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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.

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

As-Salaam alaikum, Says the Noble Prophet, Sallallahu alaihi Wasallam:-- "Surely Allah has chosen 4 sentences from all speech- (1) Subhanallah (2) Alhamdulillah (3) La-ilaha il-Lallah (4) Allahu Akbar So whoever says 'Subhanallah' 20 good deeds are written for him (her) and 20 bad deeds are omitted from his account. And likewise for 'Allahu Akbar' and La-ilaha il-lallah.' And whoever sincerely says 'Alhamdulillahi Rabbil Alameen' 30 good deeds are written for him and 30 bad deeds are omitted from his account.'' (Reported in Musnad Imam Ahmad).

Principles of Tasawwuf: 308: Strive against the lower self for the sake of the Lord of the Worlds and be endowed with the stations of certainty: 309: fear (Allah), hope (in Allah), thankfulness (to Allah), patience (with trials and staying away from sins), repentance, abstinence (preferring Allah over this dunya), dependence (on Allah), contentment (with the decree of Allah), and love (for Allah).

Shu‘bah narrated from Hishām who said Qatādah reported on the authority of Yūnus ibn Jubair: شُعْبَةُ، وَهِشَامٌ: عَنْ قَتَادَةَ، عَنْ يُوْنُسَ بنِ جُبَيْرٍ، قَالَ: We were with Jundub b. ‘Abdillâh Al-Bajalî رضي الله عنه I asked him, “Advise us.” He said: “I advise you to fear Allāh ﷻ and obey Him (taqwā) And I advise you to adhere to the Qur’ān, For it is a light in the dark night and a guidance during the day, So implement it no matter how much struggle and poverty you have to face. If a calamity befalls you, put your wealth forward to protect your religion, And if the calamity continues, put forward your wealth and your life to save your religion [but never risk your religion], For the ruined is he whose religion is ruined, And the looted is he whose religion is taken. And know that there is no poverty after Paradise, And no riches after the Fire.” [Siyar Aʿlām ʿl-Nubalāʾ 3/174]

FREE ASSOCIATION AND PRAYER In therapy we use a technique called free association, a practice in psychoanalytic therapy, which is to let the client share thoughts, words, and anything else that comes to the mind freely. Now, the benefit of this is to help clients understand what they really think and feel about themselves, others, and the situations they are experiencing versus what they tell themselves they think and feel, in an atmosphere of non-judgmental curiosity and acceptance. A powerful experience! Now, I've been thinking about the concept of 'Dua' in our beautiful religion, and how similar it is to free association in psychoanalytic therapy. When we make dua to Allah; with our hearts, we are talking to Allah about our thoughts, worries and stressors. When talking to him we are our authentic selves, not the self we show to the world but our true self. We talk to him about our mistakes, insecurities, challenges and things that we find difficult to even speak about with others. We feel safe, held, accepted in a non-judgmental environment. We understand our problems better and feel at peace. How content and relieved do we feel after we talk to Allah with our hearts! A sense of healing! We are instilled with hope, strength and courage. Alhamdulillah This is the beauty of Dua. He listens and responds beautifully, in ways we just haven't really understood. Subhanallah! "And your Lord says, “Call upon Me; I will respond to you.” (Surat Ghafir: 60) Taken from Quotes from Therapy on Instagram https://instagram.com/quotesfromtherapy?igshid=q5qxfx0viopy

Click here for more definitions by ibn Qayyim (Rahimahullah) and ibn Juzzay (Rahimahullah) Levels of Taqwa

Narrated Al-Bara' bin `Azib: Allah's Messenger (ﷺ) said, "O so-and-so, whenever you go to your bed (for sleeping) say, 'O Allah! I have surrendered myself over to you and have turned my face towards You, and leave all my affairs to You and depend on You and put my trust in You expecting Your reward and fearing Your punishment. There is neither fleeing from You nor refuge but with You. I believe in the Book (Qur'an) which You have revealed and in Your Prophet (Muhammad) whom You have sent.' If you then die on that night, then you will die as a Muslim, and if you wake alive in the morning then you will receive the reward." Bukhari "‏ يَا فُلاَنُ إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَقُلِ اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَوَجَّهْتُ وَجْهِي إِلَيْكَ وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ‏.‏ فَإِنَّكَ إِنْ مُتَّ فِي لَيْلَتِكَ مُتَّ عَلَى الْفِطْرَةِ، وَإِنْ أَصْبَحْتَ أَصَبْتَ أَجْرًا ‏"‏‏.‏

