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  1. Kissing the Quran

    Question Is the kissing of Quran proven from any Sahabi or any Hadith? Answer It is reported about Sayyiduna ‘Ikrimah ibn Abi Jahal (radiyallahu’anhu) that he would raise the Quran to his face, cry and say: ‘This is the word of my Lord, this is the book of my Lord’ (Sunan Darimi, hadith: 3350 & Mustadrak Hakim, vol.3 pg.243) Kissing the Quran is a mark of respect to the Holy book. The ‘Ulama have encouraged respecting as well as kissing the Quran. ‘Allamah Zarkashi (rahimahullah) has cited several proofs for this. (Al-Burhan of Zarkashi, vol.1 pg. 478) Ibrahim Nakha’i (rahimahullah) said: ‘The Sahabah and Tabi’un would say: ‘Show respect to the Quran.’ (Kitabul Masahif, pg.151) Also see Fathul Bari, hadith: 1609 It’s really sad that we are in an era in which people actually question such a mark of respect to the Greatest book on earth! One wonders, what went wrong with such people? And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar
  2. Islamic Parenting

    Five Things Every Muslim Parent Needs to Do Summarized by Samah Syed from the ‘The Muslim Parenting Struggle‘ webinar by Mufti Abdullah Nana. Being a good parent is no easy task. From the moment of birth onwards you are entirely responsible for the physical, mental and emotional well-being and upbringing of another human being. As Muslim parents, this responsibility is even greater because your biggest duty is to ensure that you inculcate a solid understanding and practice of Islam into the next generation. The importance of this is illustrated in the story of Prophet Ya’qub (peace be upon him) who even upon his deathbed was solely concerned with how his sons would worship after his passing: “And Ibrahim instructed his sons [to do the same] and [so did] Ya’qub, [saying], “O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims”. (Quran, 2:132) To preserve Islam in our children, there are five guiding factors that as parents we should follow: #1 Make Du’a A parent’s du’a for his or her child is one that is never left unanswered. It is the most powerful means by which you can ensure the guidance and spiritual well-being of your child. It is mentioned in a hadith: “Three du’as are not rejected; the du’a of a father, the du’a’ of a traveler and the du’a of an oppressed person.” (Tirmidhi, Abu Dawud) Likewise, a mother’s du’a is also equally as powerful and accepted. Thus we must make it a point daily to sincerely turn to Allah ﷻ and implore Him to guide and protect our children in all of the daily challenges that they face. Du’a can be made in any language as long as it is from the heart, however, there are Qur’anic supplications that would greatly benefit us to memorize in Arabic (see Qur’an references below), learn the meanings and incorporate into our daily lives: As mere creations, we do not host the power to guide or transform our children’s spiritual condition by ourselves. The power to change hearts and grant ultimate guidance lies with the Almighty alone. #2 Educate Although there is great power in du’a, it would not be enough for us to simply make du’a and then sit back and expect everything to fall perfectly in place. As with everything, alongside du’a, there is the need for human effort. With regards to Islamic education, we must ensure that we are able to at least provide basic Islamic knowledge to our children. This would include that which is mandatory or fard ayn for every Muslim to know such as the basic fiqhof purification and salah as well as Qur’an recitation. We must also create awareness in our children about that which is permissible and that which is forbidden. By doing so we enable them to carry out the commands of Allah ﷻ and attain His pleasure, as is mentioned in the Qur’an: O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded. (Qur’an, 66:6) #3 Teach Islamic Etiquette Beyond the basic book learning of Islam, it is imperative on us to teach our children how to live Islam. This includes the manners, morals and character we instill within them such as kindness, respect, humility, tolerance, gratitude and patience. A very practical manner in which these values can be placed into our children is by getting them to volunteer and spend time with those less fortunate. It is our duty to ensure that we raise children that will grow up to be positive, contributing members of society. It was from the habit of our pious predecessors to engage in the observation of their teachers’ character and etiquette and then implement what they saw into their own lives. Imam Malik’s mother advised him to first learn from the character and manners of his teacher before seeking his knowledge. It was common for people of the past to spend years in the company of the pious simply to inculcate their manners and values into themselves. It is important to remember that this tarbiyyah (nurturing) towards Islamic etiquette is an on-going process. It is a delusion to simply spend a weekend at an Islamic conference and then expect a complete transformation in your child’s etiquette. We must keep striving on a regular basis to impart these values by establishing weekly ta’lims, i.e., study sessions using a book expounding the virtues of good actions in our homes on a regular basis. One such good book that could be used for this purpose is the famous hadith collection, Fada’il al-A’mal. #4 Commit to Positive Reinforcement at Home The best way to instill Islamic etiquette into our children is to simply “walk the walk”. This means that we must become role models that actually practice that which we preach to our children. It is important to note that from a young age a child learns to imitate their parent’s every action. Thus, if the child sees his or her parent praying, or observing a modest and Islamic dress code, he or she will automatically try to do the same. Similarly, if the child sees the parent using foul language or hurting another individual, he or she will follow suit. The companion Zubayr (may Allah be pleased with him) took his fourteen year old son Abdullah bin Zubayr (may Allah be pleased with him) to the battlefield with him simply for him to observe and learn and this contributed towards him growing up to become one of the greatest leaders in Islam. Therefore, whenever possible, we must engage our children with our workplaces or places