ummtaalib

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

A Reward Greater Than Hajj Inspirational Advice The great Imaam and Muhaddith, Abdullah bin Mubarak (Rahimahullah), would perform hajj very regularly. He would carry along a lot of luggage and travel in a caravan of many servants and others whom he would sponsor. On one of his journeys for hajj, he was accompanied by a servant who had a partridge with him. One day during the journey they sent the luggage ahead and were packing up their camp to continue travelling when the servant saw that his partridge had died. Knowing that it was carrion and could not be eaten, the servant left it at a dump nearby. Abdullah bin Mubarak (Rahimahullah) was, in the meanwhile, seated on his horse when he suddenly caught sight of a young girl who kept peeping from the door of a home close to the dump. Realizing that she was trying to avoid being spotted and was waiting for a chance to emerge unseen, he turned and pretended that he had not noticed her. As soon as he turned, she came running to the dump wearing only a lower garment. As quickly as she could, she grabbed the dead partridge and darted back home. Concerned that this young girl should not consume carrion, Abdullah bin Mubarak (Rahimahullah) instructed his servant to knock on the door of the small home. The servant did as instructed and the girl came to the door. Abdullah bin Mubarak (Rahimahullah) approached her and asked her why she had taken the dead bird to which she replied, “I live here with my sister. We own nothing besides the lower garment I am wearing. Our father was a wealthy man but when he passed away, we were oppressed and our share of the inheritance was snatched from us. We have, ever since, lived in such poverty and hunger that even carrion is permissible for us to consume. There is nothing in this home besides this lower garment. When I wear it, my sister has to go without anything to wear. This lower garment is our clothing, our bedding and even our blanket.” Abdullah bin Mubarak (Rahimahullah) enquired, “Do the two of you have no guardian?” “By the oath of Allah, no” she replied. Abdullah bin Mubarak (Rahimahullah) immediately felt sympathy for the sorrowful plight of the two girls and took pity on them. He sent a servant to catch up and bring back the luggage. Thereafter, he turned to his treasurer and asked, “Where is the money we brought for our travelling expenses?” “Around my waist” he replied. Abdullah bin Mubarak (Rahimahullah) had brought along a thousand gold coins. He instructed the treasurer: “Keep twenty gold coins which will be enough for us to return home and give the girl the remainder.” On arriving back at the campsite, somebody asked him why had he cancelled his hajj to which he replied,“I was given the opportunity to earn a reward greater than that of Nafl Hajj.” (Al Muntazam li-ibnil Jawzi vol. 9 pg. 62) Lessons: 1. It is extremely important to determine our priorities and act accordingly. Abdullah bin Mubarak (Rahimahullah) understood that although his plans for hajj had already been made and he had already covered some of the journey, the need of the hour – and more virtuous act – was to assist the girls in need. Similarly, a person who has outstanding debts must first pay off his debts before going for Nafl Umrah, Hajj etc. Likewise, it does not behove a believer to spend huge sums of money on going for Nafl Umrah every now and again when those on his own doorstep (his family members, neighbours, staff etc.) are struggling to make ends meet. 2. If a person is not blessed to journey to the Holy Lands for hajj, it does not mean he has to be deprived of reward. By exerting ourselves in the Ibadah which is most important at that moment, we can sometimes gain greater reward. Jamiatul Ulama (KZN) Council of Muslim Theologians

Why must the wife consummate with new husband before she remarries? Question Let's say that the husband has devorced his wife. You have said in many times that if the woman wants to remarry her first husband she has to get married to another person intending to remain in his marriage forever, however he divorces her (with the condition of consummating the nikah), for whatever reason or passes away, then she becomes halaal for her first husband? Why must she consummate the nikah with the new husband?? Does that not cause more harm than good? For sure I know that I would never go near a non-virgin, so what hope is there of her remarrying her first husband, with him knowing that she has been with another man. Any man who does such a thing should not even call himself a man, she has been used and has been dirtied by another man and I can't reiterate enough, what good will come from that. Won't it cause more temptations in the future for her? Won't the first husbands conduct towards her change for the worst, the love been them the first time round and after would surely decrease dramatically. Please don't take questions that seem stupid as a time waster. I ask questions because I want to be armed with knowledge so when the devil next goes on the offensive I shall be ready to fight with knowledge. Confusion and misunderstanding of Islam aids the devil to attack an individual. For the reasons stated above please provide me with details answers. Answer The concept of halalah, where the divorcee of three times (Talaq-e-Mugallazah) is required to marry another man and have the marriage consummated as a precondition for her to revert to her husband is expressly mentioned in the Quran and many Ahadith. Allah is Al-Hakeem (The All-Wise). Every decree of Allah is filled with Hikmah and wisdom. The full depth of the wisdom of Allah can never be fathomed by all the most intelligent people of the world. We as the slaves of Allah are duty bound to express submission to Allah. He is our master and we are His slaves. We have to simply obey the orders of Allah whether we understand them or not. Allah out of infinite mercy has also granted the understanding of deen to the Ulama. That understanding creates a sense of fulfillment in expressing servitude to Allah. The practice of halalah is the express order of Allah. This was also advised by Rasulullah (Salla Allahu alayhi wa sallam) to a woman called Imrat Rifa’ah Al-Qurazi who was previously married to Abdul Rahman Ibn Zabeer. This incident is recorded in almost every book of Hadith and several places in Bukhari. Let us briefly discuss the wisdom of this decree of Allah. Shariah has granted a lofty position to a woman as a daughter, as a wife, as a sister and as a mother. She ascends on the throne of nobility as she passes the different phases of a woman. My focus here is only on her position as a wife and maintaining the marriage bond. It is mentioned in Bukhari that at the time of Jaahiliyah a man could divorce his wife for any number of times and take her back as he wished to. Any noble woman would understand the trauma of this practice. She can never be focused in life. There is absolutely no dignity or honor for her if one time she is regarded as a wife, then not, then wife again. All this being against her will. She was no more than a cheap commodity, in fact worse. The reasons for that are clear as she is a human being with feelings equal to a man. Shariah has restored her with a right of dignity and restricted the unlimited number of divorces. If a man wants her as a wife, he must understand the commitment of marriage and the respect of his wife. He knows ahead of time that the limit of divorce is three. Shariah has advised him that it is the most abhorred thing. He must exercise restraint and tolerate his wife just as she too, tolerates him. If he divorces her expressly two times in one sitting or in different sittings then he can unilaterally take her back within the period of iddat. He cannot take her back thereafter without her consent. It is now her independent right. She must decide whether she wants to live with the man that divorced her and abused her. Once he gives her three divorces, he just cannot have her back. Now it is not even her right to decide to go back to her ex-husband. Shariah steps in to protect her dignity and honor and stop abuse against her. A woman by nature gives in more often and easily than a man. It is possible she may simply subject herself to her abusive husband. Shariah considers her nature and now throws a strong armour around her. She now is the sole right of the Shariah. Now nobody owns her. Her abusive husband needs to be treated with contempt. Any noble man who knows the consequences of three divorces and the process to have his wife back will never divorce his wife. He will respect her and tolerate her. The purpose of halalah is clearly misunderstood. It is to protect a woman against the abuse of divorce. If a man cannot respect his wife, he is not worthy of respect. He must be taught the hard way. This does not mean that halalah is a punishment to the woman. Shariah does not impose on her to remarry. It is her right. She can choose not to re-marry. If she does marry, it should not be to merely fulfill a prerequisite to revert to her ex-husband. It is to be a marriage of honor and dignity. A permanent and normal marriage with all its rights. If this marriage happens to be unsuccessful , then again she has the right to marry her ex-husband. She does not have to if she chooses not to remarry him. It is clear from the above explanation that the concept of halalah is: 1. To actually avoid abuse of wives by giving the husband a limited number of divorces. 2. The noble husband should understand the implications of three divorces and exercise restraint. 3. If he does not contain himself, he cannot be given an unlimited right of divorce. 4. His feelings of his divorced wife marrying another man cannot be considered. Why shouldn?t he consider his wife?s feelings when she was with him. If he is not good to his wife, Allah will create somebody better for her. She could lead a life of respect and honor. I hope the above explanation and subsequent points fulfill you. Now reverting to your points. 1. You enquire why must she consummate her marriage with her new husband. Our response is why not? Why did she re-marry? Just to legitimize her return? She should not enter into a marriage with that intention. If she does so, what remedy is there for a woman who does not accept the dignity granted to her by Shariah. She is subjecting herself to a process for her abusive ex-husband. 2. You state you will never go to a non-virgin. If you feel like that, you can be a perfect husband and never divorce your wife for her to be “dirtied” by another man. If you do divorce her, why would you be worried about her being dirtied for you. You did worse to her by your abuse to her than her merely being dirtied. An abusive husband probably needed more psychological punishment but Allah restricted it only to halalah which you refer to as dirtied. If the ex-husband feels she is dirtied he doesn’t have to take her back if he doesn’t want to. Nobody forces him to do so. It is his choice. He must decide. If he takes her back, why call her dirty. 3. You enquire that her sleeping with another man creates more temptations for her. That is correct. The husband must realize all this ahead of time and exercise control. A chaste woman will only fulfil herself in a legitimate avenue. She will look after her chastity and respect. We are discussing the preservation of the dignity and honor of an Allah fearing chaste woman, not just any woman. and Allah Ta’ala Knows Best Mufti Ebrahim Desai Source

