ummtaalib

Types of Talaq Explained Q. can you explain fully one two and three divorces and the conditions resulting from them. kindly give a detailed explanation. (Question published as received) A. According to Shariah, there are three types of divorces: Talaaq e Raje’ (revocable divorce) Talaaq e Baain (irrevocable divorce) Talaaq e Mughallazah (permanent and final divorce) TALAAQ E RAJE’ Talaaq e Raje’ is a type of divorce wherein the husband divorces his wife using the words of divorce. For example, he says, “Talaaq”, “I give you Talaaq”, “I divorce you”, or “You are divorced”. It is important to mention that these words are so serious that even if a husband uttered the words of divorce jokingly and without the intention of divorce, the divorce will take effect. Once the husband utters the words of divorce, the wife becomes divorced and has to observe Iddah (waiting period). The duration of the Iddah is three menstrual cycles for a woman who experiences menses or three months for a woman who does not experience menses or until child birth for a pregnant woman. During the Iddah period, it is possible for the couple to reconcile without requiring a new Nikah. The husband may revoke his divorce by verbally taking her back for example, he says to her, “I take you back in my Nikah”. If the husband is intimate with his wife during the Iddah period it is also considered as a revocation of the divorce. If the husband does not revoke the divorce during the Iddah period, the divorce becomes final and the marriage ends. Therefore, if the couple wish to get back together (after the Iddah period has lapsed), they can only do so by performing a new Nikah. TALAAQ E BAAIN Talaaq e Baain is an irrevocable divorce where the husband uses such words or phrases to divorce his wife that hold the possibility of divorce. For example, the husband tells his wife “Pack your bags and get out” or “You are no longer my wife”. Talaaq e Baain will only take effect if the husband utters these words with the intention of divorce. If he uttered these words out of anger without the intention of divorce, Talaaq will not take effect. Once the husband issues his wife a Talaaq e Baain, she has to observe Iddah. If the couple wish to get back together (during or after the Iddah), they can only do so by performing a new Nikah. The Iddah duration will be the same as explained above in Talaaq e Raje’. TALAAQ E MUGHALLAZAH Talaaq e Mughallazah is when the husband issues three divorces to his wife. Once the husband issues his wife three divorces, the divorce immediately becomes final and the marriage terminates. Thereafter, the couple may not reconcile even if they perform a new Nikah. To issue three Talaaqs at once is a major sin due to its dire ramifications. It cannot be stressed enough of how cautious husbands must be in using the words of Talaaq. Talaaq may only be used as a last resort, after all attempts at saving the marriage have failed. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

When one greets his Muslim brother with salaam, he benefits him in three ways: 1) He makes duaa for him that Allah Ta’ala keep him in peace. Salaam is a greeting of peace. 2) He reminds him that Allah Ta’ala is with him and watching him at all times. ‘Salaam’ is the name of Allah Ta’ala. 3) He informs him that when he has greeted him with the greeting of peace, he is certainly his well-wisher and he will not harm him in any way (neither verbally, physically or in any other way). Ihyaauddeen.co.za

Part Eight Jihaad: Hazrat Sa’d (radhiyallahu ‘anhu) had mentioned, “I participated in the Battle of Badr at a time when I had only one strand of hair on my face. Later on, Allah Ta‘ala blessed me with a beard. (ibn Sa’d 3/105, Siyar A’laam min Nubalaa 3/62) Hazrat Sa’d (radhiyallahu ‘anhu) had participated in the Battles of Badr and Uhud, and he was among the Sahaabah (radhiyallahu ‘anhum) who remained firm with Rasulullah (sallallahu ‘alaihi wasallam) during the Battle of Uhud when (the enemy attacked from the rear and killed many Sahaabah (radhiyallahu ‘anhum), due to which there was much confusion and) many Sahaabah (radhiyallahu ‘anhum) turned away from the battlefield. Hazrat Sa’d (radhiyallahu ‘anhu) also participated in the Battle of Khandaq (the Trench), the expedition of Hudaibiyah, the Battle of Khaibar and the Conquest of Makkah Mukarramah. During the Conquest of Makkah Mukarramah, Hazrat Sa’d (radhiyallahu ‘anhu) was carrying one of the three flags of the Muhaajireen. He had participated in all the expeditions of Rasulullah (sallallahu ‘alaihi wasallam). From among the Sahaabah (radhiyallahu ‘anhum) of Rasulullah (sallallahu ‘alaihi wasallam), he was among those Sahaabah (radhiyallahu ‘anhum) who were well-skilled in archery. (ibn Sa’d 3/105) Hazrat ‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu) mentioned, “I saw Hazrat Sa’d (radhiyallahu ‘anhu) during the Battle of Badr. He was fighting like a horseman among those on foot.” (ibn Sa’d 3/104, Siyar A’laam min Nubalaa 3/63) Hazrat Sa’eed bin Musayyib (rahimahullah) says that he heard Hazrat Sa’d (radhiyallahu ‘anhu) mention that Rasulullah (sallallahu ‘alaihi wasallam) had made special du‘aa for him (during the Battle of Uhud) saying, “May my father and mother be sacrificed for you!” (ibn Sa’d 3/104) Hazrat Sa’d (radhiyallahu ‘anhu) narrates, “During the Battle of Uhud, I saw two men wearing white clothing, one on the right and one on the left of Rasulullah (sallallahu ‘alaihi wasallam). They were defending Rasulullah (sallallahu ‘alaihi wasallam) from the kuffaar most valiantly and fiercely. I never saw them before that nor did I see them after that (in the narration of Muslim Shareef, it is mentioned that these were the angels, Hazrat Jibraa’eel and Hazrat Meekaa’eel (‘alaihimas salaam).” (Musnad Ahmed #1471, Saheeh Muslim #2306) Source: Whatisislam.co.za

wa'alaykumus salaam Brother, the references are there and you can check out al-miftah as well. The link is there

Misconceptions Pertaining to the Month of Muharram By Mufti Taqi Uthmaani Muharram is the month with which the Muslims begin their lunar Hijrah Calendar. It is one of the four sanctified months about which the Holy Quran says, “The number of the months according to Allah is twelve months (mentioned) in the Book of Allah on the day in which He created heavens and the earth. Among these (twelve months) there are four sanctified”. In the Shariah of our Noble Prophet Sallallahu Alayhi Wa Sallam the sanctity of these months was upheld and the Holy Quran referred to them as the “sanctified months”. One of the more serious misconceptions about the month of Muharram is that it is an evil or unlucky month, for Sayyiduna Husain Radhiyallahu Anhu was killed in it. It is for this misconception that people avoid holding marriage ceremonies in the month of Muharram. This is again a baseless concept which is contrary to the express teachings of the Holy Quran and the Sunnah. Such superstitions have been totally negated by the Holy Prophet Sallallahu Alayhi Wa Sallam. If the death of an eminent person in a particular day renders that day unlucky for all times to come, one can hardly find a day, free from this bad luck, out of 360 days of the whole year, because each and every day has a history of the demise of some eminent person. The Holy Quran and the Sunnah of the Holy Prophet Sallallahu Alayhi Wa Sallam have made us free from such superstitious beliefs, and they should deserve no attention. Another wrong practice related to this month is to hold the lamentation and mourning ceremonies in the memory of martyrdom of Sayyiduna Husain Radhiyallahu Anhu. As mentioned earlier, the event of Karbala is one of the most tragic events of our history, but the Holy Prophet Sallallahu Alayhi Wa Sallam has forbidden us from holding the mourning ceremonies on the death of any person. The people of jahiliyyah (ignorance) used to mourn over their deceased through loud lamentations, by tearing their clothes and by beating their cheeks and chests. The Holy Prophet Sallallahu Alayhi Wa Sallam stopped the Muslims from doing all this and directed them to observe patience by saying “Innaa lillaahi wa innaa ilayhi raaji’oon”. A number of authentic Ahaadith are available on the subject. To quote only one of them: “He is not from our group who slaps his checks, tears his clothes and cries in the manner of the people of jahiliyyah“. (Sahih Bukhari) All the authentic jurists are unanimous on the point that the mourning of this type is absolutely impermissible. Even Sayyiduna Husain Radhiyallahu Anhu shortly before his demise, had advised his beloved sister Sayyidah Zainab Radhiyallaha Anha not to mourn over his death in this manner. He said, “My dear sister, I swear upon you that, in case I die, you shall not tear your clothes, nor scratch your face, nor curse anyone for me or pray for your death”. (Al-Kamil, ibn Kathir vol. 4 pg. 24) It is evident from this advice of Sayyiduna Husain Radhiyallahu Anhu that this type of mourning is condemned even by the blessed person for the memory of whom these mourning ceremonies are held. Every Muslim should avoid this practice and abide by the teachings of the Holy Prophet Sallallahu Alayhi Wa Sallam and his beloved grandchild Sayyiduna Husain Radhiyallahu Anhu. Jamiatul Ulama (KZN) Council of Muslim Theologians

Secure your future Generally, no minority in any country feels assured of complete safety unless they enter into an accord with the locals. Accords of safety and peace treaties are generally agreed to verbally or in writing. Islam teaches us to also take this precaution, and to even win over the hearts of the indigenous through action. Before emigrating to Madinah, Rasulullah (sallallahu ‘alayhi wa sallam) first took assurances from the Ansar when they met in Mina. This is referred to as “Bai’atul Aqabah” in which the few dignitaries of Madinah pledged their support to Islam and the Muslims. In Islamic history, there were several such accords at different periods and in various places. One of the first of its kind was the agreement between the Muslims and the Abyssinian king, Negus. Whilst reducing agreements to writing is of utmost importance, more important and undoubtedly more effective are those agreements that are based on action and qualities. Islamophobia in the time of the Sahabah There are numerous instances in that era of false propaganda against Islam and Rasulullah (sallallahu’alayhi wasallam). In equally many cases, those myths were easily dispelled when the innocent public were exposed to the true teachings of Islam. In the case of Negus, he had summoned the few Sahabah (radiyallahu ‘anhum) who emigrated to his country to investigate their motives. The Kuffar of Makkah had sent an envoy to the African King with the purpose of “bad mouthing” the Sahabah (radiyallahu ‘anhum) so that Negus may return them to Makkah. This envoy had sought to paint a false picture of the Sahabah (radiyallahu ‘anhum) claiming that: these were a group of naive mischievous youngsters who have forsaken their religion and have engaged in innovation. Negus asked the Sahabah (radiyallahu ‘anhum) to respond to their allegations. Sayyiduna Ja’far (radiyallahu ‘anhu), the cousin of Rasulullah (sallallahu’alayhi wasallam) stood up and explained the reality to the king. The following is a summary of what he said: “Honourable King! We were an ignorant nation who used to worship idols of stone, commit all sorts of vice, sever family ties and harm our neighbors. The powerful among us would devour the weak. Allah Ta’ala then sent to us a Prophet from among us, who exhorted our people to worship Allah alone, and not things of stone. He commanded us to speak the truth, to maintain family ties, fulfill the rights of our neighbours and to safeguard our trusts. He forbade us from: murder, vice, lies and from devouring the wealth of the weak…” (Hayatus Sahabah, vol.1 pg.455) When Negus was exposed to these sublime teachings, he spontaneously rejected the request of the disbelieving envoys from Makkah and gave asylum to the Sahabah (radiyallahu ‘anhum). In fact, he actually accepted Islam on the hands of Sayyiduna Ja’far (radiyallahu ‘anhu). (Hayatus Sahabah, vol.1 pg.168) Our Current Dilemma Today too we are faced with a similar situation; Islam and the Muslims are at the wrong end in the media. Almost every misdeed has to be linked to Islam. False notions of Islam are spreading rapidly. As Muslims who are either direct victims or potential victims of such flak, we are duty bound to dispel all misconceptions. This could be done vocally by following the correct procedures, but even more effective will be our practical demonstration of the sublime teachings of Islam just as Sayyiduna Ja’far (radiyallahu ‘anhu) did. This will go a long way in changing the picture. After all Sayyiduna Ja’far (radiyallahu ‘anhu) did so in Africa as well. How to make Peace with Fellow Humans When Rasulullah (sallallahu’alayhi wasallam) first arrived in Madinah Munawwarah after emigrating from Makkah, his opening statement was: “O People! Spread the Salam (greeting of peace), Feed the masses, and offer (Tahajjud) Salah at night while the rest are asleep, (if you do so) you will gracefully enter Paradise.” (Sunan Tirmidhi: Hadith 2485). These were his advices to the Muslims who had just arrived in a foreign land. They were people who would be interacting with non muslims too. Two of these three guidelines for safe entry into Jannah pertain to our interaction with the locals. This golden advice is more applicable today than it was then. With the brutality of the xenophobic attacks here in South Africa still fresh in our minds, this sublime solution can prevent the situation from worsening… Therefore each of these teachings should be implemented in the most effective of ways; Spreading the message of peace through our action; by being more kind and considerate in our dealings etc. and more importantly, by spreading the religion of peace among the indigenous people coupled with our support for local humanitarian causes. Sane men do not harm those who are of their benefit. Feeding schemes among the indigenous should be arranged by each able community. After all: “The best way to a man’s heart is his stomach.” This is a humanitarian duty on all those who can afford it. The hearts of men are in the control of Allah Ta’ala. Therefore the best option is to resort to earnest du’a to Allah Ta’ala, especially during the last portion of the night. By implementing these prescriptions, we will insha-Allah go a long way in securing our future; in this world as well as the Hereafter. Failure to do so could be detrimental to us in both! The current crisis in Myanmar is deeply saddening, but should also serve as an eye opener to every other Muslim-minority globally. May Allah Ta’ala restore the glory days of Islam worldwide. Soon, very soon. Amin. al-miftah