of volunteerism so that they may learn from our interactions and behavior. #5 Bond with Your Children Probably the most important element in any parent-child relationship is the bond and connection that the two share. This bond must go beyond simply feeding, clothing and educating the child. We must provide our children with constant love, support and encouragement. It is against the prophetic example to be harsh towards our children or to degrade them. We must not push our children beyond their capacity, especially in matters of religion. It is not necessary for every child to become a hafiz or an ‘alim and if we push them too hard, resentment may build in their hearts towards us as well as towards Islam. We should present Islam in a loving manner such that they genuinely wish to practice its teachings out of their own free will. The Prophet ﷺ would win the hearts of youth with the gentleness in which he spoke and the compassion he would show them. Anas Ibn Malik (may Allah be pleased with him) spent ten years in the service of the Prophet ﷺ and stated that there was never a single occasion in those ten years where He ﷺ rebuked him or was harsh with him. The Prophet ﷺ would also engaged in humour with the youth and this serves to remind us of the importance of having fun with our children. Our duty is not simply to educate and discipline, but also to be a friend to our children. We must engage in enjoyable lawful activities such as sports, archery, swimming, hiking, etc. By doing so, we win over the heart and mind of the child such that they look forward to spending time with us. Rayyan institute
  3. 10 Spiritual Harms of Casting Lustful Glances by Imam Ibn al-Qayyim (rahimahullah) (Courtesy: Shaykh Tameem Ahamadi)
  4. The Muḥaddith’s Etiquette Imām Muḥammad Ibn Aḥmad al-Dhahabī ؒ It is an imperative that the student of knowledge correct his intention: whoever studies Ḥadīth to compete, boast, [publicly] narrate,[1] to find employment or to be applauded on his knowledge, is a failure; and whoever seeks it for Allāh ﷻ, to act upon it, as a righteous deed of sending abundant salutations upon His Prophet ﷺ and to benefit the people, is a winner. Should the intention be a mix of both, the dominant intention will have the upper hand. If one studies it due to immense love for Ḥadīth, ignoring the reward and [pleasing] the people – which is often the case with many students of knowledge – then perhaps Allāh ﷻ will inspire him with the [correct] intention at a later stage. Also, whoever seeks knowledge for the Ākhirah, this knowledge will clothe him with the fear (khashyah) of Allāh ﷻ, and he will become humble and modest; and whoever seeks it for the Dunyā, he will become arrogant, conceited and haughty with his knowledge, and belittle the Muslim laity. The consequence of this will be of lowness and despicability. Therefore, the muḥaddith is [to study] in anticipation of reward: the hope to be included in the Prophet’s ﷺ utterance: «نضّر اللهُ امْرَءاً سمع مقالتي فوعاها، ثم أدّاها إلى من لم يسمعها» “May Allāh brighten the one who hears my speech, learns it, and then propagates it to one who has not heard it.”[2] He [the muḥaddith] should go to all lengths for the outstanding students, especially if he has isolated narrations; and he should cease at old age and memory loss.[3] While he is still credible, he should appeal to his family and brothers [in knowledge] to prevent him from narrating when they notice his memory deteriorating. However, if the one whose memory declines possesses only a [small] number of ḥadīths which he knows to perfection, there is nothing wrong in him narrating them even after his memory weakens. There is also nothing wrong with his granting a warranty of authorisation (ijāzah) during this state, since his principles are intact and have not changed, and he is aware of what he is authorising. However, should his memory deteriorate and become feeble, others are to be prevented from taking Ijāzah from him. Some etiquette are: That one not narrate in the presence of someone more adequate than he is, due to [the latter being more senior in] age and [possessing] higher skill. That one not narrate anything which others narrate with higher chains than his. That one not deceive beginners, but guide them to what is more important; after all, Dīn is genuine sincerity.[4] Therefore, if he guides them to an elderly layman and notices their [the beginners’] incapability to rectify the narrations of the layman, he should advise and guide them to a knowledgeable man to whose recital they may listen. Alternatively, he may attend to the layman’s gathering with them and narrate with lower chains, killing two birds with one stone. Imām Mālik ؒ is on record as having used to bathe prior to narrating, as well as putting on different types of perfume, wearing his better clothes, maintaining dignity and peace of mind, reprimand those who raise their voices, and read the ḥadīth at a moderate pace.[5] Nowadays,[6] people have resorted to [reading with an] appalling speed with which some words remain unclear. Such hearings will have no distinctive effect on the acquisition of Ijāzah. Rather, Ijāzah is a [warranty of] truth, and your saying ‘I heard/read this whole book’ – by mumbling and eating up the words – is a lie. Imām al-Nasāʾī ؒ, in many places in his Ṣaḥīḥ,[7] has said: “… and he mentioned a phrase which means so-and-so.” The pioneers of (ḥuffāẓ) of Ḥadīth used to hold gatherings to dictate [the words, so students can write them down verbatim]. This is lost today.[8] Listening through dictation further ascertains the clarification of words for [both] the narrator and listener. He [the muḥaddith] should avoid narrating complicated ḥadīths which the hearts of the laity cannot comprehend;[9] should one narrate them, let it be in private gatherings. It is ḥarām upon him to narrate fabricated (mawḍūʿ) and discarded (maṭrūḥ) accounts, unless it be to clarify for the people, so they are wary of it.