ummtaalib

Question It is said that the Shayateen are locked away during Ramadan. If this is the case, then how can they still influence us during our prayers, by making our minds wander, etc.? And why is there still mischief all around us, even during this blessed month? Answer According to some Muhadditheen, during Ramadaan only the big Shayeteen are chained. The mischief is then perpetrated by the small Shayateen. According to other Muhadditheen, all the Shayateen are chained, the big and the small. The mischief during Ramadaan is then due to the habits of a person which he built up over a period of time. and Allah Ta’ala Knows Best Mufti Ebrahim Desai FATWA DEPT.

The Prophet peace and blessings of Allah upon him, said, “When Ramadan enters the doors of the Heavens are opened, the doors of Hell are closed, and the shayateen are chained.” (Bukhari, Muslim, and others) Explanation Sheikh-ul-Hadeeth, Moulana Zakariyya (rahmatullaahi ‘alayh) writes in his famous book, Fadhaail-e-A’maal, under the commentary of the Hadeeth in question, that there can be two explanations for this. The first is that it could be that only the rebellious and chief Shayaateen are chained and thrown into the oceans. In this case, the evil factors that instigate human sin during Ramadhaan will be the smaller shayaateen that are with man all the time. The second is that although all the Shayaateen are chained, some people become so accustomed to sinning during the other months of the year, that when Ramadhaan arrives, they sin out of habit. Maulana Ashraf Ali Thanvi rehmatullah alayh says, the motivator (i.e the Shayateen) being chained does not necessitate that the disobedience will completely fade away, since the other motivator (i.e the Nafs) is still free. In this month Nafs will motivate one towards disobedience, although with lesser force since it is alone.

The Fate of the Conquered Biased historians have bemoaned the ruin of Spain, however historians with an unbiased approach think otherwise. Dr J.A. Conde, has stated: “The conditions imposed on the conquered nation were such that the people found consolation rather than oppression in the presence of the conquerors.” The conquered were not forced to live in ghettos nor were they taken as slaves. They were not prevented from following their faiths and were not forced to convert. Their churches and places of worship were safe as were their possessions and properties. They were not banned from earning a living and could work in the civil service of the Muslim rulers. Jews and Christians were able to contribute to society. Dr. J. A. Conde says, “ But there was yet more: the fidelity of the Arabs in maintaining their promises, the equal handed justice which they administered to all classes without distinction of any kind secured them the confidence of the people in general, as well as of those who held closer intercourse with them: and not only in these particulars, but also in generosity of mind, and in amenity of manner, and in hospitality of their customs, the Arab were distinguished above all other people of those times.” It has to be mentioned that in some campaigns a few churches used for military purposes were either damaged or destroyed, however they isolated instances because the Muslim leaders were quick in controlling lawlessness, arson and pillage. Many cities were submitted voluntarily and they were treated with consideration and even generosity. The Christians and Jews were permitted to have their own district governors and judges who administered their own laws. However as subjects of the Muslim government they were required to pay Jizia (tax) and this tax was levied on all able-bodied male adults. The women and children, the old, the sick, the blind, the beggars and the priests were exempt from it. As for the Jews, Muslim rule was a haven of security and prosperity. The Gothic nobility were treated with generosity. The Serfs who were exploited for centuries by the Romans and the Goths continued to work in the fields; not as bounded labour but as free tenants. The slaves bought their redemption from slavery by embracing Islam. All Historians are unanimous in their acknowledgement of the unique cultural role of the Spanish Muslims. While the rest of Europe was shrouded in darkness, Muslim Spain was a shining example of an enlightened civilisation. Many cities sprang up. Agriculture with sophisticated irrigation systems, architecture, science and literature were all advanced in Spanish cities. While the rest of Europe’s cities were filthy and wreaking with diseases, the Spanish cities were hygienic and healthy places to live with many public baths scattered around cities. Muslim craftsmen in Spain were talented. They excelled in the craftsmanship of leather and in making fine textiles. In the late 800’s glassmakers in Cordova discovered how to make crystal and exclusive jewellery was crafted. Spain became a centre of secular knowledge with scholars in every Spanish city. Universities were set up in Granada and many libraries were opened around Spain. Stanley Lane-Poole says, “Whatsoever makes a kingdom great and prosperous, whatsoever tends to refinement and civilisation was found in Muslim Spain.” (The Story of Islamic Spain, page 34)

