ummtaalib

Wa'alaykumus salaam warahmatullaah Insha-allah will do. Allah ta'ala grant you and studentsease and 'ilmun naafi'ah and success of both worlds, aameen

Is a bring and share Walima permissible? Q. Is a bring and share Walima permissible where every person brings food to share at a Walima? (Question published as received) A. There is no prohibition in bringing and sharing food at a Walima to assist the groom or his family in hosting a Walima. This following is part of a Hadith relating to Rasulullah Sallallahu Alayhi Wa Sallam's marriage to Sayyidatuna Safiyya Radhiyallahu Anha as recorded in Sahih Bukhari: Sayyiduna Abdul Azzi Bin Suhaib Radhiyallahu Anhu reports from Sayyiduna Anas Radhiyallahu Anhu, “…, whilst on the way, Umm Sulaim Radhiyallahu Anha dressed her (Sayyidatuna Safiyya Radhiyallahu Anha) for the marriage (ceremony) and at night sent her as a bride to Nabi Sallallahu Alayhi Wasallam. Nabi Sallallahu Alayhi wa Sallam said, 'Whoever has anything (food) should bring it.' He spread out a leather sheet (for the food) and some brought dates and others brought butter. So they prepared a dish of Hais (a kind of meal) and that was the Walima (the marriage banquet) of Rasulullah Sallallahu Alayhi Wasallam! And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Question: My older sister does not cover her face and she puts on perfume and goes out. I called her a fasiqah. Was i wrong? If a person younger than me commits an open sin and i call them a faasiq, is it ok? How does the Shariah deal with open sinners? If, for example, your ustaads or parents do open sins then how should you deal with them or your children or students? Answer: In the Name of Allah, the Most Gracious, The Most Merciful. As-salaamu `alaykum wa-ramatullahi wa-barakatuh. There are two issues in your query. · Reference to a wrong practise and reference to the wrong doer. · Attitude and conduct towards the wrong doer. While a sinful act does constitute fisq (transgression) and a sinful person is a faasiq (transgressor), that does not imply that one should address a sinful person as a faasiq. Allah advises us to correct and guide people with wisdom, love and care. See the following verses of the Qur`an; {ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ } [النحل: 125] “Call to the path of your Rabb with wisdom and good counsel”. (Suratun Nahl, Verse 125). {فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى} [طه: 44] “Speak to him with soft (kind) words, perhaps he may take heed or he may fear”. (Sura Taha, Verse 44) Accordingly, it was against wisdom and softness to call your sister faasiqah. It is advisable to show love and care and win the love of a person before advising the person. Changing and reforming one is not only a duty, it is a skill and an art. The focus is on making one practice rather than merely informing what is right and wrong. And Allah Ta`ala Knows Best. Hussein Muhammad. Student Darul Iftaa Arusha, Tanzania Checked and Approved by: Mufti Ebrahim Desai.

Closing Doors To Open More “But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.” (Surah Baqarah; V:216) The great scholar Ibn al-Qayyim (Rahimahullah) said, “You should busy yourself doing what has been demanded of you, not what has been guaranteed for you. Provision and Death are two matters that are destined and finalized; so long as the time of death does not arrive, the provision will continue to come.” And if Allah closes one of its paths for a wisdom which He alone knows, He will – out of His mercy – open another path for you which is even more beneficial. Ponder the state of the embryo, how it is fed from the blood of the mother through one path; the umbilical cord. Once it is born and that path is closed, two other paths – the breasts – are opened for him through which nourishment is now provided, except that it’s more delicious than what he used to receive from the first path. Thereafter, these two paths are closed upon weaning the child, but four paths of nourishment replace them which are more perfect for the human being; two food (animal and vegetation) and two drink (water and milk). Eventually, these four paths are also closed by a person dying. However, Allah will open – if he is an inhabitant of Paradise – eight paths in their stead; the eight gates of Paradise, to enter from whichever of them he pleases. In this fashion, Allah does not prevent His slave from attaining any worldly matter, except to give him something better and more beneficial than it. No one enjoys this privilege except the believer; Allah deprives him of acquiring the lower in order to grant him the higher. But due to man’s ignorance of what is actually good for him, and the wisdom, generosity, and kindness of his Creator, he isn’t able to differentiate between what he has been prevented from and what has been preserved for him. On the contrary, he is deeply attracted to the immediate things, even if they may be inferior, and hardly yearns for what has been deferred for him, even if they are superior. If man were just with his Creator – he is not so – he would realize the favour of Allah upon him via the worldly enjoyment that He deprived him of, and it being far greater than what He gave him of its enjoyment. Indeed, He only deprived him in order to give him, and He only afflicted him in order to heal him, and He only tested him to strengthen his bond with his Creator, and He only put him to death in order to elevate him, and He only removed him from this worldly life in order to meet Him.” Extracted from Al-Fawâ’id, by Ibn al-Qayyim Jamiatul Ulama (KZN) Council of Muslim Theologians

