Jump to content


  • Content Count

  • Joined

  • Days Won


ummitaalib last won the day on February 10

ummitaalib had the most liked content!

Community Reputation

2,445 Forum Master

1 Follower

About ummitaalib

  • Rank

Profile Information

  • Religion
  • Gender

Recent Profile Visitors

4,501 profile views
  1. Blog is dedicated to spread the teachings of Hadhrat Mufti Arif Umar (Daamat Barakaatuhum) https://orchardsoflovee.wordpress.com/ by our own dear sister AishaZaynap
  2. Q. Is there any belief in Islam that after a person passes away, a person’s soul moves into another form, like a form of an animal, bird or insect and roams around one’s house, family and friends looking over them? A. The belief in resurrection and life after death is one of the fundamental and core beliefs of Islam. The belief of reincarnation i.e. believing that one’s soul moves into another living form or body after exiting one’s body in an endless cycle contradicts this fundamental and core belief of Islam. The belief of reincarnation exists most commonly amongst the Hindus, Buddhist, Sikhs and also has roots in Greek philosophy. None of these has any basis in Islam. As Muslims, we believe that once the soul exits the body, it enters an intermediary state between this world and the hereafter (Barzakh) and remains there until the time of resurrection. When resurrection takes place, the soul is placed in a new body to face Judgement in the court of Allah Ta’ala. The soul does not move into another living form or body in this world after death and neither does it roam around one’s house, family or friends. If a Muslim believes in reincarnation and negates the fundament belief of resurrection and life after death, such a belief takes one out of the fold of Islam. (Ar-Rooh – Ibnul Jawzi 1/114 - Fataawa Darul Uloom 12/215) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians
  3. Love & Unity By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Importance of Unity The strength of any group or nation lies in unity. If they unite, they will be capable of facing challenges with ease. Our beloved Nabī sallallāhu ‘alayhi wasallam has greatly emphasized unity and strove to unite the Ummah throughout his blessed life. Once during a journey, whilst Rasūlullāh sallallāhu ‘alayhi wasallam was in his tent, he heard the cries of two Sahābah radhiyallāhu ‘anhumā, one calling out to the Muhājirīn and the other to the Ansār; each one was looking for help against the other. Rasūlullāh sallallāhu ‘alayhi wasallam fearing disunity amongst the Sahābah radhiyallāhu ‘anhum, immediately got up and quickly reached the place of argument and said, “What is this call of the period of ignorance? Leave it aside, because it is filthy.” (Al-Bukhārī) During the period of ignorance, the people were divided on the basis of tribes, and they would support each other only on that basis; who was right and who was wrong did not matter to them. After the advent of Islām they had all become brothers through the Grace of Allāh ta‘ālā. Allāh ta‘ālā says: Love Leads to Unity For unity to come into existence, love is necessary. Where there is love there will be unity and where there is hatred there will be disunity. This is why Nabī sallallāhu ‘alayhi wasallam encouraged all those things that create love and discouraged everything that leads to animosity and hatred. A few examples are: Six Steps to Creating Love In order to create love between ourselves, we need to do the following: 1) Follow the whole Dīn of Allāh ta‘ālā. Allāh ta‘ālā says in the Glorious Qur’ān: Loving others and not having hatred for them is part of ‘good deeds’ too. So when people carry out good deeds, they will entertain love for people and as a result people will love them too. 2) Adorn ourselves with good character and from them a very important one is humbleness. Nabī sallallāhu ‘alayhi wasallam said: In order for a person to become elevated, others must have love and respect for him. Moreover, a person with humbleness will respect and love people and will surely be immune from hatred. 3) Help each other remaining within the boundaries of Dīn. Allāh ta‘ālā states: It is human nature that when someone confers a favour upon us, we experience a feeling of love and admiration for them in our hearts. 4) Become abstinent and do not desire what Allāh ta‘ālā has given to others. Nabī sallallāhu ‘alayhi wasallam said: 5) Exchange gifts. Nabī sallallāhu ‘alayhi wasallam said: 6) Spread salām. Nabī sallallāhu ‘alayhi wasallam said: Unity is something we must strive for at all levels, from our personal lives in terms of family and friends; on a local community level such as within our masājid, workplace etc; and on a national and international level with brothers and sisters throughout the world. Let us try our best to carry out the above mentioned six points and Allāh ta‘ālā will enlighten our hearts with love for each other inshā’allāh. Once this happens, unity will automatically follow. May Allāh ta‘ālā safeguard us all from disunity and everything that leads to disunity and grant us all the ability to inculcate love for one another so that we can remain united. Āmīn. © Riyādul Jannah (Vol. 27 No. 2, February 2018)
  4. Bleeding for more than ten days Q: 1. If a woman's menses exceeds ten days, then should she perform salaah? 2. What will the ruling be in the case where a woman bleeds for more than the days of her usual pattern of menses, but the blood then stops before ten days? 3. If she bleeds for more than ten days, can she have relations with her husband? A: 1,2. It should be borne in mind that the minimum period of haidh is three days and the maximum period is ten days. If a woman has a set pattern e.g. seven days, and the blood continued for more than ten days, then she will regard seven days as her haidh and the remaining days as istihaazah. Hence, she will have to make qadha for all the salaah which she missed after seven days as these days are the days of istihaazah. However, if the blood continued for more than the days of her set pattern, but stopped within ten days, then she will regard the entire period as haidh and her haidh pattern will change (e.g. a woman's haidh pattern for the previous month was seven days, but the following month, she bled for nine days, the entire nine days will be regarded as her haidh and her haidh pattern will change to nine days). 