1. Can you please explain the significance of not cutting your hair or nails in the first 10 days of Zul Hajj until Qurbani has been made? Answer In regards to not cutting one’s hair and pairing one’s nails, Rasūlullah صلى الله عليه و سلم has mentioned, “When the ten days (of Dhul Hijjah) commence and a person has a sacrificial animal, which he intends to slaughter, then let him not cut his hair or pare his nails.” (Muslim) قال إذا دخل العشر وعنده أضحية يريد أن يضحي فلا يأخذن شعرا ولا يقلمن ظفرا (مسلم رقم الحديث 1977, دار إحياء التراث العربي) Rasūlullah صلى الله عليه و سلم did not mention the exact reason why a person should not cut his hair or nails; therefore, any explanation for its underlying reason is mere conjecture. Nevertheless, some ‘Ulamā and commentators of Hadīth state various possible reasons for this instruction. Imām Nawawī رحمه الله states that the wisdom behind not cutting the hair and trimming the nails is to include these body parts in the emancipation from the fire after the sacrifice of the animal along with the remainder of the body. This understanding is possibly based on the following narration quoted in al-Targhīb wa al-Tarhīb, “Whoever offers a sacrifice with a contented heart anticipating reward for his sacrifice, it will serve as a veil for him from the fire.” وروي عن الحسين بن علي رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم من ضحى طيبة نفسه محتسبا لاضحيته كانت له حجابا من النار (الترغيب والترهيب رقم الحديث 1664, دار الكتب العلمية) Other commentators of Hadīth such as Ibn Qayyim رحمه الله state that it constitutes part of the completion of the sacrificial rite of the Qurbānī. He presents the following narration of Rasūlullah صلى الله عليه و سلم as evidence for this claim, “Cut your hair and nails, trim your mustache and shave your pubic hairs for verily that constitutes the completion of your sacrifice by Allah, the Most-Honored and Sublime” تأخذ من شعرك وأظفارك وتقص شاربك وتحلق عانتك فتلك تمام أضحيتك عند الله عزوجل (ابو داود رقم الحديث 2789 , دار الفكر) Imām Suyūtī رحمه الله mentions that some ‘Ulamā are of the opinion that the wisdom behind not cutting one’s hair and nails is to resemble, in some way or the other, the pilgrims of Hajj. Despite the various possible wisdoms, the main underlying reason for a Muslim should be to carry out the instructions and desires of our beloved Nabī صلى الله عليه و سلم . In the realm of love, worship and obedience, one’s logic has no stake. Allah and His Nabī صلى الله عليه و سلم know best why we were instructed to refrain from cutting our hair and nails. Therefore, as dutiful slaves we should carry out the instruction in a spirit of undying devotion. And Allah Ta’ala Knows Best Ml. Yusuf bin Yaqub, Student Darul Iftaa Darul Iftaa, Madrassah In’aamiyyah Source

Q. If one is not performing Hajj, but will do the Qurbaani, it is not liked to cut nails, trim hair or shave, etc. When is a person allowed to do this? Is it on the day of Eid ul Adhaa before the Eid Salaah or after the qurbaani is actually done? Any other relevant information is appreciated. A. A person who wishes to do the Qurbani will refrain from trimming/shaving the hair, cutting the nails etc. from the time the crescent (new moon) is sighted to begin the month of Dhul Hijjah until he does the qurbani on the day of Eid. Even though he has performed the Eid Salaah, he must wait until he does the qurbani before cutting the nails, etc. This practice is Mustahab (Commendable). And Allah knows best. Mufti Waseem Khan Source

Is it Prohibited? Q: Is it prohibited to cut one's hair in the first ten days of Dhul Hijjah? A: Umm Salma (Radhiallaahu Anha) narrates that Rasulullah (Sallallaahu Alayhi Wasallam) said, "Whosoever intends slaughtering an animal, should not clip his hair or nails upon sighting the crescent of Dhul-Hijjah." (Abu Dawud pg.386; Rashidiyya) In view of the above Hadith, it is Mustahabb (commendable) for a person making Qurbaani not to cut the hair and finger nails from the 1st of Zul Hijjah until after slaughtering the Qurbaani animal. However, if the hair under the arms and in the pubic region is very long (which renders the Salaat Makrooh i.e. more than forty days), then it will become compulsory to remove such hair. However, if a person forgets to clip the nails before the 1st of Dhul Hijjah and the nails have grown so long that they may cause injury, then he may clip them. and Allah Ta'ala Knows Best Mufti Ebrahim Desai askimam

