ummtaalib

Beauty Parlours Q: Is it permissible for a Muslim woman to leave her home in order to go to a beauty parlour or salon to style her hair or wax the hair on her body? What is the Shar’ee ruling in regard to this issue? A: In Deen, the most important obligation after Imaan is salaah. In regard to this obligation, the Hadith emphatically encourages women to perform their salaah within the confines of their homes. In fact, the Hadith explains that the salaah which they perform in the innermost portion of their homes- most distant from the gazes of strange men- is more rewarding than the salaah which they perform in any other part of their home. This clearly highlights the extent to which Islam advocates concealment in the life of a woman. When women have been discouraged from leaving their homes to perform salaah in the Musjid (despite salaah being the greatest ibaadat and the Musjid being the holiest of places in the world), one can well imagine how reprehensible it is for a woman to leave her home to visit a beauty parlour or salon in order to beautify herself. It should be borne in mind that if there is a valid need for a woman to leave the home (e.g. to visit her parents or relatives, or to visit the sick, or to console the bereaved, etc.) then Shariah has granted her permission to do so in order to fulfil the need, provided that she adheres to certain conditions. When leaving the home, she should ensure that she dresses in an unattractive manner and that she dons the niqaab. Similarly, she should refrain from applying any perfume when leaving the home and she should be accompanied by her mahram wherever she goes. It is reported in the Hadith that Nabi (Sallallahu Alaihi Wasallam) said: المرأة عورة فإذا خرجت استشرفها الشيطان “A woman should remain concealed (from the eyes of strange men). When she leaves her home, shaytaan stares at her” (Tirmizi #1173). In another Hadith, it is reported that Rasulullah (Sallallahu Alaihi Wasallam) said: “May the curse of Allah Ta’ala be upon the man who casts lustful glances at the beauty of a woman, as well as the woman who is viewed (the woman who reveals her beauty, allowing strange men to view her)” (Shu’abul Imaan #7399). From these two Ahaadith, we understand the need for women to remain within their homes. When they leave the home, shaytaan makes a concerted effort to mislead them and mislead others through them. In regard to women applying perfume when leaving the home, it is reported that Nabi (Sallallahu Alaihi Wasallam) said: “The woman who applies perfume when leaving the home and passes by a group of strange men, allowing them to get the fragrance of her body, is like an adulteress” (Tirmizi #2786). Hazrat Abu Hurayrah (Radhiyallahu Anhu) had once seen a woman who had left her home with perfume applied to her body. He immediately reprimanded her and commanded her to return to her home and wash off the perfume (Abu Dawood #4176). It should be known that the concept of a beauty parlour is alien to Islam. Beauty parlours neither existed during the blessed era of Rasulullah (Sallallahu Alaihi Wasallam) nor during the centuries that followed. This concept has been adopted from western culture. Unfortunately, in current times, let alone this becoming a “profession”, it has now become a thriving industry, bringing in its wake a host of wrongs and evils. This in turn has led to the degeneration of hayaa and modesty in the ummah. Nowadays, women beautify and adorn themselves when leaving the home, only to be viewed by others, whereas Islam has commanded that their beauty only be displayed before their spouses within the confines of the home. Apart from this, the abundant wrongs that are associated with such an occupation go against the very fabric of shame and modesty. The satar (area between the navel and the knees) is exposed with the intention of hair removal, whereas exposing this part of the body before even Muslim women is haraam. In the case where the beautician is a non-Muslim woman, then let alone exposing the satar area before her, it is not permissible for a Muslim woman to reveal her hair or any part of her body before her (with the exception of her face, hands and feet). When the Hadith has cursed women who shape their eyebrows, one can well imagine the extent to which one will incur Allah Ta’ala’s curse through exposing one’s body for such purposes. Even if one has to argue that one is only visiting the beautician for something that is of a permissible nature, the fact of the matter is that one is present in a place which abounds with immoral and immodest activities, such as the satar being exposed for the purpose of hair removal, the eyebrows being shaped, the hair of women being cut or trimmed and also being exposed before non-Muslim women, etc. It is the command of Allah Ta’ala that we stay far from all places where sins are perpetrated. With regard to being present is such places where the commands of Allah Ta’ala are violated, Allah Ta’ala declares in the Qur’an: فَلا تَقعُد بَعدَ الذِّكرى مَعَ القَومِ الظّـلِمينَ ﴿٦٨﴾ Do not sit, after realizing (that one is in an environment of haraam), with those who do wrong. (Surah An’aam, 68) Furthermore, when this is an environment which draws the wrath of Allah Ta’ala, then it is most likely that the wrath of Allah Ta’ala will fall upon all those who are present in that environment, regardless of whether they are involved in the sins and wrongs or not. Similarly, we should deeply reflect and ponder over the point that if death had to strike at that moment, would we be happy to meet