3. After the ten days pass, a woman will be able to ascertain that the bleeding over her haidh pattern is istihaazah. Hence, the laws of istihaazah will apply to her. A woman in the state of istihaazah will be treated as a woman in the state of purity. Thus, she will make wudhu and perform her salaah as normal. It will be permissible for her to touch and recite the Qur'an Shareef. Similarly, it will be permissible for her to have relations with her husband. And Allah Ta'ala (الله تعالى) knows best. أقل الحيض ثلاثة أيام وثلاث ليال في ظاهر الرواية هكذا في التبيين وأكثره عشرة أيام ولياليها كذا في الخلاصة (الفتاوى الهندية 1/36) وإن جاوز العشرة ففي المبتدأة حيضها عشرة أيام وفي المعتادة معروفتها في الحيض حيض والطهر طهر هكذا في السراج الوهاج (الفتاوى الهندية 1/37) لو رأت الدم بعد أكثر الحيض والنفاس في أقل مدة الطهر فما رأت بعد الأكثر إن كانت مبتدأة وبعد العادة إن كانت معتادة استحاضة (الفتاوى الهندية 1/37) (ودم الاستحاضة) كالرعاف الدائم لا يمنع الصلاة ولا الصوم ولا الوطء كذا في الهداية (الفتاوى الهندية 1/38) فإن رأت بين طهرين تامين دما لا على عادتها بالزيادة أو النقصان أو بالتقدم والتأخر أو بهما معا انتقلت العادة إلى أيام دمها حقيقيا كان الدم أو حكميا هذا إذا لم يجاوز العشرة فإن جاوزها فمعروفتها حيض وما رأت على غيرها استحاضة فلا تنتقل العادة هكذا في محيط السرخسي (الفتاوى الهندية 1/39) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)
  5. The Hadiths Cited by the Early Hanafi Fuqaha 12 Jan, 2020 Some people have the misunderstanding that the early Hanafī scholars whose books are in wide use today, like Shams al-A’immah al-Sarakhsī (d. 490 H), Malik al-‘Ulamā’ al-Kāsānī (d. 587 H) and Burhān al-Dīn al-Marghīnānī (d. 593), were unacquainted with hadīth. They base this on the absence of many hadīths quoted in their works in the available hadīth collections or their apparent weakness. These early scholars, however, took hadīths not only from the well-known collections, but also from the works of the earlier Hanafī ‘ulamā’, many of which have not reached us today. The narrations are found in these earlier works generally with their full chains of transmission. Hence, one may not dismiss the hadīths mentioned in al-Hidāyah, al-Mabsūt, al-Badā‘i’ etc. as baseless or forged merely on the grounds that they are not found in the available collections of hadīth. ‘Allāmah ‘Abd al-Rashīd al-Nu‘mānī (d. 1420 H) writes: That which our Fuqahā’ – may Allāh have mercy on them – cited of hadīths and narrations in their works without describing a sanad or a source, as al-Sarakhsī (d. 490 H) does in al-Mabsūt, al-Kāsānī (d. 587) in al-Badā’i‘ and al-Marghīnānī (d. 593 H) in al-Hidāyah, these are hadīths and narrations which they found in the books of our early Imāms like al-Imām al-A‘zam (d. 150) and his two students [Abū Yūsuf and Muhammad], Ibn al-Mubārak (d. 181 H), al-Hasan al-Lu‘lu’ī (d. 204 H), Ibn Shujā‘ al-Thaljī (d. 267 H), ‘Īsā ibn Abān (d. 221), al-Khassāf (d. 261 H), al-Tahāwī (d. 321 H), al-Karkhī (d. 340 H) and al-Jassās (d. 370 H) – may Allāh (Exalted is He) have mercy on them. Then those who sourced al-Hidāyah, al-Khulāsah and so on appeared, and they searched for these narrations in the records [of hadīths] compiled after [the year] 200 by the scholars of hadīth, and when they did not find [them] in them, they assessed them to be ‘strange’. Some hold a bad opinion about these Imāms of the Fuqahā’, and attribute to them little knowledge of hadīth, and far-removed are they from that! How many a suspended hadīth (ta‘līq) there is of al-Bukhārī in his Sahīh on which the like of Ibn Hajar said: ‘I did not find it’, so will that which is suspected of our Hanafī masters be suspected of al-Bukhārī?! Rather, al-Sarakhsī, al-Kāsānī and al-Marghīnānī relied in this subject on their Imāms who are recognised for [their] retention (hifz), trustworthiness (thiqah) and reliability (amānah), just as al-Baghawī relied in his Masābīh on the authors of the well-known collections. The Hāfiz of his time, Qāsim ibn Qutlūbughā (802 – 879 H), said: “The early ones from our [Hanafī] scholars – may Allāh have mercy on them – would dictate juristic rulings and their evidences from the prophetic hadīths with their chains, like Abū Yūsuf in Kitāb al-Kharāj and al-Amālī; Muhammad in Kitāb al-Asl and al-Siyar; and likewise al-Tahāwī, al-Khassāf, [al-Jassās] al-Rāzī, al-Karkhī except in the Mukhtasars. Then those who depended on the books of the early ones came and cited the hadīths in books without clarifying the chain or the source.” (Munyat al-Alma‘ī, p. 9) Had we wished, we would have cited many examples for you from the examples of these hadīths which those that sourced them assessed them to be ‘strange,’ while they are found in the book al-Āthār, for example, but space does not allow it.” (Al-Imām Ibn Mājah wa Kitābuhu l-Sunan, pp. 73-4) The hadīth master and faqīh, ‘Allāmah Qāsim ibn Qutlūbughā, compiled Munyat al-Alma‘ī as an index of hadīths which al-Zayla‘ī and/or Ibn Hajar al-‘Asqalānī could not locate in their respective works on sourcing the hadīths of al-Hidāyah, but which upon further inspection have been found to have a source. Here are a few examples: The author of al-Hidāyah quoted the hadīth, “When the sun deviates [from its midpoint], then offer the Jumu‘ah prayer with the people.” Hāfiz al-Zayla‘ī said: “Strange”, meaning he could not locate it. Hāfiz Qāsim ibn Qutlūbughā replied: “Rather, Ibn Sa‘d narrated it in al-Tabaqāt from the hadīth of Mus‘ab ibn ‘Umayr.” (Munyat al-Alma‘ī, p 31) The author of al-Hidāyah quoted the hadīth, “When you see anything of these horrors, take recourse to Allāh with supplication.” Hāfiz al-Zayla‘ī said: “Strange with this wording.” ‘Allāmah Qāsim replied: “Muhammad ibn al-Hasan narrated it in al-Asl from the mursal of al-Hasan [al-Basrī].” (Munyat al-Alma‘ī, p 32) The author of al-Hidāyah quoted the hadīth, “There is no marriage except with witnesses.” Hāfiz al-Zayla‘ī said: “Strange,” and Hāfiz Ibn Hajar al-‘Aqalānī said: “I have not seen it with this wording.” ‘Allāmah Qāsim replied: “Muhammad ibn al-Hasan mentioned it as what reached him, and al-Khatīb narrated it from the hadīth of ‘Alī.” (Munyat al-Alma‘ī, p 40, 60) The author of al-Hidāyah mentions that Sa‘īd ibn al-Musayyib narrated that the Messenger of Allāh (Allāh bless him and grant him peace) ordered the freeing of umm al-walads (female slaves who bore their masters’ children) and that they are not to be sold. Hāfiz Ibn Hajar said: “I did not find it.” ‘Allāmah Qāsim replied: “Muhammad ibn al-Hasan narrated it in al-Asl.” (Munyat al-Alma‘ī, p 61) It is mentioned in al-Hidāyah that ‘Alī (may Allāh be pleased with him) gave the decree that if a woman besides one’s wife is brought to him and he is informed that this woman is his wife and he has intercourse with her, then there is no punishment on him but he must give her dowry. Hāfiz Ibn Hajar said: “I did not find it.” ‘Allāmah