Can a woman in the state of Haidh touch any Islamic literature? Q. Can a woman in the state of Haidh touch a book of Tafseer, Hadith, Duas or any book of Islamic literature? (Question published as received) A.It is permissible for a woman in the state of menses (Haidh) to read or touch any book except the Holy Quran. Therefore, a woman in menses may read or touch books of Tafseer, Hadith, Duas and Islamic literature in general. This ruling is subject to the content of Quran being lesser than the content of Tafseer, Hadith, Duas and Islamic literature. In such a case, it will not be permissible for a woman in menses to touch the printed verses of the Holy Quran. If, however, the content on Quran is more, then it will follow the ruling of touching the Quran i.e. it will not be permissible to touch it without Wudhu. N.B. In normal circumstances, it is preferable (Mustahab) to touch such books in the state of Wudhu. (Shaami 1/177-Tahtaawi Ala Maraaqil Falaah 1/83-Ahsanul Fataawa 2/71) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Seerah Series Part 7: Battle of Uhud REVENGE: When their heroes were defeated on the Day of Badr and the remnants of the army returned to Makkah, it was a terrible blow for the Quraysh. Men who had lost their fathers, sons and brothers approached Abu Sufyan and others who had valuable merchandise in that caravan. They wanted the profits to be used for lighting the Muslims again. The merchants agreed to their request. The Quraysh decided to conduct a new war. Poets spurred the people on with their militant verses and provoked fanatical zeal in readiness for battle. A well-equipped Quraysh army set out from Makkah in the middle of Shawwal 3 A.H. The leaders accompanied by their wives advanced until they set up camp at the gates of Madinah. The Quraysh had mustered three thousand soldiers. The Messenger(sallallahu alaiyhi wassallam) of Allah thought that the Muslims should stay in the city and fight only if the enemy came into Madinah. Abdullah ibn Ubayy agreed with him but some of the Muslim men who had missed lighting at Badr said, ‘Messenger of Allah, lead us out to face our enemies so that they will not think us cowards and weaklings.’ They kept urging on the Messenger(sallallahu alaiyhi wassallam) of Allah until he went into his house and put on his armour. Then those who had suggested going out of the city regretted their insistence and said, ‘We have persuaded you, Messenger(sallallahu alaiyhi wassallam) of Allah, for which we had no right. If you wish, stay and may Allah bless you .’ The Messenger(sallallahu alaiyhi wassallam) of Allah then said, ‘It is not fitting that a Prophet who has put on his armour should put it aside until he has fought.’ The Messenger(sallallahu alaiyhi wassallam) of Allah went out with a thousand of his Companions. When he was at ash-Shawt between Madinah and Uhud, Abdullah ibn Ubayy withdrew with a third of the men, saying, ‘He has obeyed them and rebelled against me.’ IN BATTLE POSITION: When the Messenger(sallallahu alaiyhi wassallam) of Allah, now with seven hundred men, reached the gorge of Uhud, a mountain about three kilometres from Madinah, he took up his position saying, ‘None of you should start fighting until we give the order.’ He prepared for battle. He put Abdullah ibn Jubayr in charge of the fifty archers, instructing them, ‘Keep the cavalry away from us with arrows so that they do not come up from our rear whether the battle is going for us or against us.’ He commanded them to hold their position and not to leave it, even if they saw birds snatching the army away. He put on two coats of armour and gave the banner to Mus’ab ibn Umayr (may Allah be pleased with him). ANOTHER RACE FOR JIHAD: On the day Of Uhud the Messenger(sallallahu alaiyhi wassallam) of Allah sent back a group of boys because they were too young. They included Samurah ibn Jundub and Rafi’ ibn Khadij who were only fifteen years old. The father of Rafi’ interceded, saying to the Messenger(sallallahu alaiyhi wassallam) of Allah that his son Rafi’ was a good shot, so the Prophet allowed the boy to go. Samurah ibn Jundud who was the same age as Rafi’ was presented to the Messenger(sallallahu alaiyhi wassallam) of Allah who sent him back because he was too young. Samurah said, ‘You gave permission to Rafi’ but you sent me back. If I were to wrestle with him, I would throw him.‘ They wrestled and Samurah threw Rafi’ so he was given permission as well. Consequently he was able to fight in the Battle of Uhud. THE BATTLE: The two sides faced each other and closed in. Hind bint Utbah stood among the women beating on drums behind the men to urge them on. A fierce battle was soon in progress. Abu Dujanah fought with the sword of the Messenger(sallallahu alaiyhi wassallam) of Allah. He fought until he was deep in the enemy’s ranks and killed all those in his path. Hamzah ibn Abdul-Muttalib fought fiercely, killing many Qurayshi heroes. No one could stand against him until Wahshi, the slave of Jubayr ibn Mut’im, waited for him in ambush. He was expert at throwing the javelin and seldom missed his mark. Jubayr had promised him that he would set him free if he killed Hamzah. He had killed his uncle Tu’aymah in the Battle of Badr. Hind, the wife of Abu Sufyan who was thirsting for revenge, also encouraged him to kill Hamzah. Wahshi attacked Hamzah with his spear, striking him so hard that it pierced the lower part of his body. Hamzah fell, a martyr. Mus’ab ibn Umayr fought in front of the Messenger(sallallahu alaiyhi wassallam) of Allah until he was killed. THE MUSLIMS’ VICTORY: Allah Almighty sent down His help for the Muslims. He confirmed His promise until the idol-worshippers were cut off from their camp and were clearly defeated. The women turned in flight. When the Muslim archers saw that the idol-worshippers had been routed and had turned in flight to the point that they caught up with their women, they themselves left their post. They headed for the camp, certain of victory, crying, ‘People! Booty! Booty!’ Their commander reminded them of the Messenger(sallallahu alaiyhi wassallam) of Allah’s order not to leave their post, but they did not listen. They assumed that the idol-worshippers would not come back and so they left the Muslim army unprotected. Then, the cavalry of idol-worshippers suddenly attacked from the rear. A shout went up, ‘Muhammad has been killed!’ Though the Muslims turned back straightaway, the idol-worshippers seized the opportunity to counter-attack. It was a day on which all the Muslims were sorely tested. The enemy fought their way close to the Messenger(sallallahu alaiyhi wassallam) of Allah who was hit with a rock. He fell on his side, one of his front teeth was smashed, his face was scratched and his lip cut. The blood ran down his face and he wiped it away, saying, ‘How can a people prosper who have stained their Prophet’s face with blood while he summoned them to their Lord!’ In the confusion, many of the Muslims did not know where the Messenger(sallallahu alaiyhi wassallam) of Allah was. Ali ibn Abi Talib took his hand and Talhah ibn Ubaydullah helped him to his feet. Malik ibn Sinan, very upset, licked away the blood from his face. The Muslims, though not put to flight, were out-manoeuvred and forced to resume the fight. The Muslims suffered greatly from this reversal. The archers’ behaviour led to the martyrdom of many strong and dedicated Companions. The archers’ failure to hold to the instructions of the Messenger(sallallahu alaiyhi wassallam) of Allah and his orders not to leave their specified position is referred to in the Qur’an: ‘Allah was true in His promise towards you when you blasted them by His leave; until you lost heart and quarrelled about the matter and were rebellious, after He had shown you that you longed for. Some of you there are that desire this world, and some of you there are desire the Next World. Then He turned you from them, that He might try you, and He has pardoned you and Allah is bounteous to the believers.‘(3: 152) WONDERS OF LOVE AND SACRIFICE: During the battle, two links from the metal chainstrap of the Messenger(sallallahu alaiyhi wassallam) of Allah’s helmet had been forced into his cheek. Abu Ubaydah ibn al-Jarrah removed one link from his face and a front tooth fell out; he pulled out another link and a second tooth fell out. Thus he lost both of his front teeth. Abu Dujanah had positioned himself as a shield for the Messenger(sallallahu alaiyhi wassallam) of Allah. Countless arrows stuck in his back while he was leaning over him. Sa’d ibn Abi Waqqas shot arrows in defence of the Messenger(sallallahu alaiyhi wassallam) of Allah who was handing him the arrows, saying,‘Shoot, may my father and mother be your ransom.‘ When the eye of Qatadah ibn an-Nu’man was injured it fell out of its socket on to his cheek. The Messenger(sallallahu alaiyhi wassallam) of Allah put it back in and it was subsequently his best and sharpest eye. The frenzied idol-worshippers had surged towards the Messenger(sallallahu alaiyhi wassallam) of Allah, trying to achieve something Allah had not willed. Ten Companions who were protecting him were killed. Talhah ibn Ubaydullah shielded the Messenger(sallallahu alaiyhi wassallam) of Allah from arrows with his bare hand. His fingers bled profusely and his hand became paralysed. When the Messenger(sallallahu alaiyhi wassallam) of Allah wanted to climb a rock he was unable to do so because of his wounds and weakness. Talhah squatted down so that he could use him as a step. The time for the noon-prayer came and he led them in the prayer sitting down because of his wounds. When the Muslims had been dispersed, Anas ibn an-Nadr, the uncle of Anas ibn Malik, the Messenger(sallallahu alaiyhi wassallam) of Allah’s servant, continued to fight on. Sa’d ibn Mu’adh asked him, ‘Where are you going, Abu Umar!’ ‘Towards the scent of the Garden of Paradise, Sa’d, he replied. ‘I smell it near Uhud!’ He came upon some men of the Muhajirun and Ansar who were sitting down looking gloomy, and asked them, ‘Why are you sitting here!’ ‘The Messenger(sallallahu alaiyhi wassallam) of Allah has been killed,’ they said. ‘Then what use is life after him Get up and die as the Messenger(sallallahu alaiyhi wassallam) of Allah died. Then he went forward and fought the enemy until he was killed. Anas (may Allah be pleased with him) said, ‘We found seventy wounds on him that day. Only his sister could recognise him, and she recognised him by his fingertips. Ziyad ibn as-Sakan fought alongside five of the Ansar in front of the Messenger(sallallahu alaiyhi wassallam) of Allah; they were killed one by one. Ziyad fought until he was badly wounded. The Messenger(sallallahu alaiyhi wassallam) of Allah said, ‘Bring him to me.’ He used his foot as a support for Ziyad’s head. Ziyad died with his cheek on the Messenger(sallallahu alaiyhi wassallam) of Allah’s foot. Amr ibn al-Jamuh was very lame and had four young sons who used to go on expeditions with the Messenger(sallallahu alaiyhi wassallam) of Allah. When they went to Uhud, he wanted to accompany the Prophet. His sons said to him, ‘Allah has given you a dispensation. You stay and we will fight in your place for Allah has removed the obligation of jihad from you. Amr came to the Messenger(sallallahu alaiyhi wassallam) of Allah and said, ‘These sons of mine prevent me from doing jihad with you. By Allah, I hope that I will be martyred and then I will walk in the Garden of Paradise with this lameness of mine. The Prophet replied, ‘Allah has removed the duty of jihad from you. He asked his sons, What harm is there in letting him go!’ Amr went with the army and was indeed blessed with martyrdom at Uhud. Zayd ibn Thabit (may Allah be pleased with him) said, ‘On the day of Uhud, the Messenger(sallallahu alaiyhi wassallam) of Allah sent me to look for Sa’d ibn ar-Rabi’. “if you see him,” he said, “Greet him from me and tell him, ‘The Messenger(sallallahu alaiyhi wassallam) of Allah says to you, “How do you feel?” ‘ ‘I began to go among the slain and I came to him when he was breathing his last. He had seventy wounds spear wounds, sword-wounds and arrow wounds. I said, “Sa’d! The Messenger(sallallahu alaiyhi wassallam) of Allah sends you his greeting and says to you, ‘How do you feel?‘ ” He said, “And peace be upon the Messenger(sallallahu alaiyhi wassallam) of Allah. Say to him, ‘Messenger of Allah, I can smell the scent of the Garden.’ Tell my people the Ansar, ‘You have no excuse with Allah if anything happens to your Prophet while you still breathe.’ ” He died straight after saying that.’ Abdullah ibn Jahsh said on that day, ‘O Allah, I swear to you that if I meet the enemy tomorrow and they kill me and then split my stomach open and cut off my nose and my ears and You ask me what all that was for, I will say, “For you, my Lord.” ‘ THE AFTERMATH OF BATTLE: When the Muslims realised that the Messenger(sallallahu alaiyhi wassallam) of Allah was still alive, they rushed up to one another and advanced towards the gorge. Ubayy ibn Khalaf caught up with him, saying, ‘O Muhammad ! I will not be spared if you are spared!’ The Messenger(sallallahu alaiyhi wassallam) of Allah, however, said to his Companions, ‘Leave him alone.’ When he came closer, the Messenger(sallallahu alaiyhi wassallam) of Allah took a spear from one of his Companions, faced Ubayy and struck him in the neck causing him to sway and fall from his horse. Ali ibn Abi Talib filled his shield with water and Fatimah, the daughter of the Prophet, washed the blood from his face. When Fatimah saw that the water only increased the blood flow, she burnt a piece of matting and dressed the wound with the ashes until the bleeding stopped . A’ishah bint Abi Bakr and Umm Sulaym carried water in leather bags on their backs. They poured it into the mouths of the wounded. Repeatedly they went back for more water which Umm Sulayt drew for them. Hind bint Utbah and the Quraysh women with her began to mutilate the bodies of the slain Muslims and cut off their ears and noses. She cut out Hamzah’s liver and chewed it, but could not swallow it and spat it out. When Abu Sufyan wanted to leave, he went to the top of the mountain and shouted at the top of his voice, ‘The luck of war alternates. One wins today, the other tomorrow. Show your superiority, Hubal !’ The Messenger(sallallahu alaiyhi wassallam) of Allah said, ‘Get up, Umar and tell him, “Allah is the most High and Majestic. We are not the same. Our dead are in the Garden of Paradise and your dead are in the Fire!” ‘ Abu Sufyan retorted, ‘We have Uzza and you do not have Uzza!’ The Messenger(sallallahu alaiyhi wassallam) of Allah said, ‘Tell him, “Allah is our Protector and you have no protector!” ‘ Before Abu Sufyan left, he cried out, ‘Your rendezvous is Badr next year.’ The Messenger(sallallahu alaiyhi wassallam) of Allah asked a Companion to say, ‘Yes, it is an appointment between us.’ The Muslims searched for their dead and buried them. The Messenger(sallallahu alaiyhi wassallam) of Allah grieved for Hamzah who was his uncle as well as his foster brother and who had always supported him. A BELIEVING WOMAN’S BRAVERY: Safiyyah bint Abdul-Muttalib came to look at Hamzah. She was his full sister. However, the Messenger(sallallahu alaiyhi wassallam) of Allah told her son, az-Zubayr ibn al-Awwam to send her back. ‘She must not see what has happened to her brother.’ Az-Zubayr said to her, ‘Mother, the Messenger(sallallahu alaiyhi wassallam) of Allah orders you to go back.’ She asked, ‘Why I have heard that my brother has been mutilated and that it was for the sake of Allah. I assume he will be rewarded. I shall be patient if Allah is willing. She then went to see her brother and prayed for him, saying, ‘To Allah we belong and to Him we return,’ and begged forgiveness for him. Then the Messenger(sallallahu alaiyhi wassallam) of Allah commanded that he be buried at Uhud. THE MARTYRS ARE BURIED: Mus’ab ibn Umayr, the Messenger(sallallahu alaiyhi wassallam) of Allah’s standard-bearer, was one of the wealthiest young men of the Quraysh before becoming a Muslim. Only a small piece of cloth could be found for his shroud. When his head was covered, his feet showed and when his feet were covered, his head was exposed. The Messenger(sallallahu alaiyhi wassallam) of Allah advised, ‘Cover his head and put idhkhir, herbs, on his feet. The Messenger(sallallahu alaiyhi wassallam) of Allah put two of the dead of Uhud in a single shroud and asked, ‘Which of them knew the most Qur’an?’ The one who was pointed out was put into the grave first. ‘I will be a witness for them on the Day of Resurrection,’ said the Messenger(sallallahu alaiyhi wassallam) of Allah. He ordered that they be buried still covered with blood, in the condition that they had fallen. They were not prayed for, neither were they washed. A WOMAN’S JOY: As they returned to Madinah, the Muslims passed by a woman of the Banu Dinar. She had lost her husband, brother and father in the battle. When she learnt of their deaths she only said,‘What has happened to the Messenger(sallallahu alaiyhi wassallam) of Allah?’ The Muslims Said, ‘He is well, Umm so-and-so!’ She praised Allah and requested them, ‘Point him out to me so that I can see him. When the Messenger(sallallahu alaiyhi wassallam) of Allah was pointed out to her she said to him, ‘Now that you are safe every misfortune is gone. THE MUSLIMS’ DESPERATE STRUGGLE: The idol-worshippers criticised one another and their leaders, saying, ‘You did not do anything. You have merely scratched the surface. You left without wiping them out. The Muslims were still exhausted and many were wounded. The day after Uhud, the Messenger(sallallahu alaiyhi wassallam) of Allah’s crier announced that they should pursue the enemy. No one should leave except those who had fought the day before. All the Muslims went out with the Messenger(sallallahu alaiyhi wassallam) of Allah. None stayed behind. They reached Hamra’ al-Asad about eight miles from Madinah where they camped for three days – Monday, Tuesday and Wednesday – and then returned to Madinah when there were no signs of the enemy returning. Seventy Muslims were martyred in the Battle of Uhud, most of them Ansar (may Allah be pleased with them). Twenty-two idol-worshippers were killed. DOUBLE-CROSSED: In 3 A.H., some of the ‘Adal and al-Qarah asked for Muslims to teach them the faith. The Messenger(sallallahu alaiyhi wassallam) of Allah sent six of his Companions including ‘Asim ibn Thabit, Khubayb ibn Adi and Zayd ibn al-Dathinah. However the tribesmen double-crossed them and killed four. When he was captured, Zayd was taken for execution and a group of Quraysh which included Abu Sufyan ibn Harb gathered round. Abu Sufyan called out, ‘I ask you by Allah, Zayd, don’t you wish that Muhammad was with us now in your place so that we might cut off his head, and that you were with your family?’ Zayd replied, ‘By Allah, I don’t wish Muhammad to be hurt even by a thorn when I should be safe with my family.’ Abu Sufyan said, ‘I have never seen a man so loved as Muhammad’s Companions love Muhammad.’ Then Zayd was killed. When Khubayb was about to be executed he asked, ‘Could you let me pray two rak’ats?’ ‘Go ahead,’ his captors replied. He performed serenely two rak’ats and then turned and said to the people, ‘By Allah, if it were not that you would think that I prolonged it out of fear of death, I would have prayed more.’ He then recited these two verses of poetry: I do not care if I am killed as a Muslim, Whatever death I suffer is for the sake of Allah. It is all for Allah and if He wishes He will bless the limbs which are torn apart. AN AMBUSH: ‘Air ibn Malik asked the Messenger(sallallahu alaiyhi wassallam) of Allah to send a group of his Companions to teach his tribe about Islam. Seventy of the best Muslims were sent. When they reached Bi’r Ma’unah they dismounted, but the tribes of the Banu Sulaym of ‘Usayyah, Ri’l and Dhakwan ambushed them by surrounding them with their camels. When they saw what was happening, the Muslims drew their swords and fought bravely, but they were all killed except Ka’b ibn Zayd. He survived until the battle of the Ditch where he, too, was martyred. INFLUENTIAL LAST WORDS: When Haram ibn Milhan was killed by Jabbar ibn Sulma, his killer became a Muslim when he heard what Haram had uttered as he was dying. Jabbar explained, ‘Part of the reason I became a Muslim was that on that day when I stabbed one of their men between the shoulders with a spear and saw its point come out of his chest, I heard him say, “I have won, by the Lord of the Ka’bah!” I said to myself, “What has he won! Haven’t I killed the man?” I enquired from others and they told me that he meant martyrdom. “He has won, by Allah!” I replied that was the reason I became a Muslim.’ THE BANU’N-NADIR ARE BANISHED: The Messenger(sallallahu alaiyhi wassallam) of Allah approached the Banu’n-Nadir, a large tribe of Jews, to ask for their help in paying the blood-money of two men of the Banu ‘Air who had been killed. An alliance had been made between the Banu’n-Nadir and the Banu ‘Air. Although they promised to co-operate with him, they were really plotting to assassinate him. While the Messenger(sallallahu alaiyhi wassallam) of Allah was sitting by the wall of one of their houses, they discussed what to do next. ‘You will never have such a good opportunity as this again. Who will go up to the top of this house and throw a rock down onto him and rid us of him!’ With the Messenger(sallallahu alaiyhi wassallam) of Allah was a group of his Companions including Abu Bakr, Umar and Ali. Allah informed His Messenger(sallallahu alaiyhi wassallam) about the treacherous plan. He went straight back to Madinah and ordered the Muslims to prepare for war against the Banu’n-Nadir. Then he led them to the enemy fortress. It was in the month of Rabi’ al-Awwal in 4 A.H. The Messenger(sallallahu alaiyhi wassallam) of Allah laid siege to the Jews for six nights, casting terror into their hearts. They then asked the Messenger(sallallahu alaiyhi wassallam) of Allah if he would banish them from the city and spare their lives on condition that they take with them all their belongings on their camels, except their weapons. The offer was accepted and they left Madinah after destroying their houses, taking whatever their camels could carry. The Messenger(sallallahu alaiyhi wassallam) of Allah divided what property was left among the first Muhajirun. THE DHAT AR-RIQA’ EXPEDITION: In 4 A.H. the Messenger(sallallahu alaiyhi wassallam) of Allah decided to make a raid into Najd, advancing with his Companions until he reached Nakhl. They had only one camel between six of them so their feet became raw from walking. They tore their clothes into strips to bandage their feet and toes. This expedition was called Ghazwah Dhat ar-Riqa, the expedition of Rags. Though the two sides approached each other, no fighting ensued as they were too wary of each other. The Messenger(sallallahu alaiyhi wassallam) of Allah led the Prayer of Fear on this occasion.