Q:) In what way Al-Masjid al-Aqsa (in Jerusalem) is significant to Muslims and Jews? A:) The Centrality of Masjid al Aqsa in Islam To Muslims, Jerusalem houses one of the holiest Mosques, the Masjid-al-Aqsa and represents a place of greatest religious significance. This needs to be appreciated by the West before a sincere bridge of mutual friendship is built. Muslims' call to rule over Jerusalem is not driven by colonist, nationalist or material motives. The love of every grain in the Holy City is sacred to Muslims. As Muslims' respect all the Prophets revered by Judaism and Christianity and their venerated places are also central to the ethos of Islam. Therefore, it is only by entrusting the custody of the Holy City to the Muslims can the present Judaisation of Jerusalem come to a halt and morally open the city to all the three faiths. To quote a few Qur'anic verses and sayings of Prophet Muhammad (Sallallaahu Alayhi Wasallam) with regard to Jerusalem will indicate the importance Masjid al Aqsa and therefore Jerusalem has assumed upon the Muslims hearts. MIRAAJ: 1. The miraculous journey of the holy Prophet Muhammad (Sallallaahu Alayhi Wasallam) from Makkah to Masjid al Aqsa (al Isra) and his ascension through the heavens (al Ma'araj) has linked Jerusalem to the Muslims hearts and minds. The Holy Qur'an states: "Glory to Allah who did take His Servant for a journey by night from the Sacred Mosque (in Makkah) to the Al-Aqsa (in Jerusalem) whose precincts We did bless (al-Isra 17: 1) The Lord Almighty had at in His power to have taken the Prophet Muhammad e from Makkah straight up to the heavens. However, to impress the importance of Jerusalem upon Muslims the Prophet Muhammad (Sallallaahu Alayhi Wasallam) was first taken to Masjid al Aqsa in Jerusalem. When in Masjid al Aqsa Haram Shareef the Prophet Muhammad (Sallallaahu Alayhi Wasallam) led Salaah and was followed by all the previous Prophets Alayhis salaam. Hence the whole of Masjid al Aqsa precincts are unique in that this is the only place on earth where all the Prophets Alayhis salaam performed Salaah in congregation. 2. The Prophet Ibrahim (Abraham) Alayhis salaam central to all the three faiths migrated to the land of Canaanite around 1805 BC. The Qur'an states: "We said, O Fire! Be thou cool and safety for Ibrahim. Then they planned against him, but We made them the greater losers. But We delivered him and (his nephew) Lot (and directed them) to the land which We have blessed for the nations (Al-Anbiyaa 21: 69-71) 3. The sacredness of Jerusalem is emphasised on numerous places in the Holy Qur'an. The Apostles of Allah, Muhammad (Sallallaahu Alayhi Wasallam) and also Prophet Musa (Mosses) [Alayhis salaam] alluded to it. The Holy Qur'an reports Prophet Musa [Alayhis salaam] telling his people: O my people! Enter the holy land... (Al-Maida 5: 21) Further the Holy Qur'an states: (It was Our power that made) the violent (unruly) Wind flow (tamely) for Sulaman. To his order, to the land Which We had blessed... (Al-Anbiyaa 21: 81) 4. Masjid al Aqsa and therefore Jerusalem's importance was further emphasised by the sayings of Prophet Muhammad (Sallallaahu Alayhi Wasallam): (a) According to Islamic teachings there are only three places to which it is desirable to undertake a journey for the purpose of Salaah. Abu Huraira [ra] is quoted as saying that Allah's Messenger [sallallaahu Alayhi Wasallam] said, 'set out deliberately on a journey only to three mosques: this mosque of mine (in Medina), the Sacred Mosque (in Makkah) and the Masjid al Aqsa (in Jerusalem) (Bukhari & Muslim) (b) The virtues of praying in Masjid al Aqsa are exalted: Abu Darda [ra] is quoted as saying that the Prophet of Allah Muhammad (Sallallaahu Alayhi Wasallam) said, a prayer in the Sacred Mosque (in Makkah) is worth 100, 000 prayers, a prayer in my mosque (in Medina) is worth 1, 000 and a prayer in Jerusalem is worth 500 prayers more than in an any other mosque. (Bukhari) As part of another tradition, on the authority of Maimunah bint Sa'd, it is reported that, upon being asked about a person who is unable to travel to the Masjid al Aqsa, the Messenger of Allah [Alayhis salaam] said, 'He should make a gift of oil to be burnt therein, for He who gives a gift to the Masjid al Aqsa will be like one who has prayed Salaah therein.' (Ahmad & Ibn Majah) © The Masjid al Aqsa is the second house of prayer established on earth: Abu Dhar [ra] is quoted as saying, I asked the beloved Prophet Muhammad (Sallallaahu Alayhi Wasallam) which was the first mosque on earth? 'The Sacred Mosque (in Makkah),' he said. And then which, I asked? 'Masjid al Aqsa,' he said. I further asked, what was the time span between the two? 'Forty years,' the Prophet [Alayhis salaam] replied. (Muslim) (d) Abu Umamah al Bahili [ra] reports that the Prophet of Allah [Alayhis salaam] as saying, 'A group of my ummah will remain firm upon the truth, dominating their enemies. They will not be harmed by their opponents until Allah's decree arrives upon them. They asked, 'Oh Prophet of Allah [Alayhis salaam]! Where will they be?' He replied, 'In Bait al Maqdis and its surrounding areas. (Ahmad) 5. The Masjid-al-Aqsa was the First Qibla (the direction to which Muslims faced when praying Salaah): The centrality, historical and cultural significance of Masjid al Aqsa is further emphasised by the fact that Muslims used to turn towards Jerusalem when they prayed. This was practised until 16 to 17 months after hijra, when Allah I commanded in His wisdom, for the Muslims to face Makkah. The importance of Masjid al Aqsa remained and all the worship performed facing Masjid al Aqsa was good and valid. 6. The resting place of Prophets [Alayhis salaam] and Prophet's companions [ra]: The land of Palestine has in it some of the noblest souls the earth has seen. The graves of many Prophet's are in Palestine. Including Ibrahim Alayhis salaam, Yakub Alayhis salaam, Ishaq [peace be upon them] and according to some commentators there are over 100 Prophets buried in Palestine. Palestine also has the bodies of some of the closest companions of the Prophet e and thus the first generation Muslims. Included in these are the graves of Ubada ibn al Samit, Shaddad ibn Aws ibn Thabit al Ansari and Tamim al Dari [ra]. 7. Merits of Performing Haj or Umrah from Masjid al Aqsa: Umm Salamah [ra] narrates that she heard the Prophet [Alayhis salaam] saying, 'whosoever starts his Umrah or Haj from Masjid al Aqsa his wrong actions will be forgiven, both past and future.' In another version, he is reported to have said that Paradise would be his reward. (Targheeb) 8. Freedom of the Holy City. After the battle of Yarmuk the Muslim forces under the command of Abu Ubaydahr alay siege to Jerusalem. The inhabitants consented to surrender on condition the Khalifa, Umar ibn al Khattab (ra) came in person. Umar [ra] travelled to Palestine and formally received the keys to the city in 637 AC. On his arrival, he concluded the famous peace treaty with the people of Holy City. This opened the doors to the Jews, who were denied access for thousands of years and for the first time Jerusalem under Muslim rule became truly an OPEN CITY to all the three faiths. Throughout Muslim rule of over one thousand two hundred years of Jerusalem, members of Jewish, Christianity and Islam found a heaven to prosper from. Muslim rule enabled the city to live up to its rightful title of 'The Holy City' as it encompassed all the believers in One God to go about their business without hindrance. Published by: Friends of Al-Aqsa

A Powerful Protection alhaadi.org Sayyiduna Buraidah Radhiyallahu Anhu reports, “I heard that Mu‘aaz bin Jabal Radhiyallahu Anhu had captured a Jinn during the lifetime of Rasulullah Sallallahu Alayhi wa Sallam. I thus went to Mu‘aaz Radhiyallahu Anhu and asked him regarding this incident. Mu‘aaz Radhiyallahu Anhu narrated the following to me: “Rasulullah Sallallahu Alayhi wa Sallam had entrusted the dates of sadaqah to me for safekeeping. Thus, I placed these dates in one of my rooms. However, I would daily find that the dates had decreased. So I went to Rasulullah Sallallahu Alayhi wa Sallam and complained to him of the dates decreasing, to which Rasulullah Sallallahu Alayhi wa Sallam said, ‘It is the work of a Shaitaan. Wait for him in ambush.’ I waited in ambush for this Shaitaan, and after a short portion of the night had elapsed, he appeared in the form of an elephant. When he reached the door, he changed his form and entered through a crack in the door. He then approached the dates and began to swallow them. I firstly checked that my clothing was tightly secured and then confronted and apprehended him saying, ‘I testify that there is no deity besides Allah and that Muhammad Sallallahu Alayhi wa Sallam is His servant and messenger! O enemy of Allah! You have rushed to take the dates of sadaqah whereas the poor are more deserving of it than you! I am definitely going to take you to Rasulullah Sallallahu Alayhi wa Sallam, and he will disgrace you!’ When he heard this, he began to plead with me and promised me that he would not return (and I thus released him). The following morning, I went to Rasulullah Sallallahu Alayhi wa Sallam)who asked me, ‘What happened to the one you captured?’ I replied, ‘He promised me that he would not return,’ Rasulullah Sallallahu Alayhi wa Sallam said, ‘He will return, so wait for him in ambush.’ I waited for him on the second night and again captured him. He again pleaded and promised that he would not return, and so I again released him. In the morning, I proceeded to Rasulullah Sallallahu Alayhi wa Sallam to inform him of what had transpired. However, before I could reach Rasulullah Sallallahu Alayhi wa Sallam, I heard someone calling out, ‘Where is Mu‘aaz?’ When I reached Rasulullah Sallallahu Alayhi wa Sallam), he asked me, ‘What happened to your prisoner?’ I told Rasulullah Sallallahu Alayhi wa Sallam what had happened, to which he replied, ‘He will return, so wait for him in ambush.’ I waited for him for a third night. On this occasion, when I apprehended him, I addressed him saying, ‘O enemy of Allah! You have already promised me twice that you will not return! I will now definitely take you to Rasulullah Sallallahu Alayhi wa Sallam and he will disgrace you!’ The Shaitaan pleaded, ‘I am a Shaitaan who has dependents and I have come from Naseebeen! If I was able to find some food closer to Naseebeen, I would not have come to you! We used to live in this city of yours (Madeenah Munawwarah). However, after your Nabi Sallallahu Alayhi wa Sallam was deputed, there were two verses of your Quran that were revealed, and these two verses chased us away. We thus went to Naseebeen. If these two verses are recited in any home, no Shaitaaan will enter that home for three days. If you release me, I will teach you these two verses.’ I agreed to release him, after which he said, ‘The two verses are Aayatul Kursi and the concluding verses of Surah Baqarah, commencing from ‘Aamanar Rasulu’ until the end of the surah.’ The following morning, I set out to inform Rasulullah Sallallahu Alayhi wa Sallam of what had occurred, when I heard someone announce, ‘Where is Mu‘aaz bin Jabal?’ When I entered into the presence of Rasulullah Sallallahu Alayhi wa Sallam, he enquired, ‘What happened to your captive?’ I replied, ‘He promised me that he would not return,’ and I also told Rasulullah Sallallahu Alayhi wa Sallam of the two verses that he had taught me. When he heard this, Rasulullah Sallallahu Alayhi wa Sallam remarked, ‘The wretch has spoken the truth, whereas he is normally a liar.’ I would thereafter recite these verses on the dates of sadaqah and would no longer find any decrease in their quantity.” (Tabraani – Majma‘uz Zawaa’id #10920 & Fathul Baari vol. 4, pgs. 614 & 615) Lessons: 1. The Quraan is a powerful means of protection from Shaitaan, black magic, etc. Hence, regularly reciting the Quran within the home is a very effective means of protecting the home from evil forces. Furthermore, there are certain verses in the Quraan Majeed that are especially powerful in gaining protection. Most of these verses have been gathered in a compilation known as the ‘Manzil’ which can be recited daily or more frequently if required. Click ‘here’ to download the Manzil. 2. When reciting the verses and Duas of protection, it is important for a person to have strong ‘yaqeen’ (conviction and faith) in the power of these verses and their effectiveness. Hence, they should be read with presence of mind and not merely read in an absent-minded manner, as if one is fulfilling a routine. 3. The Shayaateen and Jinn are notorious liars, as explained by Rasulullah Sallallahu Alayhi wa Sallam himself. Hence, the information given by Jinn, even if it be through the medium of an ‘Aamil, cannot be trusted and relied on – especially if this information accuses any person of being responsible for the black magic, etc. Sadly, people often accept this information and, as a result, commit the major sin of breaking family ties and accusing people of black magic, whereas they have no proof at all. Jamiatul Ulama (KZN) Council of Muslim Theologians