Practising on the Entire Deen Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned: Imaam Abu Hanifah (rahimahullah) selected five Ahaadith from five hundred thousand Ahaadith. These five Ahaadith are such that through practising on them, one will be practising on the entire Deen. After Imaam Abu Hanifah (rahimahullah), Imaam Abu Dawood (rahimahullah) selected four thousand eight hundred Ahaadith from five hundred thousand Ahaadith and compiled them into his kitaab, Sunan Abi Dawood. From these Ahaadith four thousand eight hundred Ahaadith which he compiled into his kitaab, he selected four Ahaadith and stated that the one who practises on them will be practising upon the entire Deen. All these four Ahaadith are among the five Ahaadith that Imaam Abu Hanifah (rahimahullah) had selected. Imaam Abu Dawood (rahimahullah) did not select the fifth Hadith as he understood that the meaning of the fifth Hadith can be included in the other four Ahaadith. Imaam Abu Hanifah (rahimahullah) passed away in the year 150 A.H. Imaam Abu Dawood (rahimahullah) was born fifty two years later, in the year 202 A.H. From this, it seems possible that Imaam Abu Dawood (rahimahullah) had taken this view from Imaam Abu Hanifah (rahimahullah). These four Ahaadith are: إنما الأعمال بالنيات إلخ (The acceptance of) all actions are based on the intentions (with which the actions were carried out). لا يكون المؤمن مؤمنا حتى يرضى لأخيه ما يرضى لنفسه One will not be a true believer until he wishes for his brother that which he wishes for himself. من حسن إسلام المرأ تركه ما لايعنيه From the beauty of a person’s Islam is that he leaves out that which does not concern him. الحلال بين والحرام بين وبينهما مشبهات لا يعلمها كثير من الناس فمن اتقى المشبها استبرأ لدينه وعرضه إلخ Halaal is clear and haraam is clear, and between the halaal and haraam are such things which are doubtful and many people do not know it. The one who abstains from these doubtful things will protect his Deen and his honor. (Suhbat Baa Awliyaa pg. 94-97) ihyauddeen.co.za

The Prophet’s (ﷺ) advice to Sayyiduna Anas رضي الله عنه By: Moulana Muhammad bin Haroon Source: Al-Miftah In an absolutely captivating style, the Nabi of Allah (ﷺ) offered the following priceless counsel to his devoted servant, Sayyiduna Anas (رضي الله عنه). Sayyiduna Anas ibn Malik (رضي الله عنه) reports that Rasulullah (ﷺ) arrived in Madinah when I was a young eight-year-old. My Mother took me by my hand to him and said: “O Messenger of Allah, every man and woman of Madinah has presented you with a gift. I have nothing else to offer besides this child of mine. Please accept him as your servant for all your needs.” I served the Messenger of Allah (ﷺ) for ten years. During this time he never beat me, abuse or even scold at me. He never gave me an angry look. The first advice he gave me was: “O my son! Keep my secrets confidential, and you will become a true believer” Sayyiduna Anas (رضي الله عنه) says: “I never disclosed the secrets of Rasulullah (ﷺ) to anyone, despite the requests of my mother and the wives of Rasulullah (ﷺ).” He also told me: “O my son! Be thorough in your Wudhu and the two angels (who are recording your deeds) will love you. Your life will also be increased." O Anas! Ensure that you bathe from Janabat (the obligatory bath) properly, if you do so all sins and evil will leave you.” Sayiduna Anas (رضي الله عنه) enquired: “How do I do that?” Rasulullah (ﷺ) said: “wet the roots of the hair and clean/rub the skin” O my Son! If you can, then remain in the state of wudu continuously, for if death comes to someone in the state of wudu, he acquires Shahada (the rank of the martyrs) O my son! If you have the ability to constantly send salutations upon me then do so, the angels will beg Allah to forgive you. O my son! Try to offer some (nafl) salah in your home too. O Anas! When you make ruku ensure that you spread your fingers apart while grasping your knees, and that you keep your elbows away from your body. O my Son! When you raise your head from ruku allow all your limbs to settle in their original positions. Allah will not look on the day of Judgement to the one who doesn’t straighten his back when waking up from ruku. O my son! When you make Sajdah, place your head and palms firmly on the ground. Do not make sajdah (hastily) like the pecking of a rooster. Do not sit (in salah) like fox or dogs squats. Refrain from turning about in salah, as this is destruction. If need be then (it is allowed) in the optional prayer, not the Fardh. O my son! If when you leave your house, you make salam to whichever Muslim you see, you will return home forgiven. Also keep in mind that every other Muslim is better than you. O my son! Whenever you enter your house, say salam upon yourself and your family. [this will be a source of Barakah (blessing) for you and them] O my Son! If you are able to spend your day and night without having malice for anybody in your heart, then do so as this will make your hisab (accountability in the court of Allah) easy. O my son! This is my Sunnah. Whoever revives/ loves my Sunnah loves me, and will be with me in Jannah. O my son! If you follow my advice, there will be nothing more beloved to you than death.” (Musnad Abi Ya’la & Al-Mu’jamus Saghir, see Majma’uz zawaaid, vol.1 pgs. 271-272) Jamiatul Ulama (KZN) Council of Muslim Theologians

Part Seven The Special Du‘aa of Rasulullah (sallallahu ‘alaihi wasallam): Hazrat ‘Aa’ishah bint Sa’d (radhiyallahu ‘anha), the daughter of Hazrat Sa’d (radhiyallahu ‘anhu), narrates the following from Hazrat Sa’d (radhiyallahu ‘anhu): During the Battle of Uhud, (when the enemy had attacked from the rear and many Sahaabah (radhiyallahu ‘anhum) were killed on the battlefield,) the Sahaabah (radhiyallahu ‘anhum) could not find Rasulullah (sallallahu ‘alaihi wasallam) and were moving about in confusion. At that time, I moved aside and said to myself, “I will continue to fight the kuffaar and defend my life. In the process of fighting, I will either gain martyrdom or Allah Ta‘ala will allow me to remain. If I survive this battle then surely I will get to meet Rasulullah (sallallahu ‘alaihi wasallam).” In this state, I suddenly saw a man covering his face due to which I could not recognize him. The disbelievers advanced towards him until I said to myself, “They have pursued him until they have finally reached him!” At that moment, the man filled his hand with pebbles and flung them into the faces of the disbelievers, causing them to turn on their heels and retreat until they reached the mountain. The man repeated this action multiple times (when the disbelievers attempted to attack him), and I did not know who he was (as I could not see his face). Between myself and this man was Hazrat Miqdaad bin Aswad (radhiyallahu ‘anhu). I had just decided to ask Hazrat Miqdaad (radhiyallahu ‘anhu) who this great man was when Hazrat Miqdaad (radhiyallahu ‘anhu) said to me, “O Sa’d (radhiyallahu ‘anhu)! This is Rasulullah (sallallahu ‘alaihi wasallam) who is calling you!” I asked Hazrat Miqdaad (radhiyallahu ‘anhu), “Where is Rasulullah (sallallahu ‘alaihi wasallam)?” In response, Hazrat Miqdaad (radhiyallahu ‘anhu) gestured towards the very same man. Realizing that this man was none other than the beloved Rasul of Allah Ta‘ala (sallallahu ‘alaihi wasallam), I immediately stood in my place, and out of extreme happiness, I became totally oblivious of my wounds. Rasulullah (sallallahu ‘alaihi wasallam) said to me, “O Hazrat Sa’d (radhiyallahu ‘anhu)! Where have you been?” I responded, “I was at a distance from you, from where I could see you.” Rasulullah (sallallahu ‘alaihi wasallam) then seated me before him and I began to fire arrows while saying, “O Allah! This is your arrow, so make it strike your enemy!” While I was firing, Rasulullah (sallallahu ‘alaihi wasallam) was making du‘aa for me saying, “O Allah! Accept the du‘aa of Hazrat Sa’d (radhiyallahu ‘anhu)! O Allah! Make the arrows of Hazrat Sa’d (radhiyallahu ‘anhu) strike the target! Continue to fire arrows, O Sa’d! May my father and mother be sacrificed for you!” I did not fire a single arrow except that Rasulullah (sallallahu ‘alaihi wasallam) repeated this du‘aa and these words. Finally, when I had depleted all the arrows in my quiver, Rasulullah (sallallahu ‘alaihi wasallam) spread out the arrows of his quiver. Rasulullah (sallallahu ‘alaihi wasallam) then handed me an arrow with fletching (i.e. with feathers). Imaam Zuhri (rahimahullah) has mentioned that Hazrat Sa’d (radhiyallahu ‘anhu) fired 1000 arrows during the Battle of Uhud. (Mustadrak Haakim #4314) Source: Whatisislam.co.za

What to do at the time of Natural Catastrophes

ATROCITIES IN PREDOMINANTLY MUSLIM COUNTRIES Question: Asalamualaikum I have read many publications on the atrocities in Muslim countries. They all say it is punishment from Allah. How is that conclusion made? Can it not be a test of Allah? Why only punishment? Your comments Mufti Saheb. Answer: In the Name of Allaah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. You enquire regarding whether the various atrocities in predominantly Muslim countries are a punishment from Allaah Ta’aala or a test of their Imaan. No one can make an absolute claim in that regard as nobody knows with certainty the reason behind Allaah’s will in those atrocities. The observations made by people are at most probabilities. It is incorrect to regard the various atrocities as the punishment of Allaah Ta’aala with certainty. The atrocities could probably be a punishment from Him or they could be a test of their Imaan. However, if people are disobedient to Allaah and openly violating His laws, then the atrocities could probably be a punishment from Him. If people are obedient to Allaah Ta’āla and practice upon Deen, then the atrocities are probably a test of their Imaan. It would be incorrect to dismiss the atrocities as a test of Imaan while Allaah Ta’āla is being disobeyed and people carry out sinful activities like zinaa (fornication), stealing, injustice, etc. Reflect upon the following verse: ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ Translation: Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness]. (Surah Ar-Room v.41) وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ Translation: And we will surely let them taste the nearer punishment short of the greater punishment that perhaps they will repent. (Surah As-Sajdah v.21) Rasulullaah (Sallallaahu ‘alaihi wasallam) is reported to have said: من يعمل سوءا يجز به في الدنيا Translation: “Whoever does evil, he shall be recompensed in this life.” (Ahmad) 1 It would also be incorrect to regard the atrocities as punishment from Allaah Ta’āla when He is being obeyed and the laws of Shariah are fulfilled. In such a situation, one should seek refuge in taqdeer and regard the atrocities as a test of one’s Imaan. Consider the following, أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ (2) وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ (3) Translation: Do the people think that they will be left to say, "We believe" and they will not be tried? But We have certainly tried those before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars. (Surah Al-‘Ankaboot v.3) وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَلَيَعْلَمَنَّ الْمُنَافِقِينَ Translation: And Allah will surely make evident those who believe, and He will surely make evident the hypocrites. (Surah Al-‘Ankaboot v.11) وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ Translation: And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient. (Surah Al-Baqarah v.155) And Allaah Ta’āla Knows Best Muajul I. Chowdhury Student Darul Iftaa New York, USA Checked and Approved by, Mufti Ebrahim Desai.

