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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/

Islamic counselling Sukoon Healing Afshan Khan is an Islamic counsellor, NLP life coach, CBT Therapist, Youth Mentor, Parenting Advisor and a Marriage Counsellor who provides Islamic counselling and mediation service for Muslims. Need someone to discuss, safely and in a confident environment, issues and problems? Afshan provides counselling to those in need, assisting in exploring and resolving difficulties, clarifying issues of distress, conflict, bereavement and other related matters.

Assalaamu 'alaykum warahmatullah Welcome to the forum. Yes daughters are a blessing however many communities regard them as burdensome which is very unfortunate. This is a beneficila post but please note the following: The images have been deleted. May we please request you not to post any pictures of animate objects. This is mentioned in the rules here When posting Hadith please mention the source i.e. Bukhari. Muslim etc. instead of how its graded. Please note that the source has been edited in your post. Jazaakallaahu khayraa.

The Great Tābi' Sayyidunā Thābit al-Bunānī (رحمه الله) kissed the hand of The Sahābī Sayyidunā Anas bin Mālik ( رضي الله عنه ) and then placed it on his face, saying: 'This is the hand that touched the hand of The Messenger of Allāh صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم.' [adh-Dhahabī; Mu'jam 1/73/58]

I don't mean on this forum. On a different platform or it's own website which can be shared amongst various forums and social media platforms. It won't be easy, but doable if enough people are interested. It's just an idea.

Q: If I already have wudhu, will I be rewarded for making another wudhu? A: If one is in the state of wudhu and he wishes to make another wudhu, it will be permissible and rewarding for him provided that after making the first wudhu, he had carried out some ibaadat which is such that wudhu is a precondition for its validity e.g. he performed salaah, made sajdah tilaawat, etc. If he did not carry out any ibaadat which is such that wudhu is a precondition for its validity, it will not be permissible for him to make a second wudhu. Making a second wudhu at this time will not earn him reward. Rather, it will only be a wastage of water. And Allah Ta'ala (الله تعالى) knows best. إن الوضوء عبادة غير مقصودة لذاتها فإذا لم يؤد به عمل مما هو المقصود من شرعيته كالصلاة وسجدة التلاوة ومس المصحف ينبغي أن لا يشرع تكراره قربة؛ لكونه غير مقصود لذاته فيكون إسرافا محضا (رد المحتار 1/119) قال الحلبي في شرح المنية: أطبقوا على أن الوضوء عبادة غير مقصودة لذاتها فإذا لم يؤد به عمل مما هو المقصود من شرعيته كالصلاة وسجدة التلاوة ومس المصحف ينبغي أن لا يشرع تكراره قربة لكونه غير مقصود لذاته فيكون إسرافا محضا اهـ فليتأمل (منحة الخالق 1/24) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

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

Birgivi's Manual Interpreted Hidaya Hartford & Ashraf Muneeb READ HERE

Listen And Listen WellThe Gaza SongBy Mirza Yawar Baig Listen and listen wellO! One who could have been our brotherFor we are one people, whether you like it or notYou are a Semite, A son of Israeel (Issac)I am a Semite, A son of Ismaeel (Ishmael)Our father, the father of both you and IIs Ibrahim (Abraham)Or are you one who will even deny his own father?Listen and listen wellO! One who could have been our brotherWe will die on our feetBut we will not live on our knees.You know how to kill, but we know how to dieHitler gassed 6 million of you, but he could not kill your spiritThose who died only made stronger, those who remained aliveWhy then did you imagine that if you became HitlersThe results of your gassing would be any different?Listen and listen wellO! One who could have been our brotherJust as others silently watched you going into the gas chambersOthers silently watch us burying our children, the children that youcontinue to kill But we remind ourselvesThat the blow that does not break the back, only strengthens you.O! You who used to be the People of Musa (Moses),But today you have become people of the Firawn (Pharaoh)Remember we are the real people of Moses, for we, not you, believe inhis messageRemember that when the fight is between Moses and PharaohMoses always wins.We say to the silent watchers, the cowards,We say to those who sit securely in their homesWe are the front line who are holding back the enemyWhen we fall, it will be your turn.Remember O! ArabsThe story of the White Bull (Al Thawr il Abyadh)Who said to the world when the tiger finally came for himListen O! People, I do not die today,I died when the Black Bull died.Listen and listen wellO! One who could have been our brotherWe did not come into this world to live here foreverNeither did youOne day we will all go from hereWhether we like it or notWhat is important my brother, son of IsraeelSons of a Prophet, O! What have you become today?What have you allowed them to make you?Kill us, if that is what you want to doAt least we die at the hands of our own brothersAnd not at the hands of strangersListen and listen wellO! One who could have been our brotherWe laugh as we see your Apache helicopters and F-16 jets fly overheadWe laugh because we can smell your fearWhy else do you need Apaches and F-16s to fight children with rocks?A battle of honor is between equalsWe challenge you, you who have sold your honorCome to us as equals so that we can show you how to die with honorWe laugh at you because we know, that not in a million yearsWill one of you ever have the guts to stand up to one of our childrenWithout hiding behind an array of weapons that the American tax payergives youWe laugh at you, because that is what every warrior doesWhen he faces an army of cowards.Listen and listen wellO! One who could have been our brotherIt is not whether we live or die that is importantIt is how we live and how we dieAsk yourself: How would you like to be remembered?Without respect, despised and accursed through the centuries,Or blessed, honored, your passing mourned.Allah is our witness: We lived with honor; begging for no favorsAnd He is our witness: That today we die with honor, on our feetFighting until the last breath leaves our body, even if all we have in our hands are stonesHe is the witness over us bothAs you kill us and as we dieAnd to Him is our returnListen and listen wellO! One who could have been our brotherOn that Day, my little baby who you killed last nightWill ask Him for what crime she was murderedPrepare your answer, O! One who could have been our brotherFor you will answer to HimI swear by His Power: You will answer to Him.

