ummtaalib

Remember them in your Duas And for our brothers and sisters suffering in And anywhere else in the world. gemsofguidance

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To completely trust in Allah is to be like a child who knows deeply That even if he does not call for the mother The mother is totally aware of his condition And is looking after him ~ Al Ghazali~

Nourish your patience with worship, and nourish your certainty with your connection to Allah and nourish your sincerity with pure dedication and reliance upon Allah. idealwoman.org

Question: I neglect all good actions when I’m faced with difficulties in life. How should I improve in becoming a good Muslim? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. We are pleased to hear that you have made an intention of changing into a better Muslim. You state that you are unable to maintain consistency in offering your daily Salahs etc. Firstly, you should ask yourself why you are unable to maintain consistency in offering your daily Salahs or any other act of virtue. Good deeds are a form of light while sins are a form of darkness. When a person commits sins and is engaged in the disobedience of Allah, her heart becomes hard. When the heart becomes hard, it is unable to accept anything which is good. Hence, a person finds it difficult to perform virtuous acts. However, when a person makes Taubah and sincerely repents to Allah, her heart is purified and soft again. The Prophet Sallallahu Alaihi Wa Sallam has mentioned: «إِنَّ العَبْدَ إِذَا أَخْطَأَ خَطِيئَةً نُكِتَتْ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ، فَإِذَا هُوَ نَزَعَ وَاسْتَغْفَرَ وَتَابَ سُقِلَ قَلْبُهُ، وَإِنْ عَادَ زِيدَ فِيهَا حَتَّى تَعْلُوَ قَلْبَهُ، وَهُوَ الرَّانُ الَّذِي ذَكَرَ اللَّهُ» (كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ) (القرآن 81: 14) “When a person commits a sin, a black dot appears on his heart. When he seeks forgiveness and repents, his heart is then purified. If he returns to the sin (without repenting), more black dots appear encompassing the entire heart. This is the same rust regarding which Allah mentions (in the Quran). (By no means! but on their hearts is the rust of the (ill) which they do!)” (Al-Quran: 81:14)[1] Secondly, when a person lacks Iman and Yaqeen that every good and evil is from Allah, then such a person is quickly disappointed when she is afflicted with difficulties in life. A believer is always happy in every situation Allah keeps her. She is content with the decisions of Allah. She thinks to herself that Allah has protected me from a greater calamity by afflicting me with a smaller calamity. For example, when one incurs loss in her wealth, one should ponder over the matter and think to herself that Allah has protected her from a greater loss such as the loss of limbs. One should acknowledge that in every calamity there is Khair for her. One should not be carried away by the whispers of Shaitan by becoming disappointed with the decree of Allah. One should thank Allah immensely for all the bounties He has bestowed upon her. One should thank Allah for all of her limbs which function properly. There are many people in the world who are disabled and in need of help. One should thank Allah that He did not place her in the same situation as them. All of these thoughts should bring one back to her conscious mind to abstain from disobeying Allah. Here under are some points to consider and practice upon in becoming a successful Muslim: Farāid: Fulfill all those Ibādah which are obligatory: a) Perform the five daily Salāhs b) Fast in the month of Ramadan c) Perform Hajj (if it has become Wajib upon her) d) Give Zakāh (if it has become Wajib upon her) Each one of these obligation should be fulfilled with due diligence. Zikr: Constantly engage in the zikr (remembrance) of Allah. Frequently remembering Allah will help you to abstain from sins. Allah mentions in the Quran regarding zikr: وَلَذِكْرُ اللَّهِ أَكْبَرُ (القرآن :29: 45) “And verily the remembrance of Allah is greater” (Al-Quran: 29:45) Another Ayah states: يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا () وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا (القرآن :33: 41، 42) “O you who believe, remember Allah more often. And exalt Him morning and evening.” (Al-Quran: 33: 41-42) Allah says in another Ayah: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ وَمَنْ يَفْعَلْ ذَلِكَ فَأُولَئِكَ هُمُ الْخَاسِرُونَ )القرآن :63: 9( “O you who believe, let not your wealth and your children divert you from remembrance of Allah. And whosoever does that – then those are the losers.” (Al-Quran: 63: 9) Recitation of the Holy Quran: Recite some portion of the Quran daily. The Quran is the Kalām (speech of Allah). When a person speaks to her beloved, her soul feels enriched. When reciting the Quran, you are talking to Allah and you will feel spiritually enriched. Try and attend the Tafsīr classes of reliable Ulama. You should also read the English Tafsir of Maariful Quran written by Hazrat Mufti Muhammad Shafi Sahab (Rahmatullahi Alaih). Rights of People: Shariah has emphasized on the rights of other people. Always be sensitive to the next person’s feelings and emotions. You should try to help and assist others. If you cannot do that, then at least you should not harm anyone. It is very important to abstain from backbiting, slander and false accusation. Once the people asked the Prophet Sallallahu Alaihi Wa Sallam: قَالُوا يَا رَسُولَ اللَّهِ، أَيُّ الإِسْلاَمِ أَفْضَلُ؟ قَالَ: «مَنْ سَلِمَ المُسْلِمُونَ مِنْ لِسَانِهِ، وَيَدِهِ» “Which type of Islam is the most virtuest?” He replied, “In which the Muslims are safe from his tongue and his hand.” [2] In one Hadith, it has been mentioned that a person should love and wish for his Muslim brother what he loves and wishes for himself. لاَ يُؤْمِنُ أَحَدُكُمْ، حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ “None of you can attain the level of Iman unless you love for your brother what you love for [3]yourself.” Another Hadith mentiones: إِنَّ شَرَّ النَّاسِ عِنْدَ اللَّهِ مَنْزِلَةً يَوْمَ القِيَامَةِ مَنْ تَرَكَهُ النَّاسُ اتِّقَاءَ شَرِّه “The worst of people in the eyes of Allah on the Day of Judgment is he from whom others keep their distances in order to save themselves from his mischief.”[4] Regarding backbiting, the Hadith considers it worse than committing adultery. Rasullullah Sallallahu Alaihi Wa Sallam has said: إِيَّاكُمْ وَالْغَيْبَةَ؛ فَإِنَّ الْغَيْبَةَ أَشَدُّ مِنَ الزِّنَا» . قِيلَ: يا رسول الله! وكيف الْغَيْبَةُ أَشَدُّ مِنَ الزِّنَا؟ قَالَ: «الرَّجُلُ يَزْنِي فَيَتُوبُ، فَيَتُوبُ اللهُ عَلَيْهِ، وَإِنَّ صَاحِبَ الْغَيْبَةِ لا يُغْفَرُ لَهُ حَتَّى يَغْفِرَ لَهُ صَاحِبُهُ “Abstain from backbiting. Verily backbiting is worse than committing adultery.” He was asked, “O Prophet of Allah, how is backbiting worse than committing adultery?” He replied, “A person fornicates and repents and Allah forgives him. And a person who backbites is not forgiven unless the person whom he backbited does not forgive him.” [5] Love for Rasullullah Sallallahu Alaihi Wa Sallam: The Prophet Sallallahu Alaihi Wa Sallam has said that a person can never be a true Muslim until the Prophet of Allah is more dear to him than anything in this world. لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَلَدِهِ، وَوَالِدِهِ، وَالنَّاسِ أَجْمَعِينَ “None of you can attain the level of Iman unless I am more dear to him than his son and his parents and all of mankind.” [6] Obtain literature on the Seerah (biography) of Rasullullah Sallallahu Alaihi Wa Sallam and educate yourself with the great life of Rasullullah Sallallahu Alaihi Wa Sallam. Learn the Sunnāhs and try implementing them in your life. The best and the most convenient way of implementing the Sunnāhs in one’s life is to add at least one Sunnāh every day in one’s life. Some of the books on the Seerāh of Rasullullah Sallallahu Alaihi Wa Sallam are: Tāreekh-e-Islam by Moulana Akbar Shah Najeeb Abadi (Urdu). Tareekh-e-Millat by Mufti Zain-ul-abideen Sajjad Meerathi (Urdu). The Sealed Nectar by Saifur Rahman Al-Mubarakpuri (English). This book is originally known as “Ar-Raheeq Al-Makhtoom” in Arabic. Join the Company of the Pious: In order to rectify oneself, join the company of the pious people. The company of such people will change a person’s behavior. The Hadith mentions: الْجَلِيسُ الصَّالِحُ خَيْرٌ مِنَ الْوَحْدَةِ، وَالْوَحْدَةُ خَيْرٌ مِنْ جَلِيسِ السُّوءِ، أَلَا إِنَّ مَثَلَ جَلِيسِ الْخَيْرِ كَمَثَلِ الْعِطْرِ إِلَّا يُحْذِكَ يَعْبَقْ بِكَ مِنْ رِيحِهِ، أَلَا وَإِنَّ مَثَلَ جَلِيسِ السُّوءِ كَمَثَلِ الْكِيرِ إِلَّا يَحْرُقْكَ يَعْبَقْ بِكَ مِنْ رِيحِهِ… “The company of the pious is better than solitude. And solitude is better than the company of the wicked. Verily the example of the company of the pious is like that of a musk from which fragrance emits. And verily the example of the company of the wicked is like the works of the bellows from which he either burns you or a bad smell emits…” [7] Obtain literature on the life of our pious predecessors and try reading a portion of it daily. This will help in understanding how the lives of true friends of Allah were. Education of Deen: Learn all the important aspects and Faraid of Deen. Also try to rectify common mistakes that are usually made in Ibādah. For example, one should rectify the performance of her Salah and correct her Tajweed and the pronunciation in reciting the Quran. Rasullullah Sallallahu Alaihi Wa Sallam has said: طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ “Acquiring knowledge is binding upon every Muslim.” [8] And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. [1] (سنن الترمذي، ج5ص434، شركة مكتبة) Sunan At-Tirmidhi, V.5 Pg.434, Shirkah Maktabah) [2] (صحيح البخاري، ج1ص12، دار طوق النجاة) (Sahih Al-Bukhari, V.1 Pg.12, Dar Tauq An-Najah) )[3] صحيح البخاري، ج1ص12، دار طوق النجاة) (Sahih Al-Bukhari, V.1 Pg.12, Dar Tauq An-Najah) [4] (صحيح البخاري، ج8ص13، دار طوق النجاة) (Sahih Al-Bukhari, V.8 Pg.13, Dar Tauq An-Najah) [5] (المجالسة وجواهر العلم، ج8ص273) (Al-Majalisah Wa Jawāhirul Ilm V.8 Pg.273) [6] (صحيح البخاري، ج1ص12، دار طوق النجاة) (Sahih Al-Bukhari, V.1 Pg.12, Dar Tauq An-Najah) [7] (مصنف ابن أبي شيبة، ج7ص142، مكتبة الرشد) (Musannaf Ibn Abi Shaibah, V.7 Pg.142, Maktabah Ar-Rasheed) [8] (سنن ابن ماجه، ج1ص81، دار إحياء الكتب العربية) (Sunan Ibn Majah, V.1 Pg.81, Dar Ihyaah Al-Kutub Al-Arabiyyah