Earthquake – A Wake-Up Call By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh With the recent earthquake and the resulting carnage, the point we need to consider is that although we are well away from the epicentre, safe and sound, what do we need to do? Is it just another news headline and topic of conversation or does it hold deeper significance to us as Muslims. At this point it is worth pondering upon the fact that Rasūlullāh sallallāhu ‘alayhi wasallam has mentioned that as Qiyāmah nears, earthquakes will become more and more frequent. We have seen this prophecy coming true as time has passed. In the past earthquakes were rare and therefore shocking. Nowadays, being much more common, much thought is not given towards them save when the earthquake causes a humanitarian disaster. In the past it was very difficult to imagine an era in which natural disasters would regularly hit the headlines. Yet here we are today, every so often there is news of an earthquake, tsunami or a natural disaster of some nature having struck some part of the world. There is frequent news of people dying, children becoming orphans, starvation, lack of food supplies, loss of basic amenities and homelessness. For everything that happens in the world there is a cause. Causes are of two types: external and internal (worldly and spiritual). For example, when someone catches the flu or a cold, the external cause for this could have been stepping out in the cold inadequately dressed or standing in the rain for a long period of time. The internal cause could have been sins which had been perpetrated. Similarly, scientists explain the external cause of an earthquake to be the movement of tectonic plates or gaseous activity beneath the earth’s surface. Not refuting this, when we refer to the teachings of our Allāh and his beloved Prophet sallallāhu ‘alayhi wasallam we find that the cause for earthquakes is the disobedience of Allāh ta‘ālā exceeding limits. Calamities have appeared on land and sea because of what the hands of men have earned, that Allāh may make them taste a part of what they have done, in order that they may turn back. (30:41) So, being that sins are the cause for such disasters, the primary thing we must do is repent. In such instances, when the Might and Power of Allāh ta‘ālā manifest themselves with such catastrophic effect, we should take heed from the warning. We should take this as a sign from Allāh ta‘ālā warning us of our sinful way; if we are to continue sinning then it is possible that He may also send a calamity upon us. Therefore, the first thing that we should do is accept that such catastrophes are due to my disobedience and then make tawbah and istighfār with sincerity. Remember, in this calamity others have suffered and we have been safeguarded; we should use this as a means of guidance for us. We should think to ourselves that we are not performing salāh, paying zakāh, etc; we are indulged in evils such as drugs, alcohol, adultery, oppression, backbiting, etc. What if due to my sins the earth splits open and I fall inside. We should also spend in the path of Allāh ta‘ālā. Rasūlullāh sallallāhu ‘alayhi wasallam has said: Truly s adaqah extinguishes the anger of your Lord and protects against an evil death. (At-Tirmidhī) Spending in charity will not only bring reward from Allāh ta‘ālā for helping his creation but will also ensure that his anger, caused by our disobediences, will be cooled. Even though the earthquake may have struck in another country we must remember that the entire world is the same to Allāh ta‘ālā. Borders and nationalities are man-made; to Allāh ta‘ālā, we are all dwellers of the same earth. An earthquake in one part of the world means that Allāh ta‘ālā is angry, and not necessarily with only those who were directly affected. So we too must do our bit to try and cool the anger by repenting and then assisting through du‘ā and financial help. Finally, we should also use this opportunity to ponder upon the Day of Reckoning. If an earthquake lasting around a minute can cause such devastation, then what will be the earthquake of the Last Hour be like. That earthquake will be so severe that not only will tall buildings collapse, but the sun will lose its brightness, mountains will become rubble, and this entire world will come to an end. O mankind, fear your Lord. Indeed the quake of the (destined) Hour is something terrible. The day you will see it, every suckling female will forget that which she suckles, and every female having pregnancy shall abort her foetus, and you will see people as if they are drunk, while they are not drunk, but Allāh’s torment is (so) severe. (22:1-2) The Striking Event! What is the Striking Event? And what may let you know what the Striking Event is? (It will happen) on a day when people will be like scattered moths, and the mountains will be like carded wool. (101:1-5) When the earth will be jolted with a terrible jolt; and the mountains will be crumbled a thorough crumbling, until they will become dust, scattered in the air. (56:4-6) On the occurrence of this devastating disaster, our appeal is for everyone to repent and turn towards Allāh ta‘ālā, spend in the path of Allāh ta‘ālā through charity and ponder upon the last day and make this earthquake a wake-up call for us. © Riyādul Jannah (Vol. 19 No. 2, Feb 2010)

Having just experienced an earthquake last night in the East Midlands and with similar tremors occurring in other parts of the world recently, we would like to share with you an editorial of the respected Shaykh-ul-Hadīth, Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh which appeared in the monthly journal 'Riyādul Jannah' after the earthquake that occurred in February 2008 in the UK. Why Earthquakes Occur by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh At 12:56am on 27th February the UK was shaken by an earthquake of a significant enough magnitude to make the headlines. Buildings shuddered, furniture shook, and people were woken from their sleep. By morning, everyone was talking about it. The largest earthquake to strike the UK in over 25 years was regarded by most people as no more than an exciting incident. Their curiosity was satisfied by scientific explanations, and there their interest ended. They did not see the shaking of the earth beneath their feet as an opportunity to learn valuable lessons. The question we need to ask is: ‘Why do earthquakes occur?’ We can learn a lot about the world around us by using the ‘aql (intellect) that Allāh ta‘ālā has given us. ‘Aql, however, has its inherent limitations, and as believers we should not remain content with the often incomplete picture of events that it can present. Where ‘aql reaches its limits, wahy (Revelation) takes over. As Muslims, we should turn to the teachings of our beloved Nabī Muhammad sallallāhu ‘alayhi wasallam to understand the significance of the recent earthquake. Rasūlullāh sallallāhu ‘alayhi wasallam has declared the cause of earthquakes to be disobedience to Allāh ta‘ālā exceeding limits. Whatever the scientific explanation may be – and there is no need to reject or ignore scientific explanations – Allāh ta‘ālā made the earth shake. Allāh ta‘ālā uses physical agencies to bring about physical events in the universe, e.g. a child is born as a result of the union of its parents, yet Allāh ta‘ālā is the Originator; He gives children via the agency of the parents. Allāh ta‘ālā may cause an earthquake to occur through the means of huge stresses building up at fault lines in the earth’s crust or, if he wishes, without it. But, in either case, it is Allāh ta‘ālā Who causes earthquakes. Allāh ta‘ālā first causes small earthquakes, like the 5.2 quake felt in the UK, which do not result in any major harm. They do, however, affect the hearts of people, causing a moment of fear, awe and a sense of one’s mortality. These minor earthquakes can be described as wake-up calls from Allāh ta‘ālā, inviting His servants to take stock of their lives and turn to Him in repentance. In this way, they are a mercy from Him. It is reported that on the occasion of an earthquake occurring in the time of Rasūlullāh sallallāhu ‘alayhi wasallam he turned to the Sahābah radhiyallāhu ‘anhum and said: ‘Your Rabb wants you to turn to Him in repentance, so repent.’ Allāh ta‘ālā states in the Glorious Qur’ān: Calamities have appeared on land and sea because of what the hands of men have earned, that Allāh may make them taste a part of what they have done, in order that they may turn back. (30:41) When people do not heed these warnings and continue to disobey Allāh ta‘ālā, He may repeat the wake-up calls of magnitude 4 or 5 before suddenly unleashing a magnitude 8 quake, resulting in Qiyāmah-like scenes. Whole localities are razed to the ground, as if they had never existed. And these things are not hypothetical, they are happening now, in our lifetime. Rasūlullāh sallallāhu ‘alayhi wasallam foretold that as Qiyāmah nears, earthquakes will become more frequent, a prediction we are seeing come true with our very eyes. The reason for the increase in earthquakes foretold by Rasūlullāh sallallāhu ‘alayhi wasallam is an increase in disobedience to Allāh ta‘ālā. When, as a result of excessive disobedience, a large earthquake occurs anywhere, the Qur’ānic principle is that everyone, good and bad, is afflicted. And beware of a scourge that will not afflict the wrongdoers among you only... (8:25) Everyone suffers: people die or suffer bereavement, injury, fear, financial loss, anxiety and depression etc. The victims of a catastrophic earthquake can be divided into four groups: 1. Good people who die. They are classified as shuhadā (martyrs) and will enter Jannah. Their suffering will be a means of elevating their status in Jannah. 2. Bad people who die. Due to their disobedient and unrepentant ways they will be destined for Jahannam. Their suffering will be a punishment. 3. Good people who survive. The calamity is a test for them. By remaining patient and content with taqdīr and the Will of Allāh ta‘ālā they will be rewarded with closeness to Him. 4. Bad people who survive. The calamity is a warning and admonition for them to repent and change their ways. What we need to do 1. Accept that the earthquake was a result of disobedience to Allāh ta‘ālā. Each individual should think: ‘Out of all the disobedient people, I am top of the list. It was because of me that the earthquake struck.’ 2. Thereafter, make tawbah and istighfār with sincerity. 3. When the earth quakes, so does the heart. Treat it as an opportunity to rectify your life. Make use of the fear that developed in your heart. Think: ‘I commit many sins; what if the earth had split and swallowed me up? Allāh ta‘ālā has saved me. O Allāh, forgive me.’ 4. Give sadaqah. Rasūlullāh sallallāhu ‘alayhi wasallam said: ‘Truly, sadaqah extinguishes the anger of the Rabb and prevents an evil death.’ (At-Tirmidhī) 5. Having experienced the disturbing effects of a small earthquake, try to imagine Qiyāmah. What will the mighty earthquakes of Qiyāmah and the Resurrection be like? It is very serious that the land we live on shook; it means that so much disobedience is taking place on it that Allāh ta‘ālā is displeased. We must turn to Allāh ta‘ālā and do tawbah, istighfār and rectify our lives. We should also have concern in this regard for those around us. May Allāh ta‘ālā make this earthquake a mercy for us and may it prompt us to change our lives for the better. Āmīn. © Riyādul Jannah

Meditation before Action to act on the Sunnah Dr Abdul Hayy ‘Aarifi (Raheemahullah) said he made a concerted effort for years to develop correct intention of obedience to the Sunnah. Before any action he spent a few moments to ponder on the gift and bounty from Allah ta’ala and then he would say to himself that it was the practice of Allah’s beloved Messenger sallallaahu ‘aayhi wasallam to express gratitude on the bounties of Allah ta’ala. Only then would he proceed with the action in keeping with the Sunnah. He followed this method of meditation before proceeding to eat when delicious food was placed in front of him, even if he was extremely hungry, or drinking a glass of cold water in intense thirst. When his gaze fell on his beloved child he would meditate before taking the child lovingly on his lap in keeping with the sunnah of Allah’s beloved Messenger sallallaahu ‘alayhi wasallam. After a lengthy period of time this form of meditation to make an intention to act upon every Sunnah from morning till night, resulted in reaching a stage where an intention automatically came to mind. He used to say, Deen is in reality the changing of one’s point of view. Acts which we consider worldly remain the same but they are converted to acts of worship and essential parts of Deen.

Spending to Success By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Rasūlullāh sallallāhu 'alayhi wasallam said: Sadaqah does not decrease wealth. (Muslim) We learn from this hadīth that no one will ever suffer financial loss due to spending in the path of Allāh ta'ālā. This principle is absolute. Financial experts and economists may not agree, but the words of Rasūlullāh sallallāhu 'alayhi wasallam can never be wrong. The intellect says that spending, whether in sadaqah or for worldly matters, decreases one's wealth. It calculates that someone with £1,000 who spends £100 on helping an orphan or widow, or on building a masjid, will be left with £900, so spending decreases wealth. However, sadaqah does not decrease wealth, and the thought that it does comes from Shaytān, and is in direct contradiction to the teachings of Rasūlullāh sallallāhu 'alayhi wasallam. Shaytān's Promise This ploy of Shaytān has been described in the Qur'ān: Shaytān promises you poverty, and commands you to indecency... (2:268) When dealing with people who are not particularly religious, Shaytān scares them with the threat of poverty and tries to persuade them not to spend in the path of Allāh ta'ālā at all. The approach he takes with religious people is to persuade them to spend only what is obligatory, arguing that anything beyond that would lead to poverty. He asserts that zakāh, which is fard, is already a drain on resources, so giving voluntary sadaqah will only incur a further decrease in wealth. Furthermore, he reminds them of their other religious financial obligations, like spending on their families etc. in an attempt to discourage them from spending voluntarily in the path of Allāh ta'ālā. Shaytān will exert his energies to stop a person spending a mere £5 towards the construction of a masjid, scaring him with thoughts of poverty, yet he will allow the same individual to happily squander £50 in the marketplace, as he has no interest in preventing him from doing so. He stops believers spending in ways that bring the pleasure of Allāh ta'ālā, and encourages them to indulge in isrāf – being extravagant and wasteful with money - as it brings the displeasure of Allāh ta'ālā. It is therefore essential that we do muhāsabah (self assessment) at every step in case our approach to spending is actually lowering our value in the eyes of Allāh ta'ālā, curbing our spiritual and religious progress and pleasing Shaytān. Allāh ta'ālā's Promise .. .And Allāh promises you forgiveness from Himself and Abundance; and Allāh is All-Embracing, All-Knowing. (2:268) While Shaytān promises only one thing, poverty, Allāh ta'ālā promises two: forgiveness and an increase in wealth. The first of these is a blessing that secures success in the hereafter, and the second brings ease in the world. If £1 is spent in the path of Allāh ta'ālā, the minimum He will give in return to the giver is £10, a tenfold increase. Thereafter, Allāh ta'ālā increases the return by whatever multiple he wishes, up to seven hundred times and beyond, depending on the level of sincerity with which sadaqah is given and the difficulties borne by the giver. Someone who only has £100 and gives £1 makes a bigger sacrifice than someone who has £1,000 and spends £1; if the latter is rewarded tenfold with £10, the former will be rewarded with even more. The Return on Sadaqah In fact, Allāh ta'ālā has appointed an angel who supplicates night and day: O Allāh, bestow a [good] return on the spender. (Al-Bukhārī) The manner in which Allāh ta'ālā, through His wisdom, gives this return can take a number of forms: 1) Allāh ta'ālā rewards the giver with an actual increase in wealth, either straight away or after some time. 2) When someone who is well-off spends in sadaqah, Allāh ta'ālā may not give the return to him, but instead He may give it to a needy member of his offspring in the future. 3) By giving sadaqah Allāh ta'ālā protects the giver's remaining wealth from future loss, and this is a return in itself. For example, a person was going to suffer a loss of £1,000, but by giving £200 sadaqah he is protected from that loss. He has, in effect, been given £800. Become a Skilled Spender Moreover, Allāh ta'ālā will reward the person in the hereafter too and will multiply his reward according to the same principles mentioned above, i.e. if a person spends £1 , Allāh ta'ālā will reward him for spending at least £10, and thereafter more according the level of sincerity and sacrifice. Allāh ta'ālā uses a beautiful example to illustrate how He multiplies the reward for spending in His path: The example of those who spend in the way of Allāh is just like a grain that produced seven ears, each ear having a hundred grains; and Allāh multiplies [the reward further] for whom He wills. Allāh is All-Embracing, All-Knowing. (2:261) Allāh ta'ālā compares the reward of spending in His path to planting a single grain, which produces a plant bearing seven hundred grains. Allāh ta'ālā repays a person who spends with sincerity in His path and patiently bears any difficulties involved, by giving a reward in the hereafter equal to having spent seven hundred times the amount that was actually spent. Further, at a time of His choosing He rewards the giver with seven hundred times the original amount in this very world. And that is not all: Allāh ta'ālā gives even more when He wills. Allāh ta'ālā's use of a similitude in this verse, instead of just saying that He will give a seven-hundred-fold reward, provides us with a number of important lessons related to spending in the path of Allāh ta'ālā: 1) A seed will only germinate and grow if the ground it is sown in is fertile. Similarly, sadaqah will only produce reward and an increase in wealth if it is spent on a proper and deserving cause. 2) The seed must not be rotten but must be healthy and sound. Similarly, the wealth given in sadaqah must not be harām, but must have been acquired by halāl means. 3) The person sowing the seed must be proficient in planting. He must know how to plough the ground, how deep to sow the seed, how to water it etc. Similarly, the person giving sadaqah must be proficient in the masā'il related to spending. So sadaqah will only produce a seven-hundred-fold harvest when the 'ground' and the 'seed' are sound and the giver is a competent 'farmer'. And it is only then that sadaqah will be a true investment for the future. May Allāh ta'ālā grant us all the ability to spend in His path and earn the vast rewards He has promised in both worlds. Āmīn. © Riyādul Jannah (Vol. 18 No. 5, May 2009)

What is the ruling for celebrating ashura and is it correct to say the ummayyads introduced this? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Fasting on the day of Ashura (10th of Muharram) is a beloved Sunnah of Rasulullah Sallallalhu Alayhi Wasallam. Rasulullah Sallallalhu Alayhi Wasallam emphasized greatly on the virtue and significance of this day. Some virtues are as mentioned hereunder: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَصُومُ تِسْعَ ذِي الْحِجَّةِ، وَيَوْمَ عَاشُورَاءَ، وَثَلَاثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ، أَوَّلَ اثْنَيْنِ مِنَ الشَّهْرِ وَالْخَمِيسَ The Messenger of Allah (ﷺ) used to fast the first nine days of Dhul-Hijjah, Ashura’ and three days of every month, that is, the first Monday (of the month) and Thursday.[1] صِيَامُ يَوْمِ عَاشُورَاءَ، إِنِّي أَحْتَسِبُ عَلَى اللهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ Fast the Day of Ashura, for indeed I anticipate that Allah will forgive (the sins of) the year before it.”[2] مَا رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَحَرَّى صِيَامَ يَوْمٍ فَضَّلَهُ عَلَى غَيْرِهِ إِلَّا هَذَا اليَوْمَ، يَوْمَ عَاشُورَاءَ، وَهَذَا الشَّهْرَ يَعْنِي شَهْرَ رَمَضَانَ I never saw the Prophet (ﷺ) seeking to fast on a day more (preferable to him) than this day, the day of ‘Ashura’, or this month, i.e. the month of Ramadan.[3] However, to believe that the Umayyads introduced this is a misconception made by the Shia. Sayyidina Husain Radhiallahu Anhu, the son of Ali Radhiallahu Anhu was martyred on this very day in the year 61 A.H at the incident of Karbala. Hence, they tend to celebrate this day as a commemoration for Sayyyidina Husain Radhiallahu Anhu. The day of Ashura and its significance was introduced much before the death of Husain Radhiallahu Anhu. This is proven by many Ahadith and by Rasulullah Sallalllahu Alayhi Wasallam himself who passed away in 11 A.H.: قَدِمَ رَسُولُ اللَّهِ صلى الله عليه وسلم الْمَدِينَةَ فَوَجَدَ الْيَهُودَ يَصُومُونَ يَوْمَ عَاشُورَاءَ فَسُئِلُوا عَنْ ذَلِكَ فَقَالُوا هَذَا الْيَوْمُ الَّذِي أَظْهَرَ اللَّهُ فِيهِ مُوسَى وَبَنِي إِسْرَائِيلَ عَلَى فِرْعَوْنَ فَنَحْنُ نَصُومُهُ تَعْظِيمًا لَهُ . فَقَالَ النَّبِيُّ صلى الله عليه وسلم ” نَحْنُ أَوْلَى بِمُوسَى مِنْكُمْ ” . فَأَمَرَ بِصَوْمِهِ Allah’s Messenger (ﷺ) came to Medina, he found the Jews observing the fast on the day of Ashura. They (the Jews) were asked about it and they said: It is the day on which Allah granted victory to Musa and (his people) Bani Isra’il over the Pharaoh and we observe fast out of gratitude to Him. Upon this the Messenger of Allah (ﷺ) said: We have a closer connection with Musa than you have, and he (Allah’s Messenger ﷺ) commanded to observe fast on this day.[4] كَانُوا يَصُومُونَ عَاشُورَاءَ قَبْلَ أَنْ يُفْرَضَ رَمَضَانُ، وَكَانَ يَوْمًا تُسْتَرُ فِيهِ الكَعْبَةُ ، فَلَمَّا فَرَضَ اللَّهُ رَمَضَانَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ شَاءَ أَنْ يَصُومَهُ فَلْيَصُمْهُ، وَمَنْ شَاءَ أَنْ يَتْرُكَهُ فَلْيَتْرُكْهُ» The people used to fast on ‘Ashura (the tenth day of the month of Muharram) before the fasting of Ramadan was made obligatory. And on that day the Ka`ba used to be covered with a cover. When Allah made the fasting of the month of Ramadan compulsory, Allah’s Messenger (ﷺ) said, “Whoever wishes to fast (on the day of ‘Ashura’) may do so; and whoever wishes to leave it can do so.”[5] أَرْسَلَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَدَاةَ عَاشُورَاءَ إِلَى قُرَى الأَنْصَارِ: «مَنْ أَصْبَحَ مُفْطِرًا، فَلْيُتِمَّ بَقِيَّةَ يَوْمِهِ وَمَنْ أَصْبَحَ صَائِمًا، فَليَصُمْ»، قَالَتْ: فَكُنَّا نَصُومُهُ بَعْدُ، وَنُصَوِّمُ صِبْيَانَنَا، وَنَجْعَلُ لَهُمُ اللُّعْبَةَ مِنَ العِهْنِ، فَإِذَا بَكَى أَحَدُهُمْ عَلَى الطَّعَامِ أَعْطَيْنَاهُ ذَاكَ حَتَّى يَكُونَ عِنْدَ الإِفْطَارِ “The Prophet (ﷺ) sent a messenger to the village of the Ansar in the morning of the day of ‘Ashura’ (10th of Muharram) to announce: ‘Whoever has eaten something should not eat but complete the fast, and whoever is observing the fast should complete it.’ “She (the narrator Rubayyi Bint Muawwiz) further said, “Since then we used to fast on that day regularly and also make our boys fast. We used to make toys of wool for the boys and if anyone of them cried for, he was given those toys till it was the time of the breaking of the fast.”[6] كَانَ يَوْمُ عَاشُورَاءَ تَصُومُهُ قُرَيْشٌ فِي الجَاهِلِيَّةِ، وَكَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَصُومُهُ فَلَمَّا قَدِمَ المَدِينَةَ صَامَهُ وَأَمَرَ بِصِيَامِهِ [ص:25]، فَلَمَّا نَزَلَ رَمَضَانُ كَانَ رَمَضَانُ الفَرِيضَةَ، وَتُرِكَ عَاشُورَاءُ، فَكَانَ مَنْ شَاءَ صَامَهُ وَمَنْ شَاءَ لَمْ يَصُمْهُ» During the Pre-lslamic Period of ignorance the Quraish used to observe fasting on the day of ‘Ashura’, and the Prophet (ﷺ) himself used to observe fasting on it too. But when he came to Medina, he fasted on that day and ordered the Muslims to fast on it. When (the order of compulsory fasting in ) Ramadan was revealed, fasting in Ramadan became an obligation, and fasting on ‘Ashura’ was given up, and who ever wished to fast (on it) did so, and whoever did not wish to fast on it, did not fast.[7] It is evident that the fasting of Ashura was introduced even before Rasulullah Sallallahu Alayhi Wasallam’s time. This was originally the obligatory fast before fasting in the month of Ramadan was introduced. Allamah Ibn Katheer Rahimahullah also mentions the corrupt beliefs of the Shias on the day of Ashura in his Tareekh whilst discussing the death of Sayyidina Husain Radhiallahu Anhu: وَقَدْ أَسْرَفَ الرَّافِضَةُ فِي دَوْلَةِ بَنِي بُوَيْهٍ فِي حُدُودِ الْأَرْبَعِمِائَةٍ وَمَا حَوْلَهَا فَكَانَتِ الدَّبَادِبُ تُضْرَبُ بِبَغْدَادَ وَنَحْوِهَا مِنَ الْبِلَادِ فِي يَوْمِ عَاشُورَاءَ، وَيُذَرُّ الرَّمَادُ وَالتِّبْنُ فِي الطُّرُقَاتِ وَالْأَسْوَاقِ، وَتُعَلَّقُ الْمُسُوحُ عَلَى الدَّكَاكِينِ، وَيُظْهِرُ النَّاسُ الْحُزْنَ وَالْبُكَاءَ، وَكَثِيرٌ مِنْهُمْ لَا يَشْرَبُ الْمَاءَ ليلتئذٍ مُوَافَقَةً لَلْحُسَيْنِ لَأَنَّهُ قتل عطشاناً. ثم تخرج النساء حاسرات عن وجههن يَنُحْنَ وَيَلْطِمْنَ وُجُوهَهُنَّ وَصُدُورَهُنَّ، حَافِيَاتٍ فِي الْأَسْوَاقِ إِلَى غَيْرِ ذَلِكَ مِنَ الْبِدَعِ الشَّنِيعَةِ، وَالْأَهْوَاءِ الْفَظِيعَةِ، وَالْهَتَائِكِ الْمُخْتَرَعَةِ وَإِنَّمَا يُرِيدُونَ بِهَذَا وَأَشْبَاهِهِ أَنْ يُشَنِّعُوا عَلَى دَوْلَةِ بَنِي أُمَيَّةَ، لَأَنَّهُ قتل في دولتهم. وَقَدْ عَاكَسَ الرَّافِضَةَ وَالشِّيعَةَ يَوْمَ عَاشُورَاءَ النَّوَاصِبُ من أهل الشَّام، فكانوا إلى يَوْمِ عَاشُورَاءَ يَطْبُخُونَ الْحُبُوبَ وَيَغْتَسِلُونَ وَيَتَطَيَّبُونَ وَيَلْبَسُونَ أَفْخَرَ ثِيَابِهِمْ وَيَتَّخِذُونَ ذَلِكَ الْيَوْمَ عِيدًا يَصْنَعُونَ فِيهِ أَنْوَاعَ الْأَطْعِمَةِ، وَيُظْهِرُونَ السُّرُورَ وَالْفَرَحَ، يُرِيدُونَ بِذَلِكَ عِنَادَ الرَّوَافِضِ وَمُعَاكَسَتَهُمْ The Rafidah (Shia) transgressed the bounds in the Buyid Dynasty around the year 400. Drums would be beaten in Baghdad etc on the day of ‘Ashura, and ashes and crushed wheat would be dispersed on the roads and markets. Haircloths would be hung in the stores, and the people would show grief and tears, and many of them would not drink water on that night in imitation of Husain as he was killed while thirsty. Then the women would come out exposing their faces, wailing, striking their faces and their chests, walking barefooted in the markets. And other such revolting innovations and repulsive fancies and innovated violations [would take place]. They only intended by this and the likes of this to disfigure the Umayyad Dynasty, because he was killed during their reign. The Nawasib from the people of the Levant did the reverse of the Rafidah and Shi’ah on the day of ‘Ashura. Thus they would leading up to the day of ‘Ashura cook crops and bathe and apply fragrance and wear their best clothing and they would treat that day as an Eid, preparing various dishes on it, and they would display happiness and delight; intending thereby to spite the Rawafid and do the opposite of them.[8] It is important to note that when fasting on the day of Ashura, one should combine a fast either on the day before it or after it in order to avoid imitation of the Jews.[9] And Allah Ta’āla Knows Best AbdulMannan Nizami Student Darul Iftaa Chicago, IL, USA Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net [1] 2437 – حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الْحُرِّ بْنِ الصَّيَّاحِ، عَنْ هُنَيْدَةَ بْنِ خَالِدٍ، عَنِ امْرَأَتِهِ، عَنْ بَعْضِ، أَزْوَاجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَتْ: «كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَصُومُ تِسْعَ ذِي الْحِجَّةِ، وَيَوْمَ عَاشُورَاءَ، وَثَلَاثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ، أَوَّلَ اثْنَيْنِ مِنَ الشَّهْرِ وَالْخَمِيسَ» (أبو داود) [2] 752 – حَدَّثَنَا قُتَيْبَةُ، وَأَحْمَدُ بْنُ عَبْدَةَ الضَّبِّيُّ، قَالاَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ غَيْلاَنَ بْنِ جَرِيرٍ، عَنْ عَبْدِ اللهِ بْنِ مَعْبَدٍ، عَنْ أَبِي قَتَادَةَ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: صِيَامُ يَوْمِ عَاشُورَاءَ، إِنِّي أَحْتَسِبُ عَلَى اللهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ. (ترمذي) [3] صحيح البخاري (3/ 44) حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنِ ابْنِ عُيَيْنَةَ، عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي يَزِيدَ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: «مَا رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَحَرَّى صِيَامَ يَوْمٍ فَضَّلَهُ عَلَى غَيْرِهِ إِلَّا هَذَا اليَوْمَ، يَوْمَ عَاشُورَاءَ، وَهَذَا الشَّهْرَ يَعْنِي شَهْرَ رَمَضَانَ» [4] [صحیح مسلم، کتاب الصیام، باب فضل یوم عاشورا، مکتبة رحمانیة] [5] صحيح البخاري (2/ 148) حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، وحَدَّثَنِي مُحَمَّدُ بْنُ مُقَاتِلٍ قَالَ: أَخْبَرَنِي عَبْدُ اللَّهِ هُوَ ابْنُ المُبَارَكِ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ أَبِي حَفْصَةَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: كَانُوا يَصُومُونَ عَاشُورَاءَ قَبْلَ أَنْ يُفْرَضَ رَمَضَانُ، وَكَانَ يَوْمًا تُسْتَرُ فِيهِ الكَعْبَةُ [ص:149]، فَلَمَّا فَرَضَ اللَّهُ رَمَضَانَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ شَاءَ أَنْ يَصُومَهُ فَلْيَصُمْهُ، وَمَنْ شَاءَ أَنْ يَتْرُكَهُ فَلْيَتْرُكْهُ» [6] صحيح البخاري (3/ 37) حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا بِشْرُ بْنُ المُفَضَّلِ، حَدَّثَنَا خَالِدُ بْنُ ذَكْوَانَ، عَنِ الرُّبَيِّعِ بِنْتِ مُعَوِّذٍ، قَالَتْ: أَرْسَلَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَدَاةَ عَاشُورَاءَ إِلَى قُرَى الأَنْصَارِ: «مَنْ أَصْبَحَ مُفْطِرًا، فَلْيُتِمَّ بَقِيَّةَ يَوْمِهِ وَمَنْ أَصْبَحَ صَائِمًا، فَليَصُمْ»، قَالَتْ: فَكُنَّا نَصُومُهُ بَعْدُ، وَنُصَوِّمُ صِبْيَانَنَا، وَنَجْعَلُ لَهُمُ اللُّعْبَةَ مِنَ العِهْنِ، فَإِذَا بَكَى أَحَدُهُمْ عَلَى الطَّعَامِ أَعْطَيْنَاهُ ذَاكَ حَتَّى يَكُونَ عِنْدَ الإِفْطَارِ [7] صحيح البخاري (6/ 24) حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا يَحْيَى، حَدَّثَنَا هِشَامٌ، قَالَ: أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: «كَانَ يَوْمُ عَاشُورَاءَ تَصُومُهُ قُرَيْشٌ فِي الجَاهِلِيَّةِ، وَكَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَصُومُهُ فَلَمَّا قَدِمَ المَدِينَةَ صَامَهُ وَأَمَرَ بِصِيَامِهِ [ص:25]، فَلَمَّا نَزَلَ رَمَضَانُ كَانَ رَمَضَانُ الفَرِيضَةَ، وَتُرِكَ عَاشُورَاءُ، فَكَانَ مَنْ شَاءَ صَامَهُ وَمَنْ شَاءَ لَمْ يَصُمْهُ» صحيح البخاري (6/ 24) حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، كَانَ عَاشُورَاءُ يُصَامُ قَبْلَ رَمَضَانَ فَلَمَّا نَزَلَ رَمَضَانُ قَالَ: «مَنْ شَاءَ صَامَ، وَمَنْ شَاءَ أَفْطَرَ» [8] [البدایة والنھایة، سنة احدی وستین، فصل فی الاخبار بمقتل الحسین بن علی رضی اللہ عنہ، ج۸، ص٣٦٩، دار ابن رجب] قِيلَ وَكَانَ عُمُرُ الْحُسَيْنِ يَوْمَ قُتِلَ خَمْسًا وَخَمْسِينَ سَنَةً، وَقِيلَ: قُتِلَ وَهُوَ ابْنُ إِحْدَى وَسِتِّينَ، وَلَيْسَ بِشَيْءٍ. وَكَانَ قَتْلُهُ يَوْمَ عَاشُورَاءَ سَنَةَ إِحْدَى وَسِتِّينَ [الكامل في التاريخ، سنة احدی وستین من الھجرة، ج۳، ص۱۳۱، دار الحدیث] [9] 133 – (1134) وحَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ الْحُلْوَانِيُّ، حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ، حَدَّثَنِي إِسْمَاعِيلُ بْنُ أُمَيَّةَ، أَنَّهُ سَمِعَ أَبَا غَطَفَانَ بْنَ طَرِيفٍ الْمُرِّيَّ، يَقُولُ: سَمِعْتُ عَبْدَ اللهِ بْنَ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا، يَقُولُ: حِينَ صَامَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ عَاشُورَاءَ وَأَمَرَ بِصِيَامِهِ قَالُوا: يَا رَسُولَ اللهِ إِنَّهُ يَوْمٌ تُعَظِّمُهُ الْيَهُودُ وَالنَّصَارَى فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «فَإِذَا كَانَ الْعَامُ الْمُقْبِلُ إِنْ شَاءَ اللهُ صُمْنَا الْيَوْمَ التَّاسِعَ» قَالَ: فَلَمْ يَأْتِ الْعَامُ الْمُقْبِلُ، حَتَّى تُوُفِّيَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ (مسلم) وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: صُومُوا التَّاسِعَ وَالعَاشِرَ وَخَالِفُوا اليَهُودَ. (ترمذي) Imam Ahmad bin Hanbal rahimahullah narrates on the authority of Abdullah ibn Abbas radiallahu ta’ala anhuma that Rasulullah sallallahu alayhi wa sallam said, “Fast on the day of ‘Aashuraa, and also fast the day before or the one after to differ from the way of the Jews.” However, Rasulullah sallallahu alayhi wa sallam passed away before the coming of the next ‘aashuraa. This hadith teaches us that fasting on the 10th of Muharram is a sunna of our blessed Prophet sallallahu alayhi wa sallam, and it is mustahab, i.e. desirable, to fast on the 9th or the 11th as well. [10][Hans Wehr pg, 523] السَّيْفُ: الَّذِي يُضربُ بِهِ مَعْرُوفٌ، وَالْجَمْعُ أَسْيَافٌ وسُيُوفٌ وأَسْيُفٌ؛ عَنِ اللِّحْيَانِيِّ؛ وأَنشد الأَزهري فِي جَمْعِ أَسْيُفٍ: كأَنهم أَسْيُفٌ بِيضٌ يَمانِيةٌ، … عَضْبٌ مَضارِبُها باقٍ بِهَا الأُثُرُ واسْتَافَ القومُ وتَسايَفُوا: تَضَارَبُوا بِالسُّيُوفِ. وَقَالَ ابْنُ جِنِّي: اسْتَافُوا تَناولوا السُّيوفَ كَقَوْلِكَ امْتَشَنُوا سُيُوفَهم وامْتَخَطوها، قَالَ: فأَما تَفْسِيرُ أَهل اللُّغَةِ أَنَّ اسْتَافَ القومُ فِي مَعْنَى تَسايَفُوا فَتَفْسِيرُهُ عَلَى الْمَعْنَى كَعَادَتِهِمْ فِي أَمثال ذَلِكَ [لسان العرب،ج٤، ص٧٧٤، دار الحدیث] السَّيْفُ، الَّذِي يُضْرَبُ بِهِ، م مَعْرُوفٌ، وأسْمَاؤُهُ تُنِيفُ علَى أَلْفٍ، وذَكَرْتُهَا فِي الرَّوْضِ الْمَسْلُوفِ فِيمَا لَهُ اسْمَانِ إِلَى الأُلُوفِ. ج:} أَسْيَافٌ، {وسُيُوفٌ، وَعَلَيْهِمَا اقْتَصَر الجَوْهَرِيُّ،} وأَسْيُفٌ، وهذِه عَن اللِّحْيَانِيِّ، {ومَسْيْفَةٌ، كَمَشْخَةٍ، وشاهدُ} أسْيُفٍ قَوْلُ الشاعِرِ، أَنْشَدَه الأًزْهَرِيُّ: (كأَنَّهُمْ أَسْيُفٌ بِيضٌ يَمَانِيَةٌ … عَضْبٌ مَشَارِبُهَا باقٍ بهَا الأُثُرُ) {وسَافَةُ،} يَسِيفُهُ: ضَرَبَهُ بِهِ، وَقد {سِفْتُهُ، فأَنَا} سَائِفٌ، نَقَلَهُ الجَوْهَرِيُّ، وَهُوَ قَوْلُ الفَرَّاءِ وَكَذَلِكَ: رَمَحْتُهُ، ونَقَلَهُ الكِسَائِيُّ أَيضاً. ورَجُلٌ سَائِفٌ: ذُو سَيْفٍ، نَقَلَهُ الجَوْهَرِيُّ [تاج العروس، ج۱۲، ص۲۹۱، دار الفکر] Source