Part Forty Two Hazrat Mu‘aaz (radhiyallahu ‘anhu) mentioned: I was once in Mina with Hazrat ‘Umar (radhiyallahu ‘anhu). On that occasion, he asked me, “Which person do you think that the people will be pleased to appoint as Khalifah after me?” I replied, “The people are most pleased with Hazrat ‘Uthmaan (radhiyallahu ‘anhu).” (Siyar A’laam min Nubalaa 2/155) When Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was appointed as the Khalifah, Hazrat ‘Abdullah bin Mas’ood (radhiyallahu ‘anhu) remarked, “We appointed the best of the Sahaabah who remained after Hazrat Abu Bakr (radhiyallahu ‘anhu) and Hazrat ‘Umar (radhiyallahu ‘anhu), and we did not fall short in appointing the best person as Khalifah.” (Siyar A’laam min Nubalaa 2/156)

Part Forty One Appointment as the Khalifah (continued) On arriving at the home of Hazrat Miswar (radhiyallahu ‘anhu), Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) found Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) standing in salaah. When he completed his salaah, he turned to Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and said, “I have asked the people regarding the two of you, and I did not find any person who considered anyone from among the people to be greater than you in deeni status and position.” Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) then made Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) pledge that from the two of them, the one whom he appointed as Khalifah would definitely rule with justice, and the one who was not appointed would definitely be pleased with the decision that was taken and accept the other person as Khalifah. Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) thereafter wore the turban that Rasulullah (sallallahu ‘alaihi wasallam) had tied on his head, he strapped on his sword and went with Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) to the musjid. Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) sent a message to the eminent Sahaabah of the Muhaajireen and Ansaar summoning them, and also instructed for a general announcement to be made, calling the people to the musjid. Accordingly, people began to come to the musjid, forming rows, until the musjid was filled with people. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) could not find any place to sit and thus, on account of his high level of hayaa, sat behind all the people in the musjid. Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) then ascended the mimbar of Rasulullah (sallallahu ‘alaihi wasallam) and stood on the step which Rasulullah (sallallahu ‘alaihi wasallam) would sit on. He stood there for a lengthy period and made a long du‘aa which the people could hear. He then addressed the people saying, “O people! I have asked you (regarding Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu)) in private and in public, in pairs and individually, and I found that you did not equate anybody to these two Sahaabah.” Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) then held the hand of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and declared him to be the Khalifah. He thereafter made Hazrat ‘Uthmaan (radhiyallahu ‘anhu) sit on the step of the mimbar below him so that the people could come to him and pledge their allegiance. From all the people, it was Hazrat ‘Ali (radhiyallahu ‘anhu) who came first and pledged his allegiance to Hazrat ‘Uthmaan (radhiyallahu ‘anhu). (Al-Bidaayah-wan-Nihaayah vol 7 pg. 297-298)

Q. Is it permissible to undergo an eyelash lift? (Question published as received) A. An eyelash lift entails applying a solution on ones eyelashes to lift/curl one’s eyelashes upwards, instead of having them sitting straight. In terms of Shariah, it is permissible to undergo an eyelash lift if the solution applied is water permeable. If it is not water permeable, then it will affect the validity of ones Ghusal and Wudhu. (Maraaqil Falaah 1/45) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Does acid reflux break the fast? Q. I have reflux in pregnancy but I'm trying to fast today and it's already came up my throat twice. will my fast be accepted? (Question published as received) A. An Acid reflux occurs when part of the stomach contents travels back up the oesophagus (sometimes into the throat and even into the mouth). Acid reflux happens unintentionally/involuntarily. If one experiences acid reflux whilst fasting, the fast will only break if the contents enter the mouth and is then swallowed intentionally. If the contents enter the mouth and is swallowed involuntarily or spat out, the fast will not break. (Kitaabul Fataawa 3/389) In any event, the fast will not be effected if it does not reach the mouth or if it is not swallowed. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Part Forty Appointment as the Khalifah (continued) After the three days and nights had elapsed, Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) came to the home of his nephew, Hazrat Miswar bin Makhramah (radhiyallahu ‘anhu). On arriving, he found him asleep, and thus awoke him saying, “You are sleeping, O Miswar? By Allah, I indeed had very little sleep for the last three days!” Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) then said to him, “Go and call Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu).” Hazrat Miswar (radhiyallahu ‘anhu) asked, “Who should I call first?” Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) replied, “Whoever you wish.” Hazrat Miswar (radhiyallahu ‘anhu) then went to Hazrat ‘Ali (radhiyallahu ‘anhu) and informed him that Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) had called for him. Hazrat ‘Ali (radhiyallahu ‘anhu) asked, “Did he instruct you to call anyone else with me?” Hazrat Miswar (radhiyallahu ‘anhu) replied, “He instructed me to call Hazrat ‘Uthmaan (radhiyallahu ‘anhu) as well.” When Hazrat ‘Ali (radhiyallahu ‘anhu) asked him who he was instructed to call first, he replied that he was not instructed to call anyone first, but was told that he could call whoever he wanted first. Hazrat ‘Ali (radhiyallahu ‘anhu) thus left his home with Hazrat Miswar (radhiyallahu ‘anhu). As they proceeded, they passed by the house of Hazrat ‘Uthmaan (radhiyallahu ‘anhu). Hazrat ‘Ali (radhiyallahu ‘anhu) remained seated outside the house while Hazrat Miswar (radhiyallahu ‘anhu) entered the house to call Hazrat ‘Uthmaan (radhiyallahu ‘anhu). On entering, he informed Hazrat ‘Uthmaan (radhiyallahu ‘anhu) that Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu) had sent for him. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then asked him the same question that Hazrat ‘Ali (radhiyallahu ‘anhu) had asked, regarding who he had been instructed to call first, and received the same answer that Hazrat ‘Ali (radhiyallahu ‘anhu) had received. The three of them then set off towards Hazrat ‘Abdur Rahmaan (radhiyallahu ‘anhu). (To be continued insha Allah) (Al-Bidaayah-wan-Nihaayah vol. 7 pg. 297)

When something is lost When something is lost supplicate with the following words: 1. اللَّهُمَّ رَادَّ الضَّالَّةِ وَهَادِي الضَّالَّةِ أَنْتَ تَهْدِي مِنَ الضَّلَالَةِ ارْدُدْ عَلَيَّ ضَالَّتِي بِقُدْرَتِكَ وَسُلْطَانِكَ فَإِنَّهَا مِنْ عَطَائِكَ وَفَضْلِكَ “O Allah, the Returner of the lost, and the Guide of the lost, You guide the lost. Return to me what I have lost by Your power and Your domain, for surely It was Your gift and grace in the first place”. (Al Hisnul Haseen) 2. يا جامع الناس ليوم لا ريب فيه اجمع بيني وبين مالي إنك على كل شيء قدير. Allahuma ya jami’ an-naas li yawmin laa rayba feeh ijma’ bayni wa bayna dhaallati. “O Allah, Gatherer of mankind on the day in which there is no doubt. Connect me with my lost item.” (Fathul qadeer) Source