Question: I would like to know the permissibility of doing a pap smear for females, I am a nurse in internship currently and want to know if this would be ok for me doing for patients? Answer:In the Name of Allah, the Most Gracious, the Most Merciful. As-salamu ‘alaykum wa-rahmatullahi wa-barakatuh. A pap smear is a quick, painless test used to detect early cell changes in the neck of the womb, which may later progress to cancer. Cancer does not develop suddenly in the cells. There is a gradual change from normal, through various levels of abnormality, through pre-cancer and eventually to cancer. This whole process can take many years. The pap smear detects these along-the-way changes and indicates how far along that road a women has traveled. Treatment can be given at an early stage and so prevent the later development of true cancer. An instrument is placed into the vagina and cells are scraped off the surface of the cervix with a wooden spatula. The cells are put onto a glass slide which is then sent to the laboratory for examination under a microscope. Should abnormal cells be detected, the client will be referred for treatment to prevent development of cancer of the cervix.[1] It is clear from the above that a pap smear test is conducted for medical reasons, hence it is permissible.[2] And Allah Ta’ala Knows Best Checked and Approved by, Mufti Ebrahim Desai. idealwoman.org [1] www.kznhealth.gov.za/papsmear.htm [2] وَيَجُوزُ النَّظَرُ إلَى الْفَرْجِ لِلْخَاتِنِ وَلِلْقَابِلَةِ وَلِلطَّبِيبِ عِنْدَ الْمُعَالَجَةِ وَيَغُضُّ بَصَرَهُ ما اسْتَطَاعَ كَذَا في السِّرَاجِيَّةِ وَيَجُوزُ لِلرَّجُلِ النَّظَرُ إلَى فَرْجِ الرَّجُلِ لِلْحُقْنَةِ كَذَا ذَكَرَ شَمْسُ الْأَئِمَّةِ السَّرَخْسِيُّ كَذَا في الظَّهِيرِيَّةِ وقد رُوِيَ عن أبي يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى إنْ كان بِهِ هُزَالٌ فَاحِشٌ فَقِيلَ له إنَّ الْحُقْنَةَ تُزِيلُ ما بِكَ من الْهُزَالِ فَلَا بَأْسَ بِأَنْ يُبْدِيَ ذلك الْمَوْضِعَ لِلْحُقْنَةِ وَهَذَا صَحِيحٌ فإن الْهُزَالَ الْفَاحِشَ نَوْعُ مَرَضٍ يَكُونُ آخِرُهُ الدِّقَّ وَالسُّلَّ وَذَكَرَ شَمْسُ الْأَئِمَّةِ الْحَلْوَانِيُّ رَحِمَهُ اللَّهُ تَعَالَى في شَرْحِ كِتَابِ الصَّوْمِ أَنَّ الْحُقْنَةَ إنَّمَا تَجُوزُ عِنْدَ الضَّرُورَةِ وإذا لم يَكُنْ ثَمَّةَ ضَرُورَةٍ وَلَكِنْ فيها مَنْفَعَةٌ ظَاهِرَةٌ بِأَنْ يَتَقَوَّى بِسَبَبِهَا على الْجِمَاعِ لَا يَحِلُّ عِنْدَنَا وإذا كان بِهِ هُزَالٌ فَإِنْ كان هُزَالٌ يُخْشَى منه التَّلَفُ يَحِلُّ وما لَا فَلَا كَذَا في الذَّخِيرَةِ عن أبي حَنِيفَةَ وَأَبِي يُوسُفَ رَحِمَهُمَا اللَّهُ تَعَالَى لَا يَدْخُلُ على الْأُمِّ وَالْبِنْتِ وَالْأُخْتِ إلَّا بِإِذْنٍ أَمَّا على امْرَأَتِهِ يُسَلِّمُ وَلَا يَسْتَأْذِنُ كَذَا في التَّتَارْخَانِيَّة امْرَأَةٌ أَصَابَتْهَا قُرْحَةٌ في مَوْضِعٍ لَا يَحِلُّ لِلرَّجُلِ أَنْ يَنْظُرَ إلَيْهِ لَا يَحِلُّ أَنْ يَنْظُرَ إلَيْهَا لَكِنْ تُعْلِمُ امْرَأَةً تُدَاوِيهَا فَإِنْ لم يَجِدُوا امْرَأَةً تُدَاوِيهَا وَلَا امْرَأَةً تَتَعَلَّمُ ذلك إذَا عُلِّمَتْ وَخِيفَ عليها الْبَلَاءُ أو الْوَجَعُ أو الْهَلَاكُ فإنه يُسْتَرُ منها كُلُّ شَيْءٍ إلَّا مَوْضِعَ تِلْكَ الْقُرْحَةِ ثُمَّ يُدَاوِيهَا الرَّجُلُ وَيَغُضُّ بَصَرَهُ ما اسْتَطَاعَ إلَّا عن ذلك الْمَوْضِعِ وَلَا فَرْقَ في هذا بين ذَوَاتِ الْمَحَارِمِ وَغَيْرِهِنَّ لِأَنَّ النَّظَرَ إلَى الْعَوْرَةِ لَا يَحِلُّ بِسَبَبِ الْمَحْرَمِيَّةِ كَذَا في فَتَاوَى قَاضِي خَانْ وَلَوْ خَافَتْ الِافْتِصَادَ من الْمَرْأَةِ فَلِلْأَجْنَبِيِّ أَنْ يَفْصِدَهَا كَذَا في الْقُنْيَةِ وَالْعَبْدُ في النَّظَرِ إلَى مَوْلَاتِهِ الْحُرَّةِ التي لَا قَرَابَةَ بَيْنَهُ وَبَيْنَهَا بِمَنْزِلَةِ الرَّجُلِ الْأَجْنَبِيِّ الْحُرِّ يَنْظُرُ إلَى وَجْهِهَا وَكَفِّهَا وَلَا يَنْظُرُ إلَى ما لَا يَنْظُرُ الْأَجْنَبِيُّ الْحُرُّ من الْحُرَّةِ الْأَجْنَبِيَّةِ سَوَاءً كان الْعَبْدُ خَصِيًّا أو فَحْلًا إذَا بَلَغَ مَبْلَغَ الرِّجَالِ وَأَمَّا الْمَجْبُوبُ الذي جَفَّ مَاؤُهُ فَبَعْضُ مَشَايِخِنَا رَخَّصُوا اخْتِلَاطَهُ بِالنِّسَاءِ وَالْأَصَحُّ أَنَّهُ لَا يُرَخَّصُ وَيُمْنَعُ وَلِلْعَبْدِ أَنْ يَدْخُلَ على مَوْلَاتِهِ بِغَيْرِ إذْنِهَا إجْمَاعًا وَأَجْمَعُوا على أَنَّ الْعَبْدَ لَا يُسَافِرُ بِسَيِّدَتِهِ كَذَا في فَتَاوَى قَاضِي خَانْ وَلَا بَأْسَ بِدُخُولِ الصِّبْيَانِ على النِّسَاءِ ما لم يَبْلُغُوا الْحُلُمَ وَقُدِّرَ ذلك بِخَمْسَةَ عَشَرَ لِأَنَّ الصَّبِيَّ لَا يَحْتَلِمُ وَالْوَاحِدُ وَالْكَثِيرُ فيها سَوَاءٌ كَذَا في الْكُبْرَى سُئِلَ الْحَسَنُ بن عَلِيٍّ الْمَرْغِينَانِيُّ رَحِمَهُ اللَّهُ تَعَالَى هل على الْمُسْتَحَاضَةِ أو على الْحَائِضِ أَنْ تَنْظُرَ إلَى فَرْجِهَا وَقْتَ كل صَلَاةٍ فقال لَا وَسُئِلَ أَيْضًا عن النَّظَرِ إلَى عِظَامِ الْمَرْأَةِ بَعْدَ مَوْتِهَا مِثْلُ جُمْجُمَتِهَا هل يَجُوزُ فقال لَا كَذَا في التَّتَارْخَانِيَّة نَاقِلًا عن الْيَتِيمَةِ في مُتَفَرِّقَاتِ الْكَرَاهَةِ اللِّوَاطَةُ مع مَمْلُوكِهِ أو مَمْلُوكَتِهِ أو امْرَأَتِهِ حَرَامٌ الْمَرْأَةُ إذَا انْقَطَعَ حِجَابُهَا الذي بين الْقُبُلِ وَالدُّبُرِ لَا يَجُوزُ لِلزَّوْجِ أَنْ يَطَأَهَا إلَّا أَنْ يَعْلَمَ أَنَّهُ يُمْكِنَهُ أَنْ يَأْتِيَهَا في الْقُبُلِ من غَيْرِ الْوُقُوعِ في الدُّبُرِ وَإِنْ شَكَّ فَلَيْسَ له أَنْ يَطَأَهَا كَذَا في الْغَرَائِبِ وَاَللَّهُ أَعْلَمُ { الفتاوي الهندية، ج 5، ص 330}

SEVEN MORAL VALUES TO TEACH OUR CHILDREN As parents, we ensure our children's education through the medium of schools. Our children will learn certain things in their classrooms. However, our responsibility to teach does not end with dropping off the child at the school gates. In the home, parents have to set a good example in their conduct and realise that children are good observers of their actions. Parents have to be keen in making sure that their children grow up with sound moral values and not influenced by negative traits picked up here and there along the way and from amongst peers. The Messenger of Allah Sallallahu ‘alayhi wasallam is reported to have said: Allah Ta'ala will ask every caretaker about the people under his care, and the man will be asked about the people of his household.” (Nasa’i and Abu Da’ud) Good upbringing of children in our care is a responsibility and teaching of manners is central to it. A famous saying of Abdullah bin al-Mubarak (RA) goes: “I spent thirty years learning manners, and I spent twenty years learning knowledge.” In no particular order of importance, below are a selected seven moral values that we can bequeath to our children, yielding returns without measure, insha-Allah. 1. Respect Respect for the other and authority is an important value in society. Alongside respect children learn other values such as self-discipline and patience. The conduct of the child is often a reflection of the nature of upbringing. The Swahili of East Africa have a saying: “Those who are not taught [manners] by their parents, will be taught by the world.” Parents caring for the future of their children will not leave it to the ‘school of hard knocks.’ 2. Humility It may sound self-defeating to teach a child humility in an era when a child has to grow in ‘self-belief’ and ‘confidence’. However, humility is about being graceful in achievement without pride and arrogance. It is also about acknowledging that you have shortcomings for which you apologise especially when another has been inconvenienced by your action or omission. 3. Responsibility Even at a young age, children show interest in performing duties and chores around the home. This has to be encouraged to lay a foundation for taking up more responsibilities of their own personal hygiene, maintaining cleanliness in their own spaces, caring for their possessions and so on. This inculcates discipline and helps to develop a sense of even more responsibility as they become of age. 4. Obedience Iblis’s fall from grace was due to his arrogance and disobedience. How often do we see defiance to authority as an act of bravery? “Rules are made to be broken,” so goes the rebel’s refrain. A good parent gives latitude but knows where to draw the line. It is important to remain firm and consistent in re-enforcing obedience by using appropriate rewards and sanctions. 5. Politeness It is common courtesies and good manners towards others that set apart a refined character and an intolerable personality. By teaching our children how to greet, express gratitude, how to speak to adults and even to leave alone matters that do not concern them, we would have given them a key to the door of inter-personal relations. Civility costs nothing but it’s worth much. The Messenger of Allah Sallallahu ‘alayhi wasallam said, It [Hellfire] is forbidden to touch a man who is always accessible, having polite and tender nature.” (Tirmidhi) In the home situation, it should not be hard for a son who learns by hearing a father saying ‘sorry’ to a mother. “…No one is humble for the sake of Allah without Allah elevating him.” [Muslim] 6. Honesty Parents sometimes ask children in prosecutorial manner, demanding answers that put children on the defensive. It is important to encourage children to always say the truth by showing that you care and that their honesty and not ‘cover-ups’ leads to solutions that they can be at ease with. Teach children that it is truth that sets one free. The Almighty commands us: “O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. (Qur’an 4:135) 7. Friendliness In an environment where we teach our children not to ‘speak to strangers’, it is a difficult to strike a balance between caution against those who can take advantage of our young ones and being friendly. Regardless, where possible, our children need to be sociable. Abu Dharr Radhi-Allahu anhu reported that the Messenger of Allah Sallallahu alayhi wasallam said: “Your smile to your brother is a sadaqah (charitable act) for you. (Tirmidhi) So, do not respond to your child’s smile with a hostile: “What’s funny?!” Courtesy of islamsa.org Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

The True Miser عن علي رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم: البخيل من ذكرت عنده فلم يصل علي.(الترمذي رقم 3546 Hadhrat Ali (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “A true miser is the one who my name is mentioned in his presence and he does not recite durood upon me Reciting one thousand Durood daily Abul Hasan Baghdaadi Ad-Daarimi (Rahmatullahi Alaihi) says that he had often seen Abu Abdillah Haamid (Rahmatullahi Alaihi) in a dream after his death. I asked him what had transpired with him and he said: “Allah Ta’ala forgave me and had mercy on me.” I then asked him: “Please inform me of one such deed, which shall admit me directly into Paradise.” He replied, “Perform one thousand nafl rakaats and in each rakaat recite one thousand times Surah Ikhlaas.” Abul Hasan said: “But this is indeed an extremely difficult deed to fulfil.” He replied: “In that case, recite durood upon Rasulullah (Sallallahu Alaihi Wasallam) one thousand times every night.” Abul Hasan further says that this has been my routine since then. (Fazaail Durood) يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ Ihyaaud Deen

Reciting Durood One Hundred times Daily عن جابر رضي الله عنه قال قال رسول الله صلى الله عليه وسلم من صلى علي في كل يوم مائة مرة قضى الله له مائة حاجة سبعين منها لآخرته و ثلاثين منها لدنياه (القول البديع ص 277) Hadhrat Jaabir (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever recites durood one hundred times upon me daily, Allah Ta’ala will fulfil one hundred of his needs, seventy of the hereafter and thirty of this world.

