ummtaalib

Constantly Remaining Vigilant of the Nafs Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: It is absolutely vital for one to constantly remain vigilant and cautious regarding his nafs. The nafs is such that if it finds the opportunity and the means to fulfil its desires, it will never rest until it gets what it wants. In fact, even those who have progressed sufficiently in the path of self reformation, it is nevertheless, dangerous for them as well to become complacent and relax their guard regarding the nafs. However, the difference with them is that due to their knowledge and experience in traversing the path of self reformation, it is not as difficult for them to bring their nafs under control at the time of danger. The condition of our nafs is like that of a stubborn horse. When it is let loose, it neither looks forward nor backward (as it is out of control and runs in any direction without thinking). In this state, the damage that the nafs can cause is so serious that we cannot truly comprehend it. (Malfoozaat Hakeemul Ummat 8/50) Ihyaauddeen.co.za

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

What is Bida’h or Bida’t (بدعة)? Questions: Q1. What is Bida’h or Bida’t (بدعة)? How many types are of Bida’h ? Is all types of Bida’h prohibited in Islam ? Q2. What is “Bid’ah Hasana”? Is it Permissible? Q3. A new thing introduced by Khulfa-e-Rashideen like 20 Rakah of Taraweeh, 2nd Azan of Jumah etc is also Bida’h? If not Why? Answers: Wa Alaikum As Salaam, The scholars of the Ummah have given the definition of Bid’ah in many different ways, however the gist and summary is the same. Some of these definitions are: 1) Imam Nawawi writes: ‘Bid’ah is any invented thing that was not present at the time of the Messenger of Allah (S.A).’ (Mirqaat) 2) Hafiz Ibn Hajar Asqalani writes: ‘Bid’ah is that which is newly invented and there is no origin for it in the Shariah.’ (Fathul Baari) 3) Imam Shafi (A.R) has stated: ‘Bid’ah is any newly invented thing which opposes the Book of Allah or the Sunnah or the traditions or Ijma, then this is Bid’ah Dhalaal (innovation of misguidance)’. (Fathul Baari) 4) Hafiz Ibn Rajab Hanbali writes: ‘The meaning of Bid’ah is any new thing which has no origin indicating towards it in the Shariah. As for that which there is an origin indicating towards it from the Shariah, then it is not a Bid’ah even though it is a Bid’ah literally. (Jamiul Uloom Wal Hikam). 5) Hafiz Badrudeen Aini has written: ‘Bid’ah in reality means the act of bringing about something which was not present at the time of the Prophet (S.A)’. (Umadatul Qaari). 6) Allama Abu Ishaq Shatbi writes: ‘Bid’ah is a path in religion which has been invented, and seeks a resemblance to the Sacred Shariah. The purpose for practicing upon it is the same purpose one will have in practicing the Shariah itself’. (Al Hisaam) From all these definitions it is established that Bid’ah is such a newly created, invented and innovated religious act which has no Shar’i evidence or source. The Quran, Hadith, Ijma and Shar’i Qiyas give no indication to it. That which has not been evident expressively or indicatively from the Prophet (S.A) through his words, actions approvals or disapprovals is not Deen and it cannot be evident in the Shariah. Those things, the allowance of which has been granted through the words of the Prophet (S.A), his actions, approvals and disapprovals, and its presence was found during the time of the Prophet (S.A) or the period of the first three generations is not Bid’ah. The meaning of Bid’ah which has been explained so far is the Shar’i technical meaning and in the Ahadith the word Bid’ah carries the above Shar’i meanings. However, during the first generation (i.e. the Sahabahs) and Tabieen times, sometimes, every new act (thing) was called Bid’ah (using its literal meaning) whether the act was evident in Shariah or not, eg. Umar (R.A) said about Taraweeh, ‘What a good Bid’ah this is’. The usage of the word ‘bid’ah’ in these cases was only based on its literal meaning which is more general than the Shar’i meaning (for Bid’ah). Due to its literal meaning, and giving consideration to the word Bid’ah from a literal meaning point of view, Imam Shafi has explained that Bid’ah is of two types: 1) Mahmooda – (Good) 2) Mazmooma – (Bad) Imam Shafi says: Bid’ah is of two types, good and bad. Whatever is in conformity to the Sunnah then it is good and whatever opposes it (the Sunnah) then it is bad. (Fathul Baari) Similarly, Allama Izzudeen bin Abdis Salaam, giving consideration to its general meaning has divided Bid’ah into five types. 1) Waajib 2) Haram 3) Mandoob 4) Makrooh 5) Mubah The gist of it is that Bid’ah with respect to its literal definition and implication, is sometimes good and sometimes bad. But with respect to the Shar’i technical meaning of Bid’ah it is never good, it is always bad. Shar’i Bid’ah is of two types: 1) Bid’ah Itiqaadi (Bid’ah in beliefs) 2) Bid’ah Amali (Bid’ah in actions) 1) Bid’ah Itiqaadi is that a person or group chooses/adopts certain beliefs and ideologies which are opposing to the beliefs and ideologies of the Prophet (S.A) and the pious predecessors e.g. To believe that the Prophet (S.A) is Alimul Ghaib (knower of the unseen), or Hazir and Nazir (present everywhere and looking everywhere) or Mukhtar Kul (having full power and control). In the same way the beliefs of the deviated sects (i.e. Shia, Khawarij, Mutazila, Qadriya, Jabriya etc) are all Bid’ah Itiqaadi. According to the Shar’i meaning of Bid’ah, they are all Ahlul Bid’ah (people of Bid’ah). 2) Bid’ah Amali (Bid’ah in actions) is that a person’s belief is correct but adopts certain practices which are not evident from the Prophet (S.A) or the pious predecessors e.g. building shrines over the grave, putting lights over the graves etc. The 20 rakaah of Taraweeh is not known to be bid’ah in the Shariah, seeing that the idea of performing Taraweeh Salaat in Jamaat as well as performing 20 rakaats were already established during the life of the Prophet (SAS), and these were known to Umar (RA). What Umar (RA) referred to as Bid’ah was the fact that he gathered all the Muslims under one Imam for Taraweeh Salaah, instead of having them in small groups as they did before. This, he did in the presence of the Sahabahs and they all agreed to it. The other Khalifahs after him like Uthman (RA) and Ali (RA), as well as the other Sahabahs and Tabieen Scholars implemented this without hesitation and disapproval. Based on the explaination of ‘Bidah’ which I gave before, this act does not fall within the category of Bid’ah in Deen (religion). The usage of the word bid’ah by Umar (RA) was in its literal sense, which means that the manner in which he gathered all the Muslims under one Imam for Salaah at Taraweeh was not done in this way by the Prophet (SAS). With respect to the 2nd Azan of Juma which was introduced by Uthman (RA), this also is not considered to be bidah in deen (religion). Uthman did this on account of a need at that time, and it was done in the presence of the great Sahabahs who approved it. After the time of Uthman (RA), Ali (RA) and all the other Muslim leaders and great scholars implemented and practiced it without hesitation and disapproval. Here again, the definition which has been given for ‘bidah’ by the great scholars, show that this act of Uthman (RA) does not fall into the category of bid’ah in deen. And Allah knows best, Mufti Waseem Khan Source

Part Sixteen The Du‘aa of Rasulullah (sallallahu ‘alaihi wasallam): Hazrat Qais bin Abi Haazim (rahimahullah) narrates that Hazrat Sa’d (radhiyallahu ‘anhu) mentioned, “Rasulullah (sallallahu ‘alaihi wasallam) made du‘aa saying, ‘O Allah! Accept the du‘aa of Hazrat Sa’d (radhiyallahu ‘anhu) when he supplicates to you!’”(Sunan Tirmizi #3751) Hazrat Sa’d (radhiyallahu ‘anhu) was a person of Allah Ta‘ala and a man of justice. If he saw anything wrong then he would correct the situation for the sake of Allah Ta‘ala. He could not bear to witness oppression and tyranny take place. Hence, after stopping a person from wrong, if the person persisted, then he would turn to Allah Ta‘ala and make du‘aa against the person. Qais bin Abi Haazim (rahimahullah) mentions, “On account of the du‘aa of Rasulullah (sallallahu ‘alaihi wasallam), whenever Hazrat Sa’d (radhiyallahu ‘anhu) would make du‘aa, it would be accepted. The people were well aware of this and thus feared earning the curse of Hazrat Sa’d (radhiyallahu ‘anhu).”(Usdul Ghaabah 2/308)

Oh mashaa-allaah! Allah ta'ala accept from you dear sister bint-Aisha! Such a noble idea!

Misuse of the Tongue Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Misuse of the tongue can be extremely dangerous and disastrous. We don’t realise what trauma and disaster it can cause. The Hadeeth says: “Promise me the protection of the tongue, I promise you Jannat.” It is an extremely important matter. Even if you are right you need to think how to speak correctly.