What type of rings are women permitted to wear? Q. Respected Mufti Saheb, Kindly advise if women are allowed to wear 9 carat gold, silver or platinum rings? Moreover, are they allowed to wear imitation jewellery rings? Shukran Was Salaam (Question published as received) A. A woman may wear rings of gold and silver only. Rings made from other metals apart from gold and silver are not permissible. Platinums rings are therefore not permissible. (Shaami 6/359-360) It is permissible for a woman to wear a 9-carat gold ring (under 50% gold content) if the ring looks like a gold ring as is generally the case. If the ring does not look like a gold ring, then it will not be permissible to wear. Rings that are not made from gold and silver but are gold and silver plated will be permissible for women to wear on condition that the base metal is completely covered by the plating. (Hindiyyah 5/335) As for other types of imitation jewellery for women (excluding rings) such as necklaces, bracelets, ear-rings etc, a woman will be permitted to wear them as they can be of any metal. (Jaami-ul-Fataawa 3/217) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Desperate plea from a regretting son Salam. Please do not do curse me after reading this. I had been a very disobedient child for my parents. I was the only son and they had hopes that I will treat them well in their old age. But I turned out to be exactly the opposite. When both of them were alive, I avoided talking to them and if I did, I was very rude. I hurt them a lot. I told them all kinds of unwanted things that hurt them a lot. I even physically pushed my mother around. When they asked for help, I would tell them to do it themselves. My father’s joints hurt a lot but I never showed any mercy on him. I would tell him he was faking. I was the worst son anyone could have. Now, when I remember all that I did with them, I feel very bad. I am pained thinking of my parents. Is there any way that will forgive me and also get me the forgiveness of my parent? I am very ashamed of all that I did. I wonder how I would face my parents after my death. And, how will I face Allah? Please advice, please help, please pray for me. In the Name of Allaah, the Most Gracious, the Most Merciful. As-salaamu ‘alaykum wa-rahmatullaahi wa-barakaatuh. Brother in Islaam, We take note of the contents of your query. We make du’aa that Allaah Ta’aala rewards your parents for undergoing the hardships of life and tolerating you. May Allaah grant your parents Jannatul Firdaws. Aameen. Shari’ah has greatly emphasized on being dutiful to one’s parents[1]. In regards to the father, Rasulullaah (Sallallaahu ‘alaihi wasallam) said, رِضَى الرَّبِّ فِي رِضَى الوَالِدِ، وَسَخَطُ الرَّبِّ فِي سَخَطِ الْوَالِدِ. Translation: “The pleasure of the Lord is in the pleasure of the parents, and the displeasure of the Lord is in the displeasure of the father.” (Tirmidhi 1899)[2] In regards to the mother, Rasulullaah (Sallallaahu ‘alaihi wasallam) said, الوالدة أوسط أبواب الجنة فأضع ذلك أو احفظه[3] Translation: “The mother is the middle door of Jannah. So (the choice is yours) either discard it (by disrespecting your mother) or protect it (by honoring and obeying her).” (Haakim 7251) Rasulullaah (Sallallaahu ‘alaihi wasallam) said in regards to disobedience of the parents, لعن الله العاق لوالديه[4] Translation: “May Allaah curse the one who is disobedient to his parents.” (Haakim 7254) Your behavior with your parents during their lifetime was unfortunate. However, it is apparent that you are remorseful for what you did. Your sense of realization of your bad behavior towards your parents is perhaps due to the du’aas of your parents for you and the barakah of their sabr. Generally, parents still love and care for their children despite the pain caused to them by their children. Turn to Allaah Ta’aala and beseech Him for His forgiveness for the wrong you have done. Ask Allaah Ta’aala to spare you from the punishment of ill-treating your parents in this life and the next. Rasulullaah (Sallallaahu ‘alaihi wasallam) said, كل الذنوب يؤخر الله ما شاء منها إلى يوم القيامة إلا عقوق الوالدين فإن الله تعالى يعجله لصاحبه في الحياة قبل الممات[5] Translation: “Allaah may delay the punishment of all sins as He wishes until the Day of Judgment except showing disrespect to one's parents; for indeed Allaah will hasten the punishment of that sin to its perpetrator prior to his death.” Do righteous deeds and send the thawaab to your parents. Rasulullaah (Sallallaahu ‘alaihi wasallam) was once asked if there was any good a person can do to his parents after their demise. He (Sallallaahu ‘alaihi wasallam) replied, نعم، الصلاة عليهما والاستغفار لهما، وإيفاء بعهودهما من بعد موتهما، وإكرام صديقهما، وصلة الرحم التي لا توصل إلا بهما[6] Translation: “Yes, making du’aa for them, seeking forgiveness on their behalf, fulfilling their promises after their passing away, honoring their friends and joining ties which are only joined by their relationship.” (Ibn Maajah 3664) Do something on behalf of your parents that has a perpetual reward (sadaqah jaariah) such as giving sadaqah or assisting in building a masjid or Islaamic institute. Send the rewards of your daily worship to them. Always keep them in your du’aas. You may recite the following du’aa: رب ارحمهما كما ربياني صغيرا Translation: “My Lord! Have mercy upon them both as they have raised me up as a little one.” (Al-Israa v.24) The greatest reward to your parents will be to change your lifestyle. Fear Allaah Ta’aala and be Allaah-conscious in all your matters. Perform the five daily salaahs on time. Recite a portion of the Qur’aan daily. Be from amongst the saaliheen, the righteous. Rasulullaah (Sallallaahu ‘alaihi wasallam) said, إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة: إلا من صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو له[7] Translation: “When a person passes away, all his actions come to an end save three: a charity that has perpetual reward (sadaqah jaariah), beneficial knowledge and a righteous child that prays for him.” Link yourself to a spiritual guide and inculcate in you the qualities of the righteous. You may listen to the discourses of my honorable teacher, Mufti Ebrahim Desai (Hafizahullaah) on the Qaseedah Burdah for spiritual enhancement. The discourses are available on the following link: https://daruliftaa.net/qaseeda-burdah/[8]. And Allaah Ta’aala Knows Best. Muajul I. Chowdhury Student, Darul Iftaa Astoria, New York, USA Checked and Approved by, Mufti Ebrahim Desai. [1] http://askimam.org/public/question_detail/32474 [2] سنن الترمذي (3/ 374) 1899 - حَدَّثَنَا أَبُو حَفْصٍ عَمْرُو بْنُ عَلِيٍّ، قَالَ: حَدَّثَنَا خَالِدُ بْنُ الحَارِثِ، قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ يَعْلَى بْنِ عَطَاءٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: رِضَى الرَّبِّ فِي رِضَى الوَالِدِ، وَسَخَطُ الرَّبِّ فِي سَخَطِ الْوَالِدِ. الترغيب والترهيب (3768) وعن عبد الله بن عمرو رضي الله عنهما قال قال رسول الله صلى الله عليه وسلم رضا الله في رضا الوالد وسخط الله في سخط الوالد رواه الترمذي ورجح وقفه وابن حبان في صحيحه والحاكم وقال صحيح على شرط مسلم ورواه الطبراني من حديث أبي هريرة إلا أنه قال طاعة الله طاعة الوالد ومعصية الله معصية الوالد ورواه البزار من حديث عبد الله بن عمر أو ابن عمرو ولا يحضرني أيهما ولفظه قال رضا الرب تبارك وتعالى في رضا الوالدين وسخط الله تبارك وتعالى في سخط الوالدين [3] المستدرك على الصحيحين للحاكم (4/ 168) 7251 - أخبرنا الشيخ أبو بكر بن إسحاق، أنبأ بشر بن موسى، ثنا الحميدي، ثنا سفيان، عن عطاء بن السائب، عن أبي عبد الرحمن، قال: تزوج رجل فكرهت أمه ذلك فجاء يسأل أبا الدرداء، فقال: طلق المرأة وأطع أمك فإني سمعت رسول الله صلى الله عليه وسلم يقول: «الوالدة أوسط أبواب الجنة فأضع ذلك أو احفظه» رواه شعبة، عن عطاء بن السائب، مفسرا بالشرح [التعليق - من تلخيص الذهبي] 7251 – صحيح [4] المستدرك على الصحيحين للحاكم (4/ 169) 7254 - حدثنا أبو سعيد أحمد بن يعقوب الثقفي، ثنا أحمد بن يحيى بن إسحاق الحلواني، ثنا إبراهيم بن حمزة، ثنا عبد العزيز بن أبي حازم، عن العلاء، عن أبيه، عن هانئ، مولى علي بن أبي طالب، أن عليا، رضي الله عنه، قال: يا هانئ ماذا يقول الناس؟ قال: يزعمون أن عندك علما من رسول الله صلى الله عليه وسلم لا تظهره، قال: دون الناس؟ قال: نعم. قال: أرني السيف فأعطيته السيف فاستخرج منه صحيفة فيها كتاب، قال: هذا ما سمعت من رسول الله صلى الله عليه وسلم: «لعن الله من ذبح لغير الله ومن تولى غير مواليه ولعن الله العاق لوالديه ولعن الله منتقص منار الأرض» [التعليق - من تلخيص الذهبي] 7254 - سكت عنه الذهبي في التلخيص [5] المستدرك على الصحيحين للحاكم (4/ 172) 7263 - حدثنا علي بن حمشاذ، العدل - رحمه الله تعالى - وعبد الله بن الحسن القاضي، قالا: ثنا الحارث بن أبي أسامة، ثنا محمد بن عيسى بن الطباع، ثنا بكار بن عبد العزيز بن أبي بكرة، قال: سمعت أبي، يحدث عن أبي بكرة، رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: «كل الذنوب يؤخر الله ما شاء منها إلى يوم القيامة إلا عقوق الوالدين فإن الله تعالى يعجله لصاحبه في الحياة قبل الممات» هذا حديث صحيح الإسناد ولم يخرجاه " [التعليق - من تلخيص الذهبي] 7263 - بكار بن عبد العزيز ضعيف [6] سنن ابن ماجه (4/ 632) 3664 - حدثنا علي بن محمد، حدثنا عبد الله بن إدريس، عن عبد الرحمن ابن سليمان، عن أسيد بن علي بن عبيد مولى بني ساعدة، عن أبيه عن أبي أسيد مالك بن ربيعة، قال: بينما نحن عند النبي - صلى الله عليه وسلم - وجاءه رجل من بني سلمة (3) فقال: يا رسول الله، أبقي من بر أبوي شيء أبرهما به من بعد موتهما؟ قال: "نعم، الصلاة عليهما والاستغفار لهما، وإيفاء بعهودهما من بعد موتهما، وإكرام صديقهما، وصلة الرحم التي لا توصل إلا بهما" [7] صحيح مسلم (3/ 1255) 14 - (1631) حدثنا يحيى بن أيوب، وقتيبة يعني ابن سعيد، وابن حجر، قالوا: حدثنا إسماعيل هو ابن جعفر، عن العلاء، عن أبيه، عن أبي هريرة، أن رسول الله صلى الله عليه وسلم، قال: " إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة: إلا من صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو له " [8] Alternative link: http://tasawwuf.daralmahmood.org/i-tikaaf-2015.html

Effective remedies for increase in sustenance, and more importantly, for success in the hereafter: 1. Seeking Istighfar and repentance from Allah “Saying ‘Ask forgiveness from your Lord; for He is Oft- Forgiving; He will send rain to you in abundance; And give you increase in wealth and sons; and bestow on you gardens and bestow on you rivers (of flowing water).” (Surah Nuh V.10-12) 2. Maintaining family relations Sayyiduna Anas Radhiyallahu Anhu narrates that Rasulullah Sallallahu Alayhi Wa Sallam said, “Whoever would like to see his provision expanded and his life extended, let him maintain his ties of kinship.” (Bukhari) 3. Reciting Surah Waqiah (Chapter 56) Ibn Kathir narrates from Ibn Asakir that Sayyiduna Ibn Masud Radhiyallahu Anhu heard Rasulullah Sallallahu Alayhi Wa Sallam say, “Whoever recites Surah Waqiah every night will never suffer from poverty.” (Shuabul Imaan) Jamiatul Ulama (KZN) Council of Muslim Theologians

