ummtaalib

Why Do I Wear Hijab? By Sultana Yusufali I probably do not fit into the preconceived notion of a “rebel”. I have no visible tattoos and minimal piercing. I do not possess a leather jacket. In fact, when most people look at me, their first thought usually is something along the lines of “oppressed female.” The brave individuals who have mustered the courage to ask me about the way I dress usually have questions like: “Do your parents make you wear that?” or “Don’t you find that really unfair?” A while back, a couple of girls in Montreal were kicked out of school for dressing like I do. It seems strange that a little piece of cloth would make for such controversy. Perhaps the fear is that I am harboring an Uzi underneath it! Of course, the issue at hand is more than a mere piece of cloth. I am a Muslim woman who, like millions of other Muslim women across the globe, chooses to wear the hijab. And the concept of the hijab, contrary to popular opinion, is actually one of the most fundamental aspects of female empowerment. When I cover myself, I make it virtually impossible for people to judge me according to the way I look. I cannot be categorized because of my attractiveness or lack thereof. Compare this to life in today’s society: We are constantly sizing one another up on the basis of our clothing, jewelry, hair and makeup. What kind of depth can there be in a world like this? Yes, I have a body, a physical manifestation upon this Earth. But it is the vessel of an intelligent mind and a strong spirit. It is not for the beholder to leer at or to use in advertisements to sell everything from beer to cars! Because of the superficiality of the world in which we live, external appearances are so stressed that the value of the individual counts for almost nothing. It is a myth that women in today’s society are liberated! What kind of freedom can there be when a woman can not walk down the street without every aspect of her physical self being “checked out”? When I wear the hijab I feel safe from all of this. I can rest assured that no one is looking at me and making assumptions about my character from the length of my skirt. There is a barrier between me and those who would exploit me. I am first and foremost a human being, equal to any man, and not vulnerable because of my sexuality. One of the saddest truths of our time is the question of the beauty myth and female self-image. Reading popular teenage magazines, you can instantly find out what kind of body image is “in” or “out.” and if you have the “wrong” body type, well, then, you’re just going to have to change it, aren’t you? After all, there is no way that you can be overweight and still be beautiful. Look at any advertisement. Is a woman being used to sell the product? How old is she? How attractive is she? What is she wearing? More often than not, that woman will be no older than her early 20s, taller, slimmer and more attractive than average, dressed in skimpy clothing. Why do we allow ourselves to be manipulated like this? Whether the 90s woman wishes to believe it or not, she is being forced into a mold. She is being coerced into selling herself, into compromising herself. This is why we have 13-year-old girls sticking their fingers down their throats and overweight adolescents hanging themselves. When people ask me if I feel oppressed, I can honestly say no. I made this decision out of my own free will. I like the fact that I am taking control of the way other people perceive me. I enjoy the fact that I don’t give anyone anything to look at and that I have released myself from the bondage of the swinging pendulum of the fashion industry and other institutions that exploit females. My body is my own business. Nobody can tell me how I should look or whether or not I am beautiful. I know that there is more to me than that. I am also able to say “no” comfortably then people ask me if I feel as though my sexuality is being repressed. I have taken control of my sexuality. I am thankful I will never have to suffer the fate of trying to lose/gain weight or trying to find the exact lipstick shade that will go with my skin color. I have made choices about what my priorities are and these are not among them. So next time you see me, don’t look at me sympathetically. I am not under duress or a male-worshipping female captive from those barbarous Arabic deserts! I’ve been liberated.

When someone with a lot of free time arrives again and again knocking on the door when one is busy one will not welcome the unwanted guest after the first couple of times. One will get fed up with the visitor thinking they have nothing to do but visit others. However it is the opposite with our Lord. He likes us knocking on His door and asking Him for all our needs. He is always there to listen to us.

A man had bought a goat and was on his way home when a few people decided to trick him out of it. As he walked with the goat the first person greeted him and commented, “Nice dog”. The man immediately said angrily, “Cant you see? It’s a goat!”, and so saying carried on. Further on a second man said the same thing. This time he looked back at the goat and with a little less confidence said, “It’s a goat”. When a third person did the same he became doubtful and his confidence dwindled to a low but he nevertheless answered that it was a goat. However when a fourth person commented, “Nice dog”, he lost all confidence and remained silent. He looked back and rubbed his eyes thinking it looks like a goat but since people are saying it’s a dog, perhaps it’s a dog and with this thought he let the goat go free. This is exactly our state. Despite knowing we are lower than dogs, when people praise us and ask us to made du’a and address us respectfully, we fall for it and become convinced we are “someone” when in reality we are "no-one"! May Allah subhaanahu wata'ala grant us the reality of our insignificance. This story has been taken from the teachings of Shaykh Muhammad Saleem Dhorat (hafizahullah)...it made me realise how easily we fall for the deception of Shaytaan who makes us concentrate on the little good which we do (and even that little good is only through the sheer grace of Allah subhaanahu wata'ala)!

An important Dua حَسْبِىَ اللّهُ لاَ اِلهَ اِلاَّ هُوْ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيْمِ Allah is sufficient for me, there is no deity except him, upon him I place my trust and he is the Rabb of the great throne. Any person that recites the above Dua seven times morning and evening (i.e. after Fajr Salaah and Maghrib Salaah), Allah Ta’ala will take care of his problems (grief) pertaining to the world and the hereafter. Hadrat Shah Hakim Muhammad Akhtar Saheb Daamat Barakaatuhum says, “If Switzerland could manufacture a watch that is water proof, what is it difficult for Allah Ta’ala to make one’s heart worry proof.” When Allah Ta’ala will protect the heart, then Allah Ta’ala will protect the body as well. The commentators of Hadith have written what is meant by worry, الهم هو الذى يذيب الانسان Worry is such a thing that will destroy the human being. When a person is afflicted with problems and worry, one lies in bed and is reluctant to even get up. Many a times these worries drive a person to the act of suicide. Hadrat Maulana Abdul Hamid Saheb Daamat Barakaatuhum explains that Allah Ta’ala is that being who is the Rabb of the great Arsh (throne). The throne of Allah is that place where all decisions are finalised, such as the increase of the petrol price, the fluctuation of the rand dollar exchange, the decision made by any judge is actually made there and then implemented in the world etc. If a person strengthens his bond and relationship with the owner of the Arsh, such a person will not suffer any form of grief. The decision of Allah Ta’ala If a person realises that whatever occurrences or mishaps take place in one’s life is in reality the decision of Allah Ta’ala, such a person will not waste his energy blaming others and fighting with others. من كان نظره الى مجارى القضاء لا يفنى ايامه الى مخاصمة الناس In one Hadith Rasulullah Salallahu Alaihi Wasallam is reported to have said, من اصلح ما بينه وبين ربه اصلح الله ما بينه وبين خلقه Whoever corrects his relationship with his Rabb, Allah Ta’ala will correct his relationship with the creation. A poet beautifully states, اگر تو میرا تو ہر شیء میری زمین میری آسمان میرا اگر تو نہیں میرا تو کوئی شیء نہیں میری If you are mine (O Allah), then everything is mine, the heavens are mine, the earth is mine If you are not mine, then nothing is mine. A beneficial incident A group of Mujahideen were deputed to fight against the Romans. Whilst travelling one Sahaabi slipped and fell, breaking his thigh bone. The remainder of the army were unable to remain behind and attend to the Sahaabi. They fastened his horse next to him and left some food at his side, and proceeded. Suddenly a person appeared and asked the Sahaabi, “What is the matter?” He replied, “I had fallen from my conveyance thus breaking my thigh bone.” The person then advised the Sahaabi to place his hand on the injured section and recite the following verse, فَإِن تَوَلَّوْاْ فَقُلْ حَسْبِيَ اللّهُ لا إِلَـهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ If they turn away then say, Allah is sufficient for me (even if the entire world turns against me). There is none worthy of worship but Him, On Him only do I rely and He is the Rabb of the glorious throne. Allah Ta’ala caused the broken bone to heal, he mounted his horse and then departed. The above Dua should be recited with conviction, but always bear in mind that cure is only from Allah Ta’ala. One should always place his trust on Allah Ta’ala. Allama A’loosi Rahmatullahi Alaihi, the great Mufti of Baghdad, author of the Tafseer Ruhul Ma’aani states, “I have been reciting this verse of the Quraan Sharif for many years and it is a part of my daily recitals, I am extremely grateful to Allah Ta’ala for this.” May Allah Ta’ala grant us goodness by the blessings of this daily recital. We should also make Dua that Allah Ta’ala suffices us by the blessings of this Wazifa. May Allah Ta’ala grant us the Taufeeq of practising. Ameen! www.khanqahashrafiaislamia.co.za