Reminder!

Sunnats and Aadaab of Safr (Travelling) – Part 3 1. One should recite the following masnoon du`aa of safr. 1) بِسْمِ اللهِ , اَلحَمْدُ لله سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ اَلحَمدُ لله , اَلحَمْدُ للهِ , اَلْحَمْدُ لِلَّهِ , الله أكبر, الله أكبر, الله أكبر,لا اله الا الله سُبحَانَكَ اَللهُمَّ إِنِّي ظَلَمْتُ نَفسِي فَاغْفِر لِي, فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ In the name of Allah Ta’ala. All praise be to Allah Ta’ala, Glory be to Allah Ta’ala who has subjugated this animal (or placed this vehicle under our control) though we were (without His help) unable to control it. Surely, to our Sustainer are we to return. All praise be to Allah Ta’ala. All praise be to Allah Ta’ala. All praise be to Allah Ta’ala. Allah Ta’ala is the greatest. Allah Ta’ala is the greatest. Allah Ta’ala is the greatest. There is no deity worthy of worship besides Allah Ta’ala. (O Allah) You are most pure. O Allah, indeed I have oppressed myself so forgive me, for there is none who forgives sins except You. عن على بن ربيعة قال شهدت عليا رضى الله عنه وأتى بدابة ليركبها فلما وضع رجله فى الركاب قال بسم الله فلما استوى على ظهرها قال الحمد لله ثم قال سبحان الذى سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون ثم قال الحمد لله. ثلاث مرات. ثم قال الله أكبر. ثلاث مرات (زاد في رواية لأحمد لا اله الا الله) ثم قال سبحانك إنى ظلمت نفسى فاغفر لى فإنه لا يغفر الذنوب إلا أنت. ثم ضحك فقيل يا أمير المؤمنين من أى شىء ضحكت قال رأيت النبى صلى الله عليه وسلم فعل كما فعلت ثم ضحك فقلت يا رسول الله من أى شىء ضحكت قال « إن ربك يعجب من عبده إذا قال اغفر لى ذنوبى يعلم أنه لا يغفر الذنوب غيرى (ابو داود رقم 2604) Ali bin Rabee’ah (Rahmatullahi Alaihi) says: “On one occasion I witnessed Hadhrat Ali (Radhiallahu Anhu) when an animal was brought before him to ride upon. When he placed his leg on the stirrup, he recited بسم الله, when he sat on the back of the animal he recited الحمد لله and then he recited سبحان الذى سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون He then recited الحمد لله thrice, الله أكبر thrice, (لا اله الا الله once) and recited سبحانك إنى ظلمت نفسى فاغفر لى فإنه لا يغفر الذنوب إلا أنت Hadhrat Ali (Radhiallahu Anhu) then smiled. A man who was present asked him: “O Ameerul Mu’mineen, Why did you smile?” He replied: “I saw Rasulullah (Sallallahu Alaihi Wasallam) do exactly what I had done, and he then smiled. I asked: “O Rasulullah (Sallallahu Alaihi Wasallam), why did you smile?” Rasulullah (Sallallahu Alaihi Wasallam) replied: “Certainly Allah Ta’ala loves that his servant asks for forgiveness of sins, and Allah Ta’ala becomes pleased that His servant recognized that only Allah Ta’ala can forgive him.”

Question Salaam I have a “quite a few” questions regarding Jinns. 1. Firstly I’ve have heard that there are more Jinns than humans, if that is true does that mean that there are more than 6 Billion Jinns? 2. Coz Jinns also have 2B Muslims too, does that mean that Man & Jinn are equal, will we both judged the same way or is 1 regarded higher than the other? coz a Jinn prays at a Mosque that I know & they wanted 2 knock it all down so they could rebuild it, but they had 2 get permission from the Jinn First & also he prays at a certain place, so no1 is allowed 2 pray there. Its the only Mosque that I know which a Jinn prays. 3. Do they have their own Mosque in which they pray or can they only pray at Human Mosques? 4. Have there been any Messengers that were Jinns sent just 2 tell the truth 2 Jinns? 5. Prophet Suliman (peace be upon him) could control the Jinns, what did he do 2 the Jinns, did he make them all Muslim? 6. A Witch, whos feet are backwards are they also a Jinn or a different thing altogether? 7. Can a Jinn posses u just like that, coz Jinns are suppose 2B in toilets, can those Jinns harm or posses u? 8. And Finally Will Jinns only been seen by Humans if they want themselves 2B seen. Is it true that sometimes a Photo Camera can take a picture of a Jinn & same with a camcorder when the person taking it cannot see it? Jazakallah Answer Bismillah Al-jawab billahi at-taufeeq (the answer with Allah’s guidance) 1) Undoubtly the creation of the Jinn came before the creation of man, because Allah Ta’ala says, “And indeed, We created man from sounding clay of altered black smooth mud. And the jinn, We created aforetime from the smokeless flame of fire.” (15:26,27) This verse clearly states that the Jinn were created before man. 2) Allah Ta’ala created the Jinns for the same purpose as that for which he created mankind. Allah Ta’ala says, “And I (Allah) created not the jinns and humans except they should worship Me (Alone).” (51:56) On this basis, the Jinns are accountable and subject to commands and prohibitions. Whoever obeys Allah and His Rasul, Allah will enter him in paradise. On the day of ressurection, Allah Ta’ala will say, addressing the Kuffar of the jinn and mankind, rebuking them: “O you assembly of jinns and mankind! “Did not there come to you Messengers from amongst you, reciting unto you My Verses and warning you of the meeting of this Day of yours?” They will say: “We bear witness against ourselves.” It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers.” (6:130) They will also be punished in Hell like humans. “(Allah) will say: “Enter you in the company of nations who passed away before you, of men and jinns, into the Fire.” Every time a new nation enters, it curses its sister nation (that went before), until they will be gathered all together in the Fire. The last of them will say to the first of them: “Our Lord! These misled us, so give them a double torment of the Fire.” He will say: “For each one there is double (torment), but you know not.” (7:38) In another place, “And surely, We have created many of the jinns and mankind for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.” (7:179) 3) Both are possible. 4) Allah Ta’ala says, “O you assembly of jinns and mankind! “Did not there come to you Messengers from amongst you, reciting unto you My Verses and warning you of the meeting of this Day of yours?” They will say: “We bear witness against ourselves.” It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers.” Messengers to Jinns were human. Al Suyooti (RH) said, “The majourity of scholars, of the earlier and later generations, say that there has never been a Messenger or prophet among the Jinns. What makes it more likely, that human messengers were also the messengers to the Jinns is what the Jinn said when they heard the Quran. “And (remember) when We sent towards you (Muhammad SAW) Nafran (three to ten persons) of the jinns, (quietly) listening to the Quran, when they stood in the presence thereof, they said: “Listen in silence!” And when it was finished, they returned to their people, as warners. They said: “O our people! Verily! We have heard a Book (this Quran) sent down after Moosa (Moses), confirming what came before it, it guides to the truth and to a Straight Path (i.e. Islam).” (46:30) The message of Muhammad (Sallallahu Alaihi Wasallam) is universal and is addressed to both humans and Jinns. “Say (O Muhammad SAW): “It has been revealed to me that a group (from three to ten in number) of jinns listened (to this Quran). They said: Verily! We have heard a wonderful Recital (this Quran)! It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allah). ” (72:1,2) 5) There is no mention that he made them Muslims. Yes, they were subdued to his control. Allah Ta`ala blessed him with authority over them. Allah Ta’ala Says, “He said: “My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me: Verily, You are the Bestower.” “So, We subjected to him the wind, it blew gently to his order whithersoever he willed,” “And also the Shayâtin (devils) from the jinns (including) every kind of builder and diver,” “And also others bound in fetters. “ “[saying of Allah to Sulaiman (Solomon)]: “This is Our gift, so spend you or withhold, no account will be asked.” (38:35-39) Allah Ta’ala also says, ” And to Solomon (We subjected) the wind, its morning (stride from sunrise till midnoon) was a month’s (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month’s (journey i.e. in one day he could travel two months’ journey). And We caused a fount of (molten) brass to flow for him, and there were jinns that worked in front of him, by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire. “ “They worked for him what he desired, (making) high rooms, images, basins as large as reservoirs, and (cooking) cauldrons fixed (in their places). “Work you, O family of Dâwud (David), with thanks!” But few of My slaves are grateful. “ “Then when We decreed death for him [sulaimân (Solomon)], nothing informed them (jinns) of his death except a little worm of the earth, which kept (slowly) gnawing away at his stick, so when he fell down, the jinns saw clearly that if they had known the unseen, they would not have stayed in the humiliating torment.” (34:12-14) 6) We have not seen shayateen and Jinns, hence we cannot comment on their feet. 7) Verses of the Quraan and du’as for Seeking refuge and effective in repelling the Evil Jinn: Say ” ‘Audhu billah” (I seek refuge in Allah) and other zikr (remembrance of Allah, Ta’ala) when the evil whisper of Shaitaan comes upon you, such as 1) when becoming angry, 2) having confusing or disobedient thoughts, 3) when approached by arrogants who dispute the Truth of the Ayats of Allah Ta’ala, 4) when about to recite Qur’an, 5) or when in any situation that Quran and Sunnah teaches you is a result of the Shaitaan. “And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad SAW) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower.” (Fussilat 41:36) “And if an evil whisper comes to you from Shaitân (Satan) then seek refuge with Allah. Verily, He is All-Hearer, All-Knower.” (Al-A’raaf 7:200, 201) Verily, those who are Al-Muttaqun (the pious – see V.2:2), when an evil thought comes to them from Shaitân (Satan), they remember (Allâh), and (indeed) they then see (aright). “Verily, those who dispute about the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, without any authority having come to them, there is nothing else in their breasts except pride [to accept you (Muhammad SAW) as a Messenger of Allâh and to obey you]. They will never have it (i.e. Prophethood which Allâh has bestowed upon you). So seek refuge in Allâh (O Muhammad SAW from the arrogants). Verily, it is He Who is the All-Hearer, the All-Seer.” (Ghaafir 40:56) “So when you want to recite the Quran, seek refuge with Allah from Shaitan (Satan), the outcast (the cursed one).” (An-Nahl 16:98) In Al-Muwatta 51.10 Yahya related to me from Malik that Yahya ibn Said said, “When the Messenger of Allah was taken on the Night Journey, he saw an evil jinn seeking him with a torch of fire. Whenever the Messenger of Allah turned, he saw him. Jibril said to him, ‘Shall I teach you some words to say? When you say them, his torch will be put out and will fall from him.’ The Messenger of Allah said, ‘Yes, indeed.’ Jibril said, ‘Say, ‘I seek refuge with the Noble Face of Allah and with the complete words of Allah which neither the good person nor the corrupt can exceed, from the evil of what descends from the sky and the evil of what ascends in it, and from the evil of what is created in the earth and the evil of what comes out of it, and from the trials of the night and day, and from the visitations of the night and day, except for one that knocks with good, O Merciful!” Audhu bi wajhi’llahi’ l-karim wa bi kalimati’llahi’t-tammati. Allati la yujawazu hunna barra wa la fajir, min sharri ma yanzil min as-sama, wa sharri ma yaruju fiha, wa sham ma dhara’ fi’l-ard, wa sharri ma yakhruju minha, wa min fitani’l-layli wa’n-nahar, wa min tawariqi’l-layli wa’n-nahar illa tariqan yatruq bikhayr ya Rahman! The Ayat “Al-Kursi” (2:255) is well-known as a means for repelling mischievious jinn… Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever, Living, the One Who sustains and protects all that exists. neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great (Ayat-ul-Kursi). (Al-Baqara 2:255) In Majmu, vol. 19, p. 55, Ibn Taymiyyah says, “The numerous people who have experienced these events all confirm the amazing effectiveness of this verse in warding off jinn and breaking their spells. It [editor's note: ayat al-Kursi] has a great effect in repelling devils from humans, from the possessed and from those picked out by jinn, such as wrongdoers, people with bad tempers, those who follow their desires and lusts, musicians and those who become ecstatic through whistling and clapping. If these verses are read over them with sincerity to Allah, the jinn will leave. It will put an end to the mirages created by the jinn. It will also disclose the falseness of those, the brothers of the jinn, who perform miraculous acts. The jinn inspire their devotees with some knowledge that the ignorant think are miracles that Allah grants His pious servants. In fact, they are simply Shaytaan’s acts of deception over his devotees, of those whom have earned Allah’s wrath and those who have gone astray.” Narrated An-Nu’man ibn Bashir: Allah’s Messenger said, “Two thousand years before creating the heavens and the Earth, Allah inscribed a book of which He sent down two verses with which He concluded surat al-Baqarah. The Devil will not come near a house in which they are recited three nights.” [Tirmidhi and Darimi transmitted it, Tirmidhi saying this is a gharib tradition.] (Tirmidhi 2145) Jinns in the toilet may harm a person or see one undress: So, mentioning the name of Allah before entering the toilet or taking off your clothes will prevent the jinn from seeing a person in a state of undress or harming him. The Prophet (sallahu alahi wa sallam) says: To put a barrier that will prevent the jinn from seeing the `awrah of the sons of Adam, let any one of you say Bismillah when entering the toilet. (Reported by At-Tirmidhi) You should recite this Du’a before entering toilet. Reported by Anas ibn Malik (ra) who says: When the Messenger of Allah (sallalalhu alaihi wa sallam) entered the toilet, he would say, ‘Allahumma inni a`udhu bika min al-khubuthi wal-khabaith (O Allah, I seek Refuge with You from all offensive and wicked things [evil deeds and evil spirits]).’ (Bukhari) Recite Surahs Al-Falaq (Chapter 113) and An-Nas (Chapter 114).. Narrated Abu Sa’id al-Khudri : The Prophet used to seek protection against the Jinn and the evil eye till surahs al-Falaq and an-Nas were revealed. After they were revealed he stuck to them and discarded everything beside them. [Transmitted by Tirmidhi] (Al-Tirmidhi 1019) Narrated Abu Sa’id al-Khudri: Allah’s Messenger used to seek refuge in Allah from jinn and the evil eye in men till the Mu’awwidhatan came down, after which he made use of them and abandoned everything else. [Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a hasan gharib tradition] (Al-Tirmidhi 4563) 8) They are called Jinns because they conceal themselves from people’s sight. Allah Ta’ala says, O Children of Adam! Let not Shaitan (Satan) deceive you, as he got your parents (Adam and Hawwa (Eve)) out of Paradise, stripping them of their raiments, to show them their private parts. Verily, he and Qabeeluhu (his soldiers from the jinns or his tribe) see you from where you cannot see them. Verily, We made the Shayatin (devils) Auliya (protectors and helpers) for those who believe not. (7:27) Many people in our times and in the past have seen things like that, even though many of those who have seen or heard them did not realize that they were Jinn; they (Jinns) claimed that they were ghosts, angels. The most truthful report of this type is the report that the messenger (Sallallahu Alaihi Wasallam) saw the Jinn and that he spoke with them and they with him, that he taught them and recited the Quran to them. (The world of the Jinns & Devils, by Dr Umar S. Alashqar) And Only Allah Ta’ala Knows Best. ————————————– Moulana Qamruz Zaman London, UK muftisays.com

