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  1. Wa'alaykumus salaam warahmatullah dear sister Safiyah In order to help you insha-allah we will need your habits in menstruation and the purity between menstruation. Do you have a record of the dates before the problem started? If you do then let us know and we will contact you
  2. Yes one day is 24 hours so from Monday 6pm to Tuesday 6 pm is one day and yes exact amount should be noted
  3. 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
  4. Part Forty Seven ‘Uthmaan bin Mawhab (rahimahullah) narrates the following: On one occasion, a person from Egypt arrived in Makkah Mukarramah and performed haj. While in Makkah Mukaaramah, he saw a group of people seated and asked, “Who are these people?” They replied, “These are the Quraish.” He then asked, “Who is the most learned amongst them?” They replied, “The most learned among them is Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma).” The Egyptian man thus addressed Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) saying, “O Ibnu ‘Umar (radhiyallahu ‘anhuma)! I wish to ask you regarding something, so please answer my questions.” The man thereafter commenced asking his questions. He asked, “Do you know that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) fled during the Battle of Uhud?” Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) replied, “Yes.” The man next asked, “Do you know that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was absent during the Battle of Badr?” Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) replied, “Yes.” Finally, the man asked, “Do you know that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was absent during the Bay‘ah of Ridwaan and did not participate in it?” Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) replied, “Yes.” As this Egyptian was biased against Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and had ill feelings for him, he exclaimed, “Allahu Akbar!” in happiness, thinking that Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) supported the stance that he held against Hazrat ‘Uthmaan (radhiyallahu ‘anhu). Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) then said to him, “Come, let me explain to you the reality of what you are asking about.” Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) then explained: As for Hazrat ‘Uthmaan (radhiyallahu ‘anhu) fleeing during the Battle of Uhud, I bear witness that Allah Ta‘ala pardoned him and forgave him, together with the other Sahaabah (radhiyallahu ‘anhum) that fled during the Battle of Uhud (as Allah Ta‘ala declared forgiveness in the Qur’aan Majeed for all those who fled during the Battle of Uhud). As for Hazrat ‘Uthmaan (radhiyallahu ‘anhu) not participating in the Battle of Badr, then the reason is that he was married to the respected daughter of Rasulullah (sallallahu ‘alaihi wasallam) and she was ill. Hence, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) remained behind on the instruction of Rasulullah (sallallahu ‘alaihi wasallam) so that he could attend to her and nurse her. Thus Rasulullah (sallallahu ‘alaihi wasallam) said to him, “You will receive the reward of the one who participated in Badr and you will also receive a share in the booty.” As for Hazrat ‘Uthmaan (radhiyallahu ‘anhu) being absent during the Bay‘ah of Ridwaan, then the reason is that there was no person who was more honored in the sight of the people of Makkah Mukarramah then Hazrat ‘Uthmaan (radhiyallahu ‘anhu). Hence, Rasululah (sallallahu ‘alaihi wasallam) sent him to speak to the people of Makkah (and inform them that the Muslims had only come to perform ‘umrah and had not come to fight). Had anyone been more honored than Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Rasulullah (sallallahu ‘alaihi wasallam) would have sent that person instead of him. The Bay‘ah of Ridwaan only took place after Hazrat ‘Uthmaan (radhiyallahu ‘anhu) went to Makkah on the instruction of Rasulullah (sallallahu ‘alaihi wasallam) (as the rumor had spread that the people of Makkah had killed Hazrat ‘Uthmaan (radhiyallahu ‘anhu)). Since Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was not present for the bay‘ah, Rasulullah (sallallahu ‘alaihi wasallam) gestured with his own blessed right hand saying, “This is the hand of Hazrat ‘Uthmaan (radhiyallahu ‘anhu).” Rasulullah (sallallahu ‘alaihi wasallam) then placed his blessed right hand on his left hand and pledged allegiance on behalf of Hazrat ‘Uthmaan (radhiyallahu ‘anhu). Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) then addressed the man and said, “Go, and take these answers to your objections against Hazrat ‘Uthmaan (radhiyallahu ‘anhu) so that you do not harbor ill feelings against him.” (Saheeh Bukhaari #3698)
  5. Part Forty Six According to some narrations, before Hazrat Abu Bakr (radhiyallahu ‘anhu) commenced dictating the letter, he said to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), “Give me mashura and advise me regarding who I should appoint as the Khalifah, for by Allah, in my sight, you are also worthy of the position of Khilaafah.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) replied, “I will write the name of Hazrat ‘Umar (radhiyallahu ‘anhu)” and he then commenced writing the letter. However, when he reached the point where the name of Hazrat ‘Umar (radhiyallahu ‘anhu) had to be written, Hazrat Abu Bakr (radhiyallahu ‘anhu) fell unconscious. Since, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) knew that Hazrat Abu Bakr (radhiyallahu ‘anhu) wanted Hazrat ‘Umar (radhiyallahu ‘anhu) to be the next Khalifah, he wrote his name. Thereafter, when Hazrat Abu Bakr (radhiyallahu ‘anhu) regained consciousness, he specified, “Write the name of Hazrat ‘Umar (radhiyallahu ‘anhu).” (Hayaatus Sahaabah 2/ 31-33)
  6. Bursting the Bubble As exhausted as she was, she put in the extra effort. “Never mind if I’m tired, I’ll do it for my hubby,” she thought to herself. She wore attractive clothing and jewellery, applied perfume, prepared his favourite meal and dessert and even lit candles, hoping to please her husband by making it a ‘special evening’. Sadly, as soon as he entered, let alone appreciate and admire, and let alone a simple smile and a hug – he didn’t even spare her a second glance! He walked in, glued to his phone, absolutely oblivious to the loving wife who had eagerly awaited him all day. At that moment, her bubble burst and her heart was broken… After reading the above, most people would be quick to condemn the husband’s behaviour and classify him as insensitive, callous and uncaring. Now, consider the following: “Mummy! You know what aapa told us today?” Faatimah excitedly exclaimed as she ran in from madrasah. “Not now Faatimah! I’m busy!” her mother snapped while frantically typing on her phone. “Daddy! See what I made for you with my blocks!” Muhammad said, hopping with happiness. “Can’t you see that I’m on the phone?” his