This is an excerpt from one of Tariq Masood’s speeches. Its translated more or less meaning. To maintain relations with your relatives is an important principle in our faith. If one doesn’t have the hereafter as objective to maintain relations during these times is impossible. Because people are self interested. As long as you are meeting someone else’s interest, then things are good. The day you are not meeting the other person’s interest, nothing for the other person to benefit from, the relation is no more. Brothers not on talking terms. Sisters not on talking terms. Fathers don’t appreciate their children if they are not earning and providing. Is there relationship stronger than between father & son? But today the strongest relationship today is based on money. Son doesn’t address his father with the right etiquette, doesn’t serve him but to he is fortune has wealth. He continues to provide money to his father. Father proclaims ‘really good son.’ What is he? ‘He is pious child of mine.’ If that son doesn’t pray & lacks etiquette with his father. That is of no concern to the father. In the end, what matters is the child possess wealth. On the other hand the same father has another son who is pious but to his fate not successful in business. Whichever business he makes an effort towards, it becomes unsuccessful. He makes sincere effort but not able to find work. To gain his father’s approval he attempts to massage his father’s feet. But father still disapprove him. Father keeps taunting him ‘this useless doesn’t earn anything’. This happens in society. Infact the son is still your child. If that individual is not able to earn money despite his sincere efforts, what is big deal? Son, my relationship is not with you that you only earn and feed me. Even if you don’t feed me you are still my child. Thus, to maintain relations during these times without possessing fear of Allah its impossible.

As-Salaam alaikum, The Noble Messenger of Allah, Sallallahu alaihi Wasallam, said:-- "What is little but sufficient is better than that which is abundant but causes heedlessness.'' (Ibn Hibban)

𝙊𝙉𝙀 𝙊𝙁 𝙏𝙃𝙀 𝙎𝘾𝙃𝙊𝙇𝘼𝙍𝙎 𝙎𝘼𝙄𝘿: 🍂 "𝘼𝙢𝙤𝙣𝙜𝙨𝙩 𝙩𝙝𝙚 𝙥𝙚𝙤𝙥𝙡𝙚, 𝙛𝙚𝙬 𝙖𝙧𝙚 𝙗𝙚𝙡𝙞𝙚𝙫𝙚𝙧𝙨. 𝘼𝙣𝙙 𝙖𝙢𝙤𝙣𝙜𝙨𝙩 𝙩𝙝𝙚 𝙗𝙚𝙡𝙞𝙚𝙫𝙚𝙧𝙨, 𝙛𝙚𝙬 𝙖𝙧𝙚 𝙚𝙙𝙪𝙘𝙖𝙩𝙚𝙙. 𝘼𝙣𝙙 𝙖𝙢𝙤𝙣𝙜𝙨𝙩 𝙩𝙝𝙚 𝙚𝙙𝙪𝙘𝙖𝙩𝙚𝙙, 𝙛𝙚𝙬 𝙖𝙧𝙚 𝙙𝙤𝙚𝙧𝙨. 𝘼𝙣𝙙 𝙖𝙢𝙤𝙣𝙜𝙨𝙩 𝙩𝙝𝙚 𝙙𝙤𝙚𝙧𝙨, 𝙛𝙚𝙬 𝙖𝙧𝙚 𝙨𝙞𝙣𝙘𝙚𝙧𝙚."

beautiful anecdote!

﷽ Ehsan An individual enthusiastically informed Arif-billah Hadhrat Dr. Abdul Hayy Arifi (RH) that by Allah’s grace he had attained the station of Ihsan. That is, worshipping Allah as though you see Him and if that is not possible then as though He sees you. Shaykh Dr. Arifi (qaddas sirrahu) congratulated and encouraged him. And then inquired that if this ihsan was attained only in prayers (salah) or it was also present at other times, like dealing with house hold members, especially wife. The individual looked in bewilderment at Shaykh and informed that he thought this ihsan was only meant to be limited to prayers and ritual worship. Shaykh Arifi explained to the audience in detail that this is a common mistake. We tend to limit deen to formal acts of worship (Ibadaat). Our all other activities seem to be independent of the fact that each and every moment of our life we are as much a slave of Allah as in prayers and other worship. The genuine ihsan is perpetual. The slave is aware that he is being watched and he will be accountable for whatever he does. Hence, he has utmost respect and does not do any thing inappropriate. Remember this is an intentional and a voluntary act of thinking. As per instruction of Sayyidi wa sanadi Shaykh Mawlana Muhammad Taqi Usmani sahib (Allah SWT preserve him & allow us to benefit from him abundantly. Ameen) setting aside an allocated time every day to think repeatedly that: ‘I am in front Allah SWT & He is watching me’, is essential for achieving it. It becomes a habit in second nature only by doing it repeatedly. Practice makes perfect. Gradually it becomes almost like an instinctive performance, like breathing or drinking. Wa ma taufiqi ilabillah!