An Important Lesson For The Muslim Ummah Maulana Yunus Patel (Rahmatullaahi Alayhi) When Moulana Abul Hasan Ali Nadwi (Rahmatullaahi Alayhi) visited Burma in the early 1960s, he addressed the Muslims, who had an abundance wealth, but were extravagant and lavish and very negligent of Deen. The gist of Maulana’s speech was: “If I have to see a pregnant woman and say that she will be delivering a child; then I am not making a claim of being a Nabi of Allah Ta’ala. The signs are there and it is evident that she will, Insha-Allah, deliver a baby. If I have to see dark clouds gathering and I say that rain is expected, this is not a prophecy that I am making. The signs are there. Similarly, looking at your condition, I say: Make an effort on Deen, establish Deen and Allah Ta’ala will assist you and protect you. If you do not change and you do not establish Deen in your life and you do not do the work of Deen, then you will not be able to live in this country, very difficult times will visit and the Azaab (punishment) of Allah Ta’ala will descend upon you.” The advices given by Maulana Abul Hasan Ali Nadwi relate to all Muslims, wherever they may be living in the world. But how true are these words. I met a person in Madina Shareef. He was from Burma. He related his story to me, saying that they were extremely wealthy and lavish. If they had any function, one chicken would be provided for each guest – one entire chicken per person, and then the wastage! When the revolution took place, the soldiers said to them: “We are the owners now. If you wish, you can work for us or take 200 Rupees only and leave the country!” They were millionaires. They owned big factories and businesses. In one day, all was lost. The brother said that they had to gather all their money, take a match and set it alight, and they watched their millions burn. And they had no choice. If they were caught with that kind of money, they would have been imprisoned. All their hard work and they set fire to their money. What was the cause? Negligence in practising Deen, negligence in propagating Deen and negligence in establishing Deen in their country, not to mention the lavishness and extravagance. We should not sit contently thinking that we are safe, because our extravagance and lavishness exceeds bounds. The consequences could be similar. May Allah Ta’ala protect us! We are seeing the Kuffaar uniting to destroy the Muslim Ummah. We were warned of this in the Hadith. The enemy nations will invite each other to pounce upon and attack the Muslim Ummah as hungry people invite one another for food. Our downfall is due to Hubbud Dunya (Love for the world) and dislike for death. May Allah Ta’ala guide us and grant us the understanding and the ability of practising upon the teachings of the Qur’aan Shareef and Sunnah. In this lies our protection! Jamiatul Ulama (KZN) Council of Muslim Theologians

The Orchard of Imaan and Actions When it comes to gardening, some people have ‘green fingers’. They successfully plant and cultivate a host of different plants, some for beauty and others for food. They tend to their plants, watering, pruning and spraying insecticide when necessary. Through their careful, continuous effort, a lush orchard is produced, bright with beauty and laden with fruit. Other people sometimes complain that they have ‘toxic thumbs’ and ‘poisonous pinkies’. If they merely go within a meter of any plant, it will almost definitely wither and perish soon thereafter. Such people either possess plots that are rocky and totally barren of vegetation, or plots that are overrun with weeds, snakes and other wild animals and plants. Our lives are like plots of land and our actions form the vegetation that grows within it. The difference, however, is that every person with Imaan has ‘green fingers’ (the ability to carry out righteous actions that will be accepted by Allah Ta‘ala). All that is required is that he carefully tends to his plot, transforming it into an orchard of beauty and productivity. If he goes into ‘holiday mode’ and neglects irrigating the plants with the water of zikr and ‘Ibadah, he will find the valuable plants (Imaan and righteous deeds) in his orchard withering from the lack of water. If he neglects to regularly remove the alien plants (sins), the plants will soon be choked by weeds and will gradually die. If he allows these weeds to remain and take root, they will soon become more abundant and stronger than the plants, until his plot will be one filled with only weeds (sin). Hence, it is vital to uproot and remove the weed as soon as it rears its thorny head. Together with uprooting the weed, the weed killer of sincere repentance will have to be applied so that every last trace of the weed is eradicated and it never again returns. By tending to the orchard with diligence and care, the orchard is transformed into a plot filled with the plants of Jannah (Imaan and righteous deeds). He will pluck and enjoy its fruit in both this world and the next. If his orchard is particularly productive, the crop will be sufficient for him to sustain himself and will even benefit others. Let us all take stock of our orchard, pinpoint the weeds that need instant uprooting, and identify the plants that require urgent attention. If we revamp and revive our orchards, we will enjoy its fruit and beauty – both in this world and the next. Uswatulmuslimah

The Superiority of Rasulullah (sallallahu ‘alaihi wasallam) When Allah made the Prophets enter into a covenant: (saying) “If I give you a book and wisdom, then comes to you a messenger verifying what is with you, you shall have to believe in him, and you shall have to support him.” He said, “Do you affirm and accept my covenant in this respect?” They said, “We affirm.” He said, “Then, bear witness, and I am with you among the witnesses.” (Surah Aal ‘Imraan v:81) Allah Ta‘ala addressed all the Ambiyaa (‘alaihimus salaam) and took a pledge from them that they would believe in and assist Nabi Muhammad (sallallahu ‘alaihi wasallam) if he had to come during their lifetime. Also, they were to teach their followers of his coming and invoke them to follow him if they found themselves in his era. The superiority of Rasulullah (sallallahu ‘alaihi wasallam) over all the other Ambiyaa (‘alaihimus salaam) is evident in this verse. Being the greatest Nabi, his Deen, Kitaab and Sunnah are also the greatest and have abrogated all other Deens. Hence, no Muslim should ever consider seeking guidance of any nature from another Deen or divine scripture, even if it be the Deen or divine scripture of the Ahlul Kitaab (Jews and Christians). It is for this very reason that Rasulullah (sallallahu ‘alaihi wasallam) once mentioned to ‘Umar (radhiyallahu ‘anhu) that if Nabi Moosa (‘alaihis salaam) were among them, even he would have to follow the Deen of Rasulullah (sallallahu ‘alaihi wasallam). (Musnad Ahmad #14631)

Begging from Allah Ta’ala Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Du‘aa is a request and begging. How many of us actually make du‘aa in this manner, especially in the du‘aa after salaah. Our du‘aa is a mere repetition of words. Looking at the present conditions we are facing, I suggest that we get together as a family and make a collective du‘aa. In this way, one will be making du‘aa and the others saying aameen. The possibility of acceptance is far greater. Through this there is the benefit of feeling the presence of Allah Ta‘ala. Apart from that, you have passed on a great gift to your children; they will feel that our father has not left us as yateem (orphan). He has given us the gift of communication with Allah Ta‘ala. As a result they will feel strong and healthy and will be saved from depression. Ihyaauddeen.co.za

Wa'alaykumus salaam waramatullah Jazaakallaahu khayran for this lovely du'a...is it available in a non PDF document?

The Sīrah - A Beacon Light for All By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh The noble and graceful character of Rasūlullāh sallallāhu ‘alayhi wasallam is in total conformity to all the natural needs of man. His perfect human nature, sublimity of character, long suffering and forgiveness, magnanimity and grace, valour, benevolence, trust in Allāh ta‘ālā, modesty, honesty, humility, purity of heart, self-denial and forbearance, devotion and piety, fear of Allāh ta‘ālā, mercy, compassion and generosity, in all he is a perfect and beautiful example and a complete code of life for everyone. For rulers and heads of states, the life of the chief and king of the Arabs holds a perfect example. For the poverty stricken, the life of the one in whose house the fire was not lit for two months holds an example. For the liberators, the life of the liberator of Makkah holds a beautiful example, who forgave even his bitterest enemies. For those who have turned their backs on this world, the life of the lone worshipper in the solitude of the cave of Hirā is an example. For the labourers, the one who laboured strenuously in the digging of the trench is an example. The orphans can find solace if they look at the orphan of Āminah. The businessmen may inculcate honesty and piety within them, by looking at the life of the one who handled business in Syria. For the imām and judges, the great imām and judge of Al-Masjid An-Nabawī, who pronounced justice, without distinguishing between strong and weak is a worthwhile lesson. In a nutshell, there remains no facet of life which has not been covered by the noble life of Rasūlullāh sallallāhu ‘alayhi wasallam and in which there is not a beautiful example to follow. We must all study this great life which is a beacon light for every human, and imitate this greatest personality in every mode of our lives. May Allāh ta‘ālā enlighten our hearts with the love of His Rasūl sallallāhu ‘alayhi wasallam. Āmīn. (Extracted from ‘The Perfect Example’ published by the Islāmic Da‘wah Academy)

