ummtaalib

Yaa Allah! Complete and quick recovery Yaa Rabb! Inshaa-allaah will make du'a

The Gift of Meraj On the twenty seventh of Rajab the Musjids will be full. People will gather to listen to talks being delivered regarding the great incident of Me’raj. After the talks are over, by and large we return home with the miracle of Me’raj and its message forgotten until the following year. Unlike us, the Sahaabah (radiyallahu anhum) and the Tabi’een (those who came after the Sahaabah) never set aside any day for the discussion of the incident of Me’raj. Hence even the scholars of the first century differed regarding the actual date when Me’raj occurred. The Sahaabah (radiyallahu anhum) and the Tabi’een (rahimahumullah) had no need to set aside any day for this discussion. They regularly and frequently discussed the Ahadith regarding all aspects of the life of Rasulullah (sallallahu alaihi wa sallam). They lived the message of Me’raj every day of their lives. PARTING ADVICE While there are many aspects that are related to Me’raj, the most important thing that pertains to us daily is the gift that was granted to Rasulullah (sallallahu alaihi wasallam) on Me’raj. When Rasulullah (sallallahu alaihi wasallam) proceeded to the seven heavens and beyond and met His Rabb, Allah Ta’ala, he was granted the gift of Salaah. Such was the importance of Salaah that its injunction was not revealed while Rasulullah (sallallahu alaihi wasallam) walked on the earth. Rather it was saved for this special occasion beyond the seven heavens. Rasulullah (sallallahu alaihi wasallam) also greatly explained its importance throughout his life – to the extent that his parting advice when he left this world was regarding upholding the injunction of Salaah. TAKE STOCK When we gather to discuss the occasion of Me’raj, we should take stock of our Salaah – the gift of Me’raj. Firstly, am I performing my five Salaah daily? Do I commence my day with missing Fajar? Do I remember the gift of Me’raj at the time of Fajar? At the time of Fajar do I remember the impassioned plea of Rasulullah (sallallahu alaihi wasallam) as he parted from this world regarding upholding the injunction of Salaah? The same should be considered regarding Zuhr and Asr – when the tills are ringing and with regard to Maghrib and Esha when other distractions are in the way. HAPHAZARDLY Furthermore, how do I perform my Salaah? Is it in the manner that Rasulullah (sallallahu alaihi wasallam) performed it or is it performed haphazardly and in extreme haste? Have I gained concentration in Salaah? Also, do I perform it with Jamaat (which is waajib for adult males) in the Musjid? Rasulullah (sallallahu alaihi wasallam) is reported to have said: “By that Being who has control over my life, I intend asking the youngsters to gather some firewood. I would then instruct somebody to call out the Azaan and perform the Salaah while I go and set fire to the homes of those people who perform their Salaah in their houses without any proper excuse.” (Abu Dawood #549/Ahmad #8903). Abdullah bin Mas’ood (radiyallahu anhu) says: “The one who wishes to meet Allah Ta’ala as a Muslim on the Day of Judgement should be punctual in the performance of his Salaah on hearing the Azaan. Allah Ta’ala has prescribed the clear ways of guidance for His Rasul (sallallahu alaihi wasallam). These Salaah too are among those ways of guidance. If you too will adopt the way of those who perform their Salaah at their homes, you will be abandoning the way of Rasul (sallallahu alaihi wasallam), hence you would be led astray. The one who performs wudhu and leaves for the Musjid, for every step he takes he gets one reward, one of his sins are forgiven and his stages are elevated in Jannah. In the time of Rasulullah (sallallahu alaihi wasallam) only an open hypocrite would not join the Jamaat. Even a sick person would be carried by two people and brought to the Musjid to perform his Salaah with Jamaat.” (Muslim #654). Salaah is not only an injunction of Allah Ta’ala and a responsibility and duty upon His servants, but also a means of acquiring one’s worldly needs. It is a means of averting calamities and hardships. It is reported in a Hadith that whenever any matter perturbed Rasulullah (sallallahu alaihi wasallam) he immediately resorted to Salaah. The Sahaabah (radiyallahu anhum) sought the solution to any problem by first resorting to Salaah. When discussing Me’raj, we need to take stock of how much we resort to the gift of Me’raj to solve our problems and difficulties. A ROOT CAUSE OF THE UMMAH’S DECLINE While there are many reasons for the present pitiful condition of the Ummah throughout the world, one of the main reasons is the neglect of this fundamental injunction of Deen. It is of prior importance that an all-out effort is made to bring the entire Ummah onto the punctual performance of the five daily Salaah (in the correct manner with all its etiquette being observed). Without this it will be wishful thinking to expect the degradation of the Ummah to change for the better. With the proper fulfilment of Salaah and all the other injunctions of Deen, the help of Allah Ta’ala will be with us. Then minimal effort will make us victorious and gain us the best of both worlds. Al-Haadi

Rajab FAQ’s – Part 2 4. ALLEVIATING THE DISTRESS OF A BELIEVER IN RAJAB Q. Kindly verify the following Hadith: “Whoever alleviates distress of a Muslim in the month of Rajab, Allah will grant him a palace in Paradise.” A. Hafiz Ibn Hajar (rahimahullah) has termed the text of this Hadith as baseless. The Hadith cannot be quoted. (Refer: Tabyinul ‘Ajab of Hafiz Ibn Hajar, pg. 27, Hadith: 12) And Allah Ta’ala Knows best 5. FASTING ON THE TWENTY SEVENTH (27TH) OF RAJAB Q. Is the following Hadith authentic? “The one who fasts on the twenty seventh (27th) day of Rajab will receive the reward of fasting for sixty years.” A. I have not come across this narration. However Hafiz Ibn Hajar (rahimahullah) has cited a similar narration as the statement of Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) -not as as the statement of Nabi (sallallahu ‘alayhi wa sallam) and has declared it as unreliable. (Tabyinul ‘Ajab, pg. 45, Hadith: 28) It should be noted that the Hadith Masters have agreed that there exists no Hadith that mentions the virtues of fasting on any specific date in Rajab. In Fact Hafiz Ibn Rajab (rahimahullah) has stated the following: “There exists no Hadith, reported from Nabi (sallallahu ‘alayhi wa sallam) or the Sahabah that mentions the virtues of fasting on any specific date in Rajab.” (Lataiful Ma’arif, pg. 228) See here for more details. And Allah Ta’ala Knows best 6. THERE ARE NO SPECIFIC FORMS OF SALAH FOR THE 27TH NIGHT OF RAJAB Q. Are there any specific nafl prayers to be prayed in the night of Mi’raj, the 27th of Rajab? A. There are no specific forms of worship for the 27th night of Rajab to be found in the authentic books of Hadith. In fact, although some scholars have opined that Mi’raj occurred on 27th Rajab, there does exist legitimate difference of opinion on this too. See here for more To specify a form of salah for this night without substantiation from the sunnah is an innovation (bid’ah). Click here for more on this. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (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)