The Jews in Spain Regarding the Jews in Spain of whom there was a substantial number, their en mass desertion was one of the reasons of the rapid success of the Muslims. Their lot was a miserable one in Spain. They were not permitted to occupy any public office to employ slaves. A Gothic King had ordered compulsory baptism of the Jews which resulted in their migration to Africa. When they planned a revolt with the help of their brethren across the Straits their plan leaked out and their property was confiscated and their children sold in slavery. Thus the Muslims were seen as God-sent deliverers. They collaborated with the Muslims who put their trust in them and this opened doors to many cities. Certain cities like Cordova, Granada etc. were actually left in charge of the Jews as the Muslims proceeded further. “The Jews had much cause to complain of the Christian rule under which they had been grieviously oppressed and plundered. They not unnaturally regarded with favour an invasion headed by Semitic warriors of their own kindred, which promised to avenge them on their oppressors and increase their influence” (The History of Islamic Spain, Syed Azizur Rahman) In 712 CE Musa bin Nusair (with 18000 men) joined Tariq in Spain. Within two years, between them they had conquered the whole of Spain. They had crossed the Pyrenees and began carrying out campaigns in the South of France.

Taariq bin Ziyaad Lands on the Spanish Coast Musa bin Nusair wrote to the Caliph Al Waleed for permission and on receiving it he first sent Tarif ibn Malluk to conduct a preliminary reconnaissance of the Spanish coast. Count Julian supplied the boats and Tarif landed in July 710 A.D. After his return, the man commissioned to lead the historic expedition was Taariq bin Ziyaad who had risen to high positions in the army due to his bravery and loyalty. In 711 AD with an army of 12000, men Taariq bin Ziyaad crossed the narrow straits from Africa to the Spanish coast, barely eleven miles apart, in a flotilla supplied by Count Julian and he landed near the rock (Al- Jabal which dominates the Spanish coast) and thereafter became known as Jabal Taariq (later became Gibraltar). Count Julian accompanied Taariq as a guide. Note the narrow strait between Africa and the Spanish coast which Taariq bin Ziyaad crossed. When the news of Taariq’s landing reached Roderick, he immediately left for Cordova. Taariq’s army arrived at the banks of the Salado River with Roderick converging in the same direction with a formidable army. Near the Lagoon of La Junda, the two armies were within sight of each other. History records that Taariq bin Ziyaad delivered a long speech which began.... “Ye Muslims, where can you flee? The sea is behind you and the enemy is in front of you. By Allah, only your courage and patience can now help you.” He then set fire to all the boats which had brought them to this land. The battle began in July 711 AD (Ramadhaan 92 AH) and lasted a week. The right and left wings of Roderick’s army collapsed when the commanders deserted their posts and the centre led by Roderick himself from his gilt chariot could not hold on and eventually collapsed. The battle ended in a disastrous rout of the Gothic army and Roderick escaped in a panic. His sandles were found on the bank and he was never heard of again. Musa bin Nusair commanded Taariq to halt his advances however Taariq pursued his advance in the direction of Toledo, the capital of the Gothic Kingdom. On his way he laid siege to Ecija where some of Roderick’s army had taken shelter. The Governor of Ecija was captured and the city capitulated by mutual agreement. On the advice of Count Julian, Taariq sent out some columns of his soldiers toward other cities. Cordova was captured by Mughith al-Rumi who decided to take the city by nocturnal surprise. A soldier climbed up a city wall by taking a bold leap from the top of a nearby tree. With the help of his scarf he pulled up a large number of soldiers and they descended into the city, surprised the guards and opened the city gate for their comrades. Toledo offered little resistance as many had left for Rome. The Jews opened the gates while the Christians who had remained behind had no spirit to fight. Taariq stayed in Toledo for a short time and after appointing a governor he marched on to reach as far as Alcala de Henares from where he returned to Toledo to receive Musa bin Nusair who had already landed in Spain.