'Neither love nor hatred can be allowed to compromise justice.' By Khalid Baig Source : http://www.albalagh.net There is one word that captures the essence of all Islamic laws and all Islamic teachings; one word that describes the overriding value that permeates all Islamic values. Justice. The Qur'an says: "We sent aforetime our messengers with clear Signs and sent down with them the Book and the Balance, that men may stand forth in Justice." [Al-Hadeed 57:25] The sole purpose of sending the prophets was to establish Justice in the world and end injustice. Broadly speaking, doing justice means giving everyone his due. But this simple statement camouflages all the complexities of life in their myriad and ever-changing relations; all the temptations; all the apprehensions and concerns; all the conflicts and dilemmas. To guide the people, Allah sent down the prophets with clear signs, the Book, and the Balance. The Book contains the revelations that spell out what's fair and unfair or right and wrong. The Balance refers to our ability to measure and calculate so we can follow the path shown by the Book and explained by the Prophets. Together these sources taught us what are the rights of Allah, of other people, and of our own persons on us and how to balance them. A life lived in obedience to Allah, then, is a continuous balancing act, both individually and collectively. Under normal circumstances many people can be just. But Islam commands its followers to be just even in the face of strong conflicting emotions. In dealing with other human beings, two major impediments to justice are love and hatred. See how the Qur'an teaches us to overcome the first impediment when we are dealing with our closest relatives or even ourselves. "O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do." [An-Nisa 4:135] Here is the resolution from the Qur'an of the perennial conflict between self-interest and justice. Be just, even if it is against your narrowly defined self-interest or of those very close to you. Ignorant people think they are protecting their self-interest by being unjust to others. Their decision to be just or unjust may be based on a cold calculation of self-interest. But real faith in Allah elevates one beyond that narrow-mindedness. These verses remind us that the real protector of interests of all people is also Allah and He will protect us when we follow His command to be just. The justice demanded by Islam permits no favoritism. The other equally potent impediment is hatred. Here again Qur'an commands: "O ye who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety: and fear Allah. For Allah is well-acquainted with all that ye do." [Al-Maidah 5:8] In other words you cannot do injustice even when you are dealing with the enemy. The natural, uneducated, and uncivilized tendency is to treat the enemy as less than a human being; one who has no rights and deserves no justice or fairness. It was as true in the pre-Islamic tribal jahilya (based on ignorance) society as it is today. See how Islam directly curbs it. It is a command to the believers, with a reminder that Allah is watching you, that enmity of others cannot be used as an excuse for committing injustices against them. Justice does require retribution and Islam does call for, "an eye for an eye." But it does not mean an innocent eye for an innocent eye; it means the eye of the perpetrator for the eye of the victim. It is amazing how those who call the latter as barbaric, actually rally for the former when a real crisis develops. Fourteen hundred years ago these commands created a society where rich and poor, friend and foe, Muslim and non-Muslim, the ruler and the ruled, were all treated equally and all of them could count on receiving justice. The qazis (judges) were independent and no one, including the khalifah was above the law. If a dispute arose between the Khalifah and an ordinary person, both had to appear in court and provide their evidence. Islamic history is full of stories of this justice that filled the earth wherever Muslims ruled in their golden era. Even during their period of decline, we find sporadic incidents that are just unparalleled. One example from recent history may suffice here. During the British Rule in India, once a dispute arose between Hindus and Muslims over a piece of land. Hindus claimed it belonged to a temple while Muslims claimed it to be mosque. Emotions were high on both sides and the possibility of a riot was real. The English judge could not find any means of ascertaining the truth. It was one group's words against the other's. Finally the Judge asked both groups if they could trust the testimony of any person. They could. It was a particular Muslim imam (religious leader) who was known for his piety. The person was requested to come to the court as a witness in a very charged atmosphere, with the entire community urging him to help them win the case through his testimony. His testimony was brief. "The Hindus are right," he said. "The Muslim case is baseless." He had not betrayed the community. He had once more affirmed its unflinching commitment to truth and justice above all else. That is the justice the world needs today. "Allah doth command you to render back your Trusts to those to whom they are due; and when ye judge between man and man, that ye judge with justice: verily how excellent is the teaching which He gives you! For Allah is He Who hears and sees all things." [An-Nisa 4:58]

“Many a times we commit a sin and thereafter without any hesitation disclose this sin to others.This is a very shameful act for the person is removing the veil that Allah had concealed him with. When one commits a sin secretly in privacy then this is also a Ni’mah from Allah. The sin itself is not a Ni’mah, but being concealed at the time of sinning is a very great Ni’mah of Allah. Therefore one should be grateful to Allah for this Ni’mah and never disclose one’s sins. One should rather repent and ask forgiveness from Allah. On the day of judgement, a person will be brought forward in the Court of Allah and reminded of the sins he committed in the world, which he will accept. Thereafter Allah Ta’aalaa will ask him if anyone was ever made aware of his sins while living in the world. He will reply in the negative. Allah Ta’aalaa will say that even today nobody will know your wrongdoings. He will be forgiven and granted entry into Jannah.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

The Messenger of Allah صلى الله عليه وسلم said, "Whoever honours a person responsible for reprehensible innovations has assisted in undermining Islam." (Bayhaqi, Shu'ab al-Iman) By these words, one can easily sense the severity of the crime and sin of the innovator. (Provisions for the Seekers) ***** The Prophet صلى الله عليه وسلم said: "Allah puts a barrier in front of repentance for every companion of innovation." [at-Tabarani] ash-Shatibi رحمه الله said: "The reason they are away from repentance is because it is hard for them to obey the shari'ah because they are following a way that opposes the shari'ah and that is only consistent with their own desires. The truth is very hard on them. Their souls only follow what they like and do not wish to follow any other thing. Every innovation is followed due to the power of desires as its source is their invention and not the shari'ah... Furthermore, the innovator claims to be following some proof and claims to be implementing the shari'ah (therefore, it is very hard for him to repent and follow the real truth). [itisam, vol 1, p124] ***** Sayyiduna Ibn 'Umar رضي الله عنهما said, "Every bid'ah (innovation) is misguidance, even if the people regard it as good." [ad-Darimi] ***** Sayyiduna 'Abdullah Ibn 'Abbaas رضي الله عنهما said, "Do not sit with the people of innovation, for verily their sittings are a sickness for the hearts." [ash-Shari'ah of al-Ajurri رحمه الله] ******

The Messenger of Allaah صلى الله عليه وسلم said: “Whoever innovates something reprehensible in this matter of ours that does not belong to it is rejected.” (Bukhari, Muslim) "In this matter" i.e. religion - Islam. Defining "innovation," Qadi Iyad رحمه الله writes, "Whoever innovates an opinion in Islam that does not have any manifest (zahir) or obscure (khafi) or clear derived substantiation from the Qur'an and Sunna, then it is rejected." Islam was preferred as a religion, and anyone who attempts to bring into it an unsubstantiated idea has undertaken a disliked practice - disliked because of the implication that Islam is incomplete or defective, and hence has need for some innovation. As for the words "that does not belong to it," they indicate that innovating something that is in accordance with the Qur'an and Sunna (i.e. "which belongs to it") cannot be considered reprehensible. Imam Shafi'i رحمه الله said, "Any innovation that violates the Qur'an or Sunna or a statement [of the Companion - athar] or the consensus (ijma') [of Muslim scholars] is a deviance. And whatever good that has been innovated and does not contravene any of the above is not reprehensible" (Mirqat al-mafatih 1:366, 368). Thus, according to Islamic law, bid'a is any new way in worship that is done with the intention of attaining more reward, but not proven from the words or the actions - explicit or tacit -of the Messenger صلى الله عليه وسلم or the four caliphs, Abu Bakr, 'Umar, 'Uthman, and 'Ali رضي الله عنهم, in spite of them having had the ability to do so (Shatibi, Al-I'tisam). The Messenger of Allah صلى الله عليه وسلم strongly warned his Umma against innovating something into Islam saying, "When a people innovate something new into their religion, a sunna to that amount is lifted from them. Hence, holding fast to a sunna is superior to introducing a new innovation (Ahmad). This is why extreme caution is required in the issue of bid'a. When there is doubt about whether or not something is a reprehensible innovation, it is superior to leave the action. Ibn 'Abidin رحمه الله, the great Syrian jurist, writes, "When there is confusion between the ruling of something being a sunna or bid'a, it is preferable that one abandon the [possible] sunna than enact the [possible] innovation" (Radd al-muthar 1:431) New methods invented to fulfill human needs have nothing to do with bid'a, because they are not introduced as an act of worship or with the intention of earning reward. Hence, they are permissible as long as they do not violate any command of the Shari'a. It also can be understood from the above explanation of bid'a that many things were not needed in the time of Allah's Messenger صلى الله عليه وسلم, but were established later to achieve a religious objective, cannot be included in the realm of bid'a (in the legal sense) either, [even though they may be considered bid'a in the literal sense, i.e., "an innovation" or "something new." Many times the later is intended when referencing a certain matter to be a good or bad bid'a, since every action legally considered a bid'a can only be reprehensible]. Some innovations that do not violate the Qur'an or the Sunna include the establishment of of madrasas with their organized curricula and classrooms and centers and institutions for spreading Islam (da'wa). Also included among these commendable innovations is the codification of sciences like Arabic grammar, syntax, etymology, rhetoric, and literature to better understand and interpret the Qur'an and hadith; the study of philosophy [or other relevant subjects] to repudiate heretical groups; and the use of certain modern weapons for the defense of Muslims. Examples of [legally] reprehensible innovation include [unnecessary] decoration of masjids or the custom of shaking hands after the prayers. Mulla 'Ali al-Qari رحمه الله writes, "Some of our scholars [i.e. the Hanafi scholars] have explicitly mentioned that it [shaking hands after prayer] is disliked, and for this reason it is from among the reprehensible innovations (Mirqat al-mafatih 1:368, see also Radd al-muthar 5:244). [A] Conversely, one must also be cautious of ignorantly labeling something, which may be recommended or permissible, as a bid'a, since that is also detrimental to the faith. [Excerpt from, Provisions for the Seekers with commentary by Mufti Abdur-Rahman Ibn Yusuf]