Wa Ma Tawfeeqi il-laah bil-laahby MuQeet Dear brothers and sisters, Assalamu Alaikum. In today’s society, success seems to have many “fathers”. Failure is an orphan. Nobody wants to own it! You might have heard people bragging: ‘Your success is because of me!’ ‘You got promoted because of my recommendation!’ ‘Without me, you’ll be nowhere!’ ‘Your accomplishment is due to my favour!’ ‘No, it’s not because of him, its only because of me, you achieved success!’!! A true Muslim understands the hollowness of such a bragging! “Wa Ma Tawfeeqee il-laah bil-laah” is a powerfully loaded statement. It facilitates a Muslim in burying arrogance and autocracy. Saying “Wa Ma Tawfeeqee il-laah bil-laah” is awe inspiring. Emaan boasting. Heart solacing! “Wa Ma Tawfeeqee il-laah bil-laah” is one statement that highlights the reality of all realities: Success, prosperity, strength, guidance, accomplishment, consistence, compatibility, good fortune, happy outcome – all come from Allah alone. He is the Giver of Success and Succour. Saying “Wa Ma Tawfeeqee il-laah bil-laah” not only brings solace to one’s heart, it makes a Muslim emotionally and psychologically stronger. Those who listen to this statement also are blessed in that it makes them think and therefore provide an opportunity to save themselves from falling into the pitfalls created by Shaytaan. Uttered by Prophet Shu’ayb, alaihis-salam, while addressing his nation, this statement is one of the oft-repeated Islamic declarations especially by those dedicated in the field of da’wah, teaching-learning-propagating. “He (Prophet Shu’ayb) said, “O my people, have you considered: if I am upon clear evidence from my Lord and He has provided me with a good provision from Him…? And I do not intend to differ from you in that which I have forbidden you; I only intend reform as much as I am able. And my success is not but through Allah. Upon him I have relied, and to Him I return”. (Surah Huud 11: 88) The word Tawfeeq comes from the Arabic root ‘waaw-fa-qaaf’ (wafaqa) which means ‘to match, to agree with, to occur at a time of something, to succeed, to be right, proper, suitable, fit, appropriate, to be well-guarded, to adapt, to have success, be successful, to inspire’. The Arabic word “Tawfeeq” is so rich that it carries myriad of meanings: “conformation, adaptation, accommodation, balancing, adjustment, settlement, reconciliation, mediation, peace making, success, succeeding, successfulness, happy outcome, good fortune, prosperity”. Owing to the richness of the Arabic word “Tawfeeq”, I feel these translators have found difficulty while translating into English, and this is evident in the following different translations: “And my success is not but through Allah” (Sahih International) “And my guidance cannot come except from Allah”(Muhsin Khan and Hilali) “My welfare is only in Allah” (Pickthall) “and my success (in my task) can only come from Allah” (Yusuf Ali) “My succour is only with Allah” (Zafar Ishaq Ansari, for Maududi) “And accomplishment of my wish can come only from Allah” (Basheer Ahmed Mohyideen) “And whatever (good) I do is due to the help of Allah” (Imtiaz Ahmed) “Nor is my success in the hands of other than God”. (Ahmad Zaki Hammad) “My success depends on Allah alone”(Aadil Salahi, for Sayyid Qutb) “and no success (in bringing about the reform) can I attain except by Allah’s will” (Dr. Mohar Ali) Since ‘to inspire’ is also one meaning of Tawfeeq, we can translate Wa Ma Tawfeeqee il-laah bil-laah as: ‘And my inspiration can come only from Allah”. To sum up: We all need to believe and accept, understand and have firm conviction in declaring: “My success, my inspiration, my guidance, my succour, my accomplishment, my reconciliation in my reform work, my welfare, my adjustment, my adaptation, my prosperity can come only and only through Allah, and none else”! Attributing success to Allah must be the way of a true Muslim. إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ ۚ وَمَا تَوْفِيقِي إِلَّا بِاللَّـهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ – I only intend to reform to be best of my ability and my success in my work can come only from Allah. May Allah give us the much-needed Tawfeeq and Hidayah to live by His Guidance. Aameen. Jazakallahu Khayra for reading this post of mine. Source: https://jamiat.org.za/tawfeeq-ability/