Its really bad situation nowadays for Muslims Particularly India Muslims. I think war between India and China will be increase in future due to this part of place.

What can we do in one minute? سُبْحَانَ اللهِ وَالْحَمْدُ لِلّٰهِ وَلَا إِلٰهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ Subhaa-nallaah, wal-hamdu Lillah, wa laa ilaaha illallaah, wallaahu Akbar Glory be to Allaah, praise be to Allaah, there is no god except Allaah, and Allaah is the Greatest Rasulullah Sallallahu Alayhi Wa Sallam said,” To say this is more beloved to me than all that the sun rises upon.” (Sahih Muslim) In one minute, you can say the above words more than 18 times. These words are the most beloved words to Allaah, the best of words, and they weigh heavily in the balance of good deeds. _______________________________________________________ سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ العَظِيمِ Subhaa-nallaahi wa bi hamdi-hi, Subhaa nallaa hil Azeem Glory and praise be to Allaah, glory be to Allaah, the Almighty In one minute you can say it 50 times. These are two phrases which are light on the lips, heavy in the balance and beloved to the Most Merciful. _______________________________________________________ سُبْحَانَ اللهِ وَبِحَمْدِهِ Subhaa-nallaahi wa bi hamdi-hi Glory and praise be to Allaah In one minute you can say it 100 times. Whoever says that in one day will be forgiven for his sins even if they are like the foam of the sea. _______________________________________________________ لاَ حَوْلَ وَلاَ قُوَّةَ إِلَّا بِاللَّهِ Laa hawla wa laa quwwata illa Billaah There is no strength and no power except with Allaah In one minute you can say it more than 40 times. This is one of the treasures of Paradise. _______________________________________________________ لَا إِلَهَ إِلَّا اللهُ Laa ilaaha illallaah There is no Deity besides Allaah In one minute you can say it approximately 50 times. This is the greatest word, for it is the word of Tawheed, the good word, the word that stands firm. If these are the last words of a person, he will enter Paradise. _______________________________________________________ أَسْتَغْفِرُ اللهَ Astaghfirullaah I seek the forgiveness of Allaah In one minute you can seek the forgiveness of Allaah more than 100 times. The virtues of seeking forgiveness are a means of attaining forgiveness and entering Paradise, and it is the means of being granted a good life, increasing one’s strength, warding off disasters, making things easier and increasing one’s wealth and children. _______________________________________________________ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ Salallahu alayhi wa sallam May Allaah bless him and grant him peace In one minute you can send blessings on Rasulullah Sallallahu Alayhi Wa Sallam 50 times by saying the above. In return, Allaah will send blessings upon you 500 hundred times because one blessing brings ten like it. The above actions are among the greatest means of attaining happiness, expanding the chest (i.e., bringing relief and joy) and removing stress and anxiety. May Allaah help us to do that which He loves and which pleases Him. Jamiatul Ulama (KZN) Council of Muslim Theologians

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

Sunnah of Eating & Drinking Sayyiduna Anas Radiyallahu anhu narrates that Rasulullah Sallallahu alayhi wa sallm said, “Whoever revives my Sunnah loves me. And whoever loves me, shall be with me in Jannah.” (Sunan Tirmidhi) ______________________________ 1) To spread the dining mat (table cloth). (Bukhari) 2) To wash both hands. (Ibn Majah) 3) To remove one's shoes. (Ibn Majah) 4) To eat with the intention of gaining strength for Ibadah. (At-Targhib wat-Tarhib) 5) To sit on the floor. (Bukhari) 6) To eat together and share the utensils. (Ibn Majah) 7) To eat with the right hand. (Bukhari) 8) To eat from what is closest to you on the plate. (Bukhari) 9) To eat with three fingers, but if the need arises, then to use five fingers is also permissible. (Fathul Bari) 10) To refrain from eating or drinking very hot food or drink. (Kanzul Ummal) 11) Not to blow on the food or drink (to cool it). (Abu Dawud) 12) To lick the fingers after eating. (Muslim) 13) If a morsel falls on the floor, one should pick it up, clean it and eat it. (Muslim) 14) Not to criticise the food. (Bukhari) 15) To clean the plate thoroughly ensuring no food goes to waste. (Muslim) 16) To recite the Duas before & after eating. Jamiatul Ulama (KZN) Council of Muslim Theologians

The essential instructions for mureed Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) said, ‘After bayiah (spiritual allegiance) the things that need to be rectified upfront include, arrogance, negligence in fulfilling the rights of others (huqooq al ‘ebad), envy, hatred, creating adversity (fitna) between people, etc. However, nowadays no restrictions are instructed for these things. Whereas, previous pious elders (Mashāyikh) used to give priority to these things from first day. The litanies & recitations (wazaif) were instructed after many years. Moreover, these restrictions were not merely verbal instructions, they recommended various practices to uproot these spiritual ailments from the heart. Like, if they saw an individual afflicted with self adoration (زینت پرستی) he was instructed to sweep and tidy up the spiritual lodge (khanqah) or streets. Similarly, if they saw arrogance in an individual, he was instructed to tidy up the shoes of people coming to pray. These acts of humility have the ability to create humbleness in heart. ‘ Infas e Essa, volume 1, pg43 Taken from ashrafiya.com