Mufti Muhammad Ibn Adam In the name of Allah, Most Compassionate, Most Merciful, The word Bid’a (innovation) has two aspects to it, one being the linguistic definition, and the other, it’s meaning from a Shariah perspective. Linguistically Bid’a means introducing something new, regardless of whether it is connected to religious affairs or other worldly matters, and regardless of whether one practices it considering it to be part of Deen or otherwise. In the Shariah terminology, Bid’a means to introduce something in religion that was not done in the time of the Messenger of Allah (Allah bless him & give him peace), the rightly guided Khulafa (Allah be pleased with them all) and the early generations with the intention of gaining more reward, and despite being a need for it in the time of the Messenger of Allah and his Companions, it was not implemented verbally, practically, explicitly or implicitly. (Taken from Imam al-Barkawi’s al-Tariqa al-Muhammadiyya, Imam Shatibi’s al-I’tisam and Imam al-Lakhnawi’s Iqamat al-Hujjah). From the above definition of Bid’a, it becomes clear that new practices that are not considered to be part of Deen, rather they concern our worldly affairs, such as modern technology, cars, planes, etc… can not be considered as Bid’a, for the fact that they are not introduced with the intention of worship and gaining more reward. Innovations with regards to worldly matters do not fall into the category of reprehensible and sinful innovation, thus they are totally permissible as long as they don’t contradict any other ruling of Shariah. Similarly, acts and practices that were carried out (verbally, practically, explicitly or implicitly) in the time of the blessed Messenger of Allah (Allah bless him & give peace), his Companions (Allah be pleased with them all) and the early generation can also not be called an innovation. Also, an act for which there was no apparent need in the time of the Messenger of Allah (Allah bless him & give him peace), his companions and the early generations, but later in order to attain a religious objective there rose a need to implement it, then this will also not fall within the definition of Bid’a. Examples of which are: building religious institutions, recording the research of Islamic schools of legal thought, writing books on beneficial subjects, establishing sciences in order to understand the Qur’an and Sunnah, using of modern weapons for Jihad, etc... With the above definition of Bid’a, it also becomes clear that to innovate something in religion that had the same need in the early times, but was not carried out will be considered a Bid’a, thus unlawful. Another aspect to remember with regards to Bid’a is that there are certain acts of worship which the Shariah has declared to be recommended (mandub) or highly encouraged (sunnah), but without specifying a particular procedure or method for it. Rewards have been promised for various types of worship, but the actual method of implementation has not been prescribed. This method of worship has been left to the convenience of the individual. In such acts of worship, it is necessary to leave the general permission given by the Shariah. If a particular method is fixed or considered to be superior to other methods, then this will be impermissible and classed as Bid’a. Classification of Bid’a The Messenger of Allah (Allah bless him & give him peace) said: “Beware of matters newly begun, for every matter newly begun is innovation and every innovation is misguidance.” (recorded by Imam Ahmad in his Musnad 4/126-127, Imam Abu Dawud, Imam Tirmidhi & Imam Ibn Majah in their respective Sunan collections with an authentic chain of narrators). Due to the above Hadith, scholars say that from a perspective of the Shariah definition of Bid’a, every type of Bid’a is reprehensible and sinful. When an act is determined to fall into the abovementioned Shariah definition of Bid’a, then it can never be termed as good or lawful. All innovations are reprehensible and misguidance, thus unlawful. Imam Malik (Allah be pleased with him) said: “Whosoever innovates an innovation believing it to be good (hasana) has indeed claimed that the Prophet (Allah bless him & give him peace) breached the trust of Prophethood, because Allah Almighty says: “This day I have perfected your religion for you”. Anything that was not part of religion on that day, can not be a part of religion today.” (al-I’tisam, 1/48). However, Bid’a can be divided into various categories when considering the linguistic definition. As mentioned earlier, linguistically, Bid’a means to introduce something, thus any thing that is introduced will (from a linguistic point of view) be termed as Bid’a. These innovations may be obligatory, recommended and unlawful. When scholars categorize innovations, this is the aspect they are referring to. Therefore, innovations such as the study of the disciplines of Arabic that are necessary to understand the Qur’an and sunnah (grammar, syntax, etc), Hadith classification to distinguish between genuine and spurious prophetic traditions, modern technology like electricity, car, plain, light, building of Islamic schools, etc… despite being considered a Bid’a linguistically, will not be considered a Bid’a with regards to the Shariah definition, thus they are lawful. Imam al-Lakhnawi explains this by quoting from al-Tariqa al-Muhammadiyya of Imam al-Barkawi: “If it is said that how can we reconcile between the Messenger of Allah’s statement “Every innovation is misguidance” and the Fuqaha’s classification of Bid’a into the lawful, recommended and the obligatory? We will say: Bid’a has a linguistic meaning that is general, which is to introduce, regardless of whether it is considered worship or is related to personal habits. It (Bid’a) also has a Shariah definition that is more specific, which is to add or remove in religion in a way that it was not done in the time of the Prophet (Allah bless him & give him peace) and his Companions, verbally, practically, explicitly or implicitly. Therefore, (the Shar’i Bid’a) does not include habits (worldly matters), rather it is restricted to certain beliefs and practices” (Iqamat al-Hujjah, P. 21-22). Therefore, the classification of Bid’a in various categories is from a linguistic point of view that does not include the Shar’i definition of Bid’a. It is from this, Sayyiduna Umar al-Khattab (Allah be pleased with him) said regarding the performance of Tarawih prayer in congregation “This is a good innovation.” Also, practices that do not fall into the Shariah definition of Bid’a such as building of religious schools will still be considered a Bid’a linguistically, but not all linguistic innovations are reprehensible. Finally, it should also be remembered that practices carried out in the time of the rightly guided Khalifas, other Companions and their followers (Allah be plesed with all) can not be considered a Bid’a. The great Hanafi jurist and Hadith scholar, Imam Abd al-Hay al-Lakhnawi dedicated a whole chapter in support of this in his famous treatise titled ‘Iqamat al-hujjah ala an al-ikthar fi al-ta’abbud laysa bid’a’. He states: “Practices that were carried out with the approval of the Companions (Allah be pleased with them all) but were not done in the time of the Messenger of Allah (Allah bless him & give him peace), such as the introducing of the first Adhan for Jumu’ah prayer, twenty Rak’ats of Tarawih prayer, etc…can not be considered a Shar’i Bid’a. There are many evidences for this, just to mention a few: 1) The Messenger of Allah (Allah bless him & give him peace) said: “Hold fast on to my ways and the ways of the rightly guided Caliphs.” (Abu Dawud, Ahmad, Tirmidhi and others with an authentic chain of narrators). 2) The Messenger of Allah (Allah bless him & give him peace) said: “follow in the footsteps of the two after me, Abu Bakr and Umar.” (Ahmad, Tirmidhi and Ibn Majah with a sound chain of narrators). (See for more details: Iqamat al-Hujjah by Imam al-Lakhnawi with notes by Shaykh Abd al-Fattah Abu Ghudda, P.25-58). And Allah Knows Best http://www.muftisays.com/forums/76-the-true-salaf-as-saliheen/5681-innovation-bidah.html

Scholars of the Waliullahi Tradition – The ‘Ulama of Deoband The Waliullahi tradition of combining scholarship, piety and tazkiyah was most strikingly manifest in the personalities of Imam Rabbani Mawlana Rashid Ahmad Gangohi and Hujjat al-Islam Mawlana Qasim Nanotwi. Mawlana Rashid Ahmad was born in 1244AH/1829CE and was initially taught by Mawlana Mamluk Ali and Mufti Sadruddin Azurdah; later, he specialized in hadith under Shah Abdul Ghani and was initiated in tasawwuf by Haji Imdadullah Muhajir Makki. He wrote extensively on hadith, fiqh and tasawwuf, and issued thousands of fatwas, which provided much-needed guidance to South Asian Muslims on questions of social, political and spiritual importance. In response to queries about the legal position of India, he issued a lengthy fatwa, pronouncing India Dar al-Harb and lectured on hadith for over a half century. His student and murid, Mawlana Muhammad Yahya Kandhalawi, compiled his lectures on hadith. Subsequently, his lecture on the Jami’ of Imam Tirmidhi were edited and published by Shaykh al-Hadith Mawlana Muhammad Zakariyya (son of Mawlana Muhammad Yahya Kandhalawi) under the title Al-Kawkab al-Durri, while those on Sahih al-Bukhari, entitled Lami’ al-Darari, were also published by Mawlana Muhammad Zakariyya. Of his numerous students, the most notable were Mawlana Khalil Ahmad Sahranpuri, Mawlana Yahya Kandhalawi, Mawlana Siddiq Ahmad, Mawlana Abdul Rahim Raipuri, Shaykh al-Hind Mawlana Mahmud Hasan, Mawlana Muhammad Ilyas (the founder of the worldwide Tablighi movement) and Shaykh al-Islam Mawlana Hussain Ahmad Madani. Mawlana Khalil Ahmad deserves special mention: as a child, he was educated in the British system; this changed when his maternal uncle, MawlanaYa’qub Nanotwi, was appointed professor-in-charge (Sadr Mudarris) at Darul Ulum Deoband. Mawana Khalil Ahmad joined the Darul Ulum and later went to Saharanpur and completed his education at Mazahir al-Ulum. Later, he specialized in the study of hadith under Mawlana Muhammad Mazhar Nanotwi. His association with Mufti Abdul Qayyum Budhanwi – Mawlana Abdul Hayy’s son and the student and son-in-law of Shah Muhammad Ishaq – also proved of great benefit. Later, he visited the Hijaz and received a sanad from Shah Abdul Ghani, as well as ijazah to teach all the works of hadith. In 1288AH, he was initiated into tasawwuf and became a murid of Mawlana Rashid Ahmad Gangohi, who also appointed him his deputy (khalifah). In 1298AH/1881CE, on a second visit to the Hijaz for Haj, Haji Imdadullah Muhajir Makki granted him khilafah. Mawlana Khalil Ahmad spent some fifty years teaching hadith, and in preaching and missionary work. He taught at Mangalore, Bhopal, Sikandarabad, Bahawalpur, Bareilly, Deoband and Saharanpur. At Mazahir al-Ulum, in a period of thirty years, about four hundred ulama graduated after completing their studies under him. His students included Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalawi, Mawlana Muhammad Anwar Shah Kashmiri, Mawlana Muhammad Idris Kandhalawi (who subsequently post-partition lectured at Jamia Ashrafia, Lahore), Mawlana Badr-e -Alam Meeruti (who became resident in Madina al-Munawwara), Mawlana Ashfaq al-Rahman and Mawlana Abdul Shakur Kamilpuri. Apart from his immense contribution to Islamic education, Mawlana Khalil Ahmad also wrote extensively on hadith and theology. His writings on the refutation of bid’ah provoked harsh criticism from his adversaries. His commentary on the Sunan of Abu Dawud, entitled Badhl al-Majhud fi Hal Abi Dawud is his most original contribution to the science of hadith (this has been published several times in India and else where, most recently in Beirut in fourteen volumes under the supervision of Shaykh Taqi al-Deen Nadwi). Muhammad Rashid Ridha was greatly impressed by Mawlana Saharanpuri’s balanced outlook, broad-mindedness, sincerity and insight. According to Ridha, there was no one in India who could surpass Mawlana Khalil Ahmad as far as these qualities were concerned. Mawlana Khalil Ahmad’s encyclopaedic knowledge of hadith was passed on to his brilliants pupils, who included the likes of Mawlana Muhammad Zakariyya Kandhalawi and Mawlana Anwar Shah Kashmiri. Mawlana Muhammad Zakariyya is popularly known as Shaykh al-Hadith on account of his extraordinary services to the dissemination of hadith studies in India. His early education was entrusted to his father, Mawlana Muhammad Yahya, a student and murid of Mawlana Rashid Ahmad Gangohi. Then he specialized in the study of hadith with his father and Mawlana Khalil Ahmad. Soon after that, he became closely associated with Mawlana Khalil Ahmad, becoming his murid and assisting him in writing Badhl al-Majhud. Mawlana Zakariyya taught hadith at Mazahir al-Ulum for about sixty years; he wrote profusely on hadith, sirah and other Islamic subjects, and edited the lectures of Mawlana Rashid Ahmad Gangohi. Among his outstanding works is a multi-voluminous commentary on the Muwatta of Imam Malik – entitled Awjaz al-Masalik Ila Mu’atta Imam Malik – considered the best on the subject. It was first published in six volumes in Saharanpur, and more recently in Cairo in twenty volumes. (Even more recently, it has been published in Beirut in eighteen Volumes under the supervision of his student Shaykh Taqi al-Deen Nadwi.) His paternal uncle, Mawlana Muhammad Ilyas, was also a murid of Mawlana Rashid Ahmad Gangohi. Mawlana Anwar Shah Kashmiri was also a student of Imam Rabbani Mawlana Rashid Ahmad Gangohi and Shaykh al-Hind Mawlana Mahmud al-Hasan. He taught hadith at Deoband and Dabhel (Gujarat), and achieved widespread renown as one of the foremost hadith scholars of Muslim South Asia. His students compiled his lectures on hadith in several volumes. Although, Mawlana Anwar Shah also studied under Mawlana Khalil Ahmad Saharanpuri, his principal teacher was Mawlana Mahmud al-Hasan, known as Shaikh al-Hind. Mawlana Mahmud al-Hasan’s teachers included Mawlana Yaqub Nanotwi and Mawlana Qasim Nanotwi. During a visit to the Hijaz, Shah Abdul Ghani handed him a sanad in the narration of hadith, while Haji Imdadullah Muhajir Makki handed him khilafah in tasawwuf. In 1288AH, Mawlana Mahmud Hasan was appointed junior teacher at Darul Ulum Deoband and was soon promoted to teach hadith, he strictly followed the methodology of Shah Waliullah Muhaddith Dehlawi and Shah Abdul Aziz Muhaddith Dehlawi and tried to synthesize the conflicting views of the fuqaha and muhaddithin. He wrote several treatises on fiqh, hadith and tafsir, and revised, updated and annotated Shah Abdul Qadir Dehlawi’s translation of the Quran. His works on hadith include a treatise on the explanation of Bukhari’s Tarajim al-Sunan. His lectures on hadith were compiled by a number of his students. Shaykh al-Hind Mawlana Mahmud al-Hasan also took part in the politics of South Asia and the Muslim world at large. His struggle against British imperialism is a heartbreaking epic in itself. He was the founder of Jamiat al-Ansar, a semi-political organization and the forerunner of Jamiat-e-Ulama-e-Hind. Prominent among his students were Hakim al-Ummat Mawlana Ashraf Ali Thanawi (d.1943), Shaykh al-Islam Mawlana Hussain Ahmad Madani, Mufti Kifayatullah, Mawlana Ubaidullah Sindhi, Mawlana Ahmad Ali, and Mawlana Shabbir Ahmad Uthmani (d.1949). From amongst these, Hakim al-Ummat Mawlana Ashraf Ali Thanawi rose to great prominence and achieved a high degree of popularity. He embodied the culmination of the movement started under Mujaddid Alf-e-Thaani Shaykh Ahmad Sirhindi to assimilate and synthesise the shariah and the tariqah. He was awarded the khilafah by Haji Imdadullah and was hailed as one of his most eminent successors in tariqah and spiritual initiation. He revived the khanqah of his spiritual guide in 1315AH and initiated people in spiritual training for about half a century. Hakim al-Ummat’s stature as a scholar has also been equally distinguished. According to Aziz al-Rahman, he authored three hundred and forty-five books, while the compilations of his published speeches number over three hundred. It has been mentioned elsewhere that his publications number over one thousand. In the arena of politics, he was always very critical of Gandhi and the Indian national Congress. His support for the All India Muslim League and the demand for Pakistan proved very effective in popularizing it, particularly in religious circles (editor: please see Mawlana Muhammad Zakariyya Kandhalawi’s Al-Eitidal fi Maratib al-Rijal for further details about this). His students and disciples included luminaries such as Sayyid Sulaiman Nadwi, Mawlana Zafar Ahmad Uthmani, Mawlana Abdul Majid Daryabadi and Mawlana Abdul Bari Nadwi. Another prominent student of Shaikh al-Hind was Mawlana Shabbir Ahmad Uthmani, whose high standing as a scholar of hadith and tafsir has been somewhat obscured by his prominence in politics. His Urdu commentary on the Quran and his commentary in Arabic on the Sahih Muslim bear testimony to his profound learning and encyclopaedic knowledge (this is entitled Fath al-Mulhim fi Sharh Sahih al-Muslim [1354AH]). The author could not complete the work in his lifetime and the later volumes, entitled Takmilat Fath al-Mulhim (1994), were most appropriately written by Mufti Muhammad Taqi Uthmani). He was associated with the All-India Muslim League, founded the Jamiat-e-Ulama-e-Islam, and worked for the establishment of Pakistan, along with other colleagues from Hakim al-Ummat Mawlana Ashraf Ali Thanawi’s circle. This is only a glimpse of the services rendered by the scholars of the Waliullahi tradition to the cause of preserving and popularizing Islamic education in highly unfavourable conditions. A thorough survey of these historic efforts would require separate detailed studies. Only then will it be possible to assess the real genius of Shah Waliullah and the lasting impact of his religious, intellectual and educational efforts on the subsequent generations of the Muslims of South Asia.