The virtue of performing four rak’ahs after ‘Isha Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu ‘anhuma) and other Sahabah (radiyallahu ‘anhum) reported that Rasulullah (sallallahu ‘alayhi wa sallam) said: ‘Whoever offers four rak’ahs after ‘Isha before leaving the Masjid, will receive the reward of [these rak’ahs being offered] on Laylatul Qadr.’ (Musnad Imam Abu Hanifah, Hadith: 178-179, Sunan Sa’id ibn Mansur, Al-Mu’jamul Awsat, Hadith: 5239 and 6332, Al-Mu’jamul Kabir, Hadith: 12240 and 13800 and As-Sunanul Kubra of Bayhaqi, vol.2 pg.477. Also see Targhib, vol.1 pg.401) In addition to this, several Sahabah (radiyallahu ‘anhum) have also said the same: “Whoever offers four rak’ahs (nafl) after ‘Isha, will get the reward of offering these rak’ahs on Laylatul Qadr” (Musannaf Ibn Abi Shaybah, Hadith: 7351-7357 and As-Sunanul Kubra of Bayhaqi, vol.2 pg.477) Fortunate are those who can secure such a privilege every night! Shaykhul Hadith, Moulana Fadlur Rahman ‘Azami (hafizahullah) would mention the following Urdu poem in his Hadith lesson: قدر دانوں کیلئے ہر رات شب قدر ہے For those who have real value, every night can be Laylatul Qadr! Note: One may merely add two rak’ahs to the usual two sunnah muakkadah after ‘Isha, and make the intention of practicing on this Hadith. (Fathul Qadir) al-miftah

Trimming Hair and Nails when Intending Qurbani Q: Should one intending to make Qurbani clip his/her nails and shave his hair in the first ten days of Zul Hijjah? A: TRIMMING OF NAILS AND HAIR DURING THE FIRST TEN DAYS OF DHUL HIJJAH FOR ONE INTENDING TO MAKE QURBANI HANAFI MADHAB: It is Mustahabb (meritorious, preferable) for one intending to make Qurbani not to trim the nails and not shave during the first ten days of Dhul Hijjah. (Raddul Muhtaar V6 P185). If one does trim, etc. no sin will be incurred. SHAAFI'EE MADHAB: It is Sunnah for one intending to make Qurbani not to trim the nails and not shave during the first ten days of Dhul Hijjah. (Mughnil Muhtaaj V4 P283). It will be Makrooh to trim without need. NOTE: It is Waajib (compulsory) to remove hair from the armpits and pubic hair at least once every forty days. According to both Madhabs it is not permissible to leave it for forty days or more. So if during the first ten days of Dhul Hijjah, a person's forty days are up, it will be compulsory on him/her to remove the hair. Waajib will take priority over a Mustahabb or Sunnah. (Mughniul Muhtaar 3:283; Fiqhul Ibaadaat, Shafi 1:799; Raudhatut Talibeen 3:210, 234; Al Fataawa Al Hindiyah 5:357; Raddul Muhtaar 6;185) Source

Making an Effort to Acquire the Wealth of Taqwa Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: The real commodity for one to earn and purchase is taqwa. The hadeeth teaches us that the one who has taqwa will remain safe even if he is in the territory of his enemy. So make an effort to acquire the wealth of taqwa. Taqwa is for one to have the consciousness of Allah Ta’ala at all times. At any given moment one should not be unmindful of His presence and one should have the conviction that Allah Ta‘ala is watching him at all times.

The Secret to a Student’s Success By Shaykh Muntasir Zaman It is inborn in our nature that we are always in pursuit of success irrespective of the goal at hand. From the eager medical student awaiting his test results to the restless bachelor searching for his other half, humans are constantly in the pursuit of accomplishing their goals. To be more specific, let us look at the average student in Madrassa who, after spending sleepless nights preparing for exams, awaits his report card in the end of the academic year with the hope of having passed. Although strenuous effort alongside sleepless nights may prove to be a powerful recipe for a student’s success as far as his exams are concerned, a very important, yet often overlooked, component for his overall success in acquiring knowledge is his conduct and mannerism towards the sources of knowledge. History bears testimony to this crucial fact, as the famous jurist al-Burhān al-Zarnūjī [d. 591AH] so truthfully writes, ما وصل من وصل الا بالحرمة وما سقط من سقط الا بترك الحرمة The successful only succeeded by virtue of respect whilst the failures only failed due to disrespect[1] In this regard, the author of the monumental Hanafi Fiqh manual al-Hidāyah, Burhān al-Dīn al-Marghīnānī [d. 593AH] writes, “Whilst teaching in the Masjid, occasionally a prominent scholar from Bukhārā would stand up putting his lesson to a temporary halt. His students, after witnessing this strange action, asked him regarding it, so he replied, “My teac her’s child plays with his friends by the road, and sometimes he reaches the door of the Masjid. Whenever I see him, I immediately stand up out of respect for my teacher.”[2] The fruits of this unique form of respect is quite evident to anyone familiar with the traditional Dars-e Niżāmī syllabus taught in Madāris wherein al-Hidāya is studied. There is no surprise as to why the scholars of Islām went to great lengths in insuring that they displayed the utmost reverance towards knowledge and anything related to it, for it was the most effective way to acquire knowledge. A poet says, فاصبر لدائك ان جفوت طبيبه واقنع بجهلك ان جفوت معلما Continue to suffer from your sickness if you offended the doctor, and remain content with your ignorance if you offended a teacher[3] Shaykh Muhammad ‘Awwāmh, commenting on the statement of al-Zarnūjī mentioned above, writes, “As for the second part of his statement [“failures only failed due to disrespect”], the clearest proof for that is the wretched consequence of Iblīs’s obstinate refusal to bow down to Adam (peace be upon him) despite the instruction from Allah. As for the first part of the statement [“The successful only seceded by virtue of respect”], the clearest proof for that is the famous story of ‘Abdallah bin ‘Abbās (may Allah be pleased with him). Once Rasūlullah (may peace and blessings be upon him) went to relieve himself, so ‘Abdallah bin ‘Abbās prepared water for Rasūlullah (may peace and blessings be upon him) to make Whudu. After Rasūllah (may peace and blessings be upon him) relieved himself, he noticed that someone had prepared water for Whudū, so he asked, “Who placed this here?” Maymūnah (may Allah be pleased with her), whose turn it was for Rasūlullah (may peace and blessings be upon him) to spend the night with, replied that it was her nephew, ‘Abdallah bin ‘Abbās. Hearing this, Rasūlullah (may peace and blessings be upon him) embraced Ibn ‘Abbas and made the following Du‘ā’ for him with a variation in its wording, “O Allah, grant him understanding of Dīn.”[4] Concerning another instance, Ibn ‘Abāss mentions, “I came to Rasūlullah (may peace and blessings be upon him) towards the end of the night and stood behind him as I joined him in prayer, so he took me by my hand and pulled me to his side. When he reengaged himself in prayer, I stepped back returning to my original place behind him. After completing his prayer, he turned towards me and asked, “What happened? I place you to my side but you stepped backwards.” I replied, “Is it appropriate for anyone to pray by your side whilst you are that messenger Allah who is elevated by Allah.” My statement pleased him so much that he made Du‘ā’ to Allah that He increases me in knowledge and understanding.”[5] It is apparent that Rasūlullah (may peace and blessings be upon him) made Du‘ā’ for Ibn ‘Abbās because of his service in the first instance and because of his respect and honor for prophet hood in the second instance. His position was so lofty that ‘Abdallah bin Mas‘ūd (may Allah be pleased with him) said regarding him, “If he had reached our age, no one would reach even one-tenth of his knowledge.”[6] So let us, as students of Dīn, take the shorter route to success in our studies by respecting knowledge and everything related to it with no exceptions to desks, classrooms and stationaries. This in no way means that merely respecting knowledge without any effort on our part to study will somehow make us like Ibn ‘Abbās (may Allah be pleased with him), but without doubt, it is one of the most vital components to achieve, rather aspire, towards that goal. [1] Al-Zarnūjī, Ta‘līm al-Muta‘llim, 26 [2] Ibid, 27 [3] Ibid, 28 [4] Al-Bukhārī, al-Jāmi‘ al-Sahīh, 41:1 [5] Ahmad, Musnad, 330:1 [6] ‘Awwāmah, Ma‘ālim Irshādiyya, 246 Source