Rabi’ul Awwal 1439 Allah Taála declares, “There certainly is an example in Allah’s Messenger for he who fears Allah and the last day and remembers Allah abundantly.” (Surah Al-Ahzab, verse:21) Rasulullah Sallallahu álaihi wasallam said: “He who holds firm to my sunnah when corruption is rampant in my Ummah will attain the reward of a hundred martyrs.” (Al-Bayhaqi) Sayyiduna Anas radhiallahu ánhu reports that Rasulullah Sallallahu álaihi wasallam affectionately advised him: “Whoever cherishes my Sunnah, indeed cherishes me and whoever loves me will be with me in Jannah.” (Sunan Tirmizhi) Sentimental events The above and other such verses and Ahadith are frequently heard and recited during the month of Rabi’ul-Awwal, the month in which the birth and demise of Rasulullah Sallallahu álaihi wasallam occurred. Huge gatherings are held, sentiments are elevated and hearts become soft upon hearing the details of these events. Resolutions of adhering to the Sunnah are made, and love for Rasulullah Sallallahu álaihi wasallam is increased. As Muslims, we believe that every Sunnah of our beloved Prophet Sallallahu álaihi wasallam is filled with Noor (divine light) and blessing of Allah Ta’ala. Therefore, the illustrious Sahabah Radhiyallahum and Muhaddithun (Scholars of Hadith) took great pains in preserving the noble Ahadith and Sunnah of Rasulullah Sallallahu álaihi wasallam. Through their sacrifices Allah Ta’ala has facilitated a huge amount of literature in which the sacred hadith is preserved up to this day so that it can be adopted even by the Ummati (follower) of the 15th century of Islam. One who discards the Sunnah is warned severely by Rasulullah Sallallahu álaihi wasallam with the words: “I curse him, Allah curses him and so does every Prophet of Allah.” (Mustadrak Hakim) This clearly highlights the cause of most of the social mishaps prevalent in the Muslim community today. How can the blessing and mercy of Allah be found in that home whose inhabitants abandon the Sunnah of Rasulullah Sallallahu álaihi wasallam? Rabi’ul-Awwal has dawned once again. During this month, there were many who took such resolutions and stuck by them thereby attaining the virtues promised by Allah and his Messenger Sallallahu álaihi wasallam as well as the success of both the worlds. There is no certainty as to how many more Rabi’ul-Awwals we will witness. Hence let not the procrastination of shaytan dominate us. Let’s make an effort and also seek the assistance of Allah sincerely for the strength to adopt every Sunnah of our beloved Master Sallallahu álaihi wasallam before it is too late. Comprehensiveness of the sunnah The Sunnah of Rasulullah Sallallahu álaihi wasallam is not restricted to acts or places of worship only. Instead, it is comprehensive and covers all aspects and situations of life such as ones social and moral conduct, business dealings, one’s dressing etc. It also applies to all places whether the Masjid, business place, the home or even while one is on journey. In every situation, one should draw guidance from the lifestyle of Rasulullah Sallallahu álaihi wasallam thereby turning habits into acts of worship. Not seasonal The study of the seerah lifestyle of Nabi Sallallahu ‘alaihi wasallam is not only for Rabi’ul Awwal, rather it should be done throughout the year. Every Muslim should endeavour to study the complete seerah at least once in his or her lifetime. al-miftah.com Jamiatul Ulama (KZN) Council of Muslim Theologians

