ummtaalib

The Status Of Salah By Imam Ghazali rahimahullah It should be remembered that in Salãh, one communicates with one's Lord, therefore, one should consider how one offers his/her Salãh. Allah ta'ãlã has commanded us to establish the Salãh. Establishment means to carry out Salãh and all its constituents (including it's pre-requisite wudhoo) very carefully. Although the command will apply to the Salãh in general, however, one should be extremely particular about the following points: To accomplish the wudhoo by fulfilling all the acts of sunnah and mustahab (preferable). To recite the specific du'ãs mentioned in the Hadeeth when washing each part of the body. Also, to ensure that the clothes and the water of wudhoo are pãk (free of any impurity). But do not go out of your way regarding this, letting minor doubts bother you, as these are usually created by Shaytãn, who uses tricks like these to waste the precious time of the obedient Servants of Allah ta'ãlã. AN EXTRAORDINARY WISDOM BEHIND WUDHOO AND THE PURITY OF CLOTHES The clothes of a musalli (person performing Salãh) can be likened to the outer peel of a fruit and the body the inner layer. The heart above all is like the kernel within, and needless to say, that the object of the fruit is the kernel. Now the arrangement of all these is such that the condition of one will affect the other. Hence, the peel has to be protected in order to preserve the kernel. Similar is the case with Salãh. The soul and the heart are sure to be influenced due to the outward condition of the body and clothes. Accordingly, one will experience a unique feeling of purity and cleanliness in the heart after having performed wudhoo that was not present before it. Evidently, this is the effect of wudhoo. In conclusion, what seems to be a mere washing of arms and face isn't only a means of physical cleanliness, but a spiritual one as well. In fact, the act of wudhoo has been designed chiefly to do away with the impurities of the heart and thereby, building within, the capability to face and communicate with the Lord. THE BENEFITS OF SALÃH All the constituents of Salãh should be carried out in the correct manner, regardless of whether they are fardh, wãjib, sunnah or mustahab. One should remember that as the purity of body and clothes affect the heart, the manner in which the Salãh is performed, in general, will also have an effect. A musalli, inspite of his ignorance of the secrets and spiritual effects of Salãh, will nevertheless benefit from it. A musalli, in this context, can be likened to a sick person who, despite not knowing the ingredients and the healing properties of a medicine is cured by it. SALÃH ALSO HAS A SPIRIT AND A BODY In the transcendental world, like the tangible phenomena, the abstract too have been accorded bodies and spirits by Allah. Salãh is no exception. Each of its constituents will go to signify something. Sincerity and concentration form its spirit and the various postures, its body, with the rukoo' and sajdah being the arms and legs and the recitations of different postures will stand for the essential organs, such as the eyes and the ears. Further, to comprehend the meaning of these recitations will give the organs the senses they require, like the sense of hearing and the power of vision etc. Moreover, to offer the Salãh with calmness, humility and fear will constitute its beauty and good complexion. In short, the degree of the beauty and perfection of Salãh will be judged by the manner in which it is performed. In addition to above, there is also the Nearness of Allah that is an objective of Salãh. To make this better understood, it can be said that Salãh in the Court of Allah is like a precious gift that is being presented to a king. In this context, it would be more appropriate if we used the example of a slave maid as the gift. If, suppose, the Salãh lacked rukoo' and sajdah, it will be like presenting a lame and crippled slave maid. Similarly a Salãh performed without any recitation and zikr is like the mutilated body of a slave maid. If the recitation is present, but the musalli can hardly comprehend its meaning or is unmindful towards it, it is as if the slave maid lacks the basic senses of seeing and hearing etc. If, say, the Salãh is devoid of sincerity and concentration, it is like presenting the king with the dead body of a slave maid. The gravity of this crime of insulting the king, is not too difficult to imagine and it will be punishable only by death. What the outcome of a person gifting such a slave maid will be, is quite obvious. Perhaps, one may object by saying that when all the compulsory acts of Salãh are discharged, the 'ulamã render the Salãh valid, regardless of whether the musalli has understood the meaning of any recitation or not. The purpose, therefore, is achieved. This ultimately explains that to comprehend the meanings of the recitations, due to not having any effect on the validity of the Salãh, is not at all necessary. The point to understand here is that the 'ulamã are like physicians and doctors. No matter how frail and disabled a person is, as long as he is breathing and still alive, the doctors will not pronounce him dead. Similarly, if the major constituents of Salãh, like rukoo', sajdah and recitation are present, the 'ulamã will deem the Salãh to be valid. Their rendering it valid is undoubtedly correct, but the point to consider here is that the Salãh stands as a precious gift presented in the Royal Court and, as mentioned, a physically and mentally impaired slave maid will never do as a precious gift. In fact, this would be classed as an outright insult of the king, deserving his anger and severe punishment. Likewise, the presentation of a deficient Salãh will inevitably result in the Salãh being rejected and thrown back at the musalli's face. It should be understood that the above example has been cited only for the sake of understanding the point, otherwise there is no comparison between the Court of Allah and that of a king. In short, since the object of Salãh is to dignify and honour Allah ta'ãlã, the degree of this honour and dignity will be assessed in proportion to the perfectness of Salãh. Any deficiency in Salãh will, therefore, amount to dishonouring the Divine Being. THE SOUL AND LIMBS OF SALÃH One should be extremely particular about the soul of Salãh, i.e. sincerity and concentration. The words uttered by the tongue should penetrate the heart. Upon the utterance of the words "Allahu Akbar" (Allah is the Greatest), for instance, the heart should reflect upon the Greatness of Allah and imagine every other entity to be downright inferior in comparison. When saying the words "Alhamdulillah" (All praises are due to Allah), the heart should fill with gratitude and joyfully sing praises of the Almighty. Similarly, upon reciting the verse "Iyyãka na'budu wa-iyyãka nasta'een" (You Alone we worship, and from You Alone we seek help) the feelings of humility, weakness and inability should prevail and the Omnipotence of Allah should be predominant. The various movements and postures of Salãh should also send an impact on the heart. In the case of rukoo', for example, the heart, in harmony with the body, should also bow with humility. To sum up, it can be said that the outward and inward conditions of the body should be in total consistence, as regards the recitations and other constituents of Salãh. Another point to remember here is that the Salãh which is recorded in the Book of Deeds as creditable is only one performed with due concentration, sincerity and attention. A Salãh devoid of these factors will be unworthy of acceptance. THE METHOD OF ACQUIRING CONCENTRATION In the initial stages, it is not uncommon for anybody to suffer from digression of thoughts and lack of concentration, but one will have to be determined and show diligence, initially, in regulating one's thoughts and regaining concentration. Gradually, however, such diligence will not be required as one will begin to get accustomed and digression will soon diminish. In the meantime, one should never become frustrated due to setbacks, but continue to practice as only practice will make it perfect. Concentration should increase in every subsequent Salãh. If ever, one notices any decrease, it should be compensated, as a penalty, by offering optional (nafl) rak'ats in proportion to the ones performed without concentration. Say, for instance, out of four rak'ats of compulsory Salãh, only two or the amount of two were performed with due concentration, nafl rak'ats should be offered for as long as one acquires enough concentration to make up for the two compulsory ones. Similarly, if one has to even perform ten nafl rak'ats in order to gather sufficient concentration for a few fardh (compulsory) rak'ats, one should not desist from doing so. It may be hoped, then, that Allah, through His Grace, will accept the latter rak'ats as a recompense for the deficiency in the former ones. Source: Article compiled and printed by http://idauk.org/