Allah Ta’ala in such a condition? While the various evils and harms in general have been discussed above, the issue is extremely compounded in the case where the beautician is a male. It is an act of utter shamelessness. He is going to be free to style her hair and touch various parts of her body. His job is to adorn and beautify so that the woman looks more attractive than what she is and so that she will be admired. In the process, he too will keep looking and admiring the woman he is beautifying – In other words, he will be busy intently admiring someone’s wife or daughter at very close range – from such closeness that perhaps besides the husband, nobody else will get so close!! He perhaps will also keep touching here and patting there to get the perfect look – Lahawla wala quwwata illa billah. This is the glaring indication of the death of shame. It is also a sure recipe to invite the wrath and curse of Allah Ta’ala – curse upon curse at every “admiring” look, both upon the admiring male beautician as well as the woman who has exposed herself to be admired. We should understand that women, throughout the past, were always adorning themselves for their spouses. However, they fulfilled their halaal needs while remaining within the confines of their homes. May Allah Ta’ala bless us with the tawfeeq of emulating the Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in all facets of our lives. And Allah Ta'ala (الله تعالى) knows best. عن أبي أحوص عن عبد الله عن النبي صلى الله عليه و سلم قال المرأة عورة فإذا خرجت استشرفها الشيطان (ترمذي رقم 1173) عن الحسن قال وبلغني أن رسول الله صلى الله عليه وسلم قال لعن الله الناظر والمنظور إليه (شعب الإيمان رقم 7399) عن أبي موسى عن النبي صلى الله عليه و سلم قال كل عين زانية والمرأة إذا استعطرت فمرت بالمجلس فهي كذا وكذا يعني زانية (ترمذي رقم 2786) عن أبى هريرة قال لقيته امرأة وجد منها ريح الطيب ينفح ولذيلها إعصار فقال يا أمة الجبار جئت من المسجد قالت نعم. قال وله تطيبت قالت نعم. قال إنى سمعت حبى أبا القاسم -صلى الله عليه وسلم- يقول لا تقبل صلاة لامرأة تطيبت لهذا المسجد حتى ترجع فتغتسل غسلها من الجنابة قال أبو داود الإعصار غبار (أبو داود رقم 4176) (و) ينظر (من الأجنبية) ولو كافرة مجتبى (إلى وجهها وكفيها فقط) للضرورة قيل والقدم والذراع إذا أجرت نفسها للخبز تتارخانية (وعبدها كالأجنبي معها) فينظر لوجهها وكفيها فقط. نعم يدخل عليها بلا إذنها إجماعا، ولا يسافر بها إجماعا خلاصة وعند الشافعي ومالك ينظر كمحرمه (فإن خاف الشهوة) أو شك (امتنع نظره إلى وجهها) فحل النظر مقيد بعدم الشهوة وإلا فحرام وهذا في زمانهم، وأما في زماننا فمنع من الشابة قهستاني وغيره (إلا) النظر لا المس (لحاجة) كقاض وشاهد يحكم (ويشهد عليها) لف ونشر مرتب لا لتتحمل الشهادة في الأصح (وكذا مريد نكاحها) ولو عن شهوة بنية السنة لا قضاء الشهوة (وشرائها ومداواتها ينظر) الطبيب (إلى موضع مرضها بقدر الضرورة) إذ الضرورات تتقدر بقدرها وكذا نظر قابلة وختان وينبغي أن يعلم امرأة تداويها لأن نظر الجنس إلى الجنس أخف (وتنظر المرأة المسلمة من المرأة كالرجل من الرجل) وقيل كالرجل لمحرمه والأول أصح سراج (وكذا) تنظر المرأة (من الرجل) كنظر الرجل للرجل (إن أمنت شهوتها) فلو لم تأمن أو خافت أو شكت حرم استحسانا كالرجل هو الصحيح في الفصلين تتارخانية معزيا للمضمرات (والذمية كالرجل الأجنبي في الأصح فلا تنظر إلى بدن المسلمة) مجتبى (الدر المختار 6/369) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Sister Umm Khadeejah, Assalaamu 'alaykum warahamtullah, welcome to the forum! I realise the sources have not been mentioned however the site (Jamiat.org) is run by authentic reliable Ulama

The Different Narrations Describing the Demise of Hazrat Abu Zar (radhiyallahu ‘anhu) - Part Fourteen The second narration describing the demise of Hazrat Abu Zar (radhiyallahu ‘anhu) is as follows: When Hazrat Abu Zar (radhiyallahu ‘anhu) had neared his end, his wife began to cry. “What makes you cry?” he asked her. She replied, “I am crying because there is nobody to help me bury you and I do not have sufficient cloth to enshroud you.” Hazrat Abu Zar (radhiyallahu ‘anhu) responded, “Do not cry, for verily I heard Rasulullah (sallallahu ‘alaihi wasallam) saying to a group of people which included me, “One of you will most definitely pass away in a deserted place. A group of believers will be present by him (at the time of his death).” There is no person from that group except that he has already passed away in a village and a group of believers. I am the one who is passing away in a deserted place. Keep a watch on the road for you will soon see what I mentioned to you regarding the group of believers. Verily, by the oath of Allah, neither do I lie through these words and nor did Rasulullah (sallallahu ‘alaihi wasallam) lie when he mentioned this to me.” She asked, “How is that possible? Whereas the people travelling for Haj have ceased to pass by due to the time of Haj elapsing and the roads are deserted!” He again instructed, “Keep a watch on the road.” She would thus run and stand on a hill, watching, and then return to Hazrat Abu Zar (radhiyallahu ‘anhu) to nurse him after which she would again return to the hill. While doing this, she suddenly saw a group of riders who were riding with such speed that they seemed to be birds. She waved a cloth to attract their attention and they came to her and asked her what the matter was. She replied, “A man from the Muslims is passing away. You will enshroud him and be rewarded for it.” They asked, “And who is he?” She replied, “Hazrat Abu Zar (radhiyallahu ‘anhu).” When they heard this, they began to exclaim, “May our mothers and fathers be sacrificed for him!”They thereafter spurred their animals on with their whips, hastening to meet him. When they reached him, he told them, “Glad tidings! You are the