ummtaalib

Additional Spending on Ashura Day There are several legitimate practices in Islam that have been wrongfully deemed as incorrect. In an era of religious melt-down, we cannot afford such incorrect assertions One such practice is: Spending on one’s family on the day of ‘Ashura (The 10th of Muharram) Rasulullah sallallahu’alaihi wasallam is reported to have said: “Whoever expands his expenditure on his family on the day of ‘Aashura, Allah Ta’ala will inflate his sustenance for the rest of that year” Source & Authenticity of this narration This Hadith has been reported by several Sahabah radiyallahu’anhum, among them are the following: 1) Sayyiduna Jabir radiyallahu’anhuma (Al-Istidhkar of Ibn ‘Abdil Bar,vol.10, pg. 140) Hafidh Al-‘Iraqi (rahimahullah) has declared this chain as the most authentic one that exists for this narration. He has also confirmed it to be par in authenticity with the standards of Imam Muslim (rahimahullah) (Al-Maqasidul Hasanah, #1193) 2) Sayyiduna Abu Hurayrah radiyallahu’anhu (Shu’abul Iman, # 3515, Al-Targheeb, vol.2 pg. 115-116)) Classified as Saheeh (Authentic) by: Hafidh Ibn Nasir (rahimahullah) (Al-Maqasidul Hasanah, #1193) 3) Sayyiduna Abu Sa’eed Al-Khudry radiyallahu’anhu (Shu’abul Iaan,#3514) 4) Sayyiduna ‘Abdullah ibn Mas’ood radiyallahu’anhu (Shu’abul Iman,#3513) After recording the above ahadith, Imam Al-Baihaqi (rahimahullah) comments as follows: “When all the chains of these narrations are gathered, they assume (sufficient) strength” This statement of Imam Baihaqi (rahimahullah) has been quoted with acceptance by several expert Muhaddithun, like: Imam Mundhiri (rahimahullah), Hafidh Ibn Hajar (rahimahullah), ‘Allamah Sakhawi (rahimahullah) and ‘Allamah Suyuti (rahimahullah). (see: Targheeb, vol.2 pg. 116, Al-Amalil Mutlaqah, pg.30, Al-Maqasidul Hasanah, #1193 & Al-La-alil Masnu’ah, vol.2 pg. 95) 5) Sayyiduna ‘Abdullah ibn ‘Umar radiyallahu’anhuma (Al-Afrad of Daraqutni,Tanzihu Shari’ah, vol.2, pg. 158) This has also been reported with a good chain as the statement of Sayyiduna ‘Umar radiyallahu’anhu (Al-Afrad of Daraqutni, see Al-Maqasidul Hasanah, #1193 & Tanzihu Shari’ah, vol.2, pg.158) Furthermore, several narrators of this Hadith have been reported to have echoed the following testimony: “We have tried this, and have found it to be accurate” (Al-Istidhkar, vol.10 pg. 140) This further strengthens the credibility of the narration. In fact, one narrator of this hadith, a great Muhaddith and faqih, Sufyan ibn ‘Uyaynah (rahimahullah) said: “I have been doing this for fifty to sixty years and have always seen its benefit” (Lataiful Ma’arif, pg. 113) Imam Al- Bajuri (rahimahullah) has written: When the chains of this narration are all gathered, they acquire credibility. (Al-Mawahibul Ladunniyyah, pg.492) ‘Allamah Al-‘Iraqi (rahimahullah) has authored a detailed treatise on this Hadith in which he has proven its acceptability beyond a shadow of doubt. He has also vehemently rebutted the assumption of Shaykh Ibn Taymiyyah (rahimahullah) that this Hadith has no basis. Al-‘Iraqi (rahimahullah) – like many others- has expressed his amazement at such an irrational assertion! (see: Tanzihu Shari’ah, vol.2, pg.158) I have quoted the authenticity of this narration above from ten Muhaddithun. This is sufficient for anyone to be convinced. Lastly, this Hadith provides an ideal solution during these times of global financial constraint. This is not restricted to food only. One can spend in the form that is deemed most appropriate. (Al-Hadiyyatul ‘Alaiyyah, pg.311) The extent of expansion in expenditure will naturally depend on one’s means. However, one should be careful not to exaggerate in this regard, or emulate the non believers in their manner of “gifting”. Note: The hadith in question only encourages spending on one’s family. The Arabic word used is: عياله which translates as: “one’s dependants”. And Allah Ta’ala knows best. N.B. Imam Al-Baihaqi (rahimahullah) and others have written that the practice of applying surma on ‘Ashura has been reported in an extremely weak narration. (Shu’abul Iman, vol.5 pg.334 & Maqasidul Hasanah, #1085) Ibn Rajab (rahimahullah) and ‘Allamah Sakhawi (rahimahullah) have in fact classified this as a fabrication. (Lataiful Ma’arif, pg. 112 & Al-Maqasidul Hasanah, #1085) The ‘Ulama have therefore ruled it as a bid’ah (innovation) (ibid) Al-Miftah

The Fiqh of Muslim Non-Muslim Interaction, A Detailed Explanation Q:) I have seen certain Muslims keeping close ties and friendship with non-Muslims. I was wondering, what is the Islamic perspective on Muslim- non-Muslim relationship? Answer In the name of Allah, Most Compassionate, Most Merciful, Islam is a religion of mercy, tolerance and moderation. It teaches its followers to be moderate in all fields and walks of life, in aspects of worship, in dealing with others and in interaction with members of other faiths. Being extreme in one way or another would entail going against the pristine teachings of Allah Most High and His beloved Messenger (Allah bless him & give him peace). If one was to look at the various texts of the Qur’an and Sunnah with regards to interaction and communication with non-Muslims, this aspect (of moderation) would become even more manifest and clear. On one hand, Islam commands us not to love and befriend non-Muslims, whilst many other texts and the practices of the Messenger of Allah (Allah bless him & give him peace) and his companions (Allah be pleased with them) indicate that one should treat non-Muslims in the most respectful and amicable of ways. Unfortunately, those who do not have a deep understanding of Islam seem to think there is a contradiction in the teachings of Islam with regards to how one’s behaviour should be towards non-Muslims. They see the various texts of the Qur’an and Sunnah admonishing those who have close relationship and friendship with non-Muslims, whilst other texts seem to indicate that having good ties with non-Muslims is permitted and encouraged. Similarly, some non-Muslims point fingers at Islam and its followers that Islam teaches hatred, violence and revulsion against non-Muslims. However, with the above explanation, it becomes clear that both these understandings are way off the mark. There is no contradiction in the teachings of Islam; neither does Islam teach its followers to have hatred for fellow human beings even if they be from another faith. The reality is that Islam teaches moderation. It allows Muslims to have a good relationship with non-Muslims but to a certain limit. This becomes clearer by looking at the various texts of the Qur’an and the practices of the Messenger of Allah (Allah bless him & give him peace) and his companions. There are many verses of the Qur’an that prohibit one from having close and intimate relationship with non-Muslims, for example: 1) Allah Most High says in the Qur’an: “Let not the believers (Muslims) take for friends Unbelievers (non-Muslims) rather than believers. And whoever does that has no relation with Allah whatsoever, except by way of precaution that you may guard yourselves from them.” (Surah Ali Imran, V: 28) Imam Abu Bakr al-Jassas (Allah have mercy on him) states in the explanation of this verse: “The statement of Allah [except by way of precaution that you may guard yourselves from them] means, if you fear for your life or limbs of your body from them, then you may save yourselves from them by expressing friendship with disbelievers without it being from the heart…..This is the opinion of the majority of scholars.” (Ahkam al-Qur’an, 2/289) 2) Allah Most High says: “O you who believe! Take not my enemies and yours as friends offering them (your) love…” (Surah al-Mumtahina, V: 1) Imam Abu Bakr al-Jassas (Allah have mercy on him) states that this verse was revealed regarding the Companion Hatib ibn Abi Balta’a (Allah be pleased with him) who wrote to the non-believers of Quraysh giving them guidelines (with regards to their safety and other such matters). He did so, as he feared for his wealth and children that he had left behind in Makka…” (Ahkam al-Qur’an, 5/325) 3) And: “O you who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you”. (Surah Ali Imran, V: 118) 4) And: “O you who believe! Take not the Jews and the Christians as friends. They are but friends to each other. And he amongst you that turns to them (for friendship) is of them.” (Surah al-Ma’idah, V: 51) Imam Ibn Kathir (Allah have mercy on him) states in the commentary of this verse: “Allah Most High prohibits (in this verse) his believing servants from having close friendship and intimacy with the Jews and Christians – those who are enemies of Islam and its people…” (Tasir Ibn Kathir, 2/94) 5) And: “You shall not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred.” (Surah al-Mujadala, V: 22) The above few verses of the Qur’an indicate that it is unlawful to have close friendship and intimacy (muwalat) with non-Muslims, even if they were related to one. However, many other texts of the Qur’an and Sunnah, the action and practice of the Messenger of Allah (Allah bless him & give him peace), his companion’s treatment of non-Muslims all indicate that one should treat non-Muslims with sympathy, generosity, compassion and concern. 1) Allah Most High says: “Allah forbids you not, with regards to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just.” (Surah al-Mumtahina, V: 8) 2) And: “O you who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that you do.” (Surah al-Ma’idah, V: 8) In the above two verses, Allah Most High commands us to treat non-Muslims justly and honourably. The dislike of their beliefs should not prompt a Muslim to treat them unfairly. The beloved Messenger of Allah (Allah bless him & give him peace), who was sent as a mercy for the whole of mankind, demonstrated such kindness, compassion, generosity and politeness towards non-Muslims that it is difficult to find similar examples in history. When Makka al-Mukarrama was in the grip of famine, he personally went out to help his enemies who had made him leave his home town. At the conquest of Makka, all his enemies came under his power and control, yet he set them all free saying that not only are you being given amnesty today but rather you are also forgiven for what you have done in the past. When non-Muslim prisoners of war were presented before him, he treated them with such kindness and tenderness as one would treat his own children. His enemies inflicted upon him all sorts of injuries and pain but he never raised his hand in revenge neither did he wish ill for them, rather he would pray for their guidance. A delegation from the tribe of Banu Thaqifa (who had yet not accepted Islam) came to visit him, and was given the honour of staying in the Mosque of the Prophet, a place regarded by Muslims to be the most sacred of places. (See: Ma’arif al-Qur’an, 2/51) There are many more such examples in the life of the Messenger of Allah (Allah bless him & give him peace). The episode of Ta’if, the treaty of Hudaybiyya and many other such events quite categorically demonstrate the viewpoint of Islam with regards to treating and dealing with non-Muslims. Likewise, the Companions (sahaba) of the Messenger of Allah (Allah bless him & give him peace) also treated non-Muslims with tenderness and kindness. They gave them their just rights and did not oppress them in any way. Thus, we see that Islam forbids its followers from being very intimate with non-Muslims, but at the same time, it does not prevent one from treating them in a tender and generous manner. Based on the above-mentioned two kinds of examples found in Islamic literature, the scholars and jurists have categorized friendship with non-Muslims into four level and stages: 1) Muwalat or Mawadda: This means to have close and intimate relationship and deep love and affection from one’s heart. This kind of relationship is reserved only for Muslims; hence it will not be permitted for a Muslim to have this type of friendship with non-Muslims. The verses of the Qur’an prohibiting Muslims from having intimate and close friendship with non-Muslims, especially the first verse of Surah al-Mumtahina, is regarding this kind of relationship. 2) Mudarat: This means to express friendship and love only outwardly without having love for them and their beliefs internally. It is a mere outward expression of the first stage (muwalat), hence it entails being pleasant, friendly, polite and kind towards non-Muslims. It involves expressing good manners, courtesy and good behaviour towards fellow human beings. This kind of relationship with non-Muslims is permitted, as it is reserved for all human beings, whether Muslim or non-Muslim. This becomes even more important when the objective is to safeguard one’s self from potential harm, invite them towards Islam or when they are one’s guests. The verse of the Qur’an where Allah says “except by way of precaution that you may guard yourselves from them” refers to this type of relationship. However, if one fears corrupting his religious values, then this type of friendship will not be permitted with non-Muslims. 3) Muwasat: This means to help, assist and benefit non-Muslims. It includes charitable help and support, condolences and consolations, and removing harm, such as giving water to a thirsty non-Muslim or food to someone who is hungry. This is also permitted with all types of non-Muslims except those who are directly at war with Muslims. The verse of the Qur’an where Allah Most High says: “Allah forbids you not, with regards to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just” refers to this kind of relationship with non-Muslims. 4) Mu’amalat: This means to deal, transact and trade with non-Muslims. This is also permitted with all non-Muslims except when it is harmful to Islam and Muslims in general. (Culled from: Ahkam al-Qur’an, al-Fatawa al-Hindiyya, Ma’arif al-Qur’an, 2/50-51, Jawahir al-Fiqh, 179-193 and Ifadat Ashrafiyya, P: 11) The above clearly illustrates the need for Muslims to be moderate with regards to their interaction with non-Muslims. Unfortunately, some Muslims are victims of immoderation in one way or another. Some become quite extreme in their treatment of non-Muslims, in that they consider all kind of contact with non-Muslims to be sinful. They are quite aggressive in their approach towards non-Muslims and also consider Muslims who have any sort of relationship with non-Muslims to be sinful. This approach is incorrect, as we can see quite clearly from the verses of the Qur’an provided above and from the practice of the Messenger of Allah (Allah bless him & give him peace) and his noble Companions (Allah be pleased with them all). These people should realize that Islam did not spread through force or aggression, rather people inclined towards Islam by appreciating the amazing behaviour exhibited by Muslims. Many great personalities such as Khalid ibn al-Walid, Amr ibn al-Ass and others (Allah be pleased with them) accepted Islam when they observed the devastating behaviour of the Messenger of Allah (Allah bless him & give him peace) in the treaty of al-Hudaybiyya. People were shocked and amazed to see such behaviour expressed even towards enemies, hence they were inclined towards Islam. Today, we have a great opportunity in propagating Islam amongst non-Muslims. There has never been a better time to do Da’wa, but it will be the Muslims who are either a cause of non-Muslims entering into Islam or otherwise. Muslims must ensure that their bad manners and ill behaviour is not a cause in preventing people from accepting Islam. If our actions prevent others from entering this beautiful religion of Allah, then we will be accountable for this in the hereafter. On the other hand, some Muslims become so close and intimate with non-Muslims to the point that there remains no difference between belief and disbelief. The Qur’an in many verses prohibited us from loving non-Muslims in our hearts; hence it will not be permitted to love them and their beliefs from one’s heart. Yet, some Muslims sit, eat, live and mingle with non-Muslims as though it does not matter whether one believes or otherwise. This is the other extremism which must also be avoided. A Muslim’s life has a purpose which is to live a life that is in accordance with the commands of Allah Almighty and his beloved Messenger (Allah bless him & give him peace), hence true love can only be for those who share the same purpose and not for those who reject this basic purpose of life. Based on the above explanation, let us now look at some specific fiqhi issues relating to Muslim – non-Muslim relationship: Giving and accepting gifts from non-Muslims It is stated in al-Fatawa al-Hindiyya, one of the leading reference works in the Hanafi School: “Imam Muhammad (Allah have mercy on him) has recorded (apparently) conflicting narrations in his al-Siyar al-Kabir, some indicating that the Messenger of Allah (Allah bless him & give him peace) accepted gifts from non-Muslims whilst others indicate that he did not, hence it is necessary to reconcile between these (apparently) contradicting narrations…. Faqih Abu Ja’far al-Hindawani stated that the narration wherein the Messenger of Allah (Allah bless him & give him peace) did not accept the gift of a non-Muslim is interpreted to be in the case where the Messenger of Allah (Allah bless him & give him peace) thought that the person giving the gift was under the impression that the Messenger of Allah (Allah bless him & give him peace) was striving in order to acquire wealth and not to elevate the word of Allah, hence it will not be permitted to accept a gift from such an individual in our times also. And the narration wherein the Messenger of Allah (Allah bless him & give him peace) did accept the gift of a non-Muslim is where the Messenger of Allah (Allah bless him & give him peace) thought that the person giving the gift did acknowledge that the Messenger of Allah (Allah bless him & give him peace) was fighting for Islam and the elevation of the word of Allah and not for any materialistic gain, hence it will be permitted to accept a gift from such an individual in our times also. Some (Hanafi) scholars reconciled (the apparently contradicting narrations) in another way, stating that the Messenger of Allah (Allah bless him & give him peace) did not accept a gift of a non-Muslim where he thought that by accepting his gift his solidarity would weaken, lose respect and would have to soften his approach, and he accepted the gift of a person where he did not fear the abovementioned things.” (al-Fatawa al-Hindiyya, 5/347-348) The above text of al-Fatawa al-Hindiyya indicates that there is nothing wrong in accepting and giving a gift to a non-Muslim provided one does not fear any harm to one’s faith. The Messenger of Allah (Allah bless him & give him peace) did not accept a gift from non-Muslims where he feared that it would be harmful for the Muslims, and he accepted the gift when there was no such fear. Rather, when there is some benefit in giving and accepting gifts, such as the hope of one accepting Islam, one should give and accept gifts. Yes, if one fears some harm with regards to one’s faith, a gift should not be given or taken. As far as giving and accepting gifts during the period of non-Muslim religious festivals is concerned, such as at the time of Christmas, Diwali, etc, it would be permitted, as it is not per se a religious act, but a social custom. The intention in giving gifts is not to respect the religious festival, rather to respect and show courtesy to the one whom the gift is given, as pointed out by Imam Ashraf Ali al-Tahanawi (Allah have mercy on him) in his renowned Imdad al-Fatawa, 3/482) Therefore, it will be permitted to give and accept gifts during the Winter Break with the intention of bringing a non-Muslim closer to Islam, provided two conditions are met: a) The gift should not be with the intention of celebrating a non-Muslim festival, rather merely showing courtesy to a fellow human being, b) The gift should not be something that is connected to the non-Muslim religious festival, such as a Christmas tree. Inviting non-Muslims for food and accepting their invitation It is permitted to invite a non-Muslim for dinner at one’s house occasionally due to strengthening family ties or other social ties. Without such a need, one should avoid making a habit. Similarly, it will be permitted to accept such an invitation from a non-Muslim, provided one is sure that the food is Halal and no other unlawful activities are taking place. (al-Fatawa al-Hindiyya, 5/347) The Messenger of Allah (Allah bless him & give him peace) also accepted the invitation of a non-Muslim by eating at his house (See: Ibn Qudama, al-Mugni, 7/3) similarly, the Messenger of Allah (Allah bless him & give him peace) invited non-Muslims to his house. (Sahih Muslim, no: 2063) It is stated in al-Fatawa al-Hindiyya: “Is it permissible to eat with a fire-worshipper or any other non-believer? It has been related from Hakim Imam Abd al-Rahman al-Katib that if a Muslim was confronted with this once or twice, then there is nothing wrong with that, but to make a habit of doing this would be disliked.” (al-Fatawa al-Hindiyya, 5/347) Attending non-Muslim religious festivals It would not be permitted for a Muslim to attend the religious festivals and ceremonies of non-Muslims, as this would entail approving of their faith. By taking part in their religious festivals, one will be indirectly approving of their disbelief (kufr) and their religion. The Messenger of Allah (Allah bless him & give him peace) forbade Muslims from even offering their own Salat at the time of sunrise, zenith and sunset, for there was an element of outwardly resembling the sun-worshippers. Visiting a sick non-Muslim There is nothing wrong in visiting a non-Muslim who is ill (iyada), whether a Christian or Jew. (al-Fatawa al-Hindiyya, 5/348) The Messenger of Allah (Allah bless him & give him peace) is reported to have visited non-Muslims when they were ill, as it is evident from the Sunnah literature. Visiting and offering condolences at the time of bereavement It is permitted to visit a non-Muslim to offer one’s condolences for a family bereavement. It is stated in al-Fatawa al-Hindiyya: “If a non-Muslim dies, one may say to the deceased’s father or some other relative of his: “May God recompense you with someone better and honour you with Islam, and that He bestow you with a Muslim child…” (al-Fatawa al-Hindiyya, 5/348) Thus, it will be permitted to visit a non-Muslim in the event of a family bereavement, but the condolences offered should be along the lines of him/her being bestowed by Allah with someone better than the non-believer who died. Attending the funeral ceremony of a non-Muslim It is permitted to attend the funeral of a non-Muslim parent, relative, neighbour, or associate. It is stated in al-Bahr al-Ra’iq: “And one may follow their (i.e. a kafir’s) funeral from afar...” (al-Bahr al-Ra'iq, 2/205) However, it will not be permitted to attend a religious funeral ceremony, especially when it entails praying for a non-Muslim after his/her death. Supplicating and praying for a non-Muslim after his/her death, sending him rewards (isal al-Thawab) and other such matters are all unlawful. The Messenger of Allah (Allah bless him & give him peace) was prevented from praying for his uncle Abu Talib by Allah Most High. Similar was the case of Sayyiduna Ibrahim (peace be upon him). Allah Most High says: “It is not for the Prophet and those who believe to pray for the forgiveness of idolaters even though they may be near of kin after it has become clear that they are people of hell-fire.” (Surah al-Tawba, V: 113) However, it will be permitted to pray for the guidance of a non-Muslim when he/she is alive, hoping that he/she is guided and accepts Islam. It will also be permitted to pray for the good-health and well-being of a particular non-Muslim. (See: al-Mawsu’a al-Fiqhiyya, Kuwait) Non-Muslims entering the Masjid It is permitted for Muslims to give non-Muslims permission to enter the Masjid, especially for Da’wa purposes. It is stated in al-Fatawa al-Hindiyya: “There is nothing wrong with non-Muslims (dhimmis) entering the Haram of Makka (al-Masjid al-Haram) and all other Mosques. This is the sound opinion in the Madhhab, as mentioned in al-Muhit of Sarakhsi.” (al-Fatawa al-Hindiyya, 5/346) Muslims entering non-Muslim places of worship It is prohibitively disliked (makruh) for a Muslim to enter a non-Muslim place of worship such as a church or synagogue (al-Fatawa al-Hindiyya, 5/346), unless there is some benefit that overcomes the harm. Standing up for a non-Muslim out of respect It is stated in al-Fatawa al-Hindiyya: “If a non-Muslim (dhimmi) enters upon a Muslim and he (Muslim) stands up for him; if he stands up with the hope of the non-Muslim entering Islam, then there is nothing wrong with that. However, if one stands up without having this intention or stands up due to the non-Muslim being wealthy, then that is disliked.” (al-Fatawa al-Hindiyya, 5/348) Therefore, it would be permissible to stand up for a non-Muslim without having respect for his/her faith in one’s heart, and that this is done for some diplomatic reason, such as the hope of the non-Muslim accepting Islam or preventing enmity and hatred. The Messenger of Allah (Allah bless him & give him peace) also stood up for Ikrima Ibn Abi Jahl (leader of the Quraysh) and Adi ibn Hatim (leader of the tribe of Banu Tay) before they had accepted Islam. However, one should avoid standing up for a non-Muslim showing respect to his faith and beliefs. Shaking hands with non-Muslims There is nothing wrong (la ba’s) in shaking hands of a Christian (i.e. non-Muslim) neighbour (and other associates) after returning from a journey (and the like) if the non-Muslim is offended by not shaking his hands.” (al-Fatawa al-Hindiyya, 5/348) However, one must ensure not to commit anything else unlawful, such as shaking the hands of a non-Mahram of the opposite gender. Giving Zakat and/or other charities to non-Muslims There is scholarly consensus (ijma’) that Zakat cannot be given to non-Muslims, as mentioned by Imam al-Kasani, Ibn Qudama, Buhuti, and others. The Messenger of Allah (Allah bless him & give him peace) specified that Zakat is to be taken from amongst the wealthy Muslims and distributed amongst the poor Muslims. (Sahih al-Bukhari, no: 1365) However, it is permitted to help and assist needy non-Muslims by giving them other forms of charity, as this would be a form of showing them kindness and dealing justly with them, commanded by Allah Most High in the Qur’an. Yes, if it is feared that the money will be used against Islam and Muslims, then one must not give them any charitable assistance. Finally, one should always remember that our love, hate, respect and dislike relate to actions and not the person committing these actions. Thus, we dislike the act of disbelief (kufr) but we do not hate non-Muslims as they are also the creation of Allah, hence non-Muslims deserve the same rights as Muslims. May Allah Most High give us the ability to live a life that is in accordance with His and His beloved Messenger’s (Allah bless him & give him peace) pleasure, Ameen. And Allah knows best Muhammad ibn Adam Darul Iftaa Leicester , UK