Difficulty with social interaction Socialising doesn't come naturally - we have to learn it. People with autism often have difficulty recognising or understanding other people's emotions and feelings, and expressing their own, which can make it more difficult for them to fit in socially. They may: - Not understand the unwritten social rules which most of us pick up without thinking: they may stand too close to another person for example, or start an inappropriate subject of conversation - Appear to be insensitive because they have not recognised how someone else is feeling - Prefer to spend time alone rather than seeking out the company of other people - Not seek comfort from other people appear to behave 'strangely' or inappropriately, as it is not always easy for them to express feelings, emotions or needs. Difficulties with social interaction can mean that people with autism find it hard to form friendships: some may want to interact with other people and make friends, but may be unsure how to go about this. Source

Best Deeds It is narrated on the authority of Abdullah bin Mas'ood (may Allah be pleased with him), who observed: "I asked Allah's Messenger (may peace be upon him) which deed was the best." He (the Holy Prophet) replied: 'The Prayer at its appointed hour.' I (again) asked: "Then what?" He (the Holy Prophet) replied: 'Kindness to the parents.' I (again) asked: "Then what?" He replied: 'Jihad in the cause of Allah.' I refrained from asking any more questions for fear of annoying him. (Sahih Muslim: 120) Abu Hurairah (may Allah be pleased with him) reported that Allah's Messenger (may peace be upon him) was asked about the best of deeds. He observed: "Belief in Allah." He (the inquirer) asked: 'What next?' He (the Holy Prophet) replied: "Jihad in the cause of Allah." He (the inquirer) again asked: 'What next?' He (the Holy Prophet) replied: "Pilgrimage accepted into the grace of the Lord." (Sahih Muslim: 118) Abu Dharr (may Allah be pleased with him) reported that I asked the Messenger of Allah: "Which of the deeds is the best?" He (the Holy Prophet) replied: 'Belief in Allah and Jihad in His cause.' I again asked: "Who is the slave whose emancipation is the best?" He (the Holy Prophet) replied: 'One who is valuable for his master and whose price is high.' I asked: "What if I cannot afford to do it?" He (the Holy Prophet) replied: 'Help an artisan or make anything for the unskilled (laborer).' I (Abu Dharr) said: "O Messenger of Allah, you see that I am helpless in doing some of these deeds." He (the Holy Prophet) replied: 'Desist from doing mischief to the people. That is your own charity for your self.' (Sahih Muslim: 119) SOME OF THE HUMAN QUALITIES ALLAH, THE ALMIGHTY LOVES "Say (O Muhammad to mankind): "If you (really) love Allah, then follow me (i.e. accept Islamic monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful." (Quran: 3:31) Patience "And Allah loves as-Sabirun (the patient)." (Quran: 3:146) Justice and Dealing with Equity "Be just: that is nearer to piety; and fear Allah." (Quran: 5:8) Putting Trust in Allah "Certainly, Allah loves those who put their trust (in Him)." (Quran: 3:159) Rescuing Abu Ya ‘la Dailami and Ibn Asakir narrated: Abu Hurairah and Anas Ibn Malik said: Allah's Messenger (peace be upon him) said: "Allah loves rescuing the one who needs rescue." Kindliness "Aisha narrated: The Messenger of Allah (peace be upon him) said: "Allah loves kindliness in all matters." (Bukhari) Repentance "Truly, Allah loves those who turn unto him in repentance." (Quran: 2:222) Piety "Verily, then Allah loves those who are al-Muttaqun (the pious)." (Quran: 3:76) Good-doing "Truly, Allah loves Al-Muhsinun (the good-doers)." (Quran: 2:195) Body Purification "And Allah loves those who make themselves clean and pure [ i.e. who clean their private parts with dust (which has the properties of soap) and water from urine and stools, after answering the call of nature]." (Quran: 9:108) Humility of the Rich Muslim narrated: Sa'd Ibn Abi Waqqas said: Allah's Messenger (peace be upon him) said: "Allah loves the believer who is pious and rich, but does not show off." Belief and Work Al-Tabarani narrated: Allah's Messenger (peace be upon him) said: "Allah loves the slave who believes and acquires a career (or work)." Reflection of Allah's Grace Al-Tirmidhi narrated: Allah's Messenger (peace be upon him) said: "Allah loves from amongst his slaves, the one who has a sense of zeal or honor." Magnanimity Al-Hakim narrated: The Messenger of Allah (peace be upon him) said: "Allah is All-Generous and He loves generosity in sale, purchase and judgment." Virtuosity The Messenger of Allah (peace be upon him) said: " Allah loves the slave-believer who is poor but virtuous enough to refrain from begging though he has many children." (Muslim and Ahmed) Justice Allah's Messenger (peace be upon him) said: "Allah loves that you be just toward your children even when kissing them." (Ibn Al-Najjar) Strength Muslim narrated: Allah's Messenger (peace be upon him) said: "The strong believer is better and more loved by Allah than the weak one, but they are both good." Love for the Sake of Allah Al-Tabarani, Ibn Ya'la, Ibn Hibban and Al-Hakim narrated: Allah's Messenger (peace be upon him) said: "If two men love each other for the sake of Allah, the stronger in love to his brother will be more loved by Allah." Forgiveness Ibn Iday narrated: Allah's Messenger (peace be upon him) said: "Allah is All-Forgiving and He loves forgiveness." Continuous Performance of Righteous Deeds Bukhari and Muslim narrated: Allah's Messenger (Peace be upon him) said: "The best loved deeds to Allah are the ones that are continuous even if they are not very many." Loving and Visiting Believers Malik narrated: Allah's Messenger (Peace be upon him) said: "Allah said: My love is due to those who meet for My sake, visit one another and make any effort for My pleasure." Love of Virtuous Deeds Ibn Abi Al-Dunya narrated: Allah's Messenger (Peace be upon him) said: "The best loved slaves to Allah are those who are made to love virtue and loving virtuous deeds is made lovely to them." Good Manners and Conduct Al-Tirmidhi narrated: Allah's Messenger (peace be upon him) said: "The best loved by me and the nearest to me on the seats on the Day of Resurrection are those who have the best manners and conduct amongst you, who are intimate, are on good terms with others and are humble, and the most hated by me and who will be on the furthest seats from me are those who are talkative and arrogant." Love of Allah Ta'ala is the basis of worship that should be directed to Him alone. Any other love should be for His sake too. The real love of Allah Ta'ala is to do whatever He ordained and to abandon whatever He forbade, in addition to following the Prophet's Sunnah. Whoever obeys someone or something other than Allah Ta'ala and His Messenger, or follows any saying other than theirs, or fears other than Allah Ta'ala or seeks the pleasure of other than Allah Ta'ala , or puts his trust in other than Him, does not love Allah Ta'ala, nor does he love His Messenger. Muslims should also love one another and wish the best for one another. Allah's Messenger (Sallallaahu Alaihi Wasalaam) said: "One will not be a true believer unless he loves for his brother what he loves for himself." (Bukhari, Muslim, Nasa'i, Ahmed and Ibn Majah) Imam Malik and Imam Ahmed narrated: Allah's Messenger (peace be upon him) said: "Allah said: My love is due to those who love one another for My sake." islaaminfo