Rajab FAQ’s – Part 1 1. RAJAB IS THE MONTH TO SOW THE SEEDS, SHA’BAN TO IRRIGATE AND RAMADAN TO REAP THE HARVEST Q. Can you mention the reference and Arabic for this? “Rajab is the month to sow the seeds. Sha’ban is the month to irrigate the crop and Ramadan is the month to reap the harvest.” A. ‘Allamah Ibn Rajab Al Hambali (rahimahullah) has cited this as the statement of Imam Abu Bakr Al Warraq Al Balkhi (rahimahullah). (Lataiful Ma’arif, pg. 218, Al Maktabul Islami edition) Arabic text شهر رجب شهر الزرع و شهر شعبان شهر السقي للزرع و شهر رمضان شهر حصاد الزرع And Allah Ta’ala Knows best. 2. AN UNAUTHENTIC VIRTUE OF FASTING AND SPENDING THE NIGHT IN WORSHIP IN RAJAB Q. Is this Hadith authentic? من صام يوما من رجب وقام ليلة من لياليه بعثه الله تعالى آمنا يوم القيامة ومر على الصراط وهو يهلل ويكبر A. Imam Daylami (rahimahullah) has recorded this Hadith on the authority of Sayyiduna Jabir (radiyallahu ‘anhu). However, the chain consists of a liar. The Hadith is therefore not suitable to quote. (Dhaylul La-Alil Masnu’ah, vol. 1 pg. 464, Hadith: 560, Tanzihush Shari’ah, vol. 2, pg. 164) Translation Whoever fasts for one day in Rajab and spends one night of Rajab [in ‘ibadah], Allah Ta’ala will resurrect him in safety on the Day of Qiyamah and he will cross the bridge [sirat] while saying ‘La ilaha illallah’ and ‘Allahu Akbar’. And Allah Ta’ala Knows best. 3. AN UNAUTHENTIC VIRTUE OF A SPECIFIC SALAH ON THE TWENTY SEVENTH (27TH) OF RAJAB Q. Could you kindly confirm the following Hadith: “Whoever prays twelve rakats on the night of twenty seventh of Rajab, in every rakat recites Surah Fatihah and any other Surah from Quran. After every two rakats recites Tashahhud and ends with salam. Thereafter recites one hundred times: “Subhan Allahi Wal Hamdulillahi Wa Laa ilaah illal Lahu Wallah Hu Akbar”, “Astagfirullah” one hundred times and sends one hundred salutations (durud) on Nabi (sallallahu ‘alayhi wa sallam) Thereafter makes du’a for his/her religious and worldly matters and fasts the next day. Then Allah Ta’ala will accept all of his/her dua’s. As long as dua’s are not made of sins” A. This narration has been declared as extremely weak and a fabrication. (Refer: Tanzihush Shari’ah, vol. 2 pg. 90 and Al Adab Fi Rajab, pg. 47) There is no specific form of salah to be recited on the twenty seventh of Rajab. To specify a form of salah for this night without substantiation from the Sunnah is an innovation (bid’ah). See here for further details. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (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)

What is the Quranic Tarbiyah Curriculum? Introduction How did it start? Download resources

Question and Answer: Q. What is the reason behind the requirement for a woman to travel with a mahram? (Question published as received) A. The primary reason is the command of Rasulullah Sallallahu Alayhi Wa Sallam in this regard. Rasulullah Sallallahu Alayhi Wa Sallam has stated: “No woman should travel except with a Mahram (male guardian) and no man should enter upon her unless she has a Mahram with her.” (Sahih Bukhari) It is thus a major sin for females to travel without a Mahram. One of the wisdoms behind this command is to ensure the safety of the person of the female and the safety of her chastity which is at greater risk during travel. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (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

