ummtaalib

Healthy eating tips in the light of Ahadith Scientific research on un-refined flour Did Rasulullah Salallahu Alaihi Wasallam ever eat roti made of white flour? White flour had never come before Rasulullah Salallahu Alaihi Wasallam. In the time of Rasulullah Salallahu Alaihi Wasallam the sieves were such that they would keep the twigs and other such items back. The flour was always coarse. Roti made with such flour is healthy for a person. Generally bread made with refined flour becomes lumps in the stomach. Similarly margarine becomes plastic in the stomach. However roti is digestible. If the stomach of a person is not in order due to eating un-healthy foods, medication that is used to treat various sicknesses will also be ineffective. Nowadays, the roughage (such as the husk and bran) is removed from the flour whereas these are things that are required in the body. Thereafter these items are sold separately on the market. The husk keeps the cholesterol levels in control and lecithin keep the blood thin. Cardiologist also recommend rough flour with husk as it is healthy for the heart. They claim that the husk doesn’t allow the arteries to narrow but keeps it wide and allows blood to flow freely as required. In the USA it was discovered lately that one of the pharmaceutical companies were responsible for adding asinine in poultry feed which causes cancer. The very same company will then manufacture the relevant drug to fight cancer. This is how these companies make millions. The USA is now removing all these feeds of their shelves, but the damage caused is un-imaginable as this was only discovered after 60 years. There are still many other countries that market this poultry feed as well. WE SHOULD THEREFORE EMULATE THE SUNNAH IN EATING AS WELL AS IT WILL ALLOW ONE TO LIVE A HEALTHY LIFE. لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ Most certainly there is a beautiful example for you in Rasulullah Salallahu Alaihi Wasallam Source

Hadrat Thanwi R.A says that one should totally refrain from keeping contact with Na-mahram women or even young lads. One should refrain from glancing at them, speaking to them in person or even over the phone and deriving enjoyment. Unfortunately our nature has become such that we desire to see them and interact with them all the time whereas merely being in the environment of women has an adverse effect on a person. Many people change their tone when in conversation when women or neaten themselves in order to impress the opposite party, many men joke with women out of courtesy and feel that they are displaying good character by doing so. As long as a person does not abstain from such interaction in totality, one will not be able to attain extreme love of Allah Ta'ala. Sheikh Feroze Memon who is a Khalifa of Hadrat Hakim Saheb R.A told a person that was sitting with his family and watching a wrestling match, if you watch the news that is being presented by a woman then won’t you desire that woman? He replied in the positive. Sheikh then said to him, “Won’t your wife then desire the wrestlers that are being watched?” He immediately understood and said that I am opening the doors of Fitna. Hadrat Thanwi R.A says, “I am speaking the truth, don’t even create a slight contact with women as the harms are unimaginable. Due to such errors many wives leave their husbands and want to marry elsewhere. Hadrat Shah Hakim Muhammad Akhtar Saheb R.A explains that if the electricity department informs a locality that on a certain day electricity will be disconnected between 08:00 – 17:00, but the electrical cables should always be treated as live as the electricity department could re-connect the electrical supply to conduct. In a similar manner a person may think that he has no desire for women but no one can take things for granted as desire could spur up in a person. No person is protected from sin except that person who is protected by Allah Ta'ala. In order to protect one’s glances from glancing at women one will have to remain in the companionship of the Ahlullah (friends of Allah Ta'ala) and request them continuously to make Dua for us. Also, one should be punctual with the Zikr of Allah Ta'ala. A person that eats well and sleeps well is always fresh and lively whereas a person that lacks sleep or does not eat well is lethargic and tired. Similarly those that do not make their Zikr nor do they recite Quraan Sharif regularly, and miss their Salaah, get tempted and attracted to women in person or over the net, etc. The Zikr of Allah is extremely beneficial in protecting a person. One person wrote to Maulana Saleem Dhorat Saheb that he has no time for Tilaawat of Quraan. Maulana responded by saying that it is not a matter of not having any time but the importance of recitation of Quraan is not in your life. Generally people ensure that they find time for those things that are important in their life. Many people leave out Zikrullah as they don’t find any enjoyment in it. Hadrat Thanwi R.A. says that a person doesn’t get the enjoyment of Zikrullah but continues making Zikr will eventually gain the companionship of Allah Ta'ala and the condition of his heart will improve as well. This can be understood by an example, if you visit a certain person daily who is close to you, then such a person will enquire about you the day you are unable to visit him. The person that makes Zikrullah and recites the Quraan Sharif is so to say sitting by Allah Ta'ala. When he establishes a relationship with Allah Ta'ala then all the luxuries and enjoyments of the world mean absolutely nothing to him. This can be further understood by another example, a person wants to travel from point A to point B. He travels on a beautiful road that has beautiful flowers, water fountains, green grass etc. He enjoys the drive but his concern is to reach the destination. If he drives on a road that has potholes and may be un-enjoyable, then also it will not really bother him as his intention is to reach his destination. Similarly a person that wants to reach Allah Ta'ala is not concerned of the glitter and glamour of the world as he has an objective in mind. In conclusion, the Zikr of Allah Ta'ala assists a person in reaching this objective and goal. May Allah Ta'ala grant us the Taufeeq of making Amal. Ameen! khanqahashrafiaislamia

Jazakallah...beautiful du'a, covers all our needs of both worlds

wa'alaykumus salaam ww Sister Acacia got in before me! Shes right about the image icon on the tool bar however you need a url for that. Click on "more reply options" in the lower corner. At the bottom you'll see "Attach Files"...click on that, choose a picture from your PC and attach. Then "add to post" wherever you want it in the post.I find this easier. Youtube videos: following is the code (I've left a space deliberately after ) - add the link between the codes. [media] http://www.youtube.com/watch?v=M7ZySx-TMeY

by UmHasan, sunniforum.com For most people living in the UK, the month of December signifies the end of the calendar year, long cold and wintery nights and above and beyond everything else, Christmas- the annual commemoration of the Christian belief of the birth of Jesus and the holiday festival that is an integral part of it. Regardless of one’s religious denomination, it is impossible to live in the West and not be affected by the huge commercial and celebratory practice that Christmas has become. In fact, Christmas has become such a widespread phenomenon that it is not uncommon to see many Muslims also participating to some extent in the celebrations of Christmas, in particular Muslim children who cannot avoid the Christmas parties, the Christmas plays and assemblies, Santa’s visit and the exchanging of cards and gifts that takes place in every school around the country. Yet, only a handful of us have stopped to consider how this affects our deen and our submission to Allah subhana wa ta’ala as the one and only God, whom we worship exclusively without compromise. It has become easier to be a ‘modern, adaptable Muslim’ than to ponder over whether the celebration of Christmas has any impact on our declaration to submit to the will of Allah and to worship Him alone, denouncing the practices and traditions of other faiths. Let us acknowledge first of all what the basic tenet of our faith entails; to believe that there is no god except Allah and that Muhammad is the Messenger of Allah. To believe in Allah alone means to cease to involve oneself in any other act of worship, tradition, celebration or other activity that is the practise of other religions. This means that to celebrate Christmas or to participate in the Christmas festivities is to compromise on that submission to Islam. The Messenger of Allah (May the peace and blessing of Allah be upon him) has said ‘Whosoever imitates a people is from amongst them.’ (Abu Dawood). The implication of this hadith is that even if Muslims do not participate in Christmas festivities to celebrate the occasion themselves, imitating the actions of the disbelievers is also prohibited in Islam. Imitation ultimately leads to submersion and is not possible without inclination of the heart. After the initial stages of imitation and inclination comes submersion in the deed itself. So the question that now arises is how do we, as Muslims living in the UK, with our children attending schools where Christmas festivities are taken for granted as part of the curriculum, avoid compromising our faith without excluding our children from the fun and entertainment that is all around them? And how do we avoid celebrating Christmas without being accused of intolerance and hostility towards other faiths? Here are a few suggestions: 1. Tell the true story of Isa (peace be upon him), his life, his prophethood, his miraculous birth, his ascension to the heavens and his expected return before the Last Day. Isa (peace be upon him) was one of the greatest prophets of Islam and to talk about him and his miracles will allow the children to have a greater and more accurate understanding of the Islamic beliefs regarding him as well as fulfilling the child’s curiosity. It will allow children to distinguish Islamic beliefs from Christmas narrative when listening to accounts of Isa (peace be upon him) in school or others. 2. Open up dialogue with the school about your child’s participation in Christmas assemblies and other festivities. Many of our local schools are sympathetic to Muslim beliefs and by discussing with them the extent of your child’s involvement in the festivities, they may be willing to accommodate and we can avoid putting the children in situations that compromises their faith. 3. Teach our children the distinction between learning about other religions and believing in the teachings of other religions. For younger children, this may be more of a challenge but from the age of six onwards, we can explain to our children that although they may be told about other religions and there is nothing wrong in listening to the stories, our own beliefs are different. They can be taught by example from a young age to be respectful about other religions without adopting them themselves and without displaying contempt, because that would also be inappropriate. Allow yourself to step back from the urge to become caught up in the merriment without displaying behaviour that is conceited and disparaging. 4. Organise alternative celebrations for your children. Empower them with confidence in their own Muslim identity so they realise that don’t always need to a part of every party. They will have gifts, parties, fun and games on their own festivals and Allah has gifted us with two Eids in the year to have fun with. 5. Enjoy the holiday itself without celebrating Christmas. Avoid Christmas celebrations doesn’t necessarily mean that they cannot acknowledge the national holiday in itself. Organise activities and fun at this time of the year that is not related to Christmas. A family get- together when everyone has a holiday or a day out doing something they take pleasure in that is not Christmas related will mean the children do not feel left out. Above all, it is important to explain to children the reasons behind our non-participation in Christmas. Children need to know why. As parents, it is important that we explain to our children the reasons behind the decisions we make so they can take an active part in understanding the requirements of their faith and so they do not feel that a decision of their parents is being imposed on them. In particular, by explaining the radical differences between the Islamic belief of the Oneness of Allah compared to the Christian belief of trinity and the difference between the Islamic teachings of simplicity and contentment compared to the mass consumerism epidemic that overcomes people at Christmas time. sunniforum.com

by Dr. N. H. Naqvi Until the 16th century C.E. the operation of Caesarean section was a mystery and highly controversial in Europe but in the Middle Ages, Muslims wrote about the operation and even illustrated it with pictures. Towards the end of the 12th Century C.E. the European nations were beginning to surpass their rivals in the Islamic East. The increasing strength of the West took full advantage of scientific and literary discoveries of the Muslims. Far from giving any credit to the Muslims or acknowledging their contributions to science, the Western scholars painted a very distorted picture and left highly biased opinions of their predecessors from the Islamic world. This fact can be very easily illustrated by many examples from the history of medicine. It is unfortunate that the Western medical historians have not appreciated the value of the writings of early Muslim scholars. On the contrary, for many centuries they have made positive efforts to discredit the Muslims. As an example, it is a generally held view in the West that surgical advancement was discouraged by great Muslim physicians like Ibn Sina because, in his Al-Qanon he did not emphasise surgical procedures. In these futile efforts it is forgotten that Al-Qanon was primarily a treatise on internal medicine and not on surgery. Many European authors of later ages produced medical texts on similar patterns. Moreover these shortsighted historians completely ignored surgical geniuses and the contributions of people like Abu Qasim (known in the West as Al Bucasis). In this context, the history of Caesarean section presents a good example. In 1863 a French medical historian by the name of C. Rique recorded that the operation of Caesarean section was strictly prohibited in Islam. He went on to say that according to Islamic jurists any child born by such an operation should be killed immediately as a child of the Devil. This author also quoted the name of an unknown Arab to justify his conclusion. But even after exhaustive searches this reference can not be found in the authentic Arabic literature. From the middle of the last century until modem times, Rique's statement has been quoted and referred to by many historians without establishing the truth or its validity. The literature on this subject is littered with references to the above quotation without even referring to the original source. On the contrary, no medical historian has ever mentioned that during the middle ages it was a well known belief in Europe that the devil or the Antichrist would be born by Caesarean section before the end of the world. This legend is mentioned and supported by a picture in a book published in 1898 by R. Procter and can be seen in the British Museum. Unfortunately worthwhile literature of the early Islamic period is scanty and scattered or else is in the wrong hands. Many valuable manuscripts are either in private hands used only as profitable investments or in museums all over Europe and America. The Islamic states and the statesmen who can easily afford to collect and compile copies of these manuscripts for free circulation have never shown any interest in this wealth of inheritance. Lack of interest and research in these early manuscripts has created an atmosphere of doubt and misinformation. If someone cared to devote time and effort searching through the available literature, a great a deal of truth could easily be found buried under the sands of time. As regards Caesarean section we know that in the pre-Islamic days the Romans used to perform this operation after the death of a pregnant woman. This practice was strictly governed by law. Jewish religious books have also mentioned various rules in relation to a child born by an operation. If we go further back into history, in India we find that the Buddha was possibly born by an operation. A famous Indian medical man by the name of Susruta wrote about such an operation in 6th or 7th century B.C. All these rich sources relating to Caesarean section were available to Muslim scholars of the Middle Ages, when a vast amount of scientific literature was translated into Arabic. In fact many of the Syriac, Creek and Sanskrit texts were only saved and are available to us because of their Arabic translations whilst the originals are lost forever. Many of the famous translators in the Islamic period were Christians or Jews. We known that an Indian by the name of Manka was appointed to translate Susruta's works into Arabic. A unique and extremely rare manuscript exists in Edinburgh University Library. It is manuscript number 161 called "Al-Asrar-al-Baqiyah-an-al-Qurun-al-Khaliydh" or the Chronological History of Nations. It was written by the famous Muslim, Al-Beruni, who died at the age of 78 in 1048 C.E. Al-Beruni has also left us a large volume on the history of India and many other texts. He travelled extensively in pre-Muslim India and his writings were greatly influenced by these experiences. In particular he was impressed by medicinal plants form India. In the above manuscript Al-Baruni has mentioned that Caesar Augustus (63 B.C. - 14 C.E.) was born by post-mortem Caesarean section. He also wrote that a folk hero Ahmed-Ibn-Sahl was born by Caesarean section after the death of his mother. Apart from these two very relevant references he actually included a picture of the Caesarean section in his book. Without any question this picture is the first ever illustration of such an operation in a textbook and places its author at least 500 years ahead of others. Another famous name and contemporary of Al-Baruni was Firdousi (935-1025 C.E.), author of the well known "Shahnama". In this 60 000 verses long poems he described the birth of Rustum by Caesarean section. This lively and fascinating description and use of anaesthesia during the operation is there for everyone to read and provides convincing proof that the concept of Caesarean section was mature and its use was an accepted fact. When we seek help from the religious authorities we discover no less than the towering figure of Imam Abu Hanifah (699 -767 C.E.) who decreed that an operation on a living or dead woman to save the life of an unborn child is allowed in Islam. This is mentioned in a book called Radd al-Mukhtar published in 1844 in Egypt. Further strong evidence is available in the Fatawa Alamgeeria-a collection of Islamic decrees compiled by Sheikh Nitzam-ud-Din of Burhanpur under the auspices of the Mughal emperor, Aurangzeb, who himself was well versed in Islamic Sharia. In this document there is a decree that if a pregnant woman dies and a child is expected to be alive, then the child must be removed by operation. It goes on to say that the operation should also be performed in order to save the life of a mother when the child is known to be dead. In conclusion it can be proved that Caesarean section has never been prohibited by any Muslim authority. On the contrary, the Muslims in the Middle ages were the first to write about it in text and poetry and to illustrate the operation in pictures. They also formulated rules governing religious matters to allow such a procedure when the need arose. by Dr. N. H. Naqvi Courtesy: www.everymuslim.net