Hard Times Rasulullah Sallallahu Alayhi wa Sallam has stated, "Relief accompanies difficulties." [Al-Arbaoon Lin-Nawawi] It is the way of Allah - based on His infinite wisdom - to have mankind pass through stages in their lives. In general, people go through good times and they go through hard times. Naturally, it is when they go through hard times that they face the most psychological stress. We should know that whatever hardship or difficulties we face will come to an end soon. It, therefore, behoves us to be patient and to have good expectations concerning Allah. Allah is the Most Merciful of those who are merciful, even more merciful than a mother towards her small infant. We should realize that the Merciful will not leave us in that situation for long if we are patient for the sake of Allah. If a person lives a life of ease only, it becomes simple for him to forget about Allah. If a person is rescued by Allah in his darkest hour, that person should never afterwards forget Allah and what Allah has done for him. Indeed, there should be a close bond forged that may not have existed had Allah not tried His servant. Compiled From: Sharhul-Arbaeen Jamiatul Ulama (KZN) Council of Muslim Theologians

6 Productive Tips to Tame Your Child’s Foul Mouth "What!?" You shift around to glance at your 6-year-old. You give him a heavy stare and then ask again, “What did you say?” He repeats the word again with the casualness of a morning greeting. Your 6-year-old just blurted a word of profanity! How do you handle this delicate situation? Well, there are several things you can do to discourage your child from saying bad words. Here are 6 productive ways to get started: Try to determine if older family members, friends, or TV viewing are providing your child with the improper words he is using. Young children are excellent mimickers. If they are hearing inappropriate words from those they regularly interact with, you might have a continuous battle trying to get them to stop using the words themselves. If you conclude they are getting the words from others around them, attempt to limit your child’s contact with these sources and mention your concerns to the individuals, as well. Abu Hurairah reported: The Prophet (Sallallaahu Alaihi Wasalaam) said, 'A man utters a word pleasing to Allah without considering it of any significance for which Allah exalts his ranks (in Jannah); another one speaks a word displeasing to Allah without considering it of any importance, and for this reason he will sink down into Hell.' (Bukhari) Explain to your child that the words he is using are not good words and that he is a Muslim, and Muslims should use decent words. Teach him the hadith in which The Prophet (Sallallaahu Alaihi Wasalaam) said: 'Whosoever believes in Allah and the Last Day, let him say good or remain silent.' (Muslim) Mention this hadith to your child often, not only during times of flagrantly ill speech, but also when he calls his friends and siblings hurtful names. Provide your child with alternative words to use when he uses inappropriate words of a lower grade than profanity. Tell him instead of saying I hate Jamal, say Jamal “irritates” me. Children take pleasure in learning new words and phrases. When you hear your child using proper words, compliment his behavior. One way of showing your child you are pleased with his pleasant words is by using incentive charts. Simply place a star on your child’s chart whenever he uses good words instead of negative words. When he reaches a certain number of stars such as ten, give him a special treat. Incentive charts work wonders! Acknowledging your child’s proper speech will go a long way toward encouraging him to use suitable words in the future, In sha Allah. The Prophet (Sallallaahu Alaihi Wasalaam) said, 'When the son of Adam gets up in the morning, all the limbs humble themselves before the tongue and say: ‘Fear Allah for our sake because we are with you: (i.e., we will be rewarded or punished as a result of what you do) if you are straight, we will be straight; and if you are crooked, we will become crooked.‘' (Tirmidhi). If the words aren’t exceedingly objectionable, try ignoring your child when he uses distasteful words. Sometimes kids go through phases with offensive words. They use them for a while then switch to others. Although the words ‘stupid’, ‘crazy’, and ‘dumb’ aren’t nice words, they aren’t profanity. It can become a chore following every single improper word your child uses. However the following verse from the Qur’an is a great reminder for your child: {يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ} {O you who believe! let not (one) people laugh at (another) people perchance they may be better than they, nor let women (laugh) at (other) women, perchance they may be better than they; and do not find fault with your own people nor call one another by nicknames; evil is a bad name after faith, and whoever does not turn, these it is that are the unjust.} [Al-Hujurat:11] Set a good example for your child. When you speak to or about others, use pleasant words. Let your children hear good words flowing from your mouth on a regular basis. In the long run, this might be the most productive way of taming your child’s foul mouth. Abu Musa Al-Ash’ari reported: "I asked the Messenger of Allah : “Who is the most excellent among the Muslims?” He said, 'One from whose tongue and hands the other Muslims are secure' (Muslim). Islaaminfo

urgh!!!