Charity and Spending on One’s Family on Ashura QUESTION I would like to know whether spending on one’s family on the 10th of Muharram is an authenticated practice. If this is so, is it recommended to spend specifically on food and drink or will general gifts suffice. Also could these gifts be bought in advance with the intention of spending on one’s family on the 10th of Muharram? ANSWER In the name of Allah, Most Compassionate, Most Merciful, There are two types of narrations related in this regard. The first concerning the virtue of giving general charity on the 10th of Muharram (Ashura), and the second concerning the virtue of spending specifically on one’s family on this day. As far as general charity is concerned, it has been reported from the Companion Sayyiduna Abdullah ibn Amr ibn al-As (may Allah be pleased with him) that he said, “Whoever fasts on the 10th of Muharram (Ashura), it is as though he has fasted the entire year. And whoever gives charity on this day, it is like the charity of an entire year.” (Recorded by Imam Ibn Rajab al-Hanbali in his Lata’if al-Ma’arif from Abu Musa al-Madini) As for spending and being generous on one’s family, the Messenger of Allah (Allah bless him & give him peace) is reported to have said, “One who generously spends on his family on the 10th of Muharram (Ashura), Allah will be generous on him for the entire year.” (Recorded by Imam Ibn Rajab al-Hanbali in his Lata’if al-Ma’arif from Tabarani in his al-Awsat and Al-Bayhaqi in his Shu’ab al-Iman) These and other narrations indicate that one should be generous on one’s family and dependants and spend more on them by providing more food and other items on this day as compared to other days. One may give cash, food and drink, or any other item of gift. Although some scholars consider these narrations to be weak (dha’if), many others like Imam al-Bayhaqi, Hafidh al-Iraqi and Ibn Hibban have accepted them as reliable. Imam Ibn Rajab al-Hanbali relates from Imam Ahmad ibn Hanbal (Allah have mercy on him) that he did consider some basis for them. He also quotes Sufyan ibn Uyayna (Allah have mercy on him) as saying, “I have practiced this [spending on the family] for fifty or sixty years, and have found nothing but good in it.” (Lata’if al-Ma’arif P 64) Moreover, even if considered weak, scholars generally agree on the permissibility of acting upon weak narrations for virtuous actions, as long as they are not fabricated (mawdu’). As such, in conclusion, it would be virtuous and rewarding to spend more on one’s family on the 10th of Muharram. One may provide more food and drink or any other item. However, this practice should not be considered as firmly established, and thus, one should avoid attaching extra significance to it. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Respected Brothers Abu Hafsat & Aamifi, Assalaamu 'alaykum warahmatullah We have merged all the hadith you have posted into one topic to which you may add Jazaakallaahu khayran for your valued contribution

MYANMAR - A Letter from Rohingya More than 270,000 Rohingyans, a large percentage of them women and children, have fled Myanmar in the last two weeks. [Mohammad Ponir Hossain/Reuters] A resident of Myanmar's Rakhine State discusses daily life and the abuses and attacks Rohingyans endure. “For all my life, all 24 years of it, I've been a prisoner in this open air jail you know as Rakhine State. I was born in Myanmar, as were my parents, but my citizenship was snatched away before I was even conceived. We're facing extinction, and unless the international community stands with us, one of the most persecuted people in the world, we will face genocide and you, you will all be a party to it. My movement, education, access to healthcare and career have been heavily restricted because of my ethnicity. I'm banned from working in the government, denied the right to pursue higher education, barred from visiting the capital, Yangon, and even stopped from leaving northern Rakhine State. I'm subjected to the worst form of discrimination, all because I'm a Rohingyan Muslim. For years, my people, who have been denied their most basic rights, are killed on a near daily basis. Shot dead in plain sight, forcibly and systematically made homeless, our homes razed in front of our very eyes; we're the victims of a brutal state. For you to fully appreciate what our conditions are like, I'm going to use an analogy: imagine a mouse stuck in a cage with a hungry cat. That's what it's like for the Rohingyans. Our only method of survival is to run, or hope someone helps us get out. For those of us that have remained, there's a systematic campaign to separate us from the wider Rakhine community. We're called "Kalar" [a slur often used against Muslims] by Buddhists to our faces. Whether you're a child or an old man, no one escapes the abuse. We face discrimination at schools and at hospitals, and there's been a boycott campaign by Buddhists to avoid us at all costs. "Only buy from Buddhists," they say. "If you give a penny to a Buddhist, they'll help build a Pagoda (temple), but if you give a penny to a Muslim, they'll build a mosque." These kinds of comments, they've become the norm and helped encourage Buddhist extremists to attack us. When Aung San Suu Kyi, a Noble Peace Prize winner, won parliamentary elections in 2015 and ended half a century of dominance by the military, we had high hopes change was coming. We were confident that this woman, hailed as a beacon of democracy, would end our abuse and oppression. Sadly, it soon became clear that not only would she not be our voice, she would ignore our suffering. Her silence showed she was complicit in the violence. In the end, she failed us; our last hope, failed us. In 2012, a huge number of the Rohingya were slaughtered in one of the worst bouts of communal violence. Around 140,000 were internally displaced, an event that would repeat itself in 2016. Shot, slaughtered, and burned alive in front of their families, the violence last October would give rise to the Arakan Rohingya Salvation Army (ARSA), a small group of men who decided to defend themselves and fight back. Armed with just sticks and stones, they knew they couldn't fend off the well-equipped Myanmar army but they tried nonetheless. Still, now our sisters and mothers are forced to give birth in paddy fields as we run for our lives in this violence that you say is between two equal sides. It is not. Children being shot at as they flee and women's bodies floating in rivers is not an equal fight. We're facing extinction, and unless the international community stands with us, one of the most persecuted people in the world, we will face genocide and you, you will all be a witness to it. The author of this letter has requested anonymity due to fear of attacks from the government. He spoke to Al Jazeera's Faisal Edroos. The plight of the Rohingyan Muslims has reached critical levels. Our URGENT appeal is to assist in providing aid to the refugees fleeing persecution. Kindly assist our Rohingyan brethren in their desperate hour of need. Jazakallah Khayr! Banking Details Nedbank, Argyle Road (131426) Jamiatul Ulama (KZN) Relief Account Account Number: 1355 154049 Reference: Rohingya (Lillah and Zakaat) Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport Durban, South Africa

Very interesting reading indeed! Jazaakillaahu kharaa

Assalaamu 'alaykum warahmatullaah sister Bint e Aisha Can I have the source of the above info as I find it a bit confusing and would like further clarification

Q. In Hajj, on the days of pelting, I noticed that people stand and make Dua after pelting. Is there any basis to it? (Question published as received telephonically) A. It is Sunnah to stand and make Dua after pelting the first and second Jamarah on all the days of pelting. However, there is no basis of standing and making Dua after pelting the third Jamarah on all the days of pelting. After pelting the third Jamarah, one should simply walk away making Dua. (Shaami 2/521) Note: In fulfilling the Sunnah requirement above, one should ensure that no harm or obstruction is caused to anyone in the process. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh.) Fatwa Department Jamiatul Ulama (KZN)

Sufism and the Imams of the Salafi Movement: Introduction by Mawlana ‘Abd al-Hafiz al-Makki Translated by Ismaeel Nakhuda Begin Reading: Introduction Chapter 1: Shaykh Muhammad bin ‘Abd al-Wahhab and Sufism Chapter 2: Hafiz Ibn al-Qayyim and Sufism – Part One, Part Two Chapter 3: Imam al-Dhahabi and Sufism Chapter 4: Hafiz Ibn Kathir and Sufism Chapter 5: Hafiz Ibn Rajab al-Hanbali and Sufism – Part One, Part Two Chapter 6: Shaykh al-Islam Ibn Taymiyyah and Sufism – Part One, Part Two, Part Three Chapter 7: Imam Ahmad ibn Hanbal and Sufism