[10] [1] That is, to run after cheap fame by wanting to become a public figure known to be of such a profession. (Translator) [2] Al-Dārimī (234) with a weak chain. It has been narrated with sound chains by Abū Dāwūd (3660), al-Tirmidhī (2657), Aḥmad (21590) and Ibn Ḥibbān (66), albeit with slightly different wordings. (Translator) [3] That is, he should put an end to narrating ḥadīths for fear of erring due to old age and a feeble mind. (Shaykh ʿAbd al-Fattāḥ Abū Ghuddah ؒ) [4] This is the text of a ḥadīth recorded by Muslim (95). (Translator) [5] This shows how particular the early scholars were in the recital of ḥadīths: along with outer beauty, they used to adorn the texts with their voices by prioritising the clarity of words over speed. (Translator) [6] This book was written sometime before 748 AH / 1348 CE. (Translator) [7] Referring to his Sunan. Scholars before the author [al-Dhahabī ؒ] are known to have been lenient in calling it a ‘Ṣaḥīḥ’. (Shaykh ʿAbd al-Fattāḥ Abū Ghuddah ؒ) [8] One must not forget this book was written prior to 748 AH / 1438 CE. If such was the case in the bygone eras, what would remain of the later men? Allāh ﷻ is the One from Whom assistance is sought. (Translator) [9] For example, those narrations which modern science has not yet progressed enough to understand or explain. (Translator) [10] Al-Dhahabī, Muḥammad b. Aḥmad, Al-Mūqiẓah, Maktab al-Maṭbūʿāt al-Islāmiyyah, Beirut (1425/2004), ed. ʿAbd al-Fattāḥ Abū Ghuddah, eighth edition, pp. 65-67. Al-Rahma
  5. On Knowledge

    Prophetic Etiquette of Seeking Knowledge | Imām al-Rāzī ؒ The Qurʾān reads: قَالَ لَهُۥ مُوسَىٰ هَلۡ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدٗا ٦٦ “Mūsā said to him: ‘May I follow you, to the end that you might teach me the right conduct of that which you have been taught?’”[1] Imām al-Rāzī ؒ has written that this āyah indicates how Mūsā observed various etiquette when he wanted to learn from Khaḍir: He became subservient to him, evident by “May I follow you?” He sought permission in affirming this submission; in essence, he asked: “Do you permit me to submit myself to you?” This is a monumental level of humility. He said: “That you may teach me.” This is confession of one’s unacquaintance to such knowledge, while affirming his teacher’s superiority in it. He said: “Of that which you have been taught.” The word ‘of’ shows partiality. This means Mūsā requested to be taught only some of what Allāh ﷻ had taught Khaḍir. It is, therefore, as if he asked: “I do not seek so much from you that I become your equal in knowledge; rather, I only ask a small portion of the abundant portions of knowledge you possess, just as the poor person seeks only a portion of wealth from among the plentiful portions of the wealthy one.” He said: “Of that which you have been taught.” This is acknowledging it is Allāh ﷻ Who had taught Khaḍir n that knowledge. Mūsā’s mention of the “right conduct” is a request from him for guidance and navigation. Guidance is the very thing without which one will be in a state of deviance. His statement “you teach me of that which you have been taught” means he is asking Khaḍir to treat him (Mūsā) the very way Allāh ﷻ had treated him (Khaḍir). Following (al-Mutābaʿah) means to carry out the exact action of someone else due to it being that very person’s action. Therefore, when we say: «لا إله إلا الله», we are not following the Jews, who came before us and also recited this kalimah. This is because our reason for declaring the kalimah is not that the Jews had also said it; rather, we declare it due to the existence of evidence necessitating its declaration. On the other hand, when we perform our five daily Ṣalāh in full agreement to the Prophet’s ﷺ method, we do this for the very reason that the Prophet ﷺ endorsed this method. So, with regards to the actions of the Prophet ﷺ pertaining to the five daily prayers, we are his followers, indeed. Once this has been established, one can say that the statement of Mūsā “May I follow you?” indicates that he will carry out the very actions of his teacher, purely on the basis that his teacher is doing them. This shows that the student is obliged, from the very beginning, to submit to his teacher and refrain from interrupting and debating. His statement “I follow you” shows his request for absolute following of his teacher, with no conditions attached. The books of Ḥadīth have established the fact that Khaḍir already knew: Mūsā was the prophet of the Banū Isrāʾīl. He was given the Tawrāh (Torah). He was the man to whom Allāh ﷻ spoke, with no intermediary. Despite the above virtues, in addition to his lofty status and honourable calibre, Mūsā approached Khaḍir n with so many types of utmost modesty. This shows that Mūsā sought knowledge with maximum humility. This is precisely what befits his calibre: whosoever has more coverage of knowledge, his knowledge of what it entails is much greater; therefore, his passion to seek it would be much higher, as will be his reverence for the people of knowledge. He said: “May I follow you, to the end that you might teach me?” Establishing his submission was the very first thing he did. Requesting that Khaḍir teach him was second in line. At first, he devoted to service; only at stage two did he request tuition. He said: “May I follow you, to the end that you might teach me?” He made no mention whatsoever of any incentive. It is as if he said, “I want, from this submission, neither wealth nor status; I have no motive except the seeking of knowledge.”[2] [1] [Al-Kahf: 18/66]. [2] Adapted from ʿAwwāmah, Muḥammad, Adab al-Ikhtilāf fī Masāʾil al-ʿIlm wa ’l-Dīn, Dār al-Yusr and Dār al-Minhāj, Saudi Arabia (1430/2009), fourth edition, pp. 194-196. Al-Rahma
  6. Lonely

    Lonely In the wilderness of pain, I sit feeling lonely Nobody to comfort, support or even hold me. My thoughts playing away just wishing: “Oh, if only.” Hoping the winds will blow and change my affairs for me. At the peak of my sadness, no hope there seems to be. Neither a friend nor any stranger to console me. I raise my hands up high and turn to He who owns me. It is now I realise I’m not really lonely. A new feeling set within; a feeling so cosy. A feeling of contentment is changing me slowly. In moments comes my answer from the One and Only. The one whom I’ve hurt and always ignored so boldly. Life is now to change; I’m devoting to Him solely Knowing I do nothing, as it’s Allāh who controls me. To my Creator I’m to submit myself wholly. My heart’s overjoyed with His love through which He stole me. Taken from Here
  7. Do you have a Question?

    Oh just saw Mufti sahab from Darul ilm Birmingham has joined the forum. ما شاء الله Jazakumullah
  8. Do you have a Question?

    ما شاء الله Do we have scholars here?