Rebuttal of a Fitnah: The age of Hadhrat Aishah Radhiyallāh Anhā during marriage A person Nilofar Ahmed has published an article in the Dawn newspaper claiming Hadhrat Aishah Radhiyallāhu Anhā’s age was at least eighteen during marriage. This is substantiated with statements of Muhaddithīn, Ayāt, and historical facts. This research rebuts the claim and points out the inaccuracies and academic dishonesty in the article. This is a research by Mowlāna Abdul Azīm, who is also a student in Takhassus Fil-Hadīth at the Darul Iftaa. Read the article of the Dawn newspaper first. You will observe how a simple minded person can get easily convinced with the article. Mufti Ebrahim Desai The Rebuttal Due to the limitations of the mind, there are certain issues that are not easily comprehended by everyone. Generally there are two approaches in addressing such issues. The first is an apologetic one. In this, one endeavors to hide a reality in order to earn the confidence and pleasure of others. Authentic facts are denied and replaced by apparently appealing information with the fear that the masses, especially non-Muslims will have a negative understanding of Islām if the factual situation is presented. The second approach is to present the factual situation of the matter. The feelings and sentiments of people are not considered. It is done with the firm belief that Allāh will defend and preserve His Dīn. While the intention in the first approach is noble, it is dangerous. The consequences of twisting information to please people are too ghastly to consider. When research uncovers the truth, Islām will be blemished contrary to ones hope of presenting a noble picture of Islām. It is also academic dishonesty and against the spirit of honesty and truthfulness which are the hall marks of Islām. The age of Hadhrat Aishah Radhiyallāhu Anhā during her marriage with Rasūlullāh Sallallāhu Alaihi Wa Sallam is often highlighted and negatively presented in the context of child marriage. In an attempt to avoid the accusation of child marriage in Islām, some people have adopted an apologetic approach and began distorting the factual situation of Hadhrat Aishah Radhiyallāhu Anhā’s age during marriage. This approach is dangerous and is based on a wrong premise. We have to be bold to claim that child marriage is not prohibited in Islām. However, there are rules that govern the issue to safeguard the interest of the child. This article is a rebuttal of an essay written by Nilofar Ahmed that was produced in the Dawn newspaper on 17/02/2012. The essay is based on the following incorrect premises: Prohibition of child marriage Historical facts must be correlated with authentic narrations The writer claims that the misinformation of Aisha Radhiyallāhu Anhā’s age at the time of her marriage being six led to the wrong view that child marriage has sanction of Islām. The second premise is that authentic narrations must correlate with historical facts. Both premises are incorrect. Child marriage is permissible. There is no difference of opinion on this from at least the four main schools of thought, Hanafī, Shafi’ī, Mālikī, and Hambalī. Yes, there are rules that govern child marriage to preserve and protect the interest of the child. Furthermore, historical facts are not accurate. They cannot be a measure to determine the authenticity of Ahādīth, especially if the Ahādīth themselves are clearly authentic. The guiding measure should be the Ahādīth and not historical factors. Historical factors are subservient and subordinate to authentic Ahādīth. This is a basic rule. No reliable scholar would ignore such basics. This brings to question the qualifications of the writer of the article in reference. Remember the golden advice: Be careful from who you take your Dīn. The proof for Hadhrat Aishah Radhiyallāhu Anhā’s age during marriage is in Sahīh al-Bukhārī and Sahīh Muslim. Consider the following Ahādīth: حدثنا محمد بن يوسف، حدثنا سفيان، عن هشام، عن أبيه، عن عائشة رضي الله عنها:أن النبي صلى الله عليه وسلم تزوجها وهي بنت ست سنين، وأدخلت عليه وهي بنت تسع، ومكثت عنده تسعا (صحيح البخاري, ج 10، ص 466-467، دار البشائر الاسلامية) Aishah Radhiyallāhu Anhā reports that Nabī Sallallāhu Alaihi Wa Sallam married her while she was six years old. She was sent to stay with Nabī Sallallāhu Alaihi Wa Sallam when she was nine and she lived with Nabī Sallalllāhu Alaihi Wa Sallam for nine years. (Sahīh al-Bukhārī) وحدثنا يحيى بن يحيى، أخبرنا أبو معاوية، عن هشام بن عروة، ح وحدثنا ابن نمير، واللفظ له، حدثنا عبدة هو ابن سليمان، عن هشام، عن أبيه، عن عائشة، قالت: «تزوجني النبي صلى الله عليه وسلم وأنا بنت ست سنين، وبنى بي وأنا بنت تسع سنين (صحيح مسلم، ج 2، ص 1039، دار إحياء التراث العربي – بيروت) Aishah Radhiyallāhu Anhā says, “Rasūlullāh Sallallāhu Alaihi Wa Sallam married me when I was six years old, and he started living with me when I was nine years old. (Sahīh Muslim) The Ummah has accepted the narrations that appear in Sahīh al-Bukhāri and Sahīh Muslim as authentic. Allāmah Hāfidh bin Hajar al-Asqalāni Rahimahullāh states in “Sharh al-Nukhbah” that the Ulamā are unanimous in accepting Sahīh al-Bukhārī and Sahīh Muslim. [1] Allāmah Sakhāwī states in “Fath al-Mughīth” that Sahīh al-Bukhārī and Sahīh Muslim are the most authentic books of Hadīth. [2] The writer of the article objects on the Ahādīth of Sahīh al-Bukhārī and Sahīh Muslim saying that there is weakness in one of the narrators, namely Hishām bin Urwah Rahimahullāh. The writer further states, “There is only one hadith by Hisham which suggests the age of Hazrat Aisha as being nine when she came to live with her husband.” The writer incorrectly claims Hafidh Dhahabī Rahimahullāh has spoken about Hisham’s loss of memory in his later period. Hereunder are the actual wordings of Allāmah Dhahabī Rahimahullāh: هشام بن عروة [ع] ، أحد الاعلام. حجة إمام، لكن في الكبر تناقص حفظه، ولم يختلط أبدا، ولا عبرة بما قاله أبو الحسن بن القطان من أنه وسهيل بن أبي صالح اختلطا، وتغيرا. نعم الرجل تغير قليلا ولم يبق حفظه كهو في حال الشبيبة، فنسى بعض محفوظه أو وهم، فكان ماذا! أهو معصوم من النسيان! ولما قدم العراق في آخر عمره حدث بجملة كثيرة من العلم، في غضون ذلك يسير أحاديث لم يجودها، ومثل هذا يقع لمالك ولشعبة ولوكيع ولكبار الثقات، فدع عنك الخبط وذر خلط الائمة الاثبات بالضعفاء والمخلطين، فهشام شيخ الإسلام (مبزان الاعتدال) Hishām bin Urwah is one of the great luminaries, an authority and a leader. When he aged, his memory slightly decreased however he never became a Mukhtalit (one who lost memory and errs in Hadīth). There is no consideration for what some people have said regarding Hishām that he became a Mukhtalit. How great of a person was Hishām! His memory only weakened slightly and did not remain as it was in his youth. Hence he did forget and err on certain occasions. So what? Is he not human that he is protected from forgetfulness! When he arrived in Irāq towards the end of his life, he narrated many Ahādīth. Amongst the many Ahādīth narrated, only a few were not said perfectly. But this was also the situation with the likes of Imām Mālik, Imām Shu’bah, Wakī’, and other great giants of Islām. Therefore, leave your incorrect uproar! Don’t mix up the strong, reliable narrators with the weak ones because Hishām is Shaikhul Islām.” (Mīzān al-I’tidāl) From the above quotations, the writer’s distortion of facts is clear. Such an attitude disqualifies one from academic merit. The words of Allāmah Dhahabī Rahimahullāh were stated in support of Hishām bin Urwah Rahimahullāh and the writer created an image that Allāmah Dhahabī Rahimahullāh does not accept Hishām’s narrations. Furthermore, Hafidh bin Hajar says in the introduction of his great commentary to Sahīh al-Bukhārī that all the experts of Hadīth consider Hishām’s Ahādīth to be authoritative and sufficient to be used as evidence. [3] Also, Imām al-Bukhārī and Imām Muslim considered Hishām to be very strong. That is why they included his narrations in their books of Hadīth. Nevertheless, for argument’s sake, even if we do consider Hishām’s narrations to be weak, there are other narrations without Hishām in their chains that prove Aishāh Radhiyallāhu Anhā’s age to be six at the time of marriage and nine at the time she started to reside with Rasūlullāh Sallallāhu Alaihi Wa Sallam. Imām Muslim narrates the following Hadīth in which Hishām is not in the chain: حدثنا يحيى بن يحيى، وإسحاق بن إبراهيم، وأبو بكر بن أبي شيبة، وأبو كريب، قال يحيى، وإسحاق: أخبرنا، وقال الآخران: حدثنا أبو معاوية، عن الأعمش، عن إبراهيم، عن الأسود، عن عائشة، قالت: «تزوجها رسول الله صلى الله عليه وسلم وهي بنت ست، وبنى بها وهي بنت تسع، ومات عنها وهي بنت ثمان عشرة (صحيح مسلم، ج 2، ص 1039، دار إحياء التراث العربي – بيروت) Aishah Radhiyallāhu Anhā reports that Rasūlullāh Sallallāhu Alaihi Wa Sallam married her when she was six years old, he started living with her when she was nine years old, and he passed away when she was eighteen years old. (Sahīh Muslim) In Sunan al-Nasaī, a narration with a similar meaning is mentioned without Hishām in the chain. The Hadīth is mentioned with the chain: أَخْبَرَنَا أَحْمَدُ بْنُ سَعْدِ بْنِ الْحَكَمِ بْنِ أَبِي مَرْيَمَ، قَالَ: حَدَّثَنَا عَمِّي، قَالَ: حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ، قَالَ: أَخْبَرَنِي عُمَارَةُ بْنُ غَزِيَّةَ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ، قَالَتْ: «تَزَوَّجَنِي رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهِيَ بِنْتُ سِتِّ سِنِينَ، وَبَنَى بِهَا وَهِيَ بِنْتُ تِسْعٍ (سنن النسائ، ج 6، ص 131، مكتب المطبوعات الإسلامية – حلب) Aishah Radhiyallāhu Anhā relates that Rasūlullāh Sallallāhu Alaihi Wa Sallam married me while she was a six years old girl and he lived with her when she was nine years old. (Sunan al-Nasaī) Also if we look at the date of Aishah Radhiyallāh Anhā’s demise and her age when she passed away, it becomes clear that her age at the time of her marriage with Rasūlullāh Sallallāhu Alaihi Wa Sallam was indeed six. In “Mawāhib al-Laduniyyah”, Allāmah Qastalānī Rahimahullāh mentions that Aishah Radhiyallāhu Anhā passed away fifty seven years after the migration and at that time she was sixty six years old. [4] Allāmah Qastalāni also mentions that she was married to Nabī Sallallāhu Alaihi Wa Sallam three years prior to the migration. [5] When all of these facts are put together, we identify that Aishah Radhiyallāhu Anhā’s age at the time of her marriage was six. A second objection presented by the writer is that the Qurān sets puberty to be the minimum age of marriage. To back up her claim, the writer brings Ayah number six of Surah al-Nisā. Hereunder is the Ayah: وَابْتَلُوا الْيَتَامَى حَتَّى إِذَا بَلَغُوا النِّكَاحَ (سورة النساء، رقم الاية 6) And test the orphans until they reach a marriageable age. (Surah al-Nisā) The writer uses a general Ayah to support a specific claim. It is similar to one claiming wine is permissible and supports that with the permissibility of drinking water! The intent of this Ayah is to explain that children, well before they reach puberty should be tested through small assignments of buying and selling in order to determine their ability to conduct themselves in transactions on their own. This process of practical experimentation should continue till puberty. This is the time of special assessment. Now it should be determined if they have become smart and self-reliant in their affairs. Once this is sensed as “dependable”, it is time to hand over their property to them. [6] The word “marriageable age” is used to refer to puberty because one is able to fulfill the purpose of marriage i.e. procreation after one reaches puberty. [7] However, in no way does this Ayah forbid the marriages of those who are not mature. In fact there is a consensus of the four Imāms, namely Imām Abū Hanīfah, Imām Mālik, Imām Shāf’ī, and Imām Ahmed Rahimumullāh that it is permissible to marry off a minor. [8] Hence, this Ayah can never be used to negate Hadhrat Aishah Radhiyallāhu Anhā’s marriage at age six. The writer further says, “Allama Kandhulvi says that the words spoken in connection with Hazrat Aisha’s age were tissa ashara, meaning 19, when Hisham only heard (or remembered), tissa, meaning nine. Maulana Usmani thinks this change was purposely and maliciously made later.” This is a claim without evidence. There is no reference given for this claim. This statement has no grounding, especially because it contradicts authentic narrations as quoted above. Continuing with the objections, the writer states, “Historian Ibn Ishaq in his Sirat Rasul Allah has given a list of the people who accepted Islam in the first year of the proclamation of Islam, in which Hazrat Aisha’s name is mentioned as Abu Bakr’s “little daughter Aisha”. If we accept Hisham’s calculations, she was not even born at that time.” This is a clear misunderstanding by Ibn Ishāq Rahimahullāh especially when it contradicts authentic narrations and other books of Sīrah. And Ibn Ishāq Rahimahullāh did not provide a chain of Hadīth to support his claim. Another objection by the writer is that in Musnad Ahmad, Khawla Radhiyallāhu Anhā uses the word “Bikrun” to refer to Aishah Radhiyallāhu Anhā. The writer further claims that the word “Bikrun” which means virgin is only used for unmarried girls who have passed the age of puberty. One answer to the objection is that “Bikrun” can be used for girls who have not reached puberty also. “Lisān al-Arab” a famous dictionary on the Arabic language has the following meaning for “bikrun”: البكر: الجارية اللتي لم تفتض(لسان العرب) A female who has not been deflowered (Lisān al-Arab) “Mu’jam Lughat al-Fuqahā”, a dictionary on words used by the Jurists defines “bikrun” as: الفتاة العذراء التي لم تزل بكارتها بوطء (معجم لغة الفقهاء) One who has not lost her virginity through intercourse (Mu’jam Lughat al-Fuqahā) From the above-mentioned definitions, it is obvious that the word “Bikrun” is not confined to a mature lady rather includes any female who is virgin whether she has reached puberty or not. A second and more obvious answer to the objection is that in the same Hadīth, Aishah Radhiyallāhu Anhā’s age is mentioned to be six.[9] The writer only objected to the word “Bikrun” but failed to mention that later on in the same Hadīth, it is clearly stated that Aishah Radhiyallāh Anhā was six. This clearly indicates that Sahābah also used the word “Bikrun” for any virgin female, regardless of whether she reached puberty or not. Hereunder are the words of this Hadīth: فَزَوَّجَهَا إِيَّاهُ وَعَائِشَةُ يَوْمَئِذٍ بِنْتُ سِتِّ سِنِينَ (مسند احمد) Abu Bakr Radhiyallāhu Anhū married Aishah Radhiyallāhu Anhā off to Rasūlullāh Sallallāhu Alaihi Wa Sallam while she was only six years of age. (Musnad Ahmad) The writer further objects stating, “Some scholars think that Hazrat Aisha was married off so early because in Arabia girls mature at an early age. But this was not a common custom of the Arabs at that time. According to Allama Kandhulvi, there is no such case on record either before or after Islam. Neither has this ever been promoted as a Sunnah of the Prophet. The Prophet married off his daughters Fatima at 21 and Ruquiyya at 23. Besides, Hazrat Abu Bakr, Aisha’s father, married off his eldest daughter Asma at the age of 26.” This is another baseless and non-academic opinion. It is quite clear from narrations that some marriages at a young age took place in the era of Rasūlullāh Sallallāhu Alaihi Wa Sallam, the Sahābah Radhiyallāhu Anhum, and those Muslims that came soon thereafter. For example, Hāfidh bin Hajar Rahimahullāh quotes in his Kitāb “al-Isābah” that Nabī Sallallāhu Alaihi Wa Sallam got Salmah bin Ibī Salmah Radhiyallāhu Anhu married to Umāmah bint Hamzah Radhiyallāhu Anhā while none of them had reached puberty.[10] Also consider the following narration from Sahīh al-Bukhārī: وقال الحسن بن صالح: «أدركت جارة لنا جدة، بنت إحدى وعشرين سنة (صحيح البخاري، ج 5، ص 562، دار البشائر الاسلامية) Hasan bin Sālih Rahimahullāh said: I came to know of my neighbor who became a grandmother at the age of twenty one. (Sahīh al-Bukhārī) This indicates that the woman must have been married when she was nine, gave birth when she was ten, and the same situation took place with her daughter. The writer’s claim about the age of Hadhrat Fātimah and Hadhrat Ruqayyah Radhiyallāhu Anhumā at the time of marriage is also inaccurate. Nabī Sallallāhu Alaihi Wa Sallam married Hadhrat Khadījah Radhiyallāhu Anhā at the age of twenty-five. His first daughter born from the marriage was Zainab Radhiyallāhu Anhā.[11] According to most of the Ulamā, Ruqayyah Radhiyallāhu Anhā is the second daughter of Rasūlullāh Sallallāhu Alaihi Wa Sallam. [12] And in “al-Isābah”, Hāfidh bin Hajar Rahimahullāh narrates on the authority of Ibn Sa’d Rahimahullāh that Utbah bin Abī Lahab married Hadhrat Ruqayyah Radhiyallāhu Anhā before the Nubuwwah. [13] Rasūlullāh Sallallāhu Alaihi Wa Sallam’s age was forty at the time of Nubuwwah. Hence, it is clear that Hadhrat Ruqayyah Radhiyallāhu Anhā was thirteen years old or younger at the time of her marriage and not twenty three years. After the Nubuwwah of Rasūlullāh Sallallāhu Alaihi Wa Sallam, Abū Lahab ordered his son Utbah bin Abī Lahab to divorce Hadhrat Ruqayyah Radhiyallāhu Anhā. Thereafter, Uthmān Radhiyallāhu Anhu married Ruqayyah Radhiyallāhu Anhā. Even Ruqayyah Radhiyallāhu Anhā’s marriage with Uthmān Radhiyallāhu Anhu took place well before she was twenty three years of age. Uthmān Radhiyallāh Anhu and Ruqayyah Radhiyallāhu Anhā migrated together to Ethiopia in the fifth year after Nubuwwah. [14] This indicates that they were definitely married before the fifth year of Nubuwwah. Hence, Ruqayyah Radhiyallāhu Anhā’s age at the time of her marriage to Uthmān Radhiyallāhu Anhu was between thirteen and eighteen years old and not twenty three years old. With regards to Fātimah Radhiyallāhu Anhā’s age at the time of her marriage to Alī Radhiyallāhu Anhā, there is a difference of opinion because there is a difference of opinion on her year of birth. Some say that she was born when Nabī Sallallāhu Alaihi Wa Sallam was thirty five years of age and others say that she was born right before Nubuwwah when Nabī Sallallāhu Alaihi Wa Sallam was approximately forty years of age. [15] Regarding the year of her marriage, some Ulamā are of the opinion that Alī Radhiyallāh Anhū married her the first year after migration[16] and others say that he married her in the second year after the migration.[17] If we suppose that she was born when Nabī Sallallāhu Alaihi Wa Sallam was approximately forty years of age and was married in the first year after the migration her age at the time of marriage was about thirteen. And if we suppose she was born when Nabī Sallallāhu Alaihi Wa Sallam was thirty five years of age and she was married in the second year after the migration, then she was about eighteen years of age at the time of her marriage and not twenty one years of age as the article suggested. The writer further objects saying, “Hazrat Aishah narrates that she was present on the battlefield at the Battle of Badar (Muslim). This leads one to conclude that Hazrat Aisha moved into the Prophet’s house in 1 A.H. But a nine-year-old could not have been taken on a rough and risky military mission. In 2 A.H, the Prophet refused to take boys of less than 15 years of age to the battle of Uhud. Would he have allowed a 10-year-old girl to accompany him?” Once again, this is a mere assumption without clear evidence. It is clear that the prohibition of Nabī Sallallāhu Alaihi Wa Sallam was for males and not females because the males were the ones to actively participate in the expeditions.[18] The females would only provide services when needed. This objection does not hold any weight especially when there are clear and authentic narrations in Sahīh al-Bukhārī, Sahīh Muslim, and various other books of Hadīth proving the age of Aishah Radhiyallāhu Anhā to be six at the time of marriage. Providing another argument, the writer say, “Hazrat Aisha used the kunniat, the title derived from the name of a child, of Umme Abdullah after her nephew and adopted son. If she was six when her nikah was performed, she would have been only eight years his senior, hardly making him eligible for adoption. Also, a little girl could not have given up on ever having her own child and used an adopted child’s name for her kunniat.” The kunyah of Aishah Radhiyallāhu Anhā was given to her by Rasūlullāh Sallallāhu Alaihi Wa Sallam. The background of the incident is mentioned in Sunan Abī Dāwūd. The narration is as follows: عن عائشة رضي الله عنها، أنها قالت: يا رسول الله، كل صواحبي لهن كنى، قال: «فاكتني بابنك عبد الله» يعني ابن اختها قال مسدد: عبد الله بن الزبير، قال: فكانت تكنى بأم عبد الله (سنن ابي داؤد، ج 5، ص 441، دار اليسر) It is reported from Aishah Radhiyallāhu Anhā that she said, “O’ Rasūlullāh, every one of your wives has a Kunyah.” So Rasūlullāh Sallallāhu Alaihi Wa Sallam said, “Keep your Kunyah according to your son’s name (meaning nephew’s name) Abdullāh. Hence, her Kunyah became Umm Abdillāh. (Sunan Abī Dāwūd) ِ This proves that the Kunyah was given to Aishah Radhiyallāhu Anhā after she started to reside with Rasūllullāh Sallallāhu Alaihi Wa Sallam. Hence, she was at least nine years old if not older when she was given this Kunyah and not six years old as the writer has suggested. Furthermore, the writer did not provide any reference for the adoption of Abdullāh bin Zubair Radhiyallāh Anhū. The mere fact that Aishah Radhiyallāhu Anhu’s kunyah was attributed to his name does not necessitate that she had adopted him. Also, the writer suggested that the kunyah was given to Aishah Radhiyallāhu Anhā because she gave up on having a child. However, from the Hadīth of Sunan Abī Dāwūd, it is clear that the reason why Aishah Radhiyallāhu Anhā was given the kunyah was because she expressed her desire to have a kunyah, as the other wives of Rasūlullāh Sallallāhu Alaihi Wa Sallam had one. Making another objection, the author writes, “Hazrat Aisha’s nephew Urwah once remarked that he was not surprised about her amazing knowledge of Islamic law, poetry and history because she was the wife of the Prophet and the daughter of Abu Bakr. If she was eight when her father migrated, when did she learn poetry and history from him?” Again there is no reference whether this saying of Urwah Radhiyallāhu Anhu is authentic or not. However, even if we accept this to really be Urwah’s statement, it is normal for young children to learn very quickly. Even these days we see small children learning very complicated information. In fact, so many children before the age of eight memorize the entire Qurān. And it is well known that children in the past had memories far greater than the memories of children in today’s times. And even if Abu Bakr Radhiyallāhu Anhu migrated to Medinah Munawwarah when Aishah Radhiyallāhu Anhā was only eight, she also migrated to Medinah. Just because she was staying with Nabī Sallallāhu Alaihi Wa Sallam in Medinah does not necessitate that she stopped learning from her father. In the final objection, the author writes, “There is consensus that Hazrat Aisha was 10 years younger than her elder sister Asma, whose age at the time of the hijrah, or migration to Madina, was about 28. It can be concluded that Hazrat Aisha was about 18 years old at migration.” The writer’s claim of consensus here is incorrect and the writer does not even provide reference for the claim. In the book “Usd al-Ghābah”, Allāmah Jazrī Rahimahullāh quotes Abū Na’īm saying that Asmā Radhiyallāhu Anhā was born twenty seven years prior to migration. And in “al-Isābah”, Hāfidh bin al-Hajar Rahimahullāh says that Aishah Radhiyallāhu Anhā was born four or five years after the Nubuwwah of Nabī Sallallāhu Alaihi Wa Sallam. This proves that Asmā Radhiyallāhu Anhā was eighteen or nineteen years older than Aishah Radhiyallāhu Anhā and not ten years older as was claimed by the writer. Hence Aishah Radhiyallāh Anhā’s age at the time of migration was eight or nine years of age and not eighteen. In conclusion, for information to be valid and authentic, it must be passed down from generation to generation through a valid chain of narrators. Hence, there is an authentic chain in Sahīh al-Bukhārī and other books of Hadīth that prove Aishah Radhiyallāhu Anhā’s age to be six at the time of marriage. So any claim made against this through certain historical arguments holds no weight, especially when it is not supported by an authentic chain. Allāh will preserve His Dīn and the respect of our beloved Rasūl Sallallāhu Alaihi Wa Sallam with the fact that Rasūlullāh Sallallāhu Alaihi Wa Sallam married our Mother Hadhrat Aishah Radhiyallāhu Anhā at the age of six and started living with her when she was nine years old. Let us preserve the facts and let Allāh preserve His Dīn. See the following article, “The Young Marriage of Ayesha R.A.”, how Allāh uses His servants to defend the cause of Islām: http://askimam.org/public/question_detail/17300 And Allah Ta’āla Knows Best Mawlana Abdul Azīm bin Abdur Rahman, Student Darul Iftaa U.S.A. Checked and Approved by, Mufti Ebrahim Desai. [1] لا اتفاق العلماء بعدهما علي تلقي كتابيهما باالقبول (شرح النخبة، ص 62،دار البصائر) [2] وباالجملة فكتاباهما اصح كتب الحديث (فتح المغيث، ج 1، ص 53، مكتبة دار المنهاج) [3] وقد احتج بهشام جميع الائمة (هدي الساري، ص 598، دار الحديث) [4] وماتت باالمدينة سنة سبع وخمسين. وقال الواقدي: ليلة الثلثاء لسبع عشرة خلت من رمضان سنة ثمان وخمسين, وهي ابنة ست وستين سنة (المواهب اللدنية, ج 1, ص 497، المكتبة التوفيقية) [5] وتزوجها بمكة في شوال سنة عشر من النبوة قبل الهجرة بثلاث سنين (المواهب اللدنية, ج 1, ص 495، المكتبة التوفيقية) [6] Ma’ariful Qur’an, Vol. 2, Page 322, Maktaba-e-Darul-‘Uloom [7] وبلوغ النكاح. أن يحتلم لأنه يصلح للنكاح عنده، ولطلب ما هو مقصود به وهو التوالد والتناسل (الكشاف، ج 1، ص 473، دار الكتاب العربي – بيروت) [8] الصغر: اما الصغر فقال الجمهور منهم أئمة المذاهب الاربعة، بل ادعي ابن المنذر الاجماع علي جواز تزويج الصغيرة من كفء (الفقه الاسلامي وادلته، ج 7، ص 183، دار الفكر) [9] حدثنا محمد بن بشر، قال: حدثنا محمد بن عمرو، قال: حدثنا أبو سلمة، ويحيى، قالا: لما هلكت خديجة، جاءت خولة بنت حكيم امرأة عثمان بن مظعون، قالت: يا رسول الله ألا تزوج؟ قال: " من؟ " قالت: إن شئت بكرا، وإن شئت ثيبا؟ قال: " فمن البكر؟ " قالت: ابنة أحب خلق الله عز وجل إليك عائشة بنت أبي بكر، قال: " ومن الثيب؟ " قالت: سودة بنت زمعة، آمنت (3) بك، واتبعتك على ما تقول "، قال: " فاذهبي فاذكريهما علي "، فدخلت بيت أبي بكر، فقالت: يا أم رومان ماذا أدخل الله عز وجل عليكم من الخير والبركة؟ قالت: وما ذاك؟ قالت: أرسلني رسول الله صلى الله عليه وسلم أخطب عليه عائشة، قالت: انتظري أبا بكر حتى يأتي، فجاء أبو بكر، فقالت: يا أبا بكر ماذا أدخل الله عز وجل عليكم من الخير والبركة؟ قال: وما ذاك؟ قالت: أرسلني رسول الله صلى الله عليه وسلم أخطب عليه عائشة، قال: وهل تصلح له؟ إنما هي ابنة أخيه، فرجعت إلى رسول الله صلى الله عليه وسلم فذكرت ذلك له (1) ، قال: " ارجعي إليه فقولي له: " أنا أخوك، وأنت أخي في الإسلام، وابنتك تصلح لي "، فرجعت فذكرت ذلك له، قال: انتظري وخرج، قالت أم رومان: إن مطعم بن عدي قد كان ذكرها على ابنه، فوالله ما وعد وعدا قط، فأخلفه لأبي بكر، فدخل أبو بكر على مطعم بن عدي وعنده امرأته أم الفتى، فقالت يا ابن أبي قحافة لعلك مصبئ (2) صاحبنا مدخله في دينك الذي أنت عليه، إن تزوج إليك، قال أبو بكر للمطعم بن عدي: أقول هذه تقول، قال: إنها تقول ذلك، فخرج من عنده، وقد أذهب الله عز وجل ما كان في نفسه من عدته التي وعده فرجع، فقال لخولة: ادعي لي رسول الله صلى الله عليه وسلم، فدعته فزوجها إياه وعائشة يومئذ بنت ست سنين، ثم خرجت فدخلت على سودة بنت زمعة، فقالت: ماذا أدخل الله عز وجل عليك من الخير والبركة؟ قالت: ما ذاك؟ قالت: أرسلني رسول الله صلى الله عليه وسلم أخطبك عليه، قالت: وددت ادخلي إلى أبي فاذكري ذاك له، وكان شيخا كبيرا، قد أدركته (3) السن، قد تخلف عن الحج، فدخلت عليه، فحيته (4) بتحية الجاهلية، فقال: من هذه؟ فقالت: خولة بنت حكيم، قال: فما شأنك؟ قالت: أرسلني محمد بن عبد الله أخطب عليه سودة، قال: كفء (1) كريم، ماذا تقول صاحبتك؟ قالت: تحب ذاك، قال: ادعها لي فدعتها، فقال (2) : أي بنية إن هذه تزعم أن محمد بن عبد الله بن عبد المطلب قد أرسل يخطبك، وهو كفء (3) كريم، أتحبين أن أزوجك به، قالت: نعم، قال (4) : ادعيه لي، فجاء رسول الله صلى الله عليه وسلم إليه فزوجها إياه، فجاءها أخوها عبد بن زمعة من الحج، فجعل يحثي على (5) رأسه التراب، فقال بعد أن أسلم: لعمرك (6) إني لسفيه يوم أحثي في رأسي التراب أن تزوج رسول الله صلى الله عليه وسلم سودة بنت زمعة، قالت عائشة: فقدمنا المدينة فنزلنا في بني الحارث من (7) الخزرج في السنح، قالت: فجاء رسول الله صلى الله عليه وسلم، فدخل بيتنا واجتمع إليه رجال من الأنصار، ونساء فجاءت بي (8) أمي وإني لفي (1) أرجوحة بين عذقين ترجح بي، فأنزلتني من الأرجوحة، ولي جميمة ففرقتها، ومسحت وجهي بشيء من ماء، ثم أقبلت تقودني حتى وقفت بي عند الباب، وإني لأنهج حتى سكن من نفسي، ثم دخلت بي فإذا رسول الله صلى الله عليه وسلم جالس على سرير في بيتنا، وعنده رجال ونساء من الأنصار، فأجلستني (2) في حجره، ثم قالت: هؤلاء أهلك فبارك الله لك فيهم، وبارك لهم فيك، فوثب الرجال والنساء، فخرجوا وبنى بي رسول الله صلى الله عليه وسلم في بيتنا، ما نحرت علي جزور، ولا ذبحت علي شاة، حتى أرسل إلينا سعد بن عبادة بجفنة كان يرسل بها إلى رسول الله صلى الله عليه وسلم، إذا دار إلى نسائه وأنا يومئذ بنت تسع سنين (مسند احمد, ج 42، ص 501-504،مؤسسة الرسالة) [10] وقال ابن إسحاق: حدثني من لا أتهم عن عبد اللَّه بن شداد، قال: كان الّذي زوّج أم سلمة من النّبي صلّى اللَّه عليه وسلم سلمة بن أبي سلمة ابنها فزوّجه النبيّ صلّى اللَّه عليه وسلم أمامة بنت حمزة، وهما صبيّان صغيران، فلم يجتمعا حتى ماتا، فقال النبيّ صلّى اللَّه عليه وسلم: هل جزيت سلمة! (الاصابة، ج 1، ص 752، دار المعرفة) [11] قال أبو عمر: لا أعرف خلافا أنّ زينب أكبر بنات النبي صلّى اللَّه عليه وسلّم (الاصابة، ج 4، ص 2506، دار المعرفة) [12] واختلف في رقية وفاطمة وأم كلثوم، والأكثر أنهنّ على هذا الترتيب (الاصابة، ج 4، ص 2506-2507، دار المعرفة) [13] وقال ابن سعد: بايعت رسول اللَّه صلّى اللَّه عليه وسلّم هي وأخواتها، وتزوجها عتبة بن أبي لهب قبل النبوة، فلما بعث قال أبو لهب: رأسي من رأسك حرام إن لم تطلق ابنته (الاصابة، ج 4، ص2507، دار المعرفة) [14] الموسوعة الميسرة في التاريخ الاسلامي، ج 1، ص 17، مؤسسة اقرأ [15] واختلف في سنة مولدها، فروى الواقديّ، عن طريق أبي جعفر الباقر، قال: قال العبّاس: ولدت فاطمة والكعبة تبنى، والنّبيّ صلّى اللَّه عليه وآله وسلّم ابن خمس وثلاثين سنة، وبهذا جزم المدائنيّ. ونقل أبو عمر عن عبيد اللَّه بن محمد بن سليمان بن جعفر الهاشمي- أنها ولدت سنة إحدى وأربعين من مولد النّبيّ صلّى اللَّه عليه وآله وسلّم. وكان مولدها قبل البعثة بقليل نحو سنة أو أكثر (الاصابة، ج 4، ص2596، دار المعرفة) [16] ومن طريق عمر بن عليّ، قال: تزوّج عليّ فاطمة في رجب سنة مقدمهم المدينة، وبنى بها مرجعه من بدر، ولها يومئذ ثمان عشرة سنة. (الاصابة، ج 4، ص2597، دار المعرفة) [17] وتزوّجها عليّ أوائل المحرم سنة اثنتين بعد عائشة بأربعة أشهر، وقيل غير ذلك. وانقطع نسل رسول اللَّه صلّى اللَّه عليه وآله وسلّم إلا من فاطمة. (الاصابة، ج 4، ص2596، دار المعرفة) [18] (فَلم يجزه) أَي: فَلم يمضه وَلم يَأْذَن لَهُ فِي الْقِتَال (عمدة القاري، ج 17، ص 177، دار إحياء التراث العربي) Source