Adopting a child Q: My elder sister don't have any child due to some medical reasons. My family wants that I give her my child which will be born. Am I allowed to give my child and if yes than what about the father's name? Should he or she be called from original father's name or from my brother in-law's name? A: The child will be your child. If you are happy to allow them to adopt the child, then there is no problem in that. However in regard to adopting children, the following Shar'ee laws will have to be adhered to: The child will be attributed to his biological father. To attribute the child to the father who had adopted him is impermissible. The parents of the child have greater rights over the child and they will be responsible for his Deeni education and his upbringing. At any time later if they wish to take the child back, they have the right to do so and the child throughout his life will be answerable to them. Shar'ee hijaab will have to be observed when the child grows up between those who are na mahrams of the child. If the child is a girl, then purdah will have to be observed between her and her father that adopted her and his male children. If the child is a boy, then purdah will have to be observed between him and his mother who had adopted him and her female children. In the issue of inheritance, the adopted child will not inherit from the parents who had adopted him, instead he will inherit from his parents. And Allah Ta'ala (الله تعالى) knows best. ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِندَ اللَّـهِ فَإِن لَّمْ تَعْلَمُوا آبَاءَهُمْ فَإِخْوَانُكُمْ فِي الدِّينِ وَمَوَالِيكُمْ وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُم بِهِ وَلَـٰكِن مَّا تَعَمَّدَتْ قُلُوبُكُمْ وَكَانَ اللَّـهُ غَفُورًا رَّحِيمًا ﴿الأحزاب: ٥﴾ يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ اللَّـهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ ﴿التحريم: ٦﴾ و حرم المصاهرة ( بنت زوجته الموطوءة وأم زوجته ) وجداتها مطلقا بمجرد العقد الصحيح ( وإن لم توطأ ) الزوجةما تقرر أن وطء الأمهات يحرم البنات ونكاح البنات يحرم الأمهات ويدخل بنات الربيبة والربيب وفي الكشاف واللمس ونحوه كالدخول عند أبي حنيفة وأقره المصنف ( وزوجة أصله وفرعه مطلقا ) ولو بعيدا (الدر المختار 3/ 30-31) قال الشامي : قوله ( وزوجة أصله وفرعه ) لقوله تعالى ولا تنكحوا ما نكح آباؤكم وقوله تعالى وحلائل أبنائكم الذين من أصلابكم والحليلة الزوجة وأما حرمة الموطوءة بغير عقد فبدليل آخر وذكر الأصلاب لإسقاطه حليلة الابن المتبنى لا لإحلال حليلة الابن رضاعا فإنها تحرم كالنسب بحر وغيره (رد المحتار 3/ 31) فصل في بيان المحرمات قال لا يحل للرجل أن يتزوج بأمه ولا بجداته من قبل الرجال والنساء لقوله تعالى { حرمت عليكم أمهاتكم وبناتكم } والجدات أمهات إذ الأم هي الأصل لغة أو ثبتت حرمتهن بالإجماع قال ولا ببنته لما تلونا ولا ببنت ولده وإن سفلت للإجماع ولا بأخته ولا ببنات أخته ولا ببنات أخيه ولا بعمته ولا بخالته لأن حرمتهن منصوص عليها في هذه الآية وتدخل فيها العمات المتفرقات والخالات المتفرقات وبنات الإخوة المتفرقين لأن جهة الاسم عامة قال ولا بأم امرأته التي دخل بها أو لم يدخل لقوله تعالى { وأمهات نسائكم } من غير قيد الدخول ولا ببنت امرأته التي دخل بها لثبوت قيد الدخول بالنص سواء كانت في حجره أو في حجر غيره لأن ذكر الحجر خرج مخرج العادة لا مخرج الشرط ولهذا اكتفي في موضع الإحلال بنفي الدخولقال ولا بامرأة أبيه وأجداده لقوله تعالى { ولا تنكحوا ما نكح آباؤكم من النساء } ولا بامرأة ابنه وبني أولاده لقوله تعالى { وحلائل أبنائكم الذين من أصلابكم } وذكر الأصلاب لإسقاط اعتبار التبني لا لإحلال حليلة الابن من الرضاعة ولا بأمه من الرضاعة ولا بأخته من الرضاعة لقوله تعالى { وأمهاتكم اللاتي أرضعنكم وأخواتكم من الرضاعة } لقوله عليه الصلاة والسلام يحرم من الرضاع ما يحرم من النسب (هداية 2/307) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beachh)

By Maulana Khalid Dhorat, Masjid Hamzah, Erasmia When the Americans dropped a small 10-kiloton nuclear bomb in the August of 1945 on Hiroshima and Nagasaki, 66 000 people died instantly. A huge fireball was seen, 1000 times more intense than lightning, and people up to 10 kms away were permanently blinded by just witnessing it. The clothing of some as far as 15 kms away, caught fire; whilst many were burnt beyond recognition within five kms of ground zero. The windows of homes 20kms away were shattered whilst those nearer were completely destroyed by the gale-force nuclear winds traveling up to 600 kms per hour. None could escape. If all the superpowers of the world were to drop their nuclear bombs now on the world, the living world – the people, animals, plant and marine life – will come to an end within seconds. Mountains will be flattened and due to the intense radiation, life will not revive for a few centuries thereafter. The world will resort back to the ice ages. Many people mistakenly believe that there is nothing more deadly than a nuclear missile, but there is one thing more deadly - the displeasure and curse of your mother. Sacrifice of a Mother Think of your beloved mother sitting on a hard stool, slowly sipping cold tea from a chipped cup in a gloomy old-age home. Her heater is switched on in summer too, but the bars are so worn out that it produces no heat. Her favourite item of comfort is a quilt that she inherited from her own mother 50 years ago; and of course her plastic pill-box, which is always filled by the nurses daily. Sadly, she moved out of her son’s house just one year after her husband passed away, not because she was chased out, but because she felt that she wouldn’t be a burden to any of her children who could now go on holiday at any time without worrying about her wheelchair and medication. Now let us go 40 years back when this same mother was expecting you. Did she think that you would be a burden to her, having to feed you, burp you, and then also change your stinky nappies!! Did she think about dropping you in a trash can because you would vomit at any time on her designer carpet? Did she reason that having a baby would spoil her hourglass figure, and she wouldn’t be able to fit in her favourite jeans after that? The fact that our mothers bore all these difficulties with love and patience is enough to make us her captive for life. Ponder on the fact that upon birth, there was a cozy blanket awaiting your arrival in the cold world; but even before this, your mother carried you within three levels of comfort: in her tummy, in her womb and within her fluids wherein you could move and frolic freely. The umbilical cord connected you to her, nourishing you, like an invisible comforting hand, until you were delivered in a death-like pain in this world. After delivering you, your mother had to sacrifice the comfort of her home and go to her mother’s place to ensure that you were properly cared for. She happily nursed you, sleeping only when you slept and eating only when you ate. She rubbed ointment on your rear due to your nappy rash, but didn’t bother about the stretch marks on her own tummy. She sacrificed her favorite beryani because the masoor – those small brown balls – would’ve given you wind, and she made sure you had 10 pairs of clothing at any given time whilst her slipper needed upgrading eight years ago. When she felt dizzy or when her blood pressure rose, she couldn’t even take medication because the medicine could have affected the milk she fed you. In fact, no amount of words can do justice to the selfless love and sacrifice of a mother to the degree that even if she were to give birth to a snake, she wouldn’t abandon it. A person asked our Holy Prophet Muhammad if he would fulfill the rights of his mother if he carried her from Madinah to Makkah for Hajj and back and the answer he received blew his socks off: “This action wouldn’t even suffice for one sip of milk she nursed you with.” Sadly, today we are witnessing the return of the Muslim old-age home, and more sadly, our parents actually see it as a solution to their problems. A Different Relationship Due to the supreme sacrifice of a mother, our relationship with her is not like other relationships. If we have a “give and take” policy with our partner, or a tolerant attitude with our neighbour, an attitude of respect with our teacher, or a habit of overlooking the faults of our children, then to our mother, it is about not saying even “oof” or “aagh” to her. It is not about merely obeying her, but about pleasing her and making her as comfortable as possible. Its about making her your priority in life and to carry out whatever she tells you, unless it is wrong or in matters of clear disobedience to the Creator. In short, it’s a relationship of blind love. Our noble Prophet Muhammad (Peace be upon him) prophesized that a distressing time will come when people will listen to their wives, and disobey their mother. In fact, some of our youngsters start their journey of rudeness to their mother from their teen years already, breaking her heart over and over again, until when they marry, she becomes just a burden in their life. The tragedy of the modern day is that if we demand from our parents, especially our mothers, items that they can not provide, they are no good to us anymore. If they can not fund our weekend outings, upgrade our wardrobe with the latest trends, and send us on holiday, they are useless. She is treated like a piece of furniture, whose purpose in life is just to put a plate of food on the supper table and make sure the laundry is done. She is nothing but a glorified maid. Conversely, if our mothers were to attach a price for her service to her children, a solid gold bar per day in payment until the end of our lives, would be insufficient. Consequence of Disobedience Whatever a parent does for their children is done from the heart. So, if they pray for the happiness and success of their children, it will be from the heart. According to a hadith, it is highly unlikely that a sincere prayer for a parent in favour of their children will go unanswered. So, your success in this world and the next depends on how happy you keep your parents – not only as a carefree child, but as an adult saddled with all the responsibilities of life. Obedient children will be successful in life, whilst disobedient children will never be successful. Many people in society, when asked about the reason for their success in life, will attribute it to one thing only: the prayers of their parents. Indeed, fortunate children simply die for those moments wherein they feel the air of paradise on their face – the time when heartfelt prayers emanate from the lips of their parents. This does not mean that we should obey our parents in a way that we trample on the rights of others – like our spouse – but it should be done in a sensible way. Making obedience to parents a pretext to undermine our duty to others is a hallmark of our ignorance and our cunning ability of using “religious blackmail” to shirk our duty. Sometimes parents even make use of this “religious blackmail” to influence their children against their partners. Sayyadina ‘Alqamah was a Sahabi known for his piety, but he was unable to recite the shahadah (testimony of faith) on his death-bed. It was learnt that the reason for this was that his mother was displeased with him on some account. The Prophet ordered that a huge pile of wood be gathered and ‘Alqamah be burnt alive therein before his actual death. When his mother who refused to forgive him at the time, learnt of this, she exclaimed: “How can my son be burnt!!” She was told that if she didn’t forgive him, he would be burnt in any case in the hereafter. The sight of the firewood was enough to stir her sympathy, and she forgave her son. Just then, ‘Alqamah’s tongue was released, he recited the shahadah and he passed into the mercy of the Almighty. The displeasure of ‘Alqamah’s mother was more deadly than a nuclear bomb. A nuclear bomb would’ve wiped you off the face of this earth and that would be the end, but the displeasure of your mother would ensure your eternal damnation. People who didn’t make peace with their parents before they died have a pain in their heart that can never be settled, whilst those who lost their parents whilst on good terms with them will testify that a huge chunk of blessings that they witnessed during their lifetime was also lost for ever. Conclusion A mother remains a mother, not until you can walk on your own or feed yourself; but until your death. She worries for you more than herself, and then repeats the cycle all over again with her grandchildren. So, it is natural that if someone sacrifices their entire life for you, you need to sacrifice yours for them. The Almighty demands this level of obedience and respect to our parents, anything less is regarded as selfishness and a deficiency in our duty to them. Due to old age, many parents start acting childishly and may be stubborn in their ways, but remember if they could put up with your childish ways and stubbornness when you were in nappies, you need to patiently tolerate them if they are in nappies now. This is the test of your devotion – a test which you can not afford to fail. Never let them feel unwanted in your home. Rather smile at them as they take an awkward step back and forth, for a loving smile at ones parents is equivalent to an accepted hajj and ‘umrah according to a hadith. So go on. Give your parents a huge hug and a smile today and everyday after this. Overlook their mistakes and earn paradise the easy way through them. jamiat.org