  9. Prescription - Quit Smoking

    Prescription | Quit Smoking Bismillahir Rahmaanir Raheem By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi 'alayh) There are many who write to me, complaining of their addiction to smoking, and sincerely wanting to quit the bad habit. The prescription I give, which Alhamdulillah many have found effective as a remedy, is as follows : 1.) As Muslims, we are always taking the purename of Allah Ta’ala and praising Him in some way or the other. Consider the Salaam (or greeting) that we are encouraged to offer to others, in abundance: Beside the fact that it is a Dua and a form ofIbaadah (worship), it contains the pure name of Allah Ta’ala: ‘As-Salaam’. Hazrat Mufti Muhammad Shafi (رَحْمَةُ اللهِ عَلَيْهِ), had quoted the following Hadeeth in his Tafseer (commentary) of the Qur`aan Shareef, ‘Ma’ariful Qur`aan’: Hazrat Abdullah Ibn Mas’ood(رَضِىَ الله عَنْهُ) related that Rasulullah ﷺ said: Salaam is one of the names of Allah Almighty with which He has blessed the people of the earth. So make Salaam a common practice among you because, when a Muslim goes to a gathering of people and offers his salaam to them, he is blessed with a station of distinction in the sight of Allah Ta’ala as he reminded everyone of Salaam; that is, reminded everyone of Allah Ta’ala… Does it then befit a Mu’min(Believer) to utter the name of Allah Ta’ala with the accompanying odour of tobacco? …No. 2.) In relation to the above point, we should keep in mind that the Qur`aan Shareef as well as the Ahaadeeth encourage us to occupy the tongue in the Zikr of Allah Ta’ala. Allah Ta’ala states in Surah Ahzaab: يٰٓأَيُّهَا الَّذِيْنَ اٰمَنُوا اذْكُرُوا اللّٰهَ ذِكْرًا كَثِيْرًا ◌ “O you who believe, remember Allah abundantly.” [Surah Ahzaab 33 : 41] Rasulullah ﷺ mentioned in one of numerous Ahaadeeth relating to the Zikr(Remembrance) of Allah Ta’ala: “Keep your tongue always moist (i.e. busy) with the Zikr of Allah.”[1] We have to read Duas when wearing clothes, before and after leaving the toilet, when driving, entering and leaving home, before and after eating and drinking, etc. …On different occasions, Duas are to be recited. All of these contain the name and ‘Hamd’(praise) of Allah Ta’ala. Often,Aayaah (verses) of the Qur`aan Shareef are read in the form of Dua. Furthermore, a Muslim has to sometimes say, regarding a future action: ‘Insha-Allah’[2],or sometimes congratulate by saying : ‘Masha-Allah’[3]; in his grief and sorrow he will say: ‘Inna Lillah…’[4] and for the bounties which he is blessed with, he will say:‘Alhamdulillah’[5], when thanking someone, he will say: ‘JazakAllah’[6], etc. We have also been encouraged by Rasulullah ﷺto read Durood[7] and Salaam[8] upon him in abundance. In fact, the practice of conveying Durood is rendered by Allah Ta’ala, Himself. Allah Ta’ala mentions: إِنَّ اللّٰهَ وَمَلٰٓئِكَتَهٗ يُصَلُّوْنَ عَلَى النَّبِيِّ ط يٰٓأَيُّهَا الَّذِيْنَ اٰمَنُوْا صَلُّوْا عَلَيْهِ وَسَلِّمُوْا تَسْلِيْمًا ◌ “Verily, Allah and His angels send blessings on the Nabi: O you who Believe, send (you) blessings on him and salute him with all respect.” [Surah Ahzaab 33 : 56] 3.) Consider the fact that when in the mother’s womb, Allah Ta’ala preserved our mouths from being polluted, by having us nourished with our mother’s blood, through the medium of the umbilical cord attached to the navel, and not the mouth. Why? …Because the Shari'ah classifies and catergorises blood asnajis (filth). Thus, from the inception of our physical creation, Allah Ta’ala preserved the mouth from impurity and reserved it for the Tilawah (recitation) of the Qur`aan Shareef, Zikrullah, Durood Shareef upon Rasulullah ﷺ as well as Nasihah (advice) tended for the benefit and goodness of others. When Allah Ta’ala took such care in protecting our mouths from filth, we too should take care in preserving the cleanliness of our mouths. 4.) Added to this, we should abstain from smoking out of respect for the Malaa`ikah(angels) who are exceptionally and extremely sensitive to smell. Our Beloved Nabiﷺ instructed that a person who has eaten garlic and onions stays away from the Masjid (mosque), until he rids his mouth of the odour, due to the fact that annoyance is caused to the angels as well as Musallies[9]. What then would be said of the smell of cigarettes and tobacco? Some of the Sunnats of the Ambiyaa[10] (عَليْهِمُ السَّلام) arehayaa (modesty), itr (scent) and siwaak (tooth-stick). Why the ‘siwaak’ or miswaak? …Nabi ﷺ used the miswaak in abundance, even though there was never any bad odour emitted from the mouth or even the body of Rasulullahﷺ. Beside the fact that Hazrat Jibra`eel[11] (عَليْهِ السَّلام)was delivering Wahi(revelation) from Allah Ta’ala, this practice of miswaak was to also teach us the importance of maintaining the cleanliness of the mouth. 5.) Moreover, we should consider the fact that we generally cause distress and inconvenience to so many non-smokers, who find smoking a very disagreeable habit. This then is a violation of their rights. So many women endure this offensive and bad habit of their husbands. Had these women been the smokers and the husbands, non-smokers, then they would know how unpleasant and disturbing the habit is. I, personally, get a headache if I have to sit in a car, in which the driver or passengers or even the ashtray has a cigarette smell. Although I adopt Sabr (patience), the truth is that I feel like stopping the driver and getting off. If, in the Masjid, I happen to stand next to a person with the filthy smell of cigarettes, I feel like moving away if the Salaah has not commenced. …Just imagine how many others must be feeling the same way. …An important branch of Shari'ah is Islamic Social life (Mu’aasharaat). Simply explained, it is to consider others before ourselves – i.e. by refraining from annoying, inconveniencing and hurting others. This is one of the branches of Shari'ah which the true Walis (friends) of Allah Ta’ala greatly emphasize and impress upon. It is unfortunate that we do not give importance to such matters. Due to scant regard for Mu’aasharaat, we are losing the Noor of our Zikr and Ibaadat[12]. 