The Young Marriage of Aishah Radhiyallāh Anhā Sadly we currently see the efforts of the Christian missionary activity focused primarily on derailing Islam now more than any other period in history. Thus, we witness numerous travesties and parodies coming from them in their attempts to twist, manipulate and totally abuse historical and etymological facts. These polemics range from a variety of the utterly hilarious to the outright abusive and cruel. One such dishonest Christian missionary polemic has been the allegation of the young marriage of Aishah (radiAllahu Anha) to the Prophet Muhammad(sallallahu Alayhi wasallam). The missionaries try to accuse the Prophet of being a child molester, albeit in politically correct terms, due to the fact that Aishah (radiAllahu Anha) was betrothed (zawaj) at the age of 6 years old and the marriage was consummated (nikâh) a few years after the marriage at 9 years old when she was in full puberty. The lapse of time between the zawaj and nikâh of Aishah (radiAllahu Anha) clearly shows that her parents were waiting for her to reach puberty before her marriage was consummated. If it were not for the fact that some gullible Christians have been parroting the claims without understanding the reasons behind it, we would have not even bothered with a refutation. Such a claim is based only on conjecture and moral relativism, and not on fact. This article seeks to refute the allegation, insha'allah. Puberty And Young Marriage In Semitic Culture The hilarity of the whole saga of Christian missionaries accusing the Prophet(sallallahu Alayhi wasallam) of committing "child molestation" is that this contradicts the basic fact that a girl becomes a woman when she begins her menstruation cycle. The significance of menstruation that anyone with the slightest familiarity with physiology will tell you is that it is a sign that the girl is being prepared to become a mother. Women reach puberty at different ages ranging from 8-12 years old depending on genetics, race and environment. We read that There is little difference in the size of boys and girls until the age of ten, the growth spurt at puberty starts earlier in girls but lasts longer in boys.[1] We also read that The first signs of puberty occur around age 9 or 10 in girls but closer to 12 in boys[.][2] Women in warmer environments reach puberty at a much earlier age than those in cold environments. The average temperature of the country or province is considered the chief factor here, not only with regard to menstruation but as regards the whole of sexual development at puberty.[3] Marriage at the early years of puberty was acceptable in 7th century Arabia as it was the social norm in all Semitic cultures from the Israelites to the Arabs and all nations in between. According to Hâ-Talmûd Hâ-Bavlî, which the Jews regard as their "oral Torah", Sanhedrin 76b clearly states that it is preferable that a woman be married when she has her first menses, and in Ketuvot 6a there are rules regarding sexual intercourse with girls who have not yet menstruated. This is further collaborated when Jim West, ThD, a Baptist minister, observes the following tradition of the Israelites: The wife was to be taken from within the larger family circle (usually at the outset of puberty or around the age of 13) in order to maintain the purity of the family line.[4] Puberty has always been a symbol of adulthood throughout history. Puberty is defined as the age or period at which a person is first capable of sexual reproduction, in other eras of history, a rite or celebration of this landmark event was a part of the culture.[5] The renowned sexologists, R.E.L. Masters and Allan Edwards, in their study of Afro-Asian sexual expression states the following: Today, in many parts of North Africa, Arabia, and India, girls are wedded and bedded between the ages of five and nine; and no self-respecting female remains unmarried beyond the age of puberty.[6] Were There Any Objections to the Marriage of the Prophet(sallallahu Alayhi wasallam) to Aishah (radiAllahu Anha)? The answer to this is no. There are absolutely no records from Muslim, secular, or any other historical sources which even implicitly display anything other than utter joy from all parties involved over this marriage. Nabia Abbott describes the marriage of Aishah (radiAllahu Anha) to the Prophet(sallallahu Alayhi wasallam) as follows. In no version is there any comment made on the disparity of the ages between Mohammed and Aishah or on the tender age of the bride who, at the most, could not have been over ten years old and who was still much enamoured with her play.[7] Even the well-known critical Orientalist, W. Montgomery Watt, said the following about the Prophet's moral character: From the standpoint of Muhammad's time, then, the allegations of treachery and sensuality cannot be maintained. His contemporaries did not find him morally defective in any way. On the contrary, some of the acts criticized by the modern Westerner show that Muhammad's standards were higher than those of his time.[8] Aside from the fact that no one was displeased with him or his actions, he was a paramount example of moral character in his society and time. Therefore, to judge the Prophet's morality based on the standards of our society and culture today is not only absurd, but also unfair. Marriage At Puberty Today The Prophet's contemporaries (both enemies and friends) clearly accepted the Prophet's marriage to Aishah (radiAllahu Anha) without any problem. We see the evidence for this by the lack of criticism against the marriage until modern times. However, a change in culture has caused the change in our times today. Even today in the 21st century, the age of sexual consent is still quite low in many places. In Japan, people can legally have sex at age 13, and in Spain they can legally have sex at the age of 12 years old[9]. A 40-year-old man having sex with a 14-year-old woman may be a "paedophile" in the United States, but neither in China today, where the age of consent is 14, nor in the United States in the last century. Biology is a much better standard by which to determine these things, not the arbitrariness of human culture. In the U.S. during the last century, the age of consent was 10 years old. California was the first state to change the age of consent to 14, which it did in 1889. After California, other U.S. states joined in and raised the age of consent too[10]. Islam And the Age of Puberty Islam clearly teaches that adulthood starts when a person have attained puberty. From the collection of Bukhari[11], we read the following tracts: The boy attaining the age of puberty and the validity of their witness and the Statement of Allâh: "And when the children among you attain the age of puberty, then let them also ask for permission (to enter)." Qur'ân 24:59. Al Mughira said, "I attained puberty at the age of twelve." The attaining of puberty by women is with the start of menses, as is referred to by the Statement of Allâh: "Such of your women as have passed the age of monthly courses, for them prescribed period if you have any doubts (about their periods) is three months..." [Qur'ân, 65:4] Thus, it is part of Islam to acknowledge the coming of puberty as the start of adulthood. It is the time when the person has already matured and is ready the responsibilities of an adult. So on what basis do the missionaries criticize the marriage of Aishah (radiAllahu Anha) since her marriage was consummated when she had reached puberty? We also read from the same source that ...Al-Hasan bin Salih said, "I saw a neighbour of mine who became a grandmother at the age of twenty-one."(1) (1) The note for this reference says: "This women attained puberty at the age of nine and married to give birth to a daughter at ten; the daughter had the same experience."[12] Thus, it is clear that if the charge of "child molestation" were to be advanced against the Prophet(sallallahu Alayhi wasallam), we would also have to include all the Semitic people who accepted marriage at puberty as the norm. Conclusions We have thus seen that It was the norm of the Semitic society in 7th century Arabia to allow pubescent marriages. There was no reports of opposition to the Prophet's marriage to Aishah (radiAllahu Anha) either from his friends or his enemies. Even today, there are cultures who still allow pubescent marriage for their young women. In spite of facing these well-known facts, the missionaries would still have the audacity to point a finger at the Prophet Muhammad(sallallahu Alayhi wasallam) for immorality. Yet, it was he who had brought justice to the women of Arabia and raised them to a level they had not seen before in their society, something which ancient civilizations have never done to their women. When Muhammad(sallallahu Alayhi wasallam) first became the Prophet of Islam, the pagans of Arabia had inherited a disregard for women as had been passed down among their Jewish and Christian neighbours. So disgraceful was it considered among them to be blessed with a female child that they would go so far as to bury this baby alive in order to avoid the disgrace associated with female children. "When news is brought to one of them of (the birth of) a female (child) his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain it on (sufferance and) contempt or bury it in the dust? Ah! what an evil (choice) they decide on!"[13] Through the teachings of Islam, Muhammad(sallallahu Alayhi wasallam) put a swift and resounding end to this evil practice. God tells us that on the Day of Judgment, the female child will be questioned for what crime she was killed. "When the female (infant) buried alive is questioned - for what crime she was killed."[14] Not only did Muhammad(sallallahu Alayhi wasallam) severely discouraged and condemned this act, he(sallallahu Alayhi wasallam) also used to teach them to respect and cherish their daughters and mothers as partners and sources of salvation for the men of their family. Abu Sa'id al-Khudri narrated that The Prophet(sallallahu Alayhi wasallam) said: 'If anyone cares for three daughters, disciplines them, marries them, and does good by them, he will enter Paradise.'[15] Abdullah the son of Abbas narrated that The Prophet(sallallahu Alayhi wasallam) said: 'If anyone has a female child, and does not bury her alive, or slight her, or prefer his male children over her, Allâh will bring him into Paradise.'[16] The Prophet(sallallahu Alayhi wasallam) is also cited in Saheeh Muslim as saying 'Whoever maintains two girls till they attain maturity, he and I will come on the Day of Resurrection like this'; and he joined his fingers. In other words, if one loves the Messenger of God (sallallahu Alayhi wasallam) and wishes to be with him on the day of resurrection in heaven, then they should do good by their daughters. This is certainly not the act of a "child molester", as the missionaries would like us to believe. Finally, we end this with a citation from the Holy Prophet(sallallahu Alayhi wasallam), who said "I have come to defend the two oppressed peoples: women and orphans." The Prophet Muhammad(sallallahu Alayhi wasallam) Appendix: A married nine-year old in Thailand gives birth A news article from The New Straits Times, Malaysia dated 10th of March, 2001 about a nine-year old girl living in northern Thailand giving birth to a baby girl. The fact that a nine-year old girl is mature enough to give birth proves the point above about girls reaching puberty earlier than men. Mohd Elfie Nieshaem Juferi askimam.org