Qāsim replied: “‘Abd al-Razzāq [al-San‘ānī] narrated it.” (Munyat al-Alma‘ī, p. 61) Amongst the reasons why some of the later muhaddithūn were unable to locate a hadīth is that the Fuqahā’ would at times narrate a (non-verbal) hadīth according to its implication and purport, and not in the exact words used by the narrator, as a result of which the muhaddithūn would mention that they could not locate it, although it is an established hadīth. One example is the statement of the author of al-Hidāyah: “The Messenger of Allāh (Allāh bless him and grant him peace) forbade tormenting animals.” Hāfiz Ibn Hajar said: “I did not find it.” ‘Allāmah Qāsim said in response: “The faqīh often mentions a hadīth according to [its] meaning, and al-Bukhārī narrated that the Prophet (Allāh bless him and grant him peace) forbade restraining animals.” (Munyat al-Alma‘ī, p. 61) It should be noted that the hadīths which al-Zayla‘ī and Ibn Hajar could not locate are a relatively small number. Most of the hadīths mentioned by the author of al-Hidāyah, which number in the hundreds, have been sourced in Nasb al-Rāyah and al-Dirāyah to primary hadīth references. Describing the rank of the author of al-Hidāyah in hadīth, Mawlānā Nu‘mānī wrote in a private letter to his student, Muftī ‘Abdul Mālik of Bangladesh: It is to be noticed that al-Laknawī counted the author of al-Hidāyah from the group that are strangers to the knowledge of hadīth, and that is incorrect. How [can this be so] when the author of al-Hidāyah compiled a list of his teachers [in hadīth] from which al-Qurashī quoted in al-Jawāhir al-Mudiyyah in many places, and I quoted them in the footnotes of al-Dirāsāt…There are many beneficial points in the biographies of the teachers of the author of al-Hidāyah in al-Jawāhir. There is the chain of the author of al-Hidāyah and a mention of his reading of the two Sahīhs, Jāmi‘ al-Tirmidhī, Sharh Ma‘ānī al-Āthār of al-Tahāwī, the Masānīd of al-Khassāf and other [hadīth collections] to his teachers. It is established that the author of al-Hidāyah only transmitted from the books of his predecessors from the muhaddithūn of the Hanafī Fuqahā’ as is clear from reading Munyat al-Alma‘ī. In al-Hidāyah there are hadīths from al-Asl of Imām Muhammad, and his Kitāb al-Āthār, and other books of the Imāms. [Some of] these books were not under the range of al-Zayla‘ī’s and Ibn Hajar’s reading.” (Al-Madkhal ilā ‘Ulūm al-Hadīth al-Sharīf, Markaz al-Da‘wat al-Islāmiyyah, p. 103) He wrote to him in a further letter explaining that this rule only applies to the early Hanafī Fuqahā’ and not the later ones: That which I mentioned regarding the author of al-Hidāyah only applies to him and other early Fuqahā’ who drew evidence from hadīths, like al-Sarakhsī and al-Kāsānī. The narrations they cite are not without basis. That which does not have a source from what they cite is from the category of some suspended narrations (ta‘līqāt) of Imām al-Bukhārī and some hadīths which Imām al-Tirmidhī alluded to with his statement, ‘And in the chapter is…’ which we do not find with a connected chain in the books of hadīths in circulation amongst us. This is only because many of the books of the early ones have been lost. That which I have said only applies to the early Fuqahā’ because only they quote from the books of their Imāms, and that becomes clear from reading Munyat al-Alma‘ī. I do not say this about the later ones.” (Al-Madkhal ilā ‘Ulūm al-Hadīth al-Sharīf, p. 104) Explaining ‘Allāmah Nu‘mānī’s statement that this rule should not be extended beyond the case under question, Muftī ‘Abd al-Mālik writes: The intent of our teacher – may Allāh (Exalted is He) have mercy on him – is two things: First, that a definite assessment of negation will not be made of that which is not found from their narrations because the great scholars who negated them [like Hāfiz al-Zayla‘ī and Hāfiz Ibn Hajar] were not free from rejoinders, so what about other than them? Second, these Fuqahā’ will not be accused of ignorance of hadīth or of laxity in quoting it, due only to some of what they cited not being found, because of the possibility of their existence in the books of the earlier ones which have not reached us… The Shaykh – may Allāh (Exalted is He) have mercy on him – does not intend to authenticate the suspended hadīths common in books of various sciences and disciplines of which no source for them is found due only to the aforementioned possibility, because that is not meant nor are they authentic. In the words of our teacher, Shaykh Muhammad ‘Awwāmah in a similar context: “We do not affirm anything except with knowledge. And we are cautious in negating.” (Al-Madkhal ilā ‘Ulūm al-Hadīth al-Sharīf, p. 104) Jalāl al-Dīn al-Suyūtī said: The hadīth which al-Rāfi‘ī cited, we did not find a sanad for it. Nor is it found in the books of hadīth available now. The late Huffāz say of the like of this, “It has no basis.” The scrupulous [of them] suffice with their statement, “We did not find it,” which is better. It has reached me that Hāfiz Ibn Hajar was asked about these hadīths which our Imāms and the Hanafī Imāms cite in Fiqh [works] drawing evidence from them and are not known in the books of hadīth, so he answered: “Many of the books of hadīth, or most of them, have been lost in the eastern lands due to civil wars. Perhaps those hadīths were transmitted in them and they have not reached us.” (Quoted in Al-Madkhal ilā ‘Ulūm al-Hadīth al-Sharīf, p. 93) Finally, Muftī ‘Abd al-Mālik mentions the following important point: It should be known that the presence of some weak hadīths or hadīths that do not have a basis in some books of Fiqh does not depreciate the value of that Fiqh, because the weakness of these specific evidences which some of the later Fuqahā’ cite does not necessitate the weakness of the rulings for which the evidences were cited, because there may be other strong evidences in which there is no weakness or defect. This is the reality which those of the people of knowledge know who have acquaintance with the books of the Imām of the madhhab and the books of his students and those below them from the luminaries of the madhhab who combined between the sciences of transmission and comprehension. This issue was explained adequately by our teacher, Shaykh Muhammad ‘Awwāmah, in his book which is deserving of being written in gold: Athar al-Hadīth al-Sharīf fi Khtilāf al-A’immat al-Fuqahā’ (pp. 141-51). Were it not for the lengthiness of his discussion I would have quoted it in its entirety due to its richness and value.” (Al-Madkhal ilā ‘Ulūm al-Hadīth al-Sharīf, p. 104-5) Darul Tahqiq Compiled by Mufti Zameelur Rahman