Ten ways to attain Khushoo' (Click picture to enlarge)

Muslims in Northwest Africa At the time the Goths were in power in Spain, the Muslims were firmly established in the whole of northwest Africa except the coastal city of Ceuta, which commands the entrance to the Iberian peninsula, (at this time held by Count Julian on behalf of the Byzantine Emperor). Musa bin Nusair was the governor of North Africa and he was invited to conquer Spain by Count Julian. The reason for Julian approaching the Musa bin Nusair was that he wanted to avenge Roderick the king of Spain for ill-treating his daughter who had been sent to the court of Roderick at Toledo where young women were schooled in courtly etiquette. In the meantime the Spanish people had also invited Musa bin Nusair due to the oppression of the Vasi Goths of Spain. The Spanish people were poor, discontented and oppressed. They wanted change. The Muslims established peace and order wherever they went. They did not act as parasites of a conquered land and in fact they planned and set up new cities, developed agriculture and commerce, set up educational institutions and introduced learning. Spain (Andalusia) is an excellent example of this. After the Muslims conquered Spain it soon became a utopia of poets and scientists and in a short space of time it became the centre of the then civilised world. History, Geography, Islamic jurisprudence, philosophy and architecture took on a new dimension and new cities sprang up wherein were built such structures of beauty as the Mosque of Cordova and Alhambra of Granada. With Count Julian’s invitation to Musa bin Nusair, and the discontentment of the Spanish people with their rulers, the stage was set for a Muslim conquest.

The Iberian Peninsula The two sovereign states of Spain and Portugal was in fact a single geographical entity. This part of the world has been known as Iberia to the Greeks, Hispania to the Romans and Al-Andalus to the Muslims. The fertile valleys and mineral wealth attracted wave after wave of invaders, colonisers and conquerors. After the Greeks, the Celts and the Carthaginians, this area came under the power of the Romans and the coming of the Romans was a great civilising influence. Apart from setting up a strong government, they constructed walled towns, elegant villas, theatres, baths etc. and they built aqueducts for irrigation as well as a network of roads. They introduced Latin out of which the Spanish of today emerged. Eventually the Romans lost their warlike spirit and tenacity and the aristocracy sank into luxury while the subjects groaned under heavy taxation. Spain then fell prey to the Goths who also abandoned themselves to luxury and vice and the economic and social conditions for the subjects worsened under the Goths.

AL-ANDALUS (SPAIN) The link between the present and the past is established through the reading and understanding of ‘History’. History teaches us invaluable lessons from which we can avoid mistakes and seek wisdom. The rise and fall of power in Muslim Spain holds many lessons for us. Throughout history we see that as long as the Muslims were united, they constituted the largest empire in history; when they fell victim to disunity and developed differences among themselves in the name of religion they fell from power. When the rulers ruled with justice, peace and prosperity prevailed and when they went against the teachings and example of the Prophet Muhammad sallallaahu ‘alayhi wasallam and the Khulafaa Raashideen, they lost everything. This work is a brief history outlining the main events. It is a compilation (with the help of Allah subhaanahu wata’ala) of the history of Muslim Spain from the following books: “History of Islam” by Professor Masudul Hasan “The Story of Islamic Spain” by Syed Azizur Rahman

Benifitting from the Month of Ramdhaan “In order to truly benefit from the month of Ramadhan you need to understand its true spirit and purpose. The purpose of this great month is to help us weaken our connection with the material world and to strengthen our connection with Allāh ta’ala by excelling in spirituality. Any worship driven and imbued with this spirit will truly be fruitful.” (Shaykh Muhammad Saleem Dhorat (Hafizahullah) Shaykh.org

The Graveyard A Silent City with a loud message Mufti Zubair Bayat

This door is not the door Of hopelessness and frustration. This door is open for everybody. Come, come as you are Beautiful! This Ramadhaan may we all enter through this door and be purified! In fact why wait for Ramadhaan?