Today (Monday 21st August 2017) a solar eclipse is going to occur. In the UK, the partial eclipse will begin around 7.37pm BST and last until Maghrib. To understand the Islamic viewpoint of a solar eclipse and what to do when it occurs, please read the following article of the respected Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh. You can also listen to some advices the respected Shaykh imparted prior to the solar eclipse in 2015. Note: In the UK, as the eclipse will be occurring between 'Asr and Maghrib, the salāh at the time of an eclipse will not be performed however, everyone is encouraged to engage in the other a'māl mentioned below. © Islāmic Da'wah Academy Please read posts above

All praise is due to Allaah, the Beneficent, the Merciful. May peace and blessings be upon our Prophet Muhammad, his family and companions. Fellow Muslims! One of the goals of Islaam is the establishment and fulfilment of Allaah’s rights on man, and the rights of man on his fellow human beings. Allaah says, “Worship Allaah and join not with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hand possesses. Verily, Allaah does not like such as are proud and boastful.” (An-Nisaa’ 4: 36) Whatever activities people may undertake besides the above-stated goal – like living our day to day lives on the earth, upholding the law and abstaining from injustice, etc. are only secondary obligations and a means to achieve the first and primary goal. Good conduct is the foundation for the fulfilment of one’s obligations to Allaah and to other human beings. Good conduct increases one in rank and erases one’s misdeeds. ‘Aaishah related that she heard the Prophet saying, “A Mu’min (believer) achieves by his good conduct the reward of a person who fasts much and prays in the night.” (Aboo Daawood) The Prophet also said, “Nothing is weightier on the scale of a believing slave (of Allaah) on the Day of Resurrection than good conduct and indeed, Allaah dislikes the obscene and immodest.” (At-Tirmidhee) Good conduct includes all commendable characteristics and all other things which, according to Islaamic Law and sound reason, are good. Some scholars say: “Good conduct is to spread all that is good and abstain from all that is evil.” Good conduct means performing all that Allaah enjoins and abstaining from all that He forbids. One should try to be pious, sincere, patient, forbearing, modest, deliberate, decent, dutiful to one’s parents, kind to the kith and kin, passionate, courageous, generous, truthful, and gentle, enjoin good, forbid evil, have good neighbourliness, humbleness and tolerance; and abstain from trickery, betrayal, immodesty, disgraceful behaviour, consuming unlawful food and drink, lying, slandering, miserliness, cowardliness, showing-off and self-glorification. Good conduct benefits a believer in this life and the next, and increases him in rank before his Lord. Both good and bad people benefit from their good conduct. As for the kaafir, his good conduct only benefits him in this world and Allaah rewards him for it here and on the Last Day he will have no share. ‘Aaishah narrated that she said, “O Messenger of Allaah! What do you think about Abdullah bin Jad‘aan? For he took care of guests, fended for the destitute and assisted people in difficulties, will all this be of any use to him (in the hereafter)?” The Prophet answered, “No, for he has never once said, ‘My Lord! Forgive me my sins on the Day of Reckoning.” Brothers in Islaam! Allaah enjoins in his Great Book all noble characteristics and forbids all distasteful ones. The Sunnah also enjoins good conduct and forbids filthy behaviour. In the Glorious Book, Allaah says, “Come not near to shameful sins, whether committed openly or secretly.” (Al-An’aam 6: 151) He also says, “Show forgiveness, enjoin what is good and turn away from the ignorant.” (Al-A’raaf 7: 199) He says too, “The good deed and the evil one cannot be equal. Repel (the evil) with one which is better (i.e. Allaah ordered the faithful believers to be patient at the time of anger, and to excuse those who treated them badly), then, verily, he between whom he and you was enmity, (will become) as though he was a close friend.” (Fussilat 41: 34) And He says, “And lower your wings to the believers (be courteous to the fellow believer).” (Al-Hijr 15: 88) He also says, “And the slaves of the Most Beneficent (Allaah) are those who walk on the earth in humility and sedateness, and when the foolish address them, they reply with mild words of gentleness. And those who spend the night before their Lord, prostrating and standing. And those who say, ‘Our Lord! Avert from us the torment of Hell. Verily, it’s torment is ever an inseparable permanent punishment. Evil indeed it is as an abode and a place to dwell. And those who when they spend are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). And those who invoke not any other god along with Allaah, nor take such life as Allaah has forbidden, except for justice, nor commit illegal s e x u a l i n tercourse.” (Al-Furqaan 25: 63-68) Allaah also enjoins: “O you who believe! Fulfil (your) obligations.” (Al-Maaidah 5: 1) In the Sunnah, the Prophet said, “I am a guarantor of a home in the upper part of Paradise for whomsoever possesses good conduct.” (Aboo Dawood) He also said, “Shall I not tell you of the person for whom Hell is forbidden? – Hell is forbidden for every person who is tolerant, unpretentious and pleasant.” (At-Tirmidhee) ‘Aaishah narrated that the Prophet said, “Gentleness does not but adorn one’s deeds and when something is devoid of gentleness, it becomes disfigured.” (Muslim) Nawwaas bin Sam’aan said, “I asked the Messenger of Allaah about righteousness and sin and he replied, ‘Righteousness is good conduct and sin is something that is deeply rooted in your heart of which you would not like anybody to know.” (Muslim) Good conduct is a blessing for a man and for his community. It means progress, a high position in front of Allaah and it makes one loved by people. It gives peace of mind, easiness in one’s affairs, and earns people’s praise and, ultimately, success on the Last Day. Bad conduct on the other hand brings curses, removal of blessing, people’s hatred, darkness in the grave, and misery in this world and the hereafter. Fellow Muslims! Emulate the righteous predecessors who possessed noble characters of which Allaah attests to in His Book when He says, “Muhammad is the Messenger of Allaah, and those who are with him are severe against disbelievers and merciful among themselves. You see them bowing and falling down prostrate (in prayer) seeking bounty from Allaah and (His) good pleasure.” (Al-Fath 48: 29) He also addressed them thus: “You (true believers in Islaamic Monotheism and real followers of Prophet Muhammad) are the best people ever raised up from mankind; you enjoin all that is good and forbid all that is evil and you believe in Allaah.” (Aal-‘Imraan 3: 110) He also says about them, “Among the believers are men who have been true to their covenant with Allaah, of them some have fulfilled their obligations and some of them are still waiting, but they never changed in the least.” (Al-Ahzaab 33: 23) Everyone among the companions of the Prophet is a nation by himself regarding noble characters and abstention from dwelling upon unimportant matters. However, the exemplar par excellence in noble characters and all commendable attributes is the Messenger of Allaah. Allaah says, “Indeed in the Messenger of Allaah you have a good example to follow for him who hopes in (the meeting with) Allaah and the Last Day and remembers Allaah much.” (Al-Ahzaab 33: 21) His Lord has refined him in the best possible form and he in turn exerted great effort to reform his ummah and bring them up with commendable characters and guidance. He said, “I am only sent to bring good conduct to perfection.” (Ahmad) Allaah also has glowing praises for His Prophet when He says, “And verily, you (O Muhammad) have an exalted standard of character.” (Al-Qalam 68: 4) Once, ‘Aaishah was asked of the character of the Prophet, she replied, “The Qur’aan was his character.” While commenting on this hadeeth, Ibn Katheer said, “(That means) that abiding by the injunctions of the Qur’aan in terms of what it enjoins and forbids had become his behaviour and accustomed character. Whatever the Qur’aan enjoined on him, he did it and whatever it forbade him from, he abstained from it.” He was naturally disposed to generosity, courage, forbearance and forgiveness and all beautiful conduct.” Even before he was commissioned a Prophet, no fault was recorded against him nor defect. When revelation first came to him, he told his wife Khadeejah: “I fear for myself.” Khadeejah replied, “No! By Allaah! Allaah will never disgrace you; for you are kind to the kith and kin, you tell only the truth, you are patient, take care of guests and assist others upon the truth.” (Al-Bukhaaree & Muslim). The above are only some of the exemplary qualities he possessed before he was commissioned as a Prophet. Then Allaah completed His favour upon him and increased him in these qualities after he was made a Prophet. Therefore emulate him, dear Muslims, by adhering to your religion firmly and implementing his Sharee’ah and taking after him in good conduct as much as Allaah will permit you. Follow his path and Sunnah with all sincerity and without innovating anything in the religion. Allaah says, “Say (O Muhammad to mankind): If you really love Allaah, then follow me; Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful.” (Aal-‘Imraan 3: 31) Fellow Muslims! Be aware that the prevention of evil through a good word or deed and the spreading of the Truth with tact and understanding are good, commendable acts. Conversely, cowardly acts of flattery and sycophancy such as refusal to speak out the truth or turning a blind eye to, or even expressly approving of sinful acts is a grave misconduct. Allaah says, “O you who believe! Bow down and prostrate yourselves and worship your Lord and do good that you may be successful.” (Al-Hajj 22: 77) Brethren in faith! Fear Allaah as He should be feared and abstain from all that He forbids. He commands you thus: “Verily, Allaah enjoins justice and Al-Ihsaan [i.e. to be patient in performing your duties to Allaah, totally for Allaah’s sake and in accordance with the Sunnah of the Prophet]; giving help to kith and kin; and forbids all evil deeds, all that is prohibited (by the Law of Islaam) and all kinds of oppression. He admonishes you that you may take heed.” (An-Nahl 16: 90) This verse encompasses all noble qualities and prohibits all ugly characters. Mu’aadh bin Jabal narrated that the Prophet said, “Fear Allaah wherever you are, follow up an evil deed with a good one - it will erase it - and treat people with good conduct.” (At-Tirmidhee) Aboo Hurayrah said, “The Messenger of Allaah was asked of the act that mostly makes people enter Paradise and he replied: ‘Fear of Allaah and good conduct.’ He was also asked of the act that mostly makes people enter Hell and he answered, ‘The mouth and the private parts.” (At-Tirmidhee) Dear Muslims! Hold fast to the qualities enjoined by your religion and keep to the path of your Prophet that you may prosper in this life and the hereafter. By Shaykh 'Alee Ibn Abdur Rahman Al-Hudhayfee Source