father scolded in irritation. In all the cases above, a person turned to someone that they love, hoping and expecting to receive warmth, love, attention and acceptance, and were instead brushed off abruptly and painfully ignored. Just as a wife feels hurt when her husband treats her indifferently, children similarly feel hurt when their parents treat them in this way. If the husband is guilty, the parents are also guilty and deserving of condemnation. In such a child’s eyes, his parents love their phones more than him as they cannot even put it down for a few minutes to give him attention and love. When the child sees that his parents have bonded with their phones more than with him, it is unsurprising that he develops a fascination with the phone and also wishes to acquire one to bond with. If it is not the phone occupying the parents, then regardless of what it is, it causes hurt and pain to the child – especially when it happens on a continuous basis. As fathers and mothers, we need to understand that parenting is not an eight-to-five occupation where we can knock off for the day, thereafter ignoring all responsibilities of the work place until the next morning. As parents, we can never feel, “I gave my children enough attention today, now it’s my turn to relax and I do not want them to disturb me or bother me.” We are on duty 24/7, and whenever our children come to us, we must show them warmth, love and attention. Failing to do so creates a serious complex in the child, affecting their emotional wellbeing and causing them to develop a dangerous craving for attention. When the wife is displeased with her husband for ignoring her, then due to her intelligence and age, she will be able to express herself with words or even tears. In the case of the child, he does not know how to communicate his need via words. Instead, when he desperately craves the attention and love of his parents, he looks for other ways to gain it – or he will seek the love from outsiders. Children are simple souls and do not understand diplomacy and tact. If a child wants a toy from another child, he will often snatch it without thinking twice. Likewise, when the parents do not give the child the attention that he wants, he tries to ‘snatch’ it from them. This often manifests in the form of naughty behaviour such as breaking things, tantrums, etc., as the child knows no other way to draw his parents’ attention. How sad that the child has to resort to this behaviour simply to make his parents look at him! Unfortunately, this plan backfires. The child is given attention – but in the form of scolding, punishment, etc. and this further entrenches the complex and craving within the child. The parents then lament and complain about the behaviour of their children, failing to realise that it is actually a shout for help from a child who is starving for love and knows no other way to express himself. The next time our child comes to us, even if it may be to show us a flower they picked in the garden, or a ‘picture’ that they scribbled with crayons, or to tell us something silly that their friend told them, or to show us their toy, let us not burst their bubble and break their hearts. Let us take out a few moments to give them our undivided love and attention. uswatulmuslimah
  7. Understanding Tazkiyah By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh The Four Parts of Dīn The sole objective of our lives is to acquire the Pleasure of Allāh ta‘ālā, which can only be achieved by following the whole Dīn. The whole Dīn can be categorised into four parts: 1. External actions, which comprise of: a. Performing good actions e.g. Salāh; b. Refraining from sinful actions e.g. backbiting. 2. Internal qualities, which comprise of: a. Purifying the heart from debasing qualities e.g. pride; b. Adorning the heart with praiseworthy traits e.g. humbleness. Allāh ta‘ālā has laid down commands relating to both the external and the internal aspects of Dīn. In both, there are Do’s and Don’ts. For example, performing Salāh, giving Zakāh, fasting and performing Hajj are external actions which must be carried out; whilst causing physical harm, stealing and consuming harām are external actions which must be avoided. Similarly, jealousy, malice and pride are debasing qualities of the heart which are prohibited; whilst Shukr (being grateful to Allāh ta‘ālā) and Sabr (patience) and humbleness are praiseworthy qualities with which every Muslim should strive to adorn his heart. We can therefore conclude that our duties as Muslims are: to carry out good actions; to refrain from sinful actions; to purify the heart from debasing qualities; and to adorn the heart with praiseworthy qualities. All four are termed as Al-A‘māl As-Sālihah (good deeds) and our success lies in carrying them out. Allāh ta‘ālā states: Verily those who believe and do good deeds, for them shall be gardens beneath which rivers flow. That is the great success. (85:11) Tazkiyah and its Importance The process of removing the debasing qualities from the heart and adorning it with the praiseworthy qualities is known as Tazkiyah (soul purification). Through Tazkiyah a person first begins to recognise the shortcomings in his inner traits, such as the existence of pride and miserliness. As a result, he is able to exert effort and replace them with praiseworthy qualities such as humbleness and generosity. Allāh ta‘ālā has emphasised the importance of Tazkiyah in the Glorious Qur’ān by taking oath of seven different things before stating: Undoubtedly, the one who purified it (the soul) has succeeded and the one who soiled it (through kufr, shirk, sin) has certainly failed. (91:9-10) ‘Ilm and Tazkiyah In order to understand the Commands of Allāh ta‘ālā and to carry them out, it is necessary to acquire ‘ilm. Through ‘ilm, we will be able to understand what we are required to do in every situation. Regarding the external actions for example, ‘ilm is required to understand the pre-requisites of Salāh as well as all the necessary aspects within Salāh. Similar is the case for the inner qualities; a person will require ‘ilm to understand which qualities are prohibited and the consequences of having such qualities. For example, our beloved Nabī sallallāhu ‘alayhi wasallam has informed us that a person with pride equivalent to a mustard seed in his heart will not enter Jannah (without first going in Jahannam). (Abū Dāwūd, At-Tirmidhī, Ibn Mājah). However, without Tazkiyah ‘ilm is not beneficial, as we find that a person has ‘ilm but is unable to practice according to it despite having the desire to do so. For example, a person is aware that offering Fajr Salāh is compulsory, but is unable to leave his bed and go to the masjid. Similarly, despite being aware that sinful glances are not permissible, he is unable to control the gaze from lustful glances. The reason for this is a lack of spiritual stamina to carry out the Commands of Allāh ta‘ālā. Through the process of