Here it is... Question: Is the following poem wrongfully attributed to Rumi Rahmatullahialay “Come, Come, Whoever you are Our is not a caravan of despair Come, Come, Whoever you are This caravan has no despair. Even though you have broken your vow perhaps ten thousand times Yet come again, come again, whoever you are whoever you are, come Wander, worshiper, lover of leaving, come Wander, worshiper, lover of leaving” ? Answer: In the Name of Allah, Most Gracious, Most Merciful Walaikum assalam wa rahmatullah, I pray that this finds you well, and in the best of health and spirits. May Allah grant you all good and success in this life and the next. This verse is not authentically ascribed to Mawlana Rumi. The meaning is sound, if we understand the “coming” mentioned as the coming of repentance, for repentance is a return to Allah Most High. Allah has called all His creation to ever-return to Him, from whatever state they are in to a higher state through repentance Ibn Ajiba explains that, “Repentance is returning from all reprehensible actions to all praiseworthy actions; or from all lowly traits to all radiant traits; or from beholding creation to being drowned in beholding the True God [Allah]. Its conditions are remorse; leaving; and negating returning…” [ibn Ajiba, Mi`raj al-Tashawwuf, 8-9] The scholars mention that repentance has three levels: [1] Repentance from disbelief through returning to belief; [2] Repentance from disobedience through returning to obedience; [3] Repentance from heedlessness through true turning to Allah Most High. According to Sidi Ibrahim Gamart (of the very useful Dar al-Masnavi site), “This is one of the most frequently quoted poems attributed to Rumi, but is not authenticated as his (and it is also not in the earliest manuscripts of the quatrains attributed to him). It is found in the same form in the quatrains of Bb Afzaluddn Kshn (died 1274– Rumi died 1273) and is related to a similar quatrain attributed to Abu Sa`d ibn Abi ‘l-Khayr, died 1048 (see “Nobody, Son of Nobody: Poems of Shaikh Abu-Saeed Abil-Kheir,” renditions by Vraje Abramian, 2001, p. 4, c). It is one among the most frequently quoted poems by Turkish Mevlevis (the “Whirling Dervishes”) themselves (who have long assumed it to be a Rumi poem), from a Turkish translation of the original Persian.” [ref] Further he offers a sounder translation, noting that: “Come again, please, come again, Whoever you are. Religious, infidel, heretic or pagan. Even if you promised a hundred times And a hundred times you broke your promise, This door is not the door Of hopelessness and frustration. This door is open for everybody. Come, come as you are.”84 [accurate translation: "Return (in repentance), return! Whatever you are, return! Even if you are an unbeliever or a Magian or an idol worshipper, return! This court of ours is not a court of despair. Even if you have broken your repentance a hundred times, return!"] With this understanding, this poem is another expression of what the Messenger of Allah (peace and blessings be upon him) affirmed when He said, “Allah accepts a person’s repentance till their very last breath.” [Tirmidhi and Ibn Maja; with a sound chain] And Allah alone gives success. Faraz Rabbani Seekersguidance

mashaAllah good idea to leave this topic. as for the quote its beautiful however i'm sorry to have to say this but: "This verse is not authentically ascribed to Mawlana Rumi" See full answer here. The quote is explained beautifully by Shaykh Faraz Rabbani so I'm glad this has come up Alhamdulillah! It is to do with repentance and I add an excerpt from the answer below: [accurate translation: "Return (in repentance), return! Whatever you are, return! Even if you are an unbeliever or a Magian or an idol worshipper, return! This court of ours is not a court of despair. Even if you have broken your repentance a hundred times, return!"] With this understanding, this poem is another expression of what the Messenger of Allah (peace and blessings be upon him) affirmed when He said, “Allah accepts a person’s repentance till their very last breath.” [Tirmidhi and Ibn Maja; with a sound chain]

Assalaamu 'alaykum my young friend You obviously feel very strongly about this. Only my personel opinion but i feel such controversies should be left out and benefit reaped from his teachings. I love Ma-arife mathnawi. It was gifted to me years ago and i've treasured it ever since. I do read Rumi quotes online but i dont always understand so i prefer the beautiful explanations of the mashaikh who have spent time studying and translating Mawlana Rumi's work. There are beautiful lessons in Mawalna Rumi's work. It shouldn't matter who claims him to be "theirs"....i reckon everyone is right to a certain extent. Iran, Balkh/Afghanistan were under Persian rule so he is Persian and he lived in Turkey which was under Roman rule so he is "Rumi" or Turkish/Anatolian!