The Darul-Uloom, Deoband, is today a renowned religious and academic center in the Islamic world. In the sub-continent it is the largest institution for the dissemination and propagation of Islam and the biggest headspring of education in the Islamic sciences. Such accomplished scholars have come out from the Darul Uloom in every period that they, in accordance with the demands of religious needs of the time, have rendered valuable services in disseminating and spreading correct religious beliefs and religious sciences. In The Name of Allah, the Compassionate, the Merciful The day of Thursday, 15th Muharram, A.H. 1283 (May 30, 1866), was that blessed and auspicious day in the Islamic history of India when the foundation stone for the renaissance of Islamic sciences was laid in the land of Deoband. Seeing the simple and ordinary manner in which it had been started, it was difficult to visualize and decide that a Madrasah beginning so humbly, with utter lack of equipment’s, was destined to become the center, within a couple of years, of the Islamic sciences in Asia.Accordingly, before long, students desirous of studying the Holy Book and the Sunnah, the Shari’ah and the Tariqah (the spiritual path), began to flock here in droves from this sub continent as well as from neighboring and distant countries like Afghanistan, Iran, Bukhara and Samarqand, Burma, Indonesia, Malaysia, Turkey and the far off regions of the continent of Africa, and within a short-time the radiant rays of knowledge and wisdom illumined the heart and mind of the Muslims of the continent of Asia with the light of faith (Iman) and Islamic culture. The time when the Darul Uloom Deoband, was established, the old Madaris in India had almost become extinct, and the condition of two or four that had survived the ravages of time was not better than that of a few glow-worms in a dark night. Apparently it so looked at that time as if the Islamic sciences had packed up their kit from India. Under these circumstances, some men of Allah and divine doctors, through their inner light, sensed the imminent dangers. They knew it too well that nations have attained their right status through knowledge only. So, without depending upon the government of the time, they founded the Darul Uloom, Deoband, with public contributions and co-operation. One of the principles that Hazrat Nanautavi (may his secret be sanctified) proposed for the Darul Uloom and other religious Madaris is also this that the Darul-Uloom should be run trusting in Allah and with public contributions for which the poor masses alone should be relied upon. The Darul-Uloom, Deoband, is today a renowned religious and academic center in the Islamic world. In the sub-continent it is the largest institution for the dissemination and propagation of Islam and the biggest headspring of education in the Islamic sciences. Such accomplished scholars have come out from the Darul Uloom in every period that they, in accordance with the demands of religious needs of the time, have rendered valuable services in disseminating and spreading correct religious beliefs and religious sciences. These gentlemen, besides in this sub-continent, are busy in performing religions and academic services in various other countries also, and everywhere they have acquired a prominent status or religious guidance of the Muslims. The fact is that the Darul Uloom, Deoband, was a great religious, educational and reformative movement in the thirteenth century Hijri. It was such a crucial and crying need of the time that indifference to and connivance at it could cause Muslims to be confronted with inestimable dangers. The caravan that comprised only two souls on 15th Moharram, A-H. 1283, has today in its train individuals from many countries of Asia! For the last one century, the Darul Uloom, Deoband, has been considered an incomparable teaching institution for the religious education of the Muslims not only in the sub-continent but also throughout the Islamic world. Besides the Jam’a-e Azhar, Cairo, there is no such institution any where in the Islamic world that may have acquired so much importance in point or antiquity, resorting, centrality and strength of students as the Darul Uloom, Deoband, has. The foundation of the Darul Uloom had been laid in this obscure, sleepy village of India at the hands of such sincere and august men that within a short time its academic greatness was established in the world of Islam. And it began to be looked upon as the most popular educational institution of the Islamic world, students from the Islamic countries flocking to it for the study and research of different arts and sciences. A large number of personalities, well-versed in the religions sciences, found today in the length and breadth of this sub-continent has quenched its thirst from this very great river of knowledge, and eminent religious doctors (Ulama) have been once the alumni of this very educational institution. It is a fact that as regards the worth of academic services not only in the sub-continent but also in other Islamic countries there is no other educational institution except one or two, that may have rendered such weighty and important religious and academic services to the Muslim community. The achievements of the Ulama of the Darul Uloom in the fields of religion, education, missionary-work and book writing have been acknowledged repeatedly. And the achievements not only in India but also in other Islamic lands, and in the fields especially of guidance and instruction, teaching and preaching they seem to be ahead of all others. In the Muslim society of the sub-continent, the command a high rank and a lofty position. With the tumult of the fame of the Darul Uloom even the academic assemblies of Afghanistan, Bukhara and Samarqand reverberated. Us graduates became deans and principals of great Madaris, and it is an authentic history. And a fact to assert that this spring of grace of the Darul Uloom, Deoband, by virtue of its ethos, has been busy for more than a century. In quenching the thirst of the seekers of knowledge of different sciences and the whole of Asia is redolent with the aroma of this prophetic garden. Among the hundreds of thousands of seminaries in the world of Islam today there are only two such institutions on which the Muslims have relied most of all: the one is Jam’a-e-Azhar, Cairo, and the other is Darul Uloom, Deoband. The religious services both these institutions of learning have rendered to the Muslims are sui generis. These very religious, academic and intellectual services of the Darul Uloom have made it a cynosure in the Islamic world. And what is more astonishing is that the Darul Uloom without being dependent on the government has made all these advancements. The blessings (Barakat) of the Darul Uloom and its universal beneficence are indicating that upon this academic institution a special theophany (Tajalli) of divine and prophetic knowledge has cast its light, which regularly continues to attract hearts towards it. What and how many great achievements the Darul Uloom, Deoband, made, what and how many renowned personalities it produced and how they imprinted the stamp of their service and utility in every field of religious life. All these things you will know by going through this history of the Darul Uloom, Deoband. However much pride and joy the Muslims of the sub-continent express over the existence of the Darul Uloom Deoband, there can be no doubt about its being correct and justified. The history of the Darul Uloom in the present times is a bright chapter in the history of the Muslims effort and endeavor; this great struggle for the survival of religion and freedom of thought cannot be over looked in the history of Islam and the Muslims. Darul Uloom, Deoband, is in fact a shore less ocean from which, besides those of this sub-continent, the seekers of knowledge of the whole of Asia are benefiting. If the history of the Darul Uloom is studied minutely, a perspicacious reader will not fail to see the reality that it is not merely an old-type teaching institution; it is in fact a stupendous movement for the revival of Islam and the survival of the community. The establishment of this seminary in the land of Deoband and its stability is the result of a concerted effort and endeavor of the Muslims of the sub-continent. Service to religion, support to Islam, renaissance of Islamic arts and sciences and their dissemination, and help to the students craving religious knowledge are the special and momentous achievements of the Darul Uloom Deoband. For one hundred and fourteen years it has been rendering, as per the pious predecessors tack, the right-type of academic and gnostic training to the Muslims. Even as Cairo, after the fall of Baghdad, became the center of Islamic arts and sciences, exactly in the same way, after the decline of Delhi, academic centrality fell to the lot of Deoband. And great illustrious personalities rose up from this teaching institution, innumerable scholars were fostered in its laps, and thousands of Ulama, Shaikhs, traditionists, jurisconsults, authors and experts of other arts and sciences were produced here. And, having become an adornment in the firmament of knowledge and action rendered and are still rendering services to religion in different manners in every nook and corner of the sub-continent.The history of the Darul Uloom, Deoband, is a historical chapter on an epoch-making period in the history of Islam as a whole. The long and short of this is that this overflowing ocean of arts and sciences has so far assuaged the thirst of a very large number of the seekers of knowledge, who having become the vernal air, have spread its academic aura in the four corners of the world. Those who benefited from the Darul Uloom are like a luxuriant free the green and fresh branches and foliage of which it is not easy to compute. Darul Uloom Deoband, has been a center of both the Shariah and the Tariqa from the very day of its inception. All the moons and stars in the sky of the Shariah and the Tariqa and knowledge and action that are at the time shining in the sub-continent have been mostly illuminated by this very brilliant sun, and have come out assuaged from this very head spring of knowledge and gnosis. Every one knows that most of the great Ulama of the sub-continent has been the alumni of this very institution. And those who feasted at the dinner-cloth of Darul Uloom are now present in most of the Asian countries, where as well as in the sub-continent and certain other foreign lands. They have enkindled the lamps of the Holy Book and the Sunnah, and have imparted the grace of instruction and guidance to countless people. Darul Uloom, Deoband, has played a great part in investing the Muslims thoughts and views with freshness and sacredness, their hearts with ambition and courage, and their bodies with strength and energy. Its beneficence universal and countless men, to satisfy whose academic eagerness there were no means available, have quenched their thirst from it. At the same time, on the model of Darul.Uloom sprang up many religious and academic springs, each having its own particular many of circle of its benefit and grace. They are all the stars of this very solar system by the light of which every nook and corner of the religious and academic life of the Muslims of the sub-continent is radiant. Very little attention has been paid to this benefit of these ýreligious schools that on account of them the condition of millions of Muslim families has been ameliorated. The Muslims inferiority complex was removed and that through these schools became available to the community innumerable such individuals, who, according to the conditions and time, guided the Muslims in the different aspects of life. Besides their great services in the revival of Islam, they awakened political consciousness among the Muslims and took leading part in the struggle for freedom as a result of which the countries of the sub-continent acquired independence. Even as in the past the Darul Uloom, Deoband, has rendered invaluable services to the cause of Islam, the Muslims and the religious sciences. It is hoped that in future too it will continue to discharge the obligation of inciting the Muslims power of action, of strengthening the faiths and of preaching and propagating Islam. Article taken (with Thanks) from Darul-uloom Deoband