Tazkiyah, a person purifies his heart from debasing qualities and as a result gains the spiritual stamina required to fulfil all the external actions Commands of Allāh ta‘ālā. External Actions Hold No Value without Tazkiyah Another important point to understand is that without purifying the heart, despite carrying out the external actions of Dīn, they may not be accepted in the Court of Allāh ta‘ālā. This is because a corrupt heart could lead to a person performing deeds with the wrong intention. For example, if a person performs a good action with the intention of acquiring fame, he will gain no reward whatsoever, rather he will be answerable in the Court of Allāh ta‘ālā. Even though outwardly his action may appear perfect and in accordance with the Commands of Allāh ta‘ālā and the Sunnah of Nabī sallallāhu ‘alayhi wasallam, due to his insincerity his action will yield no benefit. The importance of a purified heart has been explained by Nabī sallallāhu ‘alayhi wasallam in a hadīth: Indeed there is a piece of flesh in the body; if it is sound, then the whole body will be sound and if it is corrupt then the whole body will be corrupt. Indeed it is the heart. (Al-Bukhārī) Tazkiyah: The Key to Practising the Whole Dīn From the above, it is clear that Tazkiyah is the path that leads to the reformation of the heart, providing the spiritual stamina required for external actions; and making them perfect and worthy of acceptance. Having understood the importance of Tazkiyah, the question arises as to how it can be achieved. For this, read and study ‘The Path to Purification’, published by At-Tazkiyah. Let us recognise the importance of Tazkiyah and exert effort towards its acquisition, so that we may practice the whole Dīn and acquire the eternal bliss of the Hereafter. © Riyādul Jannah (Vol. 26 No. 11/12, Nov/Dec 2017) Islamic Da'wah Academy
  8. Part Forty Five Hazrat Abu Bakr (radhiyallahu ‘anhu) then called Hazrat ‘Umar (radhiyallahu ‘anhu) in private and gave him certain advices. Thereafter, when Hazrat ‘Umar (radhiyallahu ‘anhu) left the room, Hazrat Abu Bakr (radhiyallahu ‘anhu) raised his hands high and made the following du‘aa: O Allah! I only intended the good and benefit of the ummah in appointing Hazrat ‘Umar (radhiyallahu ‘anhu). I fear that if I do not appoint the correct person, the people will fall into fitnah after my demise, and hence I have decided that which I felt was most appropriate, but You know best. After pondering deeply over the matter, I have appointed over them the one whom I felt was the best among them, the most capable of leading the people, and the most desirous for that which will ensure their guidance and goodness. I am now beset by Your command of death which has come to me, so You see to their affairs after me, as they are Your slaves and their forelocks are in Your control. I beseech You to decide that which is the best for them in appointing their Khalifah after me. Make Hazrat ‘Umar (radhiyallahu ‘anhu) be among the Khulafaa-e-Raashideen (rightly guided Khalifas) who will follow the blessed way and example of Rasulullah (sallallahu ‘alaihi wasallam), the Nabi of mercy, and the way of all the righteous servants whose positions come after the position of Rasulullah (sallallahu ‘alaihi wasallam) (from the Ambiyaa (‘alaihimus salaam)) after him, and make his subjects righteous and obedient to him. (Hayaatus Sahaabah 2/ 31-33)
  9. A Friend Indeed “Don’t talk about a person. Enquire about his companions.” (Arabic Proverb) This simply means that if you want to enquire about a person — about his character, what are his habits, is he responsible, etc., then do not enquire specifically about him. Instead, enquire about the company he keeps. If he keeps good company, Insha-Allah he will likewise be a good and upright person. On the contrary if he remains in the company of people accustomed to sin and vice or people of low character and morals, he will generally be judged accordingly. Musk Seller Rasulullah (sallallahu ‘alaihi wasallam) emphasized upon us to always maintain good company. He is reported to have said, “A person follows the way of his friend, therefore beware of who you befriend!” (Sunan Abi Dawood #4833) In another hadeeth, a good friend has been likened to one who sells musk. One will either receive some musk from him as a gift, or buy it from him or at least one will enjoy the fragrance of musk by merely being in his company. In other words one can only benefit from him. The bad friend has been compared to a blacksmith. He will either burn your clothes due to the sparks and embers flying out of his furnace, or at the least one will breathe the toxic fumes. (Saheeh Bukhaari #2101) Thus one will not be able to escape the harm of being in his company. Merely being in the company of the bad friend will leave its negative effects on one. Friend in Need Another common saying is, “A friend in need is a friend indeed.” Supposing you are stranded on a journey and want to reach home. A friend comes and offers you a lift. He then leaves you at the door of your house. Indeed he will be regarded as a true friend. However, if he gave you a lift and dropped you off at the door of your enemy, you will be extremely disappointed and regard his claims of friendship as false. We are all presently on a journey in this world. Our greatest need is to safely reach our home which is Jannah. The person who assists us to travel on the Straight Path and guides us to our home is our true friend. The one who gives us a lift to the vice dens, encourages us to commit sins and ‘helps’ us to engage in vice is dropping us of at the door of our worst enemy. Such a ‘friend’ is either totally ignorant — that he is destroying his friend and thinking that he is doing him a favour — or he is a wolf in sheep’s clothing! He merely pretends to be a friend but is a hidden enemy. Friendship is also a two-way street. While you should choose the right friends, also be a true friend. In the guise of friendship do not push people towards the destruction of this world and the Hereafter by encouraging towards evil or passing on bad habits. Nevertheless choose your friends carefully. A friend will either make you… or break you! alhaadi