group regarding whom Nabi (sallallahu ‘alaihi wasallam) had prophesized.” He then said, “Verily I heard Nabi (sallallahu ‘alaihi wasallam) saying, “There are no two Muslims who lose two or three children between them – due to which they anticipate reward and are patient – who will see the fire of Jahannum.” Listen! If I owned cloth which was sufficient to enshroud me, I would not be enshrouded in any cloth besides my own, or if my wife owned cloth which sufficed as my shroud, I would not be enshrouded in besides her cloth. I therefore ask you, for the sake of Allah and Islam, that none of you enshroud me who is a governor, leader or chief.” All present had accepted some sort of position with the exception of an Ansaari youngster who said, “I will enshroud you for verily I have received none of the positions that you mentioned. I will enshroud you in this shawl which I am wearing and two more pieces of cloth which are in my bag. They are from my mother’s yarn which she spun for me.” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “You are the one who must enshroud me.” The Ansaari then enshrouded him after he passed away amidst the group that was present from among whom were Hujr ibnul Adbar and Maalik Al-Ashtar (rahimahumallah). All those who were present in this group were from Yemen. (Ibn Sa’d 4/176) After recording the first narration in his Zaadul Ma‘aad, Haafiz Ibnul Qayyim (rahimahullah) made mention of the apparent contradiction and recorded the second narration. He did not present any reconciliation for the narrations. (Zaadul Ma‘aad 3/534) The author of Seeratul Halabiyyah, 'Ali bin Burhaanudden Al-Halaby (rahimahullah), reconciles between the two narrations by saying that the group of Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) arrived after the body of Hazrat Abu Zar (radhiyallahu ‘anhu) was already enshrouded in the kafn of the Ansaari youngster. Hazrat Abdullah (radhiyallahu ‘anhu) therefore assisted in the burial of Hazrat Abu Zar (radhiyallahu ‘anhu) and performed his Janaazah salaah. The first narration mentions that the slave and wife of Hazrat Abu Zar (radhiyallahu ‘anhu) had given him ghusl and enshrouded him whereas the second narration mentions that the Ansaari youngster had enshrouded him. This will not cause any contradiction as the duties of ghusl and enshrouding were duties that required more than one person. Although only the slave and the wife of Hazrat Abu Zar (radhiyallahu ‘anhu) were mentioned, the narration does not negate others being present and assisting in the enshrouding and burial. Hence we will understand that the Ansaari youngster was also present. That is why the enshrouding is in one narration attributed to the wife and slave and in the other narration attributed to the Ansaari youngster. (Seeratul Halabiyyah 3/135) A similar reconciliation has been given by Moulana Manaazir Ahsan Geelaani (rahimahullah). He is of the opinion that some of the narrators have erred in their narrating the incident. He explains that the group with the Ansaari youngster had first given ghusl to Hazrat Abu Zar (radhiyallahu ‘anhu) and enshrouded him. They thereafter placed his body on the road, as per his instruction, and waited for a second group. The second group to arrive was the group of Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) and it was Hazrat Abdullah (radhiyallahu ‘anhu) who performed the janaazah salaah. Hence we understand that Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) and his group only assisted in the burial and not the enshrouding of the body as understood by the wording of the Hadith: "فأعينونا على دفنه" (Biography of Hazrat Abu Zar (radhiyallahu ‘anhu) by Moulana Manaazir Ahsan Geelaani (rahimahullah) pg. 236) We have not come across any clear narration showing that Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) was present at the time of kafn. However, if the group of the Ansaari youngster was the very same group of Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu), as understood by certain Muhadditheen, the likes of Allaamah ibnul Atheer (rahimahullah), then it will be concluded that Hazrat Abdullah (radhiyallahu ‘anhu) was present at the time of kafn. Similar was the view of Haafiz ibn Katheer (rahimahullah). (Usdul Ghaabah 1/345) Haafiz ibn Katheer (rahimahullah) mentioned that Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) had met Hazrat Abu Zar (radhiyallahu ‘anhu) before he passed away. Hazrat Abu Zar (radhiyallahu ‘anhu) had spoken to him and told him what to do with his body after he passed away. Haafiz ibn Katheer (rahimahullah) thereafter mentions that there is a second view which explains that Hazrat Abdullah (radhiyallahu ‘anhu) arrived after Hazrat Abu Zar (radhiyallahu ‘anhu) already passed away. (Bidaayah wan Nihaayah 7/172) Source: Whatisislam.co.za