RELIEF OF PAIN: A MEDICAL DISCOVERY It is a long-established custom among Muslim parents to put a piece of well-chewed date (or other available sweet fruit) in the mouth of a newborn baby. Muslims do this following the practice of the Prophet Muhammad, upon him be peace, believing him to bee, as the Qur'an says, sent as a healing and a mercy to mankind. We may infer from the way this custom originated that there is a virtue in it. There is - complimentary to the virtue and pleasure of following the Sunnah (the practice of the Prophet) - placing a 'sugary substance' inside the mouth of a new-born baby dramatically reduces pain sensation and heart rate. An interesting scientific medical study, published in the British Medical Journal (No. 6993, 10 June 1995), proved beyond any doubt the benefit of giving a new-born child sugar, in order to reduce the feeling of any painful procedure like heel pricking for a blood sample or before circumcision. The study, entitled ?The analgesic (pain killing) effect of sucrose in full term infants: a randomised controlled trial', was done by Nora Haouari, Christopher Wood, Gillian Griffiths and Malcolm Levene in the post-natal ward in the Leeds General Infirmary in England. 60 healthy infants of gestational age 37-42 weeks and postnatal age of 1-6 days, were randomised to receive 2ml of one of the four solutions: 12.5% sucrose, 25% sucrose, 50% sucrose, and sterile water (control). The first group of 30 babies received sugar syrup before a routine blood test (heel pricking, which is usually painful) done to detect jaundice. The other 30 babies were given only sterile water as a control group. Placing 2ml of a 25% or 50% sucrose solution on the tongue before pricking the heel significantly reduced the crying time, compared to babies who got water. Also, their heart rate returned to normal more quickly. The stronger sugar solution had the greater effect, crying being reduced further with increasing concentration of sucrose. From which we may conclude that sucrose (sugar) placed on the tongue may bee a useful and safe form of analgesia for use with newborn infants. Blass and Hoffmeyer also showed that 12% solution of inter-oral sucrose significantly reduced the duration of crying in new-born babies subjected to heel pricking or circumcision. This study was reported in The Independent newspaper (Friday 9 June 1995) as well as in the British Medical Journal article. The practice of the Prophet, upon him b piece, is recorded in the collections of his sayings and reports about him, of which the most revered are the two Sahih collections of Bukhari and Muslim: Abu Buradah reported from Abu Musa, who said: ?I had a new-born baby; I took him to the Prophet Muhammad, upon him be peace and blessings, who called him Ibrahim. The Prophet(saw) chewed a date then he took it and rubbed the inside of the baby's mouth with it.' There are many other reported incidents like this one. The date contains a very high percentage of sugar (70-80%); it has both fructose and glucose which have high calorific values, it is easily and quickly digestible, and very helpful to the brain. The date contains 2.2% protein, vitamin A, vitamins B1, B2 ad nicotruic acid (against Pellagra); it has traces of minerals needed for the body such as potassium, sodium, calcium, iron, manganese, copper. Potassium, of which percentage is very high, has been found to be very effective for cases of haemorrhage, such as the occasions of birth or circumcision. We may note that the Sunnah also commends dates for the breaking of the fast in Ramadhan. Dates should be eaten, if available, before the sunset prayer - this is medically and nutritionally the best way and the Sunnah. The great worth of dates is also indicated in a famous and beautiful passage of the Qur'an, surah Maryam, verses 25-6: And shake towards you the trunk of the palm-tree and it will drop on you fresh ripe dates. So eat and drink and be comforted. This was the prescription of Allah, the Creator, for the blessed Maryam(a.s.) at the time of the birth of Eesa(a.s.) Jesus, the blessed Prophet(saw) of Allah. It was a prescription to make the delivery easy and comfortable. As in the example we have briefly recorded in this example, we believe further research will confirm for those who still doubt the full worth and truth, the wisdom, of the teachings of the Qur'an and Sunnah. We shall show them our signs on he furthest horizons and within themselves until it becomes clear to them that it is the truth. Is it not sufficient that your Lord is witness over all things? (Qur'an Fusilat, 41.53) As the authors of the medical study referred to intend trying new sugary or sweet substances, we shall recommend that they try dates for the newborn for the relief of pain. Finally, we hope Muslim medical scientists and researchers take this new discovery on board, and that many more ideas and practices in the teaching of Islam needing investigative research and objective, scientific study will get the attention they deserve. Courtesy: www.everymuslim.net

Reckless Driving With the holiday season in full flow and traffic increasing, motorists are being cautioned by authorities about the potential dangers that await those on the road. Over the years one of the major contributing factors to road accidents and collisions has been reckless and inconsiderate driving. As Muslims it is our duty to ensure that we do not become the cause of loss of life and injury to others. Being courteous and considerate forms an important part of a Muslim’s character. A Muslim is obliged to shun any activity that is futile, non beneficial and potentially harmful. Inconsiderate behaviour in any circumstance is unacceptable, moreso when it involves the lives of other individuals. Being reckless on the road poses a threat to our family members and other passengers in the vehicle. Furthermore, other road users are also at risk due to our negligence. The Quran and Hadith stress the importance of good character. Driving safely and courteously has great merit. It will reflect the true beauty and character that a Muslim is expected to portray. We have seen too many lives lost in traffic collisions. Every year statistics tell us of thousands of lives lost. Don’t make yourself, your family and someone else’s family another statistic. Masjid Poster for this article can be downloaded here. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Hanafi Fiqh Channel Video of the Salaah of a Woman http://www.youtube.com/watch?v=M7ZySx-TMeY

Ghusl (Compulsory Bath) Wudhu (Ablution) Men's Salaah Women's Salaah From Islamicposters (click on pictures to enlarge)

Question: Assalamualaikum w,w, Please could you answer the following questions, there are very important as we have a group that reject these; could you please provide quotes with references from the four imams that the following are from the Aqeedah and that they have Mutawaatir evidences either from the Sunnah or the Kitaab: Athaab al Qabr Shafa'ah Siraat Mi'raj Meezan The decent of Isa (as) Dajjal Hawd Mahdi Munkar wa Nakeer may Allah reward you Answer : Fatwaa no. 097/05 1) The Qur’an speaks of the punishment of the grave in a most distinct fashion. “A fire to which they are exposed morning and evening. And the Day the Final Hour will occur, (it will be proclaimed): "Admit the Pharaohnites in the severest of torments.” (Surah Mu’min, verse 46) In this Ayah, Allah specifies the manner in which Fir’oun and his people will be dealt with in their graves. They will be tormented in this way even before the day of Qiyaamah, as understood from the Ayah. Allamah Ibne Katheer, while commenting on this very same verse explains that it is entirely in support of the view held by the Ahlus Sunnah Wal Jamaa'ah that ‘Athaab-ul-Qabr is an undeniable fact. This punishment will be unleashed upon the disbelievers and sinful believers in the second stage of life known as ‘Aalam-ul-Barzagh. Hazrat Aisha (R.A.) reports that once a Jewish lady informed her that “We (the Jews) seek protection from the punishment of the grave.” On learning this Hazrat Aisha (R.A.) questioned the Nabi of Allah (S.A.W.) with regards to ‘Athaab-ul-Qabr. Nabi (S.A.W.) firmly responded: “Yes, ‘Athaab-ul-Qabr is true.” Hazrat Aisha (R.A.) says that thereafter Nabi (S.A.W.) always sought protection from the punishment of the grave on completing his prayers. (Mishkaat, Page 25 with reference to Saheeh Bukhari and Muslim) On one occasion the prophet of Allah (S.A.W.) passed by two graves. He thereafter remarked: “The inmates of these graves are subjected to punishment and they are being punished for acts which are not regarded as major. As for the first, he never used to purify himself after urinating. The second is being punished for engaging in gossip.” (Sharhul Aqaaidin Nasafiyyah, Page 99-100, Sharhu ‘Aqeedatit Tahawiyah, Vol. 2, Page 132) 2) In Surah Al-Baqarah, verse 255 Allah (S.W.T.) directly addresses the topic of Shafa’ah: “Allah! There is none worthy of worship but He, the Ever-Existing, All-Sustaining. Neither slumber nor sleep overtakes Him. To Him alone belong all that is in the heavens and all that is in the earth. Who is it that can intercede with Him without His consent? He knows whatever is present before the creation and whatever is absent from them. And the creation cannot embrace anything of His knowledge except of what He wills. His Kursi extends over the heavens and the earth. And preservation of the two does not burden Him. And He is Supreme, Most Glorious.” In Surah Ambiyah, verse 28 Allah states: “He knows whatever is before them (angels) and whatever is behind them. And they cannot intercede but for him with whom Allah is pleased; and they stand in awe for fear of Him.” In the commentary of these Aayaat, Hazrat Moulana Shafee’ Uthmani (R.H.) outlines, that Allah will allow certain chosen devotees of his to intercede on behalf of the sinners. The most significant intercession, however, will be that of our beloved Nabi (S.A.W.) which will be a means of the emancipation of a large amount of souls from the fire of Jahannam. Nabi (S.A.W.) describes the occasion as follows: “On the day of Qiyaamah the sun will draw close. The people will be panic-stricken and in dismay. They will then encourage each another to approach a distinguished personality who will intercede on their behalf. They will approach Hazrat Adam (A.S.) who will in turn send them to Hazrat Ebrahim (A.S.). In like manner each Nabi will send them to another until they approach me. I will enter the court of the Almighty, after acquiring permission, and immediately fall into Sajdah. I will remain in this position for as long as Allah wishes. Thereafter, Allah will address me saying: “O Muhammad, rise. Speak for you shall be heard. Ask and you shall be granted. Intercede, your intercession will be accepted.” I will then raise my head followed by praises which will be taught to me by Allah on that day. Thereafter, I will be allowed to remove a stipulated amount of souls from the fire of Jahannam. I will return to the court of Allah and in a similar manner be given the permission to release a fix amount. I will intercede in this manner on four different occasions.” (Mishkaat, Page 488-489) Please note that the above is only part of the Hadith. The actual Hadith is quite lengthy. This Hadith is also found in Saheeh Bukhari and Muslim and is clear evidence proving the intercession which will be rendered by Nabi (S.A.W.). The angels and believers who will be destined to enter Jannah will also be granted the opportunity to intercede, as understood from many Ahadeeth. Nabi (S.A.W.) has mentioned: “The believers will come forward and address Allah saying “O Allah they (The Jahannamis) used to fast with us. They used to offer prayers and perform Hajj. It will be said unto them “Remove those believers whom you recognise.” They will intercede in this manner on three different occasions. Ultimately, Allah will say: “The angels, prophets and believers have all interceded and there is no one remaining who has yet to intercede, but the Most Compassionate.” (Mishkaat, Page 490) Imam Nawawi (R.H.), while proving the validity of Shafa’ah mentions, that there is consensus amongst the Ahlus Sunnah Wal Jamaa'ah in this regard. (Saheeh Muslim, Vol. 1, Page 104, Sharhu Aqeedatit Tahawiyah, Vol. 1, Page 305, Ma’aariful Qur’an, Vol. 1, Page 614, Sharhul Aqaaidin Nasafiyyah, Page 115) 3) In Surah Mariam, verse 71 Allah states: “And there is none among you who will not pass over hell. According to thy Sustainer that is essential; must be fulfilled.” “Pass over hell” is referring to the Siraat which will have to be crossed by everyone, as explained by the Mufassireen. (Tafseer-e-Uthmani, Page 414). In Saheeh Bukhari there is a lengthy Hadith in which the Nabi of Allah (S.A.W.) beautifully describes the plight of the people on the day of Qiyaamah. We will however only quote his (S.A.W.) explanation of the Siraat. “…….thereafter a bridge will be positioned across Jahannam. I will be the first to pass over this bridge. At that time every messenger’s plea will be “Oh Allah bestow peace, bestow peace.” (Saheeh Bukhari, Vol. 2, Page 973) It would be imperative upon every soul to cross the Siraat in order to enter Jannah. The Siraat, as described in the Ahadeeth, is finer than a strand of hair, sharper than a sword and darker than a night. The only light which will aid one in successfully passing over this dark bridge is that of Imaan. May Allah allow the soul of every believer to cross over the Siraat with ease. (Sharhul Aqaaidin Nasafiyyah, Page 105, ‘Umdatul Fiqh, Vol. 1, Page 45) 4) Allah (S.W.T.) commences the 17 chapter of the glorious Qur’an by announcing His grandeur followed by an unambiguous description of the first stage of Mi'raj. “Glory be to Him Who caused His devotee to travel by night from Masjid-ul-Haraam to Masjid-ul-Aqsa - the precincts of which We have blessed - so that We may show him some of the wonders of Our power. Truly Allah alone is All Hearing, All Seeing.” (Surah Bani Israa’eel, verse 1) The Ahadeeth are many in this regard and somewhat lengthy with comprehensive information. There is a difference of opinion amongst the Ulamaa as to whether Nabi (S.A.W.) travelled physically or only spiritually. The correct opinion is that Nabi (S.A.W.) miraculously travelled in a state of consciousness physically as well as spiritually. He (S.A.W.) was accompanied by Hazrat Jibreel (A.S.) throughout the journey which commenced from Masjid-ul-Haraam in Makkah to Masjid-ul-Aqsa in Palestine. It is at this point that Nabi (S.A.W.) led all the Ambiyah in prayers and thereafter continued the journey until he (S.A.W.) ultimately reached Sidratul Muntahaa where he was endowed with the gift of Salaah. This journey was successfully accomplished through the Qudrat of Allah, “Certainly Allah commands power over everything.” (Al-Baqarah, verse 20) Kindly study the Ahadeeth found in Bukhari for Further reference. (Saheeh Bukhari, Vol. 1, Page 548-549, Saheeh Muslim, Vol. 1, Page 93, Sharhu Aqeedatit Tahawiyah, Vol. 1, Page 295, Sharhul Aqaaidin Nasafiyyah, Page 144, ‘Umdatul Fiqh, Vol. 1, Page 30-31) 5) Once again, the Qur’an testifies to the existence of the Meezaan on the day of Qiyaamah: “And the weighing that Day will be a reality. So whosoever's Balance will be heavy, they are the ones who will be prosperous, And whoever's Balance will be light; these will be the ones who will have caused loss to themselves owing to their unjust approach to Our verses.” (Surah Al-A‘araaf, verse 8-9) Hazrat Aisha (R.A.) reports “Once while pondering over the fire, I began weeping. On seeing this, the prophet of Allah (S.A.W.) inquired, “O Aisha why do you cry?” I replied, “I was thinking of the fire, thus I started crying. O Rasoolullah will you remember your people on the day of Qiyaamah?” Nabi (S.A.W.) remarked: “There are three such occasions where no one will recognize any one else. The first is at the Meezaan, until one is apprised of its outcome, whether it will be light or heavy…….” (Mishkaat, Page 486) The actions of every person will be weighed in the Meezaan. If the good outweighs the evil, then one will be admitted into Jannah and if vice versa then one will be flung into Jahannam. As far as the description of the Meezaan is concerned and the manner in which it will take place, is beyond our ken. (Sharhul Aqaaidin Nasafiyyah, Page 103, ‘Umdatul Fiqh, Vol. 1, Page 44) 6) The Qur’an verifies the descent of Eesa (A.S.) in Surah Nisaa’ verse 159: “And there will remain no person among the people of the Book but will indeed affirm of Eesa u prior to his own death; and on the Day of Judgment, Eesa u will be a witness against the people.” In this Ayah, Allah explains that the Jews and Christians will all bring Imaan on the prophet Eesa (A.S.) before his death, which will only occur after he (A.S.) has killed Dajjal. The fact that Eesa (A.S.) will descend is indisputably proven from this verse. (Mukhtasar Tafseer Ibne Katheer, Vol. 1, Page 456) Abdullah ibn Umar (R.A.) reports that Nabi (S.A.W.) said: “Eesa (A.S.) will descend to the earth. He will marry, have children and live for a period of 45 years. Thereafter he will pass away and be laid to rest with me, in my grave. I and Eesa will rise from one grave between Abu Bakr and Umar.” (Mishkaat, Page 480, ‘Umdatul Fiqh Vol. 1, Page 38) 7) The Nabi of Allah (S.A.W.) had frequently cautioned the Sahabah regarding Dajjal and thoroughly described him to them. The issue of Dajjal is a major one as understood from a Hadith reported by ‘Imraan bin Husain: “I heard the prophet of Allah (S.A.W.) saying: “From the time Adam (A.S.) was created until the day of Qiyaamah, there is no event to occur which will be more serious than that of Dajjal.” (Mishkaat, Page 472) Hazrat Anas (R.A.) reports that the Nabi of Allah (S.A.W.) mentioned: “Every Nabi warned his Ummah of the one-eyed liar. Behold! Indeed he is one-eyed and surely your Sustainer is not one-eyed. The letters, Kaaf, Faa’, Raa will be inscribed on his forehead.” (Mishkaat, Page 476) Dajjal will make his appearance in a place between Shaam and Iraq. It is at this point where he will claim prophet hood. Thereafter he will travel to a place called Isfahaan accompanied by a large group of Jews, 70 000 in number. He will now claim that he is God. He will travel at a very swift pace and spread corruption in his way. However, he will not be allowed to enter the Holy cities of Makkah and Madinah as Allah would appoint angels to guard the entrances which lead to them. He will afflict those who reject him with poverty and various other hardships, and as for those who accept him, they will live a life of comfort. He will ultimately be killed by Hazrat Eesa (A.S.). (‘Umdatul Fiqh, Vol. 1, Page 38, Sharhul Aqaaidin Nasafiyyah, Page 174) 8) Hazrat Anas (R.A.) reports that once the Nabi (S.A.W.) was seated in our midst. Suddenly, he (S.A.W.) was overtaken by slumber. He (S.A.W.) then raised his head while smiling. On observing this we inquired: “O Nabi of Allah what causes you to smile?” Nabi (S.A.W.) replied: “A chapter of the Qur’an has just been revealed to me” and he began reciting: “Indeed We endowed thee the Kauthar. So perform Salaat for thy Sustainer and offer sacrifice. Undoubtedly it is thy opponent who is without any trace.” (Surah Kauthar) On completing the Surah, Nabi (S.A.W.) asked, “Do you people know what Al-Kauthar is?” We replied by attributing its knowledge to Allah and His messenger (S.AW.). Nabi (S.A.W.) explained, “It’s a well in Jannah which my Sustainer has promised me…….” (Mukhtasar Tafseer Ibne Katheer, Vol. 3, Page 680) The renowned scholar of Hadith, Imam Bukhari (R.H.) has composed a separate chapter dealing with the Ahadeeth on the Hawdh-e-Kauthar. Abdullah bin Umar (R.A.) reports that the holy Prophet (S.A.W.) has said: “My Hawdh is equal to a month’s journey in length. The water of which is whiter in colour than milk. Its fragrance is sweeter than that of musk. Its goblets are like the stars. Whosoever will drink from it will never experience thirst, ever.” (Saheeh Bukhari, Vol. 2, Page 974) On the day of Qiyaamah each Nabi will have a Hawdh of his own from which he will quench the thirst of his followers. Our beloved Nabi (S.A.W.) will have the largest Hawdh which is known as Kauthar. The Ummah of Nabi (S.A.W.) will rise on that day in a state of extreme thirst and immediately proceed towards the Hawdh in seek of water. The apostate, Kaafir and Mushrik will be deprived of this water. According to some Ulamaa the deviated groups within Islam such as the Mu’tazilah, Khawarij etc will also be deprived of its water. (‘Umdatul Fiqh, Vol. 1, Page 47, Sharhul Aqaaidin Nasafiyyah, Page 105) 9) The appearance of Imam Mahdi is one of the major signs of Qiyaamah. There are a number of Ahadeeth which speak of his leadership and justness. He will lead the Muslims in combat against the enemies of Islam. He will appear at the age of 40. He will live for a period of 7 to 8 years after his emergence. He will be from amongst the people of Madinah and travel towards Makkah where he will be recognized as the long awaited Mahdi. People will pledge allegiance to him and declare him their king. His name will be Muhammad. His father’s Abdullah and mother’s Aaminah. He will propagate the teachings of Islam and spread justice in his path. It will be incumbent upon every believer to assist him in his course and fight besides him. Umme Salmah (R.A.) reports: “I heard the prophet (S.A.W.) saying, “Mahdi will be from my progeny, from the children of Fatima.” (Mishkaat, Page 470) Abu Saeed Al-Khudri (R.A.) reports that Nabi (S.A.W.) has mentioned: “Mahdi is from me (my progeny). He will have a broad forehead and curved nose. He will spread justice on the earth as much as it would be filled with injustice and oppression. He will lead for a period of seven years.” (Mishkaat, Page 470, ‘Umdatul Fiqh, Vol. 1, Page 36) 10) Munkar and Nakeer are the two angels assigned with the task of questioning every person in the grave with regards to his/her religion, Allah and the prophet (S.A.W.) Nabi (S.A.W.) has mentioned: “When a person is laid down in the grave, he is approached by two dark angels. The one is called Munkar and the other Nakeer.” If the inmate of the grave happens to be a Muslim, then Munkar questions him/her and if the inmate is a disbeliever, then the questions are asked by Nakeer. (Sharhul Aqaaidin Nasafiyyah, Page 100) All the above facts are proven from the Qur’an, Ahadeeth of Nabi (S.A.W.) and Ijma’ (consensus). There is no difference of opinion amongst the Imams, who belong to the Ahlus Sunnah Wal Jamaa'ah with regards to the occurrence of all the aforementioned aspects. It is incumbent upon every individual to believe in the reality of there being. And Allah Ta’ala knows best Ebrahim bin Zainul Abedeen Backus Attested to as correct by: Mufti Muhammad Ashraf Darul Iftaa Jameah Mahmoodiyah Springs www.mahmoodiyah.org.za