Duʿā’ is more than a moment of worship; it is a lifelong practice that nurtures īmān, deepens true reliance upon Allah and nourishes the soul. Once it becomes a consistent part of your life, it transforms you completely. Nourishing the Soul Worship is a complete nourishment for the soul, mind and body. Every prayer, act of charity and virtuous deed is like a dish served from the banquet of divine sustenance. Among all acts of worship, there is one that offers a deeper nourishment, one that purifies the heart and elevates the soul: intimate moments of supplication and devotion when the heart connects fully with Allah, free from all distraction. These are the moments you choose for yourself to praise, remember, and call upon your Lord. In the quiet of the night or the still moments of the day, the heart clears and the soul rises toward Him. You call upon Him by His Names, glorify His Majesty, and speak to Him as the Prophets and the righteous did before you. There is something wondrous that happens when dhikr and duʿā’ come together, when praise and petition flow from the same heart. True praise, grounded in Allah’s Names and Attributes, awakens the heart, deepens knowledge of Allah and draws one nearer to Him. Most Prophetic and Qur’ānic supplications begin with praise — affirming His power, beauty, and Oneness — before asking for anything, showing how praise and supplication fused together strengthen īmān. This alone is one of the great spiritual aims of worship, and among the most beautiful paths to the Lord of the worlds. This intimate dialogue with Allah (munājāh) fills the heart with spiritual light, replenishes the soul, and clears the mind. Those who remain steadfast upon this path rise through the ranks of īmān, drawing ever closer to Allah, until they are counted among His beloved: those blessed with barakah, wisdom and nearness to Him. Duʿa: A Worship of the Heart Duʿā’ is a unique act of worship that brings together a multitude of the actions of the heart, perhaps more than any other individual act of worship. Within it lies the turning of the heart sincerely towards Allah, filled with hope in His response and fear of His displeasure. It embodies awe, reverence, reliance, humility, submission and love. It is infused with dhikr, the utterances of His Beautiful Names and the earnest seeking of His help. Duʿā’ nourishes the soul, increases the knowledge of Allah and illuminates the heart with the light of īmān. It transforms worship from a routine into an intimate connection. Ibn Taymiyyah (raḥimahullāh) said: “One of the greatest blessings of Allah upon His believing servants is that He sometimes sends upon them hardship and trials that compel them to turn to Him alone, worshipping Him with sincerity. In those moments, they call upon Him sincerely, hoping in Him and in no one else. Their hearts become attached to Him and detached from others. As a result, they attain true reliance (tawakkul) on Him, sincere devotion (inābah), the sweetness of faith, and a taste of its reality. They become free from all forms of shirk (associating others with Him). This spiritual gain is far greater than the mere removal of illness, fear, or poverty, or the attainment of ease after hardship — for these are bodily pleasures and worldly comforts, which even disbelievers may enjoy more than the believer.” How Duʿa Strengthens Iman Turning to Allah in need reflects yaqīn: the certainty that He hears, responds, and has power over all things. No one calls upon one who is deaf or powerless. By raising our hands in duʿāʾ, we affirm our belief that Allah is the All-Hearing, All-Powerful, Most Generous, and Most Merciful. In doing so, our awareness of His Names and Attributes deepens, and our īmān grows with every sincere plea. As Imām al-Rāzī (raḥimahullāh) said: “Duʿā’ instills an awareness of the humility of servitude and the majesty of Lordship, and this is the loftiest and noblest aim of every worship. The explanation is as follows: a person only turns to duʿā’ when they realise their own need for what they seek and their incapacity to attain it. They also recognise that their Lord hears their prayer, knows their need, is capable of relieving it, and is Merciful: His mercy necessitates that He removes that need. So, the one making duʿā’ does so because they see themselves as needy and helpless, and they know their Lord to be All-Knowing, All-Powerful, and Most Merciful. The ultimate goal of all acts of worship is to realise the humility of servitude and the majesty of Lordship. And when duʿā’ combines both of these realities, it is undoubtedly the greatest of all acts of worship.” Seeking Allah’s help is half of the dīn and a sign of true īmān. When we turn to Him alone, fully certain that no one else can benefit or harm us, our tawakkul (reliance) and yaqīn (certainty) in Him grow. This intimate turning to Allah is one of the highest expressions of tawḥīd, affirming Allah’s supreme power and absolute authority. ʿAbdullah b. ʿAbbas (raḍiy Allāhu ʿanhumā) said: “One day, I was behind the Messenger of Allah ﷺ (on a camel) and he said to me: ‘Son, I will teach you some words: be mindful of Allah and He will be mindful of you. Be mindful of Allah and you will find Him in front of you. When you ask, then ask Allah. When you seek help, then seek help from Allah. Know that if the ummah gathered together to benefit you with something, they would only benefit you with something that Allah has already written for you. If they gathered together to harm you with something, they would only harm you with something that Allah had already written against you. The pens have been lifted and the pages have dried’” (Tirmidhī). The Sweetness of Duʿa One of the greatest benefits of duʿā’ is the joy, tranquillity and peace it brings to the heart. Through sincere supplication, Allah grants moments of heightened īmān, filling the heart with the sweetness of intimate conversation and allowing the soul to taste the beauty of servitude and worship. Ibn al-Qayyim (raḥimahullāh) explained: “A person may have a need for something which is permissible for him to ask of Allah. So he persistently and urgently calls upon his Lord for it until, through this persistence, the sweetness of intimate conversation (munājāh) with Allah is opened to him. He finds joy in humbling himself before Allah, in praising and pleading with Him, in invoking His Names and Attributes, in expressing his tawḥīd (oneness of Allah), in detaching his heart from everything else, and in placing his hope only in Him. All of this would not have been possible without his persistent duʿā’… …At times, Allah opens up to the servant during his duʿā’ a level of closeness, love, humility, and brokenness that causes him to forget his actual need. What has been opened to him becomes dearer to him than the need itself. He even begins to wish that this state of being continues, and prefers it over the fulfillment of his need. His happiness with this intimate state surpasses the happiness he would feel if his request were granted and then taken away. One of the gnostics (ʿārifūn) said, ‘There are times when I have a need from Allah, so I ask Him for it. Then, as I begin supplicating, Allah opens up for me the sweetness of calling upon Him and knowing Him, of being humbled and devoted before Him, and I find myself wishing that the fulfillment of my need would be delayed so that this beautiful state continues.’” Similarly, Dāwūd b. Abī Hind narrated that when Ḥajjāj arrested Saʿīd b. Jubayr (raḥimahullāh), Saʿīd said: “I see nothing ahead of me but being killed. Let me tell you: I once made duʿā’ with two companions, and we tasted the sweetness of duʿā’. Then we asked Allah for martyrdom. Both of my companions were granted it, and I am still awaiting it.” He added, “It was as if Saʿīd (raḥimahullāh) saw that the response to the supplication lies in the sweetness of duʿā’.” Tasting the Sweetness of Iman Through Duʿa – Life With Allah

Lol!! This is so funny!

How can righteous children be born when a mother’s attention is entirely on food, the house, the internet, and the marketplace? How can a righteous, scholarly, or ḥāfiẓ (memorizer of Qur’an) child be raised when the mother can spend hours on Facebook and WhatsApp, but cannot sit for even one hour to help her child memorize half a page of Qur’an or one Hadīth? How can a righteous child be raised when neither parent sits with the child to share stories of the Ṣaḥābah (Companions) and the pious predecessors? How can a righteous and capable child be raised when money is spent on makeup, fashion, jewellery, restaurants, and entertainment—but not on beneficial knowledge? How can a righteous child be raised when the neighbours hear the parents’ arguments and shouting? How can a strong and confident child be raised when he is constantly scolded, humiliated, and embarrassed in front of others? How can a righteous child be raised when the parents themselves have no interest in attending gatherings of knowledge and remembrance, nor in learning the Deen? How can a righteous child be raised when the father neglects his responsibility of tarbiyah (Islamic upbringing) and does not share this duty with the mother? How can a righteous child be raised when all focus is on outward appearance, worldly decoration, and comfort—while the soul, Salāh, Qur’an, and Deen are forgotten? How can a righteous child be raised when we hand them a mobile phone at a young age and leave them unsupervised in the dangerous world of social media? It is the righteousness and effort of parents that produces a righteous generation, and a righteous generation is the means for the reform of the Ummah. Allah Ta‘ala says: “And their father was a righteous man.” (Surah al-Kahf, 18:82) Imam Ahmad ibn Ḥanbal (rahimahullah) said about his mother: “My mother made me memorize the Qur’an by the age of ten. She would wake me before Fajr, heat water for my wuḍū’ on cold nights, dress me, and accompany me to the masjid with full modesty, even though the masjid was far and the road was dark.” A scholar once said: “Do not think that every woman who sends her son to seek knowledge will have a son who becomes like Imam Mālik or Sufyān (al-Thawrī). The real secret was not only in Mālik or Sufyān, but in their mothers — the mother of Mālik and the mother of Sufyān.” Indeed, Allah Ta‘ala blesses children through the sincerity and piety of their parents. Jamiatul Ulama (KZN) Council of Muslim Theologians

Q. I have a niece and nephew who are mute and baligh. How should they pray salaah? (Question published as received) A. Salaah of a Mute person In principle, a mute person will perform Salaah in accordance with their ability and capacity of fulfilling the obligation of Salaah. A mute person will fulfil their Salaah simply by performing the postures of Salaah as is normally done. The recitation of Qiraat and the various other recitations in Salaah will not be required of them. It is Mustahab (preferable) for them to move their tongues assimilating recitation if they can. (Namaaz ke Masaa’il Ka Encyclopaedia 3/362-363) Salaah of a Deaf person The same ruling as above applies to a deaf person. However, if a deaf person can recite the required Qira’ah for Salaah then that will be compulsory. If they are unable to recite the minimum required Qira’ah for Salaah then they will recite whatever amount they can. If they can recite the Takbeer-e-Tahreemah (the first Takbeer through which one begins his Salaah), the Tashahhud and the end Salaam, they will be required to do so as well. (Namaaz ke Masaa’il Ka Encyclopaedia 1/236) Note: Sign language has become a common means of communication with people who have such disabilities. This can be used to teach them about Islam and its injunctions. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (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)

Q. When the limits of patience in marriage feel tested, what should a spouse do? Should one respond with anger and conflict, or should one choose Sabr (patience)? A. Marriage in Islam is meant to be a relationship of peace, tranquility, and harmony – sukoon, mawaddah, and rahmah – as described by Allah Ta‘ala in the Qur’aan. This beautiful state is achieved when both husband and wife strive to follow the commands of Allah Ta‘ala and the teachings of Rasulullah ﷺ, moulding their home upon the example of the noble life of Nabi Muhammad ﷺ. A home built on the Sunnah invites barakah. Reciting the du‘aas when entering and leaving the home, engaging in daily ta‘leem, regular tilaawat of the Qur’aan, and making salaah a priority – all these chases away shaytaan and draw the angels of mercy. Without salaah, a Muslim’s compass becomes distorted, and this affects the peace of the entire household. Spouses should also share simple acts of love: eating from the same utensils, reminding each other of goodness, engaging in zikrullah during daily activities, and encouraging one another to maintain closeness to Allah Ta‘ala. When gaining the pleasure of Allah becomes the mutual goal, then hearts naturally unite. The spouses become best friends, true partners, and their marriage becomes filled with mawaddah (love), muhabbah (affection), and Sukoon (peace and tranquility). With such a foundation, any bumps or challenges that arise in the marriage are faced with maturity, calmness, and sweetness rather than harshness. Arguments become rare, and even when they occur, they are dealt with gracefully. It is also important that spouses communicate openly, be transparent, approachable, and comforting to one another. Allah Ta’ala says in the Qur’aan-e-Kareem: “Your spouses are a garment for you as you are for them.” Just as clothes protect, comfort, and beautify, so too must husband and wife be a means of ease and warmth for each other. What to Do When an Argument or Disagreement Happens: Despite all efforts, it is natural that misunderstandings may appear. When this happens, Islam teaches a simple and wise approach: 1. One party must remain silent. Two people shouting do not solve a problem. Only shout when there is a fire. 2. Allow the moment to calm down. Do not discuss or solve the issue while emotions are high. 3. After things settle, approach the matter with gentleness. Speak kindly, explain calmly, and seek to resolve the issue with a fresh and happy state of mind. 4. Never go to bed with unresolved conflict. The Sahabah and the pious elders would ensure their affairs—especially between spouses—were settled before sleeping. Our homes should follow this noble example. By following these principles, Allah Ta‘ala will bless the marriage with true peace. Patience then becomes sweet, not bitter, strength, not weakness. May Allah Ta‘ala grant you – and all married couples – the true spirit, blessings, and fruits of Nikah as outlined in the Qur’aan and demonstrated by the life of Rasulullah ﷺ. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (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

Aah i see about the accusation As for the taliban lying, surely not all the time about everything?

I'm lost! Not sure who the Mufti sahib is and as for the Taliban, not at all sure!

Q. What is the ruling if a few strands of a woman’s hair become exposed during Salaah? A. It is necessary to cover the Awrah for the validity of Salaah. The principle regarding exposure of a limb is that if a quarter of any limb from the Awrah unintentionally remains exposed for the duration of three Tasbeehs, the Salaah becomes invalid. If a quarter of a limb is left uncovered intentionally, even for a moment, the Salaah becomes invalid. If less than a quarter of the limb becomes uncovered, whether intentionally or unintentionally, regardless of the duration, the Salaah will be valid. The head (including the hair on it) and the hair that hangs below the ears are considered separately. Therefore, if a few strands of hair are exposed, even for the duration of the entire Salaah, Salaah will be valid. (al Radd al Muhtar 1:409, al Binayah 2:127, Ahsanul Fatawa 3:402) And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (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 Theologia

Shaykh Muhammad Awwamah (hafizahullah) on one occasion drew attention to an important phrase whose meaning has become forgotten among many of us, a phrase we repeat and hear daily, almost as a routine. He said: “We all hear the adhan: ‘Hayya ‘alas-Salah, Hayya ‘alas-Salah’ (Come to Salah). Then we hear: ‘Hayya ‘alal-Falah, Hayya ‘alal-Falah’ (Come to Success). Is there anything greater than Salaah itself? What then is the meaning of “Hayya ‘alal-Falah”? The meaning of “Hayya ‘alal-Falah”: The Ulama say: “There is no single word in the Arabic language that gathers within it all forms of goodness as the word Falah does.” Whatever good there is in this world or in the Hereafter, the word Falah encompasses it all. The Placement of “Hayya ‘alal-Falah” in the Adhan: What is the significance of its placement after “Hayya ‘alas-Salah”? It is as though it is saying to you: O Muslim, whatever you are occupied with; buying, selling, your job, your business, travelling or at home, when the time for Salah comes, leave everything that you may be occupied with and hasten to Salah. “Hayya ‘alal-Falah” is even more comprehensive in its meaning of goodness than the word “Salah.” i.e., In your coming to Salah lies every form of good, so do not delay. Notice the sequence, the Adhan does not begin with “Hayya ‘alal-Falah” and then “Hayya ‘alas-Salah.” No, it first says, “Come to Salah” and then makes clear that within Salah lies every kind of good and success. Whatever you may be doing, Salah is above it all, so come to it without delay. Of course, scholars have mentioned exceptions, such as a surgeon performing a critical operation who cannot stop when the adhan is called; such a person is excused by the Shari‘ah to delay the Salah (i.e within its prescribed time). But beyond such cases, one cannot delay Salah. The Status of Salah in Islam: The status of Salah in Islam is beyond imagination. Its rank in Islam is higher than one can conceive. Let me mention two juristic rulings cited by the Fuqaha to help us understand its lofty status and extreme importance: The case of a drowning person: The scholars say: Suppose a person is drowning at sea, his boat has broken apart, and he remains clinging to a piece of wood for survival. If the time for Salah enters, and delaying it would cause the time to lapse, it is not permissible for him to postpone the Salah. Who can imagine such a ruling? A person may be in a state of near-drowning, yet remains safe, clinging to a piece of wood; he is still required to perform the Salah [i.e., with gestures of his head, for example]. (At Tajnis wal Mazid, vol. 2, pg.187) The case of a person being executed: Some scholars say: “If a person is being hanged and still has life in him when the Salah time sets in, he must perform the Salah, even if only with his eyes.” (Al Hawil Kabir Sharhu Mukhtasaril Muzaniy, vol. 13, pg. 426) Such is the weight and sanctity of Salah in Islam. Where then are our youth who neglect it? May Allah guide us and them to the straight path. Ameen. Darul Hadith Research Centre

Welcome to the forum Which part are ypu finding confusing?

It’s Not random. It’s Not cultural. Each Salaah is timed with precision, aligned with your body clock, your mind’s needs, and your soul’s journey. Here’s the secret power & wisdom behind it: Fajr – The Light of Beginning Cortisol naturally rises at dawn → prayer stabilizes energy. Morning light boosts serotonin → sets mood for the day. “Indeed, the recitation of the early morning (Fajr Salaah) is witnessed (by the Angels.” (Qur’an 17:78) Performing Fajr Salaah at this time stabilizes circadian rhythms, preventing fatigue and mood swings. Dhuhr – The Midday Reset The sun is at its peak, and so is human stress. Allah calls you to pause. Around noon, cognitive performance naturally dips (“post-lunch dip”). Stepping away for Dhuhr acts like a neurological reset, improving attention and productivity. Deep breathing and rhythmic motions of salah lower blood pressure and reduce cortisol. This breaks the cycle of endless work, protecting you from burnout. Asr – The Anchor of Consistency Afternoons bring fatigue, regrets of the past, and worries of the future. Late afternoon is when reaction times and alertness peak, but also when stress accumulates. Prayer movements regulate the autonomic nervous system, calming racing thoughts. Studies show consistent breaks like Asr improve long-term memory consolidation. Rasulullah Sallallahu Alaihi Wasallam said, “Whoever misses the afternoon prayer, it is as if he had lost his family and his property.” (Sahih Bukhari) Maghrib – Hormonal Synchronizer At sunset, melatonin (sleep hormone) begins its release. Praying Maghrib synchronizes your internal clock with nature’s day–night cycle. Reflection at sunset lowers evening anxiety, preparing mind and body for restful recovery. As the sun sets, the soul reflects. It is your checkpoint: “How did I live today? What do I carry to the night?” Esha – Deep Rest & Brain Detox Before sleep, Esha reduces pre-sleep anxiety, slowing down the mind’s beta waves into calm alpha states. Sujood increases blood flow to the brain, improving oxygenation and mental clarity. Sleep quality is proven better when preceded by mindful spiritual practice. The world sleeps, but Allah Ta’ala calls you to rest in His remembrance. Science says: Esha prepares the brain for deep, restorative sleep. Jamiatul Ulama (KZN) Council of Muslim Theologians

If a person were to lose his eyesight, he would instantly feel helpless, vulnerable, and overwhelmed. He would grope about in darkness, unable to distinguish right from left, danger from safety, or enemy from friend. For such a person, even walking within the familiarity of his own home becomes challenging. Now imagine a person whose outward eyes are sound, yet his inner sight – the sight of the heart – is blind. He looks at the world but fails to perceive the signs of Allah Ta’ala surrounding him. He can admire the splendour of a sunset, the intricacy of a leaf’s design, or the awe-inspiring motion of the oceans, yet it stirs no thought, awakens no emotion, and inspires no yearning within his heart. His body may see, but his soul remains blind. Allah Ta’ala declares in the Quraan Majeed: فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ “Indeed, it is not the eyes that become blind, but rather it is the hearts within the chests that become blind.” (Surah Hajj ; V:46) True blindness is not the loss of physical sight. Rather, it is the inability to recognise the greatness of Allah Ta’ala and to connect what one sees to the One who created it. The truly blind person is he who sees the signs of Allah Ta’ala daily, yet remains unmoved, unchanged, and unaware. The great commentator of the Quraan Majeed, Imaam Mujaahid (rahimahullah), explains that every human being has been endowed with four eyes: two on the face, through which he perceives the fleeting matters of this world, and two within the heart, through which he perceives the realities of the eternal Hereafter. If the outward eyes are deprived of sight, yet the eyes of the heart remain open, such blindness will cause him no real loss. However, if the outward eyes are sound while the eyes of the heart lie veiled in darkness, then his worldly vision will be of no benefit to him. (Tafseer Qurtubi vol. 14, pg. 419) One of the greatest cures for this inner blindness is to set aside time for Tafakkur – pausing to ponder deeply over the creation of Allah Ta’ala. This was a constant practice of the pious throughout history. It is such reflection that transforms ordinary sights into moments of recognition and connection with the Creator, Allah Ta’ala. Every reflection on the creation of Allah Ta’ala is like a drop of water falling upon the parched soil of the heart, gradually reviving it until it blossoms into a garden of Imaan. Consider the simple honeybee. It hovers over flowers, gathering nectar, and then returns to its hive, where it works in perfect harmony with thousands of others. From this, it produces honey – a sweet liquid that not only nourishes but also heals. What power directs the bee to the flowers it must choose? Who instilled within it such precision and discipline? It is none other than Allah Ta’ala. Reflect on the delicate balance that allows a single drop of rain to revive a withered tree. Consider the endless cycle of the sun rising and setting, never failing its appointed time. Ponder the complexity of the human eye that captures colours and shapes in astonishing detail. Each of these is a sign – a testimony of Allah Ta’ala’s wisdom and control. The Quraan Majeed repeatedly encourages us to reflect upon the skies and the earth, the alternation of night and day, the rainfall, the mountains, and the animals – not as mere observation or amusement, but to awaken our hearts. Whoever ponders sincerely cannot help but be humbled by Allah Ta’ala’s magnificence and drawn to Him in love, awe, and submission. Sayyidah Ummud Dardaa (radhiyallahu ‘anha) was once asked as to what the best action of her husband, Sayyiduna Abud Dardaa (radhiyallahu ‘anhu), was. She replied that it was his contemplation. (Musannaf ibn Abi Shaibah #35729) On one occasion, Sayyiduna Abud Dardaa (radhiyallahu ‘anhu) himself said, “A single moment of reflection is better than standing in Salaah for the entire night.” (Musannaf ibn Abi Shaibah #35728) We are surrounded by signs – from the stars that adorn the night to the birds that glide across the sky. Yet if our hearts are preoccupied and distracted, we will look but never truly see; we will glance but never grasp. Set aside just a few minutes each day to look around and reflect. Do not simply scroll past the sunrise or swipe past the raindrops. Pause… Observe… Think… Who created this? Why did He make it so beautiful? What message is it conveying to me? Through this simple habit, our hearts will begin to soften. Our eyes will begin to truly see. Gradually, the veils will be lifted, enabling us to witness the world not merely through the lens of the eye, but through the illumination of Imaan and the light of the heart. uswatulmuslimah

By Mufti Ebrahim Desai (Rahimahullah) The code of our Imān is to believe in the Oneness of Allāh Ta’ālā and the Nubuwwah of Rasūlullāh Sallallāhu Alaihi Wa Sallam. Belief and reverence for Rasūlullāh Sallallāhu Alaihi Wa Sallam is an integral and inseparable component of our faith. Imān cannot be accepted without believing in and revering Rasūlullāh Sallallāhu Alaihi Wa Sallam. The actual reverence of Rasūlullāh Sallallāhu Alaihi Wa Sallam is to believe that: 1) Rasūlullāh Sallallāhu Alaihi Wa Sallam came to this world as the greatest human being. This is a reality and not just a fairy tale. 2) Rasūlullāh Sallallāhu Alaihi Wa Sallam was chosen by Allāh Ta’ālā to be the recipient of divine revelation (Wahī). 3) Rasūlullāh Sallallāhu Alaihi Wa Sallam was bestowed the responsibility of conveying the message of Allāh Ta’ālā to humanity, which he fulfilled in the best manner. 4) Among the various Messengers of Allāh Ta’ālā, Rasūlullāh Sallallāh Alaihi Wa Sallam is the leader and most superior. 5) Happiness and success in both the worlds lies solely in following the Sunnah of Rasūlullāh Sallallāhu Alaihi Wa Sallam. The salvation of every human being is directly linked to believing in Rasūlullāh Sallallāhu Alaihi Wa Sallam. When one is placed inside the grave, he/she will be asked to recognize Rasūlullāh Sallallāhu Alaihi Wa Sallam. Consider the following narration:The deceased will be questioned in the grave, “What do you know about this man (Rasūlullāh Sallallāhu Alaihi Wa Sallam)?” (Sahīh Bukhārī) In order for one to be true in revering Rasūlullāh Sallallāhu Alaihi Wa Sallam, the overwhelming love and obedience of Rasūlullāh Sallallāhu Alaihi Wa Sallam should be present in every moment of one’s life. The demand of love is that the lover yearns to be in the company of the beloved. If this is not possible, then one adopts the beautiful ways and lifestyle of the beloved. When we consider the endless efforts and sleepless nights of Rasūlullāh Sallallāhu Alaihi Wa Sallam for the sake of his Ummah, then we would realise that even if we were to dedicate our entire lives in the service and obedience of Rasūlullāh Sallallāhu Alaihi Wa Sallam, this would fall short of doing justice to the gratitude due to him. Taking out one day or one month to address the different facets of the beautiful life of Rasūlullāh Sallallāhu Alaihi Wa Sallam is not sufficient. A believer should spend every day of his life imitating and spreading the Sunnats of Rasūlullāh Sallallāhu Alaihi Wa Sallam. Nevertheless, we cherish any opportunity we get to talk about Rasūlullāh Sallallāhu Alaihi Wa Sallam and inculcate in us and others the love and reverence of Rasūlullāh Sallallāhu Alaihi Wa Sallam. May Allah Ta’ala fill our hearts with the love of Rasulullah Sallallahu Alayhi Wa Sallam and enable to live our lives emulating his Sunnah, Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

Step-by-Step Ablution (Wudu) Guide Bismi Llahir Rahmanir Rahim by Naielah Ackbarali The Prophet ﷺ said: “A Muslim does not perform ablution (wuḍūʾ) and perfect it, and offer prayer, except that he will be forgiven (for his sins) during the period from one prayer to the next.” [Bukhari] Perfecting the ablution (wuḍūʾ) means to perform it completely with its sunna actions and etiquettes. AlhamduliLlah, through striving to beautify our worship and ensuring that it is done correctly, our sins will be washed away. Other narrations indicate that the gates of Paradise are opened for the person who perfects their ablution (wuḍūʾ). This is an encouragement for all Muslims to be avid to offer the best ablution (wuḍūʾ) possible to Allah Most High. The following is a step-by-step guide for both men and women of how to make ablution (wuḍūʾ) in the most complete form, as outlined by scholars from the Hanafi madhhab. Step-by-Step Ablution (Wudu) Guide - ISLAMIC COUNSELING & COACHING

Step-by-Step Prayer Guide For Muslim Women Bismi Llahir Rahmanir Rahim by Naielah Ackbarali Allah Most High says: “Successful indeed are the believers: those who humble themselves in prayer.” [Surat al-Mu’minun, v. 1-2] The word humble (khushu’) means to bring about a state of perfect concentration, such that one’s focus is only on remembering Allah Most High alone. For the believing woman, she approaches the prayer with a heart that is alive and filled with love for her Lord. Deep down, she longs for a strong connection with her Creator, and a way to be with Him continuously. The prayer is her purpose, her salvation, her hope, and her comfort in this world. It is special and sacred to her. Thus, she strives to perfect it and perform it to the best of her ability. This step-by-step guide was created to help Muslim sisters learn how to perform the actions of the prayer in a correct manner, and in a way that is pleasing to their Lord inshaAllah. It is based on the rulings of the Hanafi madhhab. Before Beginning the Prayer: Remove any actual filth from one’s clothes, body and place of prayer, especially if it exceeds the excused amount. Actual filth consists of blood, vomit, pus, human feces or urine, wine/alcohol and so forth. The excusable amount is equal to 5 cm in diameter for liquid filth and 5 grams in weight for solid filth. Perform the ritual ablution (wudu). For a step-by-step guide for ablution, click HERE. Ensure that one’s body is covered properly and one is not wearing sheer clothing that exposes the hair or the color of the skin. A woman must cover her entire body except for the face, hands, and feet in the prayer. However, it is superior to cover the feet due to the difference of opinion amongst the scholars. Ensure that the relevant prayer time has entered, whether it be Fajr, Zhuhr, Asr, Maghrib, or Isha. Face the qibla. Make the intention for the specific prayer that one is praying. One must intend either Fajr, Zuhr, Asr, Maghrib, Isha or Witr for the obligatory and necessary prayers. For the sunna or nafl, one can intend to perform a sunna prayer without specifying which sunna it is. If one is praying behind an imam, then one must also intend to follow the imam for a group prayer. Regardless of the type of prayer, one does not need to intend the amount of cycles (raka’at). Continue at this link for a full guide with diagrams