'Aisha's Radhiyallaahu 'anhaa marriage to Rasoolullah sallallaahu 'alayhi wasallam at a young age has been a source of the maligning of Rasoolullaah sallallaahu 'alayhi wasallam by the orientalists and Christian missionaries who have used her marriage to depict Rasoolullaah sallallaahu 'alayhi wasallam as a child molester and much worse (Astaghfirullah!). Then there are those (from amongst the Muslim apologists) who claim that 'Aisha Radhiyallaahu 'anhaa was 18 and not 6 years of age. In this topic we will inshaAllah compile a number of articles to refute these claims. So that there is no misconception regarding her age at the time of her marriage to Rasoolullaah sallallahu 'alayhi wasallam, the following are words of 'Aisha Radhiyallaahu 'anhaa herself regarding her age at the time of her marriage, recording in Bukhari and Muslim. حدثنا محمد بن يوسف، حدثنا سفيان، عن هشام، عن أبيه، عن عائشة رضي الله عنها:أن النبي صلى الله عليه وسلم تزوجها وهي بنت ست سنين، وأدخلت عليه وهي بنت تسع، ومكثت عنده تسعا (صحيح البخاري, ج 10، ص 466-467، دار البشائر الاسلامية) Aishah Radhiyallāhu Anhā reports that Nabī Sallallāhu Alaihi Wa Sallam married her while she was six years old. She was sent to stay with Nabī Sallallāhu Alaihi Wa Sallam when she was nine and she lived with Nabī Sallalllāhu Alaihi Wa Sallam for nine years. (Sahīh al-Bukhārī) وحدثنا يحيى بن يحيى، أخبرنا أبو معاوية، عن هشام بن عروة، ح وحدثنا ابن نمير، واللفظ له، حدثنا عبدة هو ابن سليمان، عن هشام، عن أبيه، عن عائشة، قالت: «تزوجني النبي صلى الله عليه وسلم وأنا بنت ست سنين، وبنى بي وأنا بنت تسع سنين (صحيح مسلم، ج 2، ص 1039، دار إحياء التراث العربي – بيروت) Aishah Radhiyallāhu Anhā says, “Rasūlullāh Sallallāhu Alaihi Wa Sallam married me when I was six years old, and he started living with me when I was nine years old. (Sahīh Muslim)

Misconceptions

Welcome to our new "Answers to Misconceptions about Islam" section! Allah ta'ala make it a means of attaining His pleasure and a means of guidance for the Ummah. Aameen InshaAllah in this section we intend to compile articles from authentic sources on as many subjects as possible which provide answers to the many misconceptions about Islam. Unfortunately even Muslims get carried away by the tide of doubts raised by the Christian missionaries and the Orientalists.

WHOEVER IMITATES A GROUP THEN HE IS FROM AMONGST THEM" Introduction From an early age, it can be observed how much imitating has an effect on children. The child hears it's mother tongue being spoken in the home and then realises that certain words spoken by the child makes the parents respond in different ways. This imitation is good as it enables the young sibling to interact with fellow humans. A child being brought up in an islamic environment, in a muslim home will also learn to live like a good muslim if it imitates the good actions it sees its parents doing. The boy will see his father dressed in the Sunnah clothing of the holy Prophet for example with the trousers above the ankles and a turban on his head. The parent will purchase clothing of that sort so that the boy adopts this style. The little girl will see her mother wearing clothes that do not reveal her bodily assets, she will also notice that her mother wears the hijaab whenever the need arises to go outdoors and when certain male persons are present. Five times salah will be performed and therefore the boy will become habitual of going to the mosque to perform salaah with a congregation whilst the girl will punctually perform it at home. the will adopt the method of greeting each other in an islamic manner by use of the words "assalaamu alaikum wa rahmatullah". They will learn to restrain from food and water during the holy month of Ramadan in their attempts to imitate their elders this will slowly train their bodies to last the month by fasting. They will learn Islamic knowledge, therefore being able to differentiate between right and wrong, according to shareeah, between halaal and haraam etc. They will learn their obligations towards their Lord and how to recognize Him and worship Him resulting in growing up to be good muslims, acting in accordance to the commands of Allah, through his book the Holy Quraan, and imitating the footsteps of the Holy prophet Muhammad . Coincidence So why is it that this doesn't seem to be the case anymore? Why is it that Muslims are growing up to live like non-muslims? Why is it that we are sailing away from an islamic way of life, adopting the lifestyle of modernity? It is because of wrong imitation. Imitating the right things leads to a successful life on the earth and in the afterlife whilst imitation of the wrong things leads one right off the yellow brick road! Take the example of a child in nursery where from such an early age, he is taught to eat with the wrong hand by holding a fork in the left hand which is against the teachings of Islam. The love stories that are shown on T.V. are acted out in the playgrounds of the mixed schools causing intermingling of the opposite sexes. The picking of boyfriends and girlfriends and the acts that follow eventually lead to unlawful intercourse. Nowadays T.V. programmes and cartoons express negative ideas, such as disobedience, disrespect towards parents and not following the law, cartoons which we call "harmless" have also lead children into battering each other to death. Definition The word imitate means to 'take as model', 'to mimic/copy'. It also means 'to take example of' Commentary of Hadeeth The aforementioned hadeeth "Whoever imitates a group, then he is from amongst them" has been derived from two famous books of ahadeeth 'Mishkaat' and 'Abu Dawood' and is narrated by Hadhrat Ibn Umar (R.A). Whoever imitates a group (be they disbelievers or transgressors or even pious people), in acts of good or bad they will be regarded from amongst according to the sin or reward. By imitation here it is meant imitation in general, for example manners, clothing, figure and appearance, lifestyle etc. are included. That is why for those people who follow the trends of today and for example wear skin tight clothing, items of clothing which are unnecessarily torn in areas as part of its design, men who wear gold and silk, shave their beards or do not keep it according to the Sunnah and make fancy designs out of it, this hadeeth warns them of the severe punishment they are to expect if the they were to be raised with the disbelievers due to their acts of resemblance. Taking a look at the teachings and acts of the Holy Prophet and of the Companions shows that even in matters that were optional and matters that were given preference to by Islam, the Holy Prophet told us to refrain resembling them. Take for example the 10th date of the Islamic month of Muharram when it is preferable to keep fast. Due to the Jews also keeping fast on that same date, the Holy Prophet ordered the Muslims to keep an extra day of fast, either on the 9th and 10th or the 10th and 11th if they had decided to keep fast on that day so as to not imitate the Jews. This just goes to show that even on small matters resemblance of the non-muslims is unacceptable. This message can also be seen in another hadeeth of the Holy Prophet in which he orders us to oppose the polytheist by lengthening our beards and clipping our moustaches. This again is so that imitation of the wrong is not involved. Haircuts The imitation of different haircuts that we see being worn by our muslim youth is an indication towards how less interest they have in the way the shareeah has prescribed us to cut our hair. According to shareeah , hair should either be kept long and worn back i.e. until the hair from the tip of the forehead reaches midway to the earlobes, which is the minimum length, or up to the shoulders which is the maximum length. This sunnah style of hair is referred to as a 'zulfaa'. Male muslims can keep hair like this or they should cut the hair an even length all over. Dress Another form of imitation is the type of dress we wear. Here, the question arises regarding "What clothes should be worn according to shareeah"? Shareeah says that anything which is worn to cover up the satr (prescribed areas of concealment for men and women) is permissible. (For men this is from the navel to beneath the knees and for women it is her whole body except the face and hands). This means a man could wear a 3 piece suit but it depends on the intention of the person. If he wears it with the intention to cover his satr, then it is deemed permissible but if it were worn to integrate amongst the people then that is imitation. Likewise, a person can wear jeans if he wears it with the intention to cover himself but four example if he bought a pair specifically that was torn near the knee as part of its design whereas he had the choice to buy a pair that was just plain, then that would be imitation. This means that we can wear shirts and jeans etc. so long as we have the correct intention, but why is it that we see so many scholars and religious people wearing the turban and the long dress. The salvation of Firawns Jester. A famous Islamic Scholar, Mullah Ali Qari writes in his book named Mirqaat, which is the commentary to Mishkaat, about a person who got saved from the army and people of Firawn that drowned during the time of the Prophet Musa (A.S). (This incident is also mentioned in the side commentary of Abu Dawood.) This person was the Jester of Firawn and he was retained so he could mock the Prophet Musa (A.S). The Jester used to follow Prophet Musa (A.S) around and ridicule him and make jokes out of what he did. The time came when Firawn and his army were chasing Prophet Musa (A.S) and his people until they got to the edge of the river Nile. There, Prophet Musa (A.S) hit the water with his stick and 12 dry paths opened up through which he and his people got to the other side. Firawn and his army followed and the Jester was also on the scene with his king. No sooner did the enemy reach the middle of the paths, that the high walls of water that were formed whilst creating these paths collapsed in on the disbelievers and drowned them all. It was later seen that the Jester of Firawn had survived the drowning and so the Prophet Musa (A.S) made supplication towards Allah (S.W.T) saying "Oh Allah, out of all the people that harmed me, that caused me distress, this Jester hurt me the most. He used to mock me in front of the people when I preached and he used to ridicule me. He used to copy my words, copy my speeches, imitate my actions and wear the same clothes as me so that he could make a fool out of me in front of the people. I hated him the most and you let him live? Allah the Almighty replied "The Lover (Allah) does not punish that person who looks (by means of clothing, beard etc.) like the loved one (His Prophet)". This displays to us how much imitating can have an effect on a persons life. The mockery of the Prophet Musa (A.S) that was done by the Jester, by his dressing up like him and his mimicking him, led to his salvation from Allah's punishment and only because he imitated the Prophet. Conclusion Think of the all the good effects that can happen to our afterlife if we imitate the Holy Prophet of Allah and take Muhammad as an example and make him our rolemodel. He was the best of creation and the perfect example of how to lead our lives. There is a hadeeth of the Prophet that "a person will be with whom he loves the most". People tend to copy their idols and those they hold high in their eyes, therefore by copying the clothing that the prophet wore or that which has a close resemblance, this is a manner in which we can show our love for the prophet and be with him on the day of judgement. Like the Prophet said "whoever imitates a group he is from them" meaning that whoever imitates a group will be raised with them on the day of judgement. If we imitate the Prophet , the on the Day of Resurrection we will be raised with him and he will intercede on behalf of us to Allah. inter-islam