A marriage does not work when one half demands or seeks his/her rights. A marriage works when one half gives them self to serve the other. The interests, benefits and happiness of one’s partner should be put in front of one’s happiness. We should live with the maxim, “As long as my spouse is happy I am happy.” If the husband and wife live with this maxim, then both of them will be happy! However, Allah has ordained that the wife obey her husband. The messenger of Allah salalallahu alaihi wasallam said: “If a woman prays her five (daily prayers), fasts her month (i.e. Ramadan), guards her private parts, and obeys her husband, it will be said to her, ‘Enter Paradise through whichever of the gates of Paradise you wish.’” [sahih Al-Bukhari] This does not mean the husband does not have to listen to his wife. To the contrary, the husband has also been commanded by Allah and the Prophet salallahu alaihi wasallam to live with his spouse in a just and acceptable manner. The Prophet salallahu alaihi wasallam has practically shown men how to interact with their spouses. What does it take to be a righteous spouse? 1) Devotion and Obedience to Allah such that she fulfills His rights, such as the prayer, fasting, chastity covering herself, withholding her gaze and so on. 2) “Obedience to Her Husband in that which does not involve disobedience to Allah such that she fulfills his rights completely. Allah’s Messenger salallahu alaihi wasallam said, “If I were to order anyone to prostrate to other than Allah, I would have ordered the woman to prostrate to her husband. By Him in whose Hand is the soul of Muhammad, the woman will not fulfill the rights of her Lord until she fulfills the rights of her husband; and even if he were to request her for herself (i.e. to have intercourse with her) whilst she was sitting upon a camel’s saddle, she should not refuse him.” [sahih, reported by Ibn Majah and Ahmad from Abdullah ibn Awfa] 3) That she guards and reserves herself and her honour, in the absence of her husband, from the hand of anyone wishing to touch her, the eye of anyone wishing to look upon her, and the ear of anyone wishing to listen to her. 4) Likewise that she preserves her husband’s children, home and wealth. Allah says: “Men are the protectors and maintainers of women, because Allah has made the one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husband’s absence what Allah orders them to guard (e.g. their chastity, their husband’s property, etc.)…” [Quran 4:34] 5) Serving her husband. Husain ibn Mihsan radiallahu anhu said that my paternal aunt said, “I came to Allah’s Messenger (salallahu alaihi wasallam) for some need, so he asked, ‘You there! Are you married?’ I replied, ‘Yes.’ He then asked, ‘How are you towards your husband?’ She responded, ‘I do not fall short in his service except with regard to what I am unable to do.’ He said, ‘Then look to your standing with him, for indeed he is your Paradise and your Fire.’” [sahih, reported by al-Hadim and others] Here is an example of how Asma bint Abu Bakr radiallahu anhuma served her husband. She said, “Az-Zubayr married me and he did not have any property or slaves or anything upon the earth except for a camel which drew water from the well and his horse. So I used to feed his horse, draw the water, stitch his water bucket, and prepare the dough, but I was not proficient in baking bread – so ladies from the Ansar who were my neighbours and were honourable used to bake the bread for me. I also used to carry the date-stones upon my head, from the land given to Az-Zubayr by Allah’s Messenger (salallahu alaihi wasallam) – and it was about two miles away. One day when I was coming with the date-stones on my head, I met Allah’s Messenger (salallahu alaihi wasallam) and a group of the Ansar were with him. So he called me and said, ‘ikh, ikh (a word said to make the camel kneel down.).’ in order to carry me behind him upon the camel. But I felt shy to proceed along with the men, and I thought of Az-Zubayr and his sense of jealousy, and he was one of the most jealous of the people. So Allah’s Messenger (salallahu alaihi wasallam) saw my shyness and so passed on. So I came to Az-Zubayr and said, ‘Allah’s Messenger (salallahu alaihi wasallam) met me while I was carrying the date-stones upon my head and with him were a group of his Companions. He caused his riding camel to kneel, but I felt shy and remembered your sense of jealousy.’ So he said, ‘By Allah your having to carry the date-stones is harder upon me than that you should ride along with him.’” She said, “Then later on Abu Bakr sent me a servant to look after the horse, so it was if he had set me free.” [Reported by Al-Bukhari and Muslim] 6) Keeping the husband’s secrets. Particularly what occurs between him and her in private – with regard to sexual matters and the private affairs within the marriage. Asma bint Yazid (radiallahu anha) said that Allah’s Messenger (salallahu alaihi wasallam) once said, “Perhaps a man mentions that which he did with his wife, and perhaps a woman informs of what she does with her husband?!” So the people were silent, so I said, “Yes, by Allah,, O Messenger of Allah (salallahu alaihi wasallam)! The women certainly do that, and the men certainly do that.” He (salallahu alaihi wasallam) said, “Then do not do so, since that is just like a male devil meeting a female devil upon the way, and he has intercourse with her while the people are watching.” [Reported by Ahmad and there are witnessing narration's which raise it to the level of being Sahih or Hasan at the very least] 7) She should appear before the husband in the best appearance, such that if he looks at her it pleases him. Abu Hurairah (radiallahu anha) narrates: The Messenger of Allah (salallahu alaihi wasallam) was asked, “Which of the women is the best?” He replied, “The one who gives him (the husband) pleasure when he looks (at her outer beauty, or the inner beauty of her good character and how she devotes herself to obedience to Allah and Taqwa); obeys him when he orders; and does not go against his wishes with regard to herself or her wealth by doing that which he dislikes.” [sahih Muslim, reported by an-Nasa'i, al-Hakim and Ahmad] 8 ) She should not permit anyone to enter her husband’s house except with his permission Abu Hurairah (radiallahu anhu) said that the Messenger of Allah (salallahu alaihi wasallam) said, “It is not permissible for a woman to fast when her husband is present except with his permission; nor may she permit anyone to enter his house except with his permission; and whatever she spends in charity without his order – then half of the reward is for him.” [Reported by Al-Bukhari] 9) She should not ask her husband for divorce without a reason necessitating that Thawban (radiallahu anhu) said that the Messenger of Allah (salallahu alaihi wasallam) said, “Whichever woman asks her husband for divorce without a strong reason – then the fragrance of Paradise will be forbidden for her.” [sahih Muslim, reported by Abu Dawud, at-Tirmidhi and others] 10) Avoidance of cursing Abu Sa’id al-Khudri (radiallahu anhu) said, “The Messenger of Allah (salallahu alaihi wasallam) went out to the prayer-ground for the (prayer of) Adha or Fitr, and he passed by the women and said, ‘O women! Give in charity, for I have been shown that you shall be the majority of the people in the Fire.’ So they asked, ‘Why is that, O Messenger of Allah (salallahu alaihi wasallam)!’ He replied, ‘You curse frequently and are ungrateful to your husbands.’” [Reported by Al-Bukhari] 11) Being thankful to the husband for the good he does and for his good treatment to his wife. This is accomplished by good words, and by her obedience to him in what is good, and by not forgetting his good treatment and avoiding denying this, since that is one of the reasons which brings about the entry into the Fire. Ibn Abbas (radiallahu anhuma) said that the Prophet (peace and blessings be upon him) said, “I was shown the Fire and found that the majority of its inhabitants were women, due to ingratitude. It was said: “Is it that they disbelieve in Allah?” He said: They are ungrateful to their husbands and deny the good they do. If you were to treat one of them well always, and she then saw something (displeasing) from you she would say: ‘I have never seen any good from you.’” [Reported by Al-Bukhari] 12) She should not remove her clothes outside her husband’s house Allah’s Messenger (peace salallahu alaihi wasallam) said, “Whichever woman removes her clothes in other than her house, then Allah, will tear down His cover from her.” [reported by al-Hakim and others] What is apparent is that removal of her clothing means uncovering herself to strange males, for the purpose of sexual intercourse or that which leads to it. 13) Striving to please the husband by every possible means The Messenger of Allah (salallahu alaihi wasallam) said, “Shall I not inform you of the inhabitants of paradise? The prophets will be in Paradise. The Siddiqeen will be in Paradise. The martyrs will be in Paradise. The person who visited his brother in Islam for the sake of Allah will be in Paradise. Your women who are full of love, the one who is an asset to her husband, who if her husband becomes angry – comes and places her hand in the hand of her husband and says, ‘I will not taste sleep until you are pleased (with me) will be in Paradise.’” (Shu’ab al-Imaan) With compliments~ http://darulfiqh.com/