Q. Can a women perform Tawaaf-e-Ziyaarah in Haidh? Does she have to perform Tawaaf-e-Widaa if she is in Haidh? (Question published as received) A. A woman in the state of menstruation (Haidh) will perform all the rituals of Hajj during the five days of Hajj expect for the following two rituals: 1) Tawaaf-e-Ziyaarah: The performance of Tawaaf-e-Ziyaarah is a compulsory (Fardh) act of Hajj, which is performed after pelting on the 10th of Dhul-Hijjah until the 12th of Dhul-Hijjah. A woman in the state of menstruation cannot perform Tawaaf-e-Ziyaarah until her menstruation has terminated. She should wait for her menses to terminate and then perform Tawaaf-e-Ziyaarah even if it terminates after the 12th of Dhul-Hijjah. N.B. If a woman performs Tawaaf-e-Ziyaarah in the state of menstruation, a penalty of a big animal (Badanah) i.e. cow, camel etc. becomes necessary (Waajib) to compensate for it. In doing so, the performance of Tawaaf-e-Ziyaarah will be fulfilled and the Hajj would be completed. 2) Tawaaf-e-Widaa: The performance of Tawaaf-e-Widaa is a necessary (Waajib) act of Hajj for non-residents of Makkah, which is performed before departing from Makkah Mukarramah after performing all the rituals of Hajj. A woman in the state of menstruation is exempt from performing Tawaaf-e-Widaa, if she has completed all her rituals of Hajj and it is time to depart. In such a case, no form of penalty will apply. (Muallimul-Hujjaaj 183/186/196/197/231) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN)

Aameen to the Du'a! Eid Mubarak to all our members!