Part Thirty Nine Appointment as the Khalifah (continued) After Hazrat Zubair (radhiyallahu ‘anhu) made his right over to Hazrat ‘Ali (radhiyallahu ‘anhu), Hazrat Sa’d (radhiyallahu ‘anhu) made his right over to Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu), and Hazrat Talhah (radhiyallahu ‘anhu) made his right over to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) also forewent his right, leaving the Khilaafah between Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu). Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) then asked Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and Hazrat ‘Ali (radhiyallahu ‘anhu) if they would allow him to pass the decision as to which one of them would be the Khalifah. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and Hazrat ‘Ali (radhiyallahu ‘anhu) agreed to his proposal and also pledged that they would wholeheartedly abide by his decision. The members of the Shura then dispersed. Thereafter, for the next three days and nights, Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) approached the people of Madinah Munawwarah, asking them who they felt should be appointed as the Khalifah. He also approached the eminent and prominent personalities of Madinah Munawwarah, at times, individually, and at times, collectively. He discussed the matter with some openly and others secretly, in accordance to what he felt most appropriate. He also enquired regarding the opinion of the womenfolk and the children of Madinah Munawwarah, as well as the travellers and Bedouins who came to Madinah Munawwarah during these three days. Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) barely slept during these three days and nights. Instead, he remained engaged in salaah, du‘aa, istikhaarah and consulting the people. After the three days elapsed, the outcome of his enquiry was that the people felt that though both were worthy of the Khilaafah, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was more worthy as the people did not see anybody equal to him. (To be continued insha Allah) (Al-Bidaayah-wan-Nihaayah vol. 7 pg. 296-297)

5 Benefits of Adopting Taqwa from the Qur’an Almighty Allah says: “O you who believe! Fear Allah as he should be feared.” (Quran 3:102) In the opening verses of Surah Al-Baqarah, Almighty Allah describes distinct qualities of the believers who have Taqwa. “This is a book in which there is no doubt, a guidance for the Muttaqin (the God-fearing ones).” (Quran 2:2) The term Muttaqin (the people of taqwa) is derived from Taqwa which literally means “to fear” or “to refrain from”. What is Taqwa? The Arabic word Taqwa cannot be adequately explained by any one word in the English language. Taqwa is defined as fearing Allah, keeping that continuous awe and reverence in the heart for Him which prevents a person from doing deeds which are prohibited by divine law. Taqwa is that shield that comes between a person and what may harm his spirituality. Qualities of the Muttaqin They have firm faith in everything that the Prophet ﷺ taught us They are steadfast in Salah They spend in the way of Allah They believe in what is revealed in the Quran and the previous scriptures They have firm conviction in the hereafter Almighty Allah praises these people who strive to uphold the quality of Taqwa by saying: “It is these who are upon guidance from their Lord and it is these who are successful.” (Quran 2:5) In every sphere of life a true believer is expected to beautify himself with Taqwa as true honour is in adopting Taqwa only. As the stars beautify the heavens, the obedient beautify the earth. Almighty Allah says: “Verily, the most honourable of you in the sight of Allah is he who is the most righteous.” (Quran 49:13) Often we label individuals ‘super-religious’ and ‘over-pious’ when they try and uphold even simple injunctions of faith. A person who has Taqwa strives to do the things that Allah has commanded and avoids things that Allah has prohibited. The under strengthening factor of Taqwa is love and recognition of Almighty Allah which is a favourable state that a believer has to constantly nurture in his heart. When asked about Taqwa, Allah’s Messenger ﷺ pointed to his heart and said: “Taqwa is here!” (Muslim) The Quran and Hadith are replete with commands and exhortations pointing towards the necessity of inculcating Taqwa in the heart. The numerous times that the command of Taqwa repeats should serve as a message to us indicating its importance. Here are 5 benefits of adopting Taqwa from the Qur’an 1. Ease in matters “And whoever fears Allah, He will make for him ease in his matter.” (Quran 65:4) Almighty Allah mentions the above verse in Surah At-Talaq where the guidelines of the worst of permissible deeds i.e. divorce are discussed. The Quran in its majestic style and wisdom alternates these injunctions with the virtues of Taqwa. Whoever has Taqwa, Allah makes matters easy for him in this world as well as the next. This does not necessarily mean that the person will not face difficulty, but through the blessings of his Taqwa, he is guaranteed ease and the strength to bear these difficulties without losing faith or hope. 2. A way out of problems and difficulties “And whoever fears Allah, He will make for him a way out.” (Quran 65:2) Taqwa serves as a divine guard against trials of this world as well as the difficulties of the hereafter. We see an example of this in the Quran where, in the story of Khidr (alayhissalam), it was the righteous nature of the father that saved his sons from loss even after his death. The Quran says: “As for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and their Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord (Quran 18:82). Muhammad ibn al Munkadir (rahimahullah) says: “It is because of the piety and righteousness of a servant that Allah protects his children and the children of his children and his family and even the homes built around his home.” (Tafsir Mazhari) 3. Unexpected sustenance “And He will provide for him from sources he could never imagine.” (Quran 65:3) Almighty Allah is the creator, sustainer and nourisher of the universe. Whatever a person requires and desires of sustenance can be found in His vast treasures. The divine promise is that the God-fearing will be sustained from sources they would never perceive to receive sustenance from. The Noble Quran reiterates this in another verse: “And if the people of the towns believed and had Taqwa, certainly We should have opened for them blessings from the heavens and the earth.” (Quran 7:96) 4. Ability to distinguish truth from falsehood “O you who believe! If you fear Allah, He will grant you a criterion (furqan).” (Quran 8:29) When a believer sees to it that his obedience to Allah and love for him stay above everything else, he is gifted by Allah with furqan (such insight that leaves no doubt between truth and falsehood). Every matter becomes clear in his mind and when he is faced with confusing situations of the heart, he will be guided to the light. In the Noble Quran, the day of the Battle of Badr has been termed “Yawm-al-Furqan” (the day of distinction). This was a decisive day in the history of Islam that proved that no enemy can destroy a people who have the support of Allah and such individuals will be successful in all missions they undertake. 5. Tranquility “It is He (Allah) who sent down tranquility into the hearts of the believers.” (Quran 48:4) Calmness and tranquility are sought after states in the daily rat-race of life. These are bounties from Allah which are specifically focused towards the hearts of the true believers. People seek solace in material items, sports, relationships and some even seek it in sin and vice, whereas the true solace that the heart craves can only be acquired from the creator of the heart himself. When a servant attaches his heart, actions, longings and aspirations to Allah, Almighty Allah sees to his affairs and keeps him in a state of peace which even those with abundant worldly wealth envy. The Quran says: “Those who believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured.” (Quran 13:28) Besides the above benefits of adopting Taqwa, the Lord of great bounty has many more long term benefits in store for the righteous believers. The high status of the people of Taqwa is mentioned in various verses of the Noble Quran, one of which will suffice for all. “For those who have Taqwa there is Triumph (Paradise).” (Quran 78:31) A frequent supplication of the Messenger of Allah ﷺ was: “O Allah! Instill righteousness in my soul, and purify it as You are the best to purify it, You are its Guardian and Protecting Friend.” (Muslim) Rayyan Institute