Story Time! By Umm Ayman In the name of Allah, Most Kind, Most Merciful, We relate unto thee the most beautiful of stories, by revealing to thee this (portion of the) Qur'an, though before this, thou too was among those who knew it not. (Qur’an:Surah Yusuf, Verse 3) Thus commences Allah Ta’ala with the telling of the story of The Prophet Yusuf (Peace be upon him), piquing our interest, attuning our ears and softening our hearts to accept its guidance. For ages human beings have been telling stories; to remember, to inspire, to teach and to entertain. History and fables, folklore and news, myth and legends - they all add meaning and dimension to our lives. We retain information better if we can make a picture of it in our minds and we learn a lesson faster if we have examples that impress us of its relevance. A well-told story is the surest way to make an impact. Indeed the teachings of the Deen of Islam, as presented by the Prophets of Allah, were often reinforced within parables or narratives and many admonishments were illustrated by referencing the lives of the previous peoples. The Quran comprises of affirmations of Allah's sovereignty, warnings and glad tidings, laws and punishments, and the life after death. A good portion of the Quran too, comprises of parables and very many stories of the peoples gone by. These are, as Allah reminds us so many times, so that we may take heed. The traditions of The Messenger of Allah (peace be upon him) too, are often a retelling of the events in his (pbuh) own life as well as that of his noble companions. Truly he (pbuh) was the greatest teacher and guide. And while bearing in mind that all stories are not true, it wouldn’t be right to shun a good story just because it isn't fact. If we can acquire good morals from it, then as long as it is clear that it is just a story and not fact, we may certainly enjoy it. We should, however, completely avoid listening to or the telling of tales, if while doing so, we oppose the teachings of Quran and Sunnah. People of all ages relish a fine tale; this article is actually about telling stories to our children, for surely no one delights in a tale quite like a child. Story time is an important tool to use when educating a young child. It is instrumental in shaping an inquisitive, imaginative* and healthy mind. Story time can cover a range of different learning areas or subjects, such as literacy; history (Islamic & secular); science; adāb(etiquette); social studies and more. At story time, various methods should be used to ascertain that the child understands, retains and above all enjoys the experience. For example: · dramatic voices, · play acting the story, · dress up, · reading from picture books · doing crafts based on the story · and also telling a story orally so as to stimulate the child’s imagination. With young children there is a constant need for repetition; so that they may retain it, to enhance their recognition of detail and because they never lose that feeling of wonder. Our interaction with them facilitates the experience of wonder and amazement and so the same stories will have to be repeated again and again. We should resist the urge to dumb down the stories too much. By all means use simple words but don’t be afraid to introduce new and big words as a child’s capacity for language is at its strongest during the early, formative years. As people become more work orientated and spend less time with their children, quality time being shared between the story teller and the child provides an excellent opportunity for bonding, development of safe and secure attachment and love. What kinds of stories should we tell? Borrow character building story books from the kiddies section at the library (always making sure to steer clear from books that have negative elements that oppose the values of Islam(dīn). Regale them with the true stories from the Qur’an, or of the Ambiya (AS), or of the pious companions of the Messenger of Allah (peace be upon him) and the early followers of Islam. For example: · The spider which spun its web to shield the Prophet (SAW) in the cave. · Prophet Sulayman (AS) and the ants (his ability to understand animals). · Prophet Yunus (AS) and the whale. · The army of elephants and the army of birds. · Prophet Yusuf’s (AS) true dreams. · The animals on the ark. · Prophet Ibrahim (AS) and the many instances in his life, make for many enthralling stories. (especially during the Hajj period) · Prophet Musa (AS) and his staff which changed into a snake. · Prophet Isa (AS) breathing life into a bird of clay and his other miracles. · Prophet Dawud (AS)and the giant. These and so many more are true stories of the great paragons of Islam, whom we can encourage little ones to emulate as real life heroes. What an exciting way to encourage love for Allah (SWT), His Prophets (AS) and our religion! Children respond more favourably when stories include characters from the animal and insect world. It adds colour and fun to the lessons we wish to impart. Reflect for a moment to the stories of Hans Anderson and the brothers Grimm, and how enchanting we as children found their stories with their animated animals teaching common sense and good morals. At times the story in its entirety need not be told. Nor should we try, in the beginning, to make the child understand the morals or reasons behind the story. Rather we could just tell them sections of the story that will grab their imagination and interest. At a later stage, perhaps when the child is a bit older, he/she will recognize the little story when we place it in context with the whole story and they will be able to draw on the morals of the stories as we begin to inculcate it in a manner easy for them to grasp. For example, the Hijrah(Migration) of our beloved Messenger of Allah (peace be upon him) is a huge turning point in the history of Islam, yet the reasons for it, how it was accomplished and all the different personalities involved would make for a long and confusing story to tell a little child. Instead, if we pick out the juicy bits for our little ones such as the spider and the cave, this would be far more palatable for the young mind of a child and also very wondrous and interesting as it incorporates a spider, which all kids find fascinating, as well as containing elements of danger; and Allah, by using the spider, coming to the rescue adding a good (happy) ending to the story. Later as the child progresses in learning, the whole picture, as well as all the life lessons it contains, will gradually unfold, thereby making it possible for him/her to take full benefit of the story. The benefits of story telling are immeasurable, from development of imagination and creativity, to transmitting value and morals. This practice has gone on since time in memoriam and it is a valuable tool for us to continue, If Allah so wills it. *Good imagination and an inquiring mind are essential in a scholar as it encourages one to find innovative solutions to problems as well as to question the best manner to do all things. As long as this is not contrary to Islam(dīn )it will actually be in conformance to Allah’s (SWA) commands to ‘ponder’ and reflect’. EISLAM

Sister AnisaFatima Assalaamu 'alaykum Regarding the last sentence; Surah Al-Ikhlaas explains the concept of Tawheed (Oneness of Allah subhaanahu wata'ala) rather than His "Location" which is the subject in the opening post. Regarding Surah al-Ikhlaas, Mufti Muhammad Taqi Uthmani explains that it was revealed in answer to the questions posed by the disbelievers when the Prophet sallallaahu 'alayhi wasallam explained pure monotheism.

wa'alaykumus salaam The answer to your question is in the OP Mariam. Yes you can wear the same clothes that have been worn during periods If the clothes have no any stains on it.

Top Ten Excuses Of Muslim Women Who Don't Wear Hijaab And Their Obvious Weaknesses "...How can I cover what Allah has blessed me with of silky soft hair and captivating beauty?..." Get on the train of repentance my sister, before it passes by your station. Deeply consider my sister, what is happening today before tomorrow comes. Think, my sister - starting now. All praise is due to Allah Ta'aala as is deserved by His Majesty and Great Power. I send prayers and ask for blessings upon His Noble Messenger who drew the path for us to the pleasure of Allah and His Jannah. This path is a straight one that is surrounded by virtue from all sides and attends to the best moral characteristics which are increased by the clothing of purity, concealment, and chastity. It is the path trod by the two halves of human society, namely the man and the woman, toward harmonious contentment and happiness in this life and the Hereafter. This is precisely why the Protector, the blessed and above all imperfection, has made wearing hijaab an obligation upon the woman as a safeguard of her chastity and protection of her honor and sign of her faith (Eemaan). It is on account of this that societies (both Muslim and non-Muslim) that have distanced themselves from the way of Allah and deviated from His straight path, are ill societies in need of treatment that will lead them to recovery and happiness. Among the pictures that point to the distance of society from that path and that make clear the level of its deviation and separation from it is the open spread of women not just uncovering their faces but enhancing and making a display of their beauty. We find that, regretfully, this is commonly manifested in Islamic (Muslim) society despite the fact Islamic clothing is also widespread (and available). So then, what are the reasons that have led to this digression? We put this question to a varied group of women from whom we derived ten major excuses and upon examination and scrutiny, the frailty of the excuses became evident to us. Stay with us dear Muslim sister in these few lines so that we can know through them the reasons for turning away from the hijaab and then discuss each: Excuse One: I'm not yet convinced (of the necessity) of hijaab. We then ask this sister two questions: One: Is she truly convinced of the correctness of the religion of Islam? The natural answer is: Yes, she is convinced, for she responds "Laa ilaaha illallah!" (There is no God but Allah), meaning she is convinced of the 'aqeedah, and then she says: "Muhammadun rasoolullah!" (Muhammad is the Messenger of Allah), meaning by that that she is convinced of its legislation or law (sharee'ah). Therefore, she is convinced of Islam as a belief system and a law by which one governs and rules her life. Two: Is the hijaab then a part of Islamic Law (sharee'ah) and an obligation? If this sister is honest and sincere in her intention and has looked into the issue as one who truly wants to know the truth her answer could only be: "Yes". For Allah ta'aala, Whose Divinity (Uloohiyyah) she believes in has commanded wearing hijaab in His Book (Al-Qur'aan); and the noble Prophet, ('alaihi salaat wa salaam) whose message she believes in, has commanded wearing the hijaab in his sunnah. What do we call a person who says they believe in and are content with the correctness of Islam but who nonetheless does not do what Allah or His Messenger have ordered? Certainly they can in no way be described as those whom Allah speaks of in this aayah: The only saying of the faithful believers when they are called to Allah and His Messenger to judge between them is that they say 'we hear and obey' and such are the successful. [soorah An-Noor 24:51] In summary: If this sister is convinced of Islam, how then can she not be convinced of its orders? Excuse Two: I am convinced of Islamic dress but my mother prevents me from wearing it and if I disobey her I will go to the Fire. The one who has answered this excuse is the most noble of Allah's creation, the Messenger of Allah (sallallahu 'alaihi wa sallam) in concise and comprehensive words of wisdom: There is no obedience to the created in the disobedience of Allah. The status of parents in Islam, especially the mother, is a high and elevated one. Indeed Allah ta'aala has combined it with the greatest of matters, worshipping Him and His tawheed, in many aayaat. He stated: Worship Allah and join none with Him and do good to parents. [soorah An-Nisaa 4:36] Obedience to parents is not limited except in one aspect, and that is if they order to disobedience of Allah. Allah said: But if they strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not. [soorah Luqmaan 31:15] The lack of obedience to them in sinfulness does not prevent being good to them and kind treatment of them. Allah said afterward in the same aayah: But behave with them in the world kindly. In summary: How can you obey your mother and disobey Allah, Who created you and your mother? Excuse Three: My position does not allow me to substitute my dress for Islamic dress. This sister is either one or the other of two types: She is sincere and honest, or she is a slippery liar who desires to make a showy display of her "hijaab" clamoring with colors to be "in line with the times" and expensive. We will begin with an answer to the honest and sincere sister: Are you unaware my dear sister, that it is not permissible for the Muslim woman to leave her home in any instance unless her clothing meets the conditions of Islamic hijaab (Hijaab shar'ee) and it is a duty of every Muslim woman to know what they are? If you have taken the time and effort to learn so many matters of this world how then can you be neglectful of learning those matters which will save you from the punishment of Allah and His anger after death!? Does Allah not say: Ask the people of remembrance (i.e. knowledgeable scholars) if you do not know. [soorah An-Nahl 16:43]. Learn therefore, the requirements of proper hijaab. If you must go out, then do so only with the correct hijaab, seeking the pleasure of Allah and the degradation of Shaitaan. That is because the corruption brought about by your going out adorned and "beautified" is far greater than the matter which you deem necessary to go out for. My dear sister if you are really truthful in your intention and correctly determined you will find a thousands hands of good assisting you and Allah will make the matter easy for you! Is He not the One Who says: And whoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty) and He will provide him from sources he never could imagine. [soorah At-Talaaq 65:2-3]? With regards to the 'slippery' one we say: Honor and position is something determined by Allah Ta'aala and it is not due to embellishment of clothing and show of colors and keeping up with the trendsetters. It is rather due to obedience to Allah and His Messenger (sallallahu 'alaihi wa sallam) and holding to the pure law of Allah and correct Islamic hijaab. Listen to the words of Allah: Indeed, the most honorable amongst you are those who are the most pious. [soorah Al-Hujuraat 49:35] In summary: Do things in the way of seeking Allah's pleasure and entering His Jannah and give less value to the high priced and costly objects and wealth of this world. Excuse Four: It is so very hot in my country and I can't stand it. How could I take it if I wore the hijaab? Allah gives an example by saying: Say: The Fire of Hell is more intense in heat if they only understand. [soorah At-Taubah 9:81] How can you compare the heat of your land to the heat of the Hellfire? Know, my sister, that Shaitaan has trapped you in one of his feeble ropes to drag you from the heat of this world to the heat of the Hellfire. Free yourself from his net and view the heat of the sun as a favor and not an affliction especially in that it reminds you of the intensity of the punishment of Allah which is many times greater than the heat you now feel. Return to the order of Allah and sacrifice this worldly comfort in the way of following the path of salvation from the Hellfire about which Allah says: They will neither feel coolness nor have any drink except that of boiling water and pus. [soorah An-Naba' 78:24-25] In summary: The Jannah is surrounded by hardships and toil, while Hellfire is surrounded by temptations, lusts and desires. Excuse Five: I'm afraid that if I wear the hijaab I will take it off at another time because I have seen so many others do so! To her I say: If everyone was to apply your logic then they would have left the Deen in its entirety! They would have left off salaat because some would be afraid of leaving it later. They would have left fasting in Ramadhan because so many are afraid of not doing it later, etc. Haven't you seen how Shaitaan has trapped you in his snare again and blocked you from guidance? Allah Ta'aala loves continuous obedience even if it be small or recommended. How about something that is an absolute obligation like wearing hijaab? The prophet (sallallahu 'alaihi wa sallam) said: The most beloved deed with Allah is the consistent one though it be little.Why haven't you sought out the causes leading those people to leave off the hijaab so that you can avoid them and work to keep away from them? Why haven't you sought out reasons and causes to affirm truth and guidance until you can hold firm to them? Among these causes is much supplication to Allah (du'aa) to make the heart firm upon the Deen as did the prophet (sallallahu 'alaihi wa sallam). Also is making salaat and having mindfulness of it as Allah stated: And seek help in patience and the prayer and truly it is extremely heavy except for the true believers in Allah who obey Allah with full submission and believe in His promise of Jannah and in His warnings (Al-Khaashi'oon). [soorah Al-Baqarah 2:45] Other causes to put one upon guidance and truth is adherence to the laws of Islam and one of them is indeed wearing the hijaab. Allah said: If they had done what they were told, it would have been better for them and would have strengthened their faith. [soorah Al-Baqarah 2:66] In summary: If you hold tight to the causes of guidance and taste the sweetness of faith you will not neglect the orders of Allah after having held to them. Excuse Six: If I wear the hijaab then nobody will marry me, so I'm going to leave it off until then. Any husband who desires that you be uncovered and adorned in public in defiance of and in disobedience to Allah, is not a worthy husband in the first place. He is a husband who has no feeling to protect what Allah has made inviolable, most notably yourself, and he will not help you in any way to enter Al-Jannah or escape from the Hellfire. A home which is founded upon disobedience to Allah and provocation of His anger is fitting that He decree misery and hardship for it in this life and in the Hereafter. As Allah stated: But whosoever turns away from My reminder (i.e. neither believes in the Qur'aan nor acts upon its teachings) verily for him is a life of hardship and We shall raise him up blind on the Day of Resurrection. [soorah Ta Ha 20:124] Marriage is a favor and blessing from Allah to whom He give whom He wills. How many women who wear hijaab (mutahajibah) are in fact married while many who don't aren't? If you were to say that '..my being made-up and uncovered is a means to reach a pure end, namely marriage', a pure goal or end is not attained through impure and corrupt means in Islam. If the goal is honorable then it must necessarily be achieved by pure and clean method. We say the rule in Islam is: The means are according to the rules of the intended goals. In summary: There is no blessing in a marriage established upon sinfulness and corruption. Excuse Seven: I don't wear hijaab based on what Allah says: And proclaim the grace of your Rabb [soorah Ad-Dhuhaa 93:11] How can I cover what Allah has blessed me with of silky soft hair and captivating beauty? So this sister of ours adheres to the Book of Allah and its commands as long as they coincide with her personal desires and understanding! She leaves behind those matters when they don't please her. If this was not the case, then why doesn't she follow the aayah: And do not show off their adornment except only that which is apparent [soorah An-Noor 24:31] and the statement of Allah subhaanah: Tell your wives and your daughters and the women of the believers to draw their cloaks all over their bodies [soorah Al-Ahzaab 33:59]? With this statement my sister you have now made a shari'ah (law) for yourself of what Allah Ta'aala has strictly forbidden, namely beautification (at-tabarruj) and uncovering (as-sufoor), and the reason: Your lack of wanting to adhere to the order. The greatest blessing or favor that Allah has bestowed upon us is that of Eemaan (faith) and hidaayah (guidance) and among them is the Islamic hijaab. Why then do you not manifest and talk about this greatest of blessings given to you? In summary: Is there a greater blessing and favor upon the woman than guidance and hijaab? Excuse Eight: I know that hijaab is obligatory (waajib), but I will wear it when Allah guides me to do so. We ask this sister on what plans or steps she will undertake until she accepts this divine guidance? We know that Allah has in His wisdom made a cause or means for everything. That is why the sick take medicine to regain health, and the traveler rides a vehicle or an animal to reach his destination, and other limitless examples. Has this sister of ours seriously endeavored to seek true guidance and exerted the proper means to get it such as: Supplicating Allah sincerely as He stated: Guide us to the Straight Path. [soorah Al-Faatihah 1:6]; Keeping company with the righteous good sisters - for they are among the best to assist her to guidance and to continue to point her to it until Allah guides her and increases her guidance and inspires her to further guidance and taqwaa. She would then adhere to the orders of Allah and wear the hijaab that the believing women are commanded to wear. In summary: If this sister was really serious about seeking guidance she would have exerted herself by the proper means to get it. Excuse Nine: It's not time for that yet. I'm still too young for wearing hijaab. I'll do it when I get older and after I make Hajj! The Angel of Death my sister, is visiting and waiting at your door for the order of Allah Ta'aala to open it on you at any moment in your life. Allah said: When their term comes, neither can they delay it nor can they advance it an hour (or a moment). [soorah Al-An'aam 7:34]. Death my sister doesn't discriminate between the young or the old and it may come while you are in this state of great sinfulness disobedience, fighting against the Lord of Honor with your uncovering and shameless adornment. My sister, you should race to obedience along with those others who race to answer the call of Allah tabaaraka wa ta'aala: Race with one another in hastening towards forgiveness from your Lord and Paradise the width whereof is as the width of the heavens and the earth. [soorah Al-Hadeed 57:21] Sister, don't forget Allah or He will forget you by turning His mercy away from you in this life and the next. You are forgetting your own soul by not fulfilling the right of your soul to obey Allah and proper worship of Him. Allah stated about the hypocrites (Al-Munaafiqoon): And be not like those who forgot Allah and He caused them to forget their own selves. [soorah Al-Hashr 59:19] My sister, wear the hijaab in your young age in opposition to the sinful deeds because Allah is intense in punishment and will ask you on the Day of Resurrection about your youth and every moment of your life. In summary: Stop presuming some future expectation in your life will indeed occur! How can you guarantee your own life until tomorrow? Excuse Ten: I'm afraid that if I wear Islamic clothing that I'll be labeled as belonging to some group or another and I hate partisanship. My sister in Islam, there are only two parties in Islam, and they are both mentioned by Allah Almighty in His Noble Book. The first party is the party of Allah (hizbullah) that He gives victory to because of their obedience to His commands and staying away from what He has forbidden. The second party is the party of the accursed Shaitaan (hizbush-Shaitaan) which disobeys the Most Merciful and increase corruption in the earth. When you hold tight to and adhere to the commands of Allah, and among them is wearing the hijaab - you then become a part of the successful party of Allah. When you beautify and display your charms you are riding in the boat of Shaitaan and his friends and partners from among the hypocrites and the disbelievers and none worse could there be as friends. Don't you see how you are running from Allah and to the Shaitaan, trading filth for good? Run instead my sister to Allah and follow His way: So flee to Allah (from His Torment to His mercy). Verily I (Muhammad) am a plain warner to you from Him. [soorah Adh-Dhaariyaat 51:50] The hijaab is a high form of worship that is not subject to the opinions of people and their orientations and choices because the one who legislated it is the Most Wise Creator. In summary: In the way of seeking the pleasure of Allah and in hope of His Mercy and success in His Jannah and throw the statements of the devils among people and jinn against the wall! Hold tight to the legislation of Allah by your molars and follow the example of the striving and knowledgeable Mothers of the Believers and the female companions (radiallahu 'anhum ajma'een). In Conclusion Your body is on display in the market of Shaitaan seducing the hearts of men.The hairstyles, the tight clothing showing every detail of your figure, the short dresses showing off your legs and feet, and the showy, decorative and fragrant clothing all anger the Merciful and please the Shaitaan. Every day that passes while you are in this condition distances you further from Allah and brings you closer to Shaitaan. Each day curses and anger are directed toward you from the heavens until you repent. Every day brings you closer to the grave and the Angel of Death is ready to capture your soul. Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Hellfire and admitted to Al-Jannah, is indeed successful. The life of this world is only the enjoyment of deception (a deceiving thing). [soorah Aale 'Imraan 3:185] Get on the train of repentance my sister, before it passes by your station. Deeply consider my sister, what is happening today before tomorrow comes. Think about it, my sister - Now, before it is too late! www.islaaminfo.co.za