6.) I always tell the persons interested : So much of money is saved in giving up smoking. …Consider as to how many Hajj you have already burnt. How many widows, orphans, poor and needy could have been sustained with that which you burnt... And the fact of the matter is that all those cigarettes were of no benefit to your physical health and well being. When so many have given up drug addictions, what then are cigarette addictions? The next time you take a cigarette, reflect over the following: I am burning money, harming my health, inconveniencing others, and my mouth is so filthy that no angel or human being wants to be near me. Make Dua to Allah Ta’ala: I have got this weakness. Give me the strength to give it up. Request the pious ones to make Dua for you. Virtue and acceptance are realized with the Duas of the pious. May Allah Ta’ala make it easy for us and all brothers and sisters to give up all bad and evil habits. [The above advice will, insha-Allah, make a Muslim,conscious of Deen, quit the habit. To the others, all the arguments by anti-smoking activists should be sufficient.] [1] Tirmidhi, Ibn Majah [2] Insha-Allah : Allah Willing (This is said when intending to do something) [3] Masha-Allah: As Allah willed (This is said when expressing appreciation or congratulation) [4] To Allah we belong and to Him is our return. (This is said when some loss occurs) [5] Alhamdulillah: All Praise is due to Allah [6] JazakAllah: May Allah reward you. (This is said when expressing gratitude to someone) [7] Durood: Seeking Allah’s Blessings on Nabi ﷺ. [8] Salaam: Salutation to Nabi ﷺ . [9] Musallies: The persons performing the Salaah. [10] Ambiyaa: Messengers of Allah Ta'ala [11] Jibra`eel: The Archangel who conveyed Divine Revelation to Rasulullah ﷺ [12] Ibaadat : Worship Source
  10. On Knowledge

    CRITERIA TO DETERMINE THE AUTHENTICITY OF A SCHOLAR In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. a) It is important for every Muslim to ensure his source of Deenī knowledge is sound and reliable. The great Imām from the Tābi‘īn, Muhammad ibn Sīrīn (d. 110 H) – may Allah Ta‘ālā have mercy on him – said: إن هذا العلم دين فانظروا عمن تأخذون دينكم “Verily, this knowledge is religion, so be cautious of whom you take your religion from.” (Sahīh Muslim) [1] A similar statement was narrated from the Sahābī, Abū Hurayrah (radiyAllāhu ‘anhu), and the Tābi‘ī, Qatādah (rahimahullāh). [2] In general, the person from whom you take your religious knowledge should be someone who adheres to the Sunnah of Nabī (sallAllāhu ‘alayhi wasallam) in creed and conduct, and to the path of the noble Sahābah (ridwānullāhi ta‘ālā ‘alayhim ajma‘īn). Nabī (sallAllāhu ‘alayhi wasallam) defined the group that is on haqq (truth) from his ummah as those that hold fast to “what I and my companions are upon.” [3] The name with which this methodology has become known is: “Ahlus Sunnah wa l-Jamā‘ah” – adherents of the Sunnah and the Group, meaning, the Sahābah. The great Faqīh from the Tābi‘īn, Ibrāhīm al-Nakha‘ī (d. 96 H), said, in describing the practice of the scholars of his time: كانوا إذا أتوا الرجل ليأخذوا عنه نظروا إلى سمته وإلى صلاته وإلى حاله ثم يأخذون عنه “When they would come to a man to take (religious knowledge) from him, they analysed his conduct, his Salāh and his state, and then [if these were to standard], they took from him.” [4] Furthermore, the person from whom you take religious knowledge should be of sound character and a person of piety. The great hadith scholar, Yahyā ibn Ma‘īn (d. 233 H), said: آلة الحديث الصدق والشهرة والطلب وترك البدع واجتناب الكبائر “The apparatus of hadith (and religious knowledge) is integrity, recognition (amongst the scholars), pursuit (of Deenī knowledge), abandonment of bid‘ahs and avoidance of major sins.” [5] Some of the criteria we advise you to look for in order to assess whether a particular person should be regarded as a trustworthy and accepted scholar from whom to take knowledge of Deen are the following: - He does not violate the laws of Sharī‘ah. For example, he does not attend events in which there is intermingling of sexes, he does not cut his beard short, he does not listen to music, he does not keep pictures of living things etc. - He is a graduate of a reputable and accepted institute of Shar‘ī studies. - He adheres to one of the four mazhabs of fiqh, namely, the mazhabs of Imam Abu Hanīfah, Imam Malik, Imam al-Shāfi‘ī and Imam Ahmad ibn Hanbal. - He has sound positions in ‘Aqīdah that are in accordance with what has been established by the scholars of Ahlus Sunnah, like Imam al-Tahāwī, Imam al-Nasafī and others. - He is not a person of bid‘ah. That is, he does not hold any baseless religious beliefs, nor does he engage in any practical innovation in religion. - He is recognised and approved by the ‘ulamā’ of Ahlus Sunnah wa l-Jamā‘ah, and those ‘ulamā’ who are moderate and known for their taqwā. And Allah Ta’āla Knows Best Nabeel Valli Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net Askimam
  11. Prescription for Lustful Gazes Bismillahir Rahmaanir Raheem Lustful gazes have become an epidemic with consequences that are so far-reaching, to the point of crippling one’s spirituality, weakening one’s Imaan, sometimes even to the extent of losing one’s Imaan - for a pretty face or a handsome face.