PRACTICAL POINTS FOR A HAPPY MARRIAGE? Question: I have been married for 3 years now. My wife has very harsh tongue. How can I deal with this? Please also provide practical things which I can implement to increase our bond of love. How can I be more kind to her? I have seen many marriages crumble and I definitely do not want to go the same way. I still love her very much. Please help me urgently. May Allah reward you all and make he make all your aspirations into realities. Ameen Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. You requested for advise on practical things to do in the marriage to increase the bond of love. Alhamdulillah, you have understood the objective of marriage being love and compassion as also understood from the following verse. Allah Ta’āla says, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ [الروم: 21] And among His Signs is this that He created for you mates from among yourselves that ye may dwell in tranquillity with them and He has put love and mercy between your (hearts); verily in that are Signs for those who reflect. Allah Ta’āla describes the husband and wife as a garment for one another in the following verse; هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ [ البقرة:187] Your wives are garments for you and you are garments for your wives. Garments are multi-purpose they cover the body, keep the body cool in summer and provide warmth in the summer. Likewise, they are a source of beauty and chastity. If one does not look after his garments, he does not iron them and wash the stains, the garments will no longer serve the purpose of beauty, protection and warmth. We have to also accept the fact that no two humans can make a perfect match. The attitude of zero defect is not possible nor practical. Total compatibility is almost impossible. They will always be situations wherein either one of you will have to compromise. The husband and wife have to bond with one another psychologically, physically and spiritually. How can one overcome the challenges of one’s spouse and maintain harmony in one’s marriage? The following points may be useful; · Fear Allah with how you deal with women. Verily you have taken them under your wing through the permission of Allah. It is through the procedure of nikah so fear Allah with how you treat your women. Live with her in kindness, goodness, fairness in good and bad times. · Respect each other. As long as there is mutual respect and a concerted effort to help out each other – the marriage will have an optimal chance for success and happiness. · Be compassionate and tolerant. Tolerance is one of the key factors in sustaining one’s marriage. Be kind, gentle, and loving in all matters. Sacrifice your happiness for one’s spouse. Never demand one’s rights. Remember the Hadith, "A believer must not hate (his wife) believing woman; if he dislikes one of her characteristics he will be pleased with another". (Muslim) · Learn how to speak to each other. Many arguments in couples stem from poorly worded requests or statements. Simply rephrasing your words can turn an adversarial situation into a cooperative one. Be a good listener. · Deal with arguments with wisdom. When you fight back, you are only adding fuel to the fire. Watch how sweetly an argument will end when you just say sincerely, "Look, I'm sorry." Learn to say I am sorry. Arguments between the husband and wife should be sorted out in an amicable, responsible and mature manner. Expect, accept, and overlook her shortcomings. · Trust Both husband and wife should trust each other in every regard. This trust should be present in every matter of life, whether it is reaching some decision, protection of property, honour or any kind. When this trust is present between the two, on the basis of it they both can overcome any situation and enjoy a long and healthy relationship. A husband should expect and respect her jealously. · Compliment each other. One of the major reasons why the marriages of today fail is the fact that the partners fail to complement each other and appreciate each other for all the good things they have. When the process of complimenting each other stops, the ultimate result is the flaws and ills surfacing which consequently lead to an unhealthy relationship, therefore, both husband and wife should and must complement each other. Praise each other for small things that you like, cooking, dress, beauty, (Be genuine in your praise, make sure you mean what you say) · Anger management. Anger is natural however one should try to control it to the best of one’s ability. Never be emotionally, mentally, or physically abusive to your spouse. Always have the following hadith in mind; “I guarantee a house in Jannah for one who gives up arguing, even if he is in the right(Abu Dawood)[ii] · Comfort her. Rasulullah Sallallahu Alayhi Wasallam set the example for us in an incident when Hazrat Safiyyah Radhiallahu Anha was crying because, as she said, he had put her on a slow camel. He wiped her tears, comforted her, and brought her the camel.[iii] This is another feature a marriage must have. Each spouse has to be there for the other in the good and bad times. Be gentle with one another. The wife should find comfort and solace in the husband and the husband should find warmth and love in his wife. · Know each other’s feelings. Rasulullah Sallallahu Alaihi Wasallam told Hazrat Aisha Radhiallahu Anha: "I know well when you are pleased or angry with me. Aisha replied: How you know that? He said: When you are pleased with me you swear by saying "By the lord of Mohammad" but when you are angry you swear by saying "By the lord of Ibrahim". She said: You are right; I don’t mention your name.” (Bukhari)[iv] When your spouse is down or upset, be there to console her. Sit with your spouse, speak with your spouse, listen to your spouse. Try and make your spouse smile. If the husband is always conscious of his wife’s feelings, and the wife is always conscious of the husband’s feelings, then this will assist greatly in keeping the ‘flicker’ alight. · Respect her family. A wife would appreciate her husband having good relations with her family. Compliment your in laws in her presence. This will bring added love and harmony. · Exchange gifts. Rasulullah Sallallahu Alaihi Wasallam said, Give gifts and you will love one another. (Tirmidhi)[v] Surprising one’s partner with gifts brings joy and elation to its maximum. This will keep the flame of love burning. When there is a reciprocal relationship, the marriage climbs heights. · Dress up for each other. One should try to adorn for the spouse to the best of one’s ability. It incites the inner feelings of one’s partner. Just like the husband wants his wife to look appealing and alluring, she also wants her husband to dress up for her. Hazrat Abdullah ibn Abbas Radhiallahu Anhu said: “I love to adorn myself and smarten up for my wife just as I desire her to adorn herself for me, for Allah Ta’āla says, ‘And [women] have rights similar to those that [men have over them which should be fulfilled] with kindness’ (Surah Al Baqarah, Verse: 228)”. [vi] Rasulullah Sallallahu Alaihi Wasallam would always start with Miswak when returning home. (Abu Dawood)[vii]. This emphasises the importance on keeping oneself in a pleasing state when going to one spouse. · Use perfumes. Perfumes and fragrances enhances the mood. This leads to more affection and fondness between the couple. Rasulullah Sallallahu Alaihi Wasallam had immense love for perfumes to such an extent he would never refuse it.[viii] · Have nicknames for each other. Call your wife by the most beloved names to her, names she loves to hear. Rasulullah Sallallahu Alaihi Wasallam would call Hazrat Aisha Radhiallahu Anha ‘Humairā’’. (Ibn Majah)[ix] · Smile and glance at her with love. Smile! Smiling is sadaqah.[x] Meet your wife with a smile when you home from work. A smile automatically enhances one’s facial beauty. Feelings between the spouses cannot be exchanged through fulfilling formal obligations or through exchanging words of love only. Rather, many of them can be exchanged through non-verbal signs such as facial expressions, tone of voice and the glances of the eyes. All these are means of emotional and psychological satisfaction. · Offer her a morsel of food. Rasulullah Sallallahu Alaihi Wasallam said "You will be rewarded for whatever you spend for Allah's sake even if it were a morsel which you put in your wife's mouth.