Abu-ul-Hassan Siraj (mercy be upon him) said, “One day I set out for the performance of pilgrimage (Hajj) As I was making a circuit (Tawaaf) around the Holy Ka’ba, I happened to see a fair-faced woman. I said to myself, By God! I have never seen a woman with such beauty before. Perhaps she has all this beauty as she may not have suffered any grief or sorrow.” She heard this statement and said, “What did you say? By God! I am immersed in grief and my heart is afflicted with adversities and misfortunes and there is no one to share with me the pangs of grief.” I asked her, “What has happened to you?” She replied, “My husband slaughtered a goat. My two small children were playing with each other and another was in my lap. As I got up, one of the children said to the other, “Shall I tell you how our father slaughtered the goat?” The other replied in the affirmative. Consequently, he. laid his brother on the ground and killed him like a goat. He then ran away on account of fear, and climbed up a mountain where a wolf devoured him. His father went out in search of him and, during the course of his quest, he died due to the intensity of thirst. I left the infant to sit and went towards the door of the house. The infant then crawled to the fire upon which the earthen pot was hung. As soon as he touched it, it fell and scolded him. As result his body was burnt removing the flesh from the bones. I had one daughter left who was married. When she came to hear of this, she fell unconscious and died. It was I who was left alone.” Shocked by this I asked her, “How did you bear all these misfortunes?” She said, “A person who would ponder over patience and impatience, would see much difference between them. The reward for patience Is great and for impatience, there is no reward.” Then, she recited the following three couplets which read: “I endured because endurance is the best thing to rely upon. If any advantage could be obtained by impatience, I would have adopted it. I endured many a misfortune, misfortunes of such intensity that if they were to have fallen on a mountain, it would have been reduced to dust. I have exercised full control over my emotions and never shed a tear. Now they are falling in my heart.”

Hijri month: brother arshad has replied but just thought I'd inform you that we it was discusses and couple of widgets checked out however it was decided that it would create confusion due to various countries we live in and also for those of us who follow different countries sightings. New-Muslim name change: this also was discussed and since topics in that section are specifically for reverts we thought we would leave the name. Newly practicing born-Muslims would have basic info which those topics contain Sub-sections in General library: definitely needs to be done. After you suggested it I checked the topics and realised, yes, there's too many now and it will get worse as we keep adding. So now we have to work out how many sub-categories we can have as too many clutters up the page ) : InshaAllah we have to start work on this halal videos: has been discussed above Jazaakumullah sister Acacia and Brother Naqshband! InshaAllah Once request: if anyone finds links which do not work any more please inform us.

Question 1. How any sects of the ummah has created till now as Prophet (saw) stated in a hadith that there will be 73 sects of his ummah? please mention the names. 2. Is ahle sunna wal jamaa is considered as one sect or four madhabs are considered 4 sect? as well as is ahle hadith are considered as different sect? are salafis and ahle hadith same? Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh 1) At the outset, the Hadith referred to in your query is as follows: أخبرنا أبو العباس قاسم بن القاسم السياري بمرو ثنا أبو الموجه حدثنا أبو عمار : ثنا الفضل بن موسى عن محمد بن عمرو عن أبي سلمة عن أبي هريرة : أن رسول الله صلى الله عليه و سلم قال : افترقت اليهود على إحدى و سبعين فرقة أو اثنتين و سبعين فرقة و النصارى مثل ذلك و تفترق أمتي على ثلاث و سبعين فرقة (المستدرك) “Abu Hurayrah (RadiyAllahu Anhu) relates that Rasulullah (Sallallahu Alayhi Wasallam) said: ‘The Jews were divided into 71 or 72 sects as were the Christians. My Ummah will be divided into 73 sects.” (Al-Mustadrak) After Rasulullah (Sallallahu Alayhi Wasallam) left this world, many ikhtilafaat (differences) began to arise amongst the Ummah. Within a period of time, the Aqeedah (religious creed, belief) of some who were misled changed from the haq (truth) and in turn they misguided others. As a result, different groups were formed. Those which had differences amongst themselves branched out into several other groups. The prediction of Rasulullah (Sallallahu Alayhi Wasallam) became true. Rasulullah (Sallallahu Alayhi Wasallam) clearly mentioned that 72 of these sects will go to the fire of jahannam whilst 1 will be admitted to paradise. The successful group will be the one who follows the Jama’ah. This group is the followers of Ahle-Sunnah wal-Jama’ah, which will be explained further below. Hereunder are some of the known main groups and their branches (in no particular order), most of which do not exist anymore. The following is taken from the kitab Al-Farq baynal Firaq” (The Difference Between the Differences) by ‘Abd-al-Qahir al-Baghdadi (Rahimahullah) (d. 429 AH). This book should be referred to for a further, detailed explanation on the abovementioned Hadith and the various groups with their sub-groups, including their founders and differences in beliefs. Firstly, the Rawaafid after the time of Ali (RadiyAllahu Anhu) were divided into 4 groups: Imaamiyyah, Zaydiyyah, Kaysaaniyyah, and Ghulah. These 4 groups had sub-groups: 1) Imaamiyyah-Divided into 15 sects: a) Muhammadiyyah b) Baqiriyyah c) Nawusiyyah d) Shamaytiyyah e) Ammariyyah f) Ismailiyyah g) Mubarakiyyah h) Musawiyyah i) Qatiyyah j) Hishamiyyah k) Zarariyyah l) Yunusiyyah m) Shaytaniyyah n) Kamiliyyah o) Athnaa Ashriyyah 2) Zaydiyyah-Divided into 3 sects: a) Jarudiyyah b) Sulaymaniyyah (also known as Jaririyyah) c) Butriyyah 3) Kaysaniyyah-Divided into 2 sects 4) Ghulah-Divided into 6 groups: a) Bayaniyyah b) Mughiriyyah c) Janahiyyah d) Mansuriyyah e) Khattabiyyah f) Haluliyyah The Khawaarij were divided into 20 sects: a) Al-Muhkamatul Ula b) Azaraqah c) Najadaat d) Safriyyah e) Ajaradah f) Khazimiyyah g) Shu’aybiyyah h) Khalfiyyah i) Ma’lumiyyah and Majhuliyyah j) Sultiyyah k) Hamziyyah l) Thaalabah m) Akhnasiyyah n) Shaybaniyyah o) Rashidiyyah p) Mukarramiyyah q) Ibadiyyah r) Hafsiyyah s) Harithiyyah t) Shabibiyyah The Qadariyyah-Mu’tazilah ‘anil Haq were divided into 18 sects: a) Waasiliyyah b) Umrawiyyah c) Hadhliyyah d) Nizamiyyah e) Aswariyyah f) Muammariyyah g) Bishriyyah h) Hishamiyyah i) Murdariyyah j) Jafaerriyyah k) Iskafiyyah l) Thamamiyyah m) Jahidhiyyah n) Shahamiyyah o) Khayyatiyyah p) Ka’biyyah q) Jabaiyyah r) Bahshamiyyah The Murjiah were divided into 5 sects: a) Yunusiyyah b) Ghassaniyyah c) Tawmaniyyah d) Thawbaniyyah e) Marisiyyah The Najariyyah were divided into 3 sects: a) Barghuthiyyah b) Za’fraaniyyah c) Mustadrakah Finally, the 73rd group is the Ahle-Sunnah wal-Jama’ah, which is the group on haq. Towards the end of the kitab, Abd-al-Qahir al-Baghdadi (Rahimahullah) defines the Ahle-Sunnah wal-Jama’ah as follows: Those who have completely mastered the principles of belief (Ash’aris and Maturidis), the mujtahid Imams of fiqh and their followers, the scholars of Hadith that steered clear of deviation, the scholars of Arabic grammar that steered away from deviation, the scholars of Tafsir that steered away from deviation, the Sufis, and the general masses of Muslims. Most define Ahle-Sunnah wal-Jama’ah as those who follow the Ash’ari and Maturidi schools of Aqeedah, which includes the followers of the 4 Imams of fiqh. Since every sect claims to be on the true path, the criterion to determine the true sect is as follows: a) Adherence to the Quran and Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) b) To believe in Rasulullah (Sallallahu Alayhi Wasallam) as the final Messenger c) To have love for every companion of Rasulullah (Sallallahu Alayhi Wasallam) d) To follow the Shari’ah through the guidance of any of the four Imams of fiqh-Imam Abu Hanifa, Imam Shafi’ee, Imam Malik, Imam Ahmed ibn Hanbal (Rahimahumullah) (Al-Farq baynal-Firaq, Maktabah Darul-Turath) 2) The second part of the query has been answered above. And Allah knows best Wassalam u Alaikum Ml. Asif Umar, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah askimam.org