Bringing Concentration in Salaah by Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) A common complaint of many who seek reformation, is their lack of concentration in Salaah, and finding themselves wanting in the spirit of Salaah. They write or ask for some prescription to bring in that spirit and that love of Allah Ta’ala through Salaah. The following guidelines will, Insha-Allah, assist in improving the quality of one’s Salaah : Men should try and reach the Musjid before the Azaan, so that they may with etiquette and ease, read the Sunnat Salaah – and this should take them about 5 minutes. In the remaining few minutes before the Fardh, make Istighfaar, Taubah, or Zikrullah, or think of the Aakhirah (the Hereafter) and accountability and presentation of one’s deeds in the Court of Allah Ta’ala. Reflect over one’s life : What if my death has to come now ? …Try and cut off from the business and worldly activities as much as possible through this little meditation and Zikr. Now comes the Fardh Salaah : Insha-Allah, by this time, much of one’s heart will be in that Salaah. Insha-Allah, with a little effort and perseverance, there will be full attention and concentration. Ladies should try and read Salaah in its early time, thus giving themselves the opportunity of making preparation for Salaah, without any haste. They too should make a little zikr before commencing with Salaah, to get into the right frame of mind. Moreover, if we give priority status to fulfilling the Rights of Allah Ta’ala, then He will assist us in fulfilling our tasks. He will grant Barakah in time so that our undertakings are completed, Insha-Allah. Condition the mind; address yourself – I am standing before the King of Kings. SubhanAllah. …I have been chosen, from millions, to converse with ‘Rabbul ‘Aalameen’ and I am being afforded the greatest honour and privilege (above millions of others), to make sujood to Allah Ta’ala… to be nearest to Allah Ta’ala. [ …If we could truly fathom the greatness of the gift, this ultimate honour, this good fortune – we would never want to leave the position of sujood.] And whilst reading the Qur`aan Sharif in Salaah (and even outside Salaah) then think : This is the Kalaam (speech) of my Allah – of my Beloved. By contemplating the meaning of the verses that you are reading, think : I am listening to the speech of Allah Ta’ala. And since you are reading His Speech, He is also listening to you … Therefore learn the meaning of the Surahs we normally recite in Salaah. It will not take long to do so, if a little is learnt every day. And think : In this Salaah, in this Tilawat, in this Zikr, in this Hamd – I have the special attention of Allah Ta’ala. I have exclusive attention because this is my ‘Me`raj’; this is my conversation and communication with the Master of the Worlds. ….What a compounded bounty – SubhanAllah : So many gifts in the gift packaged as Salaah. How can any sane thinking Muslim ever refuse such a gift In contemplating this, we will experience the beauty and sweetness and pleasure of Salaah … we will understand the Hadith in which Rasulullah (sallallahu alayhi wasallam) says that the coolness of his eyes is in Salaah. May Allah Ta’ala grant us the reality.

Humble your Heart Junaid رحمه الله said, "Khushoo' is the humbling of hearts to the One who knows the unseen."

Khushoo' is in the Heart The Gnostics have agreed that the seat of Khushoo' is the heart and that its fruits sprout on the limbs and they display it. The Prophet صلى الله عليه وسلم saw a man playing with his beard while praying and remarked, "If the heart of this person was humble, so too would his limbs be." The Prophet صلى الله عليه وسلم said, "Taqwaa is here," pointing to his breast, and he said this three times. One of the Gnostics said, "Fine conduct on the outer is a clear indication of the inward." One of them saw a person showing Khushoo' on his shoulders and body and said, "O such-and-such, Khushoo' he here," pointing to his breast, "not here," pointing to his shoulder. If the Heart is Corrupt... "The site of khushoo’ is the heart, and its effects are manifested in the physical body. The various faculties follow the heart: if the heart is corrupted by negligence or insinuating whispers from Shaytaan, the worship of the body’s faculties will also be corrupt."

Linguistically, Khushoo' means sinking, subservience, and stillness. Technically, Khushoo' refers to the heart standing before the Lord in submissiveness, subservience, and focusing on Him.

Question What is “Khushoo” and “Khuzoo” in Salaat? Answer Khushoo and Khuzoo are both Arabic words meaning concentration and humility respectively. The above two qualities are the essence and spirit of Salaat. A person performing Salaat should concentrate and show dedication in every posture of Salaat and use express humility in front of Allah. and Allah Ta’ala Knows Best Mufti Ebrahim Desai

On Intentions and Actions By Khalid Baig From Islamic perspective our actions can fall in one of three categories and our intentions have different implications for each of them. The hadith about intentions is so important, some scholars have expressed the opinion that it encompasses fully one third of Islamic teachings. Also, it is one of the most remembered and quoted ahadith and one that is frequently quoted in its original Arabic even by non-Arabic speaking Muslims. There is hardly a Muslim who has never heard it. While all this attention to its words is superb, unfortunately we have not done as much to understand its implications and let that understanding inform our actions. From Islamic perspective our actions can fall in one of three categories and our intentions have different implications for each of them. In the first category are the religiously mandatory acts or the voluntary acts of worship (like voluntary salat). In the second category are the permissible acts that include most of the mundane activities in life, like eating, drinking, sleeping, earning a living, and raising a family. The third category consists of prohibited acts. The most direct application of this hadith is to the first category. It tells us that such deeds must be performed for the sole purpose of pleasing Allah for even the slightest corruption of our motives could destroy them. The five pillars are the prime example of such deeds. For example if a person offers salat (ritual prayers) to be recognized as a pious person, he has not only destroyed his salat, he has committed the unforgivable sin of associating partners with Allah. For he was praying for the sake of others. The same is true of Hajj, and Hijra, and Jihad, and charity, etc, etc.. A believer is fully aware that this sincerity and purity of intention are his most important assets, for without them his most generous donation may bring nothing but disaster. The Qur'an explains it further through a beautiful simile. It compares the case of two persons engaged in what would appear to be identical acts of charity. Both spend money to help the needy. One does it purely for the sake of Allah; the other has the goal of getting a good name from it. "You who believe, do not cancel your acts of charity by [making] any reproach or scolding like someone who spends his money simply for people to see it while he does not believe in God and the Last Day. He may be compared to a boulder covered with some soil, which a rainstorm strikes and leaves bare. They cannot do anything with whatever they have earned. God does not guide such disbelieving folk. Those who spend their wealth seeking God's approval and to strengthen their souls may be compared to a garden on a hilltop; should a rainstorm strike it, its produce is doubled, while if a rainstorm does not strike it, then drizzle does. God is Observant of anything you do." [Al-Baqarah 2:264-265 (Translation by Irving)]. Charity is an important example because here the chances of corruption of our motives are especially high due to the very nature of the act. We deal with other people who may thank and recognize us and we may begin to love and seek that appreciation. What is more, we may brush aside any qualms by assuring ourselves that the publicity is only meant to inspire others. If we keep this background in mind, we can begin to see the now nearly routine practice of holding a fundraising dinner --- by the Muslims living in the West ---- very differently. It is obvious that this is not a Muslim institution; they borrowed it from their host countries. And they did so without much thought. For here are its underlying ideas. First, a nice dinner in a nice restaurant is a way of putting people in the mood. Second, advertising each donation is a means of inspiring others as well as rewarding the donors. Third, high-pressure techniques, like putting people on the spot, are quite productive. Each of these elements is poles apart from Islamic teachings. A Muslim gives out of concern for his hereafter, not by being lulled into giving by posh surroundings. He knows that the reward for his donation depends upon the sincerity with which it is given and not its monetary amount. He is fully aware that this sincerity and purity of intention are his most important assets, for without them his most generous donation may bring nothing but disaster. A person with such concerns would be very leery of going to a fundraising dinner with his donations. An entire community of such people would be very reluctant to hold such an event in its present form. That despite remembering, and often repeating, the words "innamal aamalu bin niyyat" (Actions depend upon intentions), the Muslim communities in the West (with the notable exception of Islamic religious schools) have shown little qualms about this borrowed fund raising practice, shows that somehow we have lost sight of its message. We can turn every moment of our life into an act of worship through a change in our intentions. In fact often times this hadith is invoked in a twisted manner; with reference to the third category of deeds (the prohibited acts), for example. When we commit a mistake, we try to assuage our guilt feelings by assuring ourselves that we meant no harm. For our failures or shortcomings, we have the satisfaction that our intentions were good. In the worst case we may interpret the hadith to suggest that the ends justify the means. We need to remember that sheer good intentions do not repair a bad act. If we do not perform our salat or sacrifice or hajj correctly, mere good intentions will not make them right. The extreme case is that of justifying a known prohibited act based on good intentions. "It is like playing games with the religion," says Maulana Manzoor Naumani. He goes on to add that such an act could tremendously add to one's burden of sin. With regard to the second category (permissible mundane acts) our intentions have a potential for turning them into acts of worship. This is also an aspect we ignore to our own loss. For here is the possibility of turning every moment of our life into an act of worship through a change in our intentions. For example, when a believer goes to his place of work with the intention of fulfilling his religious responsibility to provide for his family and earn halal living, he may be engaged in the same physical activity as the next person but his outlook is very different. And so is his reward! Through this small effort we could really be living for a higher purpose. And at a higher level. al-balagh