Avarice & Greed Allah Ta’ala says: “Do not cast your eyes on those things which We bestowed as an enjoyment to different kinds of people.” (Suratul Hijr , verse 88) Rasulullah Sallallahu Alayhi wa Sallam said: “Man becomes old, whilst two things increase: greed for wealth and greed for [longer] life.” (Bukhari) ______________________________ The nature of greed The engrossment of the heart with wealth, etc. is known as hirs (greed). Greed is the root of all ailments. It is therefore correct to describe it as the mother of all maladies. This is because all disputes and strife are the consequences of greed. It is because of greed that court cases and counter court cases take place. If people did not have the greed for wealth, no one would trample the rights of others. Even the cause of immorality is due to the greed for pleasure. It is the natural temperament of man that even if he possesses two valleys filled with wealth, wherein gold and silver are flowing like water, he will still desire a third. The more the demands of greed are satisfied, the greater will be its demands – like a person afflicted with a rash. The more he scratches, the worse the rash becomes. Allah Ta’ala says: “Does man ever receive whatever he desires?” (Suratun Najm, verse 24) In other words, it is not possible for man to fulfil all his desires. It is for this reason that the greedy person has no peace of mind. Nothing but the soil [grave] will satiate his greed. This is because before a wish can attain fulfilment, another develops. When he is not content with his portion (taqdeer), his heart desires that this should be fulfilled and that should be fulfilled, and so on. It is obvious that it is most difficult to fulfil all these desires and wishes. The result of non-fulfilment of a desire is frustration and worry. Although the greedy person may outwardly have children, wealth and everything else, his heart is perpetually afflicted with anxiety. ___________________________ Treatment 1. Reduce expenditure so that there is no anxiety to constantly earn more. Live within your means. 2. Do not concern yourself with the future and as to what would happen. 3. Bear in mind that the greedy and covetous person is always desirous and held in contempt. 4. Develop Contentment. Look at those who have less. Moulana Maseehullaah Khan (Rahimahullah) Jamiatul Ulama (KZN) Council of Muslim Theologians

A British doctor says: "In Britain, medicine is so advanced that we cut off a man's liver, put it in another man, and in 6 weeks, he is looking for a job."... ...The German doctor says: "That's nothing, in Germany we took part of a brain, put it in another man, and in 4 weeks he is looking for a job." The Russian doctor says: "Gentlemen, we took half a heart from a man, put it in another's chest, and in 2 weeks he is looking for a job." The American doctor laughs: "You are all behind us. A few months ago, we took a man with no brain, no heart, and no liver and made him President. Now, the whole country is looking for a job!"

Question: What is the ruling if a woman makes tawāf al-ziyārah in the state of haydh ? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh . As long as a woman cannot perform the tawāf al-ziyārah due to her haydh there is no penalty for her in delaying it even if she does it after its time has passed (sunset on the 12th of Dhul-Hijjah.) If a woman performs tawāf al-ziyārah while in haydh then in such a case it is wājib for her to repeat that tāwaf in a state of purity as long as she is present in Makkah. Repeating the tawāf will erase the penalty that would otherwise have been wājib on her for making tawāf al-ziyārah while in haydh. However if she does not repeat the tawāf al-ziyārah which she had performed while in haydh the tawāf will still be valid, but a penalty of one camel or one cow will now have to be given within the precincts of the Haram. She should also make istighfār for entering Masjid Al-Harām and doing tawāf inhaydh. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. http://jamiat.org.za/blog/tawaf-al-ziyarah-in-the-state-of-haidh/

What do you do all day?? A man came home from work and found his three children outside, still in their pyjamas, playing in the mud, with empty food boxes and 20 wrappers strewn all around the front yard. The door of his wife's car was open, and so too the front door to the house and there was no sign of the dog. Proceeding into the entry, he found an even bigger mess. A lamp had been knocked over, and the throw rug was wadded against one wall. In the front room the TV was loudly blaring a cartoon channel, and the family room was strewn with toys and various items of clothing. In the kitchen, dishes filled the sink, breakfast food was spilled on the counter, the fridge door was open wide, dog food was spilled on the floor a broken glass lay under the table, and a small pile of sand was spread by the back door. He quickly headed up the stairs, stepping over toys and more piles of clothes, looking for his wife.. He was worried she might be ill, or that something serious had happened. He was met with a small trickle of water as it made its way out the bathroom door. As he peered inside he found wet towels, scummy soap and more toys strewn over the floor. Miles of toilet paper lay in a heap and toothpaste had been smeared over the mirror and walls. As he rushed to the bedroom, he found his wife still curled up in the bed in her pyjamas, reading a novel. She looked up at him, smiled, and asked how his day went.. He looked at her bewildered and asked, 'What happened here today?' She again smiled and answered, 'You know every day when you come home from work and you ask me what in the world I do all day?' 'Yes,' was his incredulous reply. She answered, 'Well, today I didn't do it.'