Laws of Beautification and Adornment Question: I wanted to know what is permissible to do to adorn myself for my husband. I wanted an answer that covers all aspects, such as coloured jilbabs, wearing lingerie, cutting hair, wigs, lipstick, nail polish etc. Also what about imitation jewellery, perfumes? ____________________________ Answer: Foreword by Hazrat Mufti Ebrahim Desai (Hafidhahullah) Beauty and adornment is the nature of women. Shariah also encourages women to beautify themselves for their husbands. If a woman adorns herself within the limitations of Shariah, that is an act of virtue. If she trespasses the limits of Shariah in beautifying herself, it will be a vice. We are inundated with requests from women to present some guidelines on beautification and adornment for women in Shariah. Moulana Huzaifah Deedat Sallamahu has researched the topic and presented guidelines on more than 20 means of beautification with relevant references. We hope this article will make a useful read and guidance. May Allah Ta'āla accept the efforts of Moulana Huzaifah Deedat and grant him qabuilyyah. Ameen. In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu 'alaykum wa-rahmatullāhi wa-barakātuh. In an environment which constantly emphasizes the physical form through various media, women are constantly faced with an unattainable standard of beauty. Although Muslim women are falsely classified as oppressed based on their modest dress, they are in fact liberated from such objectification by the society around them. This modest appearance, which includes veiling, highlights a woman's personality and character instead of her physical figure and promotes a deeper appreciation for who she is as a person. However, Islam is not averse to women adorning themselves for their husbands and exemplify her beauty and elegance using permissible means. In fact, Islam encourages this. In this way she will appear more beautiful and alluring to him. Just as clothing wraps a person, a woman should beautify herself so that she wraps her husband's attention exclusively for herself. She should captivate his attention and imagination by fulfilling all his permissible desires. Every time the husband and wife glance at each other, the glance should arouse them and stir up more love for their spouse. This will create harmony and amicability and it will be a means of creating a serene, blissful and peaceful married life.If every day of the marriage can mirror the first day of marriage, and every night reflect the first night of marriage, then the marriage will be a euphoric experience on this world. The gentleness, passion, love, tenderness displayed on the first day and night of the marriage should be portrayed throughout one's life. It is also important to note that shame and modesty is emphasized in Shariah. It is one of the core values and standard of Islam. Shame and modesty should also be expressed through one's attire and conduct. As Muslims we should distinguish ourselves from non-muslims in every possible way. Our attire should not resemble their attire nor any of their traits. The following items that will be mentioned for beatification purposes should be within the limits of the Shari`ah and to gain the pleasure of the husband. COLOURED JILBABS It is permissible to wear a jilbab of any colour. However, the colour should not be attractive. LINGERIE It is permissible to wear any types of clothes when one is in total privacy with her husband. CUTTING HAIR It is prohibited for women to cut or trim their hair in any way even though to appease her husband or instructed by him.Cutting hair in layers is also prohibited. DYING OR BLEACHING It is permissible to dye or bleach one's hair any colour besides black on condition there no impure ingredients in the dye and not imitating the way of immoral people. PIERCING It is permissible to pierce the nose and ears. It is not permissible to pierce any other part of the body such as belly, tongue etc. as it is the custom of the fussaq (transgressors). ARTIFICIAL WIGS AND HAIR EXTENSIONS It is permissible to wear wigs or hair extensions made out of, Synthetic hair. Animal hair except Pig hair. It is not permissible to wear wigs or hair extensions made out of, Human hair. Pig hair. Wigs should not be worn for the purpose of deception and pretense. HAIR STRAIGHTENING It is permissible to use hair straightening cosmetics provided they don't contain impure ingredients.If the product is water soluble, it will be permissible to do masah on it whilst making wudhu. PLUCKING EYEBROWS It is not permissible to pluck the eyebrows.If one's eyebrows are bushy and thick one may neaten them by removing stray ends. HAIR REMOVAL CREAMS It is permissible to use hair removal creams to remove unwanted facial hair such as beard hair or moustache provided they don't contain impure ingredients. FAKE EYELASHES It is permissible to wear fake eyelashes on condition they are not made from human or pig hair. It would be advisable to visit a medical practitioner before using fake eyelashes as they often lead to chronic allergies. LIPSTICKS It is permissible to use lipsticks on condition they don't contain impure ingredients. Most of the lipsticks on the market contain carmine. Carmine also called cochineal, cochineal extract, crimson lake or carmine lake, natural red 4, C.I. 75470,or E120, is a pigment of a bright-red color obtained by crushing and boiling dried insects in water to extract the carminic acid. Carmine is used in the manufacture of artificial flowers, paints, crimson ink, rouge, and other cosmetics, and is routinely added to food products such as yogurt, candy and certain brands of juice. In principle, it is impermissible to consume insects or its products. There is a strong possibility of intake of lipstick through licking etc., therefore, lipstick having carmine is not permissible. LIQUID MATTE Liquid Matte contains the pigment of a lipstick, and the glide and sheen of a gloss. The same ruling will apply as lipsticks. EYE-LINERS/EYE SHADOW It is permissible to use eye-liners or eye shadows on condition they don't contain impure ingredients.It is permissible to use eye-liners or eye shadows containing carmine. MAKE UP It is permissible to use any type of makeup on condition they don't contain impure ingredients. In order to determine