Leaking bucket! By Abdurrahmaan Umar “I’m going to complete three Qurans”, said Omar, folding his mouth into a tight-lipped smile. “Insha Allah!” he added as an afterthought, “That’s my goal for this Ramadaan!” Shaheed rubbed his temples, contemplating his words carefully as if they would turn into a promise if they escaped his lips, “I think I am going to focus on Zikr. Sheikh is always talking about the value of zikr, so I decided…” he ruminated a little more, “I am going to praise Allah by reading at least 500 times ‘La illaha ilallah’ every day, and I will increase that, Allah willing.” “Guys, guys!” shouted Moosa as he clambered over the shoulders of those at the back struggling to get to the center of the discussion, “Ramadaan is a month of caring, a month when we supposed to feel empathy for our fellow Muslims,” pointing an accusing finger at Shaheed, he blurted out, “You can’t just worry about your own self and your Ibadat(worship). You have to worry about others…. that’s Ramadaan.” Omar leant forward, almost crouching, “Yeh, yeh, but what about earing rewards in this month. We all know the amount of extra reward we get in this month” “I can see the Shaytaan (devil) is still not tied up. Look at us! Having a squabble on the virtues of deeds right in front of Sheikh. Let’s ask Sheikh.” Cried Shaheed as he turned to Sheikh Hammad, lowered his voice and asked, “Sheikh, what would be the best action to do in the month of Ramadaan?” Some of the group floated away from the front, embarrassed that they had forgotten that Sheikh was still sitting in his regular place sipping his jasmine tea. Sheikh Hammad smiled broadly and continued quietly reciting on his Tasbih (Praising Allah). “How long does it take to fill a bucket with holes?” Sheikh asked softly, stroking his now almost white beard. His hands bore the hallmarks of his aging body, the skin soft and wrinkled, the veins that once stood taut, were now tortuous lines of blue. Farid shifted his thick spectacles as he pondered the question, he glanced around to see if anyone else was going to venture a reply. The rest of the group sat silent, trying to fathom the reasoning in the question. He adjusted his specs once more and ventured, “Sheikh, it depends on how big the holes are…big holes then it will never fill. Small holes…well maybe it will fill, but won’t stay filled. So, we have to see the holes, and, oh yes, the rate of flow of …” Omar rolled his eyes and nudged Farid into silence. They waited in anticipation for Sheikh to explain. “You see, Ramadaan is not only about filling our buckets of deeds with lots of Qur’an, zikr, extra Salaah, charity and all the other good things you mentioned. If we do these deeds, and they are all beneficial and valuable, but we often forget to plug the holes in the bucket.” Scratching his head, Farid began, “But... Sheikh…why….” Omar didn’t allow him to carry on before nudging him hard enough to understand that continuing may be harmful to his health. “Before you ask me what are the holes in the bucket,” Sheikh continued, taking a long sip of his tea, “Our sins are the holes! If we do all the good that we intend to do, but don’t make efforts to avoid sins then it’s like trying to fill a holey bucket,” Sheikh’s lips creased into a faint smile at his little pun. “Together with doing good, we have to,” Sheikh emphasised, “we have to…., have to, give up sin. Any sin, small sin, big sin, open sin, secret sin, Allah knows them all! This is a month of Taqwa – as Allah mentioned in Surah Baqarah in the Qur’an: “O You who have attained to faith! Fasting is ordained for you as it was ordained for those before you, so that you may become of those who have Taqwa.” Sheikh took another small sip of his tea, and continued, “Taqwa is many things, and the one definition that applies here is to get close to Allah. Ramadaan is a month of drawing close to Allah. And for that…Allah removed all the obstacles that obstruct us on this noble path – so the Shayateen, the rebellious devils, are locked up; and our base desires are suppressed through fasting. We just have to give up sinning, do good deeds and we will move closer to Allah.” Farid nodded his head energetically in support of what Sheikh was saying, almost dislodging his topee from his head until a sharp nudge from Omar steadied him. “It doesn’t help we read lots of Qur’an and then spend the rest of our time backbiting others or swearing or lying…then we lose out on the benefit of the Quran... it just leaks out of the holes and we don’t get the “Taqwa” that Allah Ta’ala wanted us to get in this blessed month.” “And… this is the what Rasulallah, Salallahu Alaihi wa salam meant when he said as recorded by Imam Bukhari (RA): "Whoever does not give up false statements (i.e. telling lies), and evil deeds, and speaking bad words to others, Allah is not in need of his (fasting) leaving his food and drink.” Shiekh a long sip of his tea, watching as the young men nodded to one another as the cloud of puzzlement lifted from their heads. Farid chirped, “Got it! Stop the sins, plug the holes… and we fill the bucket and get to Allah. Easy peasy!” He scurried out of the way before Omar’s nudge could reach him. “So now you understand why you have to plug the holes,” Sheikh emphasised, “Don’t just do good – avoiding sin as important, if not more important.” www.eislam.co.za

Thank you for correcting me. :) I updated my comment.

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

Seeking fame: Bishr ibn al-Haarith said: لا يَجِدُ حَلاوَةَ الآخِرَةِ رَجُلٌ يُحِبُّ أَنْ يَعْرِفَهَ النَّاسُ "A man who loves to be known by the people will not taste the sweetness of the hereafter" Source: Siyar A`lam al-Nubala' May Allah سبحانه وتعالى grant us sincerity in our sayings and actions.

Muhammad ibn Adam ‏@Mufti_Muhammad A righteous wife/mother is one who is organised in everything, from household chores and upbringing her children to worshipping Allah!