Fund Raising Dinners & Similar Events In the light of Islamic Shariah NO to fund-raising dinners! The reasons why… “Poor excluded” 1. The poor are excluded. Many cannot afford it. It is an exclusive affair for the rich and wealthy people. The poor are debarred from attending such functions because they may not be in a position to ‘afford the charity’ that would make them ‘eligible’ to entrance at these ‘prestigious’ fund-raising function. This is another (subtle) form of perpetuating class distinction in the Muslim Ummah – perpetuating the distance between the rich on one side and the poor on the other side. Yet Islam strongly encourages rich and poor to be together in all their Islamic activities. 2. Islam has strongly condemned those functions at which the poor are excluded. “The worst Walimah is that Walimah in which the poor are excluded and only the wealthy are present.” – Hadith of Rasullullah (sallallahu- alyhi-wasallam) “Sawaab destroyed” 3. The Sawaab of the person buying the ticket for charity is diminished because charity must be given solely for the pleasure of Allah and not any other motive – not even a for bowl of soup or a plate of food or a cup of tea! A manifest mentality of ‘give something to get something’ is at play here. This destroys the spirit and Sawaab of charity. Have people stooped so low that the only thing that will motivate them to contribute to a good and noble cause of Islam is a plate of food, few morsels and crumbs of bread?? “No sincerity” 4. The Qur’an teaches us that our motive for charity should only be the pleasure of Allah and no other gain; The true Believers say about charity: “We only feed you for the pleasure of Allah, we do not seek from you any returns or any praise” – Al-Qur’an “Way of the Kuffar” 5. Fund-raising dinners is an imitation of the ways of the disbelievers. “He who imitates the way of the disbelievers, shall be with them on the Day of Judgment” – Al-Hadith. The pious predecessors throughout the history of Islam adopted the Sunnah method of fund-raising which is both simple and full of Barakah “Pressure tactics” 6. At times pupils, parents and staff are coerced through various pressure tactics, both open and covert, to buy and sell tickets – often against their will. For fear of victimization, they give in to these pressure tactics. This is both un-Islamic and unethical “No Barakah” 7. Due to these and other factors, there is no Barakah in these functions and the contributions that come from these functions. The help of Allah moves away. This will have very adverse effects on the institution in the future The Sunnah method of fund raising 1. For guidance in this matter, we turn to the Seerah of Nabi (sallallahu-alayhi-wasallam) for answers. We find that fund-raising for a valid Islamic cause is a thing which was practiced in the very era and times of Rasulullah (sallallahu-alayhi-wasallam). On the occasion of the Battle of Tabuk, a general appeal for contributions to the cause of Allah’s mission (Jihad) was undertaken. It is on this occasion that Hazrat Abu Bakr (RA) outstripped Hazrat Umar (RA) by giving away all of his possessions for Islam. 2. On another occasion, some poor persons came to Madinah Shareef in a very poverty stricken condition. Nabi (sallallahu- alayhi-wasallam) was visibly moved by their condition and ordered the Sahabah (RA) to render them assistance by making generous contributions to towards their needs. 3. From the above, it is amply clear that the concept of contribution to the cause of Islam is not something new. It has existed from the very early days of Islam and is established from the Sunnah of Nabi Rasullullah (sallallahu- alyhi-wasallam). As such, we have a beautiful example to follow and emulate in the way of Rasulullah (sallallahu-alayhi-wasallam) even as far as this aspect of our Deen is concerned. “In essence, the Ummah must go back to the original, the traditional or Sunnah way of fund-raising” 4. From the seerah of Nabi (sallallahu-alayhi-wasallam) it is clear that fund-raising for Allah’s work was done in the most practical and sincere manner, and there is nothing to match the Sunnah way! The approach was simple and straight- forward; Nabi (sallallahu-alayhi-wasallam) would gather the Sahabah (RA) in the Masjid, address them, motivate them, recite the verses of the Qur’an to them regarding spending in the path of Allah and exhort them with various virtues. He would also lead by his own blessed example by contributing generously. This would spur the Sahabah on, young and old, men and women, who would vie with each other in contributing to Allah’s cause and reaping the rewards of the Hereafter. In this simple but effective way, Allah Ta’ala would fulfill the needs of all the missions undertaken. This traditional Sunnah method is the way that Muslims ought to follow and emulate when raising funds for a worthy Islamic cause. In essence, the Ummah must go back to the original, the traditional or Sunnah way of fund-raising (as explained earlier). This is the tried and tested method. Other forms of fund-raising contain the dangers of insincerity and being motivated by certain ‘benefits’ rather than for the pleasure of Allah and for the nobility of the cause itself. May Allah Ta’ala grant a clear and true understanding of Islamic ways at all times. Fatwa Jamiat-ul-Ulama KZN In order to raise funds for a Masjid the very activities of such an Organization should portray an Islamic image. The virtues of spending in the path of Allah (Fi Sabilillah) should be discussed urging Muslims to make voluntary financial contributions solely for the pleasure of Allah Taãla thus earning Thawaab-e-Jaariya (recurring charity) for oneself. We suggest the book Fadhaail-e-Sadaqaat by Hadhrat Sheikh-ul-Hadith, Moulana Zakariyya (Rahmatullaahi Álaihi) be consulted for this purpose. Arranging lunches/dinners in order to raise funds is a procedure adopted by the non-Muslims which has become a startling symbol to them. Contributions in lieu of lunch or any other benefit are void of the Blessings of Allah Taãla because it is not donated solely for the pleasure of Allah Taãla. Fatwa Madrasah Arabia Islamia (Darul-Uloom Azaadville) It should be borne in mind that the Sharaiah condems imitating and treading the ways of the non-muslims. In fact has even said: “Whoever imitates a nation is amongst them.” It is an undeniable fact that today the carnivals, fetes and “events” have become a hallmark of the non-muslims. Most if not all of the non-muslims private organisations have been and are using this method of raising money to fund their organisations, without which they embrace the doom of their organisations. If one looks into the annals of Islamic history, it will be noted that this was never the way of, the illustrious companions, pious predecessors and also of the general muslim public. There were many ways in which and his companions used to raise money to fund Jihaad campaigns, etc. but most definitely the fund raising events of today was not amongst them. Besides, it is events of this nature that unlimited laws of Allah Ta’aala are transgressed, of which Zina is the foremost. Merry making, family days, etc. are all in conflict with the Shariah. It is events of this nature that attract the wrath and anger of Allah Ta’aala has said, “The most loved places by Allah are the Masaajid, and the worst places according to Allah are the bazaars.” (Mishkaat P 68) It is very unfortunate that today it is the Muslims who are patronising such events for Islamic purposes and in the name of Islam. Furthermore, the primary draw card in these events is the entertainment. It is this fundamental point that adds to the transgression. One cannot argue that a person’s intention of going to such events is to contribute, donate or boost the sales of the organisation. But, if is sincere in his purpose, he would have and can donate the money without going there or/and in anonymity. In fact, if such people contributed their monies before-hand, it would have saved the Muslim organisations from stooping to such disgraceful ebb. How can such funds, derived through immoral and prohibited avenues contain Barakat? How can monies accumulated with Allah’s wrath be used to please Him? Surely this is a clear act of deception. From the above mentioned facts and explanation, we clearly understand that it is not permissible to hold such events wherein the laws of Allah Ta’aala are transgressed and which was not the way of. And that Muslims should desist from attending such events which attract Allah’s wrath. We have been Prohibited from increasing the numbers of wrongdoers and supporting them in any way. Source