Women Praying at the Mosque QUESTION In the area that I live in, there is a big problem. There are about 20 Mosques within 5 miles but only a handful allows women to come for prayers. I know that it’s better for women to pray at home but I think facilities should be provided. Sisters go shopping with husbands and the men go for salah on the way and the women can only stay in the car. In winter, within a couple of hours Zuhr, Asr and Maghrib is prayed. The sisters then just do Qadha. How can I sort out the situation? I am deobandi but find it very hard to accept this. What do the deobandi scholars say about this? ANSWER In the name of Allah, Most Compassionate, Most Merciful, Generally, the major Fatawa books of the Indian Subcontinent Hanafi jurists (fuqaha) discourage (quite vehemently at times) women from attending and praying at Mosques. They base their understanding on the fact that the Messenger of Allah (Allah bless him & give him peace) in many Hadiths encouraged women to offer their prayers at home, for example: Sayyida Umm Salama (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “The best Mosque for a woman is the inner part of her home.” (Musnad Ahmad & Tabrani) Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Do not prevent your womenfolk from attending the Mosque, even though their houses are better for them.” (Sunan Abu Dawud) Sayyida Umm Salama (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “A woman’s prayer in her inner room is better than her prayer in the outside room, and her prayer in the outside room is better than her prayer in the courtyard, and her prayer in the courtyard is better than her prayer in the Mosque.” (Mu’jam of Imam Tabrani) Indeed, women in the time of the Messenger of Allah (Allah bless him & give him peace) did attend congregational prayers in the Mosque, and they were not prevented from doing so. The Messenger of Allah (Allah bless him & give him peace) himself advised against preventing women from attending congregational prayers, for example: Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “If your wives seek permission from you to go to the Mosque at night, let them.” (Sahih al-Bukhari, no: 827) And: Salim narrates from his father that the Messenger of Allah (Allah bless him & give him peace) said: “If the wife of any one of you seeks permission to go to the Mosque, he may not prevent her.” (Sahih Muslim, no: 442) However, the understanding of the various classical and contemporary Hanafi Fuqaha is that women in the time of the Messenger of Allah (Allah bless him & give him peace) had the unique opportunity of praying behind the Messenger of Allah (Allah bless him & give him peace) himself- an act that cannot be paralleled today. Secondly, they used to observe all the requirements of Shariah including those of proper covering (hijab), hence they were not prohibited from attending the congregational prayers. Despite this, the Messenger of Allah (Allah bless him & give him peace) still advised and encouraged them to pray in their homes. Sayyiduna Umar ibn al-Khattab (Allah be pleased with him) in his time felt that the concession given to women for attending the congregational prayers in the Mosque is sometimes being misused and could be misused even more in the future. He felt that women were no longer taking care of the Shariah requirements as they used to in the time of the Messenger of Allah (Allah bless him & give him peace), and he was also aware of the fact that the Messenger of Allah (Allah bless him & give him peace) advised women to offer their prayers at home. Hence, keeping all of the above in mind, he issued a verdict that women should no longer attend congregational prayers in the Masjid, and this decision of his was collectively accepted by the other Companions. (See: Ayni, Umdat al-Qari, 3/228) Similarly, Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) used to refuse women entry to the Mosque for Friday prayers and would say: “Go, your homes are better for you.” (Recorded by Imam Tabrani. See: al-Targhib wa al-Tarhib, 1/190) Sayyida A’isha (Allah be pleased with her) said: “If the Messenger of Allah (Allah bless him & give him peace) was alive to see what women are doing now (in A’isha’s time), he would surely have prevented them from attending the prayers in the Mosque just as the women of Banu Isra’il were prevented.” (Sahih al-Bukhari and Sahih Muslim) The renowned Hadith scholar and Hanafi jurist, Imam Badr al-Din al-Ayni (Allah have mercy on him) states whilst commentating on the above statement of Sayyida A’isha: “Had A’isha (Allah be pleased with her) witnessed what women are involved in the various types of innovations and wrongdoings these days, she would have been even more extreme in her preventing women from entering the Mosques……Also the fact that there had not been a long time between her statement and the demise of the Messenger of Allah (Allah bless him & give him peace), and also the fact that women in her time were not involved in even one portion of a thousand of what women are up to these days.” (Umdat al-Qari, 3/230) Based on the above, the various classical Hanafi Fuqaha (and also the majority of the contemporary Hanafi Ulama of the Subcontinent) state that it is disliked (makruh) for women, whether married or single, to go to the Mosque for congregational prayers. Imam al-Kasani (Allah have mercy on him) states: “It will not be permitted for young women to go to the Mosque for congregational prayers due to the fact that Sayyiduna Umar (Allah be pleased with him) prevented women from doing so. Moreover, women’s going to the Masjid is a cause of mischief (between men and women) and mischief (fitna) is Haram, and that which leads to something Haram will also be unlawful.” (Bada’i al-Sana’i, 1/157) Another classical Hanafi jurist, Imam al-Haskafi (Allah have mercy on him) states: “It is disliked for women to attend congregational prayers in the Mosque even for the Eid and Jumu’a prayers, and even for old women attending night prayers, according to the more reliable position in the Hanafi School, due to the corruption of the time.” (Radd al-Muhtar ala al-Durr, 1/566) It is stated in al-Fatawa al-Hindiyya: “The Fatwa these days is that it is disliked for women to go to the Mosque for all prayers, due to widespread corruption.” (al-Fatawa al-Hindiyya, 1/56) Based on all of the above evidences, and based on what the classical Hanafi Fuqaha have stated in their respective works, the majority of the contemporary Hanafi Fuqaha of the Subcontinent consider women attending the congregational prayers in the Mosque to be disliked if not disallowed. Their stance is not based on any cultural values or customs (as some people wrongfully believe); rather, they are merely reinforcing what the ‘classical’ Hanafi jurists have stated. Thus, to point fingers at them saying they are culturally oriented is indeed doing injustice to them. Having said all of the above, the following is worth considering: In my humble view (and who am I to have a viewpoint, hence what I intend to mention is merely through the blessings of my teachers), the main reasoning behind the classical Fuqaha’s dislike of women going to the Mosques for congregational prayers is the fear of what they term as “Fitna”. The term Fitna means: mischief, harm, corruption and generally the non-observance of the Shariah rulings. Almost all of the classical jurists state that due to widespread mischief and corruption, women no longer should be going for congregational prayers. The Messenger of Allah (Allah bless him & give him peace) himself never forbade women from attending the Mosques; rather, he said that women should not be prevented from entering the Mosques. Hence, the jurists (fuqaha) have based their ruling on the position of Sayyiduna Umar and Sayyida A’isha (Allah be pleased with them both), and their position was based on the fear of mischief and harm. They saw that corruption was rife and widespread in their time; hence, women may be harmed by immoral and corrupt people if they emerged out of their homes. They feared that if women are encouraged to go to the Mosques, it could open the door for unlawful intermingling of the two sexes. The main reason, however, was the fear of women being harmed, as pointed out by Imam Ibn Abidin (Allah have mercy on him) in his renowned Radd al-Muhtar and other classical Fuqaha. This is the very reason why some classical Fuqaha permitted old women to attend the Fajr and Eisha prayers, for the immoral and wicked people are asleep at that time. Some even allowed them to go for Maghrib prayers, for the immoral people are normally busy eating at that time. Imam Ibn Abidin then states that if there is a fear of the wicked people loitering around in these prayers times, then it will be disliked for women to go for these prayers also. (Radd al-Muhtar, 1/566) One should always keep in mind the context in which the Fuqaha were giving such verdicts. Life was very plain and simple. Women in Muslim countries and Islamic societies would normally not emerge out of their homes unless absolutely necessary. The need to emerge out of the house was not like the need we have in today’s complicated world. Hence, Muslim women would remain within the confines of their homes, and emerge outside only in certain unavoidable situations. Keeping this context in mind, one can easily understand why the classical Fuqaha gave such verdicts. By allowing women to frequent the Mosques, they would be giving women permission to emerge out of their homes – women who would have otherwise not emerged outside. Thus, they feared that Muslim women normally do not come out of their homes, and in allowing (and encouraging) them to go to the Mosque, there is a possibility that evil and wicked people may jump at the chance of harming them. If we were to apply this context to the modern era – where women are all over the market areas, shopping malls, shopping centres, streets and roads – it seems unfair to completely shun them from entering the Mosques. As one scholar of piety and knowledge once said: “We don’t mind women frequenting the most disliked of places in the sight of Allah (abghad al-Bilad) which are the bazaars (aswaq), but we have a major problem with women coming to the most beloved of places (ahab al-Bilad) in the sight of Allah, which are the Mosques! Therefore, when women are allowed to go to the Bazaars, markets, shopping malls and other such places (and justifiably in many cases), then it does not seem right to completely shun them from coming to the Mosques. The main wisdom behind the position of the classical jurists was the fear of harm and corruption, and in the modern times women (Muslim, non-Muslim, practising and non-practising) are all over the place, hence if evil and wicked people would want to cause any harm to them, they would surely look out for them at other places rather than the Mosques. Also, women generally would be safe in our times from being harmed whilst going to the Mosques. Secondly, at times there may be a genuine need for women to go to the Mosques, such as when travelling and the prayer time is about to come to an end. There have been many cases where a sister had to miss her prayer, for there were no facilities for women to pray in the Mosque. At times, women may need to go to the Mosque to learn sacred knowledge, attend a spiritual gathering and other such matters, hence she may need to pray her Salat in the Mosque. Keeping the above in mind, and given the times we are living in, I believe that both of the following two extremist approaches should be avoided with regards to women going to Mosques, and we should adopt the middle way, as “the best of ways is the middle way”: Some people are quite extreme in their support and encouragement for women attending congregational prayers to the point that they consider women who wish to pray at home to be deprived of the blessings and benefits of praying in the Mosque. At times, men and women are seen praying in the Mosque in such an informal and casual manner that the rules of Shariah are overlooked. The rules of Hijab are violated and men and women are quite willing to intermingle freely and openly in the Mosque. They think that actions are according to their intentions; hence, even if the means taken are unsound, it seems not matter to them. In some Mosques, on the occasion of Eid and other celebrations, women and men dress like they are attending some sort of a fashion show, with the women dressed up in all their make up and powerful fragrance. This was actually what Sayyiduna Umar and Sayyida A’isha (Allah be pleased with them both) were thinking of when they prevented women from going to the Mosques. One should always remember that “ends don’t justify the means” hence it is vital that in order to do an act of good, one must take means that are sound also. Open and casual intermingling of the sexes is prohibited in Shariah; hence, it will not be permitted for women to go to the Mosque in such a context. On the other hand, we see that some people are quite extreme in preventing women from attending the Mosques that they don’t even have a designated place for women to pray. If a sister was travelling and was out of the house due to a need, and the time for prayer came in, what would she do? In many cases, women are forced into knocking on people’s doors to allow them to pray. If they are unsuccessful, they have no choice but to miss their prayers. This is another form of extremism which I believe should be avoided. The middle way is that women should be encouraged to offer their regular prayers at home, and not come to the Mosque habitually without having a need to do so. At the same time, every Masjid should have facilities for a woman’s prayer area, so that if a sister is travelling she is able to make Wudu and offer her prayers without having to miss her prayers altogether. In the case of women coming to the Mosque, extreme care and precaution should be taken of observing the rules of Hijab, so that there is no fear of any Fitna. Both brothers and sisters should have separate entrances, and open intermingling of the two genders must be avoided. Sisters should also be wary that going to the Mosque should not lead to the non-fulfilment of their other household duties. I believe this is the balanced approach that may be adopted in the west given the times we live in. Ultimately, the main objective of the slave, male or female, is to seek the pleasure of Allah Most High and not satisfy one’s own desire and wish. Hence, one should be content with the command of Allah Most High and His beloved Messenger (Allah bless him & give him peace) whether it suits one or otherwise. Therefore, Muslim women should understand that praying at home is just as equal in the sight of Allah to men praying in the Mosque. May Allah Almighty give us all the true understanding of Deen, Ameen And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Women and the Masjid: Avoiding Extremes Khalid Baig Does Islam require --- or even permit ---- a coed masjid? Without using the term ---for obvious reasons---- many people in the US are making suggestions that point in that direction. They begin by referring to real problems women face in some of the masajid where they are denied even minimal facilities to use the masjid but then take a “leap of faith” and go to the extreme position that men and women must be in the same physical space without any barriers and that both must have an equal share in administering the masjid. They call it the Prophetic example and the practice of this ummah over the centuries as a deviation from that Sunnah. They want to correct a historic wrong! So let us take a careful and balanced look at the role of the masjid and that of our sisters in it according to Islamic teachings. Does the Qur’an Require Masjid Attendance by Women? The answer is no. Neither the Qur’an nor the Hadith