Why is Your Answer about Hijab with Non-Mahram In-Laws so Lenient? Question I was reading one of your answers regarding the obligation of Hijab with one’s non-mahram in-laws titled: ‘Interacting and Hijab with my Sister in-Law.’ With all due respect, I do not agree with the Hijab concession given by yourself (and the Fatwa given by the scholars of Dar al-Uloom Karachi) for a woman in front of her non-Mahram in-laws, such as the brother in-law! There is so much Fitna out there these days. There are many cases of marital affairs taking place between in-laws. Didn’t the Prophet of Allah (peace and blessings be upon him) compare the in-laws to death? Please elaborate. ANSWER In the name of Allah, Most Compassionate, Most Merciful, May Allah reward you for bringing this important issue to my attention. It seems that there has been some sort of misunderstanding, or the issue was not explained properly. Nevertheless, in order to correctly understand the Shari’a ruling, the matter needs to be explained in somewhat detail. It is a known fact that Islam has laid down certain restrictions in regards to interacting with a non-Mahram (marriageable kin) member of the opposite gender, even if he or she may be a close relative. These restrictions are not limited to covering certain parts of the body; rather, they go much beyond that. In fact, the Qur’an and Sunna have put in place a set of rules relating to male-female interaction, which can be collectively termed the ‘Rules of Hijab’. Some aspects of these rules are as follows: 1) The Prohibition of Khalwah Being alone with a non-Mahram of the opposite sex in a room or place where a third person is not easily able to enter upon them, or it is not usually accessible to others (khalwah), is categorically forbidden (haram) and hence must be avoided. There are many Hadiths of the Messenger of Allah (Allah bless him & give him peace) indicating this, for example: Sayyiduna Abdullah ibn Abbas (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, ‘A man must not remain alone in the company of a woman, and a woman must not travel except that her Mahram is accompanying her.’ (Sahih al-Bukhari 2488) Sayyiduna Umar ibn al-Khattab (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, ‘A man does not be alone with a woman except that the third amongst them is Satan.’ (Sunan al-Tirmidhi 1171) For more details on the rules of Khalwah, please refer to the answer posted previously on our website titled: ‘Being alone with someone of the opposite sex in a work situation’. 2) Covering the Awra It is a categorically established ruling of Islam that both men and women must dress modestly such that their nakedness (awra) is covered properly with loose and non see-through clothing. A man’s Awra is from his navel up to and including his knees, whilst a woman’s Awra in the presence of non-Mahram men consists of her whole body except the face, hands and feet. As such, it is a grave sin to expose one’s Awra in the presence of Non-Mahrams. For more details, please refer to the answer posted previously on our website titled: ‘A Comprehensive Guide to a Woman’s Nakedness (awra)’ . 3) The Prohibition of Informal Interaction Informal interaction between those who are not Mahram to one another, meaning talking freely and casually, joking around, being flirtatious in the conversation, is also categorically forbidden and a major sin. In Surah al-Ahzab (v: 32), Allah Most High commands the wives of the Messenger of Allah (Allah bless him & give him peace) in particular, and all Muslim women in general, to abstain from conversing with non-Mahram men in a soft and sweet tone. As such, when the need arises to talk, both the content and manner of conversation must be appropriate and free of anything enticing. The dialogue must be in a modest and restrained manner, and limited to the extent of need. For more details, please refer to the answer posted previously on our website titled: ‘Mixed Gatherings’. 4) The Prohibition of Wearing Perfume It has been categorically forbidden in rigorously authenticated Hadiths for a woman to wear perfume when she is in the presence of a non-Mahram man. Sayyiduna Abu Musa (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, ‘If a woman wears perfume and passes by a group of [non-Mahram] men, and they smell her perfume, she is such and such.’ The narrator says that the Messenger of Allah (Allah bless him & give him peace) used stern words. (Sunan Abi Dawud 4170) 5) Lowering the Gaze Allah Most High in Surah al-Nur commands both believing men and believing women to lower their gazes and guard their private parts (v: 30-31). As such, one important aspect of the ‘Rules of Hijab’ is for both genders to avoid casting lustful gazes at one another. All four mainstream Sunni Schools of Islamic law (madhhabs) agree that it is unlawful and sinful for a man to gaze at a woman if there is certainty, strong possibility or even a doubt of being attracted to her (shahwa). As for when he is convinced that there is no possibility of attraction, the early Hanafi jurists did permit him gazing at her face. However, many later jurists ruled that this was close-to-impossible, especially in later times, hence even when there is no possibility of attraction; it is not permitted for him to look at the face of a young woman. Yes, if the woman is old, then there is some leeway. As for the woman, if she is convinced that she will not be attracted to the man and does not fear Fitna, it is permitted for her to gaze at a non-Mahram man. (See: Radd al-Muhtar, Mughni al-Muhtaj, Hashiyat al-Khurshi ala Mukhtasar al-Khalil and Al-Mughni) 6) Covering the Face (Niqab) Scholars disagree whether it is necessary for a woman to cover her face from non-Mahram men. However, my position and the position of most of my teachers is that it is necessary (wajib) for a woman to cover her face in ‘normal’ situations. The transmitted and authoritative position of the Hanafi School, as mentioned in virtually all the major fiqh books, is that even though the face is not part of a woman’s nakedness (awra), it is still necessary for her to cover it, due to the many evidences found in the Qur’an and Sunna, and due to the fitna involved in not doing so. (Radd al-Muhtar 1/406) However, due to the texts obligating the Niqab not being categorical, scholars state that if there is a genuine need (hajah) to expose the face; for example, a woman fears physical or extreme verbal abuse, or she fears harm unto herself when walking in a crowded area such as in Hajj, then it is permitted for her not to wear the Niqab, but she should try keeping her face away from non-Mahram men as much as possible. Note that the level of ‘need (hajah)’ which allows her to expose her face is not the absolute situation of dire necessity (dharura) – which makes all prohibitions lawful such as eating pork and drinking alcohol to save one’s life. A level of ‘dire necessity’ is required for categorically-established prohibitions to become lawful, so one would have to be in danger of losing their life in order to eat pork or drink alcohol. In the case of uncovering the face, however, a lesser level termed ‘Hajah’ is enough to earn the concession. So a woman does not have to fear for her life; but rather, undue hardship and difficulty is sufficient. This distinction comes about due to the fact that the prohibition of uncovering the face is not categorically established like the prohibition of eating pork or drinking alcohol. (See: Takmila Fath al-Mulhim 4/261 and Usul al-Iftaa by Mufti Taqi Usmani) It is clear from the above explanation that there are many aspects to the ‘Rules of Hijab’ between men and women. The first five rules – namely, the prohibition of being alone, the obligation of covering the Awra, the prohibition of interacting freely, the prohibition of applying perfume, and the obligation of lowering the gaze have all been categorically established from the sacred texts (with some minor differences in rule number five concerning the gaze). However, rule number six, concerning the obligation of a woman covering her face, is not categorically established from the texts of the Qur’an and Sunna. It is for this reason that some scholars do not consider covering the face to be Wajib, although our opinion, as discussed previously, is that it is Wajib for a woman to cover her face unless she fears genuine hardship. It is also clear that observing the five categorically-established rules is more important than covering the face/wearing a Niqab. Yet, unfortunately, some women restrict the ‘Rules of Hijab’ to the wearing of the Niqab. They wear the Niqab, but are casual and informal when interacting with non-Mahram men. Others emerge out of their homes immersed in perfume yet they wear the Niqab! This defeats the whole purpose of wearing the Niqab. As such, it is extremely important for Niqab-wearing women, and indeed all Muslim women, to take care of the first five rules mentioned above. Furthermore, as explained earlier, due to the first five rules being categorically established from the sacred texts, no concession is given except in situations of dire necessity. As such, the prohibition of being alone, for example, is not uplifted unless there is a situation of dire necessity