asking for proof for cheating! had to smile at that : ) InshaAllah you get high grades Maryam specially since you didn't help in cheating

Reminder

The sign of pride leaving a person Hazrat Sheikh Moulana Zakariyya (Rahmatullahi Alaihi) mentioned: Once a person wrote a letter to me asking, “What is the sign that pride no longer remains with a person?” I replied that if any person finds fault with you, then you are not overcome by anger. Instead you begin to examine within your heart whether what the person has said is true or not. If after pondering and reflecting over the situation, your heart tells you that the statement the person made was correct and you suffer from that weakness, then you are immediately prepared to accept your mistake and correct yourself. If this is your condition, then this is a sign that pride has left you. However, on the converse, if after hearing the statement of that person, you are overcome by rage and anger without even taking a moment to think whether what was said was correct or not, then this is a clear sign of you having pride. (Malfoozaate Hazrat Shaikh 1/71) Ihyaaud Deen

Sunnats and Aadaab of Safr (Travelling) – Part 5 1. It is preferable for one to begin his journey on a Thursday. Hence if it is possible for one to travel on a Thursday, then one should begin his journey on a Thursday. عن كعب بن مالك رضي الله عنه قال : لقلما كان رسول الله صلى الله عليه وسلم يخرج إذا خرج في سفر إلا يوم الخميس (بخاري رقم 2949) Hadhrat Ka’b bin Maalik (Radhiallahu Anhu) said: “It was the Mubaarak habit of Rasulullah (Sallallahu Alaihi Wasallam) that generally whenever he intended embarking on a journey, he would depart on a Thursday. عن كعب بن مالك رضي الله عنه أن النبي صلى الله عليه وسلم خرج يوم الخميس في غزوة تبوك وكان يحب أن يخرج يوم الخميس (بخاري رقم 2950) Hadhrat Ka’b bin Maalik (Radhiallahu Anhu) said: “Rasulullah (Sallallahu Alaihi Wasallam) departed on Thursday for the battle of Tabuk, and he used to like departing on a Thursday. 2. Ensure that you have sufficient provisions for the journey e.g. petrol, spending money etc. عن ابن عباس رضي الله عنهما قال: كان أهل اليمن يَحُجون ولا يتزودون، ويقولون: نحن المتوكلون. فأنزل الله تعالى: وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى (تفسير ابن كثير) Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports: “The people of Yemen used to perform Hajj without taking along provisions for the journey. They used to say that we are the “Mutawakkiloon” (Those relying solely on Allah Ta’ala and therefore not in need of taking provisions). Thereafter Allah Ta’ala revealed the verses: وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى And take your provisions (for the journey), and certainly the best provision is taqwa (self restraint). عن ابن عمر رضي الله عنهما قال: إن من كَرَم الرجل طيب زاده في السفر (تفسير ابن كثير) It is reported that Hadhrat ibn Umar (Radhiallahu Anhuma) said: “It is part of the honour and nobility of a man that he takes along sufficient provisions during his journey.

The Harm of Neglecting to Recite Durood عن حسين بن علي رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم من ذكرت عنده فخطىء الصلاة علي خطىء طريق الجنة رواه الطبراني (الترغيب و الترهيب 2/507) (قال الهيثمي في مجمع الزوائد: رواه الطبراني و فيه بشير بن محمد الكندي وهو ضعيف Husain bin Ali (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The one in whose presence my name is mentioned and he left out reciting durood upon me, he has left out the path leading one to Paradise يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ Ihyaaud Deen

Question and Answer: Q. Related to yesterday’s Q&A, I wanted to bring to your attention that there is a person who does tours to historic places and he says that he is a Mahram for those women who do not have Mahrams. Can such a person be a Mahram? (Query published as received) The basic definition of Mahram for a female is a male relative with whom marriage is permanently and perpetually Haraam (prohibited). For example, immediate relatives by blood such as one’s father, brothers, paternal and maternal uncles, nephews etc. There are other requirements for a person to qualify as a Mahram such as adulthood, trustworthiness, sanity and no potential of Fitnah etc. A person with whom marriage is permissible in Shari’ah cannot be a Mahram. A tour guide who is not related to a woman in such a manner whereby Nikah with her is permanently prohibited in the Shari’ah does not qualify as a Mahram. Claiming that he is a Mahram when he is in fact not a qualified Mahram in Shari’ah is deception and tampering with the laws of Shari’ah. Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Question Is the following hadith authentic? Backbiting is worse than adultery? Answer These words have been reported as a hadith via several very weak chains. It is therefore not suitable to quote this statement as a hadith of Nabi (sallalahu ‘alayhi wa sallam). However Imam Bayhaqi (rahimahullah) has recorded these words in Shu’abul Iman as the statement of Sufyan ibn ‘Uyaynah (rahimahullah). Hafiz Mundhiri (rahimahullah) says that this is more correct. (Targhib, vol. 3 pg. 511) The complete narration is as follows: Sufyan ibn ‘Uyaynah (rahimahullah) says: “In the sight of Allah, backbiting is worse than adultery and consuming alcohol because adultery and consuming alcohol is between you and Allah, if you repent, Allah will forgive you. However backbiting is never forgiven until the person you spoke against forgives you”. (Shu’abul Iman, hadith: 6314) This narration is suitable to be quoted as the statement of Sufyan ibn ‘Uyaynah (rahimahullah) and not as a hadith of Nabi (sallalahu ‘alayhi wa sallam). And Allah Ta’ala Knows best Verified by: Moulana Muhammad Abasoomer Source

