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

As-Salaam alaikum, Have you ever considered the acquisition of the sweetness of faith (Imaan) and that immense enjoyment in the worship (Ibaadah) we do? The pleasure a person finds in his Sallaah impels him to delay his Sajdas. His Zikr of Allah Ta'ala emanates from the deep recesses of his heart... intoxicating him. The requirement for this intoxication and ecstasy is not wine or worldly love; the requirement for this 'high' is neither heroine nor cocaine, it is the Remembrance of his Beloved Lord (Allahu). When he recites the Holy Qur'an, it is as if he is conversing with his Rabb. The Speech of Allah Ta'ala, which he recites, deeply impresses upon his heart and establishes a profound and strong Imaan within him. With a deep hearted enjoyment, he believes that his Lord, Allah, is listening to His Own Kalaam (Speech) from the tongue of His sinful servant. Allahu Akbar! Wa Lillahil-Hamd!!

Read here: https://www-independent-co-uk.cdn.ampproject.org/c/s/www.independent.co.uk/voices/september-11-guantanamo-bay-war-on-terror-afghanistan-b1917879.html?amp

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

Thank you very much respected Admin for publishing my post. I shall abide by the rules and regulations of this site by the grace of God. Mohammad Rafique Etesam ( shaikhrafiquee)

wa'alaykumus salam warahmatullah I asked and recieved following reply so it can be done but I dont think people with websites would take the risk

This is the stance of Islamic political parties: https://www.dawn.com/news/amp/1641051 I don't know of any Deobandi madrasah in Pakistan that does not hail and support Afghan Taliban. Ghair muqallideen / ahle hadith Ulama also support them. I've heard them showing approval and praising them in their speeches but I don't know if they support them in any other way.

we should ask a scholar knowledegable in these matters

Amount of water used by Nabi (sallallahu alaihi wasallam) for wudhu and ghusl Q: How many litres of water would Nabi (sallallahu alaihi wasallam) use for wudhu and for ghusl? A: Hazrat ‘Aaishah (radhiyallahu anha) reports that Rasulullah (sallallahu alaihi wasallam) used one mudd of water for wudhu and one saa’ for ghusl. One mudd amounts to approximately 1.03 litres and one saa’ is approximately 4.1 litres. And Allah Ta'ala (الله تعالى) knows best. عن أنس رضي الله عنه قال: كان النبي صلى الله عليه وسلم يغسل، أو كان يغتسل، بالصاع إلى خمسة أمداد، ويتوضأ بالمد (صحيح البخاري، الرقم: 201) عن عائشة رضي الله عنهاأن النبي صلى الله عليه وسلم كان يغتسل بالصاع ويتوضأ بالمد (سنن أبي داود، الرقم: 92) فتاوى محموديه 8/122 أحسن الفتاوى 4/386 تأليفات رشيديه صـ 245 Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

At the moment I'm celebrating as well as being wary. Just because they are the Taliban, we shouldn't give them a free pass. In fact they should be held to a stricter standard. It's very early days so let's wait and see how things pan out. I don't know what their justification is in forming a relationship with China, but I'm hoping and praying that it is all in Allah's plan and inshallah we shall see the benefit. My mind keeps thinking back to the treaty of hudaibiya and how it ultimately lead to our benefit. The first time Taliban took over, they allowed the losing side to join Taliban and gave them the same positions they held when they were in opposition to the Taliban. They also allowed the opposition to hold official positions in some areas such as Kabul. I can understand their hikmat behind this, but it backfired. The ex opposition holding positions in the Taliban gained numbers and strength and caused problems for the main leadership, including ameerul mumineen mullah umar (rh). I hope this doesn't happen again. I think this is a very critical time and the Taliban need help and support from our scholars, world leaders, and general awaam.

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

No he is not a scholar, just a student of knowledge But I think he can make a lot of contribution in Maliki fiqh discussion

Mufti Muhammad Shafi Explaning following incident with Shaykh al-Hind Moulānā Mahmūd al-Hasan Someone once asked Shaykh al-Hind about the hadith: “The Prophet ﷺ has said that Satan does not pass the road which is used by 'Umar." Because the same or similar was not said in relation to the Prophet ﷺ or Abu Bakr (رضي الله عنه), the question naturally arises as to why Satan should have feared Umar (رضي الله عنه) alone, even though both the Prophet ﷺ and Abu Bakr (رضي الله عنه) enjoyed a higher status than him. Mufti Muhammad Shafi' said that in responding to any kind of critical question, Shaykh al-Hind would usually commence with a pointed, but humourous kind of remark, before providing a more comprehensive reply. Hence, it came as no surprise that in answer to this question, he opened with a quick-witted observation: "It is Satan's own stupidity. I think you had best ask him why he feared Umar (رضي الله عنه ) more than the Prophet ﷺ or Abu Bakr (رضي الله عنه)!" He then cogently proceeded to offer the following explanation: "Superiority and awe are two different things. A superior person may not necessarily be the most dreaded person. In the case of Umar (رضي الله عنه) the quality of awe was a predominant characteristic, and its presence was what the hearts of the people felt most immediately. On the other hand, in the case of the Prophet ﷺ and Abū Bakr (رضي الله عنه), the quality of beauty was what predominated in their characters. Given this contrast, the immediate sense of awe when confronted with 'Umar (رضي الله عنه) is not surprising." [The Great Scholars of the Deoband Islamic Seminary by Mufti Muhammad Taqi Usmani]

I am not an Arab I am not from the Middle-East I don't speak Arabic But why does Palestine matter to me as a Muslim and as a human? How did we get here through the lens of history? https://youtu.be/RbLEiTbzCqI

Assalaamu ‘alaykum warahmatullah I will try to answer your question to the best of my ability according to what I have learnt in these “billion courses and gazillion articles”. On a side note, these courses and articles are mostly very basic, outlining the maxims for awareness. The only in-depth courses in the UK that I know of were conducted by Ustadhah Hidaya Hartford and Mufti Abdul Rahman Mangera sahib. I know there is one in Pakistan which is in Urdu and which many UK sisters have joined. Regarding: Absolutely agree with you. They probably did not even have calendars and definitely no apps and probably did not even need to record their cycles (due to the points I’ll mention below) so no dispute with you or the Mufti sahib you consulted. In order to answer your question regarding, “why this issue is so complex that it needs tables and Apps to track” I will insha-allah first have to explain some important points which have bearing on the answer. I’ll try to be as brief as possible 1 Knowledge of Sahaabiyaat RA compared to women today: The Sahaabiyaat RA lived with none other than the source of all knowledge (sallallaahu ‘alayhi wasallam) whom they consulted through his Azwaaji Mutahharaat RA regarding these issues and would therefore be knowledgeable in this regard. Generally, among women today, ignorance of fiqhi issues prevails to the extent that many women are not aware of the faraaidh of ghusl and wudhu – not saying all women are ignorant as Alhamdulillah Allah ta’ala has blessed women great uloom throughout the ages till today 2 Things which Impact menstrual cycles: Allah ta’ala ordained for women to go through the menstrual cycles and post-natal bleeding from day one yes, however women through the ages lived in different environments which impacted their cycles differently. Many things which affect women’s cycles today were unknown in the time of the Sahaabiyaat RA. Various illnesses exist today which were unknown even a few generations ago let alone in the time of the Sahaabiyaat RA. The illnesses themselves or their treatments, medication, etc. affect women’s cycles. Added to that, there are various forms of contraception Muslim women use in our age, almost all of which cause problems with women’s cycles. The food and drink consumed today also affects women’s cycles Stress, anxiety, depression, etc. was most probably unknown in their time and this also affects women’s cycles. All this information can be verified online. 3 For non-Muslim women all of the above does not create any issue whereas the very core of the Deen is affected for Muslim women where their obligatory worship which requires the state of purity is affected (5 daily prayers, fasting of Ramadhaan, the main Tawaf of Hajj). Therefore, Muslim women need to know the basic rules of when they are allowed to continue these obligations and when to refrain and that is why there are so many books, articles and courses. 4 Misconceptions One of the greatest misconceptions that exists among many cultures is LEAVING OUT the obligatory acts of worship which require the state of purity once any type of bleeding begins. This is sinful as there are situations where a woman may be bleeding however it is termed “Istihadha” (Irregular bleeding, invalid bleeding) during which she must continue carrying out those acts of worship. 5 Few facts regarding women’s bleedings Now towards why women need to keep a record of their cycles. The Shari’ah has set out maxims regarding menstruation and post-natal bleeding. A woman’s blood can by one of three types – menstruation (haydh), post-natal (nifaas) or invalid Istihadaha). These maxims help determine which type of bleeding a woman is experiencing and as mentioned before, this impacts her obligatory acts of worship. Women develop “habits” in menstruation and purity and in the bleeding after childbirth. Please remember this point. Everything is simple as long as women’s cycles remain within the limits set out by the Shari’ah. (Note that differences of opinion exist between the Madhaahib and even within the Hanafi Madhab as these are ijtihaadi Masaail) Problems only arise when bleedings are abnormal/invalid. Many women do not experience many problems however problems do usually arise at the following stages of a woman’s life; At adolescence – Girls s begin menstruating at a much younger age than before and some start off with no regular habits and actually experience continuous or intermittent bleeding or spotting without having a complete purity of 15+ days in between bleedings (which separates two bleedings). This is generally a straight forward issue where they are “given” habits in both menstruation (10 days) and purity (20 days) which is used to determine when they can carry on their acts of obligatory worship and when they are required to refrain After child-birth – many women continue bleeding after the maximum 40 days creating confusion regarding acts of worship During menopause – most women experience a total change in their cycles from ages as early as 45 nowadays where bleeding occurs frequently without the required 15+ day purity occurring between bleedings. Use of contraception – is the most common cause of irregular bleeding for women whatever their age Keeping all the above in mind, now the answer to the question: Answer: Any ‘Aalim/Mufti will tell you that previous habits are necessary when blood exceeds the maximum or when it is continuous – by continuous I mean there is no occurrence of a complete purity of 15+ days and this situation can last for months. Experience shows that most women simply stop praying when they experience any type of bleeding or spotting no matter how long it carries on. They only consult Apas when they are made aware by someone with more knowledge. The Mudhillah is a woman who has forgotten her habits (not recorded them). For the Mudhillah the situation can get extremely serious when she suddenly experiences problematic cycles (Hardly any women remember their exact days of previous bleedings and purity as they generally fluctuate) because it is impossible to determine the bleedings without previous habits. In some extreme cases, some women may have to perform ghusl (obligatory ritual bath for full body purification) BEFORE EVERY PRAYER and thereafter repeat it in the next prayer time. However, at these times (in some cases) they may be allowed to take dispensations from other Madahaahib which is an extreme mercy of our Most Gracious Lord! And this is why there are these “billion courses and gazillion articles” so as to educate and empower women in their Deen. And this is the reason why great Fuqahaa of the past have written hundreds of treaties on the subject and as ʿAllaamah Ibn ‘Aabideen Al-Shaami (Rahimahullah) says in ““Manhalil Waarideen min Bihaaril Faydh ‘alaa “Dhukrul Muta-aahileen fee Masaailil Haydh” (The kitab taught by Mufti Abdur Rahmaan Mangera sahib) [the fuqaha have agreed on the mandatory nature of the obligation of knowing the necessary states of a person] This is to have knowledge of that ruling, which a person is in need of, at the time he is in need of it. By learning these rules in these “billion courses and gazillion articles” and following them, women are in fact worshipping their Lord. Isn’t our Deen the most beautiful?! Apologies as I could not answer in just a few sentences and also for saying you were being “Rather selfish” but this is exactly how it appears from your own words however it my not be so.

Aameen to lovely Du'a and its so good to see this topic continued, Jazaakillah Can you please double check the spelling in thsi word ? - ثَوَابَلهُ

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

the response will be irregular, asymmetric, and disproportionate—

When there are heavy winds together with intense darkness, one should recite Surah Falaq and Surah Naas. عن عقبة بن عامر، قال: بينا أنا أسير مع رسول الله صلى الله عليه وسلم بين الجحفة، والأبواء، إذ غشيتنا ريح، وظلمة شديدة، فجعل رسول الله صلى الله عليه وسلم يتعوذ بأعوذ برب الفلق، وأعوذ برب الناس، ويقول: يا عقبة، تعوذ بهما فما تعوذ متعوذ بمثلهما (سنن أبي داود، الرقم: 1463) Hazrat Uqbah ibn Aamir (radhiyallahu ‘anhu) reports: “While I was travelling with Rasulullah (sallallahu ‘alaihi wasallam) between Juhfah and Abwa, a strong wind and intense darkness enveloped us. Rasulullah (sallallahu ‘alaihi wasallam) began to seek refuge with Allah Ta’ala by reciting Surah Falaq and Surah Naas. He then said, ‘Uqbah, seek refuge with Allah Ta’ala through these two Surahs for none can seek refuge with anything like these two Surahs.’” ihyauddeen.co.za

Put Your Phone Away and Pay Attention to Your Kids Medically reviewed by Scientific Advisory Board — Written by Marie Hartwell-Walker, Ed.D. on May 17, 2016 This psychologist is worried. It seems that everywhere I go a sizable number of the parents are ignoring their kids. At the grocery store: Mom is pushing one child in the cart. Two others are hanging onto the sides — when they’re not running up and down the aisles. Where’s Mom? In an animated discussion on the phone. At a local playground: Kids playing are pleading with Mom to look at them. Their mom barely looks up. She’s on the phone. At the mall food court: I see far too many tables where kids are eating fries and their folks are on the phone. At a high school football game. Yup. A dad misses his kid’s big play. Why? He’s on his phone. Not everyone is guilty of putting their phone ahead of their kids, of course. And sometimes, I’m sure, the parents on the phone are dealing with an emergency or monitoring kids left at home. But it’s happening enough that it has me concerned. Below are five reasons to put those phones away: Providing positive attention when kids are doing positive things builds a strong value system and positive self-esteem. Responding with enthusiasm to their attempts to master new things ensures that the kids will keep trying. The “look at me’s” you hear on the playground and in your kitchen are your kids asking for your approval and encouragement. When you do look, really look, and smile and wave, the kids soak it up. They try again. They push themselves to the next level. Giving kids positive attention also puts a big deposit in their emotional bank. When kids know that their folks think they have what it takes to handle life’s problems, they develop confidence in their ability to take on life’s challenges. When parents put their phones down (or turn off the TV or shut down their computer) and talk to them seriously about what they are doing, their skills grow and their self-confidence blossoms. Later, when those same kids hit the inevitable troubles of life, they will have what it takes to cope. Babies light up when bigger people make eye contact and talk directly to them. They are taking in the rhythm and sounds of our voices. They are learning the words for the things and people of their world. They are learning how those words get strung together. Television doesn’t help children learn language. It’s too passive. They need to experience the give and take that comes with interacting with another warm, caring human being. Parking them in front of even the best children’s TV is no substitute for the give and take that goes on between even babies and their parents. Many parents are amazed when their little one suddenly moves from saying one and two words at a time to a full sentence. “Where did that come from?” they ask. It came from listening to adults who talked to them, not around them because they’re on the phone. Conversation builds brain power. Little kids’ brains are sponges. The more we talk to them, the more their brains absorb. Even children who are far too young to carry on a real conversation are taking in far more than adults may realize. Parents who talk to their kids with complicated sentences are setting them up for success in school and in life. One and two word answers don’t do it. Commands don’t do it. A momentary break in your phone conversation to acknowledge them doesn’t do it either. Kids need to hear language used to describe and explain their world. That’s one of the many good reasons to read to children. It’s not just for the entertainment of the stories. It’s also an important way for them to hear and take in the richness of language. Our kids need our first priority to be our relationships with them, not with our phones. Children learn how to be with other people and how to love by being with people who love them, teach them, encourage and comfort them. Contrary to conventional wisdom, quality time is not a substitute for regular moments of interest, talk, and participation in their lives. Yes, quality time has a certain special quality. We all remember big celebrations, vacations, or trips to the zoo. But those days are special because they are rare. For kids to grow, they need us to be curious about their experiences and to comment on what is going on around us in an ongoing way. I love my phone as much as the next person. I love that it helps me stay regularly connected with my extended family. I find it reassuring that my kids can always reach me. I stay in touch with far-flung friends, former students, and family members through Facebook and tweets. I check the weather, glance at headlines and Google information.There’s no way I want to go back to the old days with a party line on the one phone in the house. But kids need us to remember that when we are with them, we need to put our phones away (and confiscate theirs). Providing kids with direct attention and interested conversation is one of the most important responsibilities of parenting. https://psychcentral.com/lib/put-your-phone-away-and-pay-attention-to-your-kids#6

We need to work on a comprehensive database categorizing the atrocities carried out by the US and its allies otherwise the information will be lost and people will forget. We need to include links and sources and also archive the evidence and testimonies etc before they get scrubbed off the net. Anyone available to spearhead this?

https://www.instagram.com/p/CSwshuZDM5J/?utm_medium=share_sheet

Tips for the sisters. But then if the wife is of this nature, i don't see why the man would bother to marry more than one. :D From Ahmed Al Hamdan He told her: I want to marry a second wife. She said: Please don’t do it! He said: Do you hate me doing it?! She said: Yes. He said: Those that hate which Allah has revealed is a disbeliever, because Allah said: (That is because they disliked what Allah revealed, so He rendered worthless their deeds). She said: take notice, there is a difference, I do not deny the permissibility of polygamy and I do not say that it isn’t the law of Allah, and sometimes it happens that the soul hates something while believing in it, like that are the words of Allah: (Fighting has been enjoined upon you while it is hateful to you), Allah has informed that the souls hate fighting but nevertheless He did not say that those are disbelievers because they hate what Allah has revealed because they believe in the legitimacy of Jihad and fighting, but only that the souls hate to engage this action while believing in it. And likewise I hate to see another wife with my husband because jealousy is a natural characteristic in the woman and at the same time I acknowledge that polygamy is the law of Allah and I do not disagree with it. There is a clear difference between the two situations. He said: I made a mistake when I married a student of knowledge!

Imām ibn Rajab Al Ḥanbali رحمه الله recorded in his Kitāb Latāif al Ma'arif that 'Abdullāh ibn Mubārak رحمه الله visited Imām Sufyān ath-Thawrī رحمه الله on the evening of the day of Arafah and he found him crying He asked him: Who is the greatest loser on this day? Sufyān replied: "The one who thinks Allāh shall not forgive him!"

The content in this topic has been taken from Menstrual Matters Whitethread Institute. Menstruation is a part of every woman’s life. For a young girl, it will mark her entrance into womanhood and the point at which she is responsible for her worship in accordance with Islamic laws (Shari’ah). For a woman, it will be a constant part of her life, through monthly cycles, pregnancies and even menopause. Given the way hayd (menstruation) and nifas (post-natal bleeding) are so intimately connected to a woman, it is imperative that she understands the rules that govern them. She must know when she is obligated to pray and fast and when she must abstain from certain acts of worship. The tutorials aim to help women gain clarity and understanding of how to differentiate between the differnt types of bloods they experience. Index 1. Key Terms - it is very important to know the different types of blood women experience 2. Minimum & Maximum Frames - Shari'ah has stipulated the minimum and maximum limit to the bloods 3. Colours of blood - Women experience different colours of blood. This tutorial shows which colours can be considered 4. Habits - Habits are formed in the number of days a woman bleeds (in menstruation and post-natal bleeding) 5. Recording Cycles - This tutorial shows how imporatnt it is for women to record their cycles 6. Number & Place - It is not just about the number of days a woman bleeds. It is also at which place of the month she bleeds 7. Early Blood - Women's habits fluctuate and some months she may beging bleeding earlier than expeceted. What does she do? 8. Post-natal Bleeding (Nifas) - Definition and rulings 9. Miscarriage - Rulings on how to determine the bleeding after a miscarriage 10. Menopause - Rulings 11. Attaining Ritual Purity - How and when to attain purity aftre bleeding

Emotional WellbeingPhysical WellbeingSelf Improvement The Beast In The Mirror: Overcoming Body Dysmorphic Disorder “Mirrors are perpetually deceitful. They lie and steal your true self. They reveal only what your mind believes it sees.” – Dee Remy Are you finding yourself in front of your mirror on a regular basis and noting all of your imperfections? Are you embarrassed to leave the home because of a minor flaw or blemish on your face? Is plastic surgery on the horizon for you in the near future? If you answer yes to any of these questions, you may be dealing with Body Dysmorphic Disorder (BDD). The DSM-IV defines BDD as “a preoccupation with an imagined defect in appearance. If a slight physical anomaly is present, the person’s concern is markedly excessive. This preoccupation often causes clinically significant distress or impairment in social, occupational, or other important areas of functioning. This preoccupation is not better accounted for by another mental disorder (eg, dissatisfaction with body shape and size in anorexia nervosa).” BDD is distinguished from anorexia nervosa and bulimia nervosa , to the extent that patients w anorexia or bulimia disorders are preoccupied with their overall weight and body shape. BDD however focuses on a specific area and is not related to weight or dieting. An example might be an adolescent who thinks that her breasts are too large and wants to have plastic surgery to reduce their size but is otherwise unconcerned about her weight and is eating normally. Recent statistics indicate a many as 50% of patients diagnosed with BDD undergo plastic surgery to correct their perceived physical defects. Individuals with BDD often focus so much on the defect, they often lose sight of the whole self. A person with a pimple on their nose might feel it is considerably larger than it actually is and their reactions fit their perception rather than reality. This may be caused by an error in the visual processing region of your brain. This visual processing error can lead to low self-esteem, high suicide risk, and repeated cosmetic surgery. Although the symptoms appear psychological in nature, new research by UCLA psychiatrist Jamie D. Feusner appears to indicate it might actually be linked to problems with seeing the big picture in the brain. In the study, subjects were shown blurred pictures of their own faces while inside the fMRI machine. Dr. Feusner observed, compared to healthy control subjects, those subjects identified with BDD showed much less activity in the brain region responsible for forming visual details into composite forms. This inability to see the whole picture generalized to other activities as well, including looking at pictures of houses. People with BDD tend to have difficulty seeing the whole picture and cannot process the context of what they are looking at. This perceptual error seems to be the underlying reason individuals suffer from a distorted self image, which defines BDD. Causes of BDD Although recent research points to an error in the visual processing region of the brain, other research indicates the cause might be related to low seratonin levels in the brain. Seratonin, a neurotransmitter produced by the brain, is often associated with depression and mood disorders when levels are below normal in the brain. Another significant factor in the development of BDD is the influence of the mass media, particularly the role of advertising in spreading images of physically “perfect” men and women. Impressionable young children and adolescents absorb the message that anything short of physical perfection is unacceptable. This may lead to developing distorted perceptions of their own faces and bodies. Family of origin plays an important role in our self perceptions, which can increase our vulnerability to BDD. Children whose parents are obsessed with appearance, dieting, and/or bodybuilding; or who are highly critical of their children’s looks, are at greater risk of developing BDD. A history of trauma and abuse can also be an additional factor. When an individual with a history of trauma or abuse buries their feelings about the abuse or traumatic incident, the oppressed feelings can emerge in the form of obsessions about physical features. This “reassignment” of feelings is called displacement. An example that best describes this displacement is an adolescent with a history of physical abuse as a young child becoming obsessed with body building and strength. Individuals with BDD can have symptoms similar to OCD (obsessive compulsive disorder) since anxiety is at the root of both disorders. Symptoms of BDD include: Ritualistic Behavior: Ritualistic behavior refers to actions that the individual performs to manage anxiety and that take up excessive amounts of his/her time. Individuals are frequently upset if someone or something interferes with or interrupts their ritual. For individuals diagnosed with BDD, these ritualistic behaviors may include exercise or makeup routines, assuming specific poses or postures in front of a mirror, etc. Camouflaging: Individuals with BDD usually spend a great amount of time camouflaging “problem” feature or body part with makeup, hats, or clothing. 94% of individuals with BDD have reported camouflaging. Mirror Obsession: Abnormal behavior around mirrors, large storefront windows, or similar reflecting surfaces is common with individuals with BDD. A majority of individuals diagnosed with BDD frequently check their appearance in mirrors or spend long periods of time doing so. A few react in the opposite direction and avoid mirrors when possible. Fishing for Compliments: Individual with BDD frequently ask for reassurance from others about their appearance. Self Comparisons: Individuals with BDD frequently compare their own appearance to others. Social Avoidance: Due to their insecurities, individual with BDD often avoid activities outside the home, including school and social events*. *The loss of functioning resulting from BDD can have serious consequences for the individuals future. Adolescents with BDD often cut school and may be reluctant to participate in sports, youth groups, or hold part-time or summer jobs. Many individuals are unable to remain in school, form healthy relationships, or keep steady jobs. Adults with muscle dysmorphia have been known to turn down job promotions in order to have more time to focus on their imperfections by working out more at the gym or fitness centers. The economic consequences of BDD can include overspending on cosmetics, clothing, or plastic surgery. Treatment Individuals with BDD often respond well to medications such as antidepressants as well as individual therapy using Cognitive Behavior Therapy (CBT). CBT has been found useful in reducing BDD symptoms. With CBT, individuals learn to see themselves in the mirror without the need for negative self talk or tendency to focus on the negative defects. CBT also challenges inaccurate self-perceptions the individual might have about themselves. Relaxation techniques paired with CBT work well for individuals with BDD. In more severe cases, hospitalization may be warranted for individuals with BDD. Since BDD patients have a high rate of self-destructive behavior, including performing surgery on themselves at home (e.g. liposuction followed by skin stapling, removing facial scars with sand paper, or even sawing down their teeth), hospitalization might be the best place for them to get the help they need. Individuals with severe cases of BDD have a high rate of attempted and completed suicide. Out of 100 individuals diagnosed with BDD, 48% have been hospitalized for psychiatric reasons and 30% had made at least one suicide attempt. Prevention The best preventive strategy appears to be simply challenging the perception of those afflicted with unrealistic images of themselves. Despite the pervasive influence of the mass media in our lives, we must educate ourselves and our children about the realities of those supposed “perfect” images we are exposed to. Point out the airbrushing and photo-shopping involved in getting models to look a certain way. Most importantly, talk to young children about the pitfalls of trying to look “perfect”. Teach them the importance of being well rounded, mentally and physically. Stop complimenting girls and boys on just their physical appearance and attributes. Compliment them on being smart, kind, compassionate, and generous rather than on being beautiful and cute. By doing so, you are teaching them to value themselves as a whole rather than a physical part or feature. Lastly, educate yourself on the symptoms of BDD and pay attention to changes in your children’s dress and behavior. Early intervention is key. Dr. Nafisa Sekandari mentalhealth4muslims

Ameen! Wa iyyaki, ameen. Absolutely! JazakAllahu khayran for pointing them out... please continue to do so - any error I make, please.

Talk by : Mufti Faisal al-Mahmudi Topic : Khushu' in Salah and Social Media 2020_10_02_13_47_12

Transliteration says: thawaabahul-Jannah

Pandemic & its Effect People stuck at home are coming up with all kinds of things; some create fear and some bring a smile : ) You need to be careful, people are going crazy about being in lockdown. I’ve actually just been talking about this with the microwave and toaster while drinking coffee and all of us agreed things are getting worse. I didn’t mention anything to the washing machine as she puts a different spin on things and certainly not to the fridge as he is acting cold and distant. I did discuss it with the hoover and he said the whole thing sucks. Meanwhile, the blender has mixed feelings and the taps kept running hot and cold about the idea. The whisk refused to talk about it because she didn’t want to whip things intoa frenzy and the eggs kept quiet because they didn’t want to get a beating. I didn’t check with the oven because she’s far too hot headed. The bin justspouted a whole load of rubbish about the situation and the freezer just gave my a frosty reception. In the end, the iron calmed me down: she said everything will be fine - no situation is too pressing. The tin at the back of the cupboard with no label on thinks it’s a total mystery. The knife made some very cutting remarks. The squash was very cordial about it all. Unlike the lemon who was very bitter about it

Longing for our True Abode Introduction بسم الله الرحمن الرحيم نحمده ونصلي ونسلّم على رسوله الكريم In the early 1900s, a cholera pandemic broke out in India and spread to many countries across the globe. The pandemic began in 1899 and only abated in the year 1929. Historical records place the number of fatalities at 800 000 in India alone with more than half a million deaths reported in the years 1918 and 1919. The bewilderment, fear and panic that gripped the masses at the time cannot be described in words. We may well imagine the state of mind at the time when medical facilities were rudimentary, living conditions were abject, every home was visited either by sickness, death or despair and hundreds of Janaaza Salaah were performed after every Salaah. During this period, Allamah Ashraf Ali Thanwi (RA) began a series of discourses aimed at bringing calm to the minds of the terrified local populace. These discourses centred around the life of the hereafter and the joys and delights it holds for the believer which are only attainable upon death. The focus was on rekindling the desire and longing for our Final Destination and True Abode. This life of the world is but a pastime and a game. Lo! the home of the Hereafter - that is Life, if they but knew. (Quran 29:64) The effect of these discourses was profound. The dark clouds of morbidity and gloom dissipated, and sparkling rays of serenity and tranquillity fell on the faces of his captive audience. Such was the impact of these discourses that many were those who began to long for death to meet their Creator and take delight in the rich reward promised to the believers in the hereafter. Hassaan bin Aswad (RA) stated, “Death is the bridge that unites the lover with his beloved.” (Irshadus Saari) Shortly thereafter, Allamah Thanwi (RA) decided to pen the subject matter of his discourses for the benefit of the greater public. He titled this work, “Shawqe Watan” (Trans.: Longing for the Abode) as the true abode and home is without doubt the hereafter and it is therefore only fitting that its desire be in the heart of every believer. While the fatality risk of the present Covid-19 outbreak is significantly lower than the decimating effect of the plagues of the past, I felt it, nonetheless, important that the content of this book reach the Muslim Ummah who may be experiencing a similar type of mental anguish and crisis. In order to facilitate this, I have condensed the subject matter of the book and separated its contents in a collection of articles. In acknowledgment to the original source, I have used the title of the original work (albeit translated in English) as the name of this collection. I beg of Allah, the All-Mighty, to accept this humble endeavour solely for His Pleasure and use it to bring hope, comfort and solace to troubled and despondent hearts. Say: “Never will anything afflict us except what Allah has decreed for us, He is our protector.” And on Allah let the Believers put their trust. (Quran 9:51) Mufti Moosa Salie Jamiatul Ulama KZN 27 March 2020

YOUTH HUB Be Inspired: Be a Man! Bidding Farewell to his Bride Bodybuilding Look at the Finish line! Six Checkpoints It's Happening on New Years Eve Hanging around in the Wrong 'Joints' Interested in Girls Committed the Sin Again Watching and Following Soccer As You Live, so Shall You Die Masturbation - A Disastrous Problem Faced by the Youth The Perfume of Piety Muhammad bin Qasim : The Youth Commander of Islam Short Audios: Friends are Smoking Weed What's your Number??? Moment of Pleasure, Lifetime of Regret Youth Programmes: Islaahi Jalsa - Ml Ridwaan Kajee (D.B) Islaahi Jalsa - Mufti Yusuf Desai (D.B) For More Inspiring Advices, visit www.ibnuabbaas.co.za

Sure, Okay

Ruqyah - a remedy for illness, evil, magic and Jinn from the Qur'an and Sunnah Published by Ummah Welfare Trust Ruqyah-Booklet.pdf

Part Forty Eight In various Ahaadith, Rasulullah (sallallahu ‘alaihi wasallam) had prophesized that a fitnah would break out during the era of Hazrat ‘Uthmaan’s (radhiyallahu ‘anhu) khilaafah. Rasulullah (sallallahu ‘alaihi wasallam) also mentioned that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) would be on the haq in this fitnah, however he would be martyred. Some of these Ahaadith are: Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) reports the following: On one occasion, Rasulullah (sallallahu ‘alaihi wasallam) made mention of a fitnah that was to occur in the future. At that moment, a certain Sahaabi passed by while covering his head with a shawl. Rasulullah (sallallahu ‘alaihi wasallam) gestured towards him and said, “In that fitnah, this person, whose head is covered with a shawl, will be killed unjustly.” Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) then said, “When I looked at the man, I saw that he was none other than Hazrat ‘Uthmaan bin ‘Affaan (radhiyallahu ‘anhu).” (Fadhaa’il-us-Sahaabah lil-Imaam Ahmed #724) Hazrat Ka’b bin ‘Ujrah (radhiyallahu ‘anhu) narrates: Rasulullah (sallallahu ‘alaihi wasallam) once mentioned a certain fitnah to the Sahaabah (radhiyallahu ‘anhum) and explained that this fitnah would occur in the near future. At that moment, a Sahaabi passed by with his head covered with a shawl. Referring to this Sahaabi, Rasulullah (sallallahu ‘alaihi wasallam) said, “On that day (when the fitnah will occur), this man will be on guidance.” I moved to see who the person was and placed my hand on his arm. On noticing that the person was Hazrat ‘Uthmaan (radhiyallahu ‘anhu), I turned to Rasulullah (sallallahu ‘alaihi wasallam) for confirmation and asked, “Is this the person who will be on haq at that time?” Rasulullah (sallallahu ‘alaihi wasallam) answered in the affirmative and said, “Yes, he is the person.”

6 Easy Ways to Stay Healthy World Health Day (7 April 2019) Sayyiduna Abu Hurairah Radhiyallahu Anhu narrated that Nabi Sallallahu Alayhi wa Sallam said, “Indeed [among] the first things a person will be asked about on the Day of Qiyamah is that it will be said to him, ‘Did We not make your body healthy and give you cool water to drink?” (Tirmidhi) 1. Feed your soul We are commanded by Allah the Almighty, to pray five times a day. However, apart from the blessings and benefit we gain from Salaah in the Hereafter, does it have health benefits as well? According to an article, during Salaah when you go into sujood, extra blood flows to your brain. Extra blood supply to the skin on your face helps prevent diseases, drains the sinuses and makes it less likely for you to get bronchitis. When a person breathes normally, only two thirds of the capacity of the lung is exhaled out and the remaining one third remains in the lung as a residual air. During sujood, the abdominal visra press against the diaphragm. The latter presses against the lower part of the lungs and the lower lobes. When you breathe during sujood, the remaining one third residual air is aired out, helping your lungs remain in a healthy state. As Muslims, we do not pray with the intention of gaining these health benefits, but rather, to worship the Almighty Allah. These benefits are mere side dishes, while worshiping and getting closer to Allah is our main dish. 2. Feed your body “Eat of the good things which We have provided for you.” (2:173) It is established in the medical practice that we must have a balanced diet with all the right amounts of carbs, proteins, vitamins and minerals etc. in order to help our systems function to their optimal abilities. We also know that eating excessively can cause numerous diseases such as diabetes, vascular diseases, stroke, heart attack etc., and that moderation is the key. “Eat and drink, but avoid excess”. (20: 81) 3. Feed your mind Challenge your brain. Mental activity not only improves your intelligence, but your brain is the centre of everything in your body. If it is healthy, then you are less at risk to attract diseases. The first word revealed in the Quran was “Iqra” which means “read”. Allah is sending us a direct message. We are encouraged to read, read, read! We should read every and anything we can get our hands on, as long as its halal. We should be learning from the cradle to the grave. While what we deem traditionally as Islamic knowledge is at the forefront of what we should know, it is useful for us to realise that Allah is the creator of all things. So, when we are at school and are learning about plateaus and volcanoes in geography, or about protons, neutrons and electrons in chemistry, we are learning about the world in which Allah created us and we should not disregard the importance of this knowledge rather as Muslims we become more aware of the majesty of Allah’s power and grandeur. 4. Feed your heart Research has shown that when you smile, your body releases endorphins which automatically make you happier, and in a brighter mood. Smiles are like high-fives to your immune system; your whole body thanks you just for smiling. The endorphins released during a smile also act as natural pain killers, so when you’re in physical, emotional or mental anguish, try smiling and see the difference it makes! Smiling is Sunnah as well! Our beloved Nabi Sallallahu Alayhi wa Sallam said, “Your smiling in the face of your brother is considered charity.” (Tirmidhi) 5. Feed your relationships The Prophet Sallallahu Alayhi wa Sallam said, “The best of you is the best to his family and I am the best amongst you to my family”. (Tirmidhi) In Islam, family matters. They are the people who will be there for you no matter what happens. They love you unconditionally and we all have a duty to keep our family relations in good order. We are taught to treat our parents with respect and to treat our children with kindness while leading them on the right path of Allah. Having good relationships with our family reduces stress and confusion which at times ages us and makes us unhealthy. We need to be positive and mend all broken relationships in order to have a truly successful and healthy life. 6. Feed your emotions Contrary to popular belief, emotions are not a sign of weakness. It is actually a strength, in that it allows us to handle every and any type of situation thrown at us. We are not mere robots and we need to embrace that. Knowing ourselves allows us to embrace ourselves for who we are and to accept the way we feel. Emotions are given their due place of importance in all Islamic teachings as fundamental elements of the human soul. Islam teaches moderation in everything, aiming to create equilibrium so that one is always at peace with one’s self, the universe, and most importantly, Allah. In Islam, the concept of managing emotions is a pretty easy and simple one. The whole concept sums up in two easy points: looking at the people below us in worldly matters and looking at the people above us in religious matters. This allows us to be focused and content with what we have, and to know where we are headed, rather than shy away from what we experience or feel inadequate about what we do possess. Staying healthy can be really easy. All we need to do is stay positive and implement these few steps and we will, Inshallah, be on our way to a more healthy lifestyle! By Sister Nasmira Jamiatul Ulama (KZN) Council of Muslim Theologians

A miser was on his death bed. He told his wife to put all his money in a box and bury it with him. She promised him she would. Soon after that he died. At the funeral her friend asked her if she had done as she had promised. She said yes she had and her friend looked very shocked. She smiled and said, "I deposited all the money in the bank, wrote him a cheque and put it in the box. If he can cash the cheque, he can have the money!"

When something is lost When something is lost supplicate with the following words: 1. اللَّهُمَّ رَادَّ الضَّالَّةِ وَهَادِي الضَّالَّةِ أَنْتَ تَهْدِي مِنَ الضَّلَالَةِ ارْدُدْ عَلَيَّ ضَالَّتِي بِقُدْرَتِكَ وَسُلْطَانِكَ فَإِنَّهَا مِنْ عَطَائِكَ وَفَضْلِكَ “O Allah, the Returner of the lost, and the Guide of the lost, You guide the lost. Return to me what I have lost by Your power and Your domain, for surely It was Your gift and grace in the first place”. (Al Hisnul Haseen) 2. يا جامع الناس ليوم لا ريب فيه اجمع بيني وبين مالي إنك على كل شيء قدير. Allahuma ya jami’ an-naas li yawmin laa rayba feeh ijma’ bayni wa bayna dhaallati. “O Allah, Gatherer of mankind on the day in which there is no doubt. Connect me with my lost item.” (Fathul qadeer) Source

Desperate plea from a regretting son Salam. Please do not do curse me after reading this. I had been a very disobedient child for my parents. I was the only son and they had hopes that I will treat them well in their old age. But I turned out to be exactly the opposite. When both of them were alive, I avoided talking to them and if I did, I was very rude. I hurt them a lot. I told them all kinds of unwanted things that hurt them a lot. I even physically pushed my mother around. When they asked for help, I would tell them to do it themselves. My father’s joints hurt a lot but I never showed any mercy on him. I would tell him he was faking. I was the worst son anyone could have. Now, when I remember all that I did with them, I feel very bad. I am pained thinking of my parents. Is there any way that will forgive me and also get me the forgiveness of my parent? I am very ashamed of all that I did. I wonder how I would face my parents after my death. And, how will I face Allah? Please advice, please help, please pray for me. In the Name of Allaah, the Most Gracious, the Most Merciful. As-salaamu ‘alaykum wa-rahmatullaahi wa-barakaatuh. Brother in Islaam, We take note of the contents of your query. We make du’aa that Allaah Ta’aala rewards your parents for undergoing the hardships of life and tolerating you. May Allaah grant your parents Jannatul Firdaws. Aameen. Shari’ah has greatly emphasized on being dutiful to one’s parents[1]. In regards to the father, Rasulullaah (Sallallaahu ‘alaihi wasallam) said, رِضَى الرَّبِّ فِي رِضَى الوَالِدِ، وَسَخَطُ الرَّبِّ فِي سَخَطِ الْوَالِدِ. Translation: “The pleasure of the Lord is in the pleasure of the parents, and the displeasure of the Lord is in the displeasure of the father.” (Tirmidhi 1899)[2] In regards to the mother, Rasulullaah (Sallallaahu ‘alaihi wasallam) said, الوالدة أوسط أبواب الجنة فأضع ذلك أو احفظه[3] Translation: “The mother is the middle door of Jannah. So (the choice is yours) either discard it (by disrespecting your mother) or protect it (by honoring and obeying her).” (Haakim 7251) Rasulullaah (Sallallaahu ‘alaihi wasallam) said in regards to disobedience of the parents, لعن الله العاق لوالديه[4] Translation: “May Allaah curse the one who is disobedient to his parents.” (Haakim 7254) Your behavior with your parents during their lifetime was unfortunate. However, it is apparent that you are remorseful for what you did. Your sense of realization of your bad behavior towards your parents is perhaps due to the du’aas of your parents for you and the barakah of their sabr. Generally, parents still love and care for their children despite the pain caused to them by their children. Turn to Allaah Ta’aala and beseech Him for His forgiveness for the wrong you have done. Ask Allaah Ta’aala to spare you from the punishment of ill-treating your parents in this life and the next. Rasulullaah (Sallallaahu ‘alaihi wasallam) said, كل الذنوب يؤخر الله ما شاء منها إلى يوم القيامة إلا عقوق الوالدين فإن الله تعالى يعجله لصاحبه في الحياة قبل الممات[5] Translation: “Allaah may delay the punishment of all sins as He wishes until the Day of Judgment except showing disrespect to one's parents; for indeed Allaah will hasten the punishment of that sin to its perpetrator prior to his death.” Do righteous deeds and send the thawaab to your parents. Rasulullaah (Sallallaahu ‘alaihi wasallam) was once asked if there was any good a person can do to his parents after their demise. He (Sallallaahu ‘alaihi wasallam) replied, نعم، الصلاة عليهما والاستغفار لهما، وإيفاء بعهودهما من بعد موتهما، وإكرام صديقهما، وصلة الرحم التي لا توصل إلا بهما[6] Translation: “Yes, making du’aa for them, seeking forgiveness on their behalf, fulfilling their promises after their passing away, honoring their friends and joining ties which are only joined by their relationship.” (Ibn Maajah 3664) Do something on behalf of your parents that has a perpetual reward (sadaqah jaariah) such as giving sadaqah or assisting in building a masjid or Islaamic institute. Send the rewards of your daily worship to them. Always keep them in your du’aas. You may recite the following du’aa: رب ارحمهما كما ربياني صغيرا Translation: “My Lord! Have mercy upon them both as they have raised me up as a little one.” (Al-Israa v.24) The greatest reward to your parents will be to change your lifestyle. Fear Allaah Ta’aala and be Allaah-conscious in all your matters. Perform the five daily salaahs on time. Recite a portion of the Qur’aan daily. Be from amongst the saaliheen, the righteous. Rasulullaah (Sallallaahu ‘alaihi wasallam) said, إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة: إلا من صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو له[7] Translation: “When a person passes away, all his actions come to an end save three: a charity that has perpetual reward (sadaqah jaariah), beneficial knowledge and a righteous child that prays for him.” Link yourself to a spiritual guide and inculcate in you the qualities of the righteous. You may listen to the discourses of my honorable teacher, Mufti Ebrahim Desai (Hafizahullaah) on the Qaseedah Burdah for spiritual enhancement. The discourses are available on the following link: https://daruliftaa.net/qaseeda-burdah/[8]. And Allaah Ta’aala Knows Best. Muajul I. Chowdhury Student, Darul Iftaa Astoria, New York, USA Checked and Approved by, Mufti Ebrahim Desai. [1] http://askimam.org/public/question_detail/32474 [2] سنن الترمذي (3/ 374) 1899 - حَدَّثَنَا أَبُو حَفْصٍ عَمْرُو بْنُ عَلِيٍّ، قَالَ: حَدَّثَنَا خَالِدُ بْنُ الحَارِثِ، قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ يَعْلَى بْنِ عَطَاءٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: رِضَى الرَّبِّ فِي رِضَى الوَالِدِ، وَسَخَطُ الرَّبِّ فِي سَخَطِ الْوَالِدِ. الترغيب والترهيب (3768) وعن عبد الله بن عمرو رضي الله عنهما قال قال رسول الله صلى الله عليه وسلم رضا الله في رضا الوالد وسخط الله في سخط الوالد رواه الترمذي ورجح وقفه وابن حبان في صحيحه والحاكم وقال صحيح على شرط مسلم ورواه الطبراني من حديث أبي هريرة إلا أنه قال طاعة الله طاعة الوالد ومعصية الله معصية الوالد ورواه البزار من حديث عبد الله بن عمر أو ابن عمرو ولا يحضرني أيهما ولفظه قال رضا الرب تبارك وتعالى في رضا الوالدين وسخط الله تبارك وتعالى في سخط الوالدين [3] المستدرك على الصحيحين للحاكم (4/ 168) 7251 - أخبرنا الشيخ أبو بكر بن إسحاق، أنبأ بشر بن موسى، ثنا الحميدي، ثنا سفيان، عن عطاء بن السائب، عن أبي عبد الرحمن، قال: تزوج رجل فكرهت أمه ذلك فجاء يسأل أبا الدرداء، فقال: طلق المرأة وأطع أمك فإني سمعت رسول الله صلى الله عليه وسلم يقول: «الوالدة أوسط أبواب الجنة فأضع ذلك أو احفظه» رواه شعبة، عن عطاء بن السائب، مفسرا بالشرح [التعليق - من تلخيص الذهبي] 7251 – صحيح [4] المستدرك على الصحيحين للحاكم (4/ 169) 7254 - حدثنا أبو سعيد أحمد بن يعقوب الثقفي، ثنا أحمد بن يحيى بن إسحاق الحلواني، ثنا إبراهيم بن حمزة، ثنا عبد العزيز بن أبي حازم، عن العلاء، عن أبيه، عن هانئ، مولى علي بن أبي طالب، أن عليا، رضي الله عنه، قال: يا هانئ ماذا يقول الناس؟ قال: يزعمون أن عندك علما من رسول الله صلى الله عليه وسلم لا تظهره، قال: دون الناس؟ قال: نعم. قال: أرني السيف فأعطيته السيف فاستخرج منه صحيفة فيها كتاب، قال: هذا ما سمعت من رسول الله صلى الله عليه وسلم: «لعن الله من ذبح لغير الله ومن تولى غير مواليه ولعن الله العاق لوالديه ولعن الله منتقص منار الأرض» [التعليق - من تلخيص الذهبي] 7254 - سكت عنه الذهبي في التلخيص [5] المستدرك على الصحيحين للحاكم (4/ 172) 7263 - حدثنا علي بن حمشاذ، العدل - رحمه الله تعالى - وعبد الله بن الحسن القاضي، قالا: ثنا الحارث بن أبي أسامة، ثنا محمد بن عيسى بن الطباع، ثنا بكار بن عبد العزيز بن أبي بكرة، قال: سمعت أبي، يحدث عن أبي بكرة، رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: «كل الذنوب يؤخر الله ما شاء منها إلى يوم القيامة إلا عقوق الوالدين فإن الله تعالى يعجله لصاحبه في الحياة قبل الممات» هذا حديث صحيح الإسناد ولم يخرجاه " [التعليق - من تلخيص الذهبي] 7263 - بكار بن عبد العزيز ضعيف [6] سنن ابن ماجه (4/ 632) 3664 - حدثنا علي بن محمد، حدثنا عبد الله بن إدريس، عن عبد الرحمن ابن سليمان، عن أسيد بن علي بن عبيد مولى بني ساعدة، عن أبيه عن أبي أسيد مالك بن ربيعة، قال: بينما نحن عند النبي - صلى الله عليه وسلم - وجاءه رجل من بني سلمة (3) فقال: يا رسول الله، أبقي من بر أبوي شيء أبرهما به من بعد موتهما؟ قال: "نعم، الصلاة عليهما والاستغفار لهما، وإيفاء بعهودهما من بعد موتهما، وإكرام صديقهما، وصلة الرحم التي لا توصل إلا بهما" [7] صحيح مسلم (3/ 1255) 14 - (1631) حدثنا يحيى بن أيوب، وقتيبة يعني ابن سعيد، وابن حجر، قالوا: حدثنا إسماعيل هو ابن جعفر، عن العلاء، عن أبيه، عن أبي هريرة، أن رسول الله صلى الله عليه وسلم، قال: " إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة: إلا من صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو له " [8] Alternative link: http://tasawwuf.daralmahmood.org/i-tikaaf-2015.html

Assalamu alaikum The mats will not become impure simply because non-Muslims walk through them. There should be a proper reason to consider it impure. As Mufti Abu Hajira states: I have also forwarded the question to a Mufti.

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

No Shaikh can remove the Bid'aat which have become prevalent in homes. It is the Women of Ilm who can remove and correct these innovations from within their homes.

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

Having just experienced an earthquake last night in the East Midlands and with similar tremors occurring in other parts of the world recently, we would like to share with you an editorial of the respected Shaykh-ul-Hadīth, Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh which appeared in the monthly journal 'Riyādul Jannah' after the earthquake that occurred in February 2008 in the UK. Why Earthquakes Occur by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh At 12:56am on 27th February the UK was shaken by an earthquake of a significant enough magnitude to make the headlines. Buildings shuddered, furniture shook, and people were woken from their sleep. By morning, everyone was talking about it. The largest earthquake to strike the UK in over 25 years was regarded by most people as no more than an exciting incident. Their curiosity was satisfied by scientific explanations, and there their interest ended. They did not see the shaking of the earth beneath their feet as an opportunity to learn valuable lessons. The question we need to ask is: ‘Why do earthquakes occur?’ We can learn a lot about the world around us by using the ‘aql (intellect) that Allāh ta‘ālā has given us. ‘Aql, however, has its inherent limitations, and as believers we should not remain content with the often incomplete picture of events that it can present. Where ‘aql reaches its limits, wahy (Revelation) takes over. As Muslims, we should turn to the teachings of our beloved Nabī Muhammad sallallāhu ‘alayhi wasallam to understand the significance of the recent earthquake. Rasūlullāh sallallāhu ‘alayhi wasallam has declared the cause of earthquakes to be disobedience to Allāh ta‘ālā exceeding limits. Whatever the scientific explanation may be – and there is no need to reject or ignore scientific explanations – Allāh ta‘ālā made the earth shake. Allāh ta‘ālā uses physical agencies to bring about physical events in the universe, e.g. a child is born as a result of the union of its parents, yet Allāh ta‘ālā is the Originator; He gives children via the agency of the parents. Allāh ta‘ālā may cause an earthquake to occur through the means of huge stresses building up at fault lines in the earth’s crust or, if he wishes, without it. But, in either case, it is Allāh ta‘ālā Who causes earthquakes. Allāh ta‘ālā first causes small earthquakes, like the 5.2 quake felt in the UK, which do not result in any major harm. They do, however, affect the hearts of people, causing a moment of fear, awe and a sense of one’s mortality. These minor earthquakes can be described as wake-up calls from Allāh ta‘ālā, inviting His servants to take stock of their lives and turn to Him in repentance. In this way, they are a mercy from Him. It is reported that on the occasion of an earthquake occurring in the time of Rasūlullāh sallallāhu ‘alayhi wasallam he turned to the Sahābah radhiyallāhu ‘anhum and said: ‘Your Rabb wants you to turn to Him in repentance, so repent.’ Allāh ta‘ālā states in the Glorious Qur’ān: Calamities have appeared on land and sea because of what the hands of men have earned, that Allāh may make them taste a part of what they have done, in order that they may turn back. (30:41) When people do not heed these warnings and continue to disobey Allāh ta‘ālā, He may repeat the wake-up calls of magnitude 4 or 5 before suddenly unleashing a magnitude 8 quake, resulting in Qiyāmah-like scenes. Whole localities are razed to the ground, as if they had never existed. And these things are not hypothetical, they are happening now, in our lifetime. Rasūlullāh sallallāhu ‘alayhi wasallam foretold that as Qiyāmah nears, earthquakes will become more frequent, a prediction we are seeing come true with our very eyes. The reason for the increase in earthquakes foretold by Rasūlullāh sallallāhu ‘alayhi wasallam is an increase in disobedience to Allāh ta‘ālā. When, as a result of excessive disobedience, a large earthquake occurs anywhere, the Qur’ānic principle is that everyone, good and bad, is afflicted. And beware of a scourge that will not afflict the wrongdoers among you only... (8:25) Everyone suffers: people die or suffer bereavement, injury, fear, financial loss, anxiety and depression etc. The victims of a catastrophic earthquake can be divided into four groups: 1. Good people who die. They are classified as shuhadā (martyrs) and will enter Jannah. Their suffering will be a means of elevating their status in Jannah. 2. Bad people who die. Due to their disobedient and unrepentant ways they will be destined for Jahannam. Their suffering will be a punishment. 3. Good people who survive. The calamity is a test for them. By remaining patient and content with taqdīr and the Will of Allāh ta‘ālā they will be rewarded with closeness to Him. 4. Bad people who survive. The calamity is a warning and admonition for them to repent and change their ways. What we need to do 1. Accept that the earthquake was a result of disobedience to Allāh ta‘ālā. Each individual should think: ‘Out of all the disobedient people, I am top of the list. It was because of me that the earthquake struck.’ 2. Thereafter, make tawbah and istighfār with sincerity. 3. When the earth quakes, so does the heart. Treat it as an opportunity to rectify your life. Make use of the fear that developed in your heart. Think: ‘I commit many sins; what if the earth had split and swallowed me up? Allāh ta‘ālā has saved me. O Allāh, forgive me.’ 4. Give sadaqah. Rasūlullāh sallallāhu ‘alayhi wasallam said: ‘Truly, sadaqah extinguishes the anger of the Rabb and prevents an evil death.’ (At-Tirmidhī) 5. Having experienced the disturbing effects of a small earthquake, try to imagine Qiyāmah. What will the mighty earthquakes of Qiyāmah and the Resurrection be like? It is very serious that the land we live on shook; it means that so much disobedience is taking place on it that Allāh ta‘ālā is displeased. We must turn to Allāh ta‘ālā and do tawbah, istighfār and rectify our lives. We should also have concern in this regard for those around us. May Allāh ta‘ālā make this earthquake a mercy for us and may it prompt us to change our lives for the better. Āmīn. © Riyādul Jannah

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

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