The Advice of Hazrat Eesa (Alayhis Salaam) وعن ابن عباس رضي الله عنهما عن النبي صلى الله عليه و سلم أن عيسى عليه السلام قال إنما الأمور ثلاثة أمر تبين لك رشده فاتبعه وأمر تبين غيه فاجنتنبه وأمر اختلف فيه فرده إلى عالم رواه الطبراني في الكبير بإسناد لا بأس به (الترغيب والترهيب 1/184) Hazrat ibn Abbaas (Radhiyallahu Anhuma) reports from Rasulullah (Sallallahu Alaihi Wasallam) that Hazrat Eesa (Alayhis Salaam) said: “There are three types of matters. 1) A matter which its being righteous and good is clear to you, thus you should follow it. 2) A matter which its misguidance and wrong is clear to you, thus you should abstain from it. 3) A matter which is unclear and there is a difference in regard to it, thus in this situation you should refer it to a rightly guided Aalim (and seek his guidance).” ihyauddeen.co.za

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

Various Forms of Tawassul and Istighatha and their Rulings <QUESTION> I wanted to know the Islamic position on seeking intermediaries to Allah, and on seeking help from the dead and calling onto them. Some say it is allowed, and others say it is major shirk. Can you please explain in detail? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, You have asked about two different issues; and, as such, both will be treated separately. The first relates to supplicating Allah using an intermediary (known as Tawassul), and the second relates to calling upon and seek the help of other than Allah (known as Istighatha and Isti’ana). Supplicating Allah through Intermediaries (Tawassul) A detailed answer on this issue was previously posted (on our website). Nevertheless, here is a summary of what was outlined in that answer: There are three ways of supplicating Allah through a means or intermediary: 1) Seeking intermediary through one’s actions (tawassul bi ‘l-a’mal) This refers to using one’s good deeds and righteous acts as an intermediary when supplicating Allah Most High. For example, one says, “O Allah, please fulfil my need in consideration of such-and-such good deed I carried out on that particular day.” This type of Tawassul is permitted, and even recommended, according to all major classical Imams – with no disagreement on its permissibility. The proof for its permissibility is the famous incident described by the Messenger of Allah (Allah bless him & give him peace) of three people from a nation before us who were blocked in a Cave. Each one of them beseeched Allah by naming a righteous deed, and then said, “O Allah, if I did this seeking only your pleasure, then relieve us [from this distress].” Consequently, Allah made the rock to move away and they all came out of the cave. (Bukhari and Muslim) 2) Seeking intermediary through living persons (tawassul bi ‘l-ahya) This refers to using a living person as an intermediary when supplicating Allah Most High, due to his righteousness and closeness to Allah. For example, one says, “O Allah, please fulfil my need in consideration of such-and-such pious slave of yours and your love for him.” This type of Tawassul is also permitted according to all major classical Imams and jurists, with no disagreement on its permissibility. The proof for its permissibility, amongst others, is that which is related by Sayyiduna Anas ibn Malik (Allah be pleased with him) that the Companion Sayyiduna Umar ibn al-Khattab (Allah be pleased with him) sought rain from Allah at the time of drought through the intermediary of the uncle of the Prophet, al-Abbas ibn Abd al-Muttalib (Allah be pleased with him). (Sahih al-Bukhari) 3) Seeking intermediary through deceased persons (tawassul bi ‘l-amwat) This refers to using a person who has passed away – such as a Prophet or saint – as an intermediary when supplicating Allah Most High, due to his righteousness and closeness to Allah. For example, one says, “O Allah, please fulfil my need in consideration of your Prophet whom you love” or “O Allah, I ask you through your Prophet.” This form of Tawassul is permitted according to the vast majority of classical Imams (salaf) and jurists (fuqaha) including the four Sunni Schools of Islamic law. Only Imam Ibn Taymiya and those who followed him object to it, saying that it negates the concept of Tawhid. Among the many proofs of its permissibility is the Hadith of Uthman ibn Hunayf (Allah be pleased with him) in which the Messenger of Allah (Allah bless him & give him peace) advised a man complaining of blindness to offer two Rak’ats prayer and then supplicate saying, “O Allah, I ask you and turn to you through my Prophet Muhammad, the Prophet of Mercy...” (Tirmidhi) The same Uthman ibn Hunayf, after the passing of the Prophet (peace be upon him), advised a person who visited him repeatedly, concerning something he needed, to do the same. (Al-Mu’jam al-Kabir of Tabarani and classed as authentic (sahih) by al-Bayhaqi, Mundhiri, al-Haythami and others). Moreover, if the second form of Tawassul (through living persons) is permitted, then the third form (through deceased persons) should also be allowed, since in both cases one supplicates Allah and not the individual. It is not through a physical body or through life or death; rather, through the positive meaning attached to the person in both life and death. In reality, both the second and third forms can simply be considered as manifestations of the first form, i.e. seeking intermediary through one’s actions. This is because when one uses Tawassul in supplication, one merely highlights the lofty position of the person before Allah and one’s love for him, i.e. saying, “O Allah, this certain Prophet of yours is very close to you. I do not possess any good deeds, but I have love for the pious. Pardon me and forgive my sins due to this love I have with this pious servant of yours”. As such, the thing being presented before Allah is the ‘love’ and ‘connection’ with the Prophet, which in reality is a righteous deed. Before ending this section, it is important to note that one’s supplication (dua’) is not in need of Tawassul. To believe that Dua’ is not accepted, or the chances of its acceptance are less, should Tawassul not be carried out, is an erroneous understanding. One may never use an intermediary in supplication, and by doing so, would have not done anything wrong. And Allah knows best. Calling Upon and Seeking the Help of other than Allah (Istighatha and Isti’ana bi ‘l-ghayr) There are various ways of calling upon and seeking the help of other than Allah: 1) Calling upon others in imaginary terms This is when a poet – for example – addresses a Prophet, saint or even inanimate objects in imaginary and figurative terms, merely to express love and desire. Such poetry has been related from a number of Imams and great scholars of Islam in which they address the Messenger of Allah (Allah bless him & give him peace), pious individuals, the city of Madina, birds, mountains, and so on and so forth. This type of calling out is, in of itself, permitted because the intention is not to call upon the addressee and the belief is not that they are directly hearing; rather, it is done out of mere longing and love. However, in an atmosphere where such words may be misconstrued or lead to incorrect beliefs, they should be avoided. (Fatawa Usmani by Mufti Taqi Usmani 1/58-5) 2) Seeking help from one another in worldly matters This refers to asking help from a living person in matters ordinarily in his control or in apparent causes (al-asbab al-zahira). For example, seeking help from a medical doctor for treatment, taking medicine, or asking an engineer to fix one’s vehicle. This obviously is permitted and does not require any proof, provided one holds the one whose help is being sought merely as a means, and Allah alone as the true effecter. 