ummtaalib

The Amazing Story of an English Spy at Dar al Ulum Deoband, 1875. A cornucopia of arts, science, mathematics, guns, languages, and what not! Its a long read but a brilliant one, really worth the time. The time when the Dar al-Ulum, Deoband was established only nine years had passed over the fight for freedom of A. D. 1857. Since the common Muslims and the elders at the Dar al-Ulum had taken up arms and ranked against the English in this fight for freedom, the English government was very much antagonistic to the Muslims, suspicious of and ill-disposed towards them. The Muslims activities and movements were being kept under strict surveillance. On this account a series of investigations, secret and open, in respect of the Dar al-Ulum continued for a long time. As such, in 1291 / 1875, the governor of Uttar Pradesh (formerly, the United Provinces), Sir John Strachey, sent a trusted man of his, John Palmer, to visit the Dar al-Ulum with the purpose of making secret investigations and report about the objective behind the establishment of the Dar al-Ulum and about the thought and activity the Muslims Ulamah [a term used for Scholars] were engaged in under the cover of this institution. The report that John Palmer prepared and the impressions that he gathered, he has described in detail in a letter that he wrote to a friend. The interesting and scholarly manner in which John Palmer has expressed his observations and impressions, comparing the educational condition of the Dar al-Ulum with the English universities, helps a good deal in understanding the educational position of the Dar al-Ulum. This incident occurred during the incipience of the existence of the Dar al-Ulum. It can be estimated from this as to what the educational standard of the Dar al-Ulum has been from the very beginning. While this letter consists of details of the Dar al-Ulum’s educational and some other particulars as well as review and criticism, it also brings forth an interesting album of the Dar al-Ulum’s features and its educational peculiarities, based on very profound impressions from the pen of a man, who had had an adverse view-point. Hence it seems apt that the whole text of the letter is reproduced here. In a tour with the Lt Governor of the western and northern provinces I happened to stay at Deoband on January 30, 1875. The Governor told me: “The Muslims here, at Deoband, have started a madrasah against the government. Go there incognito and find out what is taught there and what the Muslims are after”. Accordingly, on Sunday, 31st January, I reached the habitation. The village is quite clean, the inhabitants are courteous and pious but are poor and miserable. Making enquiries, I reached the madrasah. Having reached there, I saw a large room in which boys were sitting on a palm-mat with books open before them, and an older boy was sitting in their midst. I asked the boys who their teacher was? One boy pointed out and then I came to know that the fellow sitting in the middle was himself the teacher. [1] I wondered what kind of teacher he might be. I asked him, “What do your boys read?” “Persian is taught here”, he replied. When I proceeded from here, a man of medium height but very handsome was sitting at one place, with a row of older boys before him. Approaching near, I heard that the science of triangle was being discussed. It was my guess that considering me to be a stranger they would be startled, but no one paid any attention to me at all. I went near, sat down and began to hear the teacher’s lecture. My astonishment knew no bounds when I saw that such strange and difficult theorems of the science of triangles were being expounded that I had never heard even from Dr. Sprenger. Rising from there when I went to a courtyard. I saw that students, wearing ordinary clothes, were sitting before a Maulvi (Honorific Islamic religious title given to Sunni Muslim religious scholars or Ulamah). Here the variants of the second figure of the sixth article of Euclid were being stated and the Maulvi was speaking off-hand in such a way that it appeared as though Euclid’s soul had entered his body. [2] I was agape with wonder. Meanwhile, the Maulvi sahib asked the students such a difficult question on the first grade of equation from Todd Hunter’s Algebra that I was in a sweat at my own knowledge of mathematics and I was astounded. Some students solved it correctly. From here I reached a third courtyard. One Maulvi [3] was teaching a thick tome of Hadith and was all smiles while lecturing. Climbing a staircase from here, I reached the 1st floor. There were elegant houses on its three sides and in the centre was a small courtyard in which two blind men were chattering. In order to hear what they were saying, I went near stealthily. I came to know that they were committing to memory some lesson from a book of astronomy. Meanwhile one blind man said to the other: “Brother! In yesterday’s lesson I could not understand the bridal figure properly. If you have understood it, please explain it to me”. The other fellow first stated the claim and then proceeded to prove it by drawing lines on his palm and when their mutual discussion was going on, I was wondering, bringing before my eyes the scene of Principal Breggar’s lecture. Getting up from there I went to a 5 doored room. Small children sitting very respectfully before the teacher were reading books of grammar. In Class III a traditional science was being taught. I came down by another stair-case. I was under the impression that the madrasah was only this much. By chance I met a man and sought confirmation of my impression from him. He said: “No. The Holy Quran is taught at another place”. When I asked him where?, he took me to the mosque. In the courtyard of the mosque, many small children were reading the Quran before a sightless Hafiz. [4] The Hafiz caught hold of a small child and thrashed him mercilessly. The child shrieked. I told my guide that it was an oppression to exact such hard work from small children. He laughed and said: “Apparently it is an oppression, but in fact it is affection. To habituate children from the very beginning with hard work is the very essence of wisdom and in their interest and is very much needed to overcome the hardships to be encountered in future life. Nowadays only this thing of courage and tail has remained among the Muslims and it is because of this that some shattered pieces of Islam still remain with them”. I said that “Last year I had seen in newspaper [5] that four students had been awarded ‘the turban of proficiency’. Is any one of them present here?”. “Yes”, he said, “there is one, come along with me and I will introduce you to him”. He took me to a house where a young man was sitting. A thick book was lying before him and ten to twelve students were sitting and reading. Two guns were also lying on one side. I saluted him and he responded with utmost courtesy. I asked him, “Was the turban of proficiency tied on your head last year”? “It is”, he replied, “my teachers favor”. “What’s this book”? I asked him. “It is”, he said. “a technical book in the Arabic language. The manager of a press has sent it for translation. Its remuneration has been settled at Rs. 1000/-, I have been translating it for three months and nearly three-fourth of it is finished. The remaining, if it please Allah, will be completed in a month”. “How are these guns here”? I asked. He said: “I am fond of hunting. From seven to ten I teach, from eleven to one I go on hunting and from two to five I translate”. I asked: “Why don’t you take up some service”? He said: “God gives me Rs 250/- per month while I sit at home. Why should I then serve?” [6] Rising up from here I came to the library. The librarian, welcoming me, showed me the catalogue of books. I was amazed. There was no subject on which a book was not there. He showed me another register. It was a muster-roll for the students and was written in a very neat hand. Out of the 210 students on the roll, 208 were present. I was about to get up when a young man with an incipient beard came and, having saluted, sat down. I asked him who he was. He said: “I am the vice-chancellor”. [7] Then he placed three large registers before me and said: “Please see it; this is the account of income and expenditure for the whole year”. I saw that the account was written date wise with extreme soundness. From the abstract I learnt that at the end of the last academic year some money had remained in balance after the expenses. I wished to have a look at the books but the time was short and evening was about to set in. I was obliged to return. The results of my investigations are that the people of this place are educated, well behaved and very gentle. There is no necessary subject which is not taught here. The work that is being done in big colleges at the expense of thousands of rupees is being clone here by a Maulvi for forty rupees. There cannot be a better teaching institution than this for the Muslims and I can even go to the extent of saying that it even if a non-Muslim takes education here, it will not be without benefit. I had heard about the existence of a school for the blind in England, but here I saw with mine own eyes two blind men prove mathematical figures on their palms in the way it should be! I regret that Sir William Muir is not present today otherwise he would have inspected this madrasah with great zest and eagerness and would have given prizes to the students”. References: 1. He was Maulana Munfi’at Ali Deobandi, teacher of Persian who had been appointed the same year (A.H. 1291 / 1874) after the completion of his education. Initially he served as a Persian teacher and after some years was made Arabic teacher in which capacity he served the Dar al-Ulum till 1318 / 1900. 2. He was Maulana Sayyid Ahmed Dehelvi who was appointed second teacher in A. H. 1285 / 1868 and was made Vice-Chancellor on Maulana Muhammad Yaqub Nanautavi’s demise in A. H. 1302 / 1884. He continued on this post till A. H. 1307 / 1889. He was a matchless scholar of the time in mathematical sciences. Maulana Muhammad Oasim Nanautavi remarks “The Beneficient Lord has endowed Maulavi Sayyid Ahmed with such ability in and affinity with the mathematical arts that the inventors of these sciences too perhaps had had this much only.” (Report for A. H. 1293 / 1876, p. 13). 3. This is a reference probably to Maulana Muhammad Yaqub Nanautavi, the vice-chancellor. From the very inception he had been appointed to this post. - Sayyid Mahboob Rizvi. 4. That is Hafiz Namdar Khan, a resident of Bassi, District Muzatfarnagar. In the second year of the establishment ot the Dar al-Ulum, when the Quran class was started in 1284 / 1867, he was appointed its teacher and for nearly 55 years i.e till 1339/1920, he taught this class and produced a vast circle of Huffaaz including several teachers of the Dar al-Ulum. Note: Hafiz Namdar Khan very probably is also the khalifa of Shaykh ul Mashaiikh Haji Imdadullah Makki [may Allah be pleased with him] - Blog author. 5. This was the earliest stage of the life of the Dar at-Ulum but it seems from John Palmer’s sentence that the conditions and particulars of the Dar al-Ulum were published prominently in the newspapers, which means that even in those incipient days the Dar at-Ulum was deemed to have achieved a central and distinguished position. 6. Most probably he was Shaykh al-Hind. He had completed his studies in 1290/1874 and had been appointed as teacher without pay in A.H. 1291. Among those who graduated in A. H. 1290 / 1873, Shaikh al Hind alone was an inhabitant of Deoband. And he was very fond of hunting also. It is regrettable that the book under translation referred to by John Palmer could not be traced. Note: Shaykh al-Hind Maulana Mahmud Hasan [may Allah be pleased with him] is not to be confused with another great Islamic scholar, Mufti Mahmud al-Hasan popularly referred to with the title ‘Faqeeh ul Ummah’ meaning ‘Jurist of the Muslim community’ who also happens to be a graduate of Deoband. - Blog author. 7. That is Maulana Rafi al-Din, Vice Chancellor of the Dar al-Ulum from 1284 / 1867 to 1286 / 1869 and again from 1288 / 1871 to 1308 / 1888. This letter is a translation from the Urdu version of John Palmer’s letter. As a spy he might have known Urdu and Persian well. Unfortunately the compiler of this history. Maulana S. M. Rizwi died of heart failure on 25th March, 1979 otherwise he could have supplied the original English text, if there was any. - Murtaz Husain F. Quraishi, the translator of the book into English. [source: Pg. 135, Volume 1, History of Dar al Ulum Deoband, 1980 by Sayyid Mahboob Rizwi and translated into English by Prof. Murtaz Husain F. Quraishi] http://theijtema.wordpress.com/2012/12/08/the-amazing-story-of-an-english-spy-at-dar-al-ulum-deoband-1875/

Question Is it permissible for Females to wear Permenant or Non Permenant` Artificial Nails? Answer Muhtaram / Muhtaramah In the Name of Allāh, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāh wa-barakātuh. We could not locate any explicit ruling regarding the use of artificial nails. However, we understand that artificial nails are not a replacement, but an extension for natural nails, and are widely used in the fashion trend. The use of artificial nails is a branch of manicure (cosmetic beauty treatment of nails) and has no other benefit. These nails are widely used by non-Muslim women, especially those involved in immoral actions, and are symbolic in their fashion. Severe warnings have been mentioned in the Ahadith of Nabi (Sallallahu Alaihi Wasallam) regarding those who adopt practices symbolising non-Muslims and those whose actions are immoral and unethical. وعن ابن عمر قال : قال رسول الله صلى الله عليه و سلم : " من تشبه بقوم فهو منهم " . (رواه أبو داود) It has been narrated on the authority of Ibn ‘Umar (Radhiyallahu Anhu) that Nabi (Sallallahu Alaihi Wasallam) said, “Whosoever imitates a tribe or nation, will be regarded from amongst that tribe or nation. (Abu Dawood) Furthermore, the wearing of artificial nails involves the use of acrylics, UV gel or glue. Nail polish is also applied after wearing artificial nails in most cases. These are insoluble substances and prevent water from reaching the nails. UV gel has a permanent effect and cannot be removed even by using solvents. Hence, it will not be possible to fulfil the obligations of wudhu, which in turn will result in the invalidation of Salah. Neglecting Salah is considered a grave sin in Islam. Although the effect of acrylics, nail polish and glue are not permanent, they too can only be removed through the use of solvents; and some of them take as long as twenty minutes to half an hour to be removed. Thus, it will not be practical to remove them every time one needs to make wudhu for Salah. Therefore, it will be undesirable for Muslim women to wear these artificial nails in normal circumstances, and impermissible (haram) to wear them when they result in the negligence of Salah. Moreover, the contemporary Jurists of Islam have prohibited Muslim women from wearing nail polish based on the abovementioned reasons. (Aapke Masail aur Unka Hal Vol.7 Pg.137 – Maktabah Ludhyanwi) And Allah knows best Darul Iftaa Madrasah Inaa’miyyah

Travelling without a Mahram for a Holiday Question Q. Is it permissible for a married woman to accompany (with / without husband's permission) a disabled, wheelchair-bound single female friend on a distant holiday? Both women insinuate that it is actually rewarding for the married woman because she is actually "assisting" a disabled friend. (Query published as received) Answer It is not permissible for either of them to travel over the safar distance (78Kms) without their own respective husbands or Mahrams. The Prophet (Sallallahu Alaihi Wasallam) has clearly prohibited this in the following words: “It is not permissible for her (the wife) to leave the home without the permission of her husband and it is not permissible for a woman to travel the journey of three days (the Safar distance) without being accompanied by a Mahram” (as-Sunan al-Kubra by Bayhaqi, Hadith #: 10420, Narrated by Ibn Umar) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Brother CH, would it not be better to post the article here with the source?

Added by Shaykh FusuAlHikam (sunniforum) If you eat a sweet your digestive system accepts it and takes it in willingly but what if someone offered you a spoon of insects to eat your stomach would reject it immediately you would vomit it up, you would be repulsed by it. That is what sidq is like. Siddiq absolutely is repulsed by baatil, falsehood, it becomes ones nature to repel baatil falsehood. Siddiq naturally cannot tolerate anything false. Inside and out, actions and words, everything is haq. Also they have perfect level of certainty thus the incident of Me'raj. Taken from Majlis translation of Shariat wa Tasawwuf: Allah Ta’ala says: “Verily, the Mu’minoon (Believers) are those who believe in Allah, and His Rasul. Thereafter they have no doubt and they strive in the Path of Allah with their wealth and their lives. Assuredly, they are the Saadiqoon (the truthful ones).” The following is narrated in the Hadith Shareef: “Nabi (saws) passed by Abu Bakr (radhiyallahu anhu) while he was cursing some of his slaves. Rasulullah (saws) turned towards him and said. ‘People who curse and people who are truthful!” Abu Bakr (radhiyallahu anhu) said: ‘I will not repeat it.” THE NATURE OF SIDQ The nature of Sidq consists of developing a rank acquired until it attains perfection. The meaning of Sidq is firmness. It is for this reason that a Wali-e-Kaamil (a saint who has attained spiritual perfection) is called a Siddeeque. In all ahwaal (states), af’aal (acts) and aqwaal (statements) the Wali-e-Kaamil has been well-grounded. He has realized the state of perfection. In the Shariar, the conception of Sidq includes af’aal (actions), aqwaal (statements) and ahwaal (states and conditions). Sidq in regard to statements is that talk should be firm and true according to reality. One imbued with this quality is called Saadiqul Aqwaal. Sidq in regard to actions is that every act be in conformity with the Command of the Shariat and not in conflict with the Shariat. One whose acts are at all times in conformity with the Shariat is termed Saadiqul Af’aal. Sidq in regard to one’s state or condition is that all conditions should be in accordance with the Sunnat. Conditions which are in conflict with the Sunnat are false. One whose states are in accordance with the Sunnat is called Saadiqul Ahwaal. The states (ahwaal) of Sidq are such that their effect is enduring. The influence of the states of Sidq are lasting and dominant. They are not of a temporary nature. This does not mean that such ahwaal exist over one perpetually. It is the effect or influence (athr) of these states of Sidq which lasts and does not disappear. The summary of what has been explained is that one should develop the acts of Ibaadat or obedience to the stage of perfection. For example, perform Salaat in such a way that it could be described in the Shariat as Salaat-e-Kaamilah (perfect Salaat), i.e. a Salaat performed observing all the external rules and respects (aadab-e-zaahirah) and all the internal rules and respects (aadaab-e-baatinah). The same should apply to all other acts of obedience and Ibaadat. They should be rendered in the kaamil (perfect) way shown by the Shariat. The adoption of this way is Sidq. ACQUIRING SIDQ Sidq is dependant upon the knowledge of the factors which produces perfection. One has, therefore, to be alert at all times and compensate for one’s shortcomings. An endeavour is to be made to rectify imperfectly performed obligations. Constancy in improving and perfecting one’s acts will ensure within a short while the perfect state of Sidq.

Wa'alaykumus salaam ww Found two fatwas: one says the feet need not be covered (The questioner has mentioned applying mendhi on the hands and feet) and the other says "Hands and feet will be included in covering if there is a risk of fitna" Hanafi Fiqh > Askimam.org Question Assalaamualaikum, mufti saheb, i would like to know what’s the hukm of an unmarried girl puttin mehendi in her hands and legs, and if she does putting it, then is it necessary for her to cover her hands and legs if she goes out of her house, where ghair mahram men can see her? Please help me with this mas’ala, jazaakumullah, wassalaam Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatoh It is permissible for an unmarried girl to apply mehndi or her hands and feet. The hands and feet are exempt from the laws of hijab and purdah. And Allah knows best Wassalam Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah ********************************************************************************************************************************************** QuestionAsslamu alaikum, Is it wajib for a lady to cover her hands and feet from ghair mahram? Jazakallah AnswerHands are up to the wrists and feet are up to the ankles. These days many ladies wear burkha with loose sleeves, so that when they raise their hands, the whole arm becomes visible. This is contrary/contradictory to the instructions of hijab. This could be because of beauty, due to being alone with a non-mahram, etc. Hands and feet will be included in covering if there is a risk of fitna. If there is no risk, then leaving them open will be allowed (Shaami, vol. 6, p. 369). http://www.tafseer-raheemi.com/q-wajib-for-women-to-cover-hands-and-feet-from-ghair-mahrams/

The following is an explanation given by Aarif Billah, Hazrat Maulana Hakeem Muhammad Akhtar Saheb (DB) of Karachi, Pakistan. These are extracts from his book, “THE FRIENDS OF ALLAH AND THE STRAIGHT PATH”. “THE HIGHEST RANK AMONG THE AULIYA IS THAT OF THE SIDDIQEEN Let us all ask Allah Ta’ala for that stage of Wilayat: O Allah, the door of Prophethood has been closed while the door of the Auliya-e-Siddiqeen remains open. It will remain open till the Day of Qiyaamah. This is why You have revealed the plural form : Siddiqeen (Surah Taubah). If You revealed the singular form, people would have been under the notion that besides Hazrat Abu Bakr Siddique (RA), there can be no other Siddique. In Your Infinite Wisdom, You revealed the plural form, ‘Siddiqeen’. From this, we learn that Siddiqeen will continue to be born till the Day of Qiyaamah, but none of them will ever equal the status of Hazrat Abu Bakr (RA). The questions that now arise in your minds is: ‘What is meant by Auliya-e-Siddiqeen? What is their position? What is their description? I will now, from Tafseer Ruhul Ma`ani of Allamah Aaloosi (RA), present to you who the Siddiqeen are, so that we know, so we realize what we have to become. By knowing the meaning of Auliya-e-Siddiqeen, we will find added pleasure in asking Allah to grant Nisbat-e-Siddiqeen, to include us amongst the Auliya-e-Siddiqeen. Without knowing the meaning of Siddiqeen, tell me, will we find pleasure in making dua, in begging Allah for that position?... THE DEFINITION OF SIDDIQEEN Who are the Siddiqeen? Siddiqeen are those Auliya whose hearts readily bear testimony to the revelation received by the Prophet (Sallallaahu ‘alayhi wa-Sallam). A Siddique is therefore a mirror reflection of Prophethood. Allamah Aaloosi (RA) has defined SIDDIQUE as : 1.) A Siddique is one whose words and inner state are the same. There is no difference between the two. What issues from his tongue is that which resides in his heart. The Siddiqeen are those Auliya whose words and spiritual states are in total conformity to each other. The amount of Imaan on his tongue is the amount of Imaan in his heart. … 2.) One whose inner state, whose heart is not affected by outward conditions. A Siddique is one whose heart, whose inner state is so undeviating, so constant and strong in Imaan that he is not swayed, is not affected and changed by outward of physical conditions. Whether all the beautiful women of Germany, Japan or England, all the young maidens of the world, were to come before him, no matter what the circumstance, he will never succumb, he will never compromise his Imaan. He will never perform any action which is contrary to the pleasure of Allah Ta’ala. 3.) A Siddique is one who sacrifices both the worlds for the Pleasure of his Beloved Just yesterday, I presented this definition to some Arabs, whereupon one of them said: ‘I am prepared to sacrifice this world for Allah Ta’ala but how does any human sacrifice the Hereafter?’ I replied to him that the manner of sacrificing the Hereafter for Allah Ta’ala’s Sake is to do all good deeds solely for the Pleasure of Allah Ta’ala. Do not perform deeds out of covetousness and greed for Jannat. Give priority to the Pleasure for Allah and let Jannat be secondary. Let the intention be : ‘O Allah, I am not performing this action for the sake of Jannah, but am doing so for Your Pleasure. But because Jannah is the venue for meeting You; it is the location for beholding Your Sublime Countenance, I beg You for Jannat as well. However, my actual objective is Your Unending Pleasure.” With this intention, you have sacrificed the Hereafter. Do not give up sins due to the fear of Jahannum but do so, due to the fear of Allah Ta’ala’s Displeasure. Give up sin for the sake of saving yourself from Allah’s Displeasure and relegate Jahannum to a secondary position. Insha-Allah, you have sacrificed Jannat and Jahannum. You have sacrificed the Hereafter. One hearing this, the Arab brother said : ‘SubhanAllah.' He was overjoyed and asked from where I found this explanation. Rasulullah (Sallallaahu ‘alayhi waSallam) made dua : ‘O Allah, I ask of You for Your Pleasure and Jannat.’ (Jannat is mentioned after the Pleasure of Allah Ta’ala, and given a secondary position). “And I seek protection from Your Displeasure and from the Fire (Jahannum).” (Jahannum is also given a secondary position). From this Hadith, (Hazrat) Akhtar has understood this to be the method of sacrificing the Hereafter. This is the last definition of a Siddique.” Book : Ahlullah Aur Siraate-e-Mustaqeem Posted by sister Munawwarah on sunniforum.com

Women in Menstruation & Sajda Tilawat Q. Please advice me Mufti sahab, When women in mentruation (can not pray salath), If she happen to here A Quranic verse with sajda, should she make the tilawat e sadja or Should she wait till she comes in days where she can pray salath? (There may be grammatical and spelling errors in the above question. Questions are published as received) A. A woman who is in Haidh (menstruation) does not have to make Sajdah Tilawah if she hears the verse of Sajdah being recited. She does not have to make this Sajdah immediately or even after she becomes clean. (al-Fatawa al-Hindiyyah, Vol: 1, Pg: 132, Darul Fikr) والأصل في وجوب السجدة أن كل من كان من أهل وجوب الصلاة إما أداء أو قضاء كان أهلا لوجوب سجدة التلاوة ومن لا فلا، كذا في الخلاصة حتى لو كان التالي كافرا أو مجنونا أو صبيا أو حائضا أو نفساء أو عقيب الطهر دون العشرة والأربعين لم يلزمهم وكذا السامع And Allah Knows Best Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Sajdah tilawat is the sajdah that one has to perform as an obligatory duty when one reads, recites, or hears, in the prayer or outside, some specific verses containing those words. The Holy Prophet, Sall-Allahu alayhi wa sallam, has observed, "One a person prostrates himself after reading a verse requiring the performance of sajdah, the shaitan starts crying and wailing in a corner, saying: 'Alas! The children of Adam were enjoined to perform sajdah and they carried it out, and become entitled to enter Paradise, but I refused to do so and was condemned to Hell.'" (Muslim and Ibn Majah) There are four pre-requirements: 1.Purity of body, clothes, and place of sajdah. 2. Covering of satr. 3. Turning your face toward qiblah. 4. Intention of performing sajdah. Procedure 1. Stand facing the qiblah. 2. Express the necessary intention. 3. Go down for sajdah with Allahu-Akbar. 4. Rise up with Allahu-Akbar after sajdah. "When you have recited a verse requiring sajdah tilawat, you should go down for sajdah with Allahu-Akbar and rise from sajdah with Allahu-Akbar, which may be performed sitting, though it is preferable to prostrate oneself from the standing position." (Abu Dawood) Regulations It is obligatory for those persons only who have to perform and observe the prayers (for example it is not obligatory for a child). If a verse requiring a sajdah has been recited inside the prayer, the sajdah has to be performed forthwith, but if the verse is recited outside the prayer, it is preferable to perform sajdah soon afterwards, but one may perform it later as well. If a verse requiring the performance of sajdah has been recited in a particular prayer, it is obligatory to perform the sajdah in the same prayer, neither outside it nor in another prayer. If a sajdah is omitted in forgetfulness, one should ask Allah for forgiveness. If a person hears a verse requiring a sajdah, being recited by the Imam, but joins the congregation when the Imam has already performed it, he will perform the sajdah after completing his prayer. There will be no need for performing the sajdah later if the follower has joined the congregation in the rak'ah in which the sajdah is performed by the Imam. If a person recites a verse requiring a sajdah in the mind but does not utter it aloud or only writes it, he will not be required to perform the sajdah. If the verse requiring a sajdah is recited over and over again in the same sitting, only one sajdah will have to be performed, but if more than one verse requiring sajdahs are recited, the number of sajdahs to be performed will be the same as the number of the verses recited. Similarly, if the verse requiring a sajdah is repeated in different sittings, the number of sajdahs to be performed will be according to the number of sittings. Some ignorant people prostrate themselves on the Qur'an itself when they have recited a verse requiring a sajdah. This is not valid. http://www.albalagh.net/kids/understanding_deen/sajdah_tilawat.shtml

Replies of letters by Hazrat Maulana Yunus Patel Saheb(Raheemahullah) Indeed he succeeds who purifies his self. And indeed he fails who corrupts his self.” [surah Ash-Shams 91 : 9 /10] “O You who Believe, Fear Allah and join the company of the Truthful ones (the pious, the auliya Allah).” [surah Taubah 9 : 119] All praises are for Allah Ta’ala, the Executioner of all affairs. ‘Salaat and Salaam upon the best of all Creation, Sayyedena Muhammad (Sallallaahu ‘alayhi wa-Sallam), eternally. Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) was the Khalifa (representative) of two great luminaries : Hazrat Maulana Hakeem Muhammad Akhtar Saheb (Mudda Zilluhu) and Hazrat Mufti Mahmood-ul-Hasan Gangohi (rahmatullah alayh), and was, himself, the mentor, preceptor and spiritual guide of many, including myself. Hazrat Maulana was an epitome of piety and righteousness, and an ocean of wisdom in his guidance and advice to Saalikeen. This book entails selected replies to Islaahi correspondence, much of which is taken from the e-mails that came from various parts of the world. Since the same questions or problems are asked by different people, it will, Insha-Allah, benefit many more. This booklet contains 20 letters with its replies. Confidentiality has been upheld and no names and details are made known or published. May Allah Ta’ala make this book solely for His Pleasure, and accept the very humble effort. May He make it a Sadaqa-e-Jaariyah for my Shaykh, as well as myself and all those who contributed in its publication. May Allah Ta’ala grant us all a deep understanding of the knowledge acquired, accompanied with the ‘taufeeq’ of practice on the commandments of Allah Ta’ala and the beautiful teachings of Rasulullah (sallallahu alayhi wasallam) - with sincerity and Divine acceptance. Letters

Answered by Shaykh Yusuf Badat Question: Assalamualikum, I hope you are well Insha Allah. I wanted to ask you regarding the awrah (portion of the body that is to be covered) of a woman during prayer. Majority of the scholars share the consensus of covering the feet for women, some are okay with not being covered. Can you please clarify? Answer: Wa Alaikumus Salam During prayer, according to most scholars of the Hanafi school, the apparent portions of the feet (for women) are not considered from the awrah (nudeness), hence the salah (prayer) performed while having the apparent portions of the feet not covered, would be considered valid. (Al Hidayah, I’ilaa Al Sunan) The Shafie, Hanbali and Maliki schools include the feet of women in the awrah (nudeness). Therefore the followers of this opinion are to ensure feet are covered appropriately during prayer for it’s validity. (Kitaab Al Fiqh Ala Madhahib Al Arba'a) “The prayer of a menstruating woman is only accepted with the (appropriate) veil” (Bukhari, Muslim, Tirmidhi) “… and they must not expose their adornment, except that which appears thereof” (Holy Quran 24:31) And Allah Knows Best http://www.mathabah.org/20110705579/general-prayer-salah/covering-the-feet-for-women-during-prayer.html

Witr Prayer Behind An Imam Who Seperates the Three Raka'aat Answered by Shaykh Yusuf Badat - Mathabah Foundation Question: Being a follower of the Quran & Sunnah according to the Hanafi methodology, I perform the witr prayer in three raka’aats, two sittings, with the concluding salams at the end of the three raka’aats. I am planning Umrah in Ramadan and was wondering if my witr prayer would be valid behind an imam who performs the witr prayer in such a way where there are two sets of salams in the three raka’aats, one set after the second raka’ah, and the other at the end of the third raka’ah. Would I have to repeat the witr prayer for it to be valid? Answer: Jazak Allah for contacting the Mathabah Foundation for your query. Masha Allah, on your upcoming Umrah trip, during the blessed month of Ramadan. In response to your concern, kindly note that the differences of opinion amongst the reliable jurists, are not that of truth and falsehood. Rather they are simply differences of preference and correctness; hence it would be permissible to follow an Imam (in salah) who differs in the furooaat (minor matters of deen). One can perform the prayer in the same manner as how such an imam would be leading the prayer. There would be no need to repeat the witr prayer or perform separately, as I personally have seen some people do. The great Hanafi jurist and commentator of the Glorious Quran, Imam Abu Bakr Al Jassas Al Razi has permitted a Hanafi to follow a Shafie Imam, who performs the witr prayer with fasl (separation in the three raka’aats). (See Nawaazil Fiqhiyyah Muaasirah) Imam Ibn Al Humaam states, “The Hanafi following behind one who conducts salams at the conclusion of two raka’aats in witr, is permissible; he is also permitted to perform with him the remainder (one raka’ah). This is because the imam (leading), according to his fiqh, has not exited the Salah by the salam”. (Fath Al Qadeer, Al Bahr Al Raaiq) The Prophet (pbuh) stated, “The imam (who leads the prayer) is responsible” (Sunan Al Kubra) taken from: http://www.muftisays.com/forums/sharing-portal/7236/prayer-of-a-hanafi-behind-another-imam.html?pg=3 _________________________________

Sitting Posture Qaylah bint Makhramah Radiyallahu 'Anha reports: "I saw Rasulullah Sallallahu 'Alayhi Wasallam in the masjid (in a very humble posture) sitting in a qarfasaa posture. Due to his awe-inspiring personality, I began shivering'. Commentary The 'ulama differ in the explanation of the word 'qarfasaa'. The most commonly known is, that while sitting on the ground, to lift both thighs in an upright position, and fold both arms around the legs. It is also termed in the Urdu language as sitting 'Gowt maar ke'. Shamaa-il Tirmidhi

Allāh subhaanahu wata'ala puts humans through trials to wake them up from their slumber, so that they may mend their ways. Hate the sickness in a person, not the sick person himself; hate the bad qualities in a person not the person himself. Evil always has a far greater effect than good, just as a single drop of impurity spoils a whole container of clean water.

The “ruh” of Ilm is Aml, and the “ruh” of Aml is Ikhlaas, and the “ruh” of Ikhlaas is not to even think that you are mukhlis. *ruh : soul/spirit *ilm : knowledge *aml : action *ikhlaas: sincerity *mukhlis : sincere "When we come into this world, people are happy and joyous, whilst we are crying. We should lead our lives in such a manner that when we leave this world, we are happy and joyous, and people are crying."

Wonderful means of Da'wah!

The Leicester Mercury publishes a lovely open letter from a local resident to the community of Masjid Umar in Evington Road, Leicester. The letter reads: “I want to thank your community for the most amazing selfless act that happened on Friday night – it has truly moved me and has changed my attitude and I am feeling very humble today. Let me explain why. “Along with most of Leicester, I was crawling home at a snail's pace and was facing the long hill of Evington Road. What I saw in front of me was truly wonderful. “There were many Muslim men, wrapped up and facing icy winds and freezing temperatures, stopping the traffic to guide cars out of side roads, to make sure the traffic flowed and pushing the more modern computerised cars up the hill. “They were putting themselves in front of heavy vehicles that could have slid and crushed them – still they carried on. “I knew my old car would make it – no computer to tell it not to. “I chugged up the hill, but also saw your men pushing the less able and the whole event really opened both my eyes and my heart. “It didn't matter who was in these cars – black, white, any creed and any colour, all were assisted, without any prejudice. “At 52, I have grown up with prejudice in my heart. “My cousin was blown up in a market in Afghanistan, serving his Queen and country, so my prejudice was strengthened even further. “A bit of snow and community spirit has changed my outlook on many things. I thank you from the bottom of my heart.” Annie Ward-Pearson, Leicester.

Loving the Prophet Sallallahu Alayhi Wa Sallam Loving the Prophet, our Master, Rasulullah Sallallahu Alayhi Wa Sallam is amongst the most integral factors of our Imaan (faith).Indeed Rasulullah Sallallahu Alayhi Wa Sallam has clearly stated, “None of you has Imaan until I am more beloved to him than his parents, his children and Mankind in its entirety.” Bukhari We find, Alhamdulillah, this love brimming in the hearts of Believers, more so in the month of Rabi-ul-Awwal. This love makes a demand of us and expects us to produce evidence of its veracity. This is established by the statement of Rasulullah Sallallahu Alayhi Wa Sallam, “Whoever lives his life according to my Sunnah, then indeed he loves me. And whoever loves me will be with me in Jannah.” Tirmizi Let this Hadith be our focal point this Rabi-ul-Awwal. Let us be of those whose lives revolves around the Sunnah and thus earn the companionship of our beloved Master Sallallahu Alayhi Wa Sallam in Jannah, Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

The Religion is Complete The Holy Qur'an has clearly pronounced on the occasion of the last Hajj of the Holy Prophet, Sall-Allahu alayhi wa sallam: "Today, I have completed the teachings of your religion." [Al-Maida 5:3] It means that all the teachings of Islam were communicated to the Muslims through the Holy Qur'an and the Sunnah of the Holy Prophet, Sall-Allahu alayhi wa sallam. No one is allowed after it to add any thing to them as a part of religion. What was not a part of religion during the lifetime of the Holy Prophet, Sall-Allahu alayhi wa sallam, can never become part of it. Such additions are termed by the Holy Prophet, Sall-Allahu alayhi wa sallam, as Bid'ah or innovation. Thus, the observance of the 12th of Rabi'ul-Awwal as a religious feast is not warranted by any verse of the Holy Qur'an or by any teaching of the Holy Prophet, Sall-Allahu alayhi wa sallam. Had it been a part of the religion it would have been clearly ordered or practiced by the Holy Prophet, Sall-Allahu alayhi wa sallam, and his blessed companions or, at least, by their immediate pupils. But no example of the celebration of the occasion can be traced out in the early centuries of the Islamic history. It was after many centuries [Albalagh Note: According to Maulana Yusuf Ludhinavi it was in the year 604 A.H.] that some monarchs started observing the 12th of Rabi'ul-Awwal as the birthday of the Holy Prophet, Sall-Allahu alayhi wa sallam, without a sound religious basis, and the congregations in the name of Maulood or Milad were held where the history of the birth of the Holy Prophet, Sall-Allahu alayhi wa sallam, used to be narrated. by Shaykh Mufti Muhammad Taqi Uthmani

Fatwa of Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him); “As I explained in my article on celebration of Eid-e-Milad-un-Nabi (Mawlid), holding a meeting to discuss different aspects of the life of the Holy Prophet (Allah bless him & give him peace) is a very meritorious act for which the Muslims should strive to the best of their ability. But confining this discussion to the events of the birth of the Holy Prophet and restricting it to a particular date and holding attendance at such meetings as necessary or obligatory for every Muslim renders this practice as bid’ah or innovation. Mostly the meetings of Mawlid today are of this type. Therefore, contemporary Ulema of Deoband have declared it a bid’ah. If the life of the Holy Prophet is made subject of a meeting, and the meeting is free of the above mentioned defects, nobody can call it a bid’ah. It is in this context that some scholars of the past have allowed the practice.” (Taken from the Al-Balagh website)

Question I would like to know the ruling on celebrating our Nabies birthday. since a Muslim friend of mine told me that we are not suppose to celebrate the Nabies birthday, we are suppose to only remember it since we are not suppose to celebrate birthdays. Answer Many people repeatedly ask what is the Sharée status of "Éid-e-Meelad-un-Nabee'. Moreover, What is the ruling of the Shariáh with regard to standing up in reverence and reciting Salaat and salaam during the customary Meelad proceedings? Answer: The establishment of ceremonial gatherings under the banner of "Éid-un-Nabee" is prohibited according to the Shariáh. Attaching importance and significance to such functions is purely Bidáh and an innovation in Deen, because neither did Rasulullah himself indulge in it, nor did the illustrious Khulafaa-e-Raashideen (Radhiyallaahu-Ánhum) organise such functions. Similarly, neither did any of the other Sahaaba-e-Kiraam (Radhiyallaahu-Ánhum) participate in such gatherings, nor is there any incident on record during the blessed era of the taabi'een or tab'e taabi'een (Rahmatullaahi Álayhim) that can, in any way, substantiate this innovation. No proof whatsoever can be found, in spite of the fact that these were people who were best acquainted with the Sunnah of Rasulullah (Sallallaaahu Álayhi Wasallam) and had total love for him. They were staunch followers of the Shariáh. Rasulullah (Sallallaaahu Álayhi Wasallam) has in no unclear terms, said: - "whoever introduces anything that is not part of Deen, into this Deen of ours, it shall be rejected." (Bukhari/Muslim) In another Hadith he says: - "Hold steadfast onto my Sunnah and the Sunnah of the rightly-guided Khulafaa, after me. Hold steadfast onto it firmly, and beware of newly-introduced practices, for every new practice is an innovation and every innovation leads one astray." (Abu Dawood/Tirmizi) Severe warnings have been sounded in the above-mentioned Ahaadith with regard to introducing and implementing innovations in Deen. The holy Qur'an enjoins: - "And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it). And keep your duty to Allah. Lo! Allah is stern in reprisal." (59:7) "Verily in the messenger of Allah, ye have a good example for him who looketh unto Allah and the last day, and remembereth Allah much." (33:21) "This day have I perfected your religion for you and completed my favour unto you, and have chosen for you a religion, al-Islam." (5:3) There are numerous other Aayaat and Ahaadith that can be quoted. But from no Aayat or Ahaadith can the current form of "Eid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)', be proved. In spite of this, the people that revel in establishing and participating in such functions, and regard the same as a form of reward, insist on forging ahead with their carnal ideals. This attitude of theirs causes some serious questions to be posed: - Did Allah Ta'ala not perfect Deen-e-Islam for this Ummah? Did Rasulullah (Sallallaaahu Álayhi Wasallam) not disclose to us all the facets and aspects of Islam that required being put into practice? The bitter truth for the exponents of Bid'a is that it was only many centuries after the righteous and golden era of Islam that people began to fabricate innovations under the h00d of "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" and "Mahfeel-e-Meelad", which were, practices not ordained by Allah Taãla to any of His Ambiyaa Álayhimus salaam. Will such innovations grant proximity to Allah Taãla? Never! On the contrary, these innovations should be a cause of great concern and alarm for the Ummat-e-Muslimah! Na-oothu-billahi-min-thalika! We seek Allah Taãla's refuge from innovations that tantamount to levelling mind-boggling accusations against the pure and venerable personality of Rasulullah (Sallallaaahu Álayhi Wasallam) by innovating such practices, one is indirectly suggesting that Rasulullah (Sallallaaahu Álayhi Wasallam) concealed from the Ummah, aspects of Deen that were of immense benefit t0 it. How can this be possible when Allah Ta'ala himself categorically declares that he perfected this religion for us and completed his favour upon us, which means that Rasulullah (Sallallaaahu Álayhi Wasallam) conveyed every single aspect of Deen to the Ummah and that he left no stone unturned in showing us every road leads t0 Jannah and every road that takes one to Jahannam so that we may adopt the former and avoid the latter. Hence, it is mentioned in one Hadith: - "It was the incumbent duty of every Nabee Álayhis-salaam to guide his Ummah towards that which was beneficial for it and warn it against that which was detrimental for it." (Muslim) It is a known fact that Rasulullah is the most superior of all the Ambiyaa Álaihimus-salaam and also that he is the seal of all the prophets Álayhimus-salaam. He left no stone unturned in conveying Deen to us and rendering precious advice to us. If the "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" was a divinely inspired act, then surely Rasulullah would have commanded the Muslimeen to it, or at least, either he or his beloved Sahaaba (Radhiyallahu-Ánhum) would have practised it. When it cannot be substantiated by any of their actions, then it is a crystal clear fact "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" or "Mahfeel-e-Meelad" (call it what you may), has absolutely no relationship with Islam instead, it is Bidáh (innovation) against which we have been soundly warned by Rasulullah (Sallallaaahu Álayhi Wasallam) as was noted from the tw0 Ahaadith mentioned at the beginning of this discussion and, apart from them, many more can be quoted to prove the fallacy of innovation in Islam. That is why, in the light of these unambiguous proofs, the Úlama-e-Haqq have always refuted and rejected the customary form of "Éid-e-Meelad-un-Nabee.(Sallallaaahu Álayhi Wasallam)" and Mahfeel-e-Meelad and have also always discouraged people from participating in such gatherings. If a careful and proper dissection of this "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" is made, it will be found that, apart from it being a manifestation of Bid'at, it also encompasses 0ther evils such as the intermingling of sexes, usage of musical instruments and many other such evils which wildly flaunted under the banner of "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" and under the deception that reward is being accrued. The most abhorring and shocking evils in these functions are the acts of shirk that take place. With hollow claims of "Hubbe-Rasul (Sallallaaahu Álayhi Wasallam)" (love for Rasulullah (Sallallaaahu Álayhi Wasallam)), entreaties and supplications are made to beings other than Allah, namely to Ambiyaa Álaihimus-salaam and Auliaa-e-Kiraam Rahmatullaahi-Álaaihum. The exponents of "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" also blindly acknowledge and believe that Rasulullah (Sallallaaahu Álayhi Wasallam) comes to this function and due to this belief, they stand up in respect and veneration to welcome him. This belief is a blatant fabrication and a sign of compound ignorance. The true and down t0 earth fact is that Rasulullah (Sallallaaahu Álayhi Wasallam) does not arrive at any "Éid-e-Meelad-un Nabee (Sallallaaahu Álayhi Wasallam)" function and that he is in his Rawdha-e-Mubarak (grave) at Madinah Munawwarah and will emerge from it at the onset of Yawmul-Qiyaamah. The following Aayaat and Hadith testify to this fact: - The Qur'an, addressing Rasulullah (Sallallaaahu Álayhi Wasallam), announces explicitly: - "Lo! Thou wilt die, and Lo! They will die. Then Lo! On the day of resurrecti0n, before your sustainer, you will dispute." (39:30,31) At another juncture, Rasulullah (Sallallaaahu Álayhi Wasallam) is addressed together with the rest of mankind: - "Then Lo! After that ye surely die, then Lo! On the day of resurrection ye are raised (again)" (23:16) Rasulullah (Sallallaaahu Álayhi Wasallam) himself has said in a Hadith: - "My grave will be the first to be opened on the day of Qiyaamah and I shall be the first person to intercede and the first person whose intercession shall be accepted." The above mentioned Aayaat and Hadith as well as other similar Aayaat and Ahaadith prove that all of mankind will be raised from their graves on the day of Qiyaamah, with Rasulullah (Sallallaaahu Álayhi Wasallam) being no excepti0n. This is a belief that revolves around the consensus of opinion of the entire Ummat-e-Muslimah, hence the need for all Muslims to believe that Rasulullah (Sallallaaahu Álayhi Wasallam) is in his Rawdha-e-Mubarak and does not frequent any "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" programme. All Muslims must be made aware of this so that unsuspecting ones do not fall prey to the Bid'at and innovations introduced into Deen by ignoramuses of this Ummah. We make Duáa to Allah Ta'ala that he keeps us on the correct Deen-ul-Islam and that he gives guidance to those that goes astray. May Allah Ta'ala's Durood and salaam descend upon Rasulullah (Sallallaaahu Álayhi Wasallam). The Importance of Durood and Salaam Instead of squandering our money and time on futile acts 0f Bidáh let us rather utilise our precious time, as much as possible on the recitation of Durood and salaam upon our beloved Rasulullah, which is indeed, a highly meritorious and virtuous act. The Qur'an enjoins: - "Lo! Allah and his Malaaikah shower blessings on the Nabee 0 ye who believe ask for the descent of blessings on him and salute him with a worthy salutation." (34:56) Rasulullah (Sallallaaahu Álayhi Wasallam) has said: - "Whosoever sends one Durood upon me, Allah Ta'ala will shower ten mercies upon him." (Muslim) Particularly on the day of Jumuáh one should increase the recitation of Durood and salaam. May Allah Taãla give us the guidance to recite Durood abundantly and grant us 'Hubbe-Rasul (Sallallaaahu Álayhi Wasallam)" in the true sense of the word. Warning to Úlama Hadhrat Muádh bin Jabal (Radhiyallaahu Ánhu) narrates the following Hadith, 'Rasulullah (Sallallaaahu Álayhi Wasallam) said, 'whenever a Bidáh originates in my Ummah and the Úlama do not prevent it, the laánat of Allah, of his angels and of mankind descend upon them (the Úlama who refrain from prohibiting the innovation).' (Mishkãt). Published by: Jamiatul Ulama (Transvaal) - Azaadville branch http://askimam.org/public/question_detail/13182.html

Assalaamu 'alaykum ww Very important topic but is it possible to summarise the various points in a simple Question/Answer format for laypersons to undertsand without going into the full discussion?

Loving the Prophet Sallallahu Alayhi Wa Sallam Loving the Prophet, our Master, Rasulullah Sallallahu Alayhi Wa Sallam is amongst the most integral factors of our Imaan (faith).Indeed Rasulullah Sallallahu Alayhi Wa Sallam has clearly stated, “None of you has Imaan until I am more beloved to him than his parents, his children and Mankind in its entirety.” Bukhari We find, Alhamdulillah, this love brimming in the hearts of Believers, more so in the month of Rabi-ul-Awwal. This love makes a demand of us and expects us to produce evidence of its veracity. This is established by the statement of Rasulullah Sallallahu Alayhi Wa Sallam, “Whoever lives his life according to my Sunnah, then indeed he loves me. And whoever loves me will be with me in Jannah.” Tirmizi Let this Hadith be our focal point this Rabi-ul-Awwal. Let us be of those whose lives revolves around the Sunnah and thus earn the companionship of our beloved Master Sallallahu Alayhi Wa Sallam in Jannah, Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

In Islam a husband is required to treat his wife with affection, respect her feelings, and show her kindness and consideration. The husband should not show the wife any aversion or subject her to suspense or uncertainty. These guiding principles are established from the Quran and Sunnah and when implemented, bring about a great deal of peace and harmony in marriage. Wife as a Source of Peace Allah says in the Noble Quran “And among His signs is that He created for you wives from among yourselves, that you may find contentment in them, and He has instilled between you affection and mercy. Verily, in that are indeed signs for people who reflect”. (Quran 30:21) For a wife to become a source of peace and contentment she has to be in a peaceful relationship. Therefore the treatment of the husband to the wife is of great significance in realizing this purpose. A husband’s treatment towards his wife should reflect a Muslim’s good character, which in turn is a reflection of the man’s faith. In this regard the Prophet (Sallallaahu Alaihi Wasalaam) said “The best among you are those who are best to their family and I am the best to my family.” (Tirmizi, ibn Majah) Kind treatment generates true and deep seated love for the husband in the wife’s heart. The wife in turn becomes eager and enthusiastic to serve her husband and accords him the honour and respect he deserves. The Wife – A Treasure without Equal For a Muslim, a good wife is the best treasure a man can possess, after belief in Allah and following His commands, she is considered the key to happiness. According to a Hadith, the Prophet (Sallallaahu Alaihi Wasalaam) said to `Umar (Radhiyallahu Anhu), “Shall I tell you the best a man can treasure? It is a good wife. If he looks at her, she gives him pleasure; if he orders her, she obeys; and if he is away from her, she remains faithful to him". (Abu Dawood) The Prophet (Sallallaahu Alaihi Wasalaam) also said, “Whoever is granted a good wife, he is helped to practice half his faith, let him obey Allah in the second half”. (Mishkaat) The potential to become a source of true pleasure is vested in every wife. It is the responsibility of the husband to unlock this potential and utilize it for the benefit of his own life and that of his family. Like any treasure or wealth that one possesses it must be looked after, kept safely and constantly nurtured for it to maintain its value. This principle shall to a greater extent apply to the wife who is regarded as the treasure of all treasures. Any form of misuse, abuse and maltreatment of this treasure will lead to diminishing the good that this treasure delivers and shall become a source of sin and accountability to Allah Ta’ala. Kindness and More Kindness… Allah Ta'ala says “…And live with them (your wives) in kindness…” (Quran 4:19) A Muslim wife occupies a special position in society, and Islam considers her fulfillment of matrimonial duties as a form of jihad (striving for the sake of Allah). Without physically engaging in the battlefield, a wife is given the opportunity to earn the reward of striving for the cause of Allah Ta'ala. By living with her in kindness, fulfilling her needs and giving her support, the husband becomes instrumental in her achieving this noble reward. The husband by virtue of his kindness earns the happiness of his family and in turn draws closer to Allah Ta’ala. By adopting the correct approach surely the husband can earn the status of being the best among people for his kindness towards his wife. The Prophet (Sallallaahu Alaihi Wasalaam) said, “Verily Allah is Most Kind, and He loves kindness in all affairs”. (Bukhari & Muslim) The Prophet (Sallallaahu Alaihi Wasalaam) also said, “Kindness is not found in anything, but it adds beauty to it and if it is withdrawn (from it) it defects it”. (Muslim) Garments Unto Each other Allah says: “They are garments for you and you are garments unto them” (Quran 2:187) The husband and wife are likened to garments unto each other. They guard each other’s respect, honour and dignity. They do not divulge their shortcomings and imperfections to others. The husband should be cautious and particular in this regard and not do or say things that would hurt the wife’s feelings. There is much reward in the concealment of a person’s shortcomings, more so with regards to the wife. Overall Good Treatment Our Creator knows well that human beings have certain weaknesses and deficiencies and are prone to err. Therefore Allah Ta'ala implores the husband by saying, “…communicate with them (wives) in kindness, for if you dislike them (for some deficiency) then perhaps you may dislike (a trait) wherein Allah has placed in it much good.” (Quran 4:19) It is the collective right of the wife to be treated well in all aspects of daily life. The husband should interact with her in a well-mannered way with a flexible attitude, sweet words and a smiling face. The Seerah (life) of the Prophet (Sallallaahu Alaihi Wasalaam) is filled with his noble character of gentleness towards his people, his excellent conduct towards his wives, to the extent that he used to help them with their household chores and engaged in lighthearted activities. The true strength of man is not measured by his physical firmness; rather he is gauged by his strength to show character in adverse situations. May Allah Ta’ala grant every husband the ability to treat his wife with kindness and compassion. Aameen Taken From : www.darulihsan.com

Question: My ghusl takes very long. I want to do it in 5 minutes but I cant, it take about 30-40 minutes. Everywhere I wash I go into detail. My legs hair is a little big, so when I wash I be there at the legs, trying to make sure water gets over it, and be there for about 5 minutes on each leg. Then the face, making sure water is getting through the eyebrows and the feet, every toe and the small hair above it and then usually my nose is blocked then I have the problem of that and also my head, how do I know water is gone everywhere? I do this under the shower, why is it taking me so long? please help me. Answer: Assalamu alaykum The Prophet (Allah bless him and give him peace) said �Verily the religion is ease, and none shall make the religion hard except that it will defeat him. So be moderate, do as best you can, be of good cheer, and seek help in the mornings, the afternoons and something of the night� [bukhari] Obsession in acts of worship are termed waswasa which literally means �whispering� and it refers to the whispering of the devil whose job in life is to sow doubts in peoples hearts about everything that is to their advantage. Shaykh Ahmad Zarruq mentions in his Adab al-Tariq that the cause for waswasa is an unbalance in the intellect and ignorance of the sunna. It is based on an ignorance of the sunna because the Prophet (Allah bless him and give him peace), who was the source of the sacred law, enjoined to �moderation� and to �doing one�s best�; to not be obsessed with the outer aspects of ones worship but rather to aim for perfection in the inner aspects of one�s worship, namely presence of heart with Allah. It is caused by an unbalance in one�s intellect as often the person afflicted with waswasa will override the dictates of common sense because he feels that he hasn�t done good enough. Common sense would say that anyone can get their whole body wet in five minutes yet the unbalanced mind will ask �but how can I be sure?� Allah Most high has obliged us to do our best to follow the injunctions of the sacred law and we will be asked on judgement day about our efforts based on how things appeared to us. An example of this is that any pool of water is immediately assumed pure and only treated as impure if we are certain of impurities being present in it. So if one spent years doing one�s ablution from a pool of water without knowing that it was impure one�s prayers are still legally valid because to the best of one�s knowledge, which is what counts, it was pure; as for it�s really being impure, that doesn�t concern us nor affect us. The same applies to the ghusl. As long as we feel reasonably sure that everything has been washed then that is all that counts. If in Allah�s knowledge a millimetre squared of one�s body was left dry it doesn�t affect the validity of one�s worship so long as one was not being overly negligent. To return to the question, the following points must be kept in mind: � Water, by its nature, flows. If one was to pour a glass of water over one�s head and then rub one�s head a few times, all of the roots of one�s hair would get wet. This is known to everybody. Your leg hairs cannot be thicker then the hair on your head so the same should apply. Pour water over the top and rub it slightly and that�s it. The same applies to facial hairs and any hairs on one�s body. � One does have to wash one�s nose up to the bone in the Hanafi school. Sucking it up is not a condition and neither is taking it beyond the bone. If one�s nose is blocked one can place water with one�s hands and then use one�s fingers to make sure that it gets everywhere, or one may place water in one�s nose and tilt one�s head backwards to achieve the same objective. � It is not considered piety or god-fearingness to be obsessive about matters of purity. Rather piety consists in following the sunna which is ultimately moderate when dealing with such matters. Furthermore if somebody considered obsession a necessary part of the ghusl then one would be guilty of a reprehensible innovation and might even be sinful for that belief. � Spending too much time in the bathroom is counter productive and leads to wasting water which is disliked and can even be haram if done in a mosque with a limited water supply. � At times it is obligatory to be quick in the shower, for example if one wakes up five minutes before sunrise, then one must be able to bathe and pray in five minutes and unnecessary delaying would be sinful. Just for practice one should bathe by washing everything once as quickly as one can so that if such a situation occurs, one will know what to do. If after bathing one has doubts about having washed a particular part of the body then one ignores this doubt as it occurred after the completion of act. � Worship should be a pleasant experience which brings us closer to Allah. People with waswasa often find worship painful and focus whole heartedly on their own self imposed restrictions rather than the One for whom the worship is offered. To summarise in the words of the Prophet (Allah bless him and give him peace), �Be moderate, do as best you can and be of good cheer�. And Allah alone gives success. Sohail Hanif http://spa.qibla.com/issue_view.asp?HD=1&ID=2155&CATE=129