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Wife Changing her Last Name after Marriage <QUESTION> Many Muslim women take their husband’s last name (surname) when they marry. I have heard different views on this; some say it is Haram and others say it is necessary. I am confused and would like to know the correct Shari’ah ruling on the matter please? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, A wife adopting the last name (surname) of her husband upon marriage is neither unlawful (haram) nor required in Shari’ah. As such, both positions – i.e. to say it is haram or that it is necessary – are incorrect and extreme in one way or another. In order to understand this issue properly, it is important to first realize that one of the central aims (maqasid) of Shari’ah is the preservation of one’s lineage (nasab). It is unlawful and a major sin to change one’s lineage and ascribe one’s self to other than one’s biological father. Many texts of the Qur’an and Sunna mention this explicitly; for example: Allah Most High says, “… And He [Allah] did not make your adopted sons your [real] sons. That is [merely] a word uttered by your mouths. And Allah says the truth and He shows the way. Call them by [the name of] their [real] fathers; It is more equitable in the sight of Allah. And if you do not know their fathers, then they are your brothers in faith and your friends…” (Qur’an 33: 4-5) The backdrop of this verse is that people in the days of ignorance (jahiliyya) would treat an adopted child as a biological one in all aspects, and attribute him to the one who adopted him, thereby giving the impression that the adoptive father is the real father. The Messenger of Allah (Allah bless him and give him peace) adopted Zayd ibn Haritha (Allah be pleased with him); and according to common practice, the companions (Allah be pleased with them) began referring to him as “Zayd ibn Muhammad”. When the abovementioned verse was revealed, they reverted to calling him “Zaid ibn Haritha”. As such, the above verse was revealed to lay down the principle that an adopted child must not be considered as the real son of his adoptive parents. (See the major Qur’anic Tafsirs) Sayyiduna Sa’d (Allah be pleased with him) says that I heard the Messenger of Allah (Allah bless him & give him peace) say, “Whoever claims to belong/ascribes himself to other than his [biological] father, knowing that he is not his father, then Paradise will be denied to him.” (Sahih al-Bukhari no: 6385 and Sahih Muslim) However, the above – and other similar texts – need to be understood in their proper context. The idea is not that the usage of any name or attribution after one’s name, besides that of the father, is unlawful; rather the Shari’ah categorically prohibits ascribing one’s lineage to other than one’s biological father or claiming that someone else is one’s biological father. This is unlawful because it misleads others, and also comprises showing ungratefulness to one’s parents and denying them their basic right of parenthood. The great Muhaddith and Shafi’i jurist Imam Nawawi (Allah have mercy on him) states in his commentary of Sahih Muslim, “The meaning of ‘claims to belong/ascribes himself to other than his father’ [in the Hadith] is that he ascribes and attributes himself to him and takes him as his father.” (Al-Minhaj sharh Sahih Muslim no: 61) Imam Badr al-Din al-Ayni (Allah have mercy on him), the great Muhaddith and Hanafi jurist, also provides the same explanation in his commentary of Sahih al-Bukhari, saying, “The words of the Hadith ‘man idda’a ila’ means: ascribing one’s self to other than one’s biological father.” (Umdat al-Qari sharh Sahih al-Bukhari 16/48) This is clearly understood by studying the other Hadiths that have been narrated in the same context. After recording the above Hadith regarding Paradise being denied to someone who claims to belong to other than his father, Imam al-Bukhari records another Hadith related by Abu Hurayra (Allah be pleased with him) that the Messenger of Allah (Allah bless him & give him peace) said, “Do not reject your fathers, for whosoever rejects his father, that is disbelief.” (Sahih al-Bukhari no: 6391) Likewise, Imam Muslim relates in his Sahih from the Companion Sa’d ibn Abi Waqqas (Allah be pleased with him) that he heard the Messenger of Allah (Allah bless him & give him peace) say, “Whoever claims to have a father in Islam other than his [biological] father, knowing that he is not his father, then Paradise will be denied to him.” (Sahih Muslim) As such, what is decisively prohibited is to knowingly claim that someone else is one’s father, or negate one’s lineage to one’s father. If one retains the father’s surname, but verbally denies him fatherhood and informs others that someone else is the father, then that too would be unlawful. On the contrary, if one adopts another surname, but clearly acknowledges the biological father – and it is commonly known who the father is – then this is not unlawful. In other words, the issue is not about what second name one uses; rather, about ensuring not to claim fatherhood for another person. Keeping the above in mind, let us see how the wife adopting her husband’s name affects this ruling of Shari’ah. 1) If a wife adopts her husband’s second name/surname/family name, then we need to first understand that using surnames was uncommon during the time of the Messenger of Allah (Allah bless him & give him peace) and early Muslims (salaf). People were generally known by the name of their father; such as Abd Allah ibn Umar, Abd Allah ibn Abbas and Khadija bint Khuwaylid (son of so-and-so, and daughter of so-and-so). The trend was to use ‘ibn (son of…)’ and ‘bint (daughter of…)’ after one’s name, and not a surname. As such, the wife would retain her full name after marriage, since her father remained her father regardless of who her husband was. So, if she was known as A’isha bint Abi Bakr before her marriage, she would still remain as such after marriage. However, in our times, using family names/surnames have become common. If a woman has a particular surname before marriage, and chooses to replace that with her husband’s surname, then this does not amount to ‘changing one’s lineage’ and ‘ascribing one’s self to other than one’s father’. So if a woman was known as A’isha Khan before marriage, and she changes her name to A’isha Mughal after marriage, then this is permitted. The reason is that surnames are used merely for identification purposes. When children are born, they normally take on the family surname, and as such the wife also takes the same surname in order that there is uniformity in the family name. This is not a question of belonging to her husband or ascribing her lineage to someone other than her own father; rather, it is merely using the husband’s surname for identification and clarity. The wife does not deny fatherhood to her father; in fact she clearly acknowledges him. It is also common knowledge within the community that she is the daughter of so-and-so, hence there is no deception. 2) If a wife adopts her husband’s first name as her second name, then this, too, is permitted, and not tantamount to ‘changing one’s lineage’ and ‘ascribing one’s self to other than one’s father’. The ascription here is not one of parenthood; it merely reflects the spousal relationship with her husband, and she does not negate her lineage to her father. There are many examples amongst early Muslims of people ascribing themselves to other than their fathers, without negating their lineage to their biological fathers. Some great personalities ascribed themselves to their mothers; such as the Companion Abdullah ibn Umm Maktum (Allah be pleased with him) – the Mu’adhin of the Messenger of Allah (Allah bless him & give him peace) – yet was not reprimanded by the Messenger of Allah (Allah bless him & give him peace). Another example is Muhammad ibn al-Hanafiyya, the son of Sayyiduna Ali ibn Abi Talib (Allah be pleased with both), who ascribed himself to his mother who was from the tribe of Banu Hanifa. Moreover, Imam al-Qurtubi (Allah have mercy on him), the renowned exegete (mufassir) of the Qur’an and Maliki jurist, explains in his commentary of the above mentioned verse five of Surat al-Ahzab that in the days of ignorance if a man liked the skin and build of a child, he would take him as a son, ascribe him to himself, and it would be said “so-and-so son of so-and-so”. The child would also have a share of inheritance like a real son. As such, this was prohibited in this verse. He further goes onto say that there are many examples amongst the Companions where they adopted second names of men who were not their fathers, yet were not censured by other Companions. For example, Miqdad ibn Amr (Allah be pleased with him) was a Companion whose father was Amr, yet he was commonly known as Miqdad ibn al-Aswad, since he was adopted by Al-Aswad in Jahiliyya. When the verse of Surat al-Ahzab was revealed, Miqdad said, “I am the son of Amr”, but he continued to be known by Miqdad ibn al-Aswad and no one considered this a sin, since it was common knowledge who his biological father was. (See: Tafsir Qurtubi under verse 5 of Surat al-Ahzab) In terms of ascriptions to one’s husband, there are countless examples in the collections of Hadith, just to cite a few: a) Imam al-Bukhari relates a Hadith with his chain, which states: “[Narrated] from Abu Salama ibn Abd al-Rahman, from A’isha, the wife of the Prophet (Allah bless him & give him peace), that she said….” (Sahih al-Bukhari, Book of Prayer, Chapter: Praying on a bed) b) Imam Abu Dawud relates a Hadith with his chain in the Sunan, which states: “[Narrated] from Urwa ibn Zubayr, from A’isha, the wife of the Prophet (Allah bless him & give him peace), that she said….” (Sunan Abi Dawud, Book of Prayer, Chapter concerning upon whom Jumu’ah is wajib) c) Imam al-Bukhari relates a hadith with his chain to Kurayb, the freed slave of Abdullah ibn Abbas (Allah be pleased with him), that the latter informed him that, “he spent the night in the house of Maymuna, the wife of the Prophet (Allah bless him & give him peace), who was his maternal aunt…” (Sahih al-Bukhari, Book of Ablution, Chapter: The recitation of the Qur’an and other things after the occurrence of hadath) As such, there is nothing wrong with a wife using her husband’s name after her own, as long as it is for purposes of identification, and that she does not intend to mislead others or absolve herself of her lineal ascription to her father. A wife can retain her maiden name At the same time, it is important to appreciate that if a wife chooses not to adopt her husband’s surname or first name, then it is perfectly permitted, and she is not blameworthy or sinful for doing so. There are many examples of female Companions (Allah be pleased with them) where they retained their ascriptions to their fathers even after marriage; such as Khadija bint Khuwaylid, Zaynab bint Jahsh and Sawda bint Zam’ah – all wives of the Messenger of Allah (Allah bless him & give him peace). They did not adjust or change their names to show their marriage with anyone. In summary, it is permissible, though not necessary, for the wife to adopt her husband’s surname or first name after marriage. And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Happy Marriage – Living with Peace and Harmony at Home “And among His Signs is this, that He created for you wives from among yourselves, that you may find tranquility in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.” [Al-Qur’an 30: 21] May Allah bless you and your family to live in peace and harmony! Marriage is an institute which can be as firm as a rock or weak as a thread, it is up to the partners to make it either one. We have to learn to be tolerant of each other for the pleasure of Allah. Marriage is a great Sunnah while divorce is disliked by Allah. It is the responsibility of both husband and wife to give 100% effort to make their marriage successful and their home peaceful and Islamic. At the time of concern and tension in domestic affairs, our advice is to review your life pattern and check to see in how many ways you can come closer to Allah. One who corrects his relationship with Allah, Allah will correct his relationship with the rest of the creation. Looking for rights or love? “Do not go by the book of ‘My Rights’. Go by the book of Love, Ihsaan and khidmat. In other words, if every person goes out of his or her way to fulfill the rights of others, instead of demanding his or her own rights, or goes a step further than just fulfillment of rights, i.e. he or she goes out of his or her way to be kind, caring, loving and forgiving, then automatically this world will become a paradise. The unfortunate part is that the husband opens the chapter of his rights and the wife opens the chapter of her rights. The parents open the chapter of their rights, and the children, of their rights. The teacher, his rights and the pupils, their rights, and then everyone demands fulfillment of these rights. No doubt, rights have been declared so that no person should stop short of their fulfillment, but you cannot have a peaceful society if there is just demand for rights and no fulfillment of corresponding obligations.” (Hedyatus Saalikeen, selected quotes by Shaykh Yunus Patel, 1998, South Africa) Manners and protection of tongue: From our elders we have learned that the best method and the best du’a to increase the love between the husband and the wife is to obtain great morals and etiquettes and to guard our tongue. By doing both of those, one will be able to attract your spouse into a never ending love. Please review the following article on "Protection of tongue". Resolving mistrust between husband and wife: Ask yourself the reason of your spouse's mistrust. You should always reassure your spouse of your love. If this is due to a mistake in the past, then seek to regain the love and confidence by displaying your love, regret (on the mistake), and make commitment to the marriage. Be ever cautious of not repeating the same error that had caused the problem. InshaAllah with your effort and good character, your spouse will feel like doing the same. Please review the following articles on virtues of Tau’bah (Repentance): Tau’bah Repentance Virtues of good deeds: Imagine a husband making Du’a for his wife after every Salah: May Allah make her a pious woman! May Allah bless her with wisdom and knowledge of Deen! May Allah accept all good deeds and keep Shaitaan away from her! Pray Salat-ul-Hajat and Istekhara before making important decisions. Be punctual in your Salah. Brothers should visit a masjid as often as possible. Give some Sadaqa on behalf of your spouse. Increase time for Du’a, especially if you could wake up during the last part of night. Here is a startup script and examples of Dua: Dua from the Core of Heart Munajaat-e-Maqbool Make a list of Faraidh (obligatory worship like Salah, Zakah, Fasting, Hajj) due on you and try to make up for any deficiencies and missing parts. Environment of pious people: Find a pious Shaykh near your area and contact him periodically with intention to acquire the love of Allah Almighty. Listen to lectures and read books on pious husband and wife. Read books of virtues (for example, Muntakhab Ahadith) with your family for 5-10 minutes every evening. Bring some gift of Islamic books of virtues, Du’a and zikr for your family to read at home. If there is a gathering for Taleem (Islamic knowledge to increase faith and good deeds) encourage your family to attend. Your masjid Imam and community may help you find such programs. Only Allah knows what is beneficial for us. He is All Wise, All Merciful. May Allah bless you and your family to live in peace and harmony! Ameen! Recommended Readings: The Status and Rights of a Wife in Islam* by Shaykh Mufti Muhammad Taqi Usmani The Rights of a Husband and his Status* by Shaykh Mufti Muhammad Taqi Usmani *Discourses on Islamic Way of Life volume-2, Darul-Ishaat, Karachi, Pakistan (translation of Islahi Khutbaat, translated by Iqbal Hussain Ansari) The Rights of Women by Shaykh Hakeem Muhammad Akhtar The Rights of Husband by Shaykh Hakeem Muhammad Akhtar Status of Woman in Islam by Shaykh Ahmed Abdul Mujeeb Qasmi (translated by Muhammad Owais Jafrey) "Islam is the only religion which has given woman the status in accordance to her nature and determined her rights and duties according to her personality. Islam gave woman that dignity which no other ideology or faith has ever given. This 3-part lecture series talks about the status and role of women in society, removes misconceptions and shows how Islam elevates the status of a daughter, sister, wife and mother." islameasy.org