My Journey to Freedom By Sumayyah Joan It will be three years since I stood before two Muslim sisters and declared openly my belief in God (Allah) and His Messenger, Peace be upon him, and thus freeing and liberating myself from my former self-imposed bondage. Stepping out of the darkness of disbelief into the light of Islam, it’s funny that I found such freedom in the very thing that was keeping me from Islam in the first place - the hijab. Even though I get the wide gamut of strange stares, points and comments, this covering makes me feel honored, safe and cherished. The word hijab comes from the Arabic word “hajaba” meaning to hide from view or to conceal. Women who don’t reveal their beauty in this society and give in to this oppressive system, are looked upon as invisible, without sexuality and backward. Because I’m often mistaken for a nun, or terrorist, I feel the reactions to the hijab for many women, is the truest test of being a Muslim. But in reality, the hijab is easy! In instructing us to wear the hijab, Allah has given Muslim women what they can bear of injunctions and obligations. For Allah says: “And we do not lay on any soul a burden except to the extent of its ability, and with Us (God) is a Book which speaks the truth…”Qur’an 23:62 Unfortunately, Satan and his cohorts are calling the Muslim woman to enslave her to the creation, and to forget about her servitude to her Creator. Chastity, modesty and piety are deceptively marked as shackles on personal freedom. Allah Ta'ala warns the believers that they should not let Satan deceive them, as he deceived their parents, Adam and Eve. Under the guises of fashion, culture, and modernism, Satan has succeeded and is succeeding to lead the Muslim woman –and all women- into immodesty. Since the heyday of the feminist movement, there has been an increasing amount of scrutiny placed on the dress and status of Muslim women. According to these “liberated” women, the hijab not only covers the head, but also covers the mind, will and intellect. They say that our dress code is outdated and oppressive, and it stops us from being productive human beings. They speak out of ignorance when they say that our hijab does not belong in these modern times, when due to the constant decrease in moral values in the world today, circumstances make the hijab even more necessary. From the dawn of civilization, flowing dresses and headscarves have always been associated with “Godliness” or “God consciousness”. Even the Christian pictorial representation of the earlier prophets and their womenfolk bear familiar likeness to the dress ordained for Muslim men and women (e.g. Mary). This tradition of modesty is reflected in the Qur’an (7:26), wherein Allah says: “O Children of Adam! We (God) have bestowed clothing upon you to cover yourselves and as an adornment (for beauty); and the clothing of righteousness – that is best.”Qur’an 7:26 Allah enjoined hijab on the Muslim woman to protect her from harm. He knows His creation, and knows that when women make a dazzling display of themselves, with immodest clothes, perfumed bodies and made-up faces, it serves to increase the sexual deviance of the overall society. Many of those who are misguided however, would have us think that the hijab is a portable prison that restricts our minds, lives and hearts. It is none of these things, and in order not to fall victim to their plots, we must begin to understand what the hijab truly is- a source of liberation, dignity and protection. What the Hijab is... An act of Obedience to The Creator. An Act of Honour & Dignity. An act of Belief & Faith. An act of Modesty. An act of Purity. An act of Bashfulness. An act of Righteousness. A Shield. What the Hijab is NOT... It is NOT something new. Muslim women follow the example of righteous women in the past such as Mary, the mother of Jesus. It is NOT a symbol of oppression. It is NOT required in non-public places where there are only muslim females and close male relatives. It is NOT a means to restrict a woman’s freedom to express her views and opinion, or to have an education and a career. It is NOT an act of defiance, confrontation or protest to non-Muslims. It is NOT a portable prison. “Indeed, the men who submit and the women who submit, the believing men and the believing women, the obedient men and the obedient women, the truthful men and the truthful women, the patient men and the patient women, the humble men and the humble women, the charitable men and the charitable women, the fasting men and the fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who remember - Allah has prepared for them forgiveness and a mighty reward.” [Qur’an 33:35] Islaaminfo

The Importance of Good Intentions عن أبي هريرة قال قال رسول الله صلى الله عليه و سلم إنما يبعث الناس على نياتهم رواه ابن ماجه بإسناد حسن ورواه أيضا من حديث جابر إلا أنه قال يحشر الناس (الترغيب و الترهيب 1/65 Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “People will be resurrected on the Day of Qiyaamah according to their intentions (i.e. the types of intentions and feelings of good or evil they used to entertain, they will be dealt with accordingly).

You could give her a river, & she would give you back an ocean March 27th, 2014: We prayed over my dear mother today and buried her. Tonight will be the first night in her grave. Subhan'Allah, I always wondered about this day, which will come for us all. My sister and I were talking this morning about how serene and peaceful we feel despite the chaos and cries of people around us. Perhaps it's because we saw her struggle through her illness and took care of her throughout that time, or perhaps it's because she looked so tranquil after her death, or perhaps we are at peace because she is finally at peace. But ultimately, we know it's because Allah is truly Merciful. He literally removed the sharp grief and sorrow associated with the death of a beloved mum, and kindly replaced it with calm, composure and serenity in all of us. I remember my friend talking of this when her own mother passed away, and I didn't understand it back then because I couldn't imagine losing my mother. But today I understand it very well. Allah saves a person when their world crumbles. He gives you strength at difficult times - the kind of strength that you just know is not from you but can only be from Him. And He allows your soul to soar when it is pushed over the cliff by the calamities of life. Alhamdulillah, the funeral turnout was incredibly huge. The masjid had to open up another whole building to accommodate for the large number of attendees, and there wasn't a single person who didn't have something good to say about her. When news of her death went around, you could see how it affected the community both here and abroad. She used to do a lot of good deeds in secret, and it's only now that it's all coming out because people are coming forward to speak of it. Two women couldn't stop sobbing because she was the one who brought them into the community after they felt outcasted. A grown man was crying in town saying that she helped him set up his own business and get on his two feet. Numerous couples say they are indebted to her for her great ability to reconcile between quarreling couples and rebuild broken families. Countless people back home who are in poverty weep today because she always gave to them, and made sure they had something to eat and live on. I personally remember the day I found out she had been sponsoring at least two hafidh students of knowledge (for a few years) who were too poor to continue with their Shari'ah degrees - she had tried to keep it a secret but I pushed her until she told me and wow, was I surprised seeing as though she is always giving sadaqah masha'Allah. She didn't just help people. She rebuilt lives and slowly changed communities. She did so much for others, but what she did for us is beyond my ability to tell. She was the one who facilitated all my learning. After Allah, if it wasn't for her I would never have learnt any Arabic or Qur'an or anything, let alone teach any of it. One day I decided to surprise her by calling her after I completed my hifdh of Qur'an. Wallahi, just as I stepped into class for my khatmah, I received a call on my phone. It was my mother calling to surprise *me* with a gift to go on 'Umrah for my efforts with Qur'an. She had no idea that I was finishing my khatmah and that I was planning on calling her in just an hour. But that was my mum; always a step ahead in charity, gifts, and goodwill. You could give her a river and she would give you back the ocean. I can never do justice to you dear mummy, because you will always be a million times better than anything I could ever say about you. You were my best friend and confidante, my key adviser and helper. You were our mother and so much more. You were loved by the people of this earth and I'm sure this is a sign of Allah's Love for you. May the Lord of the Worlds accept you into His Mercy this night, shower His forgiveness upon you, and prepare your grave tonight as the best of earthly abodes; spacious and filled with light. I ask Him to open the window of Paradise to you, and fill you with peace and happiness. May the Angels greet you as they greet the Prophets, truthful ones, martyrs, and righteous, and may you be accepted as one of them. "Gardens of everlasting residence; they will enter with whoever were righteous among their fathers, their spouses and their descendants. And the angels will enter upon them from every gate saying, "Salamun 'Alaikum (peace be upon you) for what you patiently endured. And excellent is the final home." [al-Ra'd: 23-24] May Allah be pleased with you, ameen. For those who asked, my mother died at the young age of 56. Source : IdealMuslimah.com