Category: Beliefs Fatwa#: 18505 Asked Country: Pakistan Answered Date: Feb 17,2010 Title: I would like to ask about Wearing of Taweez in light of Quran & Sahee Hadith. As per my sufficient knowledge our beloved Prophet Hazrat Muhammad (PBUH) never advised to any one for wearing Taweez & if its true than isn’t it a Bidat to do so? Question I would like to ask about Wearing of Taweez in light of Quran & Sahee Hadith. As per my sufficient knowledge our beloved Prophet Hazrat Muhammad (PBUH) never advised to any one for wearing Taweez & if its true than isn’t it a Bidat to do so? Answer Answer In the name of Allāh, Most Gracious, Most Merciful Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh It is permissible to wear a taweez (Amulet)[1], However we would advice one to recite the following Azkaars which have been mentioned in the Ahaadith instead of utilising Taweez. These Azkaar and Ad’iya are more effective.[2] There are three conditions for the permissibility of Taweez. It is in one of the understood languages. It is derived from Quran or Ahaadith[3]. It is not considered that the Taweez itself is effective, but that Allah Ta’ala puts the effect in the Taweez.[4] Ahaadith on the permissibility of Taweez. Hadrat Anas (RadiyallahuAnhu) reports that Nabi (SallalahuAllaihiWassalam) gave him permission to do ruqya for evil eye, fever, the numbing of a limb. (Muslim)[5] Hadrat Aisha (RadiyallahuAnhu) says that Nabi (SallalahuAllaihiWassalam) asked us to do ruqya for the evil eye. (Bukhari & Muslim)[6] Hadrat Umme Salamah (RadiyallahuAnhu) narrates that Nabi (SallalahuAllaihiWassalam) saw a slave girl in her house on whose face was discoloration. He asked us to do ruqya on her, for verily she has been afflicted with an evil eye. (Bukhari & Muslim)[7] Hadrat Auf ibn Malik Al-Ashja’ee says “We use to do ruqya in the days of Jaheeliya. We asked Nabi (SallalahuAllaihiWassalam), O Prophet of Allah, what is your opinion on this matter? He replied “recite your ruqya to me. There is nothing wrong with ruqya as long as there is no shirk in it”. (Muslim)[8] WAZEEFAS FOR MORNING AND EVENING AND SECURITY اَللَّهُمَّ أَجِرْنِىْ مِنَ النَّارْ (1) O Allah! Protect me from the hellfire. Sayyidunā Hārith Ibn Muslim رضى الله عنه reports from his father that Rasulullah صلى الله عليه و سلم once confided in him saying, “On completion of your Maghrib Salāh, recite (the above-mentioned duā) seven times before speaking to anyone. If you read this (duā) and pass away that very night, most definitely you will be emancipated from the hellfire.” (Sunan Abi Dāwud #5039) One will receive the very same reward for reciting this dua on completion of the Fajr Salāh. رَضِيْناَ بِاللَّهِ رَبًّا وَبِاْلإِسْلاَمِ دِيْنًا وَبِمُحَمَّدٍr نَبِيًّا وَّ رَسُوْلاً(2) I am pleased with Allah as my Lord, Islam as my religion and Muhammad صلى الله عليه و سلم as my Prophet. Sayyidunā Thawbān رضى الله عنه states that Rasulullah صلى الله عليه و سلم said, “Whoever recites (the above-mentioned duā) thrice in the morning and evening, Allah will undertake the responsibility to abundantly reward him in such a way that would please and satisfy him on the day of Qiyamah.” (Sunan Abi Dāwud #5033; Mustadrak Hakim #1904; Mirqatul Mafatih v.5 p.311, Beirut) أَعُوْذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ (3) I seek protection with the complete words of Allah from the evil of whatever He created. Sayyidah Khawlah Bint Hakīm رضى الله عنها states, “I heard Rasulullah صلى الله عليه و سلم say, 'Whoever alights at a certain destination and reads (the above-mentioned duā), nothing will harm him until he travels from that place.'”(Sahīh Muslim #2635) بِسْمِ اللَّهِ الَّذِىْ لاَ يَضُرُّ مَعَ اسْمِهِ شَىْءٌ فِى اْلأَرْضِ وَلاَ فِى السَّمَاءِ وَهُوَ السَّمِيْعُ الْعَلِيْمُ(4) In Allah’s name through which nothing in the earth or heavens can harm. And He is the all-Hearing, all-Knowing. Sayyiduna Abān Ibn Uthmān رضى الله عنه narrates, “I heard my father, (Uthmān ibn Affān رضى الله عنه), saying that Rasulullah صلى الله عليه و سلم said, “Whoever recites (the above-mentioned duā) thrice in the morning and evening, will not be harmed by anything.” However, Sayyidunā Abān Ibn Uthmān رضى الله عنه (the narrator of the Hadith) was once afflicted by a stroke. A certain man began staring at him in surprise. Sayyidunā Abān رضى الله عنه asked him, “Why are you looking at me in astonishment? Listen well! The Hadith is true, just as I narrated it to you. But I did not read it on that day (when afflicted by the stroke) resulting in Allah decreeing it (the stroke).” (Sunan Tirmidhi #3388) اَللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ . لاَ تَأْخُذُهُ سِنَةٌ وََّلاَ نَوْمٌ . لَهُ مَا فِي السَّمَاوَاتِ (5) وَمَا فِي الأَرْضِ . مَنْ ذَا الَّذِيْ يَشْفَعُ عِنْدَهُ إَِلاَّ بِإِذْنِهِ . يَعْلَمُ مَا بَيْنَ أَيْدِيْهِمْ وَمَا خَلْفَهُمْ . وَلاَ يُحِيْطُوْنَ بِشَيْءٍ مِنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ . وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالاَرْضَ . وَلاَ يَئُوْدُهُ حِفْظُهُمَا . وَهُوَ الْعَلِيُّ الْعَظِيْمُ Allah (is such that) besides Him there is no Deity. He is Ever Living, The maintainer of everything. Neither sleep overcomes Him nor drowsiness. All that is in the skies and all within the earth belong to him. Who is there that can intercede before Him without His permission? (None can do this). He knows what is before them (He knows what lies ahead for His creation) and what is behind them while they possess none of His knowledge except if He wills (except what He teaches them). His throne (His knowledge and His power) encompasses the heavens and the earth (and whatever is within them) and He never tires of caring for them. He is High (above His creation), the Supreme.. In a lengthy narration, while discussing his encounter with a strange man (discovered to be Shaytān), Sayyidunā Abu Hurairah رضى الله عنه states that he was informed by Shaytān to recite Ayatul Kursi. ["…When you go to sleep, recite Ayatul Kursi until you complete the Ayah. If you do so, you will be in the protection of Allah and no Shaytān will come close to you until the morning." Rasulullah صلى الله عليه و سلم responded to these words by saying, "Listen well! He (Shaytān) has spoken the truth despite being a great liar."] (Sahīh Bukhari #2311) (6) سُبْحَانَ اللَّهِ وَبِحَمْدِهِ عَدَدَ خَلْقِهِ وَرِضَا نَفْسِهِ وَزِنَةَ عَرْشِهِ وَمِدَادَ كَلِمَاتِهِ Purity and praises are for Allah according to the number of His creation, to the extent of His pleasure, equivalent to the weight of His throne and in proportion to the ink of His words (knowledge and wisdom). Sayyidah Juwairiyah رضى الله عنها reported that on one occasion, Nabi صلى الله عليه و سلم went away from her in the early morning to perform the Fajr Salāh while she was in her prayer area. Nabi صلى الله عليه و سلم returned, after it became considerably bright, to find her in the same condition as he had left her. He then enquired, "Have you remained in the same state as I had left you?" "Yes" was the reply. To this Nabi صلى الله عليه و سلم commented, "I had recited four phrases thrice, if they have to be weighed, they will outweigh whatever you have supplicated since the morning (due to its excellence and virtue)." (Sahīh Muslim #2654) Note the pronunciation of the following word as زِنَةَ (zinata) and not زِيْنَةَ (zeenata) with aي اَللَّهُمَّ مَا أَصْبَحَ (اَمْسَى) بِىْ مِنْ نِّعْمَةٍ اَوْ بِأَحَدٍ مٍنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ (7) لاَ شَرِيْكَ لَكَ فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ O Allah, Whatever bounties I, or any of Your creation have experienced during the morning / the evening, it is from You alone. You have no partner and all praises belong to You. Sayyidunā Abdullah Ibn Ghannām رضى الله عنه states that Rasulullah صلى الله عليه و سلم said, "Whoever recites (the above-mentioned Duā) in the morning and evening, has discharged his obligation of gratitude (to Allah) for that day.'' (Shu'abul Imān #4368) NOTE: The word أَصْبَحَ should be recited in the morning, and be replaced with اَمْسَى when recited in the evening. اَللَّهُمَّ إِنَّا نَجْعَلُكَ فِىْ نُحُوْرِهِمْ وَنَعُوْذُ بِكَ مِنْ شُرُوْرِهِمْ (8) O Allah, we place You in their direction (to ward them away from us) and we seek Your protection from their evil. Sayyidunā Abu Burdāh Ibn Abdullah رضى الله عنه reports from his father that, whenever Nabi صلى الله عليه و سلم would apprehend (fear) any nation, he would recite, "O Allah, we place You in their direction (to ward them away from us) and we seek Your protection from their evil." (Sunan Abu Dāwud #1532) اَللَّهُمَّ اكْفِنَاهُم بِمَا شِئْتَ (9) O Allah, suffice us as You will in regards to them! While narrating the incident of his emigration to Madinah Munawwarah with Rasulullah صلى الله عليه و سلم, Sayyiduna Abu Bakr رضى الله عنه stated that, "We continued traveling while the (enemy-disbelievers) were in search of us. No one from amongst them caught up with us except Surāqah Ibn Mālik who was mounted on his horse. I thus exclaimed, 'This seeker has caught up with us, O Rasulullāh!' and I began crying. Rasulullah صلى الله عليه و سلم said, 'Don't worry! Allah is definitely with us.' Again when he drew closer and there was barely the distance of two or three spear-lengths between us, I said, 'This seeker has caught up with us, O Rasulullah!' (And again) I began to cry. Rasulullah صلى الله عليه و سلم enquired, 'What is causing you to cry?' I replied, 'By the oath of Allah, I am not crying due to fear for myself, rather, I am crying for your sake (I am concerned about your safety).' Thereafter, Rasulullah صلى الله عليه و سلم cursed Suraqah saying, 'O Allah! Suffice us as You will against him!' As a result, his horse sunk with him into the ground until it reached its belly causing him to fall off from it." (Sahīh Ibn Hibbān #6870) (10) اَللَّهُمَّ أنْتَ رَبِّي لاَ إلَهَ إلاَّ أنْتَ خَلَقْتَنِيْ وَأَنَا عَبْدُكَ وأَناَ عَلَى عَهْدِكَ وَوَعْدِك مَا اسْتَطَعْتُ أَعُوْذُ بِكَ مِنْ شَرِّ ماَ صَنَعْتُ أَبُوْءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوْءُ لَكَ بِذَنْبِيْ فَاغْفِرْ لِيْ فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوْبَ إِلاَّ أَنْتَ O Allah, You are my Lord, There is no deity besides You. You have created me and I am your slave. I am (trying to be) steadfast on the pledge and promise I have taken with you to the best of my ability. I seek protection in you from the evil of my actions. I acknowledge Your bounties upon me and I admit my sins. Forgive me, for no one forgives sins besides You. Sayyidunā Shaddād Ibn Aus عنه رضى اللهnarrates that Rasulullah صلى الله عليه و سلمsaid, “Sayyidul istighfar (i.e. the most splendid form of seeking forgiveness from Allah Ta’ala) is to say…(the above-mentioned Duā). Whoever recites it during the day with conviction and dies on that day, will be (recorded) from among the inhabitants of Jannah. And whoever recites it with conviction at night and dies on that night, will be (recorded) from among the inhabitants of Jannah.” (Sahīh Bukhari #6306) NOTE: One should take note that there are two basic requirements to achieve the complete and desired effect of these and similarly, all other wazeefas. The first being, to recite them with complete conviction (yaqeen) and confidence that whatever promises Allah and Nabi have declared is undoubtedly true since the effect of ones supplications is in accordance to the level of one’s conviction on them. The second is, to give up all sins. Hazrat Moulana Hakeem Muhammad Akhtar Sahib دامت بركاته has stated in this regard that, just as it is necessary for a person to abstain from poison while taking medicine, likewise the full benefit of (these) duas will only be realized if a person abstains from sin. If perchance one does commit sin, one should immediately resort to tawbah and istighfaar. Therefore, abstention from sin is absolutely necessary. And Allāh Ta῾āla Knows Best Wassalāmu ῾alaykum Ml. Luqman Hansrot, Student Dārul Iftā Checked and Approved by: Mufti Ebrahim Desai Dārul Iftā, Madrasah In῾āmiyyah http://askimam.org/public/question_detail/18505