My Mother’s Day! By Abdur Rahmaan Umar “I love you, mom,” whispered Yusuf as he wrapped the soft pashmina shawl around his mother’s shoulders. The vibrant peach contrasted with the dark rings that had grown under her eyes lately, but their brightness had not faded. Her eyes lit up as she stroked the delicate embroidery on the edge of the shawl, “And this…Yusuf?” Yusuf looked at her with the excitement of a young boy unpacking his first bicycle, “Wait ma…there’s more,” he cried, as he removed a burgundy jewellery box. Presenting it in front of his mother, like they were the crown jewels, he gingerly lifted the lid to reveal a string of exquisite cultured pearls, delicately strung together with small black pearls breaking the shimmer of the white pearls. “Yusuf!” exclaimed his mother, her eyes brimming, “What’s all this?” Yusuf stepped back and looked at his mother holding the pearl necklace close to her chest, admiring it, “Mom, always wanted a pearl necklace….” “But it must have cost you a small fortune,” said Saffiyah as she held the pearls up to the light, studying the delicate changes of colour as she turned the necklace, “Why now…what’s special?” “It’s my mother’s day!” he beamed. “Er..,” began Saffiyah as she craned her neck to look at the calendar behind her, “But it’s not mother’s day. Not for a while, yet?” a puzzled look settling on her face. “I didn’t say it was Mother’s day,” replied Yusuf, “I said it was MY mother’s day. But let me explain….” “You remember I told you about Nasser who recently moved here from the coast?” Saffiyah nodded in acknowledgement. “Last night I met him at Sheikh’s program and asked him why he always begged sheikh for duas. I just found it strange that he would always insist that Sheikh make dua for him. He gave me an odd reply – he asked me if my mother was alive, and if I had fifteen minutes? I confirmed that I had both. We sat at the back of the masjid and he told me his story.” Yusuf paused to pour some tea, adding a sugar to each cup, handing one to his mother he continued, “Nasser told me that since his door of dua (supplication) had closed a long time ago, he had to seek another door for dua. Not understanding, I asked him what he meant. He was silent for a long time, and I thought perhaps I said something wrong, but he just looked at me and smiled. Wiping a tear from his eye he told me that his mother passed away when he was only five years old. He said that he could still remember the smell of her hair after she washed it, but remembered little else.” Yusuf watched his mother sipping her tea and noticed just how wrinkled her hands had become, the gold wedding ring still sat gracefully on her ring finger. She always took pride in grooming her nails, buffing them to a perfect shine. “After Nasser’s mother passed away he lived in the care of his aunties. They were good to him and cared for him as one of their own. They bought him what he needed and he had much of what he needed. Then he told me “You know, Joe(as he was referred to by his friends), no one can replace the embrace of a mother. And no one can replace the dua (prayer) of a mother. I lost that dua a long time ago.” Then I thought of all the duas you make for me - how often when I rush out of the house you always say, “Yusuf, slow down, Allah Ta'ala be with you!” “Allah Hafiz.” “Yusuf, may Allah Ta'ala make your children the coolness of your eyes.” “Ma…I never really cherished those duas until I heard Nasser’s story,” said Yusuf, dabbing his eye with a tissue, “I never knew that those were treasures beyond measure. And then it made some sense to me of what Sheikh said when he quoted Abdulla Ibn 'Abbas (RA), "If any Muslim obeys Allah regarding his parents, Allah will open two gates of the Garden for him. If there is only one parent, then one gate will be opened. If one of them is angry, then Allah will not be pleased with him until that parent is pleased with him." “And when Nasser told me – ‘Joe , you know, I will never be able to call anyone in this world Mum, and I will never know the embrace of a mother. You still have it, Joe, value it, treasure it,’ I realised that what Allah had favoured me with was something so special that I couldn’t just celebrate it once a year and call it mother’s day. I decided that from now MY Mother’s day will be Every Day! - Yesterday, today and tomorrow will all be mother’s day. I can never repay you, but I know the heart of a mother asks for no repayment. And…if I can do nothing else for my mother’s day then I will at least thank Allah that he allowed my door of dua(prayer) to be open for one more day.” “Forgive me ma…..” Yusuf choked, “I need to do so much more for you….” Saffiyah clasped his hands and stroked his face, “You are a good son, Yusuf, Allah Ta'ala will grant you lots of goodness in this world and the next.” www.eislam.co.za