the permissibility of the make ups one should look out for the sign stating if the products are vegan friendly. NAIL POLISH It is permissible to use nail polish on condition that it should be removed for wudhu. MEHNDI It is permissible to decorate the hands, nails and feet with henna. ARTIFICIAL NAILS It is permissible to put on artificial nails; however, they should be removed when doing wudhu. COLOURED CONTACT LENSES It is permissible to wear colored contact lens to beautify oneself for the pleasure of the husband. RINGS Rings made out of gold and silver are permitted. Rose gold and white gold rings are also permitted if the gold content is predominant. In principle, if the ring is made of an alloy of different metals then the ring will take the ruling of whichever metal is predominant in the alloy. For example, if the finger ring is made of an alloy containing 37.5% platinum, 10% silver and 52.5% gold, the ring will be considered to be of gold and therefore it will be permissible for a woman to wear it. IMITATION RINGS It is not permissible for women to wear imitation rings. PLATINUM RINGS It is not permissible for women to wear platinum rings. IMITATION JEWELLERY It is permissible to wear other jewellery besides rings for example, necklace, bracelet, etc. that are made from other metals besides gold or silver. FRAGRANCES Perfumes contain alcohol. If the alcohol in the perfumes are derived from dates and grapes, then it is impure.However, if the alcohol is not derived from grapes and dates, or it is synthetic, it is pure and permissible to use.Generally perfumes have synthetic alcohol. And Allah Ta'āla Knows Best Huzaifah Deedat Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. For the full Q&A with references click Here

The Ummah is One By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh “All the believers are like one body. If the eye experiences pain then the whole body will experience pain. If the head experiences pain then the whole body will experience pain.” (Muslim) Together we all form a single body. We are like the limbs and organs of the same body. If we constitute a single body, then if an organ of the body experiences pain, the whole body should feel it. When a person suffers from a severe headache, his eyes will not say, “I have read too much today, therefore I want to rest!” The rest of the body will not say to the head, “It is your problem, you solve it yourself.” The ears will not say, “I am feeling very tired. It is twelve o’ clock midnight; therefore, I want to go to sleep. You sort your problem out.” This headache becomes a problem for all the organs of the body. The brain thinks, “What shall I do? How may I bring cure to this pain?” The legs will walk towards the telephone, the hand will pick up the receiver, the finger will dial, the ear will listen, the tongue will speak and the mind will absorb what the doctor is saying, hence the whole body will function to bring relief to the head. Rasūlullāh sallallāhu ‘alayhi wasallam, through this similitude, has taught us that if we see a Muslim brother/sister in pain, then we should also feel pain and grief. How many of us today experience pain at the sight of someone’s suffering? How many of us try to solve the problem? How many of us even listen to the problem? How many of us even bother to say a few words to comfort and console the person? And if we find ourselves helpless in doing anything, then how many of us pray for this person, “O Allāh, remove his/her difficulty.” This is an extract from the booklet ‘Love & its Limits’ published by the Islāmic Da'wah Academy

Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Thirteen The Date of the Demise of Hazrat Abu Zar (radhiyallahu ‘anhu): Hazrat Abu Zar (radhiyallahu ‘anhu) passed away in Rabzah in the year 32 A.H. According some ‘Ulamaa, Hazrat Abu Zar (radhiyallahu ‘anhu) passed away during Zul Hijjah in the year 31 A.H. (Siyar A’laam min Nubalaa 3/397, Usdul Ghaabah 4/437) The Different Narrations Describing the Demise of Hazrat Abu Zar (radhiyallahu ‘anhu): There are essentially two narrations which explain the manner in which Hazrat Abu Zar (radhiyallahu ‘anhu) passed away. The first narration is as follows: When Hazrat Abu Zar (radhiyallahu ‘anhu) had neared his end, there was nobody with him besides his wife and slave. He instructed them saying, “Give me ghusl and enshroud me in the kafn (when I pass away). Then take my body and place it on the road. Say to the first caravan passing by, “This is Abu Zar (radhiyallahu ‘anhu), the companion of Rasulullah (sallallahu ‘alaihi wasallam). Help us and assist us to bury him.” When he passed away, they both gave him ghusl and enshrouded him and thereafter placed his body on the road. The first caravan to pass by was that of Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu). He was on his way to Makkah Mukarramah to perform Umrah with a caravan of people from Iraq. As they were passing by, they were surprised to see a body lying on the road and it was feared that the camels would trample it. At that point, the slave of Hazrat Abu Zar (radhiyallahu ‘anhu) came forward and said to them, “This is Hazrat Abu Zar (radhiyallahu ‘anhu), the companion of Nabi (sallallahu ‘alaihi wasallam). Help us to bury him.” On hearing this, Hazrat Abdullah (radhiyallahu ‘anhu) began to weep and said, “Rasulullah (sallallahu ‘alaihi wasallam) spoke the truth when he said, “O Abu Zar! You have come walking alone, you will pass away alone and you will be resurrected alone.”” They then descended from their camels and proceeded to bury him. Nabi (sallallahu ‘alaihi wasallam) had mentioned this on the occasion of Tabook. (Ibn Sa’d 4/177) Source: Whatisislam.co.za