Sunnats and Aadaab of Safr (Travelling) – Part 2 1. One should inform one’s family members of his destination and place of residence during his journey, so that it will be possible for them to contact him in the case of any emergency. 2. When leaving the home, one should recite the following Duaa: بِسمِ اللهِ تَوَكَّلْتُ عَلَى اللهِ لَا حَولَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ ، اَلَّلهُمَّ إِنِّى أَعُوذُ بِكَ أَن أَضِلَّ أَو أُضَلَّ أَو أَزِلَّ أَو أُزَلَّ أَو أَظْلِمَ أَو أُظْلَمَ أَو أَجْهَلَ أَو يُجْهَلَ عَلَيَّ In the name of Allah Ta’ala I place my complete reliance and trust in Him. There is no ability to do any good and no power to restrain from any harm or evil except through the grace of Allah Ta’ala. O Allah I seek refuge in You that I be misguided or that I become the victim of somebody else’s misguidance, or that I slip or I be caused to slip (through someone) or that I oppress or I become the victim of someone’s oppression, or I behave in an ignorant manner or I am dealt with by others in an ignorant manner. عن أنس بن مالك أن النبى صلى الله عليه وسلم قال إذا خرج الرجل من بيته فقال بسم الله توكلت على الله لا حول ولا قوة إلا بالله. قال يقال حينئذ هديت وكفيت ووقيت فتتنحى له الشياطين فيقول له شيطان آخر كيف لك برجل قد هدى وكفى ووقى (ابو داود رقم 5097) Hadhrat Anas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When a person leaves his home and recites the following Duaa: بسم الله توكلت على الله لا حول ولا قوة إلا بالله At that time an angel proclaims, “You have been guided, your needs have been seen to, and you have been protected.” The Shayateen then distance themselves from him, and another shaytaan says: “How can you gain control over a man who has been guided, whose needs have been fulfilled and who has been protected and granted safety?” عن أم سلمة قالت ما خرج النبى صلى الله عليه وسلم من بيتى قط إلا رفع طرفه إلى السماء فقال اللهم إنى أعوذ بك أن أضل أو أضل أو أزل أو أزل أو أظلم أو أظلم أو أجهل أو يجهل علىّ. (ابو داود رقم 5096) It is reported that Hadhrat Umme Salamah (Radhiallahu Anha) said: “Whenever Rasulullah (Sallallahu Alaihi Wasallam) left my home, he would lift his gaze to the sky and recite the following Duaa: اَلَّلهُمَّ إِنِّى أَعُوذُ بِكَ أَن أَضِلَّ أَو أُضَلَّ أَو أَزِلَّ أَو أُزَلَّ أَو أَظْلِمَ أَو أُظْلَمَ أَو أَجْهَلَ أَو يُجْهَلَ عَلَيَّ

Q: I would really appreciate if you could somehow provide with some hadith / reference in support of 3 rakah witr salaat according to the Hanafi Madhab. In the article that you forwarded to me, the writer has accepted that one may perform 3 Rakaats of Witr Salaat. However, he seems to be imposing the view that this should only be done in the manner that he has understood, i.e. 2 Rakaats with a salaam and thereafter 1 Rakaat. Whilst this method may be correct according to some Madhabs, to impose it on the followers of other Madhabs will not be proper. Hence, I would hereby mention those proofs that support the Hanafi view on this matter. According to the Hanafi Madhab, the Witr Salaat should be performed as 3 Rakaats with one salaam at the end only. This view is based on the following: 1 Sayyidatuna Aaisha (Radhiallaahu Anha) reports that Rasulullah (Sallallaahu Alayhi Wasallam) never used to make salaam after the first 2 Rakaats of Witr.' (Mustadrak Haakim vol.1 pg.304; Imaam Haakim has classified this Hadith as Sahih according to the requirements of Bukhari and Muslim. Hafiz Dhahabi has also accepted this). Imaam Haakim then says, 'There are various other narrations that support this, from them is the following.' 2 Sayyidatuna Aaisha (Radhiallaahu Anha) reports that Rasulullah (Sallallaahu Alayhi Wasallam) used to perform 3 Rakaats of Witr and he never used to make salaam except in the last Rakaat.' (Ibid) 3 Imaam Nasaaie (RA) has recorded (the following) on the authority of Sayyiduna Ubayy ibn Ka'ab (Radhiallaahu Anhu) that Rasulullah (Sallallaahu Alayhi Wasallam) used to recite Surah Sabbihisma rabbikal a'alaa in the first Rakaat of Witr, Surah al-Kaafiroon in the 2nd Rakaat and Surah, Qul huwallaahu Ahad in the third and that he (Rasulullah - Sallallaahu Alayhi Wasallam) would not make salaam except in the last of those Rakaats. (Hafiz Iraaqi has classified this narration as Sahih - authentic) – refer Naylul Awtaar vol.1; also see Aathaarus-sunan pg.203; I'elaa-us-sunan vol.6 pg.42 4 Thaabit al-Bunaani (Radhiallaahu Anhu), the famous student of Sayyiduna Anas (Radhiallaahu Anhu) says that Sayyiduna Anas (Radhiallaahu Anhu) lead us in the Witr Salaat he performed 3 Rakaats and he did not make salaam till the last Rakaat. (Tahawi vol.1 pg.206 – Hafiz ibn Hajar (RA) has classified the narration as Sahih (authentic) – see al-Diraayah; I'elaa-us-sunan vol.6 pg.44 5 Sayyiduna Abu-Zinaad (ra) – a Taabi'ee – says that I found most of the Fuqahaa and the people of knowledge saying that the Witr is 3 Rakaats with only one salaam at the end.' (Tahaawi vol.1 pg.207). Muhaddith Nimawi has classified this narration as Hasan (sound); see Aathaarus-sunan pg.204 6 Abu Zinaad (ra) also stated that Khalifah Umar ibn Abdul-Aziz (RA) had established through the verdicts of the Fuqahaa, that Witr Salaat is 3 Rakaats, with no salaam except in the last Rakaat.' (Tahaawi vol.1 pg.207 – Muhaddith Nimawi has declared this narration as Sahih (authentic) – see Aathaarus-sunan pg.204) 7 Sayyiduna Umar ibn al-Khattaab (Radhiallaahu Anhu) is also reported to have performed 3 Rakaats Witr with one salaam only. (Mustadrak al-Haakim vol.1 pg.304; Tahaawi vol.1 pg.205-206) All the above authentic narrations have proven without a shadow of doubt that the Witr Salaat should be 3 Rakaats with no salaam in between. Narrations 5 and 6 have proven this to be the practice of majority of the Fuqahaa (theologians) during the era of the Taabi'een as well. From among the Sahaaba, this is reported to be the practice of Sayyiduna Umar ibn al-Khattaab, Sayyiduna Ali ibn Abi Talib, Sayyiduna Abdullah ibn Mas'ood, Sayyiduna Ubayy ibn Ka'ab, Sayyiduna Zayd ibn Thaabit, Sayyiduna Anas ibn Maalik and Sayyiduna Abu Umaamah (Radhiallaahu Anhum). (refer al-Tamheed of ibn Abdul-Barr vol.4 pg.174) The following narrations prove that one should definitely sit in Tashahhud after 2 Rakaats and thereafter stand up for the third: 1 Sayyidatuna Aaisha (Radhiallaahu Anha) reports from Rasulullah (Sallallaahu Alayhi Wasallam) – as part of a lengthy Hadith – that he also said, 'After every two Rakaats, there is 'Attahiyyaat'.' (Sahih Muslim). This Hadith is general and includes all salawaat as well as the Witr. (I'elaa-us-sunan vol.6 pg.51) 2 Sayyiduna Abdullah ibn Mas'ood (Radhiallaahu Anhu) is reported to have said, 'Witr is 3 Rakaats like the Witr of the day, i.e. the Salaat of Maghrib.' (Tahaawi vol.1 pg.206). Muhaddith Nimawi (RA) has declared this narration as Sahih (authentic). (Aathaarus-sunan pg.204). This narration also proves that just as one sits after the first 2 Rakaats in Maghrib Salaat, similarly, one should do so in the Witr Salaat. (I'elaa-us-sunan vol.6 pg.43-44) 3 Abul-Aaliyah (Radhiallaahu Anhu) – a Taabi'ee – states that the companions of Muhammad (Sallallaahu Alayhi Wasallam) have taught us that the Witr is just like Maghrib Salaat. The only difference is that we recite Qiraat in Witr, and not in Maghrib, i.e. in the third Rakaat. (Tahaawi vol.1 pg.206). Muhaddith Nimawi (RA) has declared it Sahih (authentic) This is a clear proof for the Hanafi Madhab in that the Maghrib Salaat and Witr will be identical in all aspects, except the Qiraat in the third Rakaat. Hence, the Tashahhud in the second Rakaat is also backed / supported by this narration. Now, as for the narrations quoted by the writer in that article, one should first understand that Rasulullah (Sallallaahu Alayhi Wasallam) always encouraged that one should perform some Nafl Salaat before the Witr Salaat and that the Witr should not be the only Salaat performed after Esha. This was also the constant practice of Rasulullah (Sallallaahu Alayhi Wasallam). Hafiz ibn Abdul-Barr Maaliki (RA) states that Witr according to them is only after some other Salaat that precedes it.' (al-Tamheed vol.4 pg.177) It is precisely for this reason that in some narrations – as quoted by the writer – there is mention of 5 Rakaats of Witr and 7 Rakaats as well which in actual fact refers to what we have just mentioned, i.e. from the 5 or 7 Rakaats, the last 3 are actually the Witr and the remaining 2 or 4 would be the Nafl that was supposed to precede it. The same answer will apply to the first narration that, 'Don't pray 3 Rakaats Witr, pray five Witr or seven Rakaats Witr, but don't make similarity to Maghrib'. The reason for preventing the Witr from being like Maghrib Salaat is obvious, and that is because there is no Nafl Salaat that precedes it. (see al-Nukatu Tareefah of Allaamah al-Kawthari pg.186) As for the narration of Sayyiduna Abdullah ibn Umar (Radhiallaahu Anhu) that mentions that one should make salaam after 2 Rakaats and thereafter perform 1 Rakaats only, this practice is further weakened by a narration of Mustadrak al-Haakim wherein Hasan al-Basri (RA) is reported to have been asked about this narration. It was said to him, 'Verily, Sayyiduna Abdullah ibn Umar (Radhiallaahu Anhu) used to make salaam after the 2 Rakaats of Witr?' He replied, '(His father) Sayyiduna Umar al-Khattaab (Radhiallaahu Anhu) was more knowledgeable than him and he would (not make salaam and) stand up for the third Rakaat.' (Mustadrak vol.1 pg.304) This is besides the fact that Rasulullah (Sallallaahu Alayhi Wasallam) is reported to have prohibited from performing one Rakaat only. (refer al-Tamheed vol.4 pg.177; al-Nukatu Tareefah pgs.182-183) Lastly, I'm sure that the above information is more than enough to eradicate any sort of doubt concerning the Hanafi viewpoint on this issue. and Allah Ta'ala Knows Best Q) Raising Hands in the Takbir for Qunut in Hanafi Madhab? I had said this a few months back to a young brother: Some evidences for Raful yadayn in the Takbir for Qunut (which in our Madhhab is before the Ruku). Imam al-Bukhari in his treatise on Raful Yadayn quoted some narrations: حدثنا عبد الرحيم المحاربي حدثنا زائدة عن ليث عن عبد الرحمن بن الأسود عن أبيه عن عبد الله أنه كان يقرأ في آخر ركعة من الوتر قل هو الله ثم يرفع يديه فيقنت قبل الركعة قال البخاري وهذه الأحاديث كلها صحيحة عن رسول الله صلى الله عليه وسلم وأصحابه This narration states that Abdullah ibn Mas'ud (ra) would recite in the last Rak'a of Witr Qulhuwallahu ahad and then raise his hands for Qunut before the Ruku. Imam al-Nimawi in his Athar al-Sunan (p. 210) said it has a Sahih Isnad. Also, Bukhari in his Juz Raful Yadayn narrated the following حدثنا قبيصة حدثنا سفيان عن أبي علي هو جعفر بن ميمون بياع الأنماط قال سمعت أبا عثمان قال كان عمر يرفع يديه في القنوت The above narration mentions that Umar (ra) would raise his hands in Qunut Imam al-Nimawi declared this last Isnad to be Hasan in his Athar al-Sunan (p. 210) He also mentioned from Imam al-Tahawi's Sharh Ma'ani al-Athar from Ibrahim al-Nakha'I that he said that one should raise the hands in 7 places: One of which specifically mentions the Takbir for Qunut in Witr Salah. Imam Nimawi said this narration has a Sahih Isnad (Athar al-Sunan, p. 210) I also found some very similar narrations as above in the 2nd vol of Musannaf Ibn Abi Shayba from Ibn Mas'ud and Ibrahim – ( 141 ) في رفع اليدين في قنوت الوتر ( 1 ) حدثنا أبو بكر قال حدثنا أبو الأحوص عن مغيرة عن إبراهيم قال ارفع يديك للقنوت . ( 2 ) حدثنا معاويه بن هشام قال حدثنا سفيان عن ليث عن عبد الرحمن بن الاسود عن أبيه عن عبد الله أنه كان يرفع يديه في قنوت الوتر . ( 3 ) حدثنا عبد الرحمن ب محمد المحاربي عن ليث عن ابن الاسود عن أبيه عن عبد الله أنه كان يرفع يديه إذا قنت في الوتر centra-mosque