Wa'alaykumus salaam...not sure in your language but in urdu its "ta'weez" Look at this paragraph sis taken from above: Ibn Abi Shaybah transmitted in his Musannaf (8:39) from ‘Amr ibn Shu’ayb from his father: from his grandfather: he said: Allah’s Messenger (Allah bless him and grant him peace) said, “When one of you becomes fearful in his sleep he should say: ‘In Allah’s name, I seek refuge with the complete words of Allah from His anger and His punishment and the evil of His slaves, and from the evil suggestions of the shaytans and from their being present [at death].’” ‘Abdullah, i.e. Ibn ‘Amr, would teach these words to children, whoever of them could remember it, and whoever could not remember, he would write it and hang it around his neck. so this would be a ta'weez...will post Q/A when I find it as i've read it before

On the Permissibility of Ruqyah An original Deoband.org article By Mufti Muhammad Taqi Usmani Translated by Zameelur Rahman Muhammad ibn ‘Umar al-Makki narrated to us: ‘Abd al-’Aziz al-Darawardi narrated to us: from Yazid (who is Ibn ‘Abdullah ibn Usamah ibn al-Had): from Muhammad ibn Ibrahim: from Abu Salamah ibn ‘Abd al-Rahman: from ‘A’ishah, the wife of the Prophet (Allah bless him and grant him peace), that she said: “When the Messenger of Allah (Allah bless him and grant him peace) would complain of an illness Jibril would perform a ruqyah. He would say: ‘In Allah’s name, He will heal you, and from every sickness He will cure you, and from the evil of the envier when he envies, and the evil of every holder of the eye.’” (Sahih Muslim) His statement “Jibril would perform a ruqyah“: this contains [evidence] of the permissibility of ruqyah. Al-Hafiz said in al-Fath (10:195): “The ‘ulama are agreed on the permissibility of ruqyahs when three conditions are met: that it is [done] using Allah’s speech or using His names and attributes; it is in the Arabic language, or in a manner that its meaning is understood if another language [is used]; and to believe that the ruqyah itself does not have efficacy, rather [its efficacy] is through Allah’s Essence (Most High).” It is probable he meant by the first condition that it does not contain istimdad (seeking help) from other than Allah, for otherwise it appears that the mention of Allah’s name should not be a condition. The hadith of ‘Awf ibn Malik is to come from the compiler [imam Muslim] in which he said: “We used to perform ruqyahs in Jahiliyyah (pre-Islamic times), so we said ‘O Messenger of Allah! What do you think of this?’ And he said: ‘Present your ruqyahs to me. There is no harm in ruqyahs so long as they do not contain any shirk (polytheism).” And this is the basic principle in this matter. As regards to the hadiths in which the prohibition of ruqyahs is mentioned, or the hadiths in which those who do not seek ruqyahs are praised, they are understood to refer to the ruqyahs of the disbelievers which contain words of shirk or istimdad with other than Allah Most High, or ruqyahs whose meanings are not understood, since these are not safe from containing shirk and are thus prohibited as a precaution. And Allah (Glorified is He) knows best. Takmilah Fath al-Mulhim, Vol 4 pp. 256-7