3) Requesting living persons for Dua’ This refers to requesting a living person such as a scholar, pious individual, parent, friend or traveller to supplicate on one’s behalf, with the understanding that the chances of his Dua’ being accepted are great because of his rank, location or situation. This also is without doubt permitted. The proof for its permissibility is the Hadith in which the Messenger of Allah (Allah bless him & give him peace) said to Sayyiduna Umar (Allah be pleased with him) when the latter was departing for Umra, “O my brother, do not forget us in your supplications.” (Abu Dawud and Tirmidhi) 4) Requesting deceased persons for Dua’ This is done in two ways: a) Going to the grave of a Prophet or pious individual and requesting him to supplicate on one’s behalf. For example, one says, “Oh such-and-such person, pray for me that Allah Most High fulfils my work.” The ruling concerning this returns to the issue of whether the dead are able to hear in their graves. There is a ‘legitimate’ difference of opinion between the Companions and classical scholars on this issue, with many – such as Imams Ibn Abd al-Barr, Ibn Jarir al-Tabari, Ibn Qutayba and Ibn Kathir (Allah have mercy on them) – affirming the hearing (sima’) of the dead, and this is also the position of the Companion Abdullah ibn Umar (Allah be pleased with him). Among the proofs supporting this position is the Hadith narrated by Anas ibn Malik (Allah be pleased with him) that the Messenger of Allah (Allah bless him and grant him peace) said, “Verily when the servant is put in his grave, and his companions turn away from him, he hears the noise of their sandals.” (Sahih Muslim) Secondly, the Messenger of Allah (Allah bless him and grant him peace) addressed the disbelievers from the dead of Badr saying, “We have found true what our Lord promised us, did you find true what your Lord promised you?” Umar (Allah be pleased with him) said, “O Messenger of Allah! You are speaking to bodies that have no souls?” The Messenger of Allah (Allah bless him and grant him peace) replied, “You do not hear better [than them] to what I say to them, except that they are unable to reply.” (Bukhari and Muslim) Thirdly, the great exegete (mufassir) Imam Ibn Kathir (Allah have mercy on him), under the commentary of Surah al-Rum (3:438), relates a Hadith from Imam Ibn Abd al-Barr, who authenticated it, from Ibn Abbas (Allah be pleased with him), from the Messenger of Allah (Allah bless him and grant him peace) that, “None passes by the grave of his Muslim brother that he knew in the world and greets him except Allah restores his soul to him and he returns the greeting to him.”(Tafsir Ibn Kathir) On the other hand, the position of Sayyida A’isha (Allah be pleased with her) and a group of scholars is that the dead do not hear, using as proof the statement of Allah Most High, “Truly you cannot cause the dead to listen.” (Qur’an 27:80) As such, in accordance with the position that the dead can hear in their graves, it would be permitted to request the deceased for Dua’ and intercession at his grave. Conversely, in accordance with the position that the dead are unable to hear in their graves, it would not be permitted. Since, this is a matter of genuine scholarly difference, no one position should be considered as absolute and decisive. It is possible that Allah Most High makes the dead in the grave hear a speech out of His Infinite Power, and Allah knows best. b) Requesting a Prophet or deceased saint from a distance (and not at his grave) to supplicate on one’s behalf. For example, whilst sitting at home, one says, “O Prophet, please pray for me that Allah forgives my sins.” Since, there are no such examples in Hadith literature or from the practice of the Companions and early Muslims, this is best avoided. Most scholars consider it to be impermissible, given that there is no ‘clear’ evidence suggesting that one’s request will be heard or conveyed to the deceased person. Indeed, the Hadith mentions that salutations (salawat) recited upon the Messenger of Allah (Allah bless him & give him peace) are conveyed to him [by the angels], but there is no mention of Dua’ requests being conveyed to him. Indeed, it is ‘possible’ that Allah Most High conveys the message to the deceased, but since there are no proofs or examples, it is best to refrain – especially in the case of deceased persons besides the Prophet such as saints and the righteous. 5) Calling upon and seeking help from deceased persons in worldly matters through Allah’s granting This means asking help from a deceased person in matters ordinarily in the control of living persons or in apparent causes (al-asbab al-zahira). For example, asking a deceased person for money or asking him to help fix one’s vehicle – believing that he is merely a means and not independent of Allah, and that only Allah helps in absolute terms and without Him no one can help. 6) Calling upon and seeking help in matters of the unseen through Allah’s granting This refers to asking a deceased (or living) person such as a Prophet or saint for help in matters of the unseen (al-umur al-ghaybiyya) which are not ordinarily in the control of humans. For example; asking for good weather, children, prosperity or help in times of distress such as saying “O Messenger of Allah, help me (Ya Rasul Allah Madad)” or addressing the person in the grave and saying “Assist me in my trial” or “O Saint, grant me children” – believing that the one whose help is being sought is merely a means and not independent of Allah, and that only Allah helps in absolute terms and without Him no one can help. Although some scholars may allow these two types of Istighatha (5 and 6) subject to one having a sound belief that it is only Allah who helps in absolute terms, the opinion of many other scholars including most of my teachers (and the position which I hold to be correct) is that such type of Istighatha is an ‘expression’ of Shirk and hence prohibited even if done with a sound belief. Seeking help in a matter not ordinarily in the control of the one whose help is being sought may create a doubt that he is independent in that action, because there is no immediate external reason from Allah’s design in His creation. Since it is a practical expression of Shirk, means to Shirk and resembles the Shirk of the Polytheists (mushrikun), it is forbidden. It is in order to block the means to ‘clear’ Shirk, especially in our times, given the widespread nature of ignorance and corrupt beliefs within the masses. However, the perpetrator of such Istighatha will not be guilty of actual Shirk and disbelief (kufr), rather a sinful act. One must be careful in deeming other Muslims as polytheists (mushrikun) or out of the fold of Islam, especially when the person in question may be a scholar and generally has sound beliefs. 7) Calling upon and seeking help from deceased (or living) persons in absolute terms This refers to asking a Prophet or saint directly for help, believing that Allah Most High has delegated some of his powers to him in a particular area, after which he has become independent in those powers, and can do whatever he wants, whenever he wants, gives to whoever he wants and withholds from whoever he wants, without needing permission from Allah in each and every moment of executing those powers (like the King’s delegation of powers to his viceroy and other officials). For example, asking a saint to grant children with the belief that he has been given complete control of this area by Allah Most High. Istighatha with this type of belief is clear and major Shirk, and takes one out of the fold of Islam, because one is assuming that the deceased shares a certain characteristic of Allah Most High. This was the type of Shirk committed by the idolaters and polytheists of Makka, and severely condemned by Allah Most High. Unlike worldly kings, Allah does not have such subservient rulers working under Him who, after having received powers from Allah, become independent themselves. The worldly kings require such deputies because of their weaknesses, whilst Allah Almighty has no such need. All matters are in His hands, and nothing is in the hand of another in an independent fashion. Allah Most High says, “Whatever you worship, other than Him, are nothing but names you have coined, you and your fathers. Allah has sent down no authority for them. Sovereignty belongs to none but Allah. He has ordained that you shall not worship anyone but Him. This is the only right path. But most of the people do not know” (Qur’an 12: 40) And, “Say, Who is the One in whose hand lies the kingdom of everything and who gives protection, and no protection can be given against him, if you have knowledge?” (Qur’an 23: 88) It is in this independent fashion we have been taught to seek only Allah’s help in Surat al-Fatiha, “You alone do we worship, and from You alone do we seek help.” (Qur’an 1: 5). The Messenger of Allah (Allah bless him & give him peace) said, “When you ask, ask [only] Allah; and when you seek help, seek help [only] from Allah.” (Bukhari) This is even more serious when the one whose help is being sought is regarded as omnipotent (qadir al-mutlaq), i.e. he has absolute, permanent and intrinsic powers in which he is not always dependent on the Will of Allah, and that this power was not given to him by Allah. Such a belief was not even held by the disbelievers and idolaters of Makka about their objects of worship. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta'ala to accept his du'aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance. There are various forms of Tawassul and Waseela: 1. To make Tawassul to Almighty Allah that He accepts the Du'aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du'aa to Allah Ta'ala to move the obstructing rock and they requested Allah Ta'ala to accept their du'aas due to some good deed that each of them had done. 2. To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, 'And Allah has beautiful names, so call unto Him through them.' (Surah A'araaf v.180). Example: If someone says, 'Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.' 3. To make Tawassul to Allah Ta'ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, 'Oh Allah, I beseech you to accept my du'aa due to the status of Rasulullah [sallallaahu Alayhi Wasallam] in Your eyes.' This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise. 4. Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du'aa for him: This is also unanimously accepted. The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, 'O Allah, I besech you to accept my Du'aa due to the status that Rasulullah [sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.' The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam) There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations: 1. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, 'Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.' (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145) 2. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du'aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person's need was also fulfilled. Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du'aa: 'O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah - sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.' The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu'jamus sagheer vol.1 pg.184; al-Mu'jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168) Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu'jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf'ul Manaarah of Shaykh Mahmood Sa'eed Mamdooh pgs.125-131 3. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad - radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du'aa before burying her: 'O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet's before me, for verily You are Most Merciful.' (al-Mu'jamul awsat vol.1 pg.152; Hilya vol.3 pg.121) 'Bi haqqi nabiyyika' (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf'ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…) 4. When a person leaves the Musjid, the following du'aa is recorded, 'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…) In this narration, Tawassul through people is established, '…through the right of those who ask' and Tawassul through one's deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability. The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well. 5. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, 'O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.' Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, 'the rains will soon come and say to him, Be intelligent', When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, 'O My Lord, I will only leave out what I am unable to do.' (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is 'good and strong' (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari. 6. Abul-Jawzaa - Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, 'When they made a hole, heavy rains came down and crops also began to grow.' (Sunan Darimi vol.1 pg.56) 7. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [sallallahu alayhi wasallam] said, 'When Adam [alayhis salaam] ate from the forbidden tree, he said, 'O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.' The words used were, 'Bi haqqi Muhammad' Allah Ta'ala accepted Aadam's [alayhis salaam] repentance. (al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu'jamus saghir of Imaam Tabrani vol.2 pg.82) The status of this narration has been extensively disputed by the various Muhadditheen. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imaam Abul-Hasan ibn Bishraan [ra] on the authority of Sayyidatuna Maysarah [radhiallaahu anha]. The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie). These narrations have all proven beyond a shadow of doubt that this form of Tawassul is permissible and was widely practised as well. Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive: 1. Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja'far [ra] and make Tawassul through him. Allah Ta'ala would fulfil his need. (refer Taarikh Baghdaad) 2. Imaam Shaafi'ee [ra] would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381) 3. Allaamah Taajuddeen al-Subki [ra] has mentioned that the people would go to the grave of Imaam ibn Foorak(ra), the teacher of Imaam Bayhaqi [ra] and make Du'aa and their Du'aas would get accepted. 4. Hafiz Al-Zarkashi [ra] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, 'al-Tanqeeh'. 5. Hafiz Taqi-u-ddin al-Subki [ra], the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318) 6. Allamah Nawawi [ra] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta'ala to accept his Du'aas. Thereafter, Allamah Nawawi states, '…and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said, 'I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, 'Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur'aan "And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah's forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.(Al-Nisaa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord', thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, 'I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, 'O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.' (Refer al-Majmoo vol.8 pg.456 - Cairo and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia). This incident has been related by many Ulama in their respective compilations. Some of them are: Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeervol.3 pg.495, etc.) 7. Imaam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137) 8. Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj 9. Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira'aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen) 10. Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50) These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul. More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) - who passed away in the year 728 Hijri - was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397) Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta'ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of 'Providing'. Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path. and Allah Ta'ala Knows Best Ml. Muhammad ibn Moulana Haroon Abasoomar FACULTY OF SPECIALTY IN HADITH SCIENCES CHECKED & APPROVED: Mufti Ebrahim Desai (Fatwa Dept.) Source