The Solution: We will only overcome the forces of Zionism and the enemies of Islam taking the route of obedience to Allah Ta’ala and His Rasul (Sallallaahu ‘alayhi wasallam). Our condition is that Salaah is neglected; the beautiful Sunnah is disregarded - there is no care and no concern to identify ourselves with Rasulullah (Sallallaahu 'alayhi wasallam), by adopting the Sunnah Libaas (dress/garb), maintaining the beard one fist length and following in his noble footsteps. ...The majority do not want to give up the song and dance, the interest and gambling, the western culture or the Hollywood/Bollywood culture, and all other sins. ...Then how will we invite Allah Ta’ala’s Nusrah[5], in this manner? Allah Ta'ala has His conditions. These will have to be met first, before we can overcome our enemies. Allah Ta’ala clearly defines His conditions and His promises: “Allah has promised, to those among you who believe and perform righteous deeds, that He will, of surety, grant them in the land, inheritance (of power), as He granted it to those before them… So establish Salaah (Prayer) and give regular Charity (Zakaah); and obey the Messenger that you may receive mercy. ” [surah Nur 24 : 55 / 56] The Sahaba-e-Kiraam (Radhiyallahu ‘anhum) were able to overcome the super powers of their time because they were living Islam. More Here

Haya I can see the page, not sure why you cannot see...here it is The Sacred Months Allah said, ﴿مِنْهَآ أَرْبَعَةٌ حُرُمٌ﴾ (of them four are sacred). The Arabs used to consider these months sacred during the time of Jahiliyyah, except for a group of them called Al-Basl, who held eight months of the year to be sacred as way of exaggeration in religion. The Prophet said, «ثَلَاثَةٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَان» (Three are in succession; Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab ﴿of (the tribe of) Mudar which comes between Jumada (Ath-Thani)﴾ and Sha`ban). The Prophet said "Rajab of Mudar'' to attest to the custom of Mudar, in saying that Rajab is the month that is between Jumada and Sha`ban, not as the tribe of Rabi`ah thought, that it is between Sha`ban and Shawwal, which is Ramadan in the present calendar. The four Sacred Months were made four, three in succession and one alone, so that the Hajj and `Umrah are performed with ease. Dhul-Qa`dah, the month before the Hajj month, was made sacred because they refrained from fighting during that month. Dhul-Hijjah, the next month, was made sacred because it is the month of Hajj, during which they performed Hajj rituals. Muharram, which comes next, was made sacred so that they are able to go back to their areas in safety ﴿after performing Hajj﴾. Rajab, in the middle of the lunar year, was made sacred so that those coming from the farthest areas of Arabia are able to perform `Umrah and visit the House and then go back to their areas safely. Allah said next, ﴿ذلِكَ الدِّينُ الْقَيِّمُ﴾ (That is the right religion), that is the Straight Law, requiring implementing Allah's order concerning the months that He made sacred and their true count as it was originally written by Allah. Allah said, ﴿فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ﴾ (so wrong not yourselves therein) during these Sacred Months, for sin in them is worse than sin in other months. Likewise, sins in the Sacred City are written multiplied, ﴿وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ﴾ (...and whoever inclines to evil actions therein (in Makkah) or to do wrong, him We shall cause to taste from a painful torment) ﴿22:25﴾. Similarly, sin in general is worse during the Sacred Months `Ali bin Abi Talhah narrated that Ibn `Abbas said, Allah's statement, ﴿إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ﴾ (Verily, the number of months with Allah...), is connected to ﴿فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ﴾ (so wrong not yourselves therein), "In all (twelve) months. Allah then chose four out of these months and made them sacred, emphasizing their sanctity, making sinning in them greater, in addition to, multiplying rewards of righteous deeds during them.'' Qatadah said about Allah's statement, ﴿فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ﴾ (so wrong not yourselves therein), "Injustice during the Sacred Months is worse and graver than injustice in other months. Verily, injustice is always wrong, but Allah makes things graver than others as He will.'' He also said, "Allah has chosen some of His creation above others. He chose Messengers from angels and from men. He also chose His Speech above all speech, the Masajid above other areas of the earth, Ramadan and the Sacred Months above all months, Friday above the other days and Laylatul-Qadr (The Night of Decree) above all nights. Therefore, sanctify what Allah has sanctified, for doing so is the practice of people of understanding and comprehension.''

What is the relationship of the Day-of-Ashoora (10th Muharram) to the historic events in Karbala? Question What is the relationship of the Day-of-Ashoora (10th Muharram) to the historic events in Karbala? Answer THE MONTH OF MUHARRAM Muharram is the month with which the Muslims begin their lunar Hijrah Calendar. It is one of the four sanctified months about which the Holy Quran says, “The number of the months according to Allah is twelve months (mentioned) in the Book of Allah on the day in which He created heavens and the earth. Among these (twelve months) there are four sanctified”. These four months, according to the authentic traditions are the months of Dhul-Qa’dah, Dhul-Hijjah, Muharram and Rajab. All the commentators of the Holy Quran are unanimous on this point, because the Holy Prophet (Sallallaahu Alayhi Wasallam) in his sermon on the occasion of his last Hajj, has declared: One year consists of twelve months, of which four are sanctified months, three of them are in sequence; Dhul-Qa’dah, Dhul-Hijjah, Muharram, and the fourth is Rajab. The specific mention of these four months does not mean that any other month has no sanctity, because the month of Ramadhan is admittedly the most sanctified month in the year. But these four months were specifically termed as sanctified months for the simple reason that their sanctity was accepted even by the pagans of Makkah. In fact, every month, out of the twelve, is originally equal to the other, and there is no inherent sanctity which may be able which may be attributed to one of them in comparison to the other months. When Allah Almighty chooses a particular time for His special blessings, the same acquires sanctity out of His grace. Thus, the sanctity of these four months was recognized right from the days of Sayyidina Ibrahim (Alayhis salaam). Since the Pagans of Makkah attributed themselves to Sayyidina Ibrahim (Alayhis salaam) they observed the sanctity of these four months and despite their frequent tribal battles, they held it unlawful to fight in these months. In the Shariah of our Noble Prophet (Sallallaahu Alayhi Wasallam) the sanctity of these months was upheld and the Holy Quran referred to them as the “sanctified months”. The month of Muharram has certain other characteristics peculiar to it which are specified below. 1. Fasting during the month The Noble Prophet (Sallallaahu Alayhi Wasallam) has said: ‘The best fasts after the fasts of Ramadhan are those of the month of Muharram.” Although the fasts of the month of Muharram are not obligatory, yet, the one who fasts in these days out of his own will and choice is entitled to a great reward by Allah Almighty. The Hadith cited above signifies that the fasts of the month of Muharram are most rewardable ones among the Nafl fasts i.e. the fasts one observes out of his own choice without being obligatory on him. The Hadith does not mean that the award promised for fasts of Muharram can be achieved only by fasting for the whole month. On the contrary, each fast during this month has merit. Therefore, one should avail of this opportunity as much as he can. 2. The day of ‘Ashurah’ Although the month of Muharram is a sanctified month as a whole, yet, the 10th day of Muharram is the most sacred among all its days. The day is named ‘Ashurah’. According to the Holy Companion Ibn ‘Abbas (Radhiallaahu Ánhu). The Holy Prophet (Sallallaahu Alayhi Wasallam), when migrated to Madinah, found that the Jews of Madinah used to fast on the 10th day of Muharram. They said that it was the day on which the Holy Prophet Musa (Moses) (Alayhis salaam) and his followers crossed the Red Sea miraculously and the Pharaoh was drowned in its waters. On hearing this from the Jews, the Holy Prophet (Sallallaahu Alayhi Wasallam) said, “We are more closely rotated to Musa (Alayhis salaam) than you” and directed the Muslims to fast on the day of ‘Ashura’. (Abu Dawood) It is also reported in a number of authentic traditions that in the beginning, fasting on the day of ‘Ashura’ was obligatory for the Muslims. It was later that the fasts of Ramadhan were made obligatory and the fast on the day of ‘Ashura’ was made optional. Sayyidina ‘Aisha (Radhiallaahu Ánha) has said: “When the Holy Prophet (Sallallaahu Alayhi Wasallam) came to Madinah, he fasted on the day of ‘Ashura’ and directed the people to fast it. But when the fasts of Ramadhan were made obligatory, the obligation of fasting was confined to Ramadhan and the obligatory nature of the fast of ‘Ashura’ was abandoned. Whoever so desires should fast on it and any other who so likes can avoid fasting on it.” (Sunan Abu Dawud) However, the Holy Prophet (Sallallaahu Alayhi Wasallam) used to fast on the day of ‘Ashura’ even after the fasting in Ramadhan was made obligatory. Abdullah ibn Musa (Radhiallaahu Ánhu) reports that the Holy Prophet (Sallallaahu Alayhi Wasallam) preferred the fast of ‘Ashura’ on the fasts of other days and preferred the fasts of Ramadhaan on the fast of ‘Ashura’. (Bukhari and Muslim) In short, it is established through a number of authentic Hadiths that fasting on the day of ‘Ashura’ is Sunnah of the Holy Prophet (Sallallaahu Alayhi Wasallam) and makes one entitled to a great reward. According to another Hadith, it is more advisable that the fast of ‘Ashura’ should either be prefixed or suffixed by another fast. It means that one should fast two days: the 9th and 10th of Muharram or the 10th and 11th of it. The reason of this additional fast as mentioned by the Holy Prophet (Sallallaahu Alayhi Wasallam) is that the Jews used to fast on the day of ‘Ashura alone, and the Holy Prophet (Sallallaahu Alayhi Wasallam) wanted to distinguish the Muslim way of fasting from that of Jews. Therefore, he advised the Muslims to add another fast to that of ‘Ashura’. Some traditions signify another feature of the day of ‘Ashura. According to these traditions one should be more generous to his family by providing more food to them on this day as compared to other days. These traditions are not very authentic according to the science of Hadith. Yet, some Scholars like Baihaqi and Ibn Hibban have accepted them as reliable. What is mentioned above is all that is supported through authentic sources about Ashura. However, there are some legends and misconceptions with regard to ‘Ashura’ that have managed to find their way into the minds of the ignorant, but have no support of authentic Islamic sources, some very common of them are these: - This is the day in which Adam (Alayhis salaam) was created. - This is the day in which Ibrahim was born. - This is the day in which Allah accepted the repentance of Sayyidina Adam (Alayhis salaam) - This is the day on which the Qiyaamah (doomsday) will take place. - Whoever takes bath in the day of ‘Ashura’ will never get ill. All these and other similar whims and fancies are totally baseless and the traditions referred to in this respect are not worthy of any credit. Some people take it as Sunnah to prepare a particular type of meal in the day of ‘Ashura’. This practice, too, has no basis in the authentic Islamic sources. Some other people attribute the sanctity of ‘Ashura’ to the martyrdom of Sayyidina Husain (Radhiallaahu Ánhu) during his battle with the Syrian army. No doubt, the martyrdom of Sayyidina Husain (Radhiallaahu Ánhu) is one of the most tragic episodes of our history. Yet, the sanctity of ‘Ashura’ cannot be ascribed to this event for the simple reason that the sanctity of ‘Ashura’ was established during the days of the Holy Prophet (Sallallaahu Alayhi Wasallam) much earlier than the birth of Sayyidna Husain (Radhiallaahu Ánhu). On the contrary, it is one of the merits of Sayyidna Husain (Radhiallaahu Ánhu) that his martyrdom took place on the day of ‘Ashura’. Another misconception about the month of Muharram is that it is an evil or unlucky month, for Sayyidna Husain was killed in it. It is for this misconception that people avoid holding marriage ceremonies in the month of Muharram. This is again a baseless concept which is contrary to the express teachings of the Holy Quran and the Sunnah. Such superstitions have been totally negated by the Holy Prophet (Sallallaahu Alayhi Wasallam). If the death of an eminent person in a particular day renders that day unlucky for all times to come, one can hardly find a day, free from this bad luck, out of 360 days of the whole year, because each and every day has a history of the demise of some eminent person. The Holy Quran and the Sunnah of the Holy Prophet (Sallallaahu Alayhi Wasallam) have made us free from such superstitious beliefs, and they should deserve no attention. Another wrong practice related to this month is to hold the lamentation and mouming ceremonies in the memory of martyrdom of Sayyidna Husain (Radhiallaahu Ánhu). As mentioned earlier, the event of Karbala is one of the most tragic events of our history, but the Holy Prophet (Sallallaahu Alayhi Wasallam) has forbidden us from holding the mourning ceremonies on the death of any person. The people of jahiliyyah (ignorance) used to mourn over their deceased through loud lamentations, by tearing their clothes and by beating their cheeks and chests. The Holy Prophet (Sallallaahu Alayhi Wasallam) stopped the Muslims from doing all this and directed them to observe patience by saying “Innaa lillaahi wa innaa ilayhi raaji’oon”. A number of authentic Ahaadith are available on the subject. To quote only one of them: “He is not from our group who slaps his checks, tears his clothes and cries in the manner of the people of jahiliyyah”. (Sahih Bukhari) All the authentic jurists are unanimous on the point that the mourning of this type is absolutely impermissible. Even Sayyidna Husain (Radhiallaahu Ánhu) at shortly before his demise, had advised his beloved sister Sayyidah Zainab (Radhiallaahu Ánha) at not to mourn over his death in this manner. He said, “My dear sister, I swear upon you that you, in case I die, shall not tear your clothes, nor scratch your face, nor curse anyone for me or pray for your death”. (Al-Kamil, ibn Kathir vol. 4 pg. 24) It is evident from this advice of Sayyidna Husain, (Radhiallaahu Ánhu) that this type of mourning is condemned even by the blessed person for the memory of whom these mourning ceremonies are held. Every Muslim should avoid this practice and abide by the teachings of the Holy Prophet (Sallallaahu Alayhi Wasallam) and his beloved grand child Sayyidna Husain (Radhiallaahu Ánhu). Mufti Taqi Uthmaani Source

see here...very intersting http://www.qtafsir.com/index.php?option=com_content&task=view&id=2559 Also see the first half of the posts here: http://www.islamicteachings.org/forum/topic/22167-muharram-karbala-aashura/?p=64179

I do not think we as laypersons should label anyone as non-Muslims. The article condemns the group's actions and the actions are definietely against Islamic teachings however the Jamiat does not label them as non-Muslims