Pearls of Wisdom: No.49 “Food for the Soul” SUBJECT: HEALING IN THE QUR’AN Allah, The Most Exalted, says: “And We reveal of the Qur’an that which is a healing and a mercy for Believers” ( Qur’an 17: 82) “The Messenger of Allah (peace be upon him) is reported to have said: “There is no disease that Allah has sent down except that He also has sent down its treatment.” (Hadith –Bukhari ) Note: The Quran is not only guidance for humanity but Allah has also made it a spiritual cure and healing for all types of ailments. This includes treatment of all worldly problems, physical and psychological ailments, and spiritual. The Creator has clearly told us that the words of the Quran are a “shifa” (healing) for all and, therefore, when used with real belief in one’s heart, this form of treatment can bring miraculous cu re to all forms of ailments Islam does not discourage the use of treatments available to us through medical and other sciences. On the contrary, the use of such treatments is encouraged by the teachings of the Noble Messenger Muhammad (peace be upon him) who sought the treatment of illnesses and diseases for himself and urged his followers to do the same. www.eislam.co.za

How to cherish your Husband Islam is a balanced religion and addresses all sectors; the employer as well as the employee, the oppressor as well as the oppressed and so on. My previous article was addressed to the husbands, on how to inculcate the noble character of Rasulullah (sallallahu’alayhi wasallam) in the home. This one is an attempt to balance the scale. Here under are a few Hadiths that guide the wife on how to cherish her husband. Get the same reward The women of Madinah Munawwarah once enquired from Rasulullah (sallallahu ‘alayhi wa sallam): ‘Our men folk have surpassed us in reward by virtue of their participation in Jihad. How can we match them?’ Rasulullah (sallallahu ‘alayhi wa sallam) replied ‘You could gain the rank of a Mujahid [one who strives in Allah’s way] by attending to the duties of your home.’ (Majma ‘uz Zawaaid vol. 4 pg. 304) And according to one narration: ‘…You can match them by obeying the husband and acknowledging his superiority, which very few of you will do.’ (Hayaatus Sahabah vol. 1 pg. 598) Those wives who become obstacles in their husbands responsibilities in Din, will not share in such rewards. Easy Prescription for entry into paradise ‘Indeed when a woman offers her five daily salah, observes the yearly fasts of Ramadan, protect her chastity, and obeys her husband, she will be told: ‘Enter Paradise through whichever door your wish.’ (Majma ‘uz Zawaaid Vol. 4 pg. 306) Your husband; above you there’s nobody higher ‘Indeed a woman can only fulfill the right of Allah if she fulfills the right of her husband.’ (Majma ‘uz Zawaaid Vol. 4 pg. 308) Effects of the Husband’s displeasure ‘The salah or any other deed of that woman whose husband is angry with her is not accepted until he becomes pleased.’ (Sahih ibn Hibban; Al Ihsan, Hadith: 5355; Fathul Bari, Hadith: 5193) Appreciate your husband ‘Allah Ta’ala will certainly not cast his glance [of mercy] towards a woman who inspite of her dependence on her husband, complains of him!’ (Majma ‘uz Zawaaid Vol. 4 pg. 309) One of the main causes for a woman’s entry in Jahannam is ‘Disappreciation to the husband’ (Sahih Bukhari, Hadith: 29) It’s your choice One Hadith addresses the women with the following: ‘He [your husband] is either your Paradise [i.e. by obeying him you shall enter paradise] or your Hell.’ (Musnad Ahmad, Hadith: 18904) Don’t turn him down ‘The Angels continue to invoke Allah’s wrath on that woman who refuses to ‘share the bed’ with her husband.’ (Sahih Bukhari, Hadith: 5193) Conclusion The two components that Allah Ta’ala has highlighted for Matrimony: (1) ‘Mawaddah’ = Love/Friendship (2) ‘Rahmah’ = Compassion/Mercy/Sympathy/Understanding. (Surah Rum, Ayah: 21) Some marriages have both, others may only have one… Lets make it work. al-miftah

No Boxed Gifts! Question: I have a query regarding the common polite request in wedding invitation cards for "no boxed gifts" i.e only monetary gifts. I recently read a fatwa that it was haram. I wished to get your own opinion on this matter as people usually give gifts (monetary or otherwise) at weddings and such a request would help to avoid the newly wed couple from the disappointment of receiving the same gift more than once (e.g. who would need more than one kettle or tea set?). Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu 'alaykum wa-rahmatullāhi wa-barakātuh. In analyzing the phrase "no boxed gifts" in wedding invites, consider the following. Shariah encourages exchanging of gifts. Rasulullah ﷺ said: (تَهَادُوا تَحَابُّوا (الأدب المفرد ص: 208 Translation: Give gifts to one another and you will love one another (Al-Adab Ul-Mufrad P:208) While exchanging gifts in general is encouraged, it is a norm to exchange gifts during happy occasions, like weddings etc. Gifting is governed by the Shariah laws of Hiba (هبة). In fact, the laws of Hiba are more stringent than the laws of buying and selling (بيوع). A purchase and sale transaction is concluded with a proposal (ايجاب) and acceptance (قبول) with other subsidiary conditions. However, a Hiba is concluded with a proposal, an acceptance as well as taking possession (قبض) of the gifted item. Furthermore, the gifted item has 3 restrictions: A) مَعْلُومَة - it is specific B) محوزة- free from any links to the ownership of the giver C) مفروغة- it is free from joint partnership[1] In fact, the consequences of a gift (هبة) with a condition of an exchange of a gift transforms to a purchase and sale transaction. For example, if Zaid gives Umar a gift with a condition that Umar also gives him a gift, if Umar reciprocates that with a gift from his side, now the exchange of the gifts becomes a بيع. As such, all the Shariah laws of buying and selling will apply.