Omitting Tawaaf-e-Widaa’ due to Haidh or Nifaas Q: Is it permissible for a woman to omit tawaaf-e-widaa’ on account of haidh or nifaas? A: Haidh or nifaas is a valid shar’ee excuse for omitting tawaaf-e-widaa’. Hence it is permissible for a woman in the state of haidh or nifaas to omit the tawaaf-e-widaa’. ( وحيضها لا يمنع ) نسكا ( إلا الطواف ) ولا شيء عليها بتأخيره إذا لم تطهر إلا بعد أيام النحر فلو طهرت فيها بقدر أكثر الطواف لزمها الدم بتأخيره لباب ( وهو بعد حصول ركنيه يسقط طواف الصدر ) ومثله النفاس … قال الشامى: قوله ( يسقط طواف الصدر ) أي يسقط وجوبه عنها كما قدمناه ولا دم عليها كما في اللباب (شامى ج 2 ص 528) ( انظر أيضا: غنية الناسك ص 190, 275/ معلم الحجاج ص 191 / مناسك ملا على ص 252) قوله ( ولا إحصار بعد ما وقف بعرفة ) فلو وقف بعرفة ثم عرض له مانع لا يتحلل بالهدي بل يبقى محرما في حق كل شيء إن لم يحلق أي بعد دخول وقته وإن حلق فهو محرم في حق النساء لا غير إلى أن يطوف للزيارة فإن منع حتى مضت أيام النحر فعليه أربعة دماء لترك الوقوف بمزدلفة والرمي وتأخير الطواف وتأخير الحلق كما في اللباب والزيلعي وغيرهما ونقله في البحر عن كافي الحاكم الذي هو جمع كلام محمد في كتبه الستة التي هي ظاهر الرواية ثم استشكله في البحر بأن واجب الحج إذا ترك لعذر لا شيء فيه حتى لو ترك الوقوف بمزدلفة خوف الزحام لا شيء عليه الحائض تترك طواف الصدر ولا شك أن الإحصار عذر ثم أجاب بحمل ما هنا على الإحصار بالعدو لا مطلقا فإنه إذا كان بالمرض فهو سماوي يكون عذرا في ترك الواجبات بخلاف ما كان من قبل العبد فإنه لا يسقط حق الله تعالى كما في التميمم اه ونقله في النهر وبه جزم المقدسي في شرح نظم الكنز وذكر مثله في جنايات شرح اللباب قلت ولا ترد مسألة ترك الوقوف لخوف الزحام لما مر في التيمم أن الخوف إن لم ينشأ بسبب وعيد العبد فهو سماوي ( شامي 2/593-594 ) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Question: As my parent's are not open to me regarding immoral issues, due to their ignorance, i was unknowingly involved in many unlawful immoral activities. I have repented of all these sins and completely left them. Because i have committed such a major sins, there is a huge burden on my heart which only i can feel. Continously my heart puts blame on my parents as they were ignorant and didn't protect me from these sins, because of which i was involved in such sins. I am not able to forgive them for this lapse from their side. Please suggest me how can i forgive my parents as i am not able to do so?? Make dua for me as now i intend to do Hifz so i could get some solace. May allah assist me to work hard so as to become closer to him. (Question Shortened) Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. We take note of the contents of your email. Imaan is the strongest support for a believer. It is the barakah of your Imaan that you resent the wrongs you have committed and wish to reform. That is a sign of your Imaan, Allah consciousness of accountability in the court of Allah Taala. Turn to Allah. Constantly make tawbah and never repeat the sin again. It is natural for a youth to experience a biological change and the feeling to fulfil ones carnal desires. A youth may feel the force and demand of the carnal desires to be like a huge army. If he controls his passion and desires, he will be able to confront the various challenges of life with much ease and comfort as it is much easier to combat an external force than an internal one. Regard this phase of life as a training to strengthen yourself against the challenges of life. If you succeed in combatting your carnal desires, the rest is much easier. You have to change your mind-set regarding your parents. You state that you unknowingly committed the above wrongs yet you used to repent. That shows you knew what was wrong and what was right. It is wrong to blame your parents. Furthermore, The Imaan you have is due to the Imaan of your parents. They preserved you and raised you with Imaan. It is the Imaan in you resent the wrongs you refer to. That credit is due to your parents. In fact, you should be thankful to them for raising you with having the consciousness of Imaan. It is also possible that your parents have been making dua for you and your present condition of realising your wrongs and treading the path of piety is the acceptance of your parents duas for you. We advise you to continue being tolerant and respectful to your parents. Furthermore, this is an injunction of Allah Ta’ālā in the Qur’an. Allah Ta’ālā says, وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا كَرِيمًا. وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا. “Your Sustainer has ordained that you do not worship but him and that you show kindness to your parents. If one of them or both of them reach old age in your life, do not say to them: ‘Ugh!’ nor scold them. Rather, speak to them with respect. Lower before them the wing of humility out of tenderness and say: ‘O Sustainer! Show mercy to them as they reared me when I was little.’ الإسراء: 23، 24 وَاعْبُدُوا اللَّهَ وَلا تُشْرِكُوا بِهِ شَيْئاً وَبِالْوَالِدَيْنِ إِحْسَاناً وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ “Worship Allah and join none with him (in worship), and do good to parents, kinfolk, orphans, poor, (the) neighbour who is near of kin, (the) neighbour who is a stranger, the companion by your side, the way farer (you meet) and those (slaves) whom your right hands possess” النساء: 36 We make dua that Allah Ta’ālā put barakah in your youth and make you pious and an asset for the Ummah. And Allah Ta’āla Knows Best Huzaifah Deedat Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai.

Assalamu alaikum wa rahmatullahi wa barakatuhu Essentials Program Registration is Open Registration for this year's Essentials Program is now open! The Essentials Program is a 7-month course geared toward those who would like to gain the knowledge necessary to live their lives in accordance with the Sunnah and Shariah. The program focuses on the core fundamentals that every Muslim should know. Start Learning Today! The Prophet (sallallahu alaihi wa sallam) said, "Seeking knowledge is incumbent upon every Muslim" and in another narration, "Whoever travels a path seeking sacred knowledge, Allah will place him on a path leading to Paradise. The angels lower their wings for the student of sacred knowledge, pleased with what he is doing" (Tirmidhi). Sacred knowledge is the inheritance left to us by the Prophet (sallallahu alaihi wa sallam) and one of the quickest ways to earn the pleasure of Allah Most High. Please visit our website for more information on the Essentials Program. Feedback from Past Students "Ilm Essentials has provided an easy and efficient means to getting knowledge to further my deen. I gained the knowledge I needed to become not only a more knowledgeable Muslim, but a Muslim that implemented that knowledge in the practical world and at the same time, got a lot of questions answered. I truly believe in this program and can’t express enough gratitude for all that it’s done for me" (Abir). "Alhamdulillah, Ilm Essentials is a wonderful opportunity for today’s generation. Because classes are held on weekends, one is able to devote adequate time, while still attending school/working during the weekdays.I would definitely recommend this course. It is a golden opportunity one must avail and not let pass by" (Tasmiah). Not Able to Join This Year Please help spread the word to others. The Prophet (sallallahu alaihi wa sallam) said, “The one who calls to a good act is rewarded like the one who performed that act” (Muslim). Classes begin Saturday, September 16. Start Learning Today! was salam, Khalid Abdul Sattar Director, Ilm Essentials www.ilmessentials.com