Allah سبحانه وتعالى says of Rasulullah صلى الله عليه وسلم in the Holy Qurān, فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ So let man look – from what is he created. [at Tariq 85/5] This verse reminds us that we should focus on ourselves. When man thinks about his lowly origin, it will lead to humility. Many of the teachings of Allah and Rasūl Allāh صلى الله عليه وسلم are about looking inward and changing oneself. To look at oneself and change oneself is difficult, whereas it is easy to blame others and external factors. By blaming other people or other factors, it allows us to deny our own faults. Often when there is a problem, we could resolve things but instead we choose to blame other things. Whenever there is fighting, argueing and quarreling, such as with family members, we should learn to control ourselves and change our own behaviour. We should not wait for everyone else to act on the Qurān and ḥadīth, rather we should act on them ourselves. In a hadeeth Rasūl Allāh صلى الله عليه وسلم says “A believer is a mirror of a believer.” [Abū Dāwūd] When a person looks in a mirror and sees a flaw, the mirror serves its purpose by allowing the person to recognise what needs to be changed. The person will then rectify that flaw. Similarly, we can rely on others to point out our faults. If someone sincerely points out our faults, we should be grateful. Sayyiduna Umar ibn Khattab رضى الله عنه would say ‘May Allah have mercy on a man who offers me a gift of my faults’. Enjoining the good and forbidding evil is an obligation for us. But, it is an obligation on ourselves before anybody else. We should work on our nafs before anyone else. [This short excerpt is based on a majlis (gathering held for spiritual training) held by Shaykh Riyadh ul Haq on 17th November 2013]. Source

