journey in the earth”, meaning over the heavens; but [not over it] by way of physical contact or spatialization, but by way of power (qahr) and control (tadbir). Another position is that it means, “Have you become fearless of Him who holds sway over (ala) the heavens” just as it is said, “So-and-so is over Iraq and the Hijaz”, meaning that he is the governor and commander of them. The hadiths on this subject are numerous, rigorously authenticated (sahih), and widely known, and indicate the exaltedness of Allah; only an atheist or a stubborn ignoramus would deny them. Their meaning is to dignify Allah and exalt Him above what is base and low, and to characterize Him by highness and grandeur, not by being in places, particular directions, or within limits, for these are the qualities of physical bodies. The hands are only raised towards the heavens when one supplicates because the sky is from where divine revelation descends and rain falls, the place of purity and the wellspring of the purified ones from the angels, and that the deeds of servants are raised to it; and over it is His Throne and His Paradise; just as Allah has made the Ka’ba the direction (qibla) of supplication and prayer. And also because He has created all places and has no need of them. He was in His beginning-less eternality before creating space and time, when there was no place or time, and is now as He was.” (Al-Jami’ li Ahkam al-Qur’an, tafsir of 67/17, 18/141) Similarly, Imam Nawawi (Allah have mercy on him) states in his commentary on Sahih Muslim, “Al-Qadi Iyad said, ‘There is no disagreement among any of the Muslims – their jurists (fuqaha), their hadith scholars (muhaddithun), their theologians (mutakallimun), their polemicists (nuddhar) and their ordinary followers (muqallidun) – that the texts which outwardly indicate that Allah is in the sky – for example, the statement of Allah Most High, “Have you become fearless of Him who is in the sky if He makes you sink into the earth?” (Qur’an 67:17) – are not to be taken literally; rather, according to them all [that is, all the Muslims and experts of every field of Shari’ah as mentioned above], they are to be interpreted figuratively.’” (Al-Minhaj sharh Sahih Muslim) c) In regards to the hadith of the slave-girl whom the Messenger of Allah (Allah bless him & give him peace) asked, “Where is Allah?”, and she responded by saying, “In the sky”, Imam Nawawi states, “This is one of the hadiths which deal with the attributes [of Allah]. There are two positions with regards to them, both of which have been discussed repeatedly in the chapter of faith (iman). The first position is to believe in them without delving into its meaning (tafwid); while maintaining categorically that there is nothing like unto Allah Most High, and that He transcends the attributes of created things. The second position is to interpret them figuratively (ta’wil) in a manner that befits Him. Those who hold this [latter] position [of figurative interpretation] say that [in the present hadith] the Messenger of Allah’s (Allah bless him & give him peace) intention was to examine her to see whether or not she was one of those who worshiped idols that are before them, or one of those who believed in the Oneness of Allah and maintained that Allah alone is the creator, disposer, and one who effects [all things] – for He is the One that when a person supplicates to Him, he turns [his attention, or hands] towards the sky; just as when a person performs Salat, he faces the Ka’ba. [What is mentioned in the hadith] is not because Allah is restricted in the sky, just as He is not restricted in the direction of the Ka’ba. Rather, it is because the sky is the direction (qibla) for supplication (dua’), just as the Ka’ba is the direction (qibla) for the ritual prayer. So when she said that “He is in the sky”, it became known that she was one of those who believed in the Oneness of Allah, and not a worshipper of idols.” (Al-Minhaj sharh Sahih Muslim) Mulla Ali al-Qari states in his commentary on Mishkat al-Masabih in relation to this hadith, “Al-Qadi Iyad al-Maliki said, ‘By asking this question, the Messenger of Allah’s (Allah bless him & give him peace) objective was not to ask about Allah’s location (makan), for verily He is above and beyond space, as He is above and beyond time. Rather the intent of his question to her was to find out whether she was a believer in His oneness (muwahhida) or someone who associated partners with Allah (mushrika), because the unbelievers of the Arabs used to worship idols, and each tribe used to have a specific idol in its midst which it worshipped and aggrandized; and it may be that the simple-minded and ignorant ones among them did not know any other object of worship than that idol. The Messenger of Allah (Allah bless him & give him peace) meant to determine what she worshipped. When she said, ‘In the heavens’ – and another narration says that she made a sign towards the heavens – it was understood