I Want Marriage, Not Responsibility! By Umm Abdullah I think it’s safe to say that most women want the benefits of being married. We want some of the same things – to be loved and taken care of and to have a companion. But how many of us put in the work to receive those benefits? And how many of us are thinking, “what work?” Some women think that the benefits of being married should be automatic, either because the husband loves her or simply because that’s what a married woman is supposed to get. Maybe they think they are entitled to these benefits, whether or not they are doing anything to deserve them. There are also women who say they do their part so they should receive the same. It sounds normal, but the problem comes when the wife’s efforts correlate to her level of pleasure. Meaning the happier the husband makes her, the more she will do for him and if he is not making her happy, he gets the same in return (unhappiness). This image of the husband feeling the wife’s displeasure excuses her of responsibility for her behaviour. Before I got married, I was told “No man is worth your tears and the one who is, won’t make you cry.” This sounds nice and romantic but it is very unrealistic. This is to say that your husband would not do anything that would make you sad or upset. And what happens when he does make you cry? Does that mean he is no longer worthy of your love? Narrated by Ibn Abbas Radhiyallahu Anhu that The Messenger Sallallahu Alayhi wa Sallam said, “I was shown the Hell-fire and the majority of its dwellers were women who were ungrateful.” It was asked, “Do they disbelieve in Allah?” (or are they ungrateful to Allah?) He replied, “They are ungrateful to their husbands and are ungrateful for the favours and the good (charitable deeds) done to them. If you have always been good (benevolent) to one of them and then she sees something in you (not of her liking), she will say, ‘I have never received any good from you.” (Bukhari) When I think about this hadith, I am speechless at the accuracy of it. And although you may think you don’t ever say this to your husband with your tongue, there are times when we say it with our actions. You know that moment when your husband tells you he can’t come through on something he promised, something you were looking forward to, or when he hurts your feelings or makes you mad, and something switches inside of you. Something that makes you instantly stop caring about what makes him happy. Something that makes you storm out of the room or hang up the phone. That same thing that makes you say, “Hmph” and you no longer feel motivated to be nice to him. That’s the part that says, “I don’t need you. I’ll do it myself” or “Fine, you don’t want to help me, I won’t help you either.” Even worse, is when we act out by withholding our kindness to blatantly show our displeasure in an effort to get our husbands to “behave”. This is when you have to remind yourself of a few things: What is marriage about? Are you fulfilling the purpose? A couple is supposed to help each other get closer to Allah. What have you done to help your husband achieve this? Is marriage a one-way street? Are you in it just to have someone work to make you happy? Are you okay with pleasing your husband, as long as he is pleasing you? When you fell short and disappointed him, did you expect him to be patient with you or lash out with resentment and harsh words? If the answer is the former, then why do we think it’s ok for us to respond with the latter? If it’s hard for you to be good to him when you are hurt, then maybe you weren’t being good to him for the right reason in the first place. His rights are not dependent on your emotions. There was a poster on the wall in my school classroom that read “When you point a finger at someone, there are three pointing back at you.” This means when you are pointing the finger of blame at your husband, claiming that he has fallen short, you need to take a look at yourself and analyse your own behaviour. Ask yourself, “Has he really done anything wrong? Has he not given me my rights or am I just unhappy about my wants not being met?” Sometimes you may find yourself thinking, “Why should I continue pleasing him if he isn’t pleasing me?” The answer is because you are married. A wife may ask, “Why should I be fake? Why should I continue to be there for him after he’s hurt me?” The answer is, “That’s what marriage is…it’s called Loyalty”. And if you’re reading this and the first thing you say is, “But he’s not being loyal to me!” – You’re doing it again. You are ignoring your part of the deal. Remember how, before you got married, you made a list of the characteristics or qualities of your future husband? You wanted him to be patient with you when you burned the food, supportive when you were tired and helpful when you needed it. Did you think about the qualities you would need to have? I am not advising anyone to put up with a husband’s behaviour if it involves something haram or detrimental. What I am saying is that we need to realign our standards with Allah’s. We need to understand that we will not be questioned on the Day of Judgment about what our husband did. And when Allah tells us of our responsibilities, that is exactly what they are – responsibilities. Not negotiations or bargains. Jamiatul Ulama (KZN) Council of Muslim Theologians

Part Six The First Arrow Fired for Islam Hazrat Sa’d (radhiyallahu ‘anhu) was part of the army that Rasulullah (sallallahu ‘alaihi wasallam) had sent under Hazrat ‘Ubaidah bin Haarith (radhiyallahu ‘anhu) to Raabigh in order to intercept the caravan of the Quraish. During this expedition, the Sahaabah (radhiyallahu ‘anhum) and the Quraish fired arrows at one another, and the first Muslim to fire an arrow in the path of Allah was Hazrat Sa’d (radhiyallahu ‘anhu). It was regarding this occasion that Hazrat Sa’d (radhiyallahu ‘anhu) recited the following poetry: ألا هل أتى رسول الله أني حميت صحابتي بصدور نبلي أذود بها عدوهم ذيادا بكل حزونة وبكل سهل فما يعتد رام من معد بسهم في سبيل الله قبلي Did the news reach Rasulullah (sallallahu ‘alaihi wasallam) that I protected my companions with my arrows? I effectively repelled their enemies with my arrows, in every hard land and in every soft land. Hence, no archer from Ma’ad, before me, is counted among those who fired an arrow in the path of Allah Ta‘ala. (Isaabah 3/64) Source: Whatisislam.co.za

Qiraa’ah in the Sunnah of Fajr Salaah In the two rakaat sunnats of Fajr, it is sunnah for one to recite Surah Kaafiroon in the first rakaat and Surah Ikhlaas in the second rakaat: عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قرأ في ركعتي الفجر: قل يا أيها الكافرون، وقل هو الله أحد. (مسلم رقم 726) Hazrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would recite Surah Kaafiroon and Surah Ikhlaas in the two rakaat (sunnats) of Fajr.

Take the good, leave the bad Question Some scholars say ‘Take the good, leave the bad.’ Whats is its’ reference? I have read Mashayikh advising to avoid reading things from people of batil due to zulumat in their writings/speeches, how does this reconcile with the former mentioned quote/principle? Answer This statement is actually an understood principle among the Scholars. It is not a Hadith, but actually a logical conclusion. Who does this apply to? However, it is crucial to understand who this applies to. There are essentially two groups of people; Those who have vast amounts of knowledge and understanding. Those who don’t. Those who have sound understanding (the first group) will be able to easily sift out ‘the good from the bad’ without being affected by the bad. However, they too read such works with caution, only at times of need. Don’t fall prey to falsehood An under qualified or ill equipped reader easily falls prey to the bad, since he has no concept of it being wrong. Therefore the seniors always caution against reading the works of the people of falsehood (ahlul batil), since most of the readers are ill equipped to sift the good from the band in such books. Hence such a reader will be undoubtedly misled. Furthermore, even if one reads only good in the book of an innovator, one will still subtly be affected by the writers ideology in one way or another. Imam Muhammad Ibn Sirin (rahimahullah) had given the Ummah a golden piece of advice when he said: ‘Indeed this knowledge is your religion, so check who you take your religion (Din) from.’ (Muqaddimah Sahih Muslim) In fact Ibn Sirin (rahimahullah) also explained the practice of the Sahabah (radiyallahu’anhum) and Tab’un (rahimahumullah): ‘Initially they would not question the source. When innovations began, they would ask: tell us your source. Thereafter only the narrations from the Ahlus Sunnah would be accepted, and those from the ahlul bid’ah people of innovation (ahlul bid’ah) would be rejected.’ (Muqaddimah Sahih Muslim) And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers

Enhancing the Spirituality of our ‘Ibaadaat Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: We carry out our ‘ibaadaat merely as a routine. This is good, but for how long are we going to continue like this? We need to bring the true love of Allah Ta’ala into our ‘ibaadaat. At times, one minute of the ‘ibaadat of a lover of Allah Ta‘ala is better than years of our ‘ibaadat. The lovers of Allah Ta‘ala may not do too many optional good deeds, but their minds are constantly engaged in the thoughts of the love of Allah Ta’ala and in meditation over His favours. When they eat as well, they ponder over the blessings and favours of Allah Ta‘ala and are in constant communication with Him. On the other hand, we are like immature children who don’t appreciate the various aspects of love. Since that horizon hasn’t yet opened up to us, we do not understand it. Hence, we need to explore this horizon of love. Ihyaauddeen.co.za