(May Allah Ta’ala protect us all). More and more Muslim brothers and even sisters write, after realizing or experiencing the effects of the ‘bitter-sweet’ poison of evil glancing: They want an antidote; they want desperately to escape their habit – before they totally self-destruct; because their habit of casting lustful gazes landed them in the gutters of immorality and they have had to then contend with disgrace, humiliation and sometimes a life-long stigma. …But they find themselves weak in the face of the demands of their nafs. And the nafs, by nature, enjoys the forbidden, and is never satisfied even on fulfilment of its demands. It is very much like the salty water of the ocean: it increases thirst and does not quench thirst. So for those who find themselves weak in lowering their gazes from Haraam, they should now use their gazes – the invaluable gift of sight - in carefully reading the following prescription, for cure. Alhamdulillah, if followed, lowering the gaze will become second nature and a person will reach a stage where he will not even care if Miss Universe is passing in front of him …because he would have tasted the sweetness of Imaan, and would know the lofty experiences that come on pleasing Allah Ta’ala. To cast an evil gaze will then be most indecent and shameful for him. The person will now know better than to disgrace himself, destroy the tranquility and Sukoon of his heart and exchange the sweet pleasure of Allah Ta’ala’s love for what will inevitably become dust. He says, as my Shaykh, Hadhrat Moulana Hakeem Muhammad Akhtar Saheb (Rahmatullahi ‘alayh) said in poetry: “I will not look, I will not look, Never will I look at one, Looking upon whom, Displeases my Rabb (Allah Ta’ala).” Whilst beauty is an attribute that charms and captivates any heart; if it is that which Allah Ta’ala has declared as forbidden, it not only destroys the peace of the heart, it lays to waste the very substance of Imaan that resides in the heart. Therefore, Allah Ta’ala, addresses both the believing men and believing women: “Tell the believing men to lower their gaze (from looking at that which is Haraam) and to be modest (i.e. to protect themselves from prohibited deeds like adultery and fornication, etc.). That is purer for them. Verily Allah is Aware of what they do.” “And tell the believing women to lower their gaze(from looking at that which is forbidden)and to be modest (i.e. to protect themselves from prohibited deeds like adultery, fornication, etc.) and not to show off their beauty except only that which is apparent and let them wear their head-coverings over their bosoms…” [Surah An-Nur 24 : 30/ 31] The absolute wisdom and beauty inherent in these injunctions of Allah Ta’ala, of lowering the gaze, guarding ones modesty (and adopting the full Hijaab for women), is that a person will remain far removed from the crime of Zina(adultery / fornication), as well as the stepping stones to Zina. All those actions that lead to the commission of sin are, like the sin itself, absolutely forbidden. Like Zina is forbidden, so too are all those actions that will inevitably lead to Zina. Therefore, Allah Ta’ala says: “And come not near to Zina. Verily it is a shameful and evil path” [Surah Al- Isra 17 : 32] Evil glancing is the very inception to Zina. By lowering the gaze, we curtail furthering our evil desires. These injunctions of Allah Ta’ala are a protection from sin and should be appreciated by practical implementation. It is not impossible to lower the gaze from Haraam, as some say. …If we have the ability to look up, we also have the ability to look down or turn our gazes away. We open our eyes and we close our eyes. …So what is it difficult to look down or look away when we see a pretty face, accidentally? …More especially when that pretty face will result in: - The heart burning with restlessness, - Darkness filling the heart, - The Noor of the heart and the Noor of the face being lost. - Earning the displeasure of Allah Ta’ala - Inviting the Curses of Allah Ta’ala. All that is required is a little courage. If we are bold to displease Allah Ta’ala in His Presence, then this proves adequately that we can be bold enough and displease nafs and shaytaan instead. We have courage and need to re-channel it to earn His Pleasure. Our respected Shaykh, Hazrat Maulana Hakeem Muhammad Akhtar Saheb (Rahmatullahi ‘alayh) had mentioned that if a person is a lover of sweets and he is informed that in a certain district, there are many, many sweet shops, the person naturally feels happy because he will be able to enjoy sweetness any time he so wishes. ...Allah Ta’ala’s promise on lowering the gaze issweetness of Imaan… In a Hadeeth-e-Qudsi, Allah Ta’ala says: “Verily evil glancing is an arrow from the poisonous arrows of Shaytaan. Whosoever fears Me (Allah) and refrains from it will receive from Me such Imaan, the sweetness of which he will taste (feel) in his heart.”[1] So we should consider the occasions, when we are in public areas and other venues, where there may be many strange women present, as an opportunity of lowering the gaze and enjoying and savouring the sweetness of Imaan. Of course, this should not be misconstrued to mean that we visit those places where there is temptation. Where there is mud, even an elephant can slip. At such a time – when the desire is strong to cast that evil gaze, immediately strike a deal with Allah Ta’ala. Say: “O Allah, it is solely for Your Pleasure and out of Love for You that I am restraining myself from casting these evil gazes, even though my nafs and heart desire to derive forbidden pleasure in this. …O Allah, I am placing Your Pleasure before my pleasure and am hopeful of the fulfillment of Your Promise, of granting the sweetness of Imaan to the one who lowers his gaze from Haraam.” In another Hadeeth mentioned in Mishkaat Shareef, Rasulullah (Sallallaahu ‘alayhi wasallam) said: “When anyone’s eyes fall on a pretty girl and he immediately casts his gaze away from her, Allah grants him the Divine Guidance towards such Ibaadah, the ecstasy of which he feels in himself.” Moreover, if a person is married, then keep in mind that Allah Ta’ala has given a wife who is Halaal. It is great ingratitude that a person would choose to look at and fantasize over Haraam women, when blessed with a Halaal wife. This will inevitably result in dissatisfaction, unhappiness and even criticism of one’s wife and will open the doors of marital misery. Lustful glancing is infidelity and a violation of the rights of one’s spouse. …Would any well-balanced, sound-minded person like that his wife casts evil gazes at other men, and fantasizes about them? …So similarly, she too will