Witr; 3 Raka'ahs with One Salam Answered by Shaykh Yusuf Badat Question: As a follower of the Quran & Sunnah, in accordance to the Hanafi methodology, I have always performed witr three raka'ahs with one salam. During Ramadan, someone told me this method is wrong. Can you please clarify the Hanafi position? Answer: May Almighty Allah reward you greatly for your eagerness to learn. In response to your concern, kindly note that there are several understandings derived from the hadiths that describe the method of the witr prayer by various scholars of the Islamic sciences. The Hanafi understanding regarding the method of performing the witr in three raka'ahs with two sittings and one salam is the prefered way to perform the witr prayer. This method of witr has been adopted from the practice of the Prophet (pbuh) found in various authentic hadiths. Please refer below: Witr in 3 Raka'ahs Ai'sha (ra) states, "... (after Tahajjud prayers), the Messenger of Allah (pbuh) would perform the prayer (witr) in three raka'ahs." (Bukhari) Abdullah ibn Abbas (ra) narrates, "... and thereafter he (pbuh) would perform the witr three raka'ahs." (Muslim) Witr in 3 Raka'ahs With Only One Salam Saeed Ibn Jubair (ra) reports, "The Messenger of Allah (pbuh) would recite in the witr prayer 'Sabbihis ma rabbikal A'alaa' and in the second rakaah 'Qul yaa ayyuh al kafiroon' and in the third raka'ah 'Qul hu wa Allahu ahad' and he would not make salam except at the end of them (three raka'ahs)" (Nasai) Zurarah Ibn Auwfa (ra) narrates from Sa'ad Ibn Hishaam (ra) that Aisha (ra) informed him that the Prophet (pbuh) would not make salam after two raka'ahs of the witr prayer." (Nasai, Dar Qutni, Mu'atta, Tabrani & Haakim - Imam Haakim stated that this hadith is Saheeh based on the conditions of Bukhari & Muslim. Imam Dhahabi also concurred to this in his Talkhees.) Sa'ad Ibn Hishaam (ra) narrates from Aisha (ra), "When the Messenger of Allah (pbuh) would have performed Esha, he would enter the house and there after perform two raka'ahs and another two after them that were longer than the previous. There after, the Prophet (pbuh) would offer the witr prayer in three raka'ahs with no separation in the three raka'ahs." (Musnad Ahmed) Anas Ibn Maalik (ra) performed the witr prayer in three raka'ahs and only made salam at the completion of the three raka'ahs. He than declared, "I learnt this from the Messenger of Allah (pbuh)". (Tahaawi, I'laa Al Sunan) Anas Ibn Maalik (ra) said, "O Abu Muhammad, take from me (the understanding of the deen), for indeed I have taken from the Prophet (pbuh) and the Prophet (pbuh) has taken from Allah. You will never find anyone more realiable than me". The narrator mentions, "After saying this, Anas (ra) performed six raka'ahs making the salam at the end of every two raka'ahs. Thereafter he performed the witr prayer in three raka'ahs making salam at the end of the three raka'ahs". (Ruyaani, Ibn Asaakir, I'laa Al Sunan, Kanz Al Ummal - This hadith reaches the status of Marfoo) Miswar Ibn Makhramah (ra) says, "We were with Abu Bakr (ra) one evening when Omar (ra) exclaimed, "I have not performed the witr prayer". He stood up and we assembled in the lines of prayer behind him. He lead the witr prayer for us in three raka'ahs and he did not make salam in between them (the three raka'ahs) apart from the very last rakah". (Tahaawi) Abdullah Ibn Masood (ra) says, "The witr prayer is three raka'ahs like the witr of the day; maghrib prayer". (Tahaawi) Abu Zinaad (ra) narrates from the seven personalities; Saeed ibn Al Musayyib, Urwah Ibn Al Zubair, Qasim Ibn Muhammad, Abu Bakr Ibn Abd Al Rahman, Khaarijah Ibn Zaid, Ubaid Allah Ibn Abdullah, and Sulaiman Ibn Yasaar (may Allah be pleased with all of them) amongst many leaders of jurisprudence, righteousness, and rectification. When ever this group would have a difference amongst them, in a matter, they would take the opinion of the majority and the most upright. From amongst that which I had carefully preserved from all of them, according to this description, was that the witr prayer is three raka'ahs and one is not to make salam except at the end of the three raka'ahs. (Tahaawi) Umar Ibn Abd Al Aziz (ra) had established the witr prayer in Madina according to the opinion of the learned jurists as three raka'ahs with no salam except at the completion of the three raka'ahs. (Tahaawi, Aathaar Al Sunan) Answer to Narrations that Apparently Oppose the Above Understanding In narrations that apparently contradict the above understanding for the appropriate method of witr can be clarified as follows: The narrations (particularly that of Ibn Umar) are describing the ruling if someone, due to a valid reason breaks the witr prayer after two raka'ah, they are permitted to make binaa'(continue) by simply offering one raka'ah without the first two being invalid. Hafiz Ibn Hajar writes in 'Fath Al Baari, "Apparently, Ibn Umar (ra) offered the witr prayer together (with only one salam), however if a need arose, he would perform the witr prayer and make binaa' upon what was already performed. This is substantiated by a narration where it is mentioned that Ibn Umar (ra) performed two raka'ahs and there after stated,"O servant, prepare the logistics of the journey for us!". There after Ibn Umar stood up and offered one raka'ah (to complete the witr)" (I'laa Al Sunan) The narrations practically demonstrating the method of the witr prayer in three raka'as with one salam are more numerous, authentic (diraayatan & riwaayatan) and also narrated by a larger group of the companions. (I'laa Al Sunan) The Prophet (pbuh) always performed his witr at home. Hense the narrations of the method of witr narrated by Ai'sha (ra) - the beloved wife of the Prophet (pbuh) - would be more appropriate for clarification. The same is said about Anas Ibn Malik (ra) since he was the personal attendant of the Prophet (pbuh) and would be constantly in and out of the household of the Prophet (pbuh). Urwah's (ra) narrations from Aisha (ra) are dissarrayed and conflicting. Hence his narrations will be explained by the narrations of the numerous companions who report very clearly from Aisha (ra) the three raka'ahs with one salam. (Imam Al Tahaawi) There is no such seperation (breaking the prayer in between and then continuing by adding one raka'ah) in any other prayer, be it fardh, sunnah or nafl. The practice of breaking the witr prayer after two and there after adding one seperate raka'ah was an initial practice which was later abrogated. Very similar to speech being permitted in salah in the early stages but later being abrogated. The Prophet (pbuh) is reported to have stated, "There is no such thing as two witrs in one night". Scholars of the sciences of Islam have suggested that this was the hadith that possibly abrogated the separation in witr. (I'laa Al Sunan) Where ever the one raka'ah is specified, it means "one raka'ah after tashahhud without salam". (Al Nayl) The meaning of the statement, "Do not make the witr resembling the maghrib prayer" is that one should offer some nafl prayers prior to the witr prayer. Also that there is 'qunoot' in the witr prayer unlike the maghrib prayer. The hadith reported by Abu Hurairah (ra) supports this view wherein the Prophet (pbuh) stated, "Do not offer only 3 raka'ahs of witr but rather perform the witr as five (2 nafl plus 3 witr) or seven (4 nafl plus 3 witr). Do not make the witr to resemble the maghrib prayer". (I'laa Al Sunan) The salam in the narrations refer to "sending greetings of salam to the Prophet (pbuh) while reciting the al tahiyyaat". Refer to the hadith: Umm Salamah (ra) reports the Prophet (pbuh) saying, "In every two raka'ahs, there is tashahhud, tasleem (greetings of salam) upon the messengers and those who follow them from the righteous servants". (Tabraani in Kabeer & Majma' Al Zawaaid) There is no concept of a single raka'ah. Refer to the following: Ikramah (ra) states, I was with the Ibn Abbas (ra) by Muawiyah (ra) who discussed matters until a portion of the night passed. Muawiyah (ra) then stood up and offered one rakaah. Ibn Abbas (ra) exclaimed, "Where did you adopt this from?" (Tahaawi) And Allah Knows Best madhabah.org

Question: I have been praying the witr prayer the same way for a while now, but I was a bit thrown off to find out that hanafi witr differs from the way my family and I normally have been taught to pray it. I hope you don't mind explaining the hanafi method for the witr...if it does differ from the way I pray it which includes making qunoot al witr (the duaa) right before I go down for sujood on the third rukaa. And in regards to the duaa is it permissible to read it from a book during the prayer or must one have it memorized in order for the prayer to be valid? Answer: Walaikum assalam, It is best to recite the specific dua. Memorize it; its short. But until you do, you can recite any other dua. The place for the qunut dua in witr is before the ruku in the Hanafi school. If you read it from a book, it will invalidate your prayer, so don’t do it. It says in Heavenly Ornaments (Imam Ashraf Ali Tahanawi: THE WITR PRAYER 1. Witr prayer is wajib. The status of wajib is very close to that of fard. To leave out a wajib is a major sin. If a wajib is missed out, one should make qada of it as soon as possible. 2. Witr prayer comprises of three rakaats. After offering two rakaats, one should sit down and read the at-tahiyyaat. The durood should not be read. Instead, one should immediately stand up after the at-tahiyyaat. One should then read the Surah Faatihah and another Surah. Thereafter, one should say Allahu Akbar and raise one’s hands upto one’s ears (and upto the shoulders if it is a woman). The hands should be clasped again, and thereafter, the dua-e-qunoot should be recited. Thereafter, he should go into ruku, complete the third rakaat, sit down for at-tahiyyaat,durood, and a dua and then make the salaam. 3. The dua-e-qunoot is as follows: [the dua] 4. After the Surah Faatihah, another Surah should also be recited in all the three rakaats of witr prayer as has been mentioned above. 5. If a person forgets to recite dua-e-qunoot in the third rakaat, and remembers it when he goes into ruku, he should not recite it now. Instead, he should make the forgetfulness prostration at the end of his prayer. If a person reads the dua-e-qunoot after standing up from ruku, even then his prayer will be valid, but it is preferable not to do so. In any case, it will still be wajib on him to make the forgetfulness prostration. 6. If a person forgetfully reads dua-e-qunoot in the first or second rakaat, this is not considered. He will still have to recite it in the third rakaat and also make the forgetfulness prostration. 7. If a person does not know the dua-e-qunoot, he should recite the following dua: [f: any short dua] ….. (end of quote) Hope that helps. Wassalam, Faraz