  10. How Should a Woman Sit and Prostrate in Prayer? Answered by Ustadha Naielah Ackbarali Question: In the ”Absolute Essentials of Islam” it’s written that women should have their hands at shoulder level in prostration and keep their forearms on the ground. Yet when I attempted to practice this, I found that I could not keep my forearms on the ground without having my hands at head-level, like men. Can you explain this and the way women should perform prostration? Can you also describe the exact sitting position women should be in, please. Answer: Assalamu alaykum wa rahmatullahi wa baraktuhu The basis of the woman’s prayer in the Hanafi madhhab is that it follows the same rulings as the man’s prayer, and any differences between the two return to the principle of what is most concealing and modest for her. [Ibn `Abidin, Radd al Muhtar] In prostration, it is sunna for a woman to draw all of her limbs closely together in order to achieve maximum modesty. Her abdomen rests on top of her thighs and her upper-arms remain closely at her sides while her forearms lay on the floor. [Radd al- Muhtar; Shurunbulali, Maraqi al-Falah] It is sunna for men to prostrate in-between their hands, and their hands are placed at the level of the ears like the opening takbir. So far, I have not found a specific text that indicates that a woman does differently but I am still researching this matter. Yet, it should be noted that the placement of the hands do not affect the validity of the prayer and it is permissible to place one’s hands at the head level while prostrating as long as the ideals of modesty and concealment are upheld. In regards to her toes, it is obligatory for a part of the toes to touch the ground while in prostration in order for the prayer to be considered valid. Shaykh Faraz Rabbani has mentioned that it is not a specific sunna for women to keep their toes upright but there is no harm in doing so during prostration. While sitting for tashahud, she sits in the tawarruk position, which means that she sits on her left buttock with her knees bent and both legs are conveniently positioned to the right side of her body. In Maraqi Falah, al-Hadiyya al-Alaiyya, and Imdad al Fatah, the authors mention that the thigh is placed on top of the other thigh while her leg rests underneath her right hip. In Majma al-Anhar, the author explains further and says that “…she sits on her left buttock and positions both legs to the right side of her body because this is most concealing for her, and she brings together both of her thighs and places her right leg on top of her left leg.” In terms of additional information, the great Hanafi jurist Ibn Abdin notes the differences found within the woman’s prayer in Radd al-Muhtar. I have translated the majority of the details from his list while also adding extra explanations from sources like al-Hadiyya al-Alaiyya, Maraqi al-Falah and Imdad al-Fatah. 1.) When performing the opening takbir, she raises her hands to the level of her shoulders, while men raise their hands to the level of their ears. 2.) When performing the opening takbir, she does not withdraw her hands from underneath her sleeves because it may expose her forearms which are awrah (nakedness), while men should remove their hands from underneath their shawls. 3.) When standing, she places her right inner-palm on top of her left hand and rests them on her chest without clasping them, while men place their hands below their navels and clasp them together. 4.) When bowing, she bends her back slightly so that she touches her knees but she does not straighten her back fully, unlike men who completely align their limbs. 5.) When bowing, she does not spread her fingers apart but rather she keeps them closed together, unlike men who keep their fingers outspread. 6.) When bowing, she places her palms upon her knees and does not grasp her knees, unlike men who grasp their knees. 7.) When bowing, she bends her knees, unlike men who keep their knees straightened. 8.) When bowing and prostrating, she keeps her upper arms (the area from the shoulder to the elbow) as close as possible to the sides of her body, unlike men who distance their upper arms from their bodies. 9.) When prostrating, she rests her forearms on the ground, unlike men who keep their arms raised above the ground. 10.) She does not keep her toes upright like men. 11.) While sitting for tashahud, she sits in the tawarrak position (explained above) and she places her hands on top of her thighs such that the tips of her fingers reach her knees. 12.) While sitting for tashahud, she does not spread her fingers apart but rather she keeps them closed together, unlike men who keep their fingers outspread. 13.) If the Imam forgets something in his prayer, she claps without excessive movement instead of saying ‘SubHanAllah’ like men. 14.) She does not lead the man’s prayer. 15.) It is prohibitively disliked (e.g. sinful) for her to pray in a woman’s group prayer, to give the adhan, or to give the iqama. 16.) If she prays in a mixed congregation, she stands behind the men. 17.) She is not obligated to attend the Friday sermon prayer, but if she does and completes it, it counts as her Dhuhr prayer. 18.) It is not necessary (wajib) for her to attend the Eid prayer as opposed to men. 19.) It is not recommended for her to wait until the brightness of the sun to pray Fajr like it is for men performing the group prayer, but it is best for her to pray at the earliest part of the Fajr prayer time. 20.) She does not recite out loud in the non-silent prayers. Yet, it is important to note that if she is praying by herself in any prayer, she must recite at a level where she can hear herself in order for her prayers to be considered valid. While the majority of information found within this post was extracted from Arabic texts, I would recommend the following English resources for more details about this topic: ”The Salah of Women” by Madrasa Arabiya Islamia Azadville, South Africa ”Heavenly Ornaments’‘ by Maulana Muhammad Ashraf Ali Thanvi Barak Allah fikum Naielah Checked & Approved by Faraz Rabbani
  11. The Wonderful Rewards of Tasbeeh-e-Fatimi Bismillahir Rahmaanir Raheem On one occasion, Hadhrat Hajee Farouk Saheb (Rahmatullahi ‘alayh), one of the senior Khulafa of Hadhrat Moulana Maseehullah (Rahmatullahi ‘alayh), visited us in Azaadville. During the time that he spent with us, he presented the value of Tasbeeh-e-Fatimi in a very unique manner. Hadhrat (Rahmatullahi ‘alayh) explained that if a person enjoys gardening and appreciates the diversity of plants and trees, and if he travels in the world and comes across a beautiful, exotic tree or plant, he desires for it to be in his garden. He wants to enjoy its beauty and its fruit, in his own garden. However, to take it back to his country, will require special arrangements to be made. Governments have strict regulations in respect to importing and exporting, and these will have to be fulfilled. Moreover, he will have to consider whether the environment and climate of his country will be conducive and suitable. It may be that the plant is taken back home, but it does not survive due to the climate or due to other factors. If sustainable and feasible, he goes about making preparations to purchase it and bring it back to his country. Since the plant will be imported, he will have to abide by the regulations and protocol of the country, to import such plants. If he acquires the permit or licence, he will have to make arrangements for it to be transported and delivered in a suitable manner – because plants are sensitive and can easily wither away and die, if they are not packaged properly and not cared for. When he does receive