that she was a believer in tawhid. His objective by this line of questioning was the disowning of the gods of the earth, which are the idols; not the establishment of the heaven as a location for Allah. Allah is greatly exalted from the sayings of the wrong-doers.’” (Mirqat al-Mafatih) Furthermore; Imam al-Ubbiy in his commentary of Sahih Muslim, Shaykh Muhammad al-Shanqiti, Imam Abu Bakr ibn al-Furak in his Mushkil al-Hadith, Qadi Abu Bakr ibn al-Arabi in his commentary of Sunan al-Tirmidhi, Imam Ibn al-Jawzi al-Hanbali in his Daf’ Shubah al-Tashbih, Imam Abu ‘l-Walid al-Baji, Imam al-Baydawi, Imam Taqi al-Din al-Subki and countless other classical scholars also state that the Messenger of Allah’s (Allah bless him & give him peace) objective by the question was not to ask regarding the physical location of Allah (makan), but about His rank and status (makana); and the slave-girl’s response was not intended to describe Allah physically being in the sky, rather to express His tremendousness (adhama), superiority, nobility and elevation of status and rank. There are so many quotes of the Imams in this regard such that it is difficult to reproduce them here. As such, this group of scholars interpreted all such texts which indicate Allah’s physical elevation over the heavens and Throne by giving figurative meanings. Similarly, many of them interpreted the second type of texts which indicate that Allah Most High is everywhere by saying, He is everywhere with His knowledge, assistance and the like. Interpreting both types of texts is acceptable and valid as long as it remains within the known parameters of language and Shari’ah. Just as it is valid to interpret texts indicating Allah being everywhere or with His creation, it is likewise permitted to interpret the texts indicating Allah being above the heavens on His Throne. Sadly, some people consider the interpretation of ‘Allah above the heavens/upon His Throne’ texts to be deviation, yet they see no problem in interpreting the ‘Allah with His creation’ texts! This is an unjust approach. If interpreting the second type of texts is not deviation, then interpreting the first type of texts is also not deviation. Consistency demands that we hold the same stance with both types of texts. Conclusion and final thoughts In conclusion, the central point of aqida which every Muslim must firmly believe is of Allah’s transcendence (tanzih) – that is to say, Allah Most High is above and beyond having any resemblance with His creation. He Most High is not to be described with limits, organs and other such characteristics belonging to created things; and is not confined to time and space. “There is nothing whatsoever like unto Him.” (Qur’an 42:11) This much belief is sufficient for an average Muslim to attain salvation, insha Allah. Thereafter; with regard to the texts describing Allah to be everywhere or with His creation, most classical and later scholars interpret them to mean that Allah is everywhere with His knowledge, seeing and hearing; and this is not the real point of contention. Accordingly, one may interpret these texts, or consign their meaning to the knowledge of Allah. However, one must not believe that Allah Most High is ‘physically’ everywhere, since space is created whereas Allah is pre-existent and eternal. As for the texts describing Allah to be in the heavens/sky and above His Throne – which are the real point of contention, and apparently go against the above core belief in Allah’s transcendence – one may adopt any of the following positions; and all of them are valid positions and none of them can be considered outright deviation: a) Consigning their meanings and details completely to the knowledge of Allah. This position, known as tafwid, was chosen by the majority of early scholars (salaf), and by far the best and safest approach. b) Affirming their literal meanings (tathbit) – with emphatic rejection of a similitude between Allah and His creation – and then consigning the modality (kayfiyya) of such texts to the knowledge of Allah. This position, chosen by scholars such as Imam Ibn Taymiya, can be risky for an average believer. c) Interpreting such texts figuratively in a manner that befits Allah. This is known as ta’wil, and was chosen by some later scholars. None of the above three standpoints can be considered deviation or departure from the Ahl al-Sunna wa ’l-Jama’ah. One of my respected Shaykhs, Mufti Taqi Usmani (may Allah preserve him) states in his monumental commentary of Sahih Muslim, “All four positions [he mentioned one other position which can be incorporated in the three I have mentioned) are feasible. Large numbers of verifying scholars have taken every one of these positions, since the important thing in creed (aqida) is declaring Allah to be beyond having a similitude [with His creation], and not negating His attributes (ta’til); and every one of these four paths is firmly convinced of this. The difference between them is not a difference