jamiat.org “Team work makes dream work’’ Series 2 – Chapter 1 Disclaimer: The stories in our articles are not factual. Their themes however, are based on real life challenges. This series is aimed at the married males in our community. As with series one, using real life stories, we will attempt to tread over some challenging marital minefields. InshaAllah, we look towards resolutions and not explosions! In series 1, which was aimed at the married females, we looked at, the perfection of our Deen, the perfect marriage system that Allah has created for us to enjoy with dignity and that spouses are meant to complement one another. However, since humans are imperfect and our level of Taqwa is rather diluted in comparison to the Sahaba Radiyallahu Anhum, there is bound to be some misunderstanding, miscommunicating and other such “misses” through the spousal relationship. When these happen, perhaps we may use it as a reminder of the fact that the Sifat (Quality) of Perfection belongs to Allah alone and we certainly cannot expect humans to be flawless. We also looked at some useful skills to apply to mitigate the marital challenges and where necessary, the permissibility of some tough decisions. In this Chapter, we promised to help the males understand how to humbly carry their position as the Ameer (leader) of the family. Let’s begin: One sunny summer’s day, into our offices stormed a husband in crisis. Smouldering Saleem expressed that he had had just about enough from his wife. She had physically lashed out at him over what seemed to him like a small issue. Within consult, we were advised by the husband that “we must immediately fix his wife or else!” With that rather stern warning in tow, we managed to contain his smouldering and advised him diplomatically that whilst our centre does not offer overnight express miracles, we most certainly may assist them both over time with their challenges. Sounds a bit funny at this point, but as you would guess, it was not at all so in that hour. Within the session we came to understand that in their relationship, as Ameer of the family, Smouldering Suleman took on his responsibility of steering their ship a bit too strongly…with some sharp yanking at the helm! He took most decisions without mashwera (consulting/discussion) with his wife and expected that things go as he had planned most of the time because he was of course the captain. Let’s pause for a moment…If this description sounds a bit like you, then I’ll ask you to step into your wife’s world for a bit. Always receiving instruction, no opinions are accepted, let alone understood, constantly having to follow the husband’s lead…suddenly feels a bit hot under the collar, doesn’t it? Back to reality, know that your strength and capability to navigate turbulent seas is MashaAllah, strapping. However, even a captain has a first officer who he consults with regarding an alternative perspective. Hearing your wife’s point of view is useful and does NOT diminish your authority. It elevates your status in her eyes and heart. Remember how Nabi Sallallahu Alaihi Wasallam asked his wife Umme Salamah Radiyallahu Anha for advice when the sahaba Radiyallahu Anhum felt sad and didn’t remove their Ihraam after being unable to perform Umrah due to being prevented from the Kuffar of Makkah. Our beloved Nabi Sallallahu Alaihi Wasallam took her advice and removed his Ihraam, and the Sahaba Radiyallahu Anhum followed suit. Try it out sometimes… Ask your spouse her opinion on a subject and listen to her perspective. It does not mean that you must follow it, but it may amaze you how smart she is…if only you pause enough to ask and listen. It will do your relationship a whole lot of good if you engage in a mashwera (consulting) process with your spouse especially where the decisions concern her. A gradual approach for the Ameer to initiate a mashwera process: At first it may feel like a daunting process. No, it does not mean you are giving away your title as Ameer. It means you are managing your position within the framework of Deen and ‘teamwork makes dream work’. Soon you will notice your relationship begin to improve. Begin with a general topic, like the weather or world news. Once you feel comfortable with hearing her opinions about this, work your way inwards to more sensitive topics. AVOID presenting your opinion when she is busy discussing hers. The point of this process is to listen to her without correcting/changing it. Of course her opinion is going to be different from yours! If Allah has created every single fingerprint different, it’s the Same One Allah who has also created your mind and her mind to think differently. We find that many males choose to engage in logical discussions rather than emotional ones. If this is your personality then this guideline may be useful for you. Repeat what it is that she has said. Another word for this is ‘validate’. This helps her feel understood. You may also add on words like “this sounds important to you” or “you saying that you like/dislike….” Thank her for her perspective and time even if you won’t follow her suggestion that time. Try as best as possible to consider her needs and appease her because one day the Ameer will stand accountable before his Creator. Now, what to do with all that extra steering energy? We may redirect this muscle into healthier outlets. One of the skills we strongly recommend for our males is regular exercise. Exercise will help you manage the strength that you have otherwise been over-investing in your role. InshaAllah, in the next Chapter we will look at Danyal’s Dilemmas and how he worked on mitigating these. Appa Z Aboobaker

By Hafiz Dr Ebrahim Mayet – Completed Hifz at 64 Years Old My journey to becoming a Hafiz of the Noble Qur’an began in 1988 when I moved to Port Elizabeth at the age of 32 to work at Livingstone Hospital. At that time, I struggled to recite properly - Surah Yaseen alone took me an hour. During my first Ramadaan there, I attended Taraweeh and was struck by the Imam’s powerful yet unhurried recitation. He paused, repeated verses, even cried, and I could hear every word clearly - yet I understood almost nothing. I thought to myself: This is the Speech of Allah… how can He be speaking to me and I not understand? That realisation lit a spark in my heart. From then on, I began reciting whatever I could, slowly, together with the English translation. It was painstaking and I forgot most of what I read, but the Qur’an came alive for me - it felt as if I was being drawn into its world. In 1995, at the age of 39, I performed Hajj. Standing behind Sheikh Sudais and Sheikh Shuraim in Makkah gave me goose bumps. Back home, I listened daily to their recordings after Fajr, following the meanings with my finger and trying to match the Arabic words to their recitation. This continued for years, but I still understood little during Taraweeh. I realised I needed to learn Qur’anic Arabic. In 2012, at the age of 56, I began a self-study Arabic course. It was systematic - teaching grammar, vocabulary, and comprehension with reading exercises and written answers. Writing was the key; it made the knowledge stick. It was the most enjoyable and effective language course I had ever done. In December 2015, I decided to begin Hifz with a local Aalim. We started in January 2016, just before I turned 60. It took four years and nine months to complete. My routine was fixed: wake up at 3:30am to memorise until Fajr, then continue for about an hour after, with revision between Maghrib and Esha. I never missed a day except when sick. On average, I memorised ¾ to 1 page every few days, plus constant revision of both recent and older portions. My golden rule: I never memorised a verse without knowing its meaning. I would read the verse, look up the meaning, use my Arabic to understand it, then memorise it. Even during revision, I relied on meaning for recall. Today, Alhamdulillah, whether I recite or stand behind an Imam, I understand 90-95% of what is being recited. This transforms Salaah into a deeply engaging and focused experience, allowing me to connect with Allah’s words and apply them in daily life. My message: No matter your age or profession, you can memorise the Qur’an - start small if needed but start. Learn its meanings, and if possible, learn Arabic. Understanding the language is like being given the key to a priceless treasure: direct access to what Allah is saying to you. The Qur’an is a guide, a reminder, good news, and instruction. To gain its full guidance - understand it! Jamiatul Ulama (KZN) Council of Muslim Theologians