Question and Answer: Q. Russian girl recently converted to Islam. She hasn’t learned surah al –Fatihah yet and doesn’t know how to pronounce the Arabic letters correctly. How should such person perform Salah? She knows the basic movements, provisions of Salah (Ruqu, Sajdah ) , but she isn’t able recite the Surah and Dua needed for prayer. How should such people pray? (Query published as received) A. A new Muslim who does not know the Surahs and Duas should make an effort to learn the basic Surahs and Duas required in Salaah. Nevertheless, not knowing these Surahs and Duas should not prevent her from praying Salaah. Islam is easy and makes provisions for all types of people. So whilst she does not know these Surahs and Duas, she should merely perform the actions of Salaah and recite the Takbir (Allahu Akbar) when commencing the Salaah and when moving from posture to posture. In the positions where she is required to read Surahs, she should recite SubhanAllah, AlhamduliLlah, Allahu Akbar or La’ilaha illaLlah (Whichever is easier for her). Her Salaah will be valid in this manner. The Prophet of Allah (Sallallahu Alaihi Wasallam) advised his Sahabi (companion) in a similar situation: “If you know anything from the Qur’an, recite it. If not (if you have not memorized anything from the Qur’an), say Alhamdulillah, Allahu Akbar and La ilaha illaLlah” (Tirmizi, Hadith #: 302, Narrated by Rifa’ah bin Rafi’) As she learns the basic Surahs and Duas, she should implement it in her Salaah. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Jazaakillah for this excellent article. It really needs to be understood inshaAllah!

Backbiting Q: If a person has committed backbiting against someone, and wants to make taubah from backbiting, and the person he was backbiting about does not know about it, does one have to go and tell the person I said this and that about you, make maaf, or can one beg forgiveness from Allah and do some good action and send the sawaab to the person? A: No. He should in a general way ask for forgiveness without specifying the wrong that he had done. And Allah Ta'ala (الله تعالى) knows best. يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ وَاتَّقُوا اللَّـهَ إِنَّ اللَّـهَ تَوَّابٌ رَّحِيمٌ ﴿الحجرات: ١٢﴾ وعن أبي سعيد وجابر قالا : قال رسول الله صلى الله عليه وسلم : " الغيبة أشد من الزنا " . قالوا : يا رسول الله وكيف الغيبة أشد من الزنا ؟ قال : " إن الرجل ليزني فيتوب فيتوب الله عليه " - وفي رواية : " فيتوب فيغفر الله له وإن صاحب الغيبة لا يغفر له حتى يغفرها له صاحبه " (مشكاة # 4874) وفيها الغيبة أن تصف أخاك حال كونه غائبا بوصف يكرهه إذا سمعه عن أبي هريرة رضي الله عنه قال قال عليه الصلاة والسلام أتدرون ما الغيبة قالوا الله ورسوله أعلم قال ذكرك أخاك بما يكره قيل أفرأيت إن كان في أخي ما أقول قال إن كان فيه ما تقول اغتبته وإن لم يكن فيه فقد بهته وإذا لم تبلغه يكفيه الندم وإلا شرط بيان كل ما اغتابه به (الدر المختار 6/ 410) قال الشامي : قوله ( وإلا شرط بيان كل ما اغتابه به ) أي مع الاستغفار والتوبة والمراد أن يبين له ذلك ويعتذر إليه ليسمح عنه بأن يبالغ في الثناء عليه والتودد إليه ويلازم ذلك حتى يطيب قلبه وإن لم يطب قلبه كان اعتذاره وتودده حسنة يقابل بها سيئة الغيبة في الآخرة وعليه أن يخلص في الاعتذار وإلا فهو ذنب آخر ويحتمل أن يبقى لخصمه عليه مطالبة في الآخرة لأنه لو علم أنه غير مخلص لما رضي به قاله الإمام الغزالي وغيره وقال أيضا فإن غاب أو مات فقد فات أمره ولا يدرك إلا بكثرة الحسنات لتؤخذ عوضا في القيامة ويجب أن يفصل له إلا أن يكون التفضيل مضرا له كذكره عيوبا يخفيها فإنه يستحل منها مبهما اه وقال منلا علي القاري في شرح المشكاة وهل يكفيه أن يقول اغتبتك فاجعلني في حل أم لا بد أن يبين ما اغتاب قال بعض علمائنا في الغيبة إلا بعلمه بها بل يستغفر الله له إن علم أن إعلامه يثير فتنة ويدل عليه أن الإبراء عن الحقوق المجهولة جائز عندنا والمستحب لصاحب الغيبة أن يبرئه عنها وفي القنية تصافح الخصمين لأجل العذر استحلال قال في النووي ورأيت في فتاوى الطحاوي أنه يكفي الندم والاستغفار في الغيبة وإن بلغت المغتاب ولا اعتبار بتحليل الورثة (رد المحتار 6/ 410-411) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

How will one Determine Adab in Deen? Hazrat Thaanwi (Rahmatullahi Alaihi) was once asked regarding placing Deeni kitaabs in a bathroom and toilet that was built but not yet used. Hazrat (Rahmatullahi Alaihi) replied that, apparently this does not seem to be correct. Although the bathroom and toilet have thus far not been used at all, however since they have been built for the purpose of one relieving oneself and bathing, it is against the dictates of adab (etiquette) to place Deeni kitaabs therein. Upon hearing this answer, an educated person who was present at that time enquired, “Doesn’t the impermissibility apply to when the bathroom and toilet are already in use?” Hazrat (Rahmatullahi Alaihi) said that the Fuqaha have used the words المعد لذلك (i.e. the Quran, Hadith or Deeni kitaabs should not be taken to any place that has been designed and prepared for such a purpose). By pondering over the statement of the Fuqaha, one understands that the ruling will relate to a place that has been built for this purpose, irrespective of whether people have commenced using it or not. Moulana further explained that just as it is impermissible for one to place a pair of new shoes on a Deeni kitaab, though one had not yet began using it, similarly will be the ruling in this case. Hazrat (Rahmatullahi Alaihi) then mentioned that etiquette revolves around the general practice of society. One should see whether something is regarded as etiquette in society or not. (Malfoozaat Hakeemul Ummat 10/ 36) Ihyaaud Deen