A woman’s heart is the same everywhere. We love. That’s what we do best. We nurture our families and give comfort and strength to the men we love. But we American women have been fooled into believing that we are happiest having careers, our own homes in which to live alone, and freedom to give our love away to whomever we choose. That is not freedom. And that is not love. Only in the safe haven of marriage can a woman’s body and heart be safe to love. Joanna Francis Writer, Journalist – USA

In the present age, Allaah The Almighty has enabled us to achieve great development in the ways and means of communication for the exchange of information and ideas, especially through the internet. The creation of internet forums and social networking sites has allowed the internet to enter almost every home. As a result, many virtuous sisters have explored this amazing and wonderful world. Unfortunately, some men take advantage of the heedlessness of some women and exploit their emotions in matters that do not please Allaah The Almighty through forums, chat rooms, instant messaging, and so on. It has been observed that women are especially vulnerable to the guiles of men in the virtual world; if a man throws a bait, a woman usually falls for it without much ado. Over a period of time, she discovers that she has become prey to an internet ghost whom she neither knows nor sees, but she finds herself in love with him and feels that she cannot live without him. She wishes to speak with one of these virtual 'ghosts' all the time, whereas in the past, the same woman might have considered talking to an unknown male stranger a grave major sin. She might not have expected that one day she would become emotionally attached to a strange man even though she is a virtuous, pure woman. Sometimes, this 'ghost' — or perhaps a better word would be 'wolf' — may be a wicked and evil minded individual who has devilish ways, while the poor sister who is involved in this unfortunate affair may think everything that glitters is gold and be unaware of his real character and inclinations. She may become over-confident or complacent about herself saying that she knows herself and can control herself. When a woman says these words, one should know that she is in great danger. It has been observed on internet forums that one of the means of men being able to prey on a woman is to frequently reply to the postings of a certain female member with words of praise, especially if this sister is particularly voluble. There are very few people who are capable of resisting their emotions and preventing their hearts from softening when someone follows the topics of their interest carefully and replies to their posts in a laudatory manner. O virtuous sister, beware of this! Do not be deceived by the ghosts of the internet. Sometimes, this wicked ghost posts a fabricated problem and embellishes his topic with eye-catching sentences; such as, “I want someone to share my concerns”. Then, he asks this poor girl, who does not know what is being prepared for her, to find a solution for his problem. She occupies herself with the problem and falls into the trap without perceiving this fact. The matter may go further by adding him as a new contact on her messenger. Instead of being a means of acquiring good deeds, the instant messenger program is turned into a means of evil. A sister may add a stranger out of curiosity in order to know him better or to know what he wants. Some sisters may add strange men under the pretext that she seeks an innocent friendship and that chatting over the internet is like normal speech. However, chances are that regular chatting may develop further to become severe sins and misdeeds that only Allaah The Almighty knows about. Sister! O you who are the one who raises the future generations of Muslim men and women; O you who is a protected pearl; beware of Allaah The Almighty and beware of following the devil’s footsteps! The devil does not directly lead a person to sin; rather, he leads him step by step and then lets him fall into sin. Moreover, he may induce the person to justify and rationalize the sin. Beware of minor sins as the Prophet, sallallaahu ‘alayhi wa sallam, said: “Beware of minor sins, their example is like a people who camped at the foot of a valley, and one man brought a stick, another man brought a stick, and so on, until they managed to bake their bread (by burning these sticks). There are some insignificant sins which, once they accumulate and one is questioned about them, they lead to his doom.”

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