they're saying its controversial because different countries are claiming that Mawlana Rumi was from their country...i.e. Turkey, Iran and Afghanistan all claim he was from their country. Ok sure but please make sure of sources. The information I have posted is from the work of a Shaykh Shah Hakeem Akhtar (Raheemahullah) and "Ma-arife Mathnawi is widely acknowledged. The fatwas have their sources mentioned separately. Happy hunting : )

Anticipation for Ramadhaan When a beloved is returning from a journey (a wife/husband awaiting each other’s return, little children awaiting their parents’ return etc.), and it is known that the plane has left and they are on their way, older people will keep looking at their watches and little children will look up at sky in excitement and anticipation. Thereafter at the airport once again they will watch as the plane lands and wait until finally they arrive. The coming of Ramadhaan was like that to our Prophet sallallaahu ‘alayhi wasallam and his Sahaabah! The du’a asking for the rain of blessings falling in Ramadhaan was made two months in advance. Do we have this same enthusiasm? Do we await Ramadhaan with the same anticipation? What do we talk about prior to the coming of Ramadhaan? Women discuss what foods to prepare for Ramadhaan and people worry about the offers in the shops on ‘Eid clothes! We need to bring change in this attitude. From Short Inspirational Audio of Shaykh Yunus Patel (Raheemahullah)

Three types of Fasting Imam Al-Ghazali says that there are three types of fasting. One is of the average Muslim (one who submits to the Will of Allah Almighty), he fasts only from food, drink, and marital relations. The second is the fasting of the mu'min (believer) - he fasts from everything that is forbidden - bad language, bad thoughts, looking at bad things, listening to bad things, etc. The third and most supreme type of fasting is that of the muhsin (one who has perfected his faith in Allah Almighty) - and this is fasting from everything other than Allah. To such a person, a Knower of Allah, nothing in the world exists besides Allah. Wherever he looks, he sees Allah, whenever he thinks, he thinks of Allah!

"A Commentary of the Mathnavi of Moulana Jalaluddin Rumi (R.A.)" BY HAZRAT MOULANA HAKIM MUHAMMAD AKHTAR SAHEB (DAAMAT-BARAKAATUHUM) VOLUME ONE I Link to PDF Ma-aarif-E-Mathnavi.pdf

THE MATHNAVI Towards the end of the Ghaznawi Empire Hakeem Sinai (RA.) wrote a book, "Hadeqah" which was the first book written on tasawwuf in a poetic form. After that Hazrat Fariduddin Attar (RA.) wrote many Mathnavis among which the most famous one was "Mantiquttayr". One day while Moulana Rumi (R.A.) was in a special state of ecstasy, he involuntarily uttered the first lines from the Mathnavi. Husamuddin Chalpi (RA.) heard it and insisted that Moulana should continue with it and complete the Mathnavi. Theresult was that six volumes were written. During the period of writing there were many lapses of time. Hence we find quite a few couplets which were written wherein Husamuddin Chalpi (R.A.) was the cause for it being written. In some volumes Moulana had given a very good reason for the delay in writing, as for example: "For quite some time, this Mathnavi has been delayed It takes time for blood to become milk. Until you are not blessed with another baby The blood (in the body of the mother) would not transform into sweet milk." The Mathnavi was commenced in 662 A.H. WRITING STYLE When writing on academic and ethical matters, one way of writing is to discuss one specific mas-ala (rulings of Shariah) separate from the others and at the same time to mention similar topics under one heading and division. Another manner is to write a certain story and thereafter deduce from it various "ilmi masalas" and provide explanation thereof. In this second manner the benefit derived is that the topic under discussion settles in the mind, which does not become tired thereof. This is the style which Moulana has adopted in the writing of the Mathnavi. Moulana himself says: "0 Brother this story is like a shell And the meaning in it is like a seed (in the shell)". A grammarian said "Indeed Zayd hit Amr" (this was to show the nominative case of 'Zaidun' and the accusative case of 'Amran' The student (looking at the outer meaning) objected "Why did Zayd hit Amr without cause?" ' The Teacher said "This sentence is only a container for the meaning, Just retain the grain and discard the shell. The tale (sentence) of Zayd and Amr is constructed for explaining the case ending (of the subject and the object), If this tale is untrue, you should (rather) worry about the case ending." Of all the books written in Persian on this topic (tasawwuf and ethics), in no other book are such delicate and intricately sensitive issues mentioned. These issues abound in the Mathnavi. The Mathnavi is not only a book on tasawwuf and ethics, it also deals with dogma and metaphysics. Whether it deals with masail on tasawwuf or on matters of dogma, these are explained by way of examples, similes and metaphors in such a manner that no ground is left for rejection. The most complicated masail are clarified in such a manner that they become easy to understand. Not a single "masala" of the important points pertaining to tasawwuf and to ilmul Kalaam have been ignored.. The Mathnavi has been composed in 'Ramal' (a poetical method) that is hexagon curtailed. Its singular scale and beat is "Fa'ilatun, Fa'ilatun Fa'ilun" twice In this Mathnavi, there is a musical nature in the words and letters used, a uniqueness in the expression and clarity in its measure. Apart from that, the spiritual blessings, and the effect and the ecstatic feelings experienced in reading it, is quite overwhelming. From "A Commentary of the Mathnavi of Moulana Jalaluddin Rumi (R.A.)" BY HAZRAT MOULANA HAKIM MUHAMMAD AKHTAR SAHEB (DAAMAT-BARAKAATUHUM) VOLUME ONE I