similar to the situation which allows eating pork and drinking alcohol – where one fears for their life or risks losing an organ of their body. As for the obligation of covering the face, it is uplifted in lesser situations, and as such, if a woman finds genuine hardship in wearing the Niqab, then it is permitted for her to not do so. (One should consult a reliable scholar to check whether their situation is a ‘genuine’ situation of need). It is in this context that major scholars from the Subcontinent and the Arab world (who normally consider covering the face to be Wajib) issued their legal verdict (fatwa) that in the case of a joint family where non-Mahram family members (such as one’s brother-in-law or one’s sister-in-law) live together in the same house or they regularly come in and out of the house, and thus, a woman finds genuine difficulty in wearing the Niqab all the time, it is permitted for her to expose her face, hands (only up to the wrists) and feet. Imagine how difficult it can be for a woman to keep her face covered with the Niqab within the house all the time! However, this does not mean that all the other aspects of the ‘Rules of Hijab’ are also compromised. On the contrary, it will still be forbidden to be alone with the non-Mahram relative. It will still be obligatory for her to fully cover the rest of her body (awra). It will still be forbidden to interact freely. It will still be forbidden for the woman to apply perfume in the presence of the non-Mahram male. It will still be obligatory for the man to lower his gaze as much as possible. In other words, the previous answer is only compromising one non-categorically established ruling due to genuine hardship, but all the other categorically established rulings of Hijab must still be strictly adhered to, especially Khalwah and informal interaction. Finally, you referred to the Hadith in which the Messenger of Allah (Allah bless him & give him peace) compared one’s in-laws to death. Let us first look at the translation of the Hadith and then seek to explain it. Sayyiduna Uqba ibn Amir (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, ‘Beware of entering upon women.’ A man of the Ansar said, ‘O Messenger of Allah, what about in-laws?’ He (Allah bless him and give him peace) said, ‘In-laws are death!’ (Sahih al-Bukhari 4934 and Sahih Muslim 2172) This Hadith is not in relation to the covering of the face; but rather, the words of the Messenger of Allah (Allah bless him and give him peace): ‘Beware of entering upon women’ themselves indicate that the prohibition is of being alone in privacy with a non-Mahram. It is for this reason that Imam al-Bukhari mentions this Hadith under the heading: ‘Chapter: A man should not be alone with a woman unless he is a Mahram, nor visit a woman whose husband is absent.’ The Hadith is mentioned in Sahih Muslim under the heading: ‘Chapter: On the prohibition of being alone with an unrelated woman and entering upon her.’ Commenting on this Hadith, Imam Nawawi (Allah have mercy on him) explains that this Hadith prohibits being in privacy with a non-Mahram woman – something which is agreed upon by all the scholars. He then quotes Layth ibn Sa’d (Allah have mercy on him) who says that the ‘in-laws’ in the Hadith refers to a relative of the husband other than his father and sons [who are considered Mahram to his wife), such as his brother, nephew and cousin. He further explains that as for his saying: ‘In-laws are death’, it means that one should be extra careful with non-Mahram in-laws since the possibility of mischief (fitna) is greater. Given the comfortable, social atmosphere that may exist within the home, it is very easy for him to approach the woman and be with her in private, without people blaming him for doing so. (See: Nawawi, Al-Minhaj Sharh Sahih Muslim, P: 1626) As such, this oft-quoted Hadith is actually warning against being alone with a non-Mahram relative. It is surely unlawful for a man to be alone in a room with his sister-in-law, for example. The Hadith is not discussing the issue of covering the face/wearing the Niqab. In conclusion, the concession given to a joint family, where one lives with a non-Mahram such as the brother-in-law, is limited to uncovering the face. However, all the other major aspects of the ‘Rules of Hijab’ such as not being alone in a room and not communicating freely must still be adhered to strictly. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Trust me; there is no substitute for being able to look in the mirror and seeing purity, innocence and self-respect staring back at you. Joanna Francis Writer, Journalist – USA