No Haya, No Life By Khalid Baig Imam Shu'bah ibn Hajjaj was riding his horse when Abdullah intercepted him. Abdullah was a known street urchin. Not only he was given to a life of sin, he was also unabashed about it. Imam Shu'bah knew that trouble was ahead when Abdullah stopped him. Shu'bah (d. 100 A.H) is known as the "Amirul Momineen fil hadith." He is one of the foremost scholars of the science of Hadith Criticism. Abdullah knew his stature as a great hadith scholar, but he was bent on having some fun. "Shu'bah! Tell me a hadith," he said with mischief in his eyes. "This is not the way to learn hadith," Imam Shu'bah replied. "You are going to tell me a hadith or else…" Abdullah threatened. When Shu'bah realized that he could not talk his way out of this he said: "OK, I'll tell you a hadith." He then narrated the isnad (a chain of narrators) and then the hadith: "Prophet Sall-Allahu alayhi wa sallam said: "If you have lost haya then do whatever you feel like." Abdullah's demeanor changed suddenly. It was as if the Prophet, Sall-Allahu alayhi wa sallam, had himself caught him in his mischief and was speaking to him: "Abdullah, if you have lost haya then do whatever you feel like." He was totally shaken. "I just wanted to cause trouble for you," he admitted, "but please extend your hand. I want to repent." This hadith turned a life around. Abdullah, the street urchin, became a student and then a great scholar of hadith. Today he is known as Abdullah ibn Maslamah Qan'awi. His name can be found repeatedly in Sihah Sitta or the six most authentic collections of hadith, especially in the collection of Imam Abu Dawud who was his disciple. What is haya? It is normally translated as modesty or inhibition but neither word conveys the same idea as haya. Modesty suggests shunning indecent behavior but it also implies bashfulness based on timidity. That is why the adjective based on its opposite, immodest, is sometimes also used as a compliment suggesting courage. Inhibition is defined as: "Conscious or unconscious mechanism whereby unacceptable impulses are suppressed." This is a very neutral definition with no reference to right or wrong. So one finds psychiatrist "helping" their patients overcome inhibitions. In contrast to the moral ambiguity of these words, haya refers to an extremely desirable quality that protects us from all evil. It is a natural feeling that brings us pain at the very idea of committing a wrong. Along with its unique connotation comes the unique value of haya in Islam. Prophet Muhammad, Sall-Allahu alayhi wa sallam, said: "Every religion has a distinct call. For Islam it is haya." [Ibn Majah]. Another famous hadith says: "There are more than 70 branches of Iman (Faith). The foremost is the declaration that there is no god except Allah and the least of it is removing harmful things from the path. And haya is a branch of Iman." [Bukhari, Muslim]. As some Muhaditheen point out, the number 70 is a figure of speech. What the hadith tells us is that the declaration of faith is the most important part of Iman but that is not all. Iman also has to reflect itself in all kinds of actions in real life. Moreover, haya is a centerpiece of most of the actions that Iman calls for. It is the basic building block of Islamic morality. When it is lost everything is lost. Based on such teachings, Islam brought about a moral revolution of unprecedented dimensions with haya as its cornerstone. The pre-Islamic Jahilya society of Arabia knew the word but did not understand its meaning. Nudity, the antithesis of haya, was not only common in every day life, it was even part of the most important religious ritual of tawaf (circumbulation of Ka'bah). So were all the other evils that flow from it. Islam exterminated all of those evils and changed the society in such a way that haya became one of its most cherished values. To this day in Friday Khutbahs around the world, the third Khalifah Hazrat Usman Radi Allahu unhu is mentioned as the person with perfect haya and perfect Iman (Kamil lil-haya wal Iman). Is there any other religion that celebrates haya like that? Islam's laws about hijab, its ban against free mixing of men and women, its teachings about gender-relations --- all of these reflect a deep concern for haya. For men and women who have not lost their haya, these come naturally. There is a moving story from the earlier Islamic period about a woman who learnt that her young son had been lost in a battle. She ran in a panic to confirm the news, but before that she took time to make sure that she covered herself fully in accordance with the newly revealed laws of hijab. She was asked how did she manage to do that in a time of great personal tragedy. She replied: "I have lost my son, but I did not lose my haya." And for centuries afterwards Muslim societies did not lose their haya.When Muslim lands came under the western colonial rule about three centuries ago, they were faced with a civilization that was no different than the pre-Islamic Jahilya on the issue of haya. While it did not have better morality, it did have better guns. At the gunpoint of military and political domination, Muslim societies were made to loose their grip on haya on the collective scale. The powerful and attractive media became an important instrument in this war. First it was books, magazines and newspapers. Then radio. Now it is television. Together they projected ideas and images detrimental to haya. They made indecency attractive. The pace was increased tremendously by television, which has shown more firepower than all the previous media combined. When historians write about the moral decline in Muslim societies in the twentieth century, they will probably underscore television in subverting the moral fabric of society. We can get a sense of the rapidity of our fall by realizing that what was unthinkable just a decade ago has become routinely accepted today. In some cases, we seem to have lost all control. Isn't it shocking that while contraceptive ads cannot be shown on TV in the U.S. or U.K for moral reasons, they are freely shown in the Islamic Republic of Pakistan? We can get out of the morass by making haya as our number one concern in both individual as well as public lives. There is no Islamic life without Islamic morality. There is no Islamic morality without haya.

What is Hayaa? Haya itself is derived from the word hayat which means life. But that is something that we will get into later on in this essay. This term covers a large number of concepts. In English, it may be translated as modesty, shyness, self-respect, bashfulness, shame, honour, etc. The original meaning of Haya according to a believer's nature refers to a bad and painful feeling accompanied by embarrassment, caused by one's fear of being exposed or censured for some unworthy or indecent conduct. Islamically Haya is an attribute which pushes the believer to avoid anything distasteful or abominable. It keeps him/her from being neglectful in giving everyone what is due upon them, and if for any reason he/she is not able to keep up with his/her commitment then they will feel extremely bad and ashamed about this. The reason being that he/she will have displeased Allah by breaking a commitment. Haya plays a huge role in the lives of Muslims because it is a very important part of our eeman (faith/belief). If we do not have any form of haya then it is most likely that our eeman is very weak. Narrated by Abu Huraira (RA): The Prophet SAW said, "Faith (Belief) consists of more than sixty branches (i.e. parts). And Haya (This term "Haya" covers a large number of concepts which are to be taken together; amongst them are self respect, modesty, bashfulness, and scruple, etc.) is a part of faith." (Bukhari) We also learn from the Prophet (sallallahu alayhi wa sallam) the importance of having Haya and how it is not something to be ashamed of, but instead one should be ashamed if they do not have it. Narrated Abdullah ibn Umar (RA): The Prophet SAW passed by a man who was admonishing his brother regarding Haya and was saying, "You are very shy, and I am afraid that might harm you." On that, Allah's Apostle said, "Leave him, for Haya is (a part) of Faith." (Bukhari) Now the above hadith is also a form of proof that "shyness" is not just something regarding women but also an attribute that believing men should have, for it is an indication if their fear of Allah and an indication of the value of their deen. Now to discuss the different types of haya. How many types of haya are there? Haya' is of two kinds: good and bad: The good Hayâ' is to be ashamed to commit a crime or a thing which Allah and His Messenger (saw) has forbidden, and bad Hayâ' is to be ashamed to do a thing, which Allah and His Messenger (saw) ordered to do. Firstly, to talk about the types of Good haya. For example, one should build one's personality and character with the good dimensions of haya. The most important is that one must be shy of doing ANYTHING displeasing to Allah (azw), with the belief that one would have to answer all one's deeds. If one develops a sense such as this, it would help one to obey all of Allah's commands and to stay away from sins. Once one realizes that Allah (azw) is watching all the time and one would have to answer to every move one makes, then one would not neglect any order from Allah or His Messenger (saw). The stronger this sense of haya becomes, the more it motivates one to make sure that Allah (swt) doesn't see one doing anything forbidden. The way to develop this haya is to keep learning and absorbing more and more knowledge of Deen. Another type of haya is more of a social aspect concerning others besides Allah (swt). Normally these things often come in regard with ones relationship with family. For instance a child not wanting to do something displeasing to his mother, or a wife not wanting to do something displeasing to her husband or even a student who is careful about saying something incorrect in front of his teacher (dai'i). And finally, the type of haya in which one becomes shy of oneself. This is when one reaches the peek of eeman. What this means is that if one does, says, or sees, anything wrong or even commits the tiniest of sin, one starts to feel extremely bad and embarrassed and feels extremely guilty in the heart. This builds a high degree of self-consciousness and that is what strengthens one's commitment to Allah (azw). After discussing the various types of "beneficial" haya, it is time to discuss the type of haya which is not only against the teachings of our Prophet (saw) but it is also solid proof of the weakness of someone's eeman. This negative aspect revolves around a person's shamefulness or shyness of doing something that Allah (swt) has ordered us to do through the Quran or our Prophet's (saw) sunnah. This constitutes the shamefulness or embarrassment of doing a lawful act or something that is ordered upon us from Allah (azw). Meaning for someone not to follow an obligation of Islam, due to the fact of being shy infront of others about it. This is totally forbidden because then one is giving the people of this dunya more respect than the One who created this whole universe. It also means if someone is shy or afraid to seek knowledge of Islam for worldly reasons, because they do not want others to see them or to know of their ignorance. This once again goes contrary to what Allah (swt) has told us in the Quran, which is to seek knowledge and preach it to others. In this society there are many examples. People will go out and get degrees in law schools, or science, or engineering and they will put four to six years of their lives studying for this stuff that will only benefit them in this world. Why? You ask? Well most likely, in society people including Muslims, choose their careers according to how much money they will make and what status they will have in society as to being a lawyer or a doctor etc. They do not realize that in Islam the BEST stature of a Muslim is that of a "dai'i" or a teacher of Islam. These Islamic teachers and scholars are even higher in the eyes of Allah (azw) then one who only sits at home and preaches or does ibaadah. If they want to study law, why not Islamic Shariah? If they want to study science, why not Islamic Science? So this explains how people consider the worldly careers to be of higher value and are embarrassed to even express an interest in Islamic Studies. Only because they will not be considered as high as the other "educated" people. This is having the bad haya or "shame" of something that is encouraged to us by Allah (azw) and His Messenger (saw).Today vulgarity and all its ingredients have become a common place even among well-known Muslims in the zeal of imitating the non-believers. It is these people who have been struggling to bring Muslim women out of Hijab into immodesty "be'hayai" and indecency. They have adopted the lifestyles of the Christians more than the traditions of the Prophet (saw). Such people are in a dilemma. On the one hand, they desire to freely look at the half-clad bodies of the wives and daughters of other Muslims on the streets; and on the other hand, they do not have the courage to deny the teachings of the Holy Quran and the Prophet (saw). Neither can they say they have given up Islam, nor can they bear to see Muslim women wear Hijab and showing some Haya. Actually the fact is, indulging in indecency for so long has killed the sense of modesty (haya) which Islam had commanded them to preserve. It is this natural desire of maintaining one's honor which compels men to protect the respect and honour of their women. What these men and women do not understand is that if the women do not observe Hijab and do not develop Haya inside of them, they will be entertaining those who have taken the path of Shaitaan.