An original Deoband.org article By Mufti Muhammad Taqi Usmani Translated by Zameelur Rahman Surayj ibn Yunus and Yahya ibn Ayyub narrated to me: they said: ‘Abbad ibn ‘Abbas narrated to me from Hisham ibn ‘Urwah: from his father: from ‘A’ishah (Allah be pleased with her): she said: “When one of his family was sick, Allah’s Messenger (Allah bless him and grant him peace) would blow over him upon [reciting] mu’awwidhat[1]. When he became sick with the illness in which he died, I began blowing on him and I wiped him with his own hands, because that was greater in blessing than my hands.” In the narration of Yahya ibn Ayyub it adds, “while [reciting] the mu’awwidhat.” (Sahih Muslim) The hadith proves the permissibility of ruqyah and blowing [nafth] after it. We have set forth beforehand in the early chapters of Kitab al-Tibb that its permissibility is preconditioned on it being understood, not containing istimdad with other than Allah (Most High) and not believing that it has efficacy in itself, and whoever meets these conditions, there is no harm in his ruqyah. Writing Ta’widhat Moreover, the starting point in the issue of ruqyah is that it is done by reciting the Noble Qur’an or some of the names of Allah Most High or His attributes, and thereupon to blow on the sick. This has been established from the Prophet (Allah bless him and grant him peace) in a number of hadiths. As regards to writing ruqyahs, hanging them on the neck of children and the sick, or writing them and giving its ink to the sick to drink, this has been established from a number of Companions and Successors. Ibn Abi Shaybah transmitted in his Musannaf (8:39) from ‘Amr ibn Shu’ayb from his father: from his grandfather: he said: Allah’s Messenger (Allah bless him and grant him peace) said, “When one of you becomes fearful in his sleep he should say: ‘In Allah’s name, I seek refuge with the complete words of Allah from His anger and His punishment and the evil of His slaves, and from the evil suggestions of the shaytans and from their being present [at death].’” ‘Abdullah, i.e. Ibn ‘Amr, would teach these words to children, whoever of them could remember it, and whoever could not remember, he would write it and hang it around his neck. Ibn Abi Shaybah also transmitted from Abu ‘Ismah: he said, “I asked Sa’id ibn al-Musayyab about ta’widh and he said: ‘there is no harm when it is on leather.’” And he transmitted from ‘Ata that he said about a menstruating woman who had a ta’widh on her: “If it is leather she should take it off and if it is on a silver thread, if she wishes she may put it on and if she wishes she need not put it on.” And he transmitted from Mujahid that he would write ta’widh for people and hang it on them. And he transmitted from Abu Ja’far, Muhammad ibn Sirin, ‘Ubaydullah ibn ‘Abdullah ibn ‘Umar and al-Dahhak proof that they would permit writing ta’widh and hanging it or tying it around the upper arm, etc. Al-Hafiz Ibn Taymiyyah said in his Fatawa (19:64): “It is permissible to write for the one afflicted [with the evil eye] and others of the sick something from the Book of Allah and His dhikr with permissible ink, and wash [the ink off the paper] and give it to drink, as Ahmad and others have explicated. ‘Abdullah ibn Ahmad said: ‘I read unto my father: Ya’la ibn ‘Ubayd narrated to us: Sufyan narrated to us: from Muhammad ibn Abi Layla: from al-Hakam: from Sa’id ibn Jubayr: from Ibn ‘Abbas (Allah be pleased with him): he said: When labour becomes difficult for a woman one should write: ‘In Allah’s name, there is no god but Allah, the Clement the Honourable. Glory to Allah Lord of the Magnificent Throne. All praise to Allah Lord of the Worlds. On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof (79:46), On the day when they behold what they were promised, it will be as if they had but tarried for an hour of a day, A clear message. Shall any be destroyed save evil-living folk? (46:35)’ “My father said: ‘Aswad ibn ‘Amir narrated to us with his chain [of narration] the same thing and he said: one writes [the ta'widh] in a clean vessel and gives it to drink’. My father said: ‘and Waki’ added in his narration: she is given to drink [from it] and it is sprinkled below her navel. ‘Abdullah said: I saw my father writing [a ta'widh] for a woman on a cup or something clean.’” Ibn Taymiyyah (Allah have mercy on him) then transmitted this narration of Ibn ‘Abbas through another route, and he said at the end of it: “‘Ali (meaning Ibn al-Hasan, the nephew of the narrator of this narration) said: ‘one writes [the ta'widh] on paper and ties it around the upper arm of a woman’. ‘Ali said: ‘indeed we tried this and did not see anything more remarkable than it. When she delivered, it was quickly disposed of, by subsequently shredding it or burning it.’” These narrations contain proof against those in our time who claim that writing ta’widh and giving them to drink or hanging them [around one's neck] is prohibited according to the Shari’ah, and indeed some of them greatly exaggerated until they claimed it to be shirk. They adduce as proof what Abu Dawud transmitted (no. 3883) from Zaynab the wife of ‘Abdullah: from ‘Abdullah ibn Mas’ud (Allah be pleased with him): he said: “I heard Allah’s Messenger (Allah bless him and grant him peace) say: ‘Indeed ruqyahs (incantations), tama’im (amulets) and tawlah (potions) are shirk.’” However, the complete [wording] of this hadith contains what would refute this line of reasoning, for it mentions: Zaynab said: “I asked: Why do you say this? By Allah, when my eye was discharging I used to visit a certain Jew who applied a ruqyah on me. When he applied the ruqyah on me, it calmed down.” ‘Abdullah said: “Indeed that is but the work of shaytan, he picked the eye with his hand, and when the Jew applied the ruqyah, he desisted. It is enough for you to say as Allah’s Messenger (Allah bless him and grant him peace) would say: ‘Remove the harm, Lord of men and heal. Thou art the Healer. There is no remedy but Thine which leaves no disease behind.’” This hadith clearly proves that the ruqyah that is prohibited in the hadith is only the ruqyah of the people of shirk who would seek help from the shaytans and others. As regards to ruqyah in which there is no shirk, it is permissible and is established from the Prophet (Allah bless him and grant him peace) in numerous hadiths. The same is the case with tama’im, which is the plural of tamimah, and these were stones the Arabs would hang on their children, believing that they have efficacy in themselves. Al-Shawkani said while commenting on the hadith of Abu Dawud in Nayl al-Awtar (8:177): “He included these three in [acts of] shirk due to their belief that they have efficacy in themselves.” Ibn ‘Abidin said in Radd al-Muhtar (6:363): “In al-Shalbi [it is narrated from] from Ibn al-Athir: tama’im is the plural of tamimah, and they are stones which the Arabs would hang on their children to protect them from the evil eye in [accordance] with their belief, so Islam abolished it … because they believed that it is the complete treatment and cure, rather they made it an associate [with Allah], because they intended thereby to repel the destinies written for them and sought from other than Allah Most High to repel harm while He [alone] repels [harm].” By this it becomes evident that the tama’im that are prohibited have no relation to ta’widhs that are written containing verses of the Qur’an or some form of dhikr, since that is permissible according to the majority of the jurists of the Ummah. Rather some ‘ulama have recommended them when they are done using the transmitted dhikrs (al-adhkar al-ma’thurah), as al-Shawkani transmitted from them in al-Nayl. And Allah knows best. Takmilah Fath al-Mulhim, Vol 4 pp. 276-8 http://www.deoband.org/2010/05/hadith/hadith-commentary/on-the-permissibility-of-writing-ta‘widhat/

Hazratwala Mawlana Shah Hakeem Muhammad Akhtar Sahib (DB) mentions that Hakeem-ul-Ummat Mujaddid-ul-Millat Hazrat Mawlana Ashraf Ali Thanwi (RA) has mentioned that the difference between a Sinful person that makes the zikr of Allah (a zakir) and the person that is negligent towards the zikr of Allah is that the neglectful sinner is not granted the tawfeeq to make tawbah, whereas when a sin is committed by the sinful zakir, because he previously had noor in his heart, and due to committing a sin, the noor vanishes, he becomes worried, just like when the electricity goes out and a person becomes uneasy. He then calls the powerhouse and requests them to turn on the electricity in his house because he cannot stand the immense heat and the air conditioner and fans are not functioning, and also the contents of his refrigerator will get spoiled. He pleads with the powerhouse to get the electricity back and says that he will be most grateful to them for turning the electricity back on. Similarly, that person who has light in his heart, and the light extinguishes due to sin, his heart becomes dark, and he becomes restless, he will wirelessly contact Allah immediately. He will cry and make tawbah and istighfar. He will say, “O my Lord, please illuminate my heart again, your shameful servant is repenting, beseeching your forgiveness. However, the person that does not remember Allah, upon sinning, is basically piling up darkness upon darkness. His example is like a mechanic that works in a car garage. If a stain were to be put on his clothes, it would not make a difference to him because his clothes are already so stained by grease and oil, or like hitting a cadaver a hundred times would not make a difference to the cadaver since it is already dead and can no longer feel any pain. So the lack of remorse or regret over sin is not a good thing where the person says, “I do not become uncomfortable after sinning, rather I feel just fine.” This is an indication that the heart has died a spiritual death. Shaytan is smacking a person on the head and them not feeling anything is a sign that their heart is spiritually dead, which is a very dangerous condition to be in. - Kaif-e-Ruhani Kaise Hasil Ho? Page 29-30 http://annoor.wordpress.com/

Duaa when Entering the Home One should recite the following Duaa upon entering the home and thereafter make salaam: اللَّهُمَّ إِنِّى أَسْأَلُكَ خَيْرَ الْمَوْلِجِ وَخَيْرَ الْمَخْرَجِ بِسْمِ اللَّهِ وَلَجْنَا وَبِسْمِ اللَّهِ خَرَجْنَا وَعَلَى اللَّهِ رَبِّنَا تَوَكَّلْنَا O Allah I ask You for the blessings of entering the home and the blessings of leaving the home. In the name of Allah Ta’ala we enter, and in the name of Allah Ta’ala we leave, and upon Allah Ta’ala our Lord we place our trust. عن أبى مالك الأشعرى قال قال رسول الله صلى الله عليه وسلم: إذا ولج الرجل فى بيته فليقل اللهم إنى أسألك خير المولج وخير المخرج بسم الله ولجنا وبسم الله خرجنا وعلى الله ربنا توكلنا ثم ليسلم على أهله. (ابو داود رقم 5098) Hadhrat Abu Maalik Ashari (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When one enters his home, he should recite the following duaa and thereafter make salaam to his household اللَّهُمَّ إِنِّى أَسْأَلُكَ خَيْرَ الْمَوْلِجِ وَخَيْرَ الْمَخْرَجِ بِسْمِ اللَّهِ وَلَجْنَا وَبِسْمِ اللَّهِ خَرَجْنَا وَعَلَى اللَّهِ رَبِّنَا تَوَكَّلْنَا

It should be remembered that it is compulsory to write or recite Durud when writing the name of Rasulullaah صلى الله عليه وسلم, or when saying his name. This is greatly emphasized in the Hadith and there are grave warnings for the person who goes against this teaching. Also, it is necessary to write the entire Durud after the name of Rasulullaah صلى الله عليه وسلم. The command of Durud will not be fulfilled by writing (saw) or any other shortened form, nor will a person get reward. يَا رَبِّ صَلِّ وَ سَلَّمِ دَائِمًا اَبَدًا عَلٰى حَبِيْبِكَ خَيْرِ الْخَلْقِ كُلِّهِمْ 1. When passing by a Masjid. 2. When seeing a Masjid. 3. After completing Azaan. 4. On the night of Jumu'ah. 5. On the day of Jumu'ah. 6. On the day of Jumu'ah after Asr. 7. On Monday. 8. In the khutbah of Jumu'a and Eid. 9. During the Takbeeraat of Eid. 10. After the second Takbeer of Janazah Salaah. 11. When placing the deceased into the grave. 12. In the Salaah of Istisqaa-for rain. 13. In the khutbah of Kusoof and Khusoof. 14. When seeing the ka'bah. 15. During Hajj. 16. On Safa and Marwa. 17. When making istilaam of the Hijr e Aswad. 18. At the Multazam. 19. After Zuhr on the day of 'arafah. 20. In Masjid e Khayf. 21. After completing Talbiyah. 22. When seeing Madinah Munawwarah. 23. When visiting the blessed grave. 24. When completing and leaving the visiting of the blessed grave. 25. When witnessing the signs of Madinah Munawwarah. 26. At Badr. 27. At Uhud etc. 28. In all conditions and at every time. 29. In order to be free from something grave. 30. When meeting relatives and those beloved to one. 31. When going to a gathering. 32. When leaving and separating from a gathering. 33. When completing the Qur'aan (at the time of Du'aa). 34. In the Du'aa for memorizing the Qur'aan. 35. When getting up from a gathering. 36. Every time when Allaah is remembered. 37. When beginning every speech. 38. When mentioning and remembering Rasulullaah e. 39. At the time when spreading and teaching knowledge. 40. When delivering a lecture. 41. When reciting Ahadith. 42. When writing a fatwa. 43. When writing the name of Rasulullaah صلى الله عليه وسلم Alislam.co.za