Sunnats and Aadaab of Safr (Travelling) – Part 11 1. Do not mess the toilet area, thus inconveniencing others. 2. When ascending any place, one should recite Takbeer (الله اكبر) , and when descending one should recite Tasbeeh (سبحان الله). قال جابر رضي الله عنهما : كنا إذا صعدنا كبرنا , وإذا نزلنا سبحنا (بخاري رقم 2993) Hadhrat Jaabir (Radhiallahu Anhuma) reports that the Sahaabah (Radhiallahu Anhum) would recite takbeer while ascending, and recite tasbeeh while descending. 3. When ascending any high place, one should recite the following Duaa: اَلَّلهُمَّ لَكَ الشَرَفُ عَلَى كُلِّ شَرَفٍ وَلَكَ الحَمْدُ عَلَى كُلِّ حَال عن أنس بن مالك رضي الله عنه أن رسول الله صلى الله عليه وسلم كان إذا علا نشزا من الأرض قال اللهم لك الشرف على كل شرف ولك الحمد على كل حال (مسند أحمد رقم 13504) Hadhrat Anas (Radhiallahu Anhu) reports that whenever Rasulullah (Sallallahu Alaihi Wasallam) would ascend onto a high ground, he would recite the following duaa: اَلَّلهُمَّ لَكَ الشَرَفُ عَلَى كُلِّ شَرَفٍ وَلَكَ الحَمْدُ عَلَى كُلِّ حَال 4. Be punctual with all your salaah whilst on your journey. 5. Do not lengthen your rakaats on the plane, thereby causing inconvenience to others who are waiting to perform salaah. 6. If you are returning after a long time, do not return unexpectedly without informing the household of the time of arrival. 7. If you are returning late at night then inform the house people of the approximate time of arrival. عن جابر بن عبد الله قال نهى رسول الله صلى الله عليه وسلم إذا أطال الرجل الغيبة أن يأتي أهله طروقا (مسلم رقم 183) Hadhrat Jaabir (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) prevented one returning from a journey after a long time to make a sudden appearance at night (without informing the family members in advance). 8. Do not accept food or other items from strangers. 9. When travelling in a group, appoint one person as the ameer. عن أبى سعيد الخدرى رضي الله عنه أن رسول الله صلى الله عليه وسلم قال إذا خرج ثلاثة فى سفر فليؤمروا أحدهم (ابو داود رقم 2610) Hadhrat Abu Sa’eed Khudri (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When three people come out on a journey, then they should appoint one of them as the ameer of the journey. 10. If the group has stopped over for some time during the journey then if you have to go for some need or to relieve yourself, then inform your companions before you leave. 11. During one’s journey one should make abundant duaa as the duaa of a traveller is accepted. عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم ثلاث دعوات مستجابات لا شك فيهن دعوة المظلوم ودعوة المسافر ودعوة الوالد على ولده (الترمذي رقم 1905) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The Duaa of three people are certainly accepted without any doubt. The duaa of an oppressed person, the duaa of a traveller, and the duaa of a father on behalf of his child.” 12. It is not permissible for a woman to travel the safr distance without a mahram. عن أبي سعيد الخدري رضي الله عنه قال قال رسول الله صلى الله عليه وسلم لا يحل لامرأة تؤمن بالله واليوم الآخر أن تسافر سفرا يكون ثلاثة أيام فصاعدا إلا ومعها أبوها أو ابنها أو زوجها أو أخوها أو ذو محرم منها (مسلم رقم 1340) Hadhrat Abu Sa’eed Khudri (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “It is not permissible for a woman believing in Allah Ta’ala and the last day to travel a distance of three days or more (i.e. 77km or more) except if she is accompanied by her father, or her son, or her husband, or her brother, or a mahram relative of hers. 13. Upon returning home, one should proceed to the Musjid first and perform two rakaat of salaah therein. عن كعب بن مالك رضي الله عنه قال كان (رسول الله صلى الله عليه وسلم) إذا قدم من سفر بدأ بالمسجد فركع فيه ركعتين (بخاري رقم 4418) Hadhrat Ka’b bin Maalik (Radhiallahu Anhu) reports that whenever Rasulullah (Sallallahu Alaihi Wasallam) would return from a journey, he would first proceed to the Musjid and perform two rakaat of salaah. 14. Upon returning from your journey, recite the following duaa when reaching your destination: آئبون تائبون عابدون لربنا حامدون We return (from the journey) and we repent to Allah Ta’ala (for our shortcomings and mistakes), and we engage in the worship of our Lord, and we praise Him. عن البراء بن عازب رضي الله عنه أن النبي صلى الله عليه و سلم كان إذا قدم من سفر قال آيبون تائبون عابدون لربنا حامدون (ترمذي رقم 3440) Hadhrat Baraa’ bin Aazib (Radhiallahu Anhu) reports that whenever Rasululullah (Sallallahu Alaihi Wasallam) would return from a journey, he would recite the following duaa: آئبون تائبون عابدون لربنا حامدون