Question: How do women have to pray salaah behind imam in Masjidul haram? What should they read in each rakah and sajdah rukuh? How can one ask Rasulullah to make dua to Allah for someone? Is this established and did any Sahabi do that? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. 1) At the outset, a woman should perform Salah in her hotel room.[1] If she decides to perform Salah in the Haram, then she should choose an isolated area away from men; such as an area secluded for women. The procedure of a woman’s prayer, whether it is in Masjid Al-Haram or anywhere else, will be as follows: Raise the hands for Takbeer-e-Tahreemah from within the scarf. Raise the hands only up to the shoulders. Fold the hands right beneath the chest.[2] Place the right palm onto the back of the left hand. Bend over for Ruku to the extent that the fingers can touch the knees. In Ruku, the fingers must stay connected together and not spread apart. Do not put weight onto the hands whilst in Ruku. Do not grasp the knees in Ruku; merely rest the hands onto the knees. Keep the knees bent in Ruku. 10. The elbows must stay connected to the sides whilst in Ruku. 11. In Sajdah, the elbows must rest onto the ground. 12. The entire body must all be together and touching in the position of Sajdah i.e. the rear must stay on the ground and both of the feet must point outwards towards the right side. 13. The stomach must touch the thighs whilst in Sajdah. 14. The arms must touch the sides in Sajdah. 15. In the position of tashahhud (At-Tahiyyāt), the feet must be taken out from the right side and she should sit upon the left portion of the rear. 16. The right thigh must slightly be upon the left thigh. 17. The fingers must stay closed together in tashahhud. 18. The fingers must stay closed together throughout the entire prayer. 19. Everything must be recited to herself and not in an audible tone. v The remaining positions of Salah will be similar to the Salah of men.[3] The women folk, similar to men, will remain silent in the standing posture when following the Imam. During Ruku, recite سُبْحَانَ رَبِّيَ الْعَظِيمِ softly. [4] During Sajdah, recite سُبْحَانَ رَبِّيَ الْأَعْلى.[5] 2) Seeking forgiveness from Allah Ta`ala and using the Prophet Sallallahu `Alayhi Wasallam as a means by asking The Prophet Sallallahu `Alayhi Wasallam directly from His grave has been proven from the time of the Sahaba Ridhwanullahi `Alayhim `Ajma`een. Imam Ibn-Kathīr Rahimahullah writes in his Tafsīr: وقد ذكر جماعة منهم الشيخ أبو نصر بن الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي، قال: كنت جالسا عند قبر النبي صلى الله عليه وسلم، فجاء أعرابي فقال: السلام عليك يا رسول الله، سمعت الله يقول ولو أنهم إذ ظلموا أنفسهم جاؤك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول: [البسيط] يا خير من دفنت بالقاع أعظمه … فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه … فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي، فغلبتني عيني فرأيت النبي صلى الله عليه وسلم في النوم، فقال يا عتبي، الحق الأعرابي فبشره أن الله قد غفر له»[6] Jama’at (Many scholars) have stated this tradition. One of them is Abu Mansur Al-Sabbagh who writes in his book Al-Shamil Al-Hikayat-ul-mashhūrah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a Bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says:“(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.” I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the Bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the Bedouin is right, go and give him the good news that Allah has forgiven his sins. [ibn Kathīr, Tafsīr-ul-Qur'ān al-Azīm Volume 004, Page No. 140, Under the Verse 4:64] The father of all Muhadditheen, Imam An-Nawawi, who is a leading authority in the Shāfi`ī school of thought also states in Al-Majmū`: ثم يرجع إلى موقفه الأول قبالة وجه رسول الله صلى الله عليه وسلم ويتوسل به في حق نفسه ويستشفع به إلى ربه سبحانه وتعالى ومن أحسن ما يقول ما حكاه الماوردي والقاضي أبو الطيب وسائر أصحابنا عن العتبي مستحسنين له قال (كنت جالسا عند قبر رسول الله…[7] (The pilgrim or Hāji) should turn towards the face of the Messenger of Allah (صلى الله عليه وسلم) and make him a means (tawassul) for the sake of himself and also seek his intercession (shafā’at) towards reaching God. In this regard “the best of sayings” is the Hikāyat of Imam al-Māwardi (rah) and Qādhi Abu at-Tayb (rah) and “all my other Ashāb (i.e. Shawāfi’) also narrate it by considering it Hasan/recommended (مستحسنين له)”: the narration of Utbi” i.e. A Bedouin who visited the Prophet’s grave… And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. idealwoman.org [1] [فتاوي رحيمية، كتاب الصلاة، باب الامامة والجماعة، ج٤، ص١٤٧، دار الاشاعت] [فتاوي رحيمية، كتاب الصلاة، باب الجمعة والعيدين، ج٦، ص١٥٦، دار الاشاعت] حدثنا هارون، حدثنا عبد الله بن وهب، قال: حدثني داود بن قيس، عن عبد الله بن سويد الأنصاري، عن عمته أم حميد امرأة أبي حميد الساعدي، أنها جاءت النبي صلى الله عليه وسلم فقالت: يا رسول الله، إني أحب الصلاة معك، قال: ” قد علمت أنك تحبين الصلاة معي، وصلاتك في بيتك خير لك من صلاتك في حجرتك، وصلاتك في حجرتك خير من صلاتك في دارك، وصلاتك في دارك خير لك من صلاتك في مسجد قومك، وصلاتك في مسجد قومك خير لك من صلاتك في مسجدي “، قال: فأمرت فبني لها مسجد في أقصى شيء من بيتها وأظلمه، فكانت تصلي فيه حتى لقيت الله عز وجل [مسند أحمد، ج٤٥، ص٣٧، مؤسسة الرسالة] [صحيح ابن خزيمة، ج٣، ص٩٥، المكتبة الاسلامي] [صحيح ابن حبان، ج٥، ص٥٩٦، مؤسسة الرسالة] [2] Meaning on the chest right beneath the bosom. [3] “و” رفع اليدين “حذاء المنكبين للحرة” على الصحيح لأن ذراعيها عورة ومبناه على الستر “و” من أحكم أحكام السنة أن تركها لا يفسد الصلاة ولا يوجب سجود السهو غير أنه يكون مسيئا إذا تركها عمدا والإساءة أخف من الكراهة ويثاب على فعلها ويلام على تركها… “و” يسن “وضع المرأة يديها على صدرها من غير تحليق” لأنه أستر لها… “والمرأة لا تفرجها” لأن مبنى حالها على الستر… و” يسن “انخفاض المرأة ولزقها بطنها بفخذيها” لأنه عليه السلام مر على امرأتين تصليان فقال: “إذا سجدتما فضما بعض اللحم إلى بعض فإن المرأة ليست في ذلك كالرجل لأنها عورة مستورة”… “و” يسن “تورك المرأة” بأن تجلس على أليتها وتضع الفخذ على الفخذ وتخرج رجلها من تحت وركها اليمنى لأنه أستر لها [مراقي الفلاح شرح نور الإيضاح، كتاب الصلاة، باب شروط الصلاة، ص٩٥-١٠١، المكتبة العصرية] قوله: “ويسن وضع المرأة يديها الخ” المرأة تخالف الرجل في مسائل منها هذه ومنها أنها لا تخرج كفيها من كميها عند التكبير وترفع يديها حذاء منكبيها ولا تفرج أصابعها في الركوع وتنحني في الركوع قليلا بحيث تبلغ حد الركوع فلا تزيد على ذلك لأنه أستر لها وتلزم مرفقيها بجنبيها فيه وتلزق بطنها بفخذيها في السجود وتجلس متوركة في كل قعود بأن تجلس على أليتها اليسرى وتخرج كلتا رجليها من الجانب الأيمن وتضع فخذيها على بعضهما وتجعل الساق الأيمن على الساق الأيسر كما في مجمع الأنهر ولا تؤم الرجال وتكره جماعتهن ويقف الإمام وسطهن ولا تجهر في موضع الجهر ولا يستحب في حقها الأسفار بالفجر والتتبع ينفي الحصر [حاشية الطحطاوي على مراقي الفلاح شرح نور الإيضاح، كتاب الصلاة، فصل في بيان سننها، ص٢٥٩، دار الكتب العلمية] (قَوْلُهُ وَحَرَّرْنَا فِي الْخَزَائِنِ إلَخْ) وَذَلِكَ حَيْثُ قَالَ تَنْبِيهٌ ذَكَرَ الزَّيْلَعِيُّ أَنَّهَا تُخَالِفُ الرَّجُلَ فِي عَشْرٍ، وَقَدْ زِدْت أَكْثَرَ مِنْ ضِعْفِهَا: تَرْفَعُ يَدَيْهَا حِذَاءَ مَنْكِبَيْهَا، وَلَا تُخْرِجُ يَدَيْهَا مِنْ كُمَّيْهَا، وَتَضَعُ الْكَفَّ عَلَى الْكَفِّ تَحْتَ ثَدْيِهَا، وَتَنْحَنِي فِي الرُّكُوعِ قَلِيلًا، وَلَا تَعْقِدُ وَلَا تُفَرِّجُ فِيهِ أَصَابِعَهَا بَلْ تَضُمُّهَا وَتَضَعُ يَدَيْهَا عَلَى رُكْبَتَيْهَا، وَلَا تَحْنِي رُكْبَتَيْهَا، وَتَنْضَمُّ فِي رُكُوعِهَا وَسُجُودِهَا، وَتَفْتَرِشُ ذِرَاعَيْهَا، وَتَتَوَرَّكُ فِي التَّشَهُّدِ وَتَضَعُ فِيهِ يَدَيْهَا تَبْلُغُ رُءُوسُ أَصَابِعِهَا رُكْبَتَيْهَا، وَتَضُمُّ فِيهِ أَصَابِعَهَا، وَإِذَا نَابَهَا شَيْءٌ فِي صَلَاتِهَا تُصَفِّقُ وَلَا تُسَبِّحُ، وَلَا تَؤُمُّ الرَّجُلَ، وَتُكْرَهُ جَمَاعَتُهُنَّ، وَيَقِفُ الْإِمَامُ وَسَطَهُنَّ، وَيُكْرَهُ حُضُورُهَا الْجَمَاعَةَ. وَتُؤَخَّرُ مَعَ الرِّجَالِ، وَلَا جُمُعَةَ عَلَيْهَا، لَكِنْ تَنْعَقِدُ بِهَا، وَلَا عِيدَ، وَلَا تَكْبِيرَ تَشْرِيقٍ، وَلَا يُسْتَحَبُّ أَنْ تُسْفِرَ بِالْفَجْرِ، وَلَا تَجْهَرُ فِي الْجَهْرِيَّةِ، بَلْ لَوْ قِيلَ بِالْفَسَادِ بِجَهْرِهَا لَأَمْكَنَ بِنَاءً عَلَى أَنَّ صَوْتَهَا عَوْرَةٌ. وَأَفَادَهُ الْحَدَّادِيُّ أَنَّ الْأَمَةَ كَالْحُرَّةِ إلَّا فِي الرَّفْعِ عِنْدَ الْإِحْرَامِ فَإِنَّهَا كَالرَّجُلِ. أَقُولُ: وَقَوْلُهُ وَلَا تَحْنِي رُكْبَتَيْهَا صَوَابُهُ وَتَحْنِي بِدُونِ لَا كَمَا قَدَّمْنَاهُ عَنْ الْمِعْرَاجِ عِنْدَ قَوْلِ الشَّارِحِ فِي الرُّكُوعِ وَيُسَنُّ أَنْ يُلْصِقَ كَعْبَيْهِ، وَقَوْلُهُ تَبْلُغُ رُءُوسُ أَصَابِعِهَا رُكْبَتَيْهَا مَبْنِيٌّ عَلَى الْقَوْلِ بِأَنَّ الرَّجُلَ يَضَعُ يَدَيْهِ فِي التَّشَهُّدِ عَلَى رُكْبَتَيْهِ. وَالصَّحِيحُ أَنَّهُمَا سَوَاءٌ كَمَا سَنَذْكُرُهُ، وَقَوْلُهُ لَكِنْ تَنْعَقِدُ بِهَا، صَوَابُهُ لَكِنْ تَصِحُّ مِنْهَا إذْ لَا عِبْرَةَ بِالنِّسَاءِ وَالصِّبْيَانِ فِي جَمَاعَةِ الْجُمُعَةِ وَالشَّرْطُ فِيهِمْ ثَلَاثَةُ رِجَالٍ، وَقَدَّمْنَا أَيْضًا عَنْ الْمِعْرَاجِ عَنْ شَرْحِ الْوَجِيزِ أَنَّ الْخُنْثَى كَالْمَرْأَةِ وَحَاصِلُ مَا ذَكَرَهُ أَنَّ الْمُخَالَفَةَ فِي سِتٍّ وَعِشْرِينَ. [رد المحتار، كتاب الصلاة، فروع قرأ بالفارسية او التوراة، ج١، ص٥٠٤، سعيد] [فتاوي دار العلوم زكريا، كتاب الصلاة، فصل سوم، ج٢، ص١٥٠، زمزم ببلشرز] [فتاوي رحيمية، باب صفة الصلوة، ج٥، ص٧٣، دار الاشاعت] المرأة ترفع يديها حذاء منکبيها، وهو الصحيح لأنه أسترلها. [فتح القدير، 1 : 246] فإن کانت إمرأة جلست علی إليتهاالأيسری و أخرجت رجليها من الجانب الأيمن لأنه أسترلها. [فتح القدير، 1 : 274] والمرأة تنخفض فی سجودها و تلزق بطنها بفخذ يها لأن ذلک أسترلها. [هدايه،1 : 50] فأما المرأة فينبغی أن تفترش زرا عيها و تنخفض ولا تنتصب کإنتصاب الرجل و تلزق بطنها بفخذيها لأن ذلک أسترلها. [بدائع الصنائع، 1 : 210] والمرأة الاتجافی رکوعها وسجودها وتقعد علی رجليها وفی السجده تفترش بطنها علی فخذيها. [الفتاوي الهندية، 1 : 75] والمرأة تنحنی فی الرکوع يسيرا ولا تعتمد ولا تفرج أصابعها ولکن تضم يديها وتضع علي رکبتيها وضعا وتنحنی رکبتيها ولا تجافی عضد تيها. [الفتاوي الهندية ، 1 : 74] عن علی رضی الله عنه قال اذا سجدت المرأة فلتحتفر ولتضم فخذيها. [ابن ابي شيبه، المصنف، 1 : 241، الرقم : 2777] عن ابن عباس أنه سئل عن صلاة المرأة فقال تجتمع وتحتفر. [ابن ابی شيبه، المصنف، 1 : 241، الرقم : 2778] عن مغيرة عن ابراهيم قال إذا سجدت المرأة فلتضم فخذيها والتضع بطنها عليها. [ابن ابی شيبه، المصنف، 1 : 242، الرقم : 2779] عن مجاهد أنه کان يکره أن يضع الرجل بطنه علی فخذيه إذا سجد کما تضع المرأة. [ابن ابی شيبه، المصنف، 1 : 242، الرقم : 2780] عن الحسن (البصری) قال المرأة تضم فی السجود. [ابن ابی شيبه، المصنف، 1 : 242، الرقم : 2781] عن إبراهيم قال إذا سجدت المرأة فلتلزق بطنها بفخذيها ولا ترفع عجيزتها ولا تجا فی کما يجافی الرجل. [ابن ابی شيبه، المصنف،1 : 242، الرقم : 2782] عن خالد بن اللجلاج قال کن النسآء يؤمرن أن يتربعن إذا جلسن فی الصلوة ولا يجلسن جلوس الرجل علی أوراکهن يتقی علی ذلک علی المرأة مخافة أن يکون منها الشی… [ابن ابی شبيه، المصنف، 1 : 242، الرقم : 2783] عن نافع ان صفية کانت تصلی وهی متربعة. [ابن ابی شبيه، المصنف،1 : 242، الرقم : 2784] قال إبراهيم النخعی کانت المرأة تؤمر إذا سجدت أن تلزق بطنها بفخذيها کيلا ترتفع عجيزتها ولا تجا فی کما يجا فی الرجل. [بيهقی، السنن الکبری، 2 : 223] قال علی رضی الله عنه إذا سجدت المرأة فلتضم فخذيها. [بيهقی، السنن الکبری، 2 : 222، الرقم : 3014] عن ابی سعيد الخدری صاحب رسول اﷲ عن رسول اﷲ صلی الله عليه وآله وسلم أنه قال خير صفوف الرجال الاول و خير صفوف النساء الصف الأخر وکان يامر الرجال أن يتجا فوا فی سجودهم يأمر النسآء أن ينخفضن فی سجود هن وکان يأمر الرجال أن يفر شوا اليسریٰ وينصبوا اليمنی فی التشهدو يأمر النسآء أن يتربعن وقال يا معشر النسآء لا ترفعن أبصار کن فی صلاتکن تنظرن إلی عورات الرجال. [بيهقی، السنن الکبری،2 : 222، الرقم : 3014] إذا جلست المرأة فی الصلاة وضعت فخذها علی فخذها الاخریٰ و إذا سجدت الصقت بطنها فی فخذيها کأستر مايکون لها وإن اﷲ تعالی ينظر إليها ويقول يا ملآ ئکتی أشهد کم إنی قد غفرت لها. [بيهقی، السنن الکبری، 2 : 222، الرقم : 3014] عن يزيد بن أبی حبيب أن رسول اﷲ صلی الله عليه وآله وسلم مر علی إمرأتين تصليان فقال إذا سجدتما فضمّا بعض اللحم إلی الأرض فإن المرأة ليست فی ذلک کالر جل. [بيهقی، السنن الکبری، 2 : 223، الرقم : 3016] قلت لعطاء التشير المرأة بيديها کالر جال بالتکبير؟ قال لا ترفع بذلک يديها کالر جال وأشار أفخفض يديه جدا وجمعهما إليه وقال إن للمرأة هية ليست للرجل. [عبدالرزاق، المصنف، 3 : 137، الرقم : 5066] تجمع المراة يديها فی قيامهاما استطاعت [عبدالرزاق، المصنفً، 3 : 137، الرقم : 5067] إذا سجدت المرأة فأنها تنفم ما استطاعت ولا تتجافی لکی لا ترفع عجيز تها. [عبدالرزاق، المصنف،3 : 137، الرقم : 5068] کانت تؤمر المرأة ان تضع زراعيها بطنها علی فخذيها إذا سجدت ولا تتجا فی کما يتجا فی الرجل. لکی لا ترفع عجيز تها. [عبدالرزاق، المصنفً، 3 : 138، الرقم : 5071] عن علی قال إذا سجدت المرأة فلتحتفر ولتلصق فخذ يها ببطنها. [عبدالرزاق، المصنفً، 3 : 138، الرقم : 5072] عن نافع قال کانت صفية بنت أبی عبيد إذا جلست فی مثنی أوأربع تربعت. [عبدالرزاق، المصنفً، 3 : 138، الرقم : 5074] عن قتاده قال جلوس المرأة بين السجدتين متورکة علی شقها الأيسر وجلوسها تشهد متربعة. [عبدالرزاق، المصنف، 3 : 139، الرقم : 5075] [4] “و” يسن “تسبيحه” أي الركوع “ثلاثا” لقول النبي صلى الله عليه وسلم: “إذا ركع أحدكم فليقل ثلاث مرات سبحان ربي العظيم وذلك أدناه وإذا سجد فليقل سبحان ربي الأعلى ثلاث مرات وذلك أدناه” أي أدنى كماله المعنوي وهو الجمع المحصل للسنة لا اللغوي والأمر للاستحباب فيكره أن ينقص منها ولو رفع الإمام قبل إتمام المقتدي ثلاثا فالصحيح أنه يتابعه ولا يزيد الإمام2 على وجه يمل به القوم [مراقي الفلاح شرح نور الإيضاح، كتاب الصلاة، باب شروط الصلاة، ص٩٩، المكتبة العصرية] [5] Ibid [6] [تفسير ابن كثير، سورة النساء، آيات ٦٤-٦٥، ج٢، ص٣٠٦، دار الكتب العلمية] [7] [المجموع شرح المهذب، الجزءالثامن، باب صفة الحج، مذاهب العلماء في مسائل تتعلق بالوقوف، ج٨، ص٢٧٤، دار الفكر]