make it a religious obligation for women to pray in a masjid. It is permitted, with conditions, as we shall see below. But it is never required. Some people have tried to use the ayah from Surah al-Ahzab to imply a requirement. The ayah says:: "For the Muslim men and women,- for the believing men and women, for the devout men and women, for the truthful men and women, for the men and women who are patient and constant, for the men and women who humble themselves, for the men and women who give charity, for the men and women who fast, for the men and women who guard their chastity, and for the men and women who are exceedingly mindful of Allah—for them has Allah prepared forgiveness and great rewards." [Al-Ahzab 33: 35] What this very important ayah tells us is that women and men are equal in being servants of Allah and being responsible for whatever obligations have been placed on them. Allah's forgiveness and great rewards are open to both men and women as they become sincere believers and devout worshipers, and as they develop qualities of humbleness, chastity, charity, and taqwa. It does not say that their obligations are the same or they work in a coed world. Some people used this alleged quote from the Qur’an: "They (collaborate) to promote all that is good and oppose all that is evil." [Al-Tawbah 9:71] to make their case. The word "collaborate" has been inserted to suggest that the Qur'an is praising men and women collaborating with each other in a coed campaign. If that is the idea, that is a blatant lie. For the word is not there and it is not implied. The Qur'an is simply asking men and women to command good and forbid evil in their own spheres. Here, for comparison, are three translations: YUSUFALI: they enjoin what is just, and forbid what is evil. PICKTHAL: they enjoin the right and forbid the wrong. SHAKIR: they enjoin good and forbid evil. None of them hints at the word “collaborate.” The Qur’an on Mixed Gatherings To understand the Qur'an's view of mixed gatherings, we can turn to this verse: "O you who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter) are better than the (former)" [Al-Hujarat, 49:11]. Here men have been admonished against laughing at other men and women from laughing at other women. But there is no mention of cross gender possibilities. Why? Because in Islam there is no concept of a mixed gathering. So the question of men laughing at women or vice versa simply does not arise. Ahadith on Women’s Prayers Given below are some of the ahadith that address the issue of women’s prayers. A) Um Salama, Radi-Allahu anha, narrates that the Messenger of Allah, Sall-Allahu alayhi wa sallam, said: "The best masjid for women is the innermost part of their houses." [Ahmad 6/297, Tabrani in Al-Kabeer, Ibn Khuzaima, Mustadrak Hakim 1/209]. B) Um Humayd, the wife of Abu Humayd As-Sa'di, Radi-Allahu anhuma, narrates that she came to the Prophet, Sall-Allahu alayhi wa sallam and said: "O Messenger of Allah, I love to pray with you. He said, “I know that you love to pray with me, but your prayer in your bayt [e.g. bedroom] is better than your prayer in your hujra [e.g. living room], and your prayer in your hujra is better than your prayer in your daar [e.g. courtyard], and your prayer in your daar is better than your prayer in your neighborhood masjid, and your prayer in your neighborhood masjid is better than your prayer in my masjid.” The narrator says: "So she ordered and a masjid was constructed for her in the farthest and darkest corner of her house, and she continued to pray there until she died." [Ahmad 6/371, Ibn Khuzaima 3/95, Ibn Hibban 2214] C) Abdullah ibn Mas'ud, Radi-Allahu anhu, narrates that the Messenger of Allah, Sall-Allahu alayhi wa sallam, said: "No woman prays a prayer more beloved to Allah, than that in the darkest part of her home." [At-Tabrani in Al-Kabeer. Also Ibn Khuzaimah 3/96] D) Abdullah Ibn Umar, Radi-Allahu anhu, narrates that the Messenger of Allah, Sall-Allahu alayhi wa sallam, said: "The woman is worth hiding ('awrat) and when she leaves her home, the Shaytaan raises his glance to her, and she is never closer to Allah than when she is in the innermost part of her home." [Tabrani in Al-Awsat. For similar ahadith see Tirmidhi, Abwaab-ur-Ridaa' 1173; Ibn Khuzaima 3/93; Ibn Hibban 5570] E) Abdullah Ibn Umar, Radi-Allahu anhu, narrates that the Messenger of Allah, Sall-Allahu alayhi wa sallam, said: "Do not prevent your women from (entering) the mosques, but their houses are better for them." [Abu Dawud Kitab-us-Salat. Bab Ma Jaa'a fi Khuroojin-nisaa-i ilal Masjid] F) Abdullah Ibn Umar, Radi-Allahu anhu, narrates that the Messenger of Allah, Sall-Allahu alayhi wa sallam, said: "Do not prevent your women from (entering) the mosques of Allah." [sahih Muslim. Kitab-us-Salat, Babu Khuroojin Nisaai ilal masjid iza lam utarattab. #668] While the advocates of the coed masjid claim that they are asserting the rights of women, they are in fact denying the right of a private space to both men and women. Imam Nawawi’s Commentary on the Hadith prohibiting Stopping Women from Masjid This last hadith has been used as a justification for an unmitigated and unconditional right of women to fully participate in the main hall of a masjid. But this is not how it has been understood by hadith scholars and Muslim jurists. In his commentary of Sahih Muslim, Imam Nawawi writes: قَوْله صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : ( لَا تَمْنَعُوا إِمَاء اللَّه مَسَاجِد اللَّه ) هَذَا وَشَبَهه مِنْ أَحَادِيث الْبَاب ظَاهِر فِي أَنَّهَا لَا تُمْنَع الْمَسْجِد لَكِنْ بِشُرُوطٍ ذَكَرَهَا الْعُلَمَاء مَأْخُوذَة مِنْ الْأَحَادِيث , وَهُوَ أَلَّا تَكُون مُتَطَيِّبَة , وَلَا مُتَزَيِّنَة , وَلَا ذَات خَلَاخِل يُسْمَع صَوْتهَا , وَلَا ثِيَاب فَاخِرَة , وَلَا مُخْتَلِطَة بِالرِّجَالِ , وَلَا شَابَّة وَنَحْوهَا مِمَّنْ يُفْتَتَن بِهَا , وَأَنْ لَا يَكُون فِي الطَّرِيق مَا يَخَاف بِهِ مَفْسَدَة وَنَحْوهَا . وَهَذَا النَّهْي عَنْ مَنْعهنَّ مِنْ الْخُرُوج مَحْمُول عَلَى كَرَاهَة التَّنْزِيه إِذَا كَانَتْ الْمَرْأَة ذَات زَوْج أَوْ سَيِّد وَوُجِدَتْ الشُّرُوط الْمَذْكُورَة , فَإِنْ لَمْ يَكُنْ لَهَا زَوْج وَلَا سَيِّد حَرُمَ الْمَنْع إِذَا وُجِدَتْ الشُّرُوط . “From this hadith and other ahadith like this it appears that women should not be prohibited from the masjid, but with conditions that the scholars have mentioned and which are deduced from ahadith and these are: 1) She should not wear any perfume. 3) She should not be wearing jingling jewelry 4) She should not be wearing fancy clothes. 5) She should not mix with the men. 6) She should not be young, through whom fitna can erupt 7) The path to the masjid should be safe (i.e. there should be no fear of any problem on her way to and from the masjid). Stopping them from going to the masjid will be lightly discouraged (makruh tanzihi) if she meets all the conditions listed here and has a husband or guardian. Stopping them will be haram when she meets all the conditions and does not have a husband or guardian." Women in the Masjid in the Time of the Prophet (Sall-Allahu Alayhi wa sallam) Certainly there are authentic reports that tell us that women did attend the prayers at the masjid during the time of the Prophet, Sall-Alalhu Alayhi wa sallam. But they do not support the overall picture being painted by the coed masjid campaigners. Regarding women's prayers in the masjid, we get this account: عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي الصُّبْحَ بِغَلَسٍ فَيَنْصَرِفْنَ نِسَاءُ الْمُؤْمِنِينَ لَا يُعْرَفْنَ مِنْ الْغَلَسِ أَوْ لَا يَعْرِفُ بَعْضُهُنَّ بَعْضًا Aishah, Radi-Allahu anha, narrates that the Prophet, Sall-Allahu alayhi wa sallam, used to pray Fajr at dusk and then the women would leave immediately without being recognized because of darkness and they would not recognize each other. [bukhari, Kitab-ul-Azan Bab Sur'ati Insiraaf-inisaai min as-subh] Another narration tells us: عَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَلَّمَ قَامَ النِّسَاءُ حِينَ يَقْضِي تَسْلِيمَهُ وَيَمْكُثُ هُوَ فِي مَقَامِهِ يَسِيرًا قَبْلَ أَنْ يَقُومَ Um Salamah, Radi-Allahu anha, reports that when the Prophet, Sall-Allahu alayhi wa sallam, finished the prayer by saying salam, the women would stand up and leave while he was saying the salam. And he would stay in his place for a little while before standing up. [bukhari, Kitab-ul-Azan Bab Salat-un-Nisa khalf-ar-Rijal]. Other narrations tell us that men also stayed with the Prophet, Salla-Allahu alayhi wa sallam, so the women could leave before men. While both of these ahadith tell us that women were praying in the masjid, they also inform us that an overriding concern was that they should not be seen by men. The women left even as the Prophet, Sall-Allahu alayhi wa sallam, was saying the salam. This act would be extremely rude if conducted by a man. Yet it was desirable for women, clearly pointing out that men and women are not the same. Further, all men stayed behind so the women could leave without encountering them. Needless to say, this is poles-apart from the mutual discussion, full participation, and collaboration being advocated. Masjid Setting the Tone for the Islamic Society There is something else worth reflecting upon here. Islam brought about a sea-change in the Jahilya society, including its ethics, morality, and cultural practices. The pre-Islamic Jahilya society was a coed society, just like the modern Jahilya society. Islam transformed it, introducing, among other things, the laws of hijab and segregation of men and women. Of course the masjid was the center of this cultural and moral revolution. It had to depict the new teachings in the purest way possible so they would be emulated everywhere. And it did. Women were fully covered, wore no perfume or jingling jewelry, stayed as far away from men as possible and left the masjid quickly after the salat so there would be no intermixing. Even on the way to and from the masjid, they would stay so far to the sides that they were practically scraping the walls of the buildings. (See Abu Dawud, Kitab-ul-Adab. Bab "Fi Mashyin nisaa-i ma'ar-rijaali fit-tareeq") Blocking the Means Another thing to keep in mind is the well-established Islamic juristic principle of Sadd-udh-dharaai', or the principle of blocking the means to sin. In life often one thing leads to another. An act of sin is not an isolated event but is preceded by chains of other events, which facilitate it. Therefore, Islam does not just forbid the final act, but also the preceding acts that can lead to it. There are hundreds of laws in Islamic jurisprudence that are based on this important principle. Consider alcohol. All its problems arise from its consumption. But Islam banned not just consumption of alcohol, but also making it, storing it, selling it, offering it, and even eating at a table where it is being served. This is blocking the means. One only needs to look at the spectacular success that Islam had in prohibiting alcohol and keeping the lands of Islam dry compared to the miserable failure of other societies in achieving that goal to appreciate the wisdom of the Islamic teachings. Islam's laws of hijab follow the same principle. Ultimately, it is the illicit extramarital relationships that are prohibited. But Islam does not limit itself to banning this final result. It also prohibits a number of other practices that could lead to this final sin. Again, the result speaks for itself. For centuries, Islam has provided an atmosphere of chastity and decency in its societies that remains unmatched by any other society. And this has been accomplished through the same laws of hijab and segregation of sexes that are under attack today. Fuqaha on Women in the Masjid We can gain further insight into this issue by looking at the positions of the schools of fiqh. This should dispel the myth that it I sonly some misguided Mullahs from the subcontinent that stand in the way of coed masajid. Shafi'i Fiqh Taken from the Reliance of the Traveler: It is better for women to pray at home than at the mosque (A: whether they are young or old). It is offensive for an attractive or young woman to come to the mosque to pray (O: or for her husband to permit her), though not offensive for women who are not young or attractive when this is unlikely to cause temptation. (N: the authors words here must be interpreted in the light of the following details: If a woman in going to a group prayer or elsewhere will definitely lead to temptation between the sexes, it is unlawful for her to go. If such temptation can be definitely prevented her going to attend group prayer remains sunnah, as is attested to by the ahadith that have reached us on the subject. If temptation is feared but not certain to occur, her going becomes offensive. Whether such temptation is likely to occur is something that differs with different times, places, and people. An old woman is not like a young one, nor a righteous society like one in which temptation between the sexes is the rule; nor is a special prayer place set aside for women in a mosque like a prayer place which they share with men. This is why A'isha (Allah be well pleased with her) said: "Had the Prophet, Sall-Allahu alayhi wa sallam, seen what women do now, he would have forbidden them the mosque as the women of Bani-Israel were forbidden." (A hadith reported by Bukhari and Muslim) Hanafi Fiqh Translated from Al-Lubaab: And it is offensive for young women to attend the congregation at all, because in that there is a fear of fitna (but there is no harm that old women attend Fajr, Maghrib, and Isha). And that is according to Imam Abu Hanifah. And according to them (Imam Abu Yusuf and Imam Muhammad) old women can go out in every salah, because there is no fear of fitna because they lack attractiveness. According to Jawharatun Nayyara, the offensiveness is in all salah because of the appearance of fisq in our time period. The bad people come more during Zuhr, Asr, and Jumuah prayers while they are sleeping at the time of Fajr and Isha and eating at the time of Maghrib. The positions of the Maliki and Hambali schools are also similar. Conclusion As has been shown above, the case for a full and equal participation by men and women without barriers in the main hall of the masjid, therefore, has no foundation in the Shariah. However, women may have genuine needs for using the masjid and they have been permitted to do so. It is the responsibility of the administrators of a masjid to see to it that these needs are met by providing them with a safe, protected, and private space. Where women are denied entry in the masjid, or where they are required to enter the main hall, the situation should be corrected. The central argument of the proponents of the coed masjid is that segregation is exclusion. But it is not. No one would take the demand seriously that medical and engineering students at a university must share the same classroom to prove that they are not unequal. Their needs are different, and so are their spaces. The prohibition of free mixing of men and women and their equal, unrestrained participation in public affairs is not something to be ashamed of. This has been meant to provide for chastity and purity of hearts and conduct and that has been its result. In contrast, houses of worship of other religions became horrible centers of corruption on this account precisely because their leaders chose to ignore this principle. And as we become lax in this area we are seeing similar unfortunate incidents in the masajid in the West as well. While the advocates of the coed masjid claim that they are asserting the rights of women, they are in fact denying the right of a private space to both men and women. The masjid is the pivot for the Muslim community. It has to be the place that sets the standards for proper behavior. It is the responsibility of everyone to protect it from all corruption, including the one promoted in the name of reform. Source