Nasihah (Advice): The man is responsible for his family Sayyiduna Abdullah Ibn Umar Radiyallahu anhuma reported that Rasulullah Sallallahu alayhi wa sallam said, "Each of you is a shepherd, and each of you is responsible for his flock. The man is a shepherd over his family and is responsible for them..." (Sahih Bukhari) ______________________________ Question and Answer: Q. I understand that when a man gets married, he becomes responsible for his wife and children — guiding them away from sin and encouraging them to do good. If he neglects this responsibility, he himself can be sinful. My question is: how often should a husband advise his wife if he notices her committing sins — whether minor or major? For example, let’s say during the engagement or early stages of marriage, he didn’t notice these things, but they gradually became apparent over time. Should he advise her once and leave it at that, or keep reminding her regularly? I’m concerned that constant reminders might come across as nagging, and cause her to resent me. (Question published as received) A. As a couple, it is crucial to understand that marriage is not merely a worldly bond, but a sacred partnership aimed at drawing closer to Allah Ta’ala. Just as two people build a home together, they must also build their spiritual path together — encouraging each other to increase in goodness (khayr), remain steadfast in obedience, and seek nearness to Allah through love, forgiveness, and Taqwa. This mutual journey must be based on patience, mercy, and constant growth. Both husband and wife will falter at times, but what matters is returning to Allah Ta’ala together. Rasulullah Sallallahu alayhi wa sallam said: "Every child of Adam commits sins, and the best of those who sin, are those who repent." (Tirmidhī, #2499) No one is free from mistakes — not the husband, not the wife. What distinguishes the righteous is not perfection, but a heart that constantly turns back to Allah in istighfaar (seeking forgiveness) and Tawbah (repentance). Encouraging one another to seek Allah Ta’ala's forgiveness regularly brings Barakah and purification into the home. Rasulullah Sallallahu alayhi wa sallam has stated: "Each of you is a shepherd, and each of you is responsible for his flock. The man is a shepherd over his family and is responsible for them..." (Saheeh Bukhari #893) As a husband, your role is not only to provide and protect, but to guide and nurture. If you see your wife committing errors — whether minor or major — it becomes part of your amaanah (trust) to lovingly advise her. How Often Should You Advise Her? This is a matter that requires wisdom (Hikmah), balance, and deep understanding. 1. Advise Gradually and Gently Do not overwhelm her with frequent criticism. Instead, correct gently, in private, with kind words. Choose the right time — when she is calm, open, and receptive. Allah Ta’ala says: "Call to the way of your Rabb with wisdom and good instruction and argue with them in the best manner." (Surah an-Nahl, 16:125) If the mistake is minor, consider whether it is best to advise directly or indirectly through your actions and encouragement. If it is major, then your duty is greater — but still the approach should be with love and genuine care, not harshness. 2. Lead by Personal Example Often, the most effective form of dawah is to embody the values you wish to see. Be punctual in your Salaah, speak with kindness, and show patience and gratitude. Avoid sins yourself and always seek Allah Ta’ala’s forgiveness openly — this will inspire her. Rasulullah Sallallahu alayhi wa sallam said: "The best of you is the best to his wife, and I am the best of you to my wives." (Tirmidhi, #3895) 3. Make Sincere Du’a for Her Hearts are in the control of Allah Ta’ala, not in our hands. If you truly want her to change, do not rely only on words — speak to Allah Ta’ala about her more than you speak to her about Allah Ta’ala. 4. Avoid Becoming a Nagging Figure You are right to be concerned about becoming someone she resents. If reminders become too frequent or forceful, they may push her away instead of pulling her closer. Balance between: Silent patience Gentle reminders Loving praise when she does well Encouragement in shared spiritual goals Conclusion: Build a marriage where Taqwa and mercy live side by side. Your goal is not to “fix” your wife, but to grow together in faith. Mistakes will happen, but always choose mercy over anger, love over pressure, and Du’aa over despair. Note: The above advice can also be applied for a wife advising her husband. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (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

Nasihah (Advice): Travelling with a Mahram Sayyiduna Abdullah Ibn Abbas Radiyallahu anhuma reported: Rasulullah Sallallahu alayhi wa sallam said, “A man should not be alone with a woman, nor should a woman travel, unless a guardian is with her.” A man stood up and said, “O Messenger of Allah, I have been assigned to an expedition and my wife has left for the Hajj pilgrimage Rasulullah Sallallahu alayhi wa sallam said, “Go and perform the pilgrimage with your wife.” (Sahih Bukhari) ______________________________ Question and Answer: Q. My husband takes me wherever I need to go. And if he cannot take me, I can go with either my father, father-in-law, brother, or maternal uncles. I do not go for coffee with the girls, but he takes me to their home, or they come to mine, and we spend time together. I have been getting comments that he is abusing me and that I should be allowed to drive alone as long as it is not Safr distance. What is the Islamic ruling with regard to this? Is it not right that even within 78 Kilometres I be accompanied by a mahram due to the safety in our country? I am not being restricted with my family or friends, and not even work (he takes me and stays with me while I work (in a female-only environment)) (Question published as received) A. Based on the information you have provided, it is very evident that your husband is protective of you out of deep love, care, and a sense of responsibility, as Islam teaches a husband to be. It is not abuse nor control when a husband lovingly ensures the safety and well-being of his wife. In fact, it is part of his duty and right to do so, and he will be rewarded for it by Allah Ta'ala, Insha’Allah. Your husband accompanies you, takes you where you need to go, ensures your comfort, and keeps you close to your family and friends. This is a clear sign of respect, protection, and affection, not oppression. You have also mentioned that when he cannot accompany you, you go with your Mahaarim (father, father-in-law, brother, uncles) - which is fully in line with Islamic guidelines. Regarding Driving and Traveling Alone Yes, according to majority of scholars, a woman may drive and travel within the distance of less than 78 kilometres (the Shar’ee Safar distance) without a Mahram, if there is safety, modesty, and no danger involved. However, if your husband prefers to take you himself out of concern for your safety and dignity, this is commendable and rooted in care - not restriction. The reality in many places today is that even short distances may carry risks, and a husband who takes these precautions is fulfilling his role. Islam prioritizes safety, honour, and dignity for both men and women. About People's Comments Sister, understand this clearly: the comments of others should not dictate how you see your marriage. When someone looks from the outside, they are not aware of the love, compassion, and mutual understanding between a husband and wife. If your husband is not preventing you from your obligations, not isolating you from your family, and not acting out of arrogance or oppression - then he is not abusive, he is simply being responsible and caring, as Islam encourages. He is fulfilling his Shar’ee rights and duties, and it is wrong for others to assume or label him based on cultural expectations or Western ideals that may not align with Islam. Furthermore, know very well that he is practicing upon Taqwa, which is a great blessing. A man of Taqwa acts out of fear of Allah, not out of ego or control. Final Advice Do not allow the negative remarks of others to influence your peace and perception. Many people, knowingly or unknowingly, sow doubts in marriages and push worldly ideologies that contradict the balance Islam teaches. May Allah Ta’ala increase the love, understanding, and mercy between you and your husband, and protect your marriage from the whispers of shaytan and ill-informed people. Ameen. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (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