  6. Haidh pattern changing to ten days Q: A woman's haidh normally lasts for 7 days. However, last month, her haidh was for 10 days. 1. If she stopped bleeding after 7 days this month, is it permissible for her to have relations with her husband؟ 2. During haidh, what part of the wife's body can the husband take enjoyment from ? A: 1. Since her haidh pattern changed to ten days, she should refrain from having relations with her husband for the entire duration of ten days. 2. During haidh, it is permissible for the husband to take enjoyment from the wife's body from above the navel and below the knee. At the time of intimacy, the area between the navel till the knee (including the knee) must be covered. And Allah Ta'ala (الله تعالى) knows best. والعادة تثبت بمرة واحدة في الحيض والنفاس دما أو طهرا إن كانا صحيحين (ذخر المتأهلين صـ 25) لو انقطع دمها دون عادتها يكره قربانها وإن اغتسلت حتى تمضي عادتها وعليها أن تصلي وتصوم للاحتياط هكذا في التبيين (الفتاوى الهندية 1/39) وأما الحائض والنفساء فحكمهما مثل حكم الجنب إلا إنه لا يجب عليهما الصلاة حتى لا يجب القضاء عليهما بعد الطهارة ولا يباح لزوجهما قربانهما (تحفة الفقهاء 1/32) (وقربان ما تحت الإزار) أي ويمنع الحيض قربان زوجها ما تحت إزارها لقوله تعالى ولا تقربوهن حتى يطهرن وتحرم المباشرة ما بين السرة والركبة عند أبي حنيفة وأبي يوسف (تبيين الحقائق 1/57) ويحرم وطؤها ويكفر مستحله ويستمتع بها ما فوق الإزار (الاختيار 1/28) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)
  7. Why fathers are neglected in old age A must read for all fathers! (and mothers too!) In the lifetime of most Nigerian families (but is now universally applicable), there are 3 dispensations of power: 1) The first 25 years in the life of the family (father, mother, children) where power indisputably rests with the father. 2) After the kids have grown and started working and the power shifts to the mother. 3) When the kids move out of the family house or start their own families and the power moves to the children. The 1st dispensation Total dominance of the father. He is the lion of the tribe of his house. The boss. During this dispensation, the father rules with an iron fist. He barks orders & determines what does or does not happen. The father often metes out corporal punishment to the recalcitrant children. They grow to fear him more than they love him. The father is the provider for the family & everyone is aware of that fact with all resultant consequences. The 2nd dispensation The children have finished school and have started working. Power now shifts to the mother. When the children start earning their own money, for some reason, it’s their mothers they decide to look after. They are closer to her. While the father was in charge, he was busy with the business of providing. He didn’t have much time to be a friend to the children. They spent more time with their mum and invariably grew closer to her. They also see their mum as co-victims of the father’s tyranny. The mother takes centre stage at this point. She is the first to know what’s happening with the children & she has advantage. Should any of the daughters give birth, she is the one that goes for babysitting and the children spoil her with gifts. At this stage, the father is wishing for some bond with the children like they have with their mother but that boat has sailed. Because the mother doesn’t rely much on the father for her needs at this stage, she is less likely to tolerate his lordship. The 3rd & last dispensation Power has shifted to the children. They are self-sufficient, live on their own & have own families. More often than not, whenever there is a quarrel between father & mother, the children side the mother. Years of joint-victimhood at play. Children have been known to come to the house to warn their father not to ‘disturb’ their mother. Woe to the father if his finances are precarious at this stage. This causes most men to fall ill & develop different complications. By this time the forces are arrayed against you. Stroke, hypertension, high-blood pressure. The man has a large family but no relationship with them in later life. A deeply troubling thought. Lesson: Moral, dear men, while the power lies with us, let us wield it with posterity in mind. It won’t be with us forever. 1) With the way you are treating your wife now, how will she treat you when power shifts to her? 2) What relationship do you have with your family? Loving dad or despotic, tyrannical provider? 3) Remember, the children always side with their mother. Aim to do enough to at least get a fair hearing in future moments of family strife. 4) Invest wisely for the future so that you won’t have to beg to be taken care of if despite your best efforts, you find yourself alone. Advice to children: It is not good to abandon your father who denied himself to get you prepared for life & who sacrificially sowed to make you who you are. Honour both your parents and take good care of them in their old age. That is how you too will sow into your future. Don’t let neglecting your father (or mother) be a curse on you into your future. Advice to mothers: Don’t incite your children against their father. Parenthood is not easy despite its joys. May Allah Ta’ala help each and every one of us and grant us the correct understanding. Jamiatul Ulama (KZN) Council of Muslim Theologians
  8. Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) once mentioned the following: The actual meaning of zikr is for a person to fulfil the command of Allah Ta‘ala that relates to him in every given situation. Allah Ta‘ala commands us in the Qur’aan Majeed saying: یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تُلْهِکُمْ اَمْوَالُکُمْ وَلَاۤ اَوْلَادُکُمْ عَنْ ذِکْرِ اللّٰه O you who believe! Do not let your wealth or children turn you away from the remembrance (command) of Allah Ta‘ala. (Surah Munaafiqoon v. 9) Hence, while one is at home interacting with his family and children, or while one is engaged in trade and commerce, if he ensures that he remains obedient to Allah Ta‘ala and does not break His commands while fulfilling these worldly needs, then even though he is engaged in these occupations, he will be regarded as a person engaged in the remembrance of Allah Ta‘ala. (Malfoozaat Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) pg. 57) Ihyauddeen.co.za