I've searched many sites and yes he did live in Konya however they all say Mawalana Rumi's (RA) father originated from Balkh (now Afghanistan) and move to Konya when he was a young boy. (I'm not adding links to teh following because I'm not sure of the sites) It says in one place that "This is a controversial topic, since Mawlana Rumi is claimed by the countries of Türkiye, Irân, and Afghanistân as "theirs." and, As for Mawlânâ's ancestry, his family was from the region of Balkh (now located in the country of Afghanistan)....which was under Persian rule and hence him being called a "Persian" poet In another place: Childhood Jalaluddin Rumi was born on September 30, 1207, in Balkh (in present-day Afghanistan). His father, Bahaduddin Walad, was a theologian, jurist and a mystic, while his mother was Mumina Khatun. When Mongols invaded Central Asia, between 1215 and 1220, Rumi left Balkh with his family and a group of disciples. The migrating caravan traveled extensively in Muslim lands, including Baghdad, Damascus, Malatya, Erzincan, Sivas, Kayseri and Nigde. After performing pilgrimage in Mecca, they eventually settled in Konya, located in the present-day western Turkey. At that time, Rumi’s father was an Islamic theologian, a teacher and a preacher.

A priceless quote regarding hijabNobel Peace Prize winner “Tawakkul Karman,” ‘The mother of Yemen’s revolution,’ when asked about her Hijab by journalists and how it is not proportionate with her level of intellect and education, replied: “Man in early times was almost naked, and as his intellect evolved he started wearing clothes. What I am today and what I’m wearing represents the highest level of thought and civilization that man has achieved, and is not regressive. It’s the removal of clothes again that is a regression back to the ancient times.”