[2] It is clear from the above that there are two dimensions to gifting. While it is a voluntary act and encouraged, it is also a transaction (معالمه). It should be noted that Shariah has granted an individual absolute independence in his dealings (معاملات), hence the Shariah laws of co-oersion (اكراه) and usurpation (غصب). Gifting being a dealing is also left to the independent choice of an individual, hence the condition of acceptance (قبول) and possession (قبض). This implies that an individual has a right to accept or reject gifts. It is his right and prerogative. It is also understood from the generality of such a condition that he has a right to accept whatever gift he likes and reject whatever he dislikes. After having internalized the above fundamental principles of gifting, let us analyse the phrase 'no boxed gifts.' In essence, the potential recipient (موهوب له) informs the potential giftee that he will not accept boxed gifts. From a transactional point of view, he has the right not to accept gifts as he has to accept (قبول) a gift for it to be complete. It is also important to analyse the statement from a practical point of view. It is a well known fact that exchanging gifts especially during weddings is a norm. The host expecting gifting on such an occasion does not fall in the category of Ishraaf (اشراف) as gifting is a norm on such occasions. The issue of Ishraaf will feature in a general situation. However, recipients of gifts also experience practical difficulties with certain types of gifts. In many instances, there are duplication of gifts. At times people experience space problems. In some instances, people experienced 'strange things' in gifted boxes. The purpose of gifts is to be valued and appreciated, not just giving. Gifting ought to enhance love, it should not be a burden. In view of the practical realities, the potential recipient informs invitees that he won't accept boxed gifts. In doing so, he is exercising his Shariah right not to accept gifts. He is not looking down upon the gifts and neither is he demanding monetary gifts instead of boxed gifts. The statement 'no boxed gifts' should be viewed from a practical perspective. In fact, such a statement actually relieves one from choosing a gift which can be a cumbersome exercise. It is much more easier to offer some money as a gift rather than purchasing an item. The recipient has the flexibility of purchasing an item of his/her choice which will be more valued than a duplicated gift which may not be valued at all. It is also important to clarify the following points. The above is meant to explain that gifting is a transaction and one has the right to refuse a gift in a general or a particular type of gift. However, in doing so there should be no unislamic factors in adopting such an attitude, for example: i) The phrase should not be used to indirectly solicit monetary gifts. The host should review his intention before inserting such a condition. Rasulullah ﷺ advised: (استفت قلبك (مسند احمد 29/533 Translation: Ask your heart (conscience). (Musnad Ahmad 29/533) [3] As a matter of precaution a phrase may be included to that effect. ii) The phrase should not be construed by invitees and others as a way of extracting monetary gifts. We are advised to have good thoughts of people. We should not rely on media reports on people's thoughts as media reporting is subjective. iii) The intention behind the phrase, no boxed gifts should be for practical purposes and not to look down upon boxed gifts. In fact, the monetary gift could be equivalent to or even less than the boxed gift. The host should also not look down upon the small monetary gift. If the phrase, no boxed gifts is free from any unislamic factors, then it is permissible as one is exercising his Shar'i right of not accepting a specific type of gift. Furthermore, there is no specific prohibition in Shariah for putting such a condition. The various etiquette's of gifting stated in the Ahadith should not be interpreted as conditions of gifting. If there are any unislamic factors, as explained above, then such a phrase with unislamic intentions and conduct will contaminate the gifting process and deprive one of the barakaat and blessings of gifting. And Allah Ta'āla Knows Best Mufti Ebrahim Desai [1]النتف في الفتاوى للسغدي (1/ 512) ان تكون مَعْلُومَة ان تكون محوزة وان تكون مفروغة [2]النتف في الفتاوى للسغدي (1/ 518) فَقيل الْقَبْض لَهَا حكم الْهِبَة وَبعد الْقَبْض لَهَا حكم البيع فان كَانَت فِي حكم البيع لَيْسَ للْوَاهِب فِيهَا رُجُوع وللشفيع فِيهَا الشُّفْعَة وَترد بِالْعَيْبِ اذا وجد [3]مسند أحمد ط الرسالة (29/ 533) اسْتَفْتِ قَلْبَكَ

Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Twelve The Prophecy of Rasulullah (sallallahu ‘alaihi wasallam) regarding Hazrat Abu Zar (radhiyallahu ‘anhu) Passing Away Alone Hazrat Abdullah bin Mas‘ood (radhiyallahu ‘anhu) narrates: When Rasulullah (sallallahu ‘alaihi wasallam) departed for Tabook, some people began to remain behind in order to abandon the expedition. As this would happen, the Sahaabah (radhiyallahu ‘anhum) would inform Rasulullah (sallallahu ‘alaihi wasallam) saying, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! So and so has remained behind.” On hearing this, Rasulullah (sallallahu ‘alaihi wasallam) would say, “Leave him. If there is any good in him then he will soon join us. If there is no good in him then Allah Ta‘ala has relieved you of his presence.” This continued until someone eventually called out to Rasulullah (sallallahu ‘alaihi wasallam), “O Rasul of Allah (sallallahu ‘alaihi wasallam)! Hazrat Abu Zar (radhiyallahu ‘anhu) has remained behind on account of his camel not being able to move.” When Hazrat Abu Zar (radhiyallahu ‘anhu) saw that he was unable to travel with his camel, he placed his luggage on his back and departed on foot to join Rasulullah (sallallahu ‘alaihi wasallam). After some time, one of the companions of Rasulullah (sallallahu ‘alaihi wasallam) glanced behind and called out, “There is a man walking on the road!” On hearing this, Rasulullah (sallallahu ‘alaihi wasallam) eagerly exclaimed, “Let it be Hazrat Abu Zar (radhiyallahu ‘anhu)!” When the Sahaabah (radhiyallahu ‘anhum) looked closely at the person approaching on foot and identified him, they called out, “By Allah! It is Hazrat Abu Zar (radhiyallahu ‘anhu)!” Rasulullah (sallallahu ‘alaihi wasallam) then made du‘aa saying, “May Allah have mercy on Hazrat Abu Zar (radhiyallahu ‘anhu)! He is walking alone, he will pass away alone and he will be resurrected alone.” (Siyar A’laam min Nubalaa 3/384)

"When someone dies, the angels ask about what he sent ahead of him (To the Hereafter) and the children of Adam (i.e. people) ask about what he left behind him" Al-Baihaqi

Qubuliyyah (acceptance) of Darul ‘Uloom Deoband Narrated by Shaykh Zulfiqar Ahmad Naqshbandi (D.B) The blessings of the Yaqeen-e-Kaamil (outstanding conviction in Almighty Allah) stemming from the heart of Hazrat Moulana Muhammad Qaasim Nanotwi (Rahmatullah ‘Alayh) is the reason why Almighty Allah granted this institution (Darul Uloom Deoband) the Qubooliyyat-e-‘Aammah (widespread acceptance) that it enjoys today, such acceptance that boggles the mind of a person. A group of individuals were produced by this institution whose works have spread throughout the world. Alhamdulillah, Allah Rabbul ‘Izzah has blessed and guided this Aajiz (humble servant) through the connection of the Deen, to visit approximately fifty countries, in the east and the west. (I’ve) seen America and Africa, (I’ve) went to a place where it’s day for 6 months and night for 6 months, I’ve also went to icy Siberia, where, when you’re making Wudu, you break the ice and take water from beneath to do the Wudu (ablution) and then perform Salah on the ice and the ice does not get disturbed. Allah Rabbul Izzah has also blessed me with visiting places where homes are built of snow, where even the tray wherein food is served is made of ice. Allah Rabbul Izzah also took me to one place called ‘End of the World’, in this place the sun sets and as soon as it sets, it rises again. Scientists term it the furthest corner of the world. After visiting all these places, this Aajiz (humble servant) realized and deduced that wherever he went, there was a spiritual child of Darul Uloom Deoband present, keeping alive the work of Deen. Ye ‘ilm o hunar ka gehwara Tarikh ka wo shahpara he Har phool yaha ek shola he Har sarw yaha minara he The secret of such Qubuliyyah (acceptance) is the Ikhlaas (sincerity), Tawajjuh ilal-laah (focusing on Allah), Anabat ilal-laah (turning to Allah), Taqwa (Allah-consciousness) and Taharah (purity) with which the work is done. These are all bounties that attract the acceptance of Almighty Allah. Translated from an urdu lecture of Shaykh Zulfiqar Ahmad Naqshbandi [May Allah Elevate him], Title of Lecture: Akaabir-e-Deoband awr Yaqeen Muhkam (Safar-e-Hind 2011)

How to Acquire Husn Al-Khatimah By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh If we study the lives of the pious servants of Allāh ta‘ālā, i.e. the Ambiyā, Sahābah radhiyallāhu ‘anhum, the Muhaddithūn, Fuqahā, Awliyā, we will find one common factor in their lives, and that is their concern for securing Husn Al-Khātimah so that they are successful in the Court of Allāh ta‘ālā. Despite their lives being full of virtue, they would worry and pray for death in the state of īmān and Islām. Allāh ta‘ālā quotes the du‘ā of Yūsuf ‘alayhis salām in the Glorious Qur’ān: …O Creator of the heavens and the Earth, You are my guardian in this world and the Hereafter. Make me die a Muslim and make me join the righteous. (12:102) This is because a single word of disbelief at the time of death can erase the benefits of a lifetime of virtue and obedience. On the other hand, a person may live a life of sin and vice, and then be granted the blessing of īmān in the final moments of his life, thereby securing the success of both this world and the Hereafter. Through His infinite Grace and Mercy, Allāh ta‘ālā inspired me with six points, which will secure Husn Al-Khātimah and a good death for ourselves, which in turn will result in a good outcome in the Hereafter, Inshā’allāh. 1. Adopt Taqwā (fear of Allāh ta‘ālā). Taqwā holds the power to repel all the forces which weaken one’s īmān and at times snatch it away. This can be understood from the verses wherein Allāh commands the believers to adopt Taqwā. We understand from them that once a person becomes a believer, the method of safeguarding that belief is adopting Taqwā. And Taqwā simply means to create a barrier between disobedience to Allāh and ourselves. Another name for this Taqwā is Istiqāmah (steadfastness), because when a