Misconception # 1. When you're the only one trying to maintain your hijab in some place and all the other women are looking odd at you... Suddenly one of them comes up with a big friendly smile on her face and chats you up. And after a while she comes to the point and asks what's on every one else's mind too: "So, you've been wearing all this veil and stuff ever since you grew up?" "No, just a few years back." "Oh, so before that you're normal like us?" It's really sad to hear comments like these made by our own Muslim women. Since when have blatantly going against the Quranic verses become "normal?" Folks, wearing hijab and veil INFRONT of non related men (non mahrams) is OBLIGATORY for women, it's not optional. So don't look down on those who stick to the Islamic dress code, they're normal. Trust me. Islamic values don't change just because the people stop following them. Right remains right even with NO ONE doing it! “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful” [al-Ahzaab 33:59] Appearing in front of non related men without hijab is something "abnormal" in front of Allah, His Messenger and all the Companions. And my those sisters who are ridiculed for wearing hijab, be strong and be of a good cheer! Allah appreciates you even if the world doesn't. *Islam started as something strange and will return to being strange. So glad tidings to the strangers.*

By Qari Mawlana Muhammad Tayyib al-Qasmi Summarised by Mawlana Moosa Kajee Their din is Islam which incorporates ‘aqa’id (beliefs), ‘ibadah (worship), mu‘amalat (social dealings), akhlaq (character) as well mu’asharat (social conduct). Their group is that of Ahl al-Sunnah wa ‘l-Jama’ah which is based totally on the Qur’an, Sunnah and the understanding of din in the light of the Sahabah which has reached us through a direct sanad (chain). Their fiqhi madhhab is Hanafi since the akabir (elders) of the Dar al-’Ulum were Hanafi, but at the same time refrain from slurring or insulting any of the other imams or their madhahib since all the imams were on haqq (truth). They have preferred staunch taqlid over giving their nafs a free reign and following their whims and fancy. Their spirituality is based on Tasawwuf which conforms totally to the Shari’ah, comprising of purification of the soul, beautification of one’s character and establishing a connection with Allah . Their beliefs (in the field of kalam (beliefs)) are Maturidi, a part of the Ahl al-Sunnah wa ‘l-Jama’ah who are on haqq, neither believing only in that which their intelligence accepts without considering the Qur’an, Sunnah and Ijma’, nor denying that one’s intelligence is a useful tool which clarifies the beliefs of Islam. Their chain of Tasawwuf is mainly Chishti, but in fact a combination of all chains which are on haqq. They are generally given khilafah (permission to accept pledge of allegiance) in all four famous chains i.e. Chishti, Qadiri, Naqshbandi and Suhrwardi. Their fikr (intellectual inclination) is according to the fikr of Shah Wali Allah which is a combination of naql (divine promptings) and aql (rational and intellectual promptings). Their principles and ideology regarding din are according to that of Mawlana Muhammad Qasim Nanautwi who had expounded on the beliefs of the Ahl al-Sunnah wa ‘l-Jama’a using logical and rational proofs and reconciled the differences between the Asha’ira and the Maturidiyya. Their ideology regarding the furu’ (subsidiary laws) of din i.e. fiqh is according to that of Mawlana Rashid Ahmad Gangohi who had figured out the intricacies of the field and expounded on it. Their nisbah (connection) is Deobandi since their starting point was the Dar al-’Ulum in Deoband. To achieve the spread of this school of thought, the Dar al-’Ulum was founded on these objectives: To spread the teachings of the Qur’an and Sunnah and to bring alive all branches of din through the system of ta’lim (teaching) and ta’allum (learning), since every facet of din is dependent upon knowledge. Thus the ‘ulama of Deoband gave greater significance to knowledge over all other branches of din. Islah and tazkiyah nafs (spiritual reformation and purification of the soul) through the medium of Tasawwuf and spiritual training. To protect and establish the personal and social interests of the Muslims by giving importance to fiqh (jurisprudence) and Islamic justice. To keep alive the spirit of jihad and self-defence by continuous training. To reform the society through the means of lectures and sermons which will aim to correct the incorrect beliefs of the masses, removing misconceptions regarding Islam and root out bid’ah (innovations). To bring alive the Sunnah by combining fikr (concern) for the reformation of the people and ‘amal (practice) by promoting the Sunnah lifestyle. To spread Islam and its beautiful teachings to all foreign non-Muslims by explaining to them that true wisdom lies in the way of the anbiya’ (messengers), not in their superficial wisdom and so-called progress. To fill the vacuum void of writing and authoring by presenting Islam according to the necessity of the hour. To keep Islamic brotherhood alive and to establish an Islāmic Khilāfah. To maintain freedom and independence in their expression of knowledge so that their teachings remain free from the influence of strangers by avoiding any assistance from the state and sufficing upon the sincere assistance, albeit limited, of the Muslim public. Thus it is not the system of the ‘ulama of Deoband to limit din to a few aspects labouring under the misconception that this is the entire din. Rather every aspect and branch of din is firmly adhered to in a just, enveloping maslak (ideology). (‘Ulama of Deoband. Azaadville: Madrasah Arabia Islamia. 1432H, 2011C. p. 13-6)