The following hadith is commonly quoted when emphasising the importance of the sunnah: “Whoever holds of to my sunnah at the time of corruption of my Ummah, will get the reward of a hundred martyrs” References: This hadith is reported by the following Sahabah (radiyallahu ‘anhum) 1) Sayyiduna Abu Hurairah (radiyallahu ‘anhu): His narration appears in Mishkatul Masabih. Hafidh Ibn Hajar (rahimahullah) states in his takhreej of this book: “recorded by Baihaqi in his kitabuz zuhd on the authority of Sayyiduna Abu Hurairah (radiyallahu’anhu) (Hidayatur Ruwat, hadith:174 ) Imam Naji (rahimahullah) has mentioned that Baihaqi has also recorded it in his Al-Madkhal on the authority of Sayyiduna Abu Hurairah (radiyallahu ‘anhu) with the reward as ”a hundred martyrs” (‘Ujalatul Imla, pg.40 ( Note: Imam Tabarani (rahimahullah) cites the narration of Abu Hurairah in Al-Mu’jamul awsat (5414) wherein there is mention of the reward of only “one martyr” Imam Naji (rahimahullah) states that the version of Tabarani was probably altered. He says: لعل لفظ المائة سقطت من الرواية المذكورة “Perhaps the word “hundred” was (accidently) omitted from this (Tabarani’s) narration.” (‘Ujalatul Imla, pg.40) One could also argue that both versions of Sayyiduna Abu Hurairah (radiyallahu ‘anhu) be viewed separately. It is possible that Rasulullah (sallallahu ‘alaihi wasallam) initially said “one martyr”. Thereafter Almighty Allah increased the reward to that of “one hundred martyrs”. This explanation is common in such cases. Furthermore, the narrations of the following Sahabah also support the reward of one hundred martyrs. 2) Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma): ‘Allamah Mundhiri (rahimahullah) quotes the very same wording (the reward of a hundred martyrs) in his Al-Targheeb on the authority of Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) He then references it to Baihaqi also. (Al-Targheeb, vol.1 pg.80 And Kitabuz Zuhd of Baihaqi, hadith:112. Also see Al-Kamil of Ibn ‘Adiy, vol.3 pg.173-174) 3) Sayyiduna ‘Ali (radiyallahu’anhu) Recently, a friend drew my attention to this narration in Ibn Batta’s Al-Ibanatul Kubra (vol.1, pg.309) This version also has the reward as one hundred martyrs. The status of the hadith This hadith can be graded as sound (hasan) according to Hafidh ibn Hajar (rahimahullah) and acceptable according to ‘Allamah Mundhiri (rahimahullah). The reason for this is that Hafidh ibn Hajar has abstained from criticising the narration in his book “Hidayatur Ruwat”. Hafidh ibn Hajar himself has stated that his silence in this particular chapter (fasl thani) denotes acceptance. (Introduction fo Hidayatur Ruwat, vol.1 pg. 58) قال ابن حجر: فالتزمت في التخريج أن أبين حال كل حديث من الفصل الثاني، من كونه صحيحا أو ضعيفا أو منكرا أو موضوعًا، وما سكت عن بيانه فهو حسن. Furthermore, Al-Mundhiri (rahimahullah) has quoted the narration in a manner that indicates acceptability to him. i.e. He used the wordعن (‘an) when doing so. He has stated in his introduction to Al-Targhib that any narration for which he uses the word عن (‘an) will be sahih (authentic), hasan (sound) or close to them two. (Targhib, vol.1 pg. 37) Lastly, Shaykh Muhammad Tahir Al-Fatani (rahimahullah) quotes a similar hadith with the same virtue of a hundred martyrs for reviving a sunnah, and grades it as hasan (sound) (Tadhkiratul Mawdu’at, pg.44) يُلاحَظ أن هؤلاء الأئمة لم يروا في هذا الحديث نكارة، وإلا لبينوها. خلافًا لمن رأى ذلك… An Objection Some people have challenged the authenticity of the narration of Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) because of a narrator in the chain named: Hasan ibn Qutaibah. Their claim is backed by the fact that ‘Allamah Dhahabi (rahimahullah) has declared him extremely weak (هالك) (Al-Mizaan, vol.1 Pg.473 ) According to them, this ought to render the narration as extremely weak. Answer Hasan ibn Qutaibah being extremely weak is not a unanimous verdict. Hafidh Al-Mundhiri (who is an earlier muhaddith to Dhahabi) actually viewed Hasan ibn Qutaibah as one regarding whom there are mixed opinions. He therefore included him in the “chapter of the narrators that are differed upon” at the end of his book. (Targheeb, vol.4 pg.569) Verdicts of the Muhaddithun on Hasan Ibn Qutaibah Imam Daraqutni says: متروك الحديث Al-Azdi said: واهي الحديث Dhahabi said: هالك Note: The above three verdicts denote extreme weakness. Imam Abu Hatim Al-Razi says: ليس بقوي الحديث، ضعيف الحديث Al-‘Uqaily said: كثير الوهم Al-Mundhiri, Ibn Hajar and Al-Buseeri have all used the term: ضعيف Note: The verdicts of these five Muhaddithun denote general weakness, i.e, not severe. Imam Ibn Hibban has declared him as reliable (thiqah) but added: يُخطيئ ويُخالِفُ Imam Ibn ‘Ady says: للحسن بن قتيبة هذا أحاديث غرائب حسان، وأرجو أنه لا بأس به Note: The words used by the above two Muhaddithun denote a degree of credibility. References for the above: Mizanul i’tidal, vol.1 pg.473, Du’afa lil ‘Uqaili, vol.2 pg.17, Al-Jarh Wat-Ta’deel libn Abi Hatim, vol.3, pg.33, Targheeb, vol.4 pg.569, Al-Matalibul ‘Aliyah, vol.4 pg.295, Ihtaful buseeri, vol.9, pg.244, Tiqat-Ibn Hibban, no.772 & Al-Kamil li Ibn ‘Ady, vol.3 pg.174) These quotations clearly illustrate the amount of difference on Hasan ibn Qutaibah’s credibility. To only quote those Muhaddithun who discredit him severely while omitting those who stated otherwise is academic treachery. Narrations that have people like this (differed upon) are generally classified as hasan (sound) by Mundhiri (rahimahullah) and others. (see introduction to Targhib, vol.1 pg.37 & Qawa’id fi ‘Ulumil hadith, pgs.72-77) Summary The varied opinions of the earlier scholars on Hasan Ibn Qutaibah only affect the narration of Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma). The hadith in question is further substantiated by the narration of Sayyiduna Abu Hurairah (radiyallahu’anhu) in which there is apparently no mention of Hasan ibn Qutaibah. Therefore even though some may challenge the authenticity of the chain of Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma), it acquires sufficient strength when combined with the chain of Sayyiduna Abu Hurairah (radiyallahu ‘anhu). This is probably the reason for three Muhaddithun clearly sanctioning the hadith; they are Imams: Al-Mundhiri, Ibn Hajar and Al-Muhaddith Shaykh Al-Fatani (may Allah be pleased with them all). This is sufficient to prove the acceptability of the hadith. Final caution 1. The word used in this narration is: “man Tamassaka” which translates as: One who holds steadfast to my sunnah, and not: One who revives it (as is commonly quoted). 2. A look at the other ahadith in the chapter under which ‘Allamah Mundhiri and ‘Allamah Baghawi have cited this hadith clearly points to the meaning being: Adherence to the sunnah in general. For example, Hafidh Mundhiri (rahimahullah) quotes the following hadith before this one: “Whoever eats halal, practices upon the sunnah and doesn’t harm the people will enter Jannah” (Hakim) ‘Allamah Baghawi (rahimahullah) cites the following hadith before the one in question: “…Whoever loves my sunnah loves me, and who loves me will be with me in Jannah” (Tirmidhi) Undoubtedly, these ahadith do not mean that the love or practice of just one sunnah yields the reward of Jannah! Although it cannot be denied, that Allah Ta’ala could grant an individual Jannah even for his love for only one sunnah. Therefore, when asked about this issue, Shaykh Yunus Jawnpuri (may Allah protect him) answered: “It’s quite clear that the Hadith is referring to the practice on the entire sunnah, although it wouldn’t be farfetched to understand it to be referring to even just one sunnah” (Al-Yawaqitul Ghaliyah, vol.1 pg.46) After writing the above, I asked my Respected Teacher, Al-Muhaddith Shaykh Muhammad ‘Awwamah (may Allah protect him) on 13 January 2014, about the meaning of the hadith, to which he replied: “It’s difficult to say that it refers to adhering to just one sunnah. The more appropriate meaning is the broader one (i.e, that this is the virtue of holding on to the sunnah in general) although one may use it for a specific sunnah when wisdom demands so.” Be that as it may, let us all make a firm intention to always stick to the way of our Beloved Nabi (sallallahu’alayhi wasallam). And Allah Ta’ala knows best. al-miftah