in creed, for indeed the creed is declaring Allah beyond tashbih and ta’til; it is only a difference of opinion in expressing that creed and basing them on the texts. So not one of these paths is entirely baseless or absolutely misguided, even if theoretical debates and arguments have not ceased to run between them for many centuries. Occasionally, exaggeration and excess occurred in them from the various sides, and occasionally one of them steered in the direction of trespassing the limits of moderation, but the truth is that the basis of the dispute is nothing but a judgmental (ijtihadi) dispute, akin to the differences of the jurists in juristic matters which are open to interpretation. For this reason, outstanding scholars of the Umma, adherent devotees to the Book and the Sunna, of whose being from the people of truth and from the Ahl al-Sunnah wa l-Jama’ah is not in doubt, took every opinion from these four opinions. It is apparent that the path of the majority from the predecessors (salaf) was tafwid, and this is the safest, most prudent and most in accordance with His statement (Most High), “No one knows its interpretation except Allah. And those who are firmly grounded in knowledge say: we believe therein’” (3:7) (Takmila Fath al-Mulhim 5/379-80) The famous late Jordanian scholar of immense knowledge and wisdom, Shaykh Nuh Ali Salman al-Qudat (Allah have mercy on him) expresses the same stance in his commentary of Jawharat al-Tawhid. He states that all the various positions of the scholars are close to one-another, since they all agree that Allah Most High does not possess human-like attributes. Thereafter, whether one consigns the meaning completely to the knowledge of Allah, or interprets the texts figuratively, or affirms the literal meaning but negates anthropomorphism (tashbih), it is all part of affirming Allah’s transcendence. As such, there is no need to fuel hostility and enmity between Muslims – especially at a time when Muslims have to combat the enemies of Islam. (See: Al-Mukhtasar al-Mufid fi sharh Jawharat al-Tawhid, p: 91) As such, all classical scholars agree on ensuring that the basic doctrine of Allah’s transcendence is preserved; they merely differ in the manner in which this is realized. Some perceive Allah’s transcendence in absolute tafwid, whilst others see it in interpreting the texts figuratively, and some others see it in affirming the literal meaning but with ‘emphatic rejection’ of Allah being similar to His creation. For example, Allah’s attribute of ‘yad’ has been mentioned in various texts of the Qur’an and Sunna. ‘Yad’ linguistically, as we understand it, refers to the hand of a created being. However, all the groups agree and emphatically deny that Allah has a hand like that of a human, thus they all preserve the central belief in Allah’s transcendence. Thereafter, whether we say “Allah knows best what ‘yad’ means” or “it refers to Allah’s assistance, etc” or “it means a hand but certainly unlike the human hand”, it does not undo the central aqida outlined in the verse, “There is nothing whatsoever like unto Him.” (Qur’an 42:11) Therefore, debates and heated arguments about this issue must be avoided, and we should learn to ‘agree to disagree’. No group should enforce their viewpoint on the other group, and no group has the right of claiming to be on the ultimate truth. Sadly, we live in a time of religious extremism and fanaticism. Some of us very easily term others as anthropomorphist (mushabbiha), whilst others consider tafwid, ta’wil and everything else besides affirming the literal meaning (tathbit) to be outright deviation and even disbelief! This implies declaring countless Imams and giants of this Umma as deviated, since most of them either chose the path of tafwid or ta’wil. May Allah protect us, Ameen. Indeed, the following positions are absolute deviation and may well even take one out of the fold of Islam: a) Believing (may Allah protect us) that Allah is ‘physically’ in the heavens or ‘physically sitting’ on His Throne like created beings, known as anthropomorphism (tashbih). Sitting, standing, coming into contact, separation, moving from one place to another, etc, are all characteristics of created bodies from which Allah is pure. b) Believing that Allah Most High is ‘physically’ everywhere and ‘physically’ with His creation and in every space. This is known as hulul. c) Rejecting and denying the non-decisive (mutashabihat) texts concerning the attributes of Allah altogether. This is known as ta’til. The above is what I have learnt from my teachers, especially Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him). It is what I consider and accept as the truth in the matter, and feel is the most balanced observation, Insha Allah. May Allah protect us all and bring about harmony and love between us, Ameen Ya Rabb. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

''Cursed is the man who dies, but the evil done by him survives.'' [imam Abu Hanifa r.a]