wonderful advice sister! Please do keep posting...jazaakillah

<QUESTION> My father is not Muslim, my parents got separated and then my mother became Muslim. Since then they didn't have contact. May I consider him my mahram? May I take off the hijab in front of him and kiss him? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, You may consider your non-Muslim father as your Mahram, thus uncover (parts of the body that can be exposed in front Mahrams) in front of him. Imam al-Kasani (Allah have mercy on him) states: “A Mahram is one with whom marriage is permanently unlawful… whether this Mahram is a free person or a slave, for slavery is not contrary to close relationship (mahramiyya), and whether he is a Muslim, a non-Muslim or an atheist (mushrik), for a non-Muslim Mahram normally safeguards her, except that he is a fire worshipper, for he considers marriage with her to be permissible.” (Bada’i al-Sana’i, 2/124) However, if there is a fear of temptation (fitna) on either side or you fear that by kissing him, he will have evil thoughts and desires, you must avoid uncovering in front of him and kissing him. The jurists (fuqaha) have stated that, covering becomes necessary even in front of Mahrams if there is a fear of Fitna or desire. Today we live in a time where sexual impropriety is becoming common in non-Muslims, thus one must be careful. If your non-Muslim father is old or you feel that he will have no evil thoughts, then it would be permitted to remove your Hijab in front of him and kiss him. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Q. I have heard that when the rooster crows, it means that angels are around. Is this true? Jazak ALLAH (Query published as received) A. Yes, this is true, it is mentioned in the Hadith and Dua is encouraged during these moments. Sayyiduna Abu Hurayrah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When you hear the crow of the rooster, then take advantage of Allah’s grace and ask Him for the rooster has sighted an angel. And when you hear a donkey bray, ask Allah for protection for it has seen a shaitaan” (Sahih Muslim, Hadith #: 2729) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN)

Question Salam maulana, my wifes had a miscarriage after 10 weeks pregnancy, does she have to pray namaz as she’s bleeding? Jk Answer Walaikumussalam She shudn’t pray for her usual days of haidh, eg 6/7. After that she has to pray even if bleeding continues. This miscarriage is of foetus, the rooh had not been breathed in as yet, thus the bleeding will be classed as haidh. If the baby was over 16 weeks, then rooh would have been breathed in and the baby would have been complete and the bleeding would have been classed as nifaas. The maximum period of nifas is 40 days. Wassalam http://www.tafseer-raheemi.com/q656-bleeding-after-miscarriage-namaz-or-not/

wa'alaykumus salaam yes there is a video link sis

Entering Into Marriage Wthout The First Wife's Knowledge <QUESTION> I am a 25 year old woman. About 2 years ago I entered into a relationship with a married man on the basis that he did not get on with his wife and that the only reason he could not leave her was because he had a child with her meaning that if he left her she would not let him see his child. Since then he has had a second child with his wife, saying that it was a mistake. He has persuaded me to be his second wife which deep down I'm not really happy about but I have come to terms with the situation. However, he has told me that my marriage with him must remain a secret from his wife or else she will leave him and take the kids. He has assured me that he and his wife have no relationship and that he is only in the marriage because of the children. I have no way of finding out whether he is telling the truth. I just have to take his word for it. Will it be a sin on me to marry him without his first wife knowing? Will it be a sin on him to marry a second time without telling his first wife on the basis that if she found out then she will leave and not let him see the kids? If we do get married then is our marriage invalid? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, First and foremost, it is necessary that you stop all kind of informal interaction with this man. It is unlawful and sinful to have an informal relationship with a non-Mahram of the opposite gender; hence you must at once cut off any casual relationship with him. Secondly, it is not a pre-requisite to seek the permission of the first wife in order for a man to marry second time; neither is it necessary for him to inform her. However, what is necessary is that he treats both of his wives in a just and equal manner. Allah Most High says: “If you fear that you shall not be able to deal justly with the orphans, marry women of your choice, two, three, or four, but if you fear that you shall not be able to deal justly (with them), then only one…(Surah al-Nisa, 3) Thus, if one has to treat both of one’s wives equally and justly, then as a result, he will have to inform his first wife of his second marriage, unless the second wife forgoes her rights of equal treatment. What you really need to do is think deep and hard about the situation. It is generally not advisable for men to marry more than once in our times, because of the harm and wrong that inevitably results, unless there is a genuine need. If you are not happy in being his second wife, then you should not marry him, as that will only bring about harm to you in the future. He says not to inform his first wife because she will leave him and take the children with her, so for how much longer will the situation remain like this? Will you not be able to have a proper marital relationship with him? What will happen when you have children with him? These and other such issues are what you really need to think and ponder over. If you are willing and happy to be his second wife, then strictly speaking, your marriage with him would be valid (provided all the necessary ingredients for a valid marriage are met). However, from a practical and moral perspective, you need to be careful, cautious, and mindful of what the consequences of this will be in the future. You will need to discuss the matter with family and friends, especially those who know him closely. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

<QUESTION> Recently, there was an event held where Muslim men and women were praying together, in the same line. The women were on one side of the line, the men on the other, but without any barrier between them. There just may have been a few feet of empty space between the man on the very right and woman on the very left. What’s the ruling on this? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The general ruling is that women should stand behind men when they are praying together in congregation. Sayyiduna Abu Hurayra (Allah be pleased with him) narrates from the Messenger of Allah (Allah bless him & give him peace) that he said: “The best rows for men are the first rows, and the worst ones are the last ones. The best rows for women are the last ones, and the worst ones for them are the first ones.” (Sahih Muslim, no: 440) Hence, it is stated in the renowned Hanafi Fiqh masterpiece, al-Hidaya: “Men will make their rows first, then children and thereafter women…” (al-Hidaya, 1/124. Also see: Maraqi al-Falah, P: 249, al-Fatawa al-Hindiyya, 1/89 and others) According to the Hanafi School, if a woman was to pray next to a man, the prayer of the man would become invalid, and not the prayer of the woman. However, there are certain conditions in order for the man’s prayer (salat) to become invalid: These conditions are as following: 1) The woman has reached puberty or is close to puberty in such a way that sexual gratification is typically acquired from her. 2) The prayer they are both offering consists of bowing (ruku’) and prostration (sajda), even if one of them may be gesturing. Hence, the funeral prayer of a man will not be invalidated if a woman prays next to him, for it does not consist of a Ruku’ and Sajda. 3) Both the man and woman are offering the same prayer with the same Tahrima. In other words, they are both following the same Imam or the woman is following the man. If they are offering their own individual prayers, the man’s prayer will not become invalid. 4) There is no barrier between the man and woman. However, if there is a barrier between them such as a pillar, then the man’s prayer would not become invalid. This barrier should be, at minimum, the size of the rear of a saddle in length, and to the thickness of a finger. Moreover, empty space is also considered to be a barrier, the minimum of which should be that in which a person is able to stand. Thus, if a man prayed next to a woman without a barrier, but there was enough space between them for another person to stand, then the man’s prayer would not become invalid. 5) The Imam makes the intention of the woman following him, for if the Imam fails to make this intention, her prayer would become invalid rather than the man’s, as the Imam’s intention is a requirement for the correctness of a woman’s prayer. Moreover, the condition is that the Imam makes this intention (of the woman following him) at the time of commencing prayer, thus if a woman came later on and joined in the congregation and the Imam made the intention of her joining him, no one’s prayer would become invalid. 6) The woman is from amongst those whose prayer is considered valid; hence, if an insane woman (majnuna) prayed next to a man, his prayer would not be invalidated. 7) The woman remains praying next to the man for the duration of one complete posture (rukn) of Salat such as the duration in which one can offer a Ruku’ or Sajda. (This is normally estimated to be the duration of reading Subhan Allah thrice). Hence, if a woman remained next to him for a period shorter than this and then left, the man’s prayer would not become invalid. 8) Both the woman and man pray in the same direction, hence if they were facing in different directions, such as when praying in the Ka’ba, then the man’s prayer would not be invalidated. (See: al-Fatawa al-Hindiyya, 1/89 & Radd al-Muhtar, 1/572) The above are eight conditions that need to be found in order for a man’s prayer to become invalid when praying next to a woman. If any one of these conditions is not met, his prayer would not be invalidated. It is important to remember here that there is a slight difference of opinion amongst the classical Hanafi Fuqaha with regards to the actual method of being next to someone of the opposite gender. Is the prayer invalidated with any limb of one’s body being in line with any limb of the other’s body or is the ruling based on the positioning of the feet? Some jurists are of the view that if any limb of the woman is in line with any limb of the man, the man’s prayer would become invalid. Therefore, whilst prostrating, if a woman’s head becomes in line with the feet of the man, his prayer would be invalidated. However, the relied upon opinion and that chosen by Ibn Abidin and others is that the ruling will be based on the feet and in particular the heel. Thus, the man’s prayer would not become invalid, as long as his heel is in front of the woman’s heel. (Radd al-Muhtar, 1/572) Given this difference of opinion, it is best for a spouse, for example, to stand completely behind her husband when praying in congregation. However, their prayer will be valid as long as her feet and heel are behind her husband’s heel. It is also worth remembering here that this above-mentioned ruling applies to all types of women, Mahram and non-Mahram, related or unrelated, provided she has attained puberty or she is close to puberty such that sexual gratification is typically acquired from her. (al-Fatawa al-Hindiyya, 1/89) Based on the above explanation, if men and women were praying together in the same line in a congregation and behind one Imam, then the man who is standing at the end of the men’s line which is connected to the women’s line, his prayer will not be valid, provided all the other above-mentioned conditions are met. Imam Abd al-Hay al-Lakhnawi (Allah have mercy on him) states in his notes on Imam al-Marghinani’s renowned al-Hidaya: “Marghinani’s statement: “And that there is no barrier” It is regarding this, Imam Abu Yusuf (Allah have mercy on him) said that if men and women prayed together in one line, the prayer of only one man, the one standing between the men’s and women’s line, will become invalid. And this man will be considered a barrier between the other men and women.” (See: al-Hidaya with notes from Imam al-Lakhnawi, 1/125, Indian print) However, this is when all the above-mentioned conditions are found. Hence, if there was a barrier between the men’s and women’s lines which also includes empty space that would be sufficient for a person to stand in, then the man standing at the edge of the row, his prayer will not be invalidated. In conclusion, it is always best for women to stand completely behind men whilst offering prayer jointly, even if the woman is a close family member. If a woman prayed next to a man, the prayer of the man will become invalid. However, in order for the man’s prayer to become invalid, certain necessary conditions have to be found. If any one condition is not met, his prayer would not be invalidated. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK