ummtaalib

Rasulullah Sallallahu Alayhi Wa Sallam has stated, Three Duas are accepted without a shadow of doubt: 1. The Dua of the father (for his children) 2. The Dua of the Musaafir (traveller while on journey) 3. The Dua of the Mazloom (an oppressed person). Abu Dawud Rasulullah Sallallahu Alayhi Wa Sallam has further stated, “.....The Dua of the oppressed one – Allah raises it above the clouds. The doors of the Heaven are opened for it, and Allah says, “By my splendour, I will most certainly aid you though it may be after some time.” Tirmizi Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Question: 1. Is a woman's voice her awrah? Can a woman speak with non-mahram men? 2. I have read the Ayesha(R.A) when communicating with non-mahrams would place her finger into her mouth to alter her voice. Should this be practised by Muslim sisters? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. Without necessity, it is not permissible for a woman to communicate with a non-mahram man. However, if there is some necessity to do so, it will be permissible provided that the communication is restricted to what is necessary and that the woman does not use an alluring and tempting voice. It is not necessary to place one’s finger in the mouth when speaking to a non-mahram man due to necessity. (See: Ahsanul Fatawa: 8/40) And Allah knows best. Mufti Faizal Riza 30/11/2011 Darul Ifta Australia www.mufti-online.net

Question: _1)If a female has a nose rıng, will she have to twıst ıt or remove ıt for wudu and ghusl? 2)If yes, can you please explan where the water actually needs to reach? (the skın under rıng/ ınsıde the pierced hole) JazakumAllahu Khaıran. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. Whendoing wudu and ghusl, it is compulsory on a woman who has a nose ring to ensure that water reaches her skin underneath the ring and inside the piercing (hole). If the ring is loose and she feels that most probably water will reach her skin under the ring as well as inside the piercing without moving and twisting the ring, she will not have to move and twist the ring when washing her nose. If the ring is tight or it is loose but she feels that most probably water will not reach her skin underneath the ring or inside the piercing without moving and twisting the ring, she will have to move and twist the ring when washing her nose so that water reaches her skin underneath the ring and inside the piercing. If the woman has the nose ring removed, when she does wudu or ghusl, if by passing water over the piercing, water goes inside the piercing then that is sufficient. If water does not go inside the piercing by merely passing water over it then merely passing water over the piercing will not be sufficient and she will have to deliberately make water go inside the piercing. However, she is not required to insert something –such as a toothpick etc – through the piercing to make water go inside it. في منية المصلي: ( امرأة اغتسلت هل تتكلف في إيصال الماء إلى ثقب القرط أم لا ) والقرط بضم القاف وإسكان الراء ما يعلق في شحمة الأذن (قال ) أي محمد في الاصل وهذه عادة صاحب المحيط يذكر قال ومراده ذلك( تتكلف فيه ) أي في إيصال الماء إلى ثقب القرط ( كما تتكلف في تحريك الخاتم إن كان ضيقا )والمعتبر فيه غلبة الظن بالوصول إن غلب على ظنها أن الماء لا يدخله إلا بتكلف تتكلف وإن غلب على ظنها أنه قد وصل فلا سواء كان القرط فيه أم لا وإن انضم الثقب بعد نزع القرط وصار بحال إن أمر الماء عليه يدخله وإن غفل لا فلا بد من إمراره ولا تتكلف بغير الإمرار من إدخال عود ونحوه فإن الحرج مدفوع (منية المصلي وغنية المبتدي: ص42 ، مكتبة نزار مصطفى الباز ) وفي الهندية: وجب تحريك القرط والخاتم الضيقين ولو لم يكن قرط فدخل الماء الثقب عند مروره أجزأه وإلا ادخله ولا يتكلف في إدخال شيء سوي الماء من خشب ونحوه كذا في البحر الرائق( الفتاوى الهندية: 1/14 ، مكتبة رشيدية) ( وانظر: خير الفتاوى: 2/50 ، مكتبة إمدادية ) And Allah knows best. Mufti Faizal Riza 17/1/2012 Darul Ifta Australia www.mufti-online.net

Hanafi Fiqh > Mufti-Online.net Is it permissible for a woman to go on pills to stop her menstruation during the month of Ramadan so as not to disturb her fasts and daily amal? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. Menstruation is a natural thing that Allah Ta’ala has destined. The Shariah takes this into consideration and instructs women who menstruate in Ramadan not to fast in that state and to make up for the missed fasts after Ramadan. It is not advisable to take pills to stop one’s menses just so one can fast in Ramadan, as stopping the menses in not natural and can negatively affect one’s health. Moreover, there is no need to do so. Inshallah, a woman who could not fast in Ramadan due to menses will get the same reward as fasting in Ramadan when she makes up for her missed fasts after Ramadan. A menstruating woman is not prevented from engaging in all types of worship; she is permitted to engage in zikrullah (remembrance of Allah), sending salawaat upon Rasulullah (sallaaahu alaihi wa sallam) (darud), making dua etc. (See: Fatawa Rahimiya: 8/136) And Allah knows best. Mufti Faizal Riza http://www.mufti-online.net/taking-pills-in-ramadan-to-stop-menstruation.html

Q: Can women make Wudhu in menstruation? I have heard that menstruating women, after listening to each athaan, should make Wudhu and sit on the prayer mat and do zikr? Is it true? A: It is permissible for a woman to make Wudhu and sit on her musalla (prayer mat) to make zikr during haiz (menstruation). She does not need to wait for athaan, she can do this any time during the namaaz time. But she cannot read quran in this state and she cannot touch the quran. Also note that this is permissible, it is not necessary or wajib Mufti Siraj Desai http://www.askmufti.co.za/index.php?option=com_content&view=article&id=1178:making-wudhu-in-menstruation&catid=69:cleanliness&Itemid=81

QUESTION I have been told by some people that if the woman is menstruating then the divorce does not count. Is this correct? ANSWER In the name of Allah, Most Compassionate, Most Merciful, It is unlawful and sinful for a man to divorce his wife while she is in her menstrual period (haydh), but if he does so, the divorce is valid and comes into effect. However, it will be necessary for him to take her back (raj’a) if her waiting period (idda) has not come to an end until she becomes pure from her menses, then menstruates a second time and becomes pure. Thereafter, if he wishes, he may keep her and if he wishes he may issue a second divorce to her. (See: Radd al-Muhtar ala ‘l-Durr al-Mukhtar 3/233-234) Sayyiduna Abdullah ibn Umar (Allah be pleased with him) relates that in the time of the Messenger of Allah (Allah bless him and give him peace), he (Abdullah ibn Umar) divorced his wife while she was menstruating. [His father] Umar ibn al-Khattab (Allah be pleased with him) asked the Messenger of Allah (Allah bless him and give him peace) about it. The Messenger of Allah (Allah bless him and give him peace) said: “Command him to take her back. Then he should keep her until she becomes pure and then menstruates and becomes pure. Then, if he wishes, he can keep her, and if he wishes, he can divorce her before having sex with her. That is the prescribed period which Allah has fixed for the women to be divorced.” (Sahih al-Bukhari no: 4953) After recording the above Hadith in his Sahih, Imam al-Bukhari (may Allah be pleased with him) forms another chapter-heading, “Chapter: When a menstruating woman is divorced, it is counted as a divorce” in which he records the following narrations: Anas ibn Sirin (Allah be pleased with him) says that I heard Ibn Umar (Allah be pleased with him) say, “Ibn Umar divorced his wife while she was menstruating. Umar (Allah be pleased with him) mentioned it to the Messenger of Allah (Allah bless him and give him peace), and he said: “Take her back.” Anas asked, “Is the divorce counted?” Ibn Umar said, “Yes, of course.” (Sahih al-Bukhari no: 4954) Sa’id ibn Jubayr (Allah be pleased with him) relates that Ibn Umar (Allah be pleased with him) said, “It [divorcing the wife whilst she is menstruating] is counted as a divorce for me.” (Ibid) Imam al-Daraqutni (may Allah have mercy on him) records the same narration of Ibn Umar with a further addition that Umar ibn al-Khattab (Allah be pleased with him) then asked the Messenger of Allah (Allah bless him & give him peace), “Is the divorce counted?” The Messenger of Allah (Allah bless him & give him peace) replied: “Yes.” (See: Ibn Hajar, Fath al-Bari, 9/438) Based on the above narrations, bar a few scholars such as Imam Ibn Taymiya and Ibn Hazm, almost all of the classical scholars are of the view that divorce during menstruation, despite being unlawful, counts and comes into effect. This is the position taken by the Companions, vast majority of their followers (tabi’un) and the four Sunni Schools of Islamic law (madhdhabs). The renowned Hadith master (hafiz), al-Imam Ibn Hajar al-Asqalani (may Allah have mercy on him) states in his colossal commentary of Sahih al-Bukhari, Fath al-Bari: “Imam Nawawi [the great Hadith scholar and Shafi’i jurist] said, “Some of the literalists (ahl al-Zahir) deviated and said that divorce is not effected when a man divorces a menstruating woman because he does not have the permission to do so, and as such, it is similar to divorcing a strange woman (ajnabiyya). Al-Khattabi related this position from the Khawarij and Rawafidh sects. Imam Ibn Abd al-Barr [a renowned Hadith scholar and Maliki jurist] said, “No one opposes this position [of divorce being valid] except the people of innovation and deviation, meaning now.” (Fath al-Bari, 9/438) Similar to pronouncing two or three divorces at once, making a pronouncement of divorce during the woman’s menstrual period (hayd) is considered a divorce of innovation (talaq al-bid’a), and hence both forms of divorce are unlawful and sinful, but effective if carried out. It is stated in Al-Hidaya, a renowned classical Hanafi work: “If a man divorces his wife during the period of menstruation, the divorce will count, because the prohibition is due to an external reason…” (Al-Hidaya 2/357. Also see for the Hanafi School: Al-Fatawa al-Hindiyya 1/349 and Bada’i al-Sana’i 4/205, for the Maliki School: Hashiyat al-Dasuqi al ‘l-Sharh al-Kabir 2/570, for the Shafi’i School: Al-Majmu’ sharh al-Muhadhdhab 18/153, and for the Hanbali School: Al-Mughni 8/237) The wisdom behind this is that divorcing the wife in her menstrual period prolongs her waiting period (idda), because the menstrual period in which divorce is given will not be counted, and as such, her Idda will begin from the next menstrual period, resulting in unnecessary hardship for her. Another reason is that a man is generally less inclined towards his wife when she is menstruating; hence, it is possible that he may hasten in divorcing her without thinking properly of the consequences. (See: Bada’i al-Sana’i and Al-Mughni) In conclusion, divorcing one’s wife during her menstrual period is considered an innovation, and as such, unlawful and sinful. However, this does not mean that the divorce will not count. Killing someone unjustly is totally forbidden, but that does not mean the one killed will not die! The act being unlawful does not prevent death. The great Imam Zahid al-Kawthari (Allah have mercy on him) explains in his Al-Ashfaq ala Ahkam al-Talaq that the act of likening one’s wife to one’s mother in prohibition (zihar) is described in the Qur’an as “evil and false”, yet if one was to do Zihar, it will come into effect according to all the scholars. (Al-Ashfaq, P: 13) In light of the mentioned evidences, divorce during menstruation, without doubt, counts and comes into effect. However, one must avoid issuing a divorce in this period, since it is unlawful and sinful. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

QUESTION What do the scholars say about the missed prayers during haydh (menstruation)? Also can you detail the minimum faraaidh (fard ain) concerning the qada salah according to the hanafi madhab. I will appreciate if you can make it very detailed, I also seek your permission, Insha Allah to publish your answer on my webpage for others benefit. ANSWER In the name of Allah, Most Compassionate, Most Merciful, The obligation of prayer (salat) has been removed from a woman who is in her menstrual periods. As such, a woman need not make Qadha of the prayers she missed whilst in menstruation. A woman came to Sayyida A’isha (Allah be pleased with her) and asked: “Is it necessary upon a woman who is in her menstruation to make up (qadha) her prayers later? A’isha (Allah be pleased with her) replied: “Are you of the Haruri sect? We were not ordered to make up for the prayers missed due to menstruation during the days of the Messenger of Allah (Allah bless him & give him peace).” (Sahih Muslim) The great scholar of Hadith, Imam Nawawi (Allah have mercy on him) states in his commentary of Sahih Muslim: “The meaning of A’isha’s (Allah be pleased with her) statement: “Are you of the Haruri sect?” is that the Haruri sect used to believe that it is necessary to make up for the prayers that were missed during menstruation, and that this was contrary to the consensus of the Ummah.” (al-Minhaj Sharah Sahih Muslim, 394) The famous Hanafi scholar, Imam al-Quduri (Allah have mercy on him) states in his al-Mukhtasar: “Menstruation (hayd) waives prayer (salat) from a woman, and prohibits fasting for her. She makes up the fasting (later), but does not make up the salat.” (al-Lubab fi Sharh al-Kitab, 1/61). The reason why a woman will have to make up the missed fasts and not prayers during menstruation is that there is hardship in making up prayers, for there are five prayers daily. The case with fasts, however, is different in that there is no apparent hardship in making Qadha of the fasts. (ibid) Therefore, in conclusion, the obligation of Salat is lifted from a woman who is in her menstruation, and there is no need to make Qadha of these prayers. This, in the words of Imam Nawawi, is a unanimously accepted ruling among the Ahl al-Sunnah wa al-Jama’ah. With regards to the Qadha Salat, one must make Qadha of only the Fardh and not the Sunnah. Also, it is necessary to make Qadha of the Witr with the Eisha Fard according to the Hanafi Madhhab. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Question If a woman menstruate for 7 days: 3 days heaving bleeding, 2 days medium/light bleeding and 2 days light brown discharge. 1. Does the woman have to wait until the brown discharge has stopped/cleared completely before performing ghusl and praying salah? 2. If the discharge is only noticeable when wiped with a tissue, does she still have to wait for the brown discharge to disappear before performing ghusl? Answer Muhtaram / Muhtaramah In the Name of Allāh, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāh wa-barakātuh. 1.The brown discharge a woman sees during her days of menstruation will also be regarded as Haidh (menstruation). Hence, she should wait for the discharge to terminate, thereafter she should have a Gusul (complete bath) and perform Salāh. (Hāshiyatut Tahtāwi, Pg.139, Ilmiyyah)[1] (Tātārkhāniyyah, Vol.1, Pg.330, Idāratul Qurān) 2. Yes. Once the discharge has terminated totally, then only she should have a bath. And Allah knows best Darul Iftaa Madrasah Inaa’miyyah · The Sharée ruling herein given is specifically based on the question posed and should be read in conjunction with the question. · The Darul Ifta bears no responsibility to any party who may or may not act on this answer. The Darul Ifta being hereby exempted from loss or damage howsoever caused. This answer may not be used as evidence in any Court of Law without prior written consent of the Darul Ifta. [1] ( وركنه بروز الدم المخصوص ) هو من إضافة ما كان صفة أي الدم البارز وأما البروز فشرطه الثبوت وهو ما كان من الألوان الستة وهي السواد والحمرة والصفرة والكدرة والخضرة والترية ووقت ثبوته بالبروز وهو إنما يعلم بمجاوزة موضع البكارة وهي بالخروج إلى الفرج الظاهر إعتبارا بنواقض الوضوء http://www.alinaam.co.za/index.php?option=com_content&view=article&id=907:if-a-woman-menstruate-for-7-days&catid=116:women&Itemid=465

Wahab Ibn Munabbih رحمه الله narrates: "Once the Angel of Death عليه السلام was ascending towards the Heavens with the soul of a king who tyranny was second to none. On his way, he met some angels who asked, 'From all the souls of men that you have taken, whose did you feel the most compassion for?' The Angel fo Death عليه السلام replied, 'I was once instructed to take the soul of a woman who had just given birth to a young baby boy. She was alone in a jungle and I wondered what would happen to the baby who would be left alone without any living being in sight. After taking her soul, I was touched by such compassion which I had never experienced before.' The angels عليهم الصلاة والسلام exclaimed, 'That same baby grew up to become the tyrant king, whose soul you are now taking up.' The Angel of Death عليه السلام was astounded and exclaimed, 'O Allaah! You are pure, most kind and You do as You please.'" [ihyaa 'Uloomuddeen, vol 15, p2871; Jawaahir Paare, vol 1, p206] How many a person grows up in the shadow of Allaah's Mercy, only to flagrantly disobey Him without displaying any remorse! How many a person lives off the kindness of others, only to ignore them when he no longer requires their assistance! Truly, man becomes ungrateful when wealth intoxicates his sense of dignity and reason. [Pearls from the Path] (Posted by Seifiddeen-M on muftisays.com)

To work hard in acquiring knowledge is in your control, but to preserve that knowledge is not. Allāh Subhaanahu wata'ala looks at how hard you try and rewards you accordingly. When reading books or listening to lectures, make sure they are works of authentic, reliable and pious scholars, for reading people’s material or listening to their lectures is like sitting in their company.

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."