In-depth Answer from Mufti Muhammad ibn Adam Is Allah Everywhere or is He on His Throne? Question #: 6810 Date Posted: 06-07-2012 <QUESTION> Some people say Allah is everywhere, some say He is above the heavens, some say He is on His throne; and everyone seems to present tons of evidences to prove their point. I am so confused about the whole issue. Where is Allah? Please explain! <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The short and simple answer to your question is that Allah Most High exists beyond time, space, location and ‘physical’ direction; He is where He has always been. Before detailing the above answer, it is important to realize that the issue ‘where is Allah?’ was never debated or made a matter of great dispute by the Companions (sahaba) and early Muslims (salaf). We seldom find within classical teachings of mainstream Muslim scholars that people went around asking and debating where Allah Most High is! And aside from the hadith of Sahih Muslim in which the Messenger of Allah (Allah bless him & give him peace) asked the slave-girl (jariya) “Where is Allah?”, there seems to be no other text of the Qur’an and Sunna in which this question is asked. As for the hadith of the slave-girl, it has its own specific context, which will be explained later on, insha ‘Allah. The reason for this is simple: We have not been commanded to identify the exact ‘physical location’ of Allah; rather our responsibility is to recognize Allah (ma’rifa), build a strong relationship with Him, affirm His exaltedness (tanzih), affirm His Oneness (tawhid), learn about His attributes (sifat), worship Him, obey His commands and abstain from His prohibitions. Beyond that, there is no Islamic obligation to know where Allah Almighty exactly is; neither is it possible for the meager intellects of us created beings to fully grasp the reality and majesty of our Creator. We have not even fully understood the reality of our souls, bodies, the sun, the moon, the stars, the mountains, the sky, and so forth; then how are we expected to comprehend the essence (kunh) of the Almighty. As such, it is important to note – at the outset – that we should avoid: 1) arguing about this topic, 2) considering it a fundamental part of belief (aqida), and 3) being hasty in declaring others as disbelievers or deviants if they happen to hold a different viewpoint. We should steer clear from trying to grasp the reality of Allah, and suffice by understanding that the human intellect is very limited in its reach. We must see our inability to fully understand Allah as being from our weakness and imperfection as humans. This will bring about a deeper sense of slave-hood and neediness towards the One who is in need of no one. Sadly, however, we live in a time where some Muslims constantly debate this issue and behave as though it is a fundamental part of one’s faith. They waste theirs and others’ precious time arguing for long periods about an issue that will not be questioned about on the Day of Judgment. As a result, much more important aspects of deen are neglected. Islamic forums and discussions are filled with arguments, counter-arguments, refutations, attacks and never ending debates about this one topic. Many are left confused and bemused with the whole experience, and some have even left Islam altogether due to their inability to fully comprehend this issue. As such, the first advice for my dear brothers and sisters – of whichever persuasion – is to take a step back, relax and not become over emotional about the issue at hand. Thereafter, with cool headedness, realize that this issue is not a foregone conclusion and that there is room for ‘valid’ disagreement and thus ‘agree to disagree’. By doing so, we would save ourselves and others from falling into major sins and even disbelief. To proceed with the answer: The central point of belief (aqida) with respect to Allah Most High – alongside affirmation of His Oneness (tawhid) – is His transcendence (tanzih), which has a clear Qur’anic basis and is unanimously agreed upon. Tanzih refers to affirming, in absolute and emphatic terms, that there is no similitude between Allah and His creation. Allah does not resemble His creation in any way, and there is no creation that is similar to Him in any way. No imagination can conceive of Him and no understanding can comprehend Him, as He is different from all created beings. Allah Most High says about Himself, “There is nothing whatsoever like unto Him.” (Qur’an 42:11) And He Most High says in Surat al-Ikhlas, “And there is none like unto Him.” (Qur’an 112: 4) This central belief has been outlined in almost all of the classical manuals on Islamic Creed. For example, Imam al-Nasafi (Allah have mercy on him) states, “He [Allah] is not a body (jism), nor an atom (jawhar), nor is He something formed (musawwar), nor a thing limited (mahdud), nor a thing numbered (ma’dud), nor a thing portioned or divided, nor a thing compounded (mutarakkab), and nor does He come to end in Himself. He is not described by quiddity (al-mahiyya), or by quality (al-kayfiyya), nor is He placed in a space (al-makan); and time (al-zaman) does not affect Him. Nothing resembles Him; that is to say, nothing is like unto Him.” (See: Sa’d al-Din al-Taftazani & Najm al-Din al-Nasafi, Sharh al-Aqa’id al-Nasafiyya, P: 92-97) To believe that Allah Most High resembles His creation in any way, or attribute human forms and qualities to Him (anthropomorphism/tashbih) constitutes disbelief (kufr). Imam al-Tahawi (Allah have mercy in him) states in his famous reference work on Muslim beliefs, “Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.” (Al-Aqida al-Tahawiyya, article 34) Imam Abu Hamid al-Ghazali (Allah have mercy on him) states, “Whosoever thinks that Allah has a body made of organs is an idol-worshipper… Whosoever worships a body is considered a disbeliever by the consensus of all the scholars – both the early scholars (salaf) as well as the late ones (muta’akhirun).” (Iljam al-Anam an ilm al-Kalam, P: 6-8) Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “We are unable to comprehend Allah Most High. Whatever occurs in one’s mind [regarding Allah’s appearance], Allah is other than that, for Allah says: ‘But they shall not encompass Him with their knowledge.’” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117) Abu ’l-Fadl al-Tamimi al-Hanbali says, “Imam Ahmad ibn Hanbal (Allah have mercy on him) condemned those who said that Allah is a body (jism)… since the term jism/body linguistically is used to indicate things that have length, width, depth, and a compound nature. (See the footnotes to Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 118) As such, this basic and central aqida in Allah’s transcendence is the only requirement from a believer (along with general affirmation of all of Allah’s attributes), and would be sufficient for one’s salvation. Thereafter, there is no need for a simple believer to scrutinize the technical details of Allah’s attributes, and there is definitely no need for disputes and arguments. Most Muslims – if not all – deny that Allah resembles His creation, thus argumentation and haste in declaring others as disbelievers must be avoided. Yes, if one clearly believes that Allah is ‘physically’ in a location or that He has organs – such as hands, feet, face, etc – that are similar to His creation, or one gives Allah attributes of created things, then that would entail disbelief. Beyond Time and Space Part of this central point of aqida is recognizing that Allah Most High is not confined to time (zaman) and space (makan), since He is the creator of both and absolutely free from needing anything (ghaniyy) that He has created. “Surely Allah is independent of all the worlds.” (Qur’an 29:6) He is not to be described with having a form, body, limits, directions and a material existence that occupies a particular space or location. Limiting Allah to time and space implies likening Him to His creation, because the one who exists in a physical place would, by nature, be a body; thus attributing a body to Allah. Sayyiduna Ali (Allah be pleased with him) says, “Allah existed when there was no place, and He is now where He has always been [i.e. without place].” (Al-Farq bayna al-Firaq, P: 333) Imam al-Tahawi (Allah have mercy on him) states, “He (Allah) is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions like all the created things.” (Al-Aqida al-Tahawiyya, Point: 38) It is stated in Al-Fiqh al-Akbar, attributed to Imam Abu Hanifa, “Allah is an entity unlike any other entity. The meaning of [Allah being a] entity [unlike any other] is that He is without body (jism), substance (jawhar), or accident (arad). He has no definition/limit, no opposite, no equal, and no peer...” (See: Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117-120) Imam Abu Hanifa (Allah be pleased with him) also states in his Al-Fiqh al-Absat, “If it is asked, ‘Where is Allah?’ It will be said to him that Allah Most High existed when there was no place, before creating the creation. And Allah Most High existed when there was no ‘where’, no creation, nothing; and He is the Creator of everything.” (Al-Fiqh al-Absat, P: 21) Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “Allah Most High does not reside in a place from the places and neither in a time from the times, because place and time are from the created things whilst Allah Most High has existed eternally when nothing from the created things were in existence with Him.” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117) Qadi Abu Ya’la al-Hanbali says, “Indeed, Allah Most High is not to be described with [residing in a] place.” (Daf’ Shubah al-Tashbih, P: 43) Based on this, it is erroneous to say that Allah Most High is ‘physically’ in the sky or above the heavens on His Throne. Likewise, it is wrong to say that He Most High is ‘physically’ everywhere and in everything. The reason, as explained above, is that these things are created and limited. The Throne and heavens are restricted entities, and space is an area restricted within six dimensions. Allah Most High cannot be confined to things He has created, such as the heavens and the Throne. He is the creator of time and space, and thus is exalted beyond both. Furthermore; sitting, standing, rising over, ascending, descending, climbing, etc are all characteristics of created bodies, whilst Allah is pure from having any attributes of created things attributed to Him. Allah is not in need of a place in order to exist. Imam al-Tahawi sums this up by saying, “He [Allah] is independent of the Throne and that which is beneath it.” (Al-Aqida al-Tahawiyya, Point: 50) Dealing with texts whose meanings are not decisively known (mutashabihat) There are certain texts in the Qur’an and Sunna which indicate that Allah Most High is in the sky or above the heavens upon his Throne. For example: a) “The All-Merciful istawa [literal meaning: positioned Himself] upon the Throne.” (Qur’an 20:5) b) “Have you become fearless of Him who is in the sky if He makes you sink into the earth, and it starts trembling at once?” (Qur’an 67:17) c) Mu’awiya ibn al-Hakam relates, as part of a long hadith, that he came to the Messenger of Allah (Allah bless him & give him peace) and asked various questions about his practices before Islam. From among the questions he said that he had slapped his slave girl, and whether he should free her. The Messenger of Allah (Allah bless him & give him peace) asked that she be brought before him, and then asked her, “Where is Allah?” She replied, “In the sky (fi ‘l-sama).” The Messenger of Allah (Allah bless him & give him peace) asked, “Who am I?” She replied, “You are the Messenger of Allah.” The Messenger of Allah (Allah bless him & give him peace) said, “Free her, for she is a believer.” (Sahih Muslim 537 and others) d) Sayyiduna Abu Hurayra (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, “Our Lord ‘yanzilu [literal meaning: descends]’ every night to the closest heavens…” (Sunan Tirmidhi 2414) Conversely, there are other texts which indicate that Allah Most High is everywhere and All-Encompassing. For example: a) “No secret consultation takes place between three, but He [Allah] is fourth of them; nor between five, but He is sixth of them; nor between fewer than that or more, but He is with them wherever they may be…” (Qur’an 58:7) b) “Indeed, We have created man, and We know whatever thoughts his inner self develops, and We are closer to him than [his] jugular vein.” (Qur’an 50:16) c) “When My servants ask you about Me, then [inform them that] I am near. I respond to the call of one when he prays to Me…” (Qur’an 2:186) d) “Allah encompasses everything.” (Qur’an 4:126) e) “He is with you wherever you are…” (Qur’an 57:4) These types of texts are known as mutashabihat i.e. their meanings are not decisively known by us. Their outward apparent meanings indicate location for Allah Most High or a similitude between Allah and His creation, and thus they go against the fundamental ‘agreed-upon’ belief in Allah’s transcendence (tanzih), mentioned in unequivocal verses such as “There is nothing like unto Him.” The question that arises, then, is how do you deal with such texts? 1) The most precautious and mainstream position in this regard is of the early Muslims (salaf), which includes the majority of the Companions, their followers (tabi’un), the majority of hadith scholars (muhaddithun), the four main Imams and the major scholars of their schools (Allah be pleased with them all). Their view is that the outward purport of such texts is not intended, and only Allah knows the real meanings of such texts; thus they consign their meanings completely to Allah Most High without attempting to interpret them – either literally or figuratively. This is known as the position of tafwid. It means that we fully believe in the texts, but owing to the fact that their meanings have not been decisively established and that they apparently contradict the decisive texts, we consign the knowledge of their reality to Allah Most High, and avoid delving into them. We understand that they have meanings befitting Allah, but it is impossible that they would have physical meanings, since they do not befit Allah; such as places, shapes, limbs, movements, sitting, colors, directions, smiling, laughter, and other meanings which are not permissible to be attributed to Allah. As such; we affirm the words indicating location and Throne for Allah, and also those which indicate Him being everywhere. However, we cannot comprehend the reality of Allah being on his Throne and neither can we comprehend the reality of Him being everywhere – although we fully negate that Allah is ‘physically’ in the heavens/on his Throne (tashbih), and also negate that He is ‘physically’ everywhere in everything (hulul). This is what the early scholars meant when they said regarding such texts, “Pass them by as they are, without asking how” (amirruha bi la kayf). (Some of the scholars from this group, however, interpret the second type of texts which indicate that Allah Most High is everywhere by saying, He is everywhere by His Knowledge, His Seeing, His Hearing and His Power). This position of tafwid is based on the following verse of the Qur’an: “He [Allah] is the One who has revealed to you the Book [the Qur’an]. Out of it there are verses that are muhkamat [of established meaning], which are the principal verses of the Book, and some others are mutashabihat [whose definite meanings are unknown]. Now those who have perversity in their hearts go after the mutashabih of it, seeking [to create] discord, and searching for its interpretation [that meets their desires], while no one knows its interpretation except Allah; and those well-grounded in knowledge say: We believe therein; all is from our Lord. Only the men of understanding observe the advice.” (Qur’an 3:7) Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “Imam Abu Hanifa (Allah have mercy on him) said in his Kitab al-Wasiyya, ‘We agree that Allah performed istiwa [literal meaning: positioned Himself] upon the Throne without Him having any need for it or resting on it. He is the Guardian of the Throne and all besides the Throne. If He were in need [of the Throne], He would not have been capable of bringing the universe into existence and administrating over its affairs, like the created beings [for created things are in need, and the one in need of others cannot create the universe]. If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High? In effect, He is transcendent of all of this.’ (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 126-127) Mulla Ali al-Qari further states, “How fitting is the response of Imam Malik (Allah have mercy on him) when he was asked about istiwa. He said, ‘istiwa is known [i.e. we know and accept that it has been mentioned in the Qur’an, because in another narration Imam Malik said, ‘istiwa is not unknown’], the ‘how’ (kayf) is unknown [this has also been transmitted as ‘the how is not comprehensible’], asking about it is an innovation, and belief in it [i.e. accepting it to be part of revelation] is obligatory.’ This is the way of the early scholars (salaf) and the safest path, and Allah knows best.” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 127) Imam Ahmad ibn Hanbal (Allah have mercy on him) said, when asked about Allah’s istiwa on the Throne, “He performs istiwa upon the Throne, however He wills and as He wills, without any limit or any description that can be made by any describer.” (Daf’ Shubah al-Tashbih, P: 28) Imam Shafi’i (Allah have mercy on him) would simply say regarding the mutashabihat texts, “I believe in what has come from Allah as it was intended by Allah, and I believe in what has come from the Messenger of Allah (Allah bless him and give him peace) as it was intended by the Messenger of Allah.” (Ibn Qudama, Dhamm al-Ta’wil) Imam Sufyan ibn Uyayna (Allah have mercy on him) says, “All that Allah has described Himself with in His Book; its explanation is its reciting and keeping silent about it.” (Bayhaqi, Al-Asma’ wa ‘l-sifat 2/158) 2) The second position concerning such texts is of some later scholars; such as Imam Ibn Taymiya, Imam Ibn al-Qayyim and others (Allah have mercy on them). They also consign the knowledge of what is meant to Allah, but in a slightly different manner. They are of the opinion that we must affirm the apparent literal meaning that has been expressed in the text (tathbit), but then consign its details to Allah Most High. So for example, in relation to the verse of ‘istiwa’, we must believe in and affirm the apparent meaning which is ‘elevation’ and ‘rising over the Throne’. However, the modality (kayfiyya) of this ‘elevation’ or ‘rising’ is unknown, but it is certainly not like the rising of created things. (As for the second type of texts, they clearly interpret them by saying that Allah is everywhere by His Knowledge, His Seeing, His Hearing and His Power). The key difference between this position and the previous one is that in the case of the former, one recites the mutashabih text, accepts it to have been revealed by Allah, believes in it and affirms ‘whatever’ is intended by Allah through it, and then remains silent about it without saying whether the literal or figurative meaning is meant (pass them by as they are without asking how). In the latter position, however, after recital and acknowledgement of the text, one affirms that the apparent literal meaning is what is meant, but the details of this apparent meaning is only known by Allah. There is a very subtle difference between the two viewpoints! Even though this (latter) view – in of itself – can be considered acceptable, it can also potentially be highly dangerous, especially in our times. This is due to two reasons: Firstly; the human intellect is very limited, and thus it is very difficult for it to comprehend Allah being above the heavens upon His Throne without some sort of bodily figure coming to mind. The early Muslims had strong faiths, and may have been equipped to negate any thought of a bodily figure occupying a throne. This cannot be said for every simple believer today. In life, we are accustomed to only experiencing created things; and thus it may be difficult to fully realize the transcendent nature and majesty of Allah Most High – if we were to say that He is upon His Throne. Imam Abd al-Wahhab al-Sha’rani expresses this point in a very beautiful manner. He states that Allah’s attributes of ‘istiwa’, ‘elevation’ and ‘nuzul [descending] to the heavens’ are all eternal (qadim), for He is eternal with all His attributes; whereas there is a consensus that the Throne and everything surrounding it is created. As such, Allah Most High had the attribute of ‘istiwa’ and ‘nuzul’ even before He created the Throne and the heavens. So where was His ‘istiwa’ before creating the Throne, and upon what did He do ‘nuzul’ before creating the heavens and the sky? Therefore, the way you envisage Allah’s ‘istiwa’ upon the Throne and His ‘nuzul’ to the heavens before the creation of the Throne and the heavens, envisage it in the same manner after their creation. (Al-Yawaqit wa ‘l-Jawahir) Secondly, the discourse of the early Muslims was mainly in the Arabic language. As such, both approaches in consigning the mutashabihat texts to the knowledge of Allah seemed similar. The advocates of the first approach would, for example, merely recite the word ‘istawa’ and say “I affirm this istiwa as intended by Allah” and leave it to that, whilst those who took the second approach would also recite ‘istawa’ and then say that the meaning of this is literal ‘istiwa’ but in a manner befitting Allah. The difficulty arises when the word ‘istawa’ is translated into another language. If the second approach is taken, then one would translate it in English by saying “the meaning of this is that Allah rose over the Throne” and the like. This is when the thought of a bodily figure and human-like attributes come to mind. This also explains why the advocates of both approaches use the same evidences and statements of early Muslim scholars, such as the four Imams, in justifying their view. Using only the Arabic medium, it can be difficult to distinguish the clear difference between the two approaches. For example, Imam Abu Hanifa states in his Al-Fiqh al-Absat, “He who says that I do not know if my Lord is in the sky or the earth has indeed committed disbelief… Similarly, he who says that He is on His Throne, but I do not know whether the Throne is in the sky or the earth [has also committed disbelief].” (Al-Fiqh al-Absat, p: 14) This quote of Imam Abu Hanifa (Allah have mercy on him) is misunderstood by some, and incorrectly used to prove that the Imam believed in affirming a direction and location for Allah! The reality is that Imam Abu Hanifa was amongst the very early Muslims (salaf), and his position was in harmony with the mainstream popular opinion of that time – which is ultimate tafwid, as it is clear from his statements quoted earlier; such as, “If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High?” However, the Imam was also against figurative interpretation of the mutashabihat texts, and firm on the position of consigning the meaning to the knowledge of Allah. As such, followers of Imam Abu Hanifa and commentators of his works have explained what he meant by the above text. They state that the reason why Imam Abu Hanifa declared a person who says these two phrases a disbeliever is because they contain attributing a direction and location for Allah. (See: Isharat al-Maram min Ibarat al-Imam, p: 168) Imam Izz al-Din ibn al-Salam says that the reason why Imam Abu Hanifa declared such a person a disbeliever is that by using such words, one suggests a place for Allah; and whosoever believes that Allah has a place is an anthropomorphist. (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 115) Thus, Imam Abu Hanifa’s intention is not to prove that the heavens and the Throne are places for Allah, and the clearest evidence for this is the aforementioned saying of the Imam himself, “If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High? In effect, He is transcendent of all of this.” And Allah knows best. 3) The third position in regards to these mutashabihat texts is that their apparent literal meaning is impossible for Allah; thus the texts will be interpreted figuratively/metaphorically in a manner befitting Allah, yet without affirming it with certainty since other meanings could also be correct. This position was held mainly by scholars of later generations (khalaf), who were forced to take this stance in order to safeguard the iman of the masses, since people were not satisfied with merely consigning the knowledge of mutashabihat texts to Allah, and thus began to understand them literally and read into meanings that do not befit Allah Most High. This position is known as the position of ta’wil. Ta’wil means to interpret, make sense of, assign a meaning to, and give an interpretation or explanation to a particular text or phrase. For example, interpreting the saying “the King defeated the enemy” that the defeat occurred at the hands of the King’s army and not the King himself. This is also a valid and acceptable view according to the vast majority of scholars as long as it remains within the boundaries of the Arabic language and spirit of Shari’ah. Even some early Muslims (salaf), including some of the Sahaba such as Ibn Abbas (Allah be pleased with him), made ta’wil in some of the Qur’anic verses and hadiths, and the reality is that at times we have no choice but to assign figurative meanings, otherwise they will contradict the decisive and emphatically established texts (muhkamat), leading to many contradictions in the Qur’an and Sunna. For example, Imam al-Bukhari (Allah have mercy on him) interprets the verse “There is no god but He. Everything is going to perish except His wajh [literal meaning: face]” (Qur’an 28:88) by saying that the word ‘wajh’ means ‘mulk’ or ‘dominion.’ He also quotes another interpretation, “that which was done solely for the sake of Allah [i.e. righteous actions].” Imam Ibn Hajar al-Asqalani, in his Fath al-Bari, quotes Abu Ubayda as saying that the word ‘wajh’ in the verse means the ‘majesty (jalal)’ of Allah. (See: Fath al-Bari with Sahih al-Bukhari 8/641-642) Similarly, in regards to the hadith of Bukhari and Muslim wherein the attribute of Allah ‘dhik (literal meaning: laughing)’ has been mentioned, Imam Bukhari is quoted as saying that it means, “Allah’s mercy.” (Bayhaqi, Kitab al-Asma’ wa ‘l-Sifat, p: 433) In Surat al-Qalam, Allah Most High says, “On the Day when the saq [literal meaning: shin] will be exposed…” (Qur’an 68:42) Likewise, in the hadith of Bukhari, it is stated, “Our Lord will expose his saq [literal meaning: shin].” Many scholars from the salaf and khalaf; such as Abdullah ibn Abbas, Mujahid and Qatada interpret the term ‘saq’ with various different explanations. (See: Imam al-Bayhaqi’s Al-Asma’ wa ‘l-Sifat, p: 323) Imam Ibn Kathir (Allah have mercy on him) relates in his masterpiece Al-Bidaya wa ‘l-Nihaya quoting Imam al-Bayhaqi from his Manaqib through a sound chain that Imam Ahmad ibn Hanbal (Allah have mercy on him) interpreted the verse, “And your Lord shall come” (Qur’an 89:22) to mean, “His recompense (thawab) shall come.’ (Al-Bidaya wa ‘l-Nihaya, 10/327) There are countless other examples of this, but the above should suffice, insha‘Allah. Accordingly, scholars of later generations interpreted the mutashabihat texts which indicate Allah’s physical elevation above the heavens, and Allah being positioned in the sky or upon His Throne with various explanations. For example: a) Imam Ibn Jarir al-Tabari states in his well-known exegesis (tafsir) of the Qur’an, “Allah made himself exalted over the heavens with the exaltation of sovereignty and power, not that of dislodgment and movement.” (Tasir al-Tabari 1/430) Others who interpret the verses of ‘istiwa’ figuratively include: Imam al-Bayhaqi, Imam al-Haramayn al-Juwayni, Imam Raghib al-Isfahani, Imam Abu Hamid al-Ghazali, Imam Abu ‘l-Faraj ibn al-Jazi al-Hanbali, Imam Fakhr al-Din al-Razi, Imam al-Baydawi, Imam al-Nasafi, Imam Taqi al-Din al-Subki, Imam Ibn al-Humam al-Hanafi, Imam al-Suyuti and others (Allah have mercy on them all). They state that ‘istiwa’ does not mean Allah’s physical elevation over the Throne; rather, it refers to elevation of rank, status and dominion, and Allah’s subjugation of the Throne that is without a beginning like all of the attributes of Allah. b) In regards to the verse of Surat al-Mulk [“Have you become fearless of Him who is in the sky…”], the great Maliki exegete (mufassir) Imam al-Qurtubi (Allah have mercy on him) says in his twenty-volume commentary of the Qur’an, Al-Jami’ li ahkam al-Qur’an, “It is said that the meaning of the verse is, have you become fearless of Him whose power, authority, Throne and dominion is in the sky. The reason for specifying the sky – despite His authority being universal – is to assert that a God is One whose power is [also] manifest in the heavens, and not [only] one whom people venerate on the earth. Some others said that it refers to the angels, and some said that it refers to angel Jibra’il who is entrusted with punishing people. I [Qurtubi] say that the verse could mean, “Have you become fearless of the Creator of those in the sky...” (Al-Jami’ li Ahkam al-Qur’an, tafsir of 67/17, 18/141) Imam al-Qurtubi further states in the commentary of the same verse, “The more exacting scholars hold that “in the heavens” is similar to Allah’s statement “Journey in the earth”, meaning over the heavens; but [not over it] by way of physical contact or spatialization, but by way of power (qahr) and control (tadbir). Another position is that it means, “Have you become fearless of Him who holds sway over (ala) the heavens” just as it is said, “So-and-so is over Iraq and the Hijaz”, meaning that he is the governor and commander of them. The hadiths on this subject are numerous, rigorously authenticated (sahih), and widely known, and indicate the exaltedness of Allah; only an atheist or a stubborn ignoramus would deny them. Their meaning is to dignify Allah and exalt Him above what is base and low, and to characterize Him by highness and grandeur, not by being in places, particular directions, or within limits, for these are the qualities of physical bodies. The hands are only raised towards the heavens when one supplicates because the sky is from where divine revelation descends and rain falls, the place of purity and the wellspring of the purified ones from the angels, and that the deeds of servants are raised to it; and over it is His Throne and His Paradise; just as Allah has made the Ka’ba the direction (qibla) of supplication and prayer. And also because He has created all places and has no need of them. He was in His beginning-less eternality before creating space and time, when there was no place or time, and is now as He was.” (Al-Jami’ li Ahkam al-Qur’an, tafsir of 67/17, 18/141) Similarly, Imam Nawawi (Allah have mercy on him) states in his commentary on Sahih Muslim, “Al-Qadi Iyad said, ‘There is no disagreement among any of the Muslims – their jurists (fuqaha), their hadith scholars (muhaddithun), their theologians (mutakallimun), their polemicists (nuddhar) and their ordinary followers (muqallidun) – that the texts which outwardly indicate that Allah is in the sky – for example, the statement of Allah Most High, “Have you become fearless of Him who is in the sky if He makes you sink into the earth?” (Qur’an 67:17) – are not to be taken literally; rather, according to them all [that is, all the Muslims and experts of every field of Shari’ah as mentioned above], they are to be interpreted figuratively.’” (Al-Minhaj sharh Sahih Muslim) c) In regards to the hadith of the slave-girl whom the Messenger of Allah (Allah bless him & give him peace) asked, “Where is Allah?”, and she responded by saying, “In the sky”, Imam Nawawi states, “This is one of the hadiths which deal with the attributes [of Allah]. There are two positions with regards to them, both of which have been discussed repeatedly in the chapter of faith (iman). The first position is to believe in them without delving into its meaning (tafwid); while maintaining categorically that there is nothing like unto Allah Most High, and that He transcends the attributes of created things. The second position is to interpret them figuratively (ta’wil) in a manner that befits Him. Those who hold this [latter] position [of figurative interpretation] say that [in the present hadith] the Messenger of Allah’s (Allah bless him & give him peace) intention was to examine her to see whether or not she was one of those who worshiped idols that are before them, or one of those who believed in the Oneness of Allah and maintained that Allah alone is the creator, disposer, and one who effects [all things] – for He is the One that when a person supplicates to Him, he turns [his attention, or hands] towards the sky; just as when a person performs Salat, he faces the Ka’ba. [What is mentioned in the hadith] is not because Allah is restricted in the sky, just as He is not restricted in the direction of the Ka’ba. Rather, it is because the sky is the direction (qibla) for supplication (dua’), just as the Ka’ba is the direction (qibla) for the ritual prayer. So when she said that “He is in the sky”, it became known that she was one of those who believed in the Oneness of Allah, and not a worshipper of idols.” (Al-Minhaj sharh Sahih Muslim) Mulla Ali al-Qari states in his commentary on Mishkat al-Masabih in relation to this hadith, “Al-Qadi Iyad al-Maliki said, ‘By asking this question, the Messenger of Allah’s (Allah bless him & give him peace) objective was not to ask about Allah’s location (makan), for verily He is above and beyond space, as He is above and beyond time. Rather the intent of his question to her was to find out whether she was a believer in His oneness (muwahhida) or someone who associated partners with Allah (mushrika), because the unbelievers of the Arabs used to worship idols, and each tribe used to have a specific idol in its midst which it worshipped and aggrandized; and it may be that the simple-minded and ignorant ones among them did not know any other object of worship than that idol. The Messenger of Allah (Allah bless him & give him peace) meant to determine what she worshipped. When she said, ‘In the heavens’ – and another narration says that she made a sign towards the heavens – it was understood that she was a believer in tawhid. His objective by this line of questioning was the disowning of the gods of the earth, which are the idols; not the establishment of the heaven as a location for Allah. Allah is greatly exalted from the sayings of the wrong-doers.’” (Mirqat al-Mafatih) Furthermore; Imam al-Ubbiy in his commentary of Sahih Muslim, Shaykh Muhammad al-Shanqiti, Imam Abu Bakr ibn al-Furak in his Mushkil al-Hadith, Qadi Abu Bakr ibn al-Arabi in his commentary of Sunan al-Tirmidhi, Imam Ibn al-Jawzi al-Hanbali in his Daf’ Shubah al-Tashbih, Imam Abu ‘l-Walid al-Baji, Imam al-Baydawi, Imam Taqi al-Din al-Subki and countless other classical scholars also state that the Messenger of Allah’s (Allah bless him & give him peace) objective by the question was not to ask regarding the physical location of Allah (makan), but about His rank and status (makana); and the slave-girl’s response was not intended to describe Allah physically being in the sky, rather to express His tremendousness (adhama), superiority, nobility and elevation of status and rank. There are so many quotes of the Imams in this regard such that it is difficult to reproduce them here. As such, this group of scholars interpreted all such texts which indicate Allah’s physical elevation over the heavens and Throne by giving figurative meanings. Similarly, many of them interpreted the second type of texts which indicate that Allah Most High is everywhere by saying, He is everywhere with His knowledge, assistance and the like. Interpreting both types of texts is acceptable and valid as long as it remains within the known parameters of language and Shari’ah. Just as it is valid to interpret texts indicating Allah being everywhere or with His creation, it is likewise permitted to interpret the texts indicating Allah being above the heavens on His Throne. Sadly, some people consider the interpretation of ‘Allah above the heavens/upon His Throne’ texts to be deviation, yet they see no problem in interpreting the ‘Allah with His creation’ texts! This is an unjust approach. If interpreting the second type of texts is not deviation, then interpreting the first type of texts is also not deviation. Consistency demands that we hold the same stance with both types of texts. Conclusion and final thoughts In conclusion, the central point of aqida which every Muslim must firmly believe is of Allah’s transcendence (tanzih) – that is to say, Allah Most High is above and beyond having any resemblance with His creation. He Most High is not to be described with limits, organs and other such characteristics belonging to created things; and is not confined to time and space. “There is nothing whatsoever like unto Him.” (Qur’an 42:11) This much belief is sufficient for an average Muslim to attain salvation, insha Allah. Thereafter; with regard to the texts describing Allah to be everywhere or with His creation, most classical and later scholars interpret them to mean that Allah is everywhere with His knowledge, seeing and hearing; and this is not the real point of contention. Accordingly, one may interpret these texts, or consign their meaning to the knowledge of Allah. However, one must not believe that Allah Most High is ‘physically’ everywhere, since space is created whereas Allah is pre-existent and eternal. As for the texts describing Allah to be in the heavens/sky and above His Throne – which are the real point of contention, and apparently go against the above core belief in Allah’s transcendence – one may adopt any of the following positions; and all of them are valid positions and none of them can be considered outright deviation: a) Consigning their meanings and details completely to the knowledge of Allah. This position, known as tafwid, was chosen by the majority of early scholars (salaf), and by far the best and safest approach. b) Affirming their literal meanings (tathbit) – with emphatic rejection of a similitude between Allah and His creation – and then consigning the modality (kayfiyya) of such texts to the knowledge of Allah. This position, chosen by scholars such as Imam Ibn Taymiya, can be risky for an average believer. c) Interpreting such texts figuratively in a manner that befits Allah. This is known as ta’wil, and was chosen by some later scholars. None of the above three standpoints can be considered deviation or departure from the Ahl al-Sunna wa ’l-Jama’ah. One of my respected Shaykhs, Mufti Taqi Usmani (may Allah preserve him) states in his monumental commentary of Sahih Muslim, “All four positions [he mentioned one other position which can be incorporated in the three I have mentioned) are feasible. Large numbers of verifying scholars have taken every one of these positions, since the important thing in creed (aqida) is declaring Allah to be beyond having a similitude [with His creation], and not negating His attributes (ta’til); and every one of these four paths is firmly convinced of this. The difference between them is not a difference in creed, for indeed the creed is declaring Allah beyond tashbih and ta’til; it is only a difference of opinion in expressing that creed and basing them on the texts. So not one of these paths is entirely baseless or absolutely misguided, even if theoretical debates and arguments have not ceased to run between them for many centuries. Occasionally, exaggeration and excess occurred in them from the various sides, and occasionally one of them steered in the direction of trespassing the limits of moderation, but the truth is that the basis of the dispute is nothing but a judgmental (ijtihadi) dispute, akin to the differences of the jurists in juristic matters which are open to interpretation. For this reason, outstanding scholars of the Umma, adherent devotees to the Book and the Sunna, of whose being from the people of truth and from the Ahl al-Sunnah wa l-Jama’ah is not in doubt, took every opinion from these four opinions. It is apparent that the path of the majority from the predecessors (salaf) was tafwid, and this is the safest, most prudent and most in accordance with His statement (Most High), “No one knows its interpretation except Allah. And those who are firmly grounded in knowledge say: we believe therein’” (3:7) (Takmila Fath al-Mulhim 5/379-80) The famous late Jordanian scholar of immense knowledge and wisdom, Shaykh Nuh Ali Salman al-Qudat (Allah have mercy on him) expresses the same stance in his commentary of Jawharat al-Tawhid. He states that all the various positions of the scholars are close to one-another, since they all agree that Allah Most High does not possess human-like attributes. Thereafter, whether one consigns the meaning completely to the knowledge of Allah, or interprets the texts figuratively, or affirms the literal meaning but negates anthropomorphism (tashbih), it is all part of affirming Allah’s transcendence. As such, there is no need to fuel hostility and enmity between Muslims – especially at a time when Muslims have to combat the enemies of Islam. (See: Al-Mukhtasar al-Mufid fi sharh Jawharat al-Tawhid, p: 91) As such, all classical scholars agree on ensuring that the basic doctrine of Allah’s transcendence is preserved; they merely differ in the manner in which this is realized. Some perceive Allah’s transcendence in absolute tafwid, whilst others see it in interpreting the texts figuratively, and some others see it in affirming the literal meaning but with ‘emphatic rejection’ of Allah being similar to His creation. For example, Allah’s attribute of ‘yad’ has been mentioned in various texts of the Qur’an and Sunna. ‘Yad’ linguistically, as we understand it, refers to the hand of a created being. However, all the groups agree and emphatically deny that Allah has a hand like that of a human, thus they all preserve the central belief in Allah’s transcendence. Thereafter, whether we say “Allah knows best what ‘yad’ means” or “it refers to Allah’s assistance, etc” or “it means a hand but certainly unlike the human hand”, it does not undo the central aqida outlined in the verse, “There is nothing whatsoever like unto Him.” (Qur’an 42:11) Therefore, debates and heated arguments about this issue must be avoided, and we should learn to ‘agree to disagree’. No group should enforce their viewpoint on the other group, and no group has the right of claiming to be on the ultimate truth. Sadly, we live in a time of religious extremism and fanaticism. Some of us very easily term others as anthropomorphist (mushabbiha), whilst others consider tafwid, ta’wil and everything else besides affirming the literal meaning (tathbit) to be outright deviation and even disbelief! This implies declaring countless Imams and giants of this Umma as deviated, since most of them either chose the path of tafwid or ta’wil. May Allah protect us, Ameen. Indeed, the following positions are absolute deviation and may well even take one out of the fold of Islam: a) Believing (may Allah protect us) that Allah is ‘physically’ in the heavens or ‘physically sitting’ on His Throne like created beings, known as anthropomorphism (tashbih). Sitting, standing, coming into contact, separation, moving from one place to another, etc, are all characteristics of created bodies from which Allah is pure. b) Believing that Allah Most High is ‘physically’ everywhere and ‘physically’ with His creation and in every space. This is known as hulul. c) Rejecting and denying the non-decisive (mutashabihat) texts concerning the attributes of Allah altogether. This is known as ta’til. The above is what I have learnt from my teachers, especially Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him). It is what I consider and accept as the truth in the matter, and feel is the most balanced observation, Insha Allah. May Allah protect us all and bring about harmony and love between us, Ameen Ya Rabb. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Q. Where is Allah? If Allah is above his throne, then who said Allah is everywhere … (Allah is closer to you than your jugular vein)? A. As for ‘where is Allah’ – this is a question that was never asked by the Sahabah (RA), nor did the Prophet (SA) go into any detail regarding it. The Holy Quran has spoken on the issue and as Muslims, we believe in what Allah Has stated. All the reliable scholars of Aqaaid have stated that we believe in what Allah has stated, without trying to find out a ‘how’, ‘mode’, ‘manner’, ‘direction’ or ‘location’ for matters of this nature. While responding to a question of this nature, the great scholar of Hadith and Fiqh, Imam Malik, responded to the questioner by saying, ‘Istiwa (being on the throne) is known, the manner is unknown, faith in it is essential, and asking about it is an innovation (Bidah). And Allah knows best. Mufti Waseem Khan Source