  9. Emotional Intelligence in work of Deen A major problem in our communities is that though we have moral intelligence i.e. understanding the right and the wrong, the Halaal and the Haraam, etc. however we are not good at communicating it to others in the emotional intelligent way which is crucial in teaching, counselling and communicating with others. The living Miracle of his Personality Finally, the personality of the Prophet sallallaahu ‘alayhi wasallam was such that every person felt he/she was the most beloved to him. ‘Amr ibn Al-‘As reported, I said, “Which person is most beloved to you?” The Prophet sallallaahu ‘alayhi wasallam, said, “Aisha.” I said, “I mean among men.” The Prophet sallallaahu ‘alayhi wasallam said, “Her father.” I said, “Then who?” The Prophet sallallaahu ‘alayhi wasallam said, “Umar ibn al-Khattab,” and he mentioned some other men. [Bukhari] He felt such love from the Prophet sallallaahu ‘alayhi wasallam he thought he would be high on the list. In our case too, we all feel a deep, personal connection to him especially more so when we study Seerah. To everyone he is “My Nabi” regardless of where we are in the world and regardless of the different colour, ethnic and cultural backgrounds. Even to the sinful he is “My Nabi”! This is the living moracle of his personality.
  10. Part 3 – Empathy This is the ability to understand the emotions of others. Just as the Prophet sallallaahu ‘alayhi wasallam brought revolution to this world in terms of Tawheed, justice, etc. he also brought revolution in empathy, showing care and concern to other people and even to animals. Empathy with family members He was deeply aware of the feelings of his family members. He once said to his wife A’ishah RA, “Indeed, I can tell when you are angry or pleased with me.” A’ishah RA said, “How do you know that, O Messenger of Allah?” The Prophet sallallaahu ‘alayhi wasallam said, “Verily, when you are pleased, you say: Yes, by the Lord of Muhammad! But when we you are upset, you say: No, by the Lord of Abraham!” I said, “Yes, I do not leave out anything but your name.” [Bukhari] He was aware his wife was upset with him and this comes from the deep level of connection he had with others. When we are deeply connected with someone, just by their expression or the way they look, walk, talk we will know that they are feeling sad or upset. Empathy for Newcomers to a Gathering Making space in gathering for the newcomer is from the teachings of the Prophet sallallaahu ‘alayhi wasallam. Just by shifting slightly even if there is space acknowledges the new comer and makes him/her feel welcome and connected. In this day and age when people are more connected to phones and internet, many have no emotional connection with anyone and most cannot express themselves. People often need just a kind word to make their day and this is especially so for young people. Showing love to children shows care and concern without which they stop talking to us and find others to talk to and when asked about it they say they tried to express their feelings but when there was no response, they stopped talking. Often, they cannot express themselves but they are calling out by being cranky or in other ways however their call is ignored. We should listen to them and even if they cannot talk to you, hug them. Empathy for the Youth Someone mentioned regarding a young man that he did not pray Tahajjud Salaah (as everyone prayed Tahajjud Salaah in those days). How did the Prophet sallallaahu ‘alayhi wasallam react? He said what a good young man he was if only he prayed Tahajjud. So he appreciated and praised the young man first and then gave constructive feedback in a light way which would make a person want to do something. Praising children makes them feel appreciated and encourages them to want to do more Showing love to Children When the Prophet sallallaahu ‘alayhi wasallam showed love to children, it was very revolutionary at that time as people did not express love for children. People found it strange that the he hugged and kissed the children of the Sahabah RA. Once Aqra bin Habis saw the Prophet sallallaahu ‘alayhi wasallam kiss his grandson and said, “I have ten children; I have never kissed any of them.” Thereupon, the Prophet said, “He who shows no mercy, will receive no mercy.” [Muslim] Expression of Grief Until recent times, in many cultures, men did not cry however in Islam it is ok to show/express emotion by crying. When Zainab’s RA son was dying, she called for her father, the Prophet Muhammad sallallaahu ‘alayhi wasallam. The child was lifted up to the Prophet sallallaahu ‘alayhi wasallam while his breath was disturbed in his chest. On seeing this his eyes streamed with tears. Sa’d bin ‘Ubadah said “O Messenger of Allah! What is this?” He (Sallallaahu ‘alayhi wasallam replied, “It is compassion which Allah has placed in the hearts of His slaves, Allah is compassionate only to those among His slaves who are compassionate (to others)” [Bukhari] Empathy with Animals The Prophet sallallaahu ‘alayhi wasallam was also sensitive to the feelings of animals who could not express themselves. If the Prophet sallallaahu ‘alayhi wasallam saw any animal over-burdened or ill-fed he would pull up alongside the owner and say, “Fear God in your treatment of animals.” [Abu Dawood]
  11. Part 2 – Self-management What is meant by self-management is how we react to emotions as sometimes our emotions get the best of us and we react before we can think about the situation and we later regret it (referred to as emotional hijacking). EI people do not make rash decisions. They pause before saying or doing anything realising that emotions can be temporary and the harm caused by haste can be permanent. What is the Islamic perspective? In a Hadith the Prophet sallallaahu ‘alayhi wasallam said, “Composure (being unhurried) is from Allah and haste is from Shaytaan” [Tirmidhi] Anger-management The Prophet sallallaahu ‘alayhi wasallam said, “The judge should not issue a ruling between two people while he is angry.” [Bukhari] Anger is necessary to fight any wrong however it has to be applied with justice and righteousness. Imam Ghazali (Rahimahullah) said anger is allowed at certain times, for certain reasons and in certain ways. Therefore, there are conditions attached. The Prophet sallallaahu ‘alayhi wasallam felt anger too and he felt grief, sadness, etc. but it was how he managed it, channelling it to a positive way and he also taught others how to channel their emotions to a positive way. This can be seen in many incidents of his life. His wife Safiyyah bint Huyayy RA, who was from a Jewish background, told him how the other wives teasing her about her Jewish origin made her feel sad. He said, ‘You should tell them, ‘How could you be better than me when my husband is Muhammad, my father is Haaroon (Aaron) and my uncle is Moosa (Moses)?’” [Tirmithi] Some Sahaba RA