MUHARRAM, KARBALA & AASHURA Muharram is one of the sanctified months in the Islamic calendar. The Hadith describes it as Shahrullah (the month of Allah). This blessed month holds a day that counts as one of the most virtuous days in the Islamic Calendar. That day is the 10th day of Muharram, the Day of Aashura. The authentic Ahadith make mention of two historical events that took place on this day; the Ark of Nuh (Alayhis Salaam) berthing on Mount Judi after the Flood, and the parting of the sea for Moosa (Alayhis Salaam) leading to the salvation of the Banu Israeel and the destruction of Firaun. Rasulullah Sallallahu Alayhi wa Sallam upon migrating to Madina found the Jews fasting on this day in thanks to Allah for the salvation of Moosa and his people. Rasulullah Sallallahu Alayhi wa Sallam remarked, “We are closer to Moosa than you.” Thus Rasulullah Sallallahu Alayhi wa Sallam and the Sahaabah Radhiyallahu Anhum fasted on this day as well. Thus the virtue of Aashura was established from the time of Rasulullah Sallallahu Alayhi wa Sallam. Fast forward to the 10th of Muharram, 61 years after the Hijrah, and Hazrat Husain Radhiyallahu Anhu the grandson of Rasulullah Sallallahu Alayhi wa Sallam is standing with his family on the plains of Karbala facing his enemies after being deserted by the Kufans who had pledged their unwavering support and allegiance to him. What happened later was a tragedy that still pains our heart to this day, that the very grandson of Rasulullah Sallallahu Alayhi wa Sallam was martyred by people who professed Imaan. Fast forward to present day and we have people who consider the month of Muharram to be a month of mourning due to the tragedy of Karbala. In their rituals of grief and mourning, they march in the streets crying and lamenting, beating their chests and cutting their bodies to the chant of Yaa Husain!, Yaa Husain! Every action that a Muslim does is guided by the teachings of the Quran and Sunnah. These are the primary sources of Islamic Law and the criterion of judging right from wrong. Rasulullah Sallallahu Alayhi wa Sallam experienced many losses and tragedies in his life. In fact Rasulullah Sallallahu Alayhi wa Sallam has stated, “No one has been tested with hardship to the extent that I was tested.” He Sallallahu Alayhi wa Sallam lost many and dear ones, some on the battlefield like the Leader of the Martyrs, his uncle Hazrat Hamza Radhiyallahu Anhu and some in his very lap, like his son Hazrat Ebrahim Radhiyallahu Anhu. Yet Rasulullah Sallallahu Alayhi wa Sallam never held mourning ceremonies nor did he teach the Sahaabah Radhiyallahu Anhum the same. Rather, Rasulullah Sallallahu Alayhi wa Sallam cautioned us, “That person is not from us who beats his face, tears his clothes and cries and laments as was the custom in the period of ignorance.” (Bukhari) Holding mourning ceremonies for the martyred heroes of Islam is not only illogical but it stems from a lack of Islamic knowledge. Firstly, because there is no day in the Islamic Calendar wherein a pious and accepted slave of Allah had not given his life for Allah. If we were to mourn them, then every day of our lives would be in mourning. Secondly, because in our human emotion we feel the pain of their loss but for the martyrs, they have achieved the victory of martyrdom, a victory they aspired for and made Dua for throughout their lives. Allah Ta'ala says, “Do not suppose that those killed in the Way of Allah are dead. No indeed! They are alive and well provided for in the very presence of their Lord. Delighting in the favour Allah has bestowed upon them and rejoicing over those they left behind. Feeling no fear and knowing no sorrow, rejoicing in the blessing and favours from Allah.” (Quran Surah 3, Verses 169-171) A Muslim is not guided by feelings and emotions. A Muslim is guided by the life and Sunnah of Rasulullah Sallallahu Alayhi wa Sallam. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

wa'alaykumus salaam Haya, I have passed on the suggestion wa'alaykumu salaam Aishazaynap...??

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Question I wanted to ask a question concerning masah over socks or shoes. we have jumah here in school every friday. Most of the kids here go do wudu in the public bathrooms since we dont have a bathroom set aside for just muslim students. I wanted to ask is it allowed to just wipe over our shoes or do we have to take off our shoes and wipe over our sock or do we have to take off our shoes and socks and wipe over our feet and then put everything on. JazakAllah Kahir Answer In the name of Allah the Magnificent It is not permissible to make masah (to use wet hands) over shoes and the regular socks which are worn in today’s environment. Socks are of three types: (1) The socks which are called KHUFFAIN, (Leather socks). It is permissible to make masah over KHUFFAIN as it is proven from Hadith: Ja`far bin `Amr bin Umaiya Ad-Damri narrates: My father said, “I saw Rasulullah passing wet hands over his Khuffs (socks made from leather).”(Bukhari) (2) Thick socks which are not made from leather, but are so thick that they characterize the qualities of leather. E.g. they are waterproof. The conditions are that the socks are so durable that one is able to walk three or four miles without them tearing. It is permissible to make Masah over such socks. (3) Socks which have a leather soul. It is permissible to perform Masah on such socks. (4) Thin socks, not made of leather, nor do they possess the qualities of leather, but are like the regular socks made from cotton, wool, nylon etc. It is not permissible to make masah on such socks as it is not established with enough evidence that would enable one the leave the order of washing the feet as mentioned in the Qur’an. In regards to the masah over the shoes I have included a brief article which was written by Sheikh Mufti Taqi Uthmani. Making masah over shoes Some Fuqaha allow performing masah over the Jowrab (stokings, long socks) when it is thick, but none of them allow making masah on shoes. Sheikh Yusuf Benori (R.A.) writes, “None of the Imaams have given permission to make masah over shoes.”(Ma’arifus-Sunan Vol. 1, p. 347). The reason for this is that Rasulullah (Sallallahu alaihi wa sallam) wiped over his shoes only when he already was in the state of Wudhu. He would perform a fresh Wudhu for every prayer, because he was already in the state of Wudhu, instead of washing his feet he would wipe over his shoes. The proof of this is in Sahih Ibn Khuzaimah, “It is reported from Ali (Radhi Allahu anhu) that he asked for a glass of water, he then performed a brief ablution and wiped over his shoes. He then said, this is how the Prophet (Sallallahu alaihi wa sallam) used to perform his wudhu when his wudhu was not broken. (Sahih Ibn Khuzaimah, Vol. 1, Hadith 300, Chapter 154, p. 100). From this Hadith we learn that a person who does not have Wudhu, can’t wipe over his shoes. After the clear evidence has been brought, there is no flexibility in the issue. It is quite apparent that to perform Masah over shoes such as trainers, running shows or other footwear and gear is not permissible at all. In conclusion, I would suggest that for the Salaats which you pray in the school which includes Jummah, that you wear the leather socks from home after performing Wudhu and thereafter if the necessity to renew the Wudhu arises you perform masah over the leather socks after removing only your shoes. It is even better to stand on your shoes and perform the masah as one is aware that school lavatory floors could be impure. And Allahn knows best 20th September 2005 References Sahih Al-Bukhari Al-Hidayah, Vol 1 Bada’ee us Sanaeh, Vol. 1 pg 83 Mufti Abubakr Karolia Batley, U.K Founder of the “Islamic Foundation for Theology and Research” (I.F.T.A.R)

Refutations/Explanations of Misconceptions If (InshaAllah) we were to gather some articles on refutations on the many misconceptions regarding Islam, which category do you think they should go in? There are many subjects rights? so i was thinking of a sub-category, but where and what should it be called? Any thoughts anyone? Would really appreciate help in this and in finding such articles....i have a couple really good well written and detailed articles in a Q/A format

Sunnats and Aadaab of Sleeping – Part 3 1. One should not while away one’s time after the Esha salaah in vain talk. Instead one should try to sleep as early as possible so that one can wake up for tahajjud salaah and perform his Fajr salaah on time. However, if there is a valid need e.g. participating in a deeni program, discussing Deeni masaail, an important mashwara etc, then it will be permissible for one to engage in discussions after Esha. عن أبي برزة رضي الله عنه أن رسول الله صلى الله عليه وسلم كان يكره النوم قبل العشاء والحديث بعدها (البخاري رقم 568) Hadhrat Abu Barzah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) disliked one to sleep before Esha, and to engage in discussions after Esha (in the case where there is no need). عن عمر بن الخطاب قال : كان رسول الله صلى الله عليه و سلم يسمر مع أبي بكر في الأمر من أمر المسلمين وأنا معهما (ترمذي رقم 169) Hadhrat Umar (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) engaged in discussions after Esha with Hadhrat Abu Bakr (Radhiallahu Anhu) regarding a matter concerning the Muslims while I was also present. عن عائشة زوج النبي قالت : ما رأيت رسول الله صلى الله عليه و سلم نائما قبل العشاء ولا لاغيا بعدها إما ذاكرا فيغنم وإما نائما فيسلم قالت عائشة زوج النبي صلى الله عليه و سلم . قالت : السمر لثلاثة : لعروس أو مسافر أو متهجد بالليل (مجمع الزوائد رقم 1761) Hadhrat Aaisha (Radhiallahu Anha) reports that she had never seen Rasulullah (Sallallahu Alaihi Wasallam) sleep before Esha, nor did she see him engage in vain discussions after Esha. He would either engage in the remembrance of Allah Ta’ala after Esha thereby reaping the rewards of the Hereafter and becoming successful, or he would go to sleep thereby saving himself (from being engaged in things of no benefit). Hadhrat Aaisha (Radhiallahu Anha) further says: “Engaging in talks after Esha is permissible for three groups of people; for a married couple, the traveler (in order that he remains awake to complete the journey) and the one who intends performing salaah during the night.” 2. Recite the masnoon du`aas before sleeping. Below are a few masnoon duaas that should be read at the time one retires to bed: اللَّهُمَّ بِاسْمِكَ أَمُوتُ وَ أَحْيَى O Allah. With Your name do I die and live. اللَّهُمَّ قِنِى عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ O Allah. Save me from Your punishment on the day when You shall raise Your servants (from the grave) اَلْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا فَكَمْ مِمَّنْ لَا كَافِيَ لَهُ وَلَا مُؤْوِيَ All praises are due to Allah Ta’ala, who gave us food, drink, fulfilled our needs and gave us shelter. There are many who do not have anyone to support them, nor anyone to provide them with shelter. عن حذيفة رضي الله عنه قال كان النبي صلى الله عليه وسلم إذا أخذ مضجعه من الليل وضع يده تحت خده ثم يقول اللهم باسمك أموت وأحيا وإذا استيقظ قال الحمد لله الذي أحيانا بعد ما أماتنا وإليه النشور. (بخارى رقم 6314 ) Hadrat Huzaifa (Radiallahu anhu) reports that when retiring to bed at night, Rasulullah (Salallahu alaihi wasallam) would place his (right) hand under his (right) cheek and would recite the duaa اللهم باسمك اموت و احيى , and upon awakening would recite الحمد لله الذى احيانا بعد ما اماتنا واليه النشور عن حفصة رضي الله عنها زوج النبى صلى الله عليه وسلم أن رسول الله صلى الله عليه وسلم كان إذا أراد أن يرقد وضع يده اليمنى تحت خده ثم يقول اللهم قنى عذابك يوم تبعث عبادك ثلاث مرار. (ابو داود رقم 5047) Hadrat Hafsa (Radiallahu anha) reports that when Rasulullah (Sallallahu Alaihi Wasallam) intended to sleep, he would place his right hand under his cheek and recite the following duaa thrice: اللَّهُمَّ قِنِى عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ عن أنس رضي الله عنه أن رسول الله صلى الله عليه وسلم كان إذا أوى إلى فراشه قال: الحمد لله الذي أطعمنا وسقانا وكفانا وآوانا فكم ممن لا كافي له ولا مؤوي. (مسلم رقم 2715) Hadhrat Anas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would recite the following Duaa when retiring to bed: اَلْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا فَكَمْ مِمَّنْ لَا كَافِيَ لَهُ وَلَا مُؤْوِي

Revival of Islam Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once said: "I don’t know how to explain this aspect to you but it is my heart’s desire that every person should come onto the straight path of Islam, in such a manner that the beauty of Islam becomes manifest in every facet of his life. Just as people by merely witnessing the lives of the Sahaabah (radhiyallahu ‘anhum) embraced Islam, similarly each and every Believer in this time should become a living role model of Islam for the world. The success of one’s Deen and dunya lies in this. Undoubtedly, if a Muslim reforms his life and remains totally committed to the Deen of Islam, then let alone him acquiring Deeni success, even his worldly problems and difficulties will be solved." (Malfoozaat Hakeemul Ummat 1/69)