it, he will have to plant it and look after it – according to its specifications. He will have to water it, add fertilizer to it, and will have to take care that it is not damaged or destroyed. The seasons bring different weather conditions, so more care is required. He will be cautious that children do not damage the plant while they play, and animals and insects don’t harm or destroy the plant. …So much of effort is made for one plant or tree of this world. …Furthermore, each tree takes time to grow and bear its fruit – years pass in the growth of a tree. In the process, the person may leave this world and not see it thrive and produce fruit. Even if he lives to enjoy the shade, the flowers and the fruit, it will only be a period of time. THE TREES OF JANNAH The Hadith speaks of trees in Jannah which surpass the trees of this world, in every way. Hadhrat Abu Hurayrah (Radiyallahu’anhu) reported that Rasulullah (Sallallahu ‘alayhi wasallam) said: “…Say: Subhanallah, Alhamdulillah, La ilaaha illallaah or Allahu Akbar, one tree will be planted for you in Jannah, for each of these.”[1] For each glorification of Allah Ta’ala, a tree is immediately planted in Jannah. There are no regulations, no costs, no transport arrangements required, etc. And these trees will not die. They are permanent … and we too will be living eternally in Jannah, Insha-Allah. May Allah Ta’ala make it such that we enter Jannah and also enjoy the beauty of the trees of Jannah. In reading the Tasbeeh-e-Fatima, which comprises of 33 times Subhanallah, 33 times Alhamdulillah and 34 times Allahu Akbar, we will be planting 100 trees. The effort to recite is small; the returns are very big. Rasulullah (Sallallaahu ‘alayhi wasallam) described a tree of Jannah: "There is a tree in Jannah (that is so big and huge) that if a rider travels in its shade for one hundred years, he would not be able to cross it."[2] In another Hadith, Rasulullah (Sallallaahu ‘alayhi wasallam) said: “There is no tree in Jannah that does not have a trunk of gold.”[3] Hadhrat ‘Abdullah ibn Mas’ood (Radiyallahu’anhu) reported that Rasulullah (Sallallahu ‘alayhi wasallam) said: “I met Nabi Ibraheem (‘alaihis salaam) when I was taken on Mi’raj (ascension to the heavens) and he told me: “O Muhammad, convey my Salaam (greetings) to your Ummah and tell them that Jannah has good soil and sweet water, but it is barren. The plantation of Jannah is (the recitation of) Subhanallah, Alhamdulillah, La ilaaha illallaah and Allahu Akbar.”[4] Alhamdulillah, for many, it is a practice to read Tasbeeh-e-Fatimi and engage in Zikrullah after the Fajr and Asr Salaah. These are Mubarak (blessed) times. These are also the times when people enjoy sitting or working in their gardens – so, in that same time, prepare for the real gardens of Aakhirah! Hadhrat Shaikhul Hadith, Maulana Muhammad Zakariyyah (Rahmatullahi ‘Alayh) had said that we should be conscious in undertaking all our A’maaal; thinking over the rewards, profits and the ‘harvest’ that will follow in Jannah. In this instance, we should think that we have planted one hundred magnificent trees in Jannah. Daily, we should contemplate over what we have earned and acquired of Aakhirah, by way of our actions. If a businessman pulls off a big deal and he secures prime property, etc. then in his opinion, this is a great accomplishment; this is success. He is extremely happy. However, all is ‘Faani’ – all is perishable. Nothing of Dunya is made to last. Whereas, the Zikr of Allah Ta’ala is acquiring and building our Jannah, which is forever… which is made to last. Of course, the Niyyah must be right, the Amal must be right and we should ask Allah Ta’ala to accept from us. The same focus and motivation should be brought in, when practising upon the various Sunnats. We should consider that each Sunnah brings the reward of 100 martyrs. Who does not want to multiply his honour by living his entire life according to the beautiful Sunnah? …Where there are people trying to demolish the Sunnah, we should revive it, appreciate it, cherish it and live it. BUILDING YAQEEN There is an incident of a Muslim woman who visited her friend. Whilst they were talking, her 3 year old child came and began to tug at the mother’s garment, saying: “Mummy, we have not built our palace in Jannah today!” Thereafter, her other young children, came to her and they too began to say the same – that they had not built their palaces in Jannah. The sister, who was visiting, expressed her surprise and asked what was meant by the children’s statements. So, the mother sat with her children and they recited Surah Al-Ikhlaas ten times and she explained to her friend, that the Hadith states that the recitation of Surah Al-Ikhlaas 10 times secures a palace in Jannah. The children then expressed their desire to fill up their Jannah with treasures, and they began to recite ‘La Haula wala Quwwata Illah Billah’ … since the Hadith mentions that this is a treasure of Jannah. When the mother asked the children what should be read if they want a drink of Kauthar from Rasulullah (Sallallaahu ‘alayhi wasallam), they all eagerly began to recite Durood Sharief. …Allahu Akbar. How enviable, when contemplating the vastness and loftiness of such a Jannah, which is being upgraded daily from such early years. This intelligent mother was fostering Yaqeen (conviction) in the Aakhirah, within the hearts and minds of her little children. We cannot truly imagine what would be achieved and what success will be enjoyed by these children, when their focus and effort is on Aakhirah, Jannah and preparing for Jannah. Allah Ta’ala grant us that kind of enthusiasm as well. Aameen. THE LAND OF DUNYA AND THE LAND OF JANNAH When we purchase a plot of land in this world; it is a fixed area in hectares or acres or square metres. By building a house and adding other amenities, the land does not expand or increase; it remains the same. The land of Jannah is such, that the more Zikrullah we engage in, the more good we do, the more the land increases and the more the land is developed by way of magnificent trees, palaces, rivers and so forth. As mentioned, Jannah is barren land, and it through our A’maal, that these bounties of Jannah are achieved and our plot of Jannah increases and expands. If a person recites the Tasbeeh-e-Fatimi after Fajr and Asr and before sleeping, so he has increased his Jannah with 300 more trees. And if he recites it after every Salaah and before he sleeps, so he has increased his plot of Jannah with 600 trees. If he does so daily, then for every passing week, he has increased his plot of Jannah by 4200 trees! Alhamdulillah, this was discussed in Westville, KZN, on one of our visits, and thereafter a friend mentioned that he approached a brother after Salaah, and he indicated that he should wait a little. After a short time, he explained that he was busy planting his trees in Jannah, with the recitation of Tasbeeh-e-Fatimi, and he had wanted to complete that first. Alhamdulillah. Allah Ta’ala’s Grace. HADHRAT FATIMA (RADHIYALLAHU ‘ANHA) Hadhrat Fatima (Radhiyallahu ‘anha) is described as the queen of the women of Jannah. Despite her lofty rank, she would carry out all the household chores by herself. She would draw water from the well to carry it home and grind the barley in the millstone. Due to these tasks, she developed blisters on her hand. On one occasion, Hadhrat ‘Ali (Radhiyallahu anhu) informed her that some slaves have arrived from the spoils of war and she should request a maid slave from her father, to assist her in the household chores. She thus went to Rasulullah (Sallallaahu ‘alayhi wasallam) but such was her shame, that she could not ask her own father, and went back home. Rasulullah (Sallallahu alayhi wasallam) was informed of Hadhrat Faatima’s (Radhiyallahu ‘anha) visit and went to her home to find out the reason. …From here, we learn the kind of relationship that should be found between parents and children, and the concern parents should have for their children. Unfortunately, today there is widespread neglect and we leave our children in the ‘care’ of the television, i-pad, X-box, PS4, etc. We are clueless to what is happening in their lives, and they don’t disclose anything to us because they find us too busy to give them any special time. Nevertheless, Hadhrat Fatima presented her request to her father. Rasulullah (Sallallahu alayhi wasallam) replied: “Shall I not show you something better than what you asked for? When you retire to your bed, recite Subhanallah 33 times, Alhamdulillah 33 times and Allahu-Akbar 34 times. This is better for you than a servant.”[5] This is what is known as Tasbeeh-e-Faatimi. Who does not want better? If someone offers us better than what we want or have, how keen we would be. Whilst it is permissible to have a maid to help at home, our reasons today are generally because our womenfolk want to go gyming, want to socialise, etc. However, by doing one’s own chores at home, a woman will, InshaAllah, maintain her fitness levels. We learn from this Hadith that our physical strength also comes from Zikrullah and other Azkaar, such as Durood Shareef and Istighfaar. Zikrullah gives us energy and strength. …We buy all kinds of energy-boosters, but this is an energy-booster which is unparalleled in its benefits. Similarly, the Qaylulah gives the physical body rest and rejuvenation. …Nowadays, we say that we are exhausted and fatigued and need to go to a resort to rest, whereas the solutions to our problems are to be found in the Qur'aan Shareef, the beautiful Sunnah and in the Zikr of Allah Ta’ala. MEANING AND BENEFIT We should not rush when engaged in any Zikr. Keep in mind, the meaning and benefit. “Subhanallah” means that Allah Ta’ala is Pure. When a person says: “Subhanallah”, the person is acknowledging and proclaiming Allah Ta’ala’s Purity; that Allah Ta’ala is free from any blemish or defect. In this, there is also an acknowledgement, that we are impure. We have so many weaknesses and defects. Hazrat Maulana Hakeem Muhammad Akhtar Saheb (Rahmatullahi ‘Alayh) had said that when we glorify Allah Ta’ala thus, Allah Ta’ala, in return, will purify us. …Many Mashaa’ikh instruct that females read 300 times "SubhanAllah". Just on this Tasbeeh, a person will achieve Tazkiyah (purification). Allah Ta’ala will purify, and when Allah Ta’ala purifies, what will be the condition of such a heart! “Alhamdulillah” means that all praises belong to Allah Ta’ala. Allah Ta’ala is not in need of our praises. All praises are for Allah Ta’ala whether we praise Allah Ta’ala or not. Allah Ta’ala is the only one worthy of praise. In the Hamd of Allah Ta’ala, the heart is fully accepting Allah Ta’ala as He is. We should think and believe that only Allah Ta’ala is Owner of all the qualities of praise. We, ourselves are useless and have nothing. From Allah Ta’ala’s Side, and out of His Ihsaan and Karam, when a person praises Him, Allah Ta’ala creates circumstances whereby people praise the person in return. “Allahu-Akbar” means Allah Ta’ala is the greatest. Allah Ta’ala has all the qualities of greatness. Greatness is exclusive to Allah Ta’ala. When a person recognises and acknowledges Allah Ta’ala’s Greatness, Allah Ta’ala places honour into the hearts of the creation for the person who honours Him. Hazrat Maulana Hakeem Muhammad Akhtar (Rahmatullahi ‘Alayh) had explained that this honour is not based on the desire of the nafs, but in the light of the Masnoon Dua: “O Allah, make me small (insignificant) in my own eyes, and make me great (significant) in the eyes of the people.” In our own hearts, we should see ourselves as insignificant and unimportant, but we ask Allah Ta’ala to grant respect and honour in the hearts of people. What outwardly seems to be pride, has its antidote and cure in the first part of the Dua: O Allah, make me small (insignificant) in my own eyes. Respect is necessary to establish order, peace and stability. If there is no respect, there will be complete upheaval in our homes, schools, Masaajid, etc. If no respect is shown to the parents, Ustaadh, Imaam and other seniors, then there will be disorder, turmoil and chaos. And this is what we do see, in these times. Due to a lack of respect and Adab, there is disturbance and disruption in every system. Going back a few decades, cleaning floors or cars, required washing, polishing and shining. Different products would be used. Nowadays, products are formulated which do all three in one. These products are marketed as 3-in-1, 5-in-1, etc. Similarly, the Zikr of Allah Ta’ala has multiple benefits: Cleaning, polishing, and shining the heart. From the time of Rasulullah (Sallallaahu ‘alayhi wasallam), we have had a 3-in-1 solution to the maintenance of the spiritual heart. "Subhanallah" cleans the heart; "Alhamdulillah" polishes the heart and "Allahu Akbar" shines the heart. Similarly, different Azkaar that are drawn from Ahadith do the same: clean, polish and shine. From another angle: Certain medicines require a prescription. They cannot be purchased over the counter. Allah Ta’ala has made His Zikr for the whole Ummah. No one requires permission to make Tasbeeh – to glorify and praise Allah Ta’ala. This opportunity is available for all. Despite the value being so great, we are found wanting in appreciation and in Amal. Allah Ta’ala has made His Zikr so easy. The Tasbeeh-e-Fatimi takes about a minute and requires no physical exertion or monetary expense. May Allah Ta’ala grant us the Taufeeq to practice. May Allah Ta’ala grant us the Azmat of Deen – Azmat for every aspect of Deen. Ameen! By Hadhrat Moulana Abdul Hamid Saheb (Daamat Barakaatuhum)
  12. Can a woman travel alone without any relative? Question: AssalamuAlaikum. Mufti Saheb. There is a Hadith that a time will come that woman would travel from Sanaa to Hazramaut and she will not be harmed. This Hadith indicates that when such a time comes then it will be permissible for woman to travel alone. In today’s time Dctr Shabir Ally says that it is permissible and that Hadith that forbids is regarding such a time which they were scared. Can you please explain? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Hereunder is the Hadith referred to in the query. عَنْ خَبَّابِ بْنِ الأَرَتِّ قَالَ شكونا إلى رسول الله صلى الله عليه و سلم وهو متوسد بردة له في ظل الكعبة فقلنا ألا تستنصر لنا ألا تدعو لنا؟ فقال قد كان من قبلكم يؤخذ الرجل فيحفر له في الأرض فيجعل فيها فيجاء بالمنشار فيوضع على رأسه فيجعل نصفين ويمشط بأمشاط الحديد ما دون لحمه وعظمه فما يصده ذلك عن دينه والله ليتمن هذا الأمر حتى يسير الراكب من صنعاء إلى حضرموت لا يخاف إلا الله والذئب على غنمه ولكنكم تستعجلون. Translation: Khabbaab Bin Arit Radiallahu Anhu said: We complained to Rasulullah Sallallahu Alaihi wa Sallam (about our condition) while he was leaning against his sheet cloak in the shade of the Ka`ba. We said, Will you ask Allah to help us? Will you invoke Allah for us? He said, among those who were before you a (believer) used to be seized and, a pit used to be dug for him and then he used to be placed in it. Then a saw used to be brought and put on his head by which the head would split into two halves. His flesh might be combed with iron combs and removed from his bones, yet, all that did not cause him to revert from his religion. By Allah! This religion (Islam) will be completed (and triumph) till a rider (traveler) goes from San`a' (the capital of Yemen) to Hadramout fearing nobody except Allah and the wolf lest it should trouble his sheep, but you are impatient. Bukhari Take note the Hadith refers to a راكب (male traveller) and not a woman. However, there is another Hadith narrated by Adi bin Hatim Radiallahu Anhu in reference to a woman. Hereunder is the Hadith حَدَّثَنِى مُحَمَّدُ بْنُ الْحَكَمِ أَخْبَرَنَا النَّضْرُ أَخْبَرَنَا إِسْرَائِيلُ أَخْبَرَنَا سَعْدٌ الطَّائِىُّ أَخْبَرَنَا مُحِلُّ بْنُ خَلِيفَةَ عَنْ عَدِىِّ بْنِ حَاتِمٍ قَالَ بَيْنَا أَنَا عِنْدَ النَّبِىِّ - صلى الله عليه وسلم - إِذْ أَتَاهُ رَجُلٌ فَشَكَا إِلَيْهِ الْفَاقَةَ، ثُمَّ أَتَاهُ آخَرُ، فَشَكَا قَطْعَ السَّبِيلِ. فَقَالَ «يَا عَدِىُّ هَلْ رَأَيْتَ الْحِيرَةَ». قُلْتُ لَمْ أَرَهَا وَقَدْ أُنْبِئْتُ عَنْهَا. قَالَ «فَإِنْ طَالَتْ بِكَ حَيَاةٌ لَتَرَيَنَّ الظَّعِينَةَ تَرْتَحِلُ مِنَ الْحِيرَةِ، حَتَّى تَطُوفَ بِالْكَعْبَةِ، لاَ تَخَافُ أَحَدًا إِلاَّ اللَّهَ» Translation: Adi bin Hatim Radiallahu Anhu said: While I was in the city of the Prophet, a man came and complained to him (the Prophet, ) of destitution and poverty. Then another man came and complained of robbery (by highwaymen). Rasulullah Sallallahu Alaihi wa Sallam said, "Adi! Have you been to Al-Hira?" I said, "I haven't been to it, but I was informed about it." He said, "If you should live for a long time, you will certainly see that a lady in a Howdah traveling from Al-Hira will (safely reach Mecca and) perform the Tawaf of the Ka`ba, fearing none but Allah. Bukhari Here in this Hadith, the travel is from Heera to the Kaaba Shareef and not from Sanaa to Hadramaut. Deducing laws of Shariah directly from Ahadith is the function of the Mujtahideen like the four Imams of Fiqh, Imam Abu Hanifah, Imam Malik, Imam Shafee, Imam Ahmad Bin Hambal Rahimahullah. They were experts of the Qur’an and Ahadith and related sciences. It is incorrect for a non-Mujtahid, let aside a non Aalim to deduce laws of Shariah directly from the Qur’an and Ahadith as such a deduction will not be consistent with any principle and it will be riddled with many contradictions. If the Hadith meant that a woman could travel alone without a Mahram in safe times then there was no time that a woman was more protected and safe than the era of Rasulullah Sallallahu Alaihi wa Sallam as the era of Rasulullah Sallallahu Alaihi wa Sallam is described as خير القرون (the best of eras). Women were given respect, dignity and honor. They were liberated from all forms of domestic, social and economic injustices of the past. Women were announced equal to men in attaining virtuous deeds. إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا. Translation: Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so - for them Allah has prepared forgiveness and a great reward. Surah Al-Ahzaaab verse 35 Despite such a pure and safe environment, Rasulullah Sallallahu Alaihi wa Sallam stated the following: عن نافع عن عبد الله بن عمر عن النبي صلى الله عليه وسلم قال لا يحل لامرأة تؤمن بالله واليوم الآخر تسافر مسيرة ثلاث ليال الا ومعها ذو محرم. Translation: It is not permissible for a woman who believes in Allah and the Last Day to travel for the distance of three days except with a Dhu-Mahram (i.e. a male with whom she cannot marry at all, e.g. her brother, father, grandfather, etc.) or her own husband). Sahih Muslim قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:لاَ تُسَافِرِ المَرْأَةُ إِلَّا مَعَ ذِي مَحْرَمٍ، وَلاَ يَدْخُلُ عَلَيْهَا رَجُلٌ إِلَّا وَمَعَهَا مَحْرَمٌ، فَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ إِنِّي أُرِيدُ أَنْ أَخْرُجَ فِي جَيْشِ كَذَا وَكَذَا، وَامْرَأَتِي تُرِيدُ الحَجَّ، فَقَالَ: اخْرُجْ مَعَهَا. Translation: Rasulullah Sallallahu Alaihi wa Sallam said: It is not permissible for a woman who believes in Allah and the Last Day to travel except with a Mahram (unmarriageable kin), and no man may visit her except in the presence of a Dhu-Mahram. A man asked Rasulullah Sallallahu Alaihi Wa Sallam: "O Messenger of Allah! My wife is going on Hajj (pilgrimage), while I want to participate in a battle, what should I do? Rasulullah Sallallahu Alaihi Wa Sallam said: "Go out with her. The most explicit evidence on this issue is the incident of Aisha Radiallahu Anha during Hajjatul Wida. Makkah Mukarramah was already conquered. It was the pure environment of the Haj of Rasulullah Sallallahu Alaihi wa Sallam. The enemies of Islam were suppressed and the Islamic law was in full force. When Hazrat Aisha Radiallahu Anha wanted to perform Umra after Haj, Rasulullah Sallallahu Alaihi wa Sallam advised Hazrat Aisha’s brother Abdur Rahman to accompany her from Makkah to Tan’eem which is at the border of Haram. The distance between Tan’een and Haram is only about 5km. Hazrat Aisha Radiallahu Anha could have traveled by herself to Tan’eem as it was in the era of Islamic law and the Haj of Rasulullah Sallallahu Alaihi wa Sallam. Hazrat Aisha could have traveled with other Sahabiyyaat to Tan’eem. Why did Rasulullah Sallallahu Alaihi wa Sallam specifically chose Abdur Rahmaan to accompany her? The answer is simple, Hazrat Aisha Radiallahu Anha was a Shar’ie Musaafir and she had to abide by the laws of Shariah of traveling with a Mahram. Any person who is correctly schooled in Hadith will not rely merely on an indication in the Hadith to deduce a ruling. There are two modes of expression of speech; • One is نص (the objective of the speech). • The other isظاهر (secondary to the objective of the speech). Whilst we consider the secondary points in Hadith, that should not be in conflict with the primary objective of the speech. In the two Ahadith stated in the beginning about safe travel, the primary objective of the speech is emphasis on safety and protection. This is illustrated with example of a rider traveling in one Hadith and woman traveling in another Hadith. It is incorrect to use this illustration of safety to deduce that a woman can travel alone in safe time as that is not the primary objective of the Hadith, especially when there are many Ahadith prohibiting women traveling alone without a Mahram. Furthermore, no Mujtahid has made such a deduction. Hereunder are the rulings of the four Imams of Madhabs on woman travelling alone. According to the Hanafi and Hambali schools of thought, it is not permissible for a woman to travel the distance of three days (equivalent to 48 miles) without her husband or a Mahram (unmarriageable kin) accompanying her. According to the Shafie school of thought, a woman is only permitted to travel with a Mahram or her husband or a group of women. According to the Maliki school of thought if a woman cannot find a Mahram to travel with her for a Wajib travel and she does not have a husband, then she is allowed to travel with a group of pious men or a group of pious women. As for non Wajib travel, the normal principle will apply as stated hereunder. أمّا سفر التّطوّع والمباح فلا يجوز لها الخروج فيه إلاّ مع محرمٍ أو زوجٍ . Translation: As for a voluntary and permissible travel, a woman is not permissible to travel except with a Mahram or a husband. Mausu’atul Fiqhiyyah Al-Kuwaitiyyah 304/23 It is incorrect to assume that the Hadith is referring to today’s time. Please consider the following reports about how unsafe it is for woman to travel alone. • The agency Eric Mower + Associates asked 400 U.S. women about their perceptions on safety when traveling alone. The results reveal that overall, women feel uncomfortable or unsafe traveling solo (although two out of three have done so). Furthermore, two in five women report that they have experienced sexual harassment while on the road alone. • FBI Special Agent David Rodski told reporters the number of sexual assaults during flights is increasing "at an alarming rate," and added, "We're not sure why." Last year, CNN reported it is difficult to determine just how frequently assaults happen on commercial flights because no federal regulatory agency tracks that data nationwide. The FBI doesn't have complete confidence in the official number of midair sexual assaults, because so many cases may go unreported, said Brian Nadeau, assistant special agent in charge with the Baltimore division of the FBI. Investigators believe the numbers are almost certainly much higher. The Association of Flight Attendants-CWA, one of the world's largest flight attendant unions, surveyed nearly 2,000 flight attendants in 2016 about their experiences with midair sexual assaults. Among those who responded, 1 out of 5 said they received a report of passenger-on-passenger sexual assault while working a flight. • Airlines are under pressure to provide separate women’s seating to combat the lecherous spread of male passengers over the dividing armrests, amid a surge in midair sexual assaults. And Allah Ta’āla Knows Best Mahomed Yasser Yunus Hussen Student Darul Iftaa Mozambique Checked and Approved by, Mufti Ebrahim Desai.
  13. Part Forty Four When Hazrat Abu Bakr (radhiyallahu ‘anhu) commenced dictating the letter and he reached the point where the name of Hazrat ‘Umar (radhiyallahu ‘anhu) was going to be written, he fell unconscious before he could mention the name of Hazrat ‘Umar (radhiyallahu ‘anhu). Hazrat ‘Uthmaan (radhiyallahu ‘anhu) immediately continued the letter for Hazrat Abu Bakr (radhiyallahu ‘anhu) by writing, “I have appointed ‘Umar, the son of Khattaab, as the Khalifah over you.” On regaining consciousness, Hazrat Abu Bakr (radhiyallahu ‘anhu) said to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), “Read to me what you have written.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thus read the sentence in which Hazrat ‘Umar (radhiyallahu ‘anhu) was appointed as the Khalifah. Hearing this, Hazrat Abu Bakr (radhiyallahu ‘anhu) exclaimed, “Allahu Akbar! I see that you feared that if I had passed away while unconscious, before the name of Hazrat ‘Umar (radhiyallahu ‘anhu) could be written, people could have differed regarding the Khilaafah. May Allah Ta‘ala reward you well on behalf of Islam and the Muslims (for writing the name of Hazrat ‘Umar (radhiyallahu ‘anhu) as I also feel that he is the most worthy for the Khilaafah after my demise). I take an oath in the name of Allah! You have the capability of becoming the Khalifah!” Hazrat Abu Bakr (radhiyallahu ‘anhu) then instructed for the letter to be sealed and thereafter handed it to Hazrat ‘Uthmaan (radhiyallahu ‘anhu) to read to the people. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) went to the people with Hazrat ‘Umar (radhiyallahu ‘anhu) and Hazrat Usaid bin Sa‘eed Al-Qurazi (radhiyallahu ‘anhu) and said to them, “Will you pledge allegiance to the person who has been appointed as the Khalifah in this letter?” The people said yes, and Hazrat ‘Ali (radhiyallahu ‘anhu) further said, “We know whose name is contained in the letter – it is Hazrat ‘Umar (radhiyallahu ‘anhu).” The other people also expressed their desire that Hazrat ‘Umar (radhiyallahu ‘anhu) be appointed as the Khalifah, and they all happily and wholeheartedly pledged allegiance at his hands. (Hayaatus Sahaabah 2/ 31-33)
  14. Wa'alaykumus salaam warahmatullaah hmmm best to ask a person of knowledge for correct understanding bint e Aisha
  15. Detailed Fiqh of Menstruation Course Mufti Abdur-Rahman Mangera will be teaching an advanced course on the Fiqh of Menstruation. The course will cover ‘Allama Ibn ‘Abidin’s commentary of Imam Birgivi’s detailed menstruation manual (Dhukhr al-Muta’ahhilin). The class will facilitate a solid understanding of the issues related to menstruation and is well-suited for those who have found the subject elusive and difficult to fully comprehend. The course is aimed at creating a specialisation in this field and help provide the ability and expertise to assist others. Classes will begin on Monday 25th February 2019 and will run from Monday to Thursday for approximately 4 to 6 weeks. Instructor: Mufti Abdur-Rahman Mangera Start Date: Monday 25th February 2019 Duration: 4 to 6 Weeks Students will have access to the course material and recordings until 5 May 2019 Cost: £49.00 Times: Mondays to Thursdays from 11.30am to 1:00pm British Standard Time (6.30am to 8am US Eastern Time) Venue: Whitethread Institute 329-333 High Street (2nd floor) Stratford London E15 2TF (former site of Interlink College) The course is available online and onsite with recordings available for students in different time zones who cannot attend live. REGISTER HERE
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