Part Thirty Eight Appointment as the Khalifah (continued) After the janaazah salaah of Hazrat ‘Umar (radhiyallahu ‘anhu) was performed, the members of the Shura went into the grave with Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhu) in order to lower the body of Hazrat ‘Umar (radhiyallahu ‘anhu) into the grave. However, from the members of the Shura, Hazrat Talhah (radhiyallahu ‘anhu) did not descend into the grave as he was not present on that occasion. After Hazrat ‘Umar (radhiyallahu ‘anhu) was laid in his grave and the burial was complete, Hazrat Miqdaad bin Aswad (radhiyallahu ‘anhu) gathered the Shura members in the home of Hazrat Miswar bin Makhramah (radhiyallahu ‘anhu). They then sat in the house to make the decision while Hazrat Abu Talhah (radhiyallahu ‘anhu) stood guard to prevent people from entering and disturbing the Shura. After Hazrat Talhah (radhiyallahu ‘anhu) arrived, the members of the Shura agreed that three of them would forego their right and make it over to another member of the Shura. In this way, Hazrat Zubair (radhiyallahu ‘anhu) made his right over to Hazrat ‘Ali (radhiyallahu ‘anhu), Hazrat Sa’d (radhiyallahu ‘anhu) made his right over to Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu), and Hazrat Talhah (radhiyallahu ‘anhu) made his right over to Hazrat ‘Uthmaan (radhiyallahu ‘anhu). (To be continued insha Allah) (Al-Bidaayah-wan-Nihaayah vol. 7 pg. 296)

Part Thirty Seven Appointment as the Khalifah (continued) After appointing the Shura of six personalities, Hazrat ‘Umar (radhiyallahu ‘anhu) further remarked, “I do not think that the people will regard any person to be as great as Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and Hazrat ‘Ali (radhiyallahu ‘anhu). These two Sahaabah would record the wahi with the instruction of Rasulullah (sallallahu ‘alaihi wasallam) at the time when Hazrat Jibreel (‘alaihis salaam) would bring the wahi to him.” Before passing away, Hazrat ‘Umar (radhiyallahu ‘anhu) appointed Hazrat Suhaib bin Sinaan (radhiyallahu ‘anhu) to lead the salaah until the Khalifah was elected. When Hazrat ‘Umar (radhiyallahu ‘anhu) breathed his last and it was time to perform his janaazah salaah, Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) both rushed forward as each wished to receive the honour of leading the janaazah salaah of Hazrat ‘Umar (radhiyallahu ‘anhu). However, Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) said, “The two of you do not have the right to lead the salaah. The right to lead the salaah belongs to Hazrat Suhaib (radhiyallahu ‘anhu), as Hazrat ‘Umar (radhiyallahu ‘anhu) appointed him to lead the people in salaah.” In this manner, Hazrat Suhaib (radhiyallahu ‘anhu) went forward and led the people in the janaazah salaah of Hazrat ‘Umar (radhiyallahu ‘anhu). (To be continued insha Allah) (Al-Bidaayah-wan-Nihaayah vol. 7 pg. 296)

Part Thirty Six Appointment as the Khalifah (continued) Before passing away, Hazrat ‘Umar (radhiyallahu ‘anhu) formed a Shura (council) consisting of the following six Sahaabah (radhiyallahu ‘anhum): Hazrat ‘Ali (radhiyallahu ‘anhu), Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Hazrat Zubair (radhiyallahu ‘anhu), Hazrat Talhah (radhiyallahu ‘anhu), Hazrat Sa’d (radhiyallahu ‘anhu) and Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu). In regard to these six Sahaabah (radhiyallahu ‘anhum), Hazrat ‘Umar (radhiyallahu ‘anhu) mentioned, “I do not find any people to be more worthy of the Khilaafah than this group of Sahaabah (radhiyallahu ‘anhum) on account of the fact that Rasulullah (sallallahu ‘alaihi wasallam) left this world in the condition that he was extremely pleased with them.” In this manner, Hazrat ‘Umar (radhiyallahu ‘anhu) decided that this Shura of six Sahaabah (radhiyallahu ‘anhum) would decide among themselves and reach a conclusion as to who which of them would be appointed as the Khalifah. Hazrat ‘Umar (radhiyallahu ‘anhu) also instructed that they should make the decision within three days. Although Hazrat Sa’eed bin Zaid (radhiyallahu ‘anhu) was also worthy of the Khilaafah, Hazrat ‘Umar (radhiyallahu ‘anhu) did not appoint him to this Shura. The reason is that he was the cousin of Hazrat ‘Umar (radhiyallahu ‘anhu), and Hazrat ‘Umar (radhiyallahu ‘anhu) did not want to appoint any of his family members to succeed him as the Khalifah. Hazrat ‘Umar (radhiyallahu ‘anhu) also advised the Shura to include his son, Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma), in their mashura in order to assist them to nominate the Khalifah, and Hazrat ‘Umar (radhiyallahu ‘anhu) made it clear that he should not be made the Khalifah. (To be continued insha Allah) (Saheeh Bukhaari #3700, Al-Bidaayah-wan-Nihaayah vol. 7 pg. 295-296, Tabaqaat ibnu Sa’d vol. 3 pg. 261, Fat-hul Baari vol. 7 pg. 84 and Al-Ishaa’ah pg. 34)

الْمُصَوِّرُ Translation الْمُصَوِّرُ is translated as The Shaper of Beauty, The Fashioner and The Bestower of Forms. It comes from Tasweer (picture) Definition That Being Who made His Makhlooq into different forms (suras) so that they may recognize one another. Allah ta’ala made Makhlooq and designed it systematically. Look at human beings, we all have one heart, two lungs etc. but He made us look different in colour, appearance, size etc. and everything has a specific Surah to be distinguished from others. He made us into men and women and different races. Millions of people from Adam AS till now but, yet no two faces are alike and no two finger prints are alike. The animals too are divided into different species and each one i.e. birds, are of different shapes, sizes, colours and characteristics. This shows the complete and perfect power of Allah ta’ala. Tasweer This name cannot be shared by human as only Allah ta’ala is Musawwir and so it is not permissible for humans to make pictures of animate things though this is not accepted by many people and many arguments are presented on the subject. According to classical Scholars it is impermissible and there are many Hadith which prohibit the making of Tasweer. There are exceptions where it is allowed i.e. educational purposes for children, legal requirements, identification etc. فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ - “So blessed be Allah, the Best to create” [23:14] In the Qur’an It is used once in the Qur’an in verse 23 in Surah Hashr and mentioned in other forms in the Qur’an. Allah ta’ala Created in the Best of Forms لَقَدْ خَلَقْنَا الإنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ We have indeed created man in the best stature; ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ then We abase him to the lowest of the low [Surah Teen:4-5] Unlike Christianity which believes that human beings are born out of sin, in Islam there is the concept that every human being is born pure. We are made in the best manner and with the best Rooh (Soul) which is essentially unblemished when we are born. Then when a person degrades himself when Nafs rules over him then, “We abase him to the lowest of the low” When human is good he can go higher than the angels and when he is bad he can be lower than the animals. Beauty in Dhaahir & Baatin Allah ta’ala is the Fashioner in the things we can see (Dhaahir) and also in things we cannot see (Baatin) which is the beauty inside which Allah ta’ala has formed i.e. the personality. Some people may look beautiful but their personalities, nature, Akhlaaq is bad, rude, mean etc. Others may not be so good looking, they may be over-weight with a not so good complexion however they have beautiful Akhlaaq and that is true beauty. Signs in the Creation of Allah ta’ala Allah ta’ala says in the Qur’an, وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِلْعَالِمِينَ And yet others of His signs are the creation of the heavens and the earth, and the difference of your languages and colors; surely there are signs in this for the knowledgeable (Surah Room: 22] Usually “Ikhtilaaf” is regarded as a bad thing however these differences is the variety and diversity of Allah ta’ala and it is good. There is richness in diversity. Allah ta’ala says He made people however He wanted and we see even in one family with four children how they are different in looks, skin colour and personalities. We hear parents saying they do not know where the child’s personality came from as he/she was not like the mother or the father but Allah ta’ala is Musawwir and He fashioned them. Looking at the Three attributes Together The three names, الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ all mean Creator in some sense but with subtle differences between them. Imam Ghazali (رحمه الله) said that الْخَالِقُ is like the architect or constructor of a building i.e. designing the basic layout. الْبَارِئُ is the architect who is more detail orientated planning how big the rooms will be, where the bathroom will be etc. الْمُصَوِّرُ is more like the interior decorator and most detail orientated. Therefore there are different levels of detail in creation.

Madeenah ziyarah guide Facts and information on places of historical importance in Madinah Munawwarah For download see HERE