not like that her husband engages in such disloyalty and betrayal. Of course, the same is applicable to women. Many women, including married women, complain of their weakness of admiring men. Always keep in mind that casting lustful gazes means casting those gazes at someone’s daughter, mother, sister, wife, etc. Would anyone of us like that someone does the same to our wives, our daughters, our mothers or our sisters? ...No. If we respect strange women by lowering our gazes and keeping our hearts free of evil passions and lust, Insha-Allah, Allah Ta’ala will protect our womenfolk from those who have sick hearts and minds. Otherwise they will also be subjected to the same evil from strange men. None of us would be happy with that. Rasulullah (Sallallaahu ‘alayhi wasallam) said:“Allah curses the one who looks and the one at whom the gaze is directed (i.e. the one who was responsible for attracting the attention of a ghair-mahram).” The La`nah (curse) of Allah Ta’ala is no trivial and insignificant matter, to be taken in the light-hearted manner we do. A person tagged with the label of the ‘La`nah’ of Allah Ta’ala is denied His Mercy and deprived of His proximity, until he repents thereof, firmly intending not to indulge in such Haraam pleasure again. If not, then this evil habit of lustful gazes paves the path of disgrace. May Allah Ta'ala save us all. Furthermore, by developing the love and fear of Allah Ta’ala, it becomes extremely easy to restrain oneself from sin. Taqwa and the conscious awareness of Allah Ta’ala’s presence are a protection, security and barrier from sin. These beautiful qualities are easiest acquired from the company of the Auliya Allah (Friends of Allah Ta’ala). Mullah Ali Qaari(Rahmatullah ‘alaih) had given the following definition of Hayaa (Modesty): ‘The ‘Haqeeqat’ of Hayaa is that your Maula (Master, Allah Ta’ala) must not find you in that place which He has forbidden.”…or indulging in that which He has forbidden. The conscious awareness of Allah Ta’ala prevents us from committing sins. Ultimately, if we lower our gazes, we guard our hearts from evil desires and lust, and we also guard our minds from Haraam fantasizing – and Allah Ta’ala blesses our hearts with the sweetness of Imaan. Just one small action of lowering the gaze or turning the gaze in another direction and major problems are solved, and the net result is the Supreme Bounty of Allah Ta’ala’s pleasure, the sweetness of Imaan, peace and contentment! This is indeed a wonderful exchange for such a small deed. May Allah Ta’ala grant us the Taufeeq of 100% obedience and bless us with the sweetness of Imaan. [1] Kanzul-Ummaal Source
  12. Question : There are some people who say that it is permissible for a female to look at the face of a male religious preacher for the purpose of barakah. What do you advise? Answer: Bismillahi Ta’ala, Assalamu Alaikum Warahmatullah, Allah Subhanahu Wa Ta’ala has mentioned in Surah Nur: { وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ} [النور: 31] And say to mu’minaat to lower their gazes.. While explaining this ayah Allama Shihabud Deen al Alusi rahimahullah has mentioned from Ibn Hajar al Makki rahimahulla that, just as it is haram for a man to look at a woman, it is also haram for her to look at him even though it is without shahwah and there is no fear of fitna. Other scholars have opined that if she sees at the man with shahwah, then it will be haram and if she sees without shahwah then it will not be haram. Ofcourse to lower ones gaze from the non-mahram is better and most preferred. Also remember that Rasulullah salallahu alayhi wasallam asked womenfolk to do hijab even from a blind person. When they said that a blind person cannot see them, he simply reminded them that although the blind is unable to see them, yet they perfectly able to see the non-mahram man. Hence they should adorn their hijab from him nonetheless. What we understand from such brief snippets is that there is severe danger in disregarding the optimum and most preferred stance. One may feel that their act is in concordance of Islam, and become oblivious of the plot of shaytan. Seeking the face of an Alim to gain barakah is nothing but a plot of shaytan to lure one into going towards the doubtful areas. The injunctions of Quran are to safeguard our modesty and chastity. Security is in staying within the bounds and not traversing close to doubtful areas. Today, one will seek barakah from looking at his face, then soon enough shaytan will lure her into thinking about the sheikh. After all, what wrong could there be to remember a pious person, it will only remind oneself to do good. And before one knows it the person will spend secluded times thinking and fantasizing about the sheikh.Do not think that such things are farfetched. Such deviousness has happened before, and shaytan does not rest from spinning such webs to catch innocent muslims. It has become an increasing fad to adopt one particular sheikh of likeness, and then sit at length on youtube watching his videos. When they come to one’s city, girls leave the sanctuary of their homes, to take this very blessing from the company of these mashayikh. The Shuyookh may not have any ill intentions. The girls may also be void of any ill intentions, but the precursor of shaytan is laid out. Such unfortunate incidents came to light a couple of years back where girls openly admitted having crushes and fantasizing of marrying some shuyookh they felt infatuated with. Obviously, they did not start out as infatuation. The devious plot of shaytan works behind the scenes. The end result is worldly disrespect, spiritual death and distance from the Qurb of Allah and His Rasool salallahu alayhi wasallam. The very thing which one seeks, becomes the most distant mirage. May Allah save us all, Ameen. I advise you to stick to the strict code of chastity by restricting your interaction to the opposite gender to bare minimum. While it may be juristically permissible for you to look at the face of a male, avoidance and abstaining from certain permissible acts to attain security and chastity is the essence of Taqwa. All that you seek, barakah, taqarrub (proximity) to Allah, obedience on commandments of deen, love fore the beloved Habeeb salallahu alayhi wasallam, and pure chastity, can all be achieved without having to look at some Sheikh. Allah Ta’ala has declared in the Qur’an: {تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ الْعَزِيزُ الْغَفُورُ} [الملك: 1، 2] Glorified is He in whose hand is the kingdom and He is able over everything. He is the one who has created death and life so that He may test you all, which of you will be the best in your deeds, and He is All Might, Oft Forgiving. It is our test, as to how good we make our choices to be. Those who pass in the test will gain His pleasure, and those who loose will have to face His displeasure. And we seek refuge from His displeasure. Ameen. Wallahu A’lam, Mufti Faisal al-Mahmudi وَقُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ فلا ينظرن إلى ما لا يحل لهن النظر إليه كالعورات من الرجال والنساء وهي ما بين السرة والركبة، وفي الزواجر لابن حجر المكي كما يحرم نظر الرجل للمرأة يحرم نظرها إليه ولو بلا شهوة ولا خوف فتنة، نعم إن كان بينهما محرمية نسب أو رضاع أو مصاهرة نظر كل إلى ما عدا ما بين سرة الآخر وركبته. والمذكور في بعض كتب الأصحاب إن كان نظرها إلى ما عدا السرة والركبة بشهوة حرم وإن بدونها لا يحرم نعم غضها بصرها من الأجانب أصلا أولى بها وأحسن، فقد أخرج أبو داود والترمذي وصححه. والنسائي. والبيهقي في سننه عن أم سلمة أنها كانت عند رسول الله صلّى الله عليه وسلّم وميمونة قالت: فبينما نحن عنده أقبل ابن أم مكتوم فدخل عليه الصلاة والسلام فقال رسول الله صلّى الله عليه وسلّم: احتجبا منه فقلت: يا رسول الله هو أعمى لا يبصر قال: أفعمياوان أنتما ألستما تبصرانه؟، واستدل به من قال بحرمة نظر المرأة إلى شيء من الرجل الأجنبي مطلقا، ولا يبعد القول بحرمة نظر المرأة المرأة إلى ما عدا ما بين السرة والركبة إذا كان بشهوة ولا تستبعد وقوع هذا النظر فإنه كثير ممن يستعملن السحاق من النساء والعياذ بالله تعالى (تفسير الألوسي – روح المعاني (9/ 334)) qafila.org
  13. Questions One and Two: What is your opinion on an extensive journey (shadd al-rihal) to visit the master of all beings – upon him the most excellent of salutations and greetings and upon his progeny and his companions? Which of the two matters is more desirable to you and more virtuous according to your mashayikh for the visitor: does he intend at the time of travelling for visiting to visit him – upon him be peace – or does he intend the mosque also? The Wahhabis have said that the traveller to Madinah must not intend (visiting anything) besides the Prophetic Mosque. Answer: According to us and according to our mashayikh visiting the grave of the master of the Messengers – my soul be his sacrifice – is from the greatest of nearing acts and the most important of rewarded acts and the most fruitful in attaining degrees, rather is close to the obligations, even if its acquisition is by extensive journeying and expending health and wealth and one intends at the time of travel to visit him – upon him a million greetings and peace – and he intends along with it visiting his mosque – Allah bless him and grant him peace – and other than it from the plots of land and noble sites, rather the preferred [intention] is what the valiant ‘Allamah Ibn al-Humam said that is to only intend visiting his grave – upon him blessing and peace – and then visit the mosque once he arrives, because in that is greater respect and admiration of him – Allah bless him and grant him peace – and this agrees with his – Allah bless him and grant him peace – saying, “Whoever comes to me as a visitor, no need driving him but visiting me, it is a duty upon me that I become an intercessor for him on the Day of Resurrection.” Such was transmitted by the great Gnostic Mulla Jami that he separated the visit from Hajj, and this is closer to the path of the lovers. As for what the Wahhabis said that the traveller to the illuminated city – on its resident a million greetings – does not intend but the noble mosque, adducing as evidence his – upon him blessing and peace – saying “Do not extensively journey but to three mosques,” it is rejected because the hadith does not indicate prohibition at all, rather, if a possessor of understanding were to consider carefully, he would know that by indication of the text it proves the permissibility [of intending to visit the grave], because the rationale (‘illah) for which the three mosques are excluded from the generality of mosques and plots of land is the excellence specified to them, and such [excellence] is found in more abundance in the noble plot of land [where he is buried], for the noble plot of land and the lofty area which joins his – Allah bless him and grant him peace – limbs is more virtuous absolutely than even the Ka‘bah and the Throne and the Seat as stated by our jurists – Allah be pleased with them, and since the mosques are excluded due to this special excellence, it is more worthy, and then again more worthy, that the blessed plot of land be excluded for that absolute excellence. The issue as we mentioned, rather in more detail than it, was expressed by our shaykh, the great scholar, the sun of the practicing ‘ulama, Mawlana Rashid Ahmad al-Gangohi – Allah sanctify his mighty secret – in his treatise Zubdat al-Manasik on the virtue of visiting the illuminated city, and it has been printed several times. Also on this noble subject is a treatise by the shaykh of our mashayikh, Mawlana Mufti Sadr al-Din al-Dihlawi – Allah sanctify his mighty secret – in which he erected a terrible calamity against the Wahhabis and those who agree with them, and he produced definite proofs and shinning evidences which he called Ahsan al-Maqal fi Sharh Hadith La Tashuddu al-Rihal, [which is] printed and well-known, so that should be referred to. And Allah – Exalted is He – knows best. Excerpt taken from: Al-Muhannad ala ‘l-Mufannad
  14. The Blessing of Daughters!

    The article has been removed (temporarily) by the website after been notified about some of the fabricated narrations.