An important subject posted Here .Brother Hamza Patterson wrote: 'Alhamdullillaah i managed to remove my children from the christmas play. Apparently this has been a first since the school opened and shockingly there is a ratio of at least 50% Muslims there. However this awakened the other parents and now majority of them have withdrawn their children from the christmas play. Unsurprisingly this has irritated the school. They tried to be difficult and requested every parent to write a letter and explain the reason. However we all made one unified letter for the parents and they had to accept. They may not like it but they will respect it. We need more of this type of unity instead of pity debates on or offline • LETTER TEMPLATE - FEEL FREE TO USE IT FOR YOUR OWN CHILDREN/SIBLINGS • Here is the letter that was submitted on behalf of the Muslim parents; "Dear ________, This is a polite notification that I am withdrawing my Child's participation in the Christmas nativity play as this goes against Islamic creed. As Muslims we believe that Jesus is a Prophet and not the son of God. In Islamic ethos, participation in any activity that contradicts this is not legal in our religion. We understand and acknowledge multiculturalism, hence why we encourage our children to learn diverse beliefs and to respect them. Not only does our religion encourage this, we find this extremely vital as we live in a society of various races and backgrounds. However, as mentioned before, participation in another religious celebration is not permitted for us. We have noticed some teachers delete scenes from the role play in order to be hospitable to us. We truly appreciate and value your effort towards this; however this is something we still feel uncomfortable about. It would be better for the school not to compromise the nativity play and for us not to compromise our faith. We hope we have made this clear for you. If you have any concerns or queries, please don’t hesitate to contact us. We look forward to hearing from you. Yours Sincerely,"

Beautiful! (Click on picture to enlarge) muftisays.com

“The Angels (of mercy) do not enter a house in which there exists a dog or a picture (i.e. of animate objects). Question Is it allowed to hang the picture of the ‘Al-Bouraq’ in the house and the Boat of the Prohet Nuh.A.S? Answer In the name of Allāh, Most Gracious, Most Merciful Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh In principle, it is not permissible to take a picture or to hang up a picture of an animate object, as its prohibition is in the Ahādīth of Rasulullah (Sallallahu alayhi wasallam). Concerning inanimate objects, one may take a picture of such objects and even frame them. (Fatāwa Mahmūdiyyah, Vol. 19, Pg. 470, Faruqiyyah) أن ابن عباس رضي الله عنهما قال أخبرني أبو طلحة رضي الله عنه صاحب رسول الله صلى الله عليه و سلم وكان قد شهد بدرا مع رسول الله صلى الله عليه و سلم أنه قال ( لا تدخل الملائكة بيتا فيه كلب ولا صورة ) . يريد صورة التماثيل التي فيها الأرواح Rasulullah (Sallallahu alayhi wasallam) has mentioned: “The Angels (of mercy) do not enter a house in which there exists a dog or a picture (i.e. of animate objects). (Bukhari, Pg. 570, Deoband) عن عائشة رضي الله عنها قالت : دخل علي النبي صلى الله عليه و سلم وفي البيت قرام فيه صور فتلون وجهه ثم تناول الستر فهتكه وقالت قال النبي صلى الله عليه و سلم ( من أشد الناس عذابا يوم القيامة الذين يصورون هذه الصور ) Hazrat Aisha (Radhiyallahu anha) reports that Nabi (Sallallahu alayhi wasallam) came to her and in the house; there was a curtain, which had pictures on it. His face turned colour, then He took hold of the curtain and tore it. Thereafter Nabi) Sallallahu alayhi wasallam) remarked: “Those who create these pictures will receive the most severe of punishments on the day of Qiyāmah” (Bukhari, Pg. 902, Deoband) عن ابن عباس أن النبى -صلى الله عليه وسلم- قال « من صور صورة عذبه الله بها يوم القيامة حتى ينفخ فيها وليس بنافخ Rasulullah (Sallallahu alayhi wasallam) has mentioned, “Whoever creates a picture of an animate object, Allah Ta’ala will punish him on the day of Qiyaamah until he will give life to the picture, which he will be unable to do”. (Sunan Abi Dawūd, Pg. 329, HM Saeed ) And Allāh Ta῾āla Knows Best Wassalāmu ῾alaykum Ml. Ebrahim Desai, Student Dārul Iftā Checked and Approved by: Mufti Ebrahim Desai Dārul Iftā, Madrasah In῾āmiyyah