who were amongst those most severely tortured for accepting Islam, once emotionally complained to the Prophet sallallaahu ‘alayhi wasallam, “Would you seek help for us? Would you pray to Allah for us?” The Prophet sallallaahu ‘alayhi wasallam responded by affirming their emotions. He understood what they were going through and channelled their emotions to a positive way of thinking. He said, “Among the nations before you a believing man would be put in a ditch that was dug for him, and a saw would be put over his head and he would be cut into two pieces; yet that torture would not make him give up his religion. His body would be combed with iron combs that would remove his flesh from the bones and nerves, yet that would not make him abandon his religion. By Allah, this religion will prevail in a way that a traveller from Sana, Yemen to Hadramaut, Yemen will fear none but Allah, and a sheep will not fear the attack of a wolf, but you people are hasty!” [Bukhari] In this way the Prophet sallallaahu ‘alayhi wasallam taught others how to manage their feelings.
  12. Part 1 – Self-awareness Since the Prophet sallallaahu ‘alayhi wasallam was guided by Wahy (Revelation) his self-awareness came from Allah ta’ala. He was made aware of his personality through verses of the Qur’an. In Surah Aali ‘Imraan (Verse 159) Allah ta’ala says, فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ So because (of) Mercy from Allah you dealt gently with them. And if you had been rude (and) harsh (at) heart, surely they (would have) dispersed from around you. Then pardon them and ask forgiveness for them and consult them in the matter. Then when you have decided, then put trust on Allah. Indeed, Allah loves the ones who put trust (in Him) This verse was in relation to the Battle of Uhud where some of the Muslims had disappointed the Prophet sallallaahu ‘alayhi wasallam when they left the post despite instructions not to do so. Though the Sahabah RA had caused him grief the Prophet sallallaahu ‘alayhi wasallam did not adopt a harsh attitude towards them. He did not rebuke or reproach them for their misdemeanor. A person’s true character shows in rough and stressful times when they are hurt by others or when someone they depend on, lets them down, however the noble character and personality of the Prophet sallallaahu ‘alayhi wasallam shines through and this is the sign of a true leader who, when people go through a rough and down time, brings them back up again. Example of his Self-awareness and Self-management It is mentioned in Hadith how, when he was angry, his face changed colour however he did not react angrily in word or act as the following incident shows. After the Battle of Hunayn the Prophet sallallaahu ‘alayhi wasallam distributed the spoils of war first giving to those whose hearts were to be won i.e. some of the Quraysh who had only recently accepted Islam, as a conciliatory gesture. Abu Sufyan and his two sons Yazid and Mu’awiya were given 100 camels. Safwan was at his side while he rode through the valley of Ji’rranah and sensing Safwan’s wonder at the vast riches the Prophet sallallaahu ‘alayhi wasallam offered him an entire pasture of camels, sheep and goats. He responded by acknowledging his goodness and accepted Islam. This was not meant as a means of buying loyalty or to convert people but was meant to strengthen them. He wanted their hearts to soften towards Islam and hearts did soften. They realised the magnanimity of the Prophet sallallaahu ‘alayhi wasallam and that he cared about them, and their hearts were won over. Others however noticed their smaller shares and a person mentioned that justice had not been done. This was reported to the Prophet sallallaahu ‘alayhi wasallam and upon hearing this remark the colour of his face changed red and he then said, “Who would do justice, if Allah and His Messenger do not do justice?” He further said, “May Allah have mercy upon Musa; he was tormented more than this, but he showed patience. Analysis Upon hearing the remark, the Prophet sallallaahu ‘alayhi wasallam felt anger (as indicated by the colour of his face changing) however he did not react upon his emotions. He first spoke about the justice of Allah and His Messenger and then he gave his own response which was a reflection on a past incident and a reminder to himself to remain patient. The many Hadith regarding anger and its management are examples of self-awareness and self-management which he taught others. Self-awareness in Du’a In the Masnoon Du’a there is self-awareness. A beautiful example in the life of the Prophet sallallaahu ‘alayhi wasallam is the Du’a he made after the incident of Ta’if which occurred when he was extremely vulnerable after ‘Aami Huzn (Year of grief) during which he lost both his external support with the death of Abu Taalib, and his personal support with the death of his beloved wife and supporter from the beginning, Khadeejah RA. During this time of vulnerability, he decided to visit Ta’if to give Da’wah which teaches us to motivate ourselves when demotivated by circumstances. He was ridiculed, stoned and chased out of town which must have been a very humiliating and painful experience. He took refuge in an orchard; exhausted and rejected, he collapsed in the orchard and made a broken hearted Du’a to Allah ta’ala; اللهم إليك أشكو ضعف قوتي وقلة حيلتي وهواني على الناس ياأرحم الراحمين أنت أرحم الراحمين أنت رب المستضعفين وأنت ربي إلى من تكلني إلى عدو يتجهمني أم الى عدو ملكته امرى إن لم يكن بك غضب علي فلا أبالي ولكن عافيتك هي أوسع لي أعوذ بنور وجهك الذي أضاءت له السموات و الأرض وأشرقت له الظلمات وصلح عليه أمر الدنيا والأخره أن ينزل بي غضبك أو يحل علي سخطك لك العتبى حتى ترضى ولاحول ولاقوة إلابك To You, my Lord, I complain of my weakness, lack of support and the humiliation I am made to receive. Most Compassionate and Merciful! You are the Lord of the weak, and you are my Lord. To whom do You leave me? To a distant person who receives me with hostility? Or to an enemy You have given power over me? As long as you are not displeased with me, I do not care what I face. I would, however, be much happier with Your mercy. I seek refuge in the light of Your face by which all darkness is dispelled and both this life and the life to come are put in their right course against incurring your wrath or being the subject of your anger. To You I submit, until I earn Your pleasure. Everything is powerless without your support. In this situation of being rejected, with no human resources and no value in the eyes of the people, in total humility and realizing his weakness, the Prophet sallallaahu ‘alayhi wasallam articulated his feelings in a Du’a, complaining to Allah ta’ala but at the same time hopeful. Self-awareness in Shukr, Sabr, Tawakkul To express Shukr (Gratitude) after eating and drinking from the blessings of Allah ta’ala, upon awakening after a restful night, upon relieving one’s self, etc. is self-awareness and an expression of internal feelings. To have Sabr (Patience) and not be overwhelmed during difficulty is another example of self-awareness and self-management. Sabr is an oft mentioned subject in the Qur’an and Hadith. To have Tawakkul (Reliance on Allah ta’ala) and turn to Allah ta’ala asking for protection i.e. reciting the Du’a when leaving home and other such Du’a, is realising one’s dependence on Allah ta’ala for protection.