(Bukhari)[xi] In order to maintain a high vigour of love and compassion, try to do small things such as inserting a morsel in one’s spouse. Such acts have a huge psychological impact on the mind of the spouse. · Be gentle. Actions such as opening the door for one’s wife and lifting groceries go a long way in instilling added spark to the marriage. The wife can sense her spouses love from such actions. Consider the following hadith; “The most complete believers are those who have the best character and the best of you are those who are the best to their wives” (Tirmidhi). [xii] · Play games. Playing games with one’s spouse ignites love even more. A couple that plays together, stays together. Consider the following incident; Hazrat Aishah Radhiallahu ‘Anha says, ‘I was once on a journey with Rasulullah Sallallahu Alaihi Wasallam and had a race with him. I outran Rasulullah Sallallahu Alaihi Wasallam. [After some time] when I gained some weight, I raced him again and he beat me. Rasulullah Sallallahu Alaihi Wasallam said, ‘This [win] is in exchange of that [defeat]’ (Abu Dawood). [xiii] · Joke with each other A man generally like and more inclined to women who are light-hearted and have a sense of humour. Be humorous with her when she made a mistake in the kitchen, like putting too much salt or burnt her baking. Laughter is the best medicine for a long lasting and blissful marriage. Take out time just to sit with her and enjoy a light hearted discussion. · Kiss her often. Rasulullah Sallallahu Alaihi Wasallam would kiss his wife regularly. Even when Rasulullah Sallalahu Alaihi Wasallam would be fasting, he would kiss his wife. (Ibn Majah)[xiv] Compliment your spouse often with kisses. When exiting the house, make it habit you leave by coming into contact with your spouse. When returning home, along with saying salām to her, show that you have missed her dearly. · Use same utensils Hazrat Aisha Radhiallahu Anha would drink from a cup. Rasulullah Sallallahu Alaihi Wasallam would take this cup and search for the place where the lips of his beloved wife made contact. Upon finding the place where his wife drank from the cup, he would put his lips on the very same place so that his lips have touched the place where her lips touched. (Nasai)[xv] Treat your wife like she is the most precious pearl therefore use the same utensils whist eating to enhance the relationship between the couple. · Laying one wife’s lap. Hazrat Aisha Radhiallahu Anha mentioned that Rasulullah Sallallahu Alaihi Wasallam used to lean on my lap and recite Qur'an whilst she was in menses. [xvi] Simple actions like laying on one’s wife’s lap actually reflects one’s true affections for the spouse. · Have quality time together. Generally, couples after having children do not spend quality time together. The husband sometimes feels frustrated however he does not open up regarding this. Once in a while it would be apt if the children are left with the grandparents which will make way for the couple to have quality time together. Plan a Surprise activity that your spouse likes. This will bring happiness and joy beyond words. · Helping in household chores. If the couple help each other in day to day activities, it will make one appreciate the other. Likewise, one should try his best not to demand his spouse to do things too much. Whatever one can do himself, he should do. We need to be considerate of the spouse. The wife works tirelessly all day. Rasulullah Sallalahu Alaihi Wasallam would clean and help at home. He would see to his needs himself rather than demanding his wife. He would clean and see to his clothing himself. · Turn to Allah Constantly recite the following Dua for a prosperous marriage; رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا [الفرقان: 74] “Oh our lord! Grant us in our spouses and our children the joy of our eyes. Moreover, make us an exemplar of goodness for the God-fearing.” And Allah Ta’āla Knows Best Huzaifah Deedat Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. صحيح مسلم-دار احياء التراث العربي (2/ 1091) وحَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى الرَّازِيُّ، حَدَّثَنَا عِيسَى يَعْنِي ابْنَ يُونُسَ، حَدَّثَنَا عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ، عَنْ عِمْرَانَ بْنِ أَبِي أَنَسٍ، عَنْ عُمَرَ بْنِ الْحَكَمِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً، إِنْ كَرِهَ مِنْهَا خُلُقًا رَضِيَ مِنْهَا آخَرَ» أَوْ قَالَ: «غَيْرَهُ» سنن أبي داود-المكتبة العصرية(4/ 253) [ii] حَدَّثَنَا مُحَمَّدُ بْنُ عُثْمَانَ الدِّمَشْقِيُّ أَبُو الْجَمَاهِرِ، قَالَ: حَدَّثَنَا أَبُو كَعْبٍ أَيُّوبُ بْنُ مُحَمَّدٍ السَّعْدِيُّ، قَالَ: حَدَّثَنِي سُلَيْمَانُ بْنُ حَبِيبٍ الْمُحَارِبِيُّ، عَنْ أَبِي أُمَامَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَنَا زَعِيمٌ بِبَيْتٍ فِي رَبَضِ الْجَنَّةِ لِمَنْ تَرَكَ الْمِرَاءَ وَإِنْ كَانَ مُحِقًّا، وَبِبَيْتٍ فِي وَسَطِ الْجَنَّةِ لِمَنْ تَرَكَ الْكَذِبَ وَإِنْ كَانَ مَازِحًا وَبِبَيْتٍ فِي أَعْلَى الْجَنَّةِ لِمَنْ حَسَّنَ خُلُقَهُ» السنن الكبرى للنسائي-موسسة الرسالة (8/ 261) [iii] أخبرنا محمد بن خلف قال: حدثنا آدم قال: حدثنا سليمان بن المغيرة قال: حدثنا ثابت البناني، عن أنس بن مالك قال: كانت صفية مع رسول الله صلى الله عليه وسلم في سفر، وكان ذلك يومها فأبطأت في المسير، فاستقبلها رسول الله صلى الله عليه وسلم وهي تبكي وتقول: «حملتني على بعير بطيء، فجعل رسول الله صلى الله عليه وسلم يمسح بيديه عينيها ويسكتها صحيح البخاري-دار طوق النجاة (7/ 36) [iv] حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنِّي لَأَعْلَمُ إِذَا كُنْتِ عَنِّي رَاضِيَةً، وَإِذَا كُنْتِ عَلَيَّ غَضْبَى» قَالَتْ: فَقُلْتُ: مِنْ أَيْنَ تَعْرِفُ ذَلِكَ؟ فَقَالَ: " أَمَّا إِذَا كُنْتِ عَنِّي رَاضِيَةً، فَإِنَّكِ تَقُولِينَ: لاَ وَرَبِّ مُحَمَّدٍ، وَإِذَا كُنْتِ عَلَيَّ غَضْبَى، قُلْتِ: لاَ وَرَبِّ إِبْرَاهِيمَ " قَالَتْ: قُلْتُ: أَجَلْ وَاللَّهِ يَا رَسُولَ اللَّهِ، مَا أَهْجُرُ إِلَّا اسْمَكَ [v] الأدب المفرد بالتعليقات (ص: 306)- مكتبة المعارف للنشر والتوزيع عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: (تَهادُوا تَحابُوا) صحيح ـ «الإرواء») [ليس في شيء من الكتب الستة] مصنف ابن أبي شيبة-مكتبة الرشد (4/ 196) [vi] حَدَّثَنَا أَبُو بَكْرٍ قَالَ: نا وَكِيعٌ، قَالَ: نا بَشِيرُ بْنُ سَلْمَانَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: " إِنِّي أُحِبُّ أَنْ أَتَزَيَّنَ لِلْمَرْأَةِ، كَمَا أُحِبُّ أَنْ تَتَزَيَّنَ لِي الْمَرْأَةُ، لِأَنَّ اللَّهَ تَعَالَى يَقُولُ: {وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ} [البقرة: 228]، وَمَا أُحِبُّ أَنْ أَسْتَنْظِفَ جَمِيعَ حَقِّي عَلَيْهَا، لِأَنَّ اللَّهَ تَعَالَى يَقُولُ: {وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ} [البقرة: 228] سنن أبي داود-المكتبة العصرية (1/ 13) [vii] حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى الرَّازِيُّ، أَخْبَرَنَا عِيسَى بْنُ يُونُسَ، عَنْ مِسْعَرٍ، عَنِ الْمِقْدَامِ بْنِ شُرَيْحٍ، عَنْ أَبِيهِ، قَالَ: قُلْتُ: لِعَائِشَةَ بِأَيِّ شَيْءٍ كَانَ يَبْدَأُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ بَيْتَهُ؟ قَالَتْ: «بِالسِّوَاكِ» صحيح البخاري-دار طوق النجاة (7/ 164) [viii] حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عَزْرَةُ بْنُ ثَابِتٍ الأَنْصَارِيُّ، قَالَ: حَدَّثَنِي ثُمَامَةُ بْنُ عَبْدِ اللَّهِ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ: أَنَّهُ كَانَ لاَ يَرُدُّ الطِّيبَ، وَزَعَمَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «كَانَ لاَ يَرُدُّ الطِّيبَ» سنن ابن ماجه-دار احياء الكتب العربية (2/ 826) [ix] حَدَّثَنَا عَمَّارُ بْنُ خَالِدٍ الْوَاسِطِيُّ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ غُرَابٍ، عَنْ زُهَيْرِ بْنِ مَرْزُوقٍ، عَنْ عَلِيِّ بْنِ زَيْدِ بْنِ جَدْعَانَ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، عَنْ عَائِشَةَ، أَنَّهَا قَالَتْ: يَا رَسُولَ اللَّهِ مَا الشَّيْءُ الَّذِي لَا يَحِلُّ مَنْعُهُ؟ قَالَ: «الْمَاءُ، وَالْمِلْحُ، وَالنَّارُ» ، قَالَتْ: قُلْتُ: يَا رَسُولَ اللَّهِ هَذَا الْمَاءُ قَدْ عَرَفْنَاهُ، فَمَا بَالُ الْمِلْحِ وَالنَّارِ؟ قَالَ: «يَا حُمَيْرَاءُ مَنْ أَعْطَى نَارًا، فَكَأَنَّمَا تَصَدَّقَ بِجَمِيعِ مَا أَنْضَجَتْ تِلْكَ النَّارُ، وَمَنْ أَعْطَى مِلْحًا، فَكَأَنَّمَا تَصَدَّقَ بِجَمِيعِ مَا طَيَّبَ ذَلِكَ الْمِلْحُ، وَمَنْ سَقَى مُسْلِمًا شَرْبَةً مِنْ مَاءٍ، حَيْثُ يُوجَدُ الْمَاءُ، فَكَأَنَّمَا أَعْتَقَ رَقَبَةً، وَمَنْ سَقَى مُسْلِمًا شَرْبَةً مِنْ مَاءٍ، حَيْثُ لَا يُوجَدُ الْمَاءُ، فَكَأَنَّمَا أَحْيَاهَا» مسند أحمد ط الرسالة-مؤسسة الرسالة (23/ 161) [x] حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا الْمُنْكَدِرُ بْنُ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ أَبِيهِ، عَنْ جَابِرِ بْنِ عَبْدِ اللهِ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " كُلُّ مَعْرُوفٍ صَدَقَةٌ، وَإِنَّ مِنَ الْمَعْرُوفِ أَنْ تَلْقَى أَخَاكَ بِوَجْهٍ طَلْقٍ، وَأَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ أَخِيكَ صحيح البخاري-دار طوق النجاة (1/ 20) [xi] حَدَّثَنَا الحَكَمُ بْنُ نَافِعٍ، قَالَ: أَخْبَرَنَا [ص:21] شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ: حَدَّثَنِي عَامِرُ بْنُ سَعْدٍ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، أَنَّهُ أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللَّهِ إِلَّا أُجِرْتَ عَلَيْهَا، حَتَّى مَا تَجْعَلُ فِي فَمِ امْرَأَتِكَ» سنن الترمذي ت شاكر-شركة مكتبة البابي الحلبي (5/ 709) [xii] حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ وَأَنَا خَيْرُكُمْ لِأَهْلِي، وَإِذَا مَاتَ صَاحِبُكُمْ فَدَعُوهُ» هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ وَرُوِيَ هَذَا عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُرْسَلًا سنن أبي داود-المكتبة العصرية (3/ 29) [xiii] حَدَّثَنَا أَبُو صَالِحٍ الْأَنْطَاكِيُّ مَحْبُوبُ بْنُ مُوسَى، أَخْبَرَنَا أَبُو إِسْحَاقَ يَعْنِي الْفَزَارِيَّ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، وَعَنْ أَبِي سَلَمَةَ [ص:30]، عَنْ عَائِشَةَ، رَضِيَ اللَّهُ عَنْهَا، أَنَّهَا كَانَتْ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ قَالَتْ: فَسَابَقْتُهُ فَسَبَقْتُهُ عَلَى رِجْلَيَّ، فَلَمَّا حَمَلْتُ اللَّحْمَ سَابَقْتُهُ فَسَبَقَنِي فَقَالَ: «هَذِهِ بِتِلْكَ السَّبْقَةِ» صحيح البخاري-دار طوق النجاة (3/ 30) [xiv] حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ، قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ح، وحَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: «إِنْ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيُقَبِّلُ بَعْضَ أَزْوَاجِهِ وَهُوَ صَائِمٌ»، ثُمَّ ضَحِكَتْ سنن النسائي-المطبوعات الاسلامية (1/ 149) [xv] أَخْبَرَنَا مُحَمَّدُ بْنُ مَنْصُورٍ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ مِسْعَرٍ، عَنِ الْمِقْدَامِ بْنِ شُرَيْحٍ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا تَقُولُ: «كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُنَاوِلُنِي الْإِنَاءَ فَأَشْرَبُ مِنْهُ وَأَنَا حَائِضٌ، ثُمَّ أُعْطِيهِ فَيَتَحَرَّى مَوْضِعَ فَمِي , فَيَضَعُهُ عَلَى فِيهِ» صحيح البخاري-دار طوق النجاة (1/ 67) [xvi] حَدَّثَنَا أَبُو نُعَيْمٍ الفَضْلُ بْنُ دُكَيْنٍ، سَمِعَ زُهَيْرًا، عَنْ مَنْصُورِ بْنِ صَفِيَّةَ، أَنَّ أُمَّهُ، حَدَّثَتْهُ أَنَّ عَائِشَةَ حَدَّثَتْهَا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «كَانَ يَتَّكِئُ فِي حَجْرِي وَأَنَا حَائِضٌ، ثُمَّ يَقْرَأُ القُرْآنَ» http://www.askimam.org/public/question_detail/19600

VIRTUES OF GIVING GHUSL TO THE MAYYIT Question: Mufti sahib, Are there any virtues mentioned in Hadith for giving ghusl to the mayyit? Answer: In the Name of Allaah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. A person is to be honored while he is alive and also when he passes away. One of the ways of honoring him upon his demise is giving him a final bath. The final bath is a right of the deceased upon the Muslim community. To give ghusl to the deceased is fardh kifaayah, i.e. if there is no body in the community to honor the deceased with a ghusl, the entire community will be sinful. People that render the service of giving ghusl to the deceased are actually serving the entire community by fulfilling the obligation on their behalf. There are many virtues enumerated in the Ahaadith for giving ghusl to the deceased. Consider the following Ahaadith: عن علي، قال: قال رسول الله - صلى الله عليه وسلم -: "من غسل ميتا وكفنه وحنطه وحمله، وصلى عليه، ولم يفش عليه ما رأى، خرج من خطيئته مثل يوم ولدته أمه[ii] Sayyiduna ‘Ali (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person, shrouds him, embalms him, carries him and offers the funeral prayer for him, and does not disclose what he has seen, he will emerge from his sins as on the day his mother bore him.” (Ibn Maajah 1462) عن معاوية بن حديج قال: وكانت له صحبة قال: " من غسل ميتا وكفنه وتبعه وولي جثته رجع مغفورا له[iii] Sayyiduna Mu’aawiyah ibn Khadeej (Radhiyallaahu ‘anh) narrates that the Prophet (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person, shrouds him, follows him (to janaazah) and helps in burying the corpse, he returns forgiven.” (Ahmad 27258) عن عائشة، قالت: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا، فأدى فيه الأمانة، ولم يفش عليه ما يكون منه عند ذلك، خرج من ذنوبه كيوم ولدته أمه» ، قال: «ليله أقربكم منه إن كان يعلم، فإن كان لا يعلم فمن ترون أن عنده حظا من ورع وأمانة[iv]» Sayyida ‘Aishah (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person, and he fulfills the trust and does not expose any defect, he will emerge from his sins as on the day his mother bore him.” (Ahmad 24881) سمعت أبا رافع، يقول: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا فكتم عليه غفر له أربعين كبيرة[v] Sayyiduna Abu Raafi’ (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person and conceals any defect, forty of his major sins will be forgiven. (Mu’jamul Kabeer 929) عن أبي أمامة، عن النبي صلى الله عليه وسلم قال: «من غسل ميتا، فستره ستره الله من الذنوب، ومن كفنه كساه الله من السندس[vi]» Sayyiduna Abu Umaamah (Radhiyallaahu ‘anh) narrates that the Prophet (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person and conceals any defect, Allaah Ta’aala will conceal his sins. Whoever shrouds him (the deceased), Allaah Ta’aala will adorn him with fine silk.” (Mu’jamul Kabeer 8077) أبي أمامة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا، فكتم عليه طهره الله من ذنوبه، فإن كفنه كساه الله من السندس[vii]» Sayyiduna Abu Umaamah (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person and conceals any defect, Allaah Ta’aala will cleanse him of his sins. Whoever shrouds him (the deceased), Allaah Ta’aala will adorn him with fine silk.” (Mu’jamul Kabeer 8078) عن أبي رافع، قال: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا فكتم عليه غفر له أربعين مرة، ومن كفن ميتا كساه الله[viii]. هذا حديث صحيح على شرط مسلم، ولم يخرجاه من السندس، وإستبرق الجنة Sayyiduna Abu Raafi’ (Radhiyallaahu ‘anh) narrates that Rasulullaah (Sallallaahu ‘alaihi wasallam) said, “Whoever washes a deceased person and conceals any defect, he will be forgiven forty times. Whoever shrouds a deceased, Allaah Ta’aala will adorn him with fine silk and heavenly brocade.” (Mustadrak 1307) The Darul Iftaa urges members of the community, males and females, to learn how to give ghusl to the deceased and assist in fulfilling a community obligation and also earn great rewards. Mufti Ebrahim Desai. الكسب (ص: 72) وكذا غسل الميت والصلاة عليه والدفن فذلك فرض كفاية إذا قام به البعض سقط عن الباقين المبسوط للسرخسي (30/ 263) كذا غسل الميت والصلاة عليه والدفن كل ذلك فرض كفاية إذا قام به البعض سقط عن الباقين، وإن امتنعوا من ذلك حتى ضاع ميت بين قوم مع علمهم بحاله كانوا مشتركين في المأثم السعاية في كشف ما في شرح الوقاية (ص: 279) ان الظاهر من الادلة ان غسل الميت فرض كفاية اذا قام به البعض سقط عن الكل كذا في الغنية [ii] سنن ابن ماجه ت الأرنؤوط (2/ 447) 1462 - حدثنا علي بن محمد، حدثنا عبد الرحمن المحاربي، حدثنا عباد ابن كثير، عن عمرو بن خالد، عن حبيب بن أبي ثابت، عن عاصم بن ضمرة عن علي، قال: قال رسول الله - صلى الله عليه وسلم -: "من غسل ميتا وكفنه وحنطه وحمله، وصلى عليه، ولم يفش عليه ما رأى، خرج من خطيئته مثل يوم ولدته أمه" قال المحقق: إسناده واه، عمرو بن خالد -وهو أبو خالد القرشي- متروك، وعباد بن كثير -وهو البصري- متروك أيضا. وأخرجه ابن حبان في "المجروحين" في ترجمة عباد بن كثير 2/ 169، وابن عدي في "الكامل" 5/ 1777، والخطيب في "تاريخ بغداد" 8/ 456، وابن الجوزي في "العلل المتناهية" 2/ 897 من طريق عبد الرحمن بن محمد المحاربي، بهذا الإسناد. وفي الباب عن عائشة بنحو لفظ حديث علي، أخرجه أحمد في "المسند" (24881)، وسنده ضعيف. وعن أبي رافع مولى النبي - صلى الله عليه وسلم - عن النبي - صلى الله عليه وسلم - قال: "من غسل مسلما فكتم عليه، غفر الله له أربعين مرة"، أخرجه الطبراني في "الكبير" (929)، والحاكم 1/ 354، والبيهقي 3/ 395، وفيه عند الطبراني "أربعين كبيرة". وقوى إسناده الحافظ ابن حجر في "الدراية" 1/ 230، وهو كما قال. [iii] مسند أحمد ط الرسالة (45/ 231) 27258 – حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: حدثنا ثابت، عن صالح أبي حجير، عن معاوية بن حديج قال: وكانت له صحبة قال: " من غسل ميتا وكفنه وتبعه وولي جثته رجع مغفورا له "، قال أبو عبد الرحمن: قال أبي: ليس بمرفوع [iv] مسند أحمد مخرجا (41/ 374) 24881 - حدثنا أحمد بن عبد الملك، قال: حدثنا سلام بن أبي مطيع، عن جابر بن يزيد الجعفي، عن عامر، عن يحيى بن الجزار، عن عائشة، قالت: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا، فأدى فيه الأمانة، ولم يفش عليه ما يكون منه عند ذلك، خرج من ذنوبه كيوم ولدته أمه» ، قال: «ليله أقربكم منه إن كان يعلم، فإن كان لا يعلم فمن ترون أن عنده حظا من ورع وأمانة» [v] المعجم الكبير للطبراني (1/ 315) 929 - حدثنا هارون بن ملول البصري، ثنا عبد الله بن يزيد المقرئ، ثنا سعيد بن أبي أيوب، عن شرحبيل بن شريك، عن علي بن رباح، قال: سمعت أبا رافع، يقول: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا فكتم عليه غفر له أربعين كبيرة. [vi] المعجم الكبير للطبراني (8/ 281) 8077 - حدثنا أحمد بن سهل بن أيوب الأهوازي، ثنا عبد الملك بن مروان الحذاء، ثنا سليم بن أخضر، ثنا سعير بن الخمس، عن أبي غالب، عن أبي أمامة، عن النبي صلى الله عليه وسلم قال: «من غسل ميتا، فستره ستره الله من الذنوب، ومن كفنه كساه الله من السندس» [vii] المعجم الكبير للطبراني (8/ 281) 8078 - حدثنا عبد الله بن أحمد بن حنبل، حدثني أبو الربيع الزهراني، ثنا معتمر بن سليمان، عن أبي عبد الله الشامي، عن أبي غالب، عن أبي أمامة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا، فكتم عليه طهره الله من ذنوبه، فإن كفنه كساه الله من السندس» [viii] المستدرك على الصحيحين للحاكم (1/ 505) 1307 - أخبرنا بكر بن محمد الصيرفي، بمرو، ثنا عبد الصمد بن الفضل، ثنا عبد الله بن يزيد المقرئ، ثنا سعيد بن أبي أيوب، عن شرحبيل بن شريك المعافري، عن علي بن رباح اللخمي، عن أبي رافع، قال: قال رسول الله صلى الله عليه وسلم: «من غسل ميتا فكتم عليه غفر له أربعين مرة، ومن كفن ميتا كساه الله من السندس، وإستبرق الجنة. هذا حديث صحيح على شرط مسلم، ولم يخرجاه "

Nikaah in accordance to the Sunnah Q: I am soon to be married, insha-Allah. I want to know how to perform the wedding in accordance to the sunnah. What is the sunnah mahr and the amount in South African Rands? What is the Shar'ee status of having a wedding and calling people? When is the sunnat time for having the walimah? Does khalwah (in referance to the walimah) refer to seclusion only or does one have to have intercourse? A: The nikaah which earns the greatest amount of blessings in the sight of Allah Ta’ala is the nikaah which is closest to the sunnah. Hereunder are a few important aspects that one should adhere to in order for the nikaah to conform to the sunnah: 1. It is sunnah to perform the nikaah in the musjid and it is preferable that the nikaah be performed on the Day of Jumu’ah. 2. The nikaah should be kept as simple as possible, as it is known that simplicity is the spirit of the sunnah. 3. The walimah should be conducted with simplicity. Nabi (Sallallahu Alayhi Wasallam) said: إن أعظم النكاح بركة أيسره مؤنة (شعب الإيمان للبيهقي 5/254) “The nikaah that earns the most blessing is that nikaah wherein the least expenses are incurred.” 4. The nikaah and walimah should be free of show and ostentation. 5. It is not compulsory for one to invite many people. If a person invites a few people to his home and feeds them with the intention of walimah, the sunnah of walimah will be fulfilled. 6. The poor should also be invited for the walimah. Rasulullah (Sallallahu Alayhi Wasallam) has said: شر الطعام طعام الوليمة يدعى لها الاغنياء ويترك الفقراء ، متفق عليه (مشكوٰة المصابيح ص278) “The worst food (void of blessings) is the food of that walimah to which the rich are invited and the poor are excluded.” 7. It is best and closest to the sunnah that the walimah be held at one’s home and not in a hall, as it is witnessed that many wrongs take place at hall functions. However, if for some reason one conducts the walimah in a hall, one should ensure that no law of Allah Ta’ala is violated (e.g. allowing the salaah to become qadha, intermingling of sexes, taking loans on interest, photography, music, etc.). 8. At the time of exchanging gifts, one should ensure that it is not done for show and that the spirit of the sunnah is not compromised. 9. Emulating the ways of the kuffaar should be abandoned under all circumstances. 10. As far as the sunnah mahr is concerned, one should pay mahr-e-mithal to the girl. mahr-e-mithal refers to the amount of mahr that the women of her father's family to whom she is equal generally receive at the time of their nikaah (i.e. the women of her father's family who she resembles in age, beauty, town, being a virgin or widow, etc). However if any amount less than the mahr-e-mithal is proposed by the boy, and the girl and her family (guardian) accept the amount and are pleased to waive their right, then it will be permissible. Accordingly, if the boy wishes to give the mahr-e-faatimi and it is equal to the mahr-e-mithal or more, then it is permissible. However, if the mahr-e-faatimi is less than the mahr-e-mithal and the girl and her family (guardian) accept the amount and are pleased to waive their right, then it will be permissible. The Hadith teaches us that the mahr should not be an exorbitant amount. Hence, if one gives an exorbitant amount more than the mahr-e-mithal, it will not be in keeping to the sunnah. 11. The wedding ceremony conducted by the girls’ party is not established from the sunnah and hence should be omitted. 12. Walimah is a Mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) which takes place after the nikaah is consummated. The sunnah of walimah remains till the third day of the nikaah. The boy’s party will host the entire walimah. The custom prevalent nowadays where the expenses of the walimah are shared between the boys and girls party opposes the sunnah of Rasulullah (Sallallahu Alaihi Wasallam) and hence should be omitted. قال رسول الله صلى الله عليه وسلم لعبد الرحمن بن عوف رضي الله عنه بارك الله لك أولم ولو بشاة (الترمذي 1/208) It is reported by Hazrat Anas (Radiallahu Anhu) that Nabi (Sallallahu Alaihi Wasallam) said to Hazrat Abdurrahman ibn Awf (Radiallahu Anhu) after his nikaah, “May Allah Ta’ala give you barakah in your nikaah. Carry out the sunnah of walimah! Even though it may be by slaughtering a sheep (and feeding the people)”. We make du’a to Allah Ta’ala to give us the tawfeeq to emulate the Mubaarak sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in every facet of our lives. Aameen. ويندب إعلانه وتقديم خطبة وكونه في مسجد يوم جمعة بعاقد رشيد وشهود عدول والاستدانة له والنظر إليها قبله وكونها دونه سنا وحسبا وعزا ومالا وفوقه خلقا وأدباوورعا وجمالا (الدر المختار 3/8) ( دعي إلى وليمة وثمة لعب أو غناء قعد وأكل ) لو المنكر في المنزل فلو على المائدة لا ينبغي أن يقعد بل يخرج معرضا لقوله تعالى: " فلا تقعد بعد الذكرى مع القوم الظالمين " فإن قدر على المنع فعل وإلا يقدر ( صبر إن لم يكن ممن يقتدى به فإن كان ) مقتدي ( ولم يقدر على المنع خرج ولم يقعد ) لأن فيه شين الدين والمحكي عن الإمام كان قبل أن يصير مقتدى به ( وإن علم أو لا ) باللعب ( لا يحضر أصلا ) سواء كان ممن يقتدى به أو لا لأن حق الدعوة إنما يلزمه بعد الحضور لا قبله ابن كمال قال العلامة الشامي : قوله ( ابن كمال ) لم أره فيه نعم ذكره في الهداية قال ط وفيه نظر والأوضح ما في التبيين حيث قال لأنه لا يلزمه إجابة الدعوة إذا كا هناك منكر اه قلت لكنه لا يفيد وجه الفرق بين ما قبل الحضور وما بعده وساق بعد هذا في التبيين ما رواه ابن ماجه أن عليا رضي الله تعالى عنه قال صنعت طعاما فدعوته رسول الله فجاء فرأى في البيت تصاوير فرجع اه قلت مفاد الحديث أنه يرجع ولو بعد الحضور وأنه لا تلزم الإجابة مع المنكر أصلا تأمل (رد المحتار 6/347-348) ووليمة العرس سنة وفيها مثوبة عظيمة وهي إذا بنى الرجل بامرأته ينبغي أن يدعو الجيران والأقرباء والأصدقاء ويذبح لهم ويصنع لهم طعاما وإذا اتخذ ينبغي لهم أن يجيبوا فإن لم يفعلوا أثموا قال عليه السلام من لم يجب الدعوة فقد عصى الله ورسوله فإن كان صائما أجاب ودعا وإن لم يكن صائما أكل ودعا وإن لم يأكل أثم وجفا كذا في خزانة المفتين ولا بأس بأن يدعو يومئذ من الغد وبعد الغد ثم ينقطع العرس والوليمة كذا في الظهيرية (الفتاوى الهندية 3/422) قال الشامي : باب المهر لما فرغ من بيان ركن النكاح وشرطه شرع في بيان حكمه وهو المهر فإن مهر المثل يجب بالعقد فكان حكما كذا في العناية واعترضه في السعدية بأن المسمى من أحكامه أيضا وأجاب في النهر بأنه إنما خص مهر المثل لأن حكم الشيء هو أثره الثابت به والواجب بالعقد إنما هو مهر المثل ولذا قالوا إنه الموجب الأصلي في باب النكاح وأما المسمى فإنما قام مقامه للتراضي به ثم عرف المهر في العناية بأنه اسم للمال الذي يجب في عقد النكاح على الزوج في مقابلة البضع إما بالنسبة أو بالعقد واعترض بعد شموله للواجب بالوطء بشبهة ومن ثم عرفه بعضهم بأنه اسم لما تستحقه المرأة بعقد النكاح أو الوطء وأجاب في النهر بأن المعروف مهر هو حكم النكاح بالعقد تأمل (رد المحتار 3/ 100) ( أقله عشرة دراهم ) لحديث البيهقي وغيره لا مهر أقل من عشرة دراهم ورواية الأقل تحمل على المعجل ( فضة وزن سبعة ) مثاقيل كما في الزكاة ( مضروبة كانت أو لا) قال الشامي : قوله ( لحديث البيهقي وغيره ) رواه البيهقي بسند ضعيف ورواه ابن أبي حاتم وقال الحافظ ابن حجر إنه بهذا الإسناد حسن كما في فتح القدير في باب الكفاءة قوله ( ورواية الأقل الخ ) أي ما يدل بحسب الظاهر من الأحاديث المروية على جواز التقدير بأقل من عشرة وكلها مضعفة إلا حديث إلتمس ولو خاتما من حديد يجب حملها على أنه المعجل وذلك لأن العادة عندهم تعجيل بعض المهر قبل الدخول حتى ذهب بعض العلماء إلى أنه لا يدخل بها حتى يقدم شيئا لها تمسكا بمنعه عليا أن يدخل بفاطمة رضي الله تعالى عنهما حتى يعطيها شيئا فقال يا رسول الله ليس لي شيء فقال أعطها درعك فأعطاها درعه رواه أبو داود والنسائي ومعلوم أن الصداق كان أربعمائة درهم وهي فضة لكن المختار الجواز قبله لما روت عائشة رضي الله عنها قالت أمرني رسول الله أن أدخل مرأة على زوجها قبل أن يعطيها شيئا رواه أبو داود فيحمل المنع المذكور على الندب أي ندب تقديم شيء إدخالا للمسرة عليها تألفا لقلبها وإذا كان ذلك معهودا وجب حمل ما خالف ما رويناه عليه جمعا بين الأحاديث وهذا وإن قيل إنه خلاف الظاهر في حديث لتمس ولو خاتما من حديد لكن يجب المصير إليه لأنه قال فيه بعده زوجتكها بما معك من القرآن فإن حمل على تعليمه إياها ما معه أو نفى المهر بالكلية عارض كتاب الله تعالى وهو قوله تعالى أن تبتغوا بأموالكم سورة النساء الآية 14 فقيد الأحلال بالابتغاء بالمال فوجب كون الخبر غير مخالف له وإلا لم يقبل لأنه خبر واحد وهو لا ينسخ القطعي في الدلالة وتمام ذلك مبسوط في الفتح (رد المحتار 3/ 101) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Dates of the blessed birth and demise of Prophet Muhammad (Peace be upon Him) What is the date of birth and the date of demise of our beloved Prophet Muḥammad ﷺ? بسم الله الرحمن الرحيم This issue has been addressed in my Arabic article Matā Wulida ar-Rasūl Ṣallāllāhu ʿAlayhi Wa Sallam Wa Matā Tuwuffiya.1 A summary is outlined below. Blessed birth of the Prophet ﷺ According to the majority of scholars, the Prophet ﷺ was born in Rabīʿ al-Awwal in the Year of the Elephant, which corresponds to 571 CE. This was 53 years before the migration of the Prophet ﷺ to the blessed city of Madīnah. There is general agreement among scholars that the Prophet ﷺ was born on Monday, as affirmed by a Prophetic statement transmitted in Ṣaḥīḥ Muslim (1162). However, there is a difference of opinion regarding the precise date of birth. The following are some of the views: The precise date of birth is unknown. The blessed birth occurred on a Monday in Rabīʿ al-Awwal and the date is unknown. 1st Rabīʿ al-Awwal – This view is attributed to ʿAbd Allah ibn ʿAbbās (d. 68/687-8) (May Allah be pleased with him). 2nd Rabīʿ al-Awwal – This is the view of Imam Abū Maʿshar Najīḥ ibn ʿAbd al-Raḥmān (d. 170/787) and Ḥāfiẓ ʿAbd al-Ghanī al-Maqdisī al-Ḥanbalī (d. 600/1203). Ḥāfiẓ Mughalṭāya al-Ḥanafī (d. 762/1361) is inclined towards this. 3rd Rabīʿ al-Awwal. 8th Rabīʿ al-Awwal – This is the view of most experts including Imam Muḥammad ibn Jubayr ibn Muṭʿim (d. circa 100/719), Ḥāfiẓ Muḥammad ibn Mūsā al-Khuwārizmī al-Ḥanafī (d. 403/1012), Imam Ibn Ḥazm (d. 456/1064), Ḥāfiẓ Abū al-Khaṭṭāb ibn Diḥyah (d. 633/1235), Shaykh Idrīs Kandhelwī (d. 1394/1974) and Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002). This view is also attributed to ʿAbd Allah ibn ʿAbbās (d. 68/687-8) (May Allah be pleased with him). 9th Rabīʿ al-Awwal – This is the view of the famous Muslim astronomer Maḥmūd Pashā (d. 1302/1885) who conducted detailed research on this subject and concluded that the Prophet ﷺ was born on the morning of 9 Rabīʿ al-Awwal, which corresponds to 20 April 571 CE. This view has been endorsed by Mawlānā Shiblī Nuʿmānī (d. 1332/1914), Shaykh Muḥammad ibn ʿAfifī al-Bājūrī (d. 1345/1927), Qāḍī Sulaymān Manṣūrpūrī (d. 1349/1930), Sayyid Sulaymān Nadwī (d. 1373/1953) and Mawlānā Ṣafī al-Raḥmān Mubārakpūrī (d. 1427/2006). 10th Rabīʿ al-Awwal – This is the view of Imam ʿĀmir ibn Sharāḥīl al-Shaʿbī (d. circa 104/722), Imam Abū Jaʿfar al-Bāqir (d. 114/732-3) and Ḥāfiẓ Dimyāṭī al-Shāfiʿ ī (d. 705/1306). 12th Rabīʿ al-Awwal – This is the view of Imam Ibn Isḥāq (d. 150/767-8), Imam Ibn Ḥibbān (d. 354/965), Imam Abū al-Ḥasan al-Māwardī (d. 450/1058), Imam Ibn Khaldūn (d. 808/1406) and others. Although this is a commonly held view, it is worth noting that from an astronomical perspective, this date in the Year of the Elephant does not coincide with a Monday in any way. This is why many experts have questioned this view and deemed it incorrect. Friday 17th Rabīʿ al-Awwal – This has been refuted by Ḥāfiẓ Ibn Kathīr (d. 774/1373). 22nd Rabīʿ al-Awwal. Thus, the preferred view is that the Prophet ﷺ was born on 8th or 9th Rabīʿ al-Awwal (19 or 20 April 571 CE)2 although 1st or 2nd Rabīʿ al-Awwal (12 or 13 April 571 CE) are possible dates. The difference of opinion clearly suggests that, contrary to popular belief, there is no unanimous or fixed position regarding the precise date of the blessed birth of our beloved Prophet ﷺ. Demise of our beloved Prophet ﷺ There is general agreement among scholars that the Prophet ﷺ passed away on a Monday in Rabīʿ al-Awwal in the 11th year after migration. However, there is a difference of opinion regarding the precise date in Rabīʿ al-Awwal. The following are the principal views: 12th Rabīʿ al-Awwal – This is the most famous opinion and is the view of Imam Ibn Isḥāq (d. 150/767-8), Imam Wāqidī (d. 207/823), Imam Ṭaḥāwī (d. 321/933), Imam Ibn Ḥibbān (d. 354/965), Imam Ibn Ḥazm (d. 456/1064), Ḥafiẓ Ibn ʿAbd al-Barr (d. 463/1071), Imam Ibn al-Jawzī (d. 597/1201), Imam Nawawī (d. 676/1277), Ḥāfiẓ Dhahabī (d. 748/1348), Ḥāfiẓ Ibn Nāṣir al-Dīn al-Dimishqī (d. 842/1438), Imam Ibn Ḥajar al-Makkī (d. 974/1567), Qāḍī Sulaymān Manṣūrpūrī (d. 1349/1930), Mawlānā Ṣafī al-Raḥmān Mubārakpūrī (d. 1427/2006) and many others. This view is also attributed to ʿAlī ibn Abī Ṭālib (d. 40/661), ʿĀʾishah (d. 58/678) and ʿAbd Allah ibn ʿAbbās (d. 68/687-8) (May Allah be pleased with them) and Ḥāfiẓ Ibn al-Ṣalāḥ (d. 643/1245). However, many experts such as Imam Suhaylī (d. 581/1185) have questioned this view based on the fact that 9th Dhū al-Ḥijjah (the day of ʿArafah) in the 10th year after migration was a Friday. Accordingly, it is impossible for 12th Rabīʿ al-Awwal, three months later, to have fallen on a Monday even after considering all the possible variations in the number of days of Dhū al-Ḥijjah, Muḥarram and Ṣafar. The only possible way of reconciling 12th Rabīʿ al-Awwal with Monday is to assume that Dhū al-Ḥijjah started a day later in the blessed city of Madīnah. However, this reconciliation is only valid if all four months, Dhū al-Qaʿdah, Dhū al-Ḥijjah, Muḥarram and Ṣafar, were all complete months of 30 days. This is extremely rare, especially if Makkah was already a day ahead in Dhū al-Ḥijjah. For this reason, experts such as Ḥafiẓ Ibn Ḥajar ʿAsqalānī (d. 852/1449), Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002) and others argue that this view is wrong and is based on a transcribing error of 2nd Rabīʿ al-Awwal becoming 12th Rabīʿ al-Awwal. 2nd Rabīʿ al-Awwal – This is the view of Imam Abū Isḥāq Saʿd ibn Ibrāhīm ibn ʿAbd al-Raḥmān ibn ʿAwf al-Zuhrī (d. 125/742-3), Imam Muḥammad ibn Qays (d. circa 126/743-4), Imam Sulayman al-Taymī (d. 143/761), Imam Khalifah ibn Khayyāṭ (d. 240/854-5), Imam Ṭabarānī (d. 360/971). Scholars who are inclined to this view include Imam Abū al-Yumn ibn ʿAsākir (d. 686/1287), Imam ʿIzz al-Dīn ibn Jamāʿah (d. 767/1366), Imam Ibn Khaldūn (d. 808/1406), Ḥafiẓ Ibn Ḥajar al-ʿAsqalānī (d. 852/1449), Imam Qasṭalānī (d. 923/1517), Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002) and others. 1st Rabīʿ al-Awwal – This is the view of Imam ʿUrwah ibn al-Zubayr (d. 94/712-3), Imam Ibn Shihāb al-Zuhrī (d. 124/742), Imam Musā ibn ʿUqbah (d. 141/758-9), and Ḥāfiẓ Muḥammad ibn Mūsā al-Khuwārizmī al-Ḥanafī (d. 403/1012). Imam Suhaylī (d. 581/1185) is inclined towards this view although he suggests that the second view is also plausible. Ḥāfiẓ Ibn Sayyid al-Nās (d. 734/1334) suggests that both this and the previous view are possibilities. It is worth noting that both views are substantiated via a narration transmitted by Imam Ibn Jarīr (d. 310/923) from ʿAbd Allah ibn ʿAbbās (d. 68/687-8) who suggests that the Prophet ﷺ remained alive for 81 days after the verse “Today, I have completed for you your faith” was revealed. The majority of the scholars are of the view that this verse was revealed on 9th Dhū al-Ḥijjah, as explicitly mentioned in the narration of Ṣaḥīḥ al-Bukhārī (45, 4407, 4606, and 7268). 13th Rabīʿ al-Awwal – This is the view of Ḥafiẓ Badr al-Dīn ibn Jamāʿah (d. 733/1333) and Shaykh Muḥammad ibn ʿAfifī al-Bājūrī (d. 1345/1927). The latter adopted this view based on the research of the Muslim astronomer Maḥmūd Pashā (d. 1302/1885), who also appears inclined towards this view. Apart from the astronomical possibility of this date coinciding with a Monday, there is no evidence to substantiate this position. Thus, similar to the date of birth, there is no scholarly consensus on the precise date of the demise of our beloved Prophet ﷺ. The strongest view, however, appears to be that the Prophet ﷺ passed away on Monday 1st or 2nd Rabīʿ al-Awwal 11 AH, which corresponds to 27 or 28 May 632 CE. Allah knows best Yusuf Shabbir, Blackburn, UK Approved by: Mufti Shabbir Ahmed Sahib 19 Ṣafar 1438 AH For more information in Arabichttps://nawadir.org/2016/11/20/dates-of-the-blessed-birth-and-demise-of-prophet-muhammad-arabic/ This is in accordance with the old Gregorian calendar. The equivalent in the new Gregorian calendar is 21 or 22 April. source

Hayaa – Shame and Modesty newsletter_11_web.pdf

How can something sinful and Haraam be the best option? Please see following taken from the article above

Pearls of Wisdom: No.57 “Food for the Soul” SUBJECT: DEEN (ISLAM) IS EASY Allah, The Most Exalted, says: “Allah intends for you ease, and He does not want to make things difficult for you.” (Quran:2:185) The Messenger of Allah (peace be upon him) is reported to have said; “Verily this religion is ease; and none make this religion difficult except that it overwhelms them.” (Hadith Bukhari) Note: Islam is a simple religion and not burdensome. However, that Islam is easy and not ‘difficult’ is not to imply that Muslims will not face 'hardship'. It implies that the practicing of Islam is quite easy and simple. None should go to extremes in religious matters and forsake the easy approach as it may become too taxing and the possibility that the person may abandon the act in totality. It does not mean that we should not seek to be more perfect in our worship, for that is something praiseworthy. Rather what is discouraged is going to such extremes in doing voluntary acts that over exertion overtakes a person so that eventually he or she is unable to cope with even the simplest of tasks. In Deen, whatever has been ordained is always practical and beneficial. “Islam is really simple, but often due to our ignorance we insist on making it complicated.” www.eislam.co.za

Rectified motives and reformed children The Honourable Hadith expert of our times, Al-Muhaddith, Shaykh Muhammad ‘Awwamah (may Allah protect him) often states that the residents of Madinah Munawwarah regularly make the following du’a: اللّٰهُمَّ أَصْلِحِ النِّيَّةَ والذُّرِّيَّةَ Allahumma aslihin niyyah wadh dhurriyyah Translation O Allah, rectify my intentions and reform my progeny. This brief yet profound du’a is much needed in the world today. Ponder: One who is bereft of the above two bounties will suffer in both Worlds! Intentions and the Selfie Age Unfortunately we live in an era where almost nothing is done without an ulterior motive. It’s an era wherein everything is ’selfied’, be it with a picture or even in text. Without the correct motive, no deed is accepted by Allah Ta’ala, even if that deed be as noble as it gets. We should still be focused on our intentions, instead of broadcasting our achievements! A Rare Breed The need for ‘reformed’ offspring is understood by one and all. Especially in an age where such a blessing is of a rare kind. Fortunate are those who have already achieved this. While many of us still only yearn for that blessing. Let’s include this du’a in our daily supplications, in addition to the physical effort that is needed to achieve the above. Keeping the company of the pious is very effective in achieving these two bounties. Insha Allah we will see great results. May Allah Ta’ala‬‎ accept all our efforts and du’as. Amin al-miftah

A du’a for protection from hunger and deception Question Please provide the reference and translation of this du’a: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْجُوعِ، فَإِنَّهُ بِئْسَ الضَّجِيعُ، وَأَعُوذُ بِكَ مِنَ الْخِيَانَةِ، فَإِنَّهَا بِئْسَتِ الْبِطَانَةُ Allahumma inni a’udhi bika minal ju’i fa innahu bi’sad daji’u wa a’udhu bika minal khiyanati fa innaha bi’satil bitanatu Answer Imams Abu Dawud, Ibn Majah and other Muhaddithun have recorded this du’a of Nabi (sallallahu ‘alayhi wa sallam). Imam Ibn Hibban (rahimahullah) has declared the Hadith authentic. (Sunan Abi Dawud, Hadith: 1542, Sunan Ibn Majah, Hadith: 3354 and Sahih Ibn Hibban; Al Ihsan, Hadith: 1029) Translation O Allah! I seek Your protection against hunger for it is an evil bedmate and I seek Your protection from treachery/deception for it is an evil hidden trait. And Allah Ta’ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar hadithanswers