Our hearts are the same hearts which were given to Junaid Baghdadi and Abdul Qadir Jilani because Allah is just. They made effort at purification and became Shaykh Junaid Baghdadi and Shaykh Abdul Qadir Jilani. We have in our minds that we do not have the capabilities and therefore we do even make the effort.

Backbiting and Slander '...Allah will defend him in this world and in the next....' And why did you not, when you heard it, say? "It is not right of us to speak of this: Glory to God, this is a most serious slander" (Quran 24:16) A commentary on one of the most destructive of major sins Islam is a religion of peace, love and compassion. Lies, suspicion, back biting, slander and gossip are totally alien to Islam. In fact they are considered amongst the most destructive of major sins. This is so because these sins sow enmity and discord among the Muslim Ummah and lead to its destruction. They cause hostilities between people of the same household, and between neighbors, friends and relatives. Islam demands that our relationship with mankind should be one of sincerity and responsibility. It should be one where we have respect for the honor, reputation and privacy of others. Islam teaches us that we are not only held accountable for our own attitudes and actions but also for anything else over which we have control or influence over, in our society or the world around us. Verses: Let's see what the Quran states about backbiting and slander - 'This is the Book, in it is guidance sure, without doubt, to those who fear Allah'. (2:2) Allah has forbidden the believers from backbiting O you who believe! Avoid much suspicion, in deeds some suspicions are sins. And spy not neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah, verily, Allah is the one who accepts repentance, Most Merciful. (49: 12) When we reflect deeply over this assimilation it should be enough to keep us away from backbiting! Do not treat the issue of Backbiting & Slander with indifference because it is a great sin Behold, you received it on your tongues, and said out of your mouths things which you had no knowledge; and you thought it to be a light matter, while it was most serious in the sight of Allah (24: 15) Many of us back bite and gossip without thinking. We think it is minor matter, however Allah reminds us to be careful and even though we think we are doing something little it is in fact very big in the sight of Allah! Allah teaches us to speak out against Slander and try to put a stop to it And why did you not, when you heard it, say? "It is not right of us to speak of this: Glory to Allah, this is a most serious slander" (24:16) Many people are so busy spreading the slander they hear that they do not even stop to think if it is true or not. Shaitan (Satan) wants us to use our tongue to create conflict and hatred Say to My servants that they should only say those things that are best, for Satan does sow dissensions among them, for Satan is to man an avowed enemy. (17:53) Are we falling into Shaitan's (Satan's) trap? We can all analyze ourselves. Hadiths: Let's see what Prophet Muhammad (Peace Be Upon Him) said about Backbiting in the hadiths. Allah states in the Quran - You have indeed in the Messenger of Allah an excellent pattern of conduct. (33:21) The definition of Backbiting & Slander Prophet Muhammad (Peace Be Upon Him) said :"Do you know what backbiting is?" They said, "Allah and His Messenger know best." He then said, "It is to say something about your brother that he would dislike." Someone asked him, "But what if what I say is true?" The Messenger of Allah (Peace Be Upon Him) said, "If what you say about him is true, you are backbiting him, but if it is not true then you have slandered him." (Muslim) We should guard our tongue from sins and use our limbs in acts of obedience Prophet Muhammad (Peace Be Upon Him) said : "Who protects his tongue from unlawful utterances and his private parts from illegal sexual intercourse, I shall guarantee him entrance into Paradise." (Bukhari and Muslim) The definition of the best muslim "I asked the Messenger of Allah (Peace Be Upon Him): Who is the best Muslim? The Messenger of Allah(Peace Be Upon Him) replied, "He is the one from whom Muslims are safe from the evil of his tongue and hands." (Muslim) Deriding people in their presence by making negative facial expressions or by hand gestures while they are unaware is also a form of backbiting. We need to beware of the slipping of our tongues "When man wakes up in the morning each day, all parts of the body warn the tongue saying, ‘Fear Allah as regards us for we are at your mercy; if you are upright, we will be upright and if you are crooked, we become crooked.’" (At-Tirmidhee) Summary Backbiting and slander is so widespread that it has become the topic of people’s meetings and an avenue for expressing their anger, misgivings and jealousy. Those who indulge in backbiting are oblivious of the fact that they are only harming themselves. This is because of the fact that on the Day of Resurrection both the wrongdoer and the wronged will stand before Allah, Who is the Just Judge, Allah will then give this wronged person from the good deeds of the person who wronged him in accordance with his wrong by backbiting. Some situations allow us to inform others of what someone has done. It is allowed for us to inform the authorities when someone does injustice to us or others. It is allowed for us to inform someone who can help a perpetrator from committing further vice. It is also permissible for us to tell whoever seeks our advice on a person for business dealings or marriage. In this case it is not allowed for us to hide what we know about the person so that the enquirer will not be deceived. All these types of speaking about others are lawful. Islam teaches us that if people are being ridiculed or backbited in our presence, we should defend their honor. If we neglect this, we shall deprive ourselves of ever needed help and mercy from Allah - If a man's Muslim brother is slandered in his presence, and he is capable of defending him and does so, Allah will defend him in this world and in the next. But if he fails to defend him, Allah will destroy him in this world and the next. (Baghawi). What will we do the next time we are tempted to backbite or hear slander in our presence? Right now the choice is ours! We ask Allah the Most High, the All Powerful, to teach us that which will benefit us, and to benefit us by that which we learn. May Allah grant blessings and peace to our Prophet Muhammad (Peace Be Upon Him) and his family and companions.