  13. Emotional Intelligence of the Prophet Muhammad sallallaahu ‘alayhi wasallam From a talk by Ustadhah S. Ahmed Zaynab Academy Online 17 November 2019 Definition of EI (Emotional Intelligence) Emotional Intelligence is the ability to be self-aware of one’s own emotions as well as the emotions of others (empathy) while being able to control and manage one’s own emotions. EI has three components: · Self-awareness · Self-management When one is aware of, understands and acknowledge one’s emotions, then one can manage them better. We need to know what we are feeling and why we are feeling this way in order to figure out the best way to react. · Empathy Empathy is the ability to be aware of the emotions of others and understand from their perspective. By mastering all three components one can enhance one’s personal and professional life. History of EI Peter Salovey and John D. Mayer coined the term ‘Emotional Intelligence’ in 1990. Later Daniel Goleman wrote a book called, “Emotional Intelligence.” He said that it was not cognitive intelligence that guaranteed business success but emotional intelligence. According to him, one key benefit is that “emotional intelligence can help people make better decisions.” This increased effectiveness is invaluable for business, essential for education, and transformational for personal life. He described emotionally intelligent people as those with four characteristics: They were good at understanding their own emotions (self-awareness) They were good at managing their emotions (self-management) They were empathetic to the emotional drives of other people (social awareness) They were good at handling other people’s emotions (social skills) (History of EI is not from the talk) Emotional Intelligence in the Light of the Sunnah As Muslims we should look at EI in the light of the Qur’an and Sunnah of our Prophet sallallaahu ‘alayhi wasallam and in terms of the success of the Aakhirah. Self-awareness for us is not just being aware of our emotions and managing them, but also includes our intentions. When we study the Seerah and Hadith we see that the Prophet sallallaahu ‘alayhi wasallam was an extremely emotionally intelligent person. There are lessons for us in becoming emotionally intelligent people in the way he understood his own emotions, acknowledged and managed them and the way he interacted with everyone around him, teaching them to be emotionally intelligent people. When overcome with grief or in stressful situations we are not even aware of what we are feeling and often end up blaming others. Therefore cognition/realisation of feelings is very important in combatting negative feelings and channelling them to positive ones
  14. Someone came to the Mother of Khwaja Fariduddin Masud رضي الله عنه and said," to her your son is a great saint of Allah, every none muslim, who comes into his companyembraces Islam, hundreds of thousands of people have been guided to the straight path, due to him. How fortunate you are to be the Mother of such a great saint and Wali of Allah." She smiled and said "Rather how fortunate he is to have a mother who is a lover of Allah. Let me tell you how farid has reached the position he has, When he was a newborn before I would suckle him I would do wudu and then as he suckled I would recite the words of the Quran. As he grew older, I would do the chores around the house, he would follow me around and my tongue would be absorbed in zikr and durood, the remembrance of Allah and his messenger. Whilst others engaged in telling lies, I have never uttered a word of untruth, others spend their time slandering and backbiting others I have never uttered about anyone unless it was to point out a good quality of theirs. I would spend my nights, and days in the Ibadah of Allah. and never have these eyes of mine look or gazed at those things that Allah has forbidden. Before doing any action or uttering any word, I would first reflect whether I would be able to account for it on the day of qiyamah. If I did not have the taqwa in my heart if I had not been an abidaa, zakira, and zahida for all my life then how would Fariduddin have achieved such heights. Rather you should congratulate him for having a mother like me. The questioner said " I was told that Paradise lays at the feet of the mother only now do I fully realise, the significance of what that means." Julaybib
  15. It was harder than I thought, trying to write this piece. I did stop and think several times over about the long tiresome journey I have been on, what to put down and how I would come across to you, the reader. Well, that’s for you to judge, so let me get started. My earliest memory of the onset of my OCD was when I was thirteen. I had visited my mother’s side of the family in Pakistan, something I wasn’t too keen on doing, nor seeing any family for that matter. I can’t remember how exactly the conversation had started but my uncle had said after going to the bathroom you should read the first three kalima on your hands to ‘make them clean.’ I didn’t think twice of it and began to incorporate this after every occasion on going to the bathroom. I started to take this aspect of my routine quite seriously without realising why, but it wasn’t till my brother shouted one day ‘why are you still washing your hands?!’ That I stopped to think I was starting to spend a long time washing. Over a short period of time, my rituals began to grow and so did my anxiety. I would question if I was reading these verses correctly and to compensate, would read them again, and again to ‘make sure’ that on the next occasion I would get it right. I started to wash my arms, my face, my whole body and to the point where I would always change my clothes after visiting the bathroom. It’s fair to say, my family thought I was going mad, heck, I was acting like it. I would get very tense if I didn’t complete my ordered routine, a simple task of washing hands became such a troublesome chore that took hours on end to complete. I could not see anything else or think of anything or anyone. I had to get my routine done my way and that is that. At the time, as you can imagine with one family bathroom in the house, it caused a fair bit of quarrels, especially when we all needed to rush out in the morning. My mum, whom I had never been close to, was the closed off, harsh, old-school traditional Pakistani type. She would shout insults at me thinking I was possessed by some sort of jinn. My older brother thought I was insane, my father’s silence was deafening and my little sister bore the brunt of my temper. Something which I can never forget, to this day. High school became more difficult; I would go on and act ‘normal’ in school as I would avoid using public toilets like the plague. It provided some comfort not having to undertake my rituals but things became harder. I was losing sleep, concentration and the motivation to study. I hadn’t told anyone about my ‘problem’ as they would think I’m mad. Surely. A part of me did begin to think something was wrong. Was I truly mad? Why couldn’t I just spend a few seconds washing my hands? All these questions ran through my head, but as soon as I would start, I had to finish my rituals of bathing and changing of clothes. I knew my thoughts and actions were irrational, but in the heat of the moment, I did not care, I had to complete it till I felt right. Self-doubt consumed me. To give some perspective, I could spend six hours a day on this all, maybe more. Oh yes. I had become angry, at myself and my family for not understanding, withdrawn and isolated both at school and especially at home. I never had much confidence to begin with, but had lost all as my OCD and depression exacerbated. As year 12 was upon me, I didn’t know where the time had went. School mates were selecting universities to go to, careers, and their aspirations. I had none. I would go to school just to get a break from the torturous rituals I would inflict on myself every day. Insults were flung my way on a daily basis at home, though to be fair, in hindsight, I was difficult to live with. I was anxious and frustrated and my need to complete these agonizing rituals day in day out was starting to take its toll. My family were embarrassed and ashamed of me and I was embarrassed and ashamed of myself. No matter how hard I tried, I could not stop. It’s difficult to describe how much anxiety my rituals gave me, knowing what I was doing was illogical, which became a heavy burden on my family and I. Some students in the year had dreams of becoming a doctor, I just wanted to get through the day. Feelings of hopelessness and a failure consumed me day in day out especially because I could not talk to anyone. Anxiety caused by a need to wash? Ridiculous! I felt I could not say anything not only in fear of judgment but ridicule. I was in a bubble that I couldn’t break out of, nor could anyone come in to help me from being suffocated. Things got very tough and eventually my father brought a psychiatrist home to see me. I was diagnosed with OCD at 16 and was advised to take the remainder of the year off as I couldn’t cope with school let alone the exam stress. My father and I walked around the house like strangers, my mother and brother could not stand the sight of me. I wanted it all to end. I had started to self-harm, but more for the attention than to take my life. I wanted someone to understand that I couldn’t help it and to say ‘it will be okay.’ I had hit rock bottom and I did not know who to turn to. I had given up; I thought I might as well try praying my salah, what could I lose? I cried my eyes out during my supplication, I begged to be normal, to be happy. I began to pray more often, hoping Allah might hear me. I can’t remember at what point it was, but I felt some comfort, found some strength to carry on and I did. I retook year 12 the following September and it coincided with my CBT sessions, which was of no help. I found I needed someone to talk to rather than guidance on how to stop the rituals. I just continued to pray and hoped that somehow things will work out and I will do well. Retaking the year 12 and going onto A-levels were no easy feat. My OCD was still not better, I still felt incredibly low but I had some fight in me to try hard and do well. I wanted to make my family proud and get good results. My tension and OCD rituals increased with the impending exam stress and I ended up not doing well. I prayed so hard, but why me? Why couldn’t something go right? I did go to university in the end and studied Psychology as I wanted to help people who too had mental health issues. Whilst most people would balance their work and social life, I couldn’t afford to. My rituals would take up so much time, what little time I had remaining would be to study. I was determined to do things right and to do well for myself and my family. I would feel guilty for all that I put them through, I love them and know they love me and only wanted to help but were helpless in the face of the situation. I had pushed myself over the three years during my undergraduate and was proud to earn a First class Honors, Alhamdulillah. This was and is the proudest moment of my life so far. Since then, I have been on a roller coaster of emotions in finding my way through adult life. I became dependent on anti-depressants for a year and half and wanted to stop before I got married. I feel as if I have lost more than a decade of my life to this monster known as OCD and depression. Both consumed me; stole precious moments, and damaged relationships with friends and family. My OCD is at a somewhat manageable level now, but I know it will always be a part of my life. I’m at the stage now, where I have really low days which has an adverse effect on my marriage but I turn to salah, and I keep reminding myself that ‘Allah does not burden a soul beyond it can bear (2:286)’ It is through this verse I keep trying to meander my way through day to day life and find comfort that although this life can be full of sorrow, the hereafter is more important. Don’t get me wrong, I have had days when I just want to give up and say enough. But I can’t. I think of my family, I think of my Lord. Patience is indeed a virtue, but so is belief and hope in Allah, where inshaAllah (God-willing) we will all be blessed with paradise, where the ultimate peace of mind and happiness rests, and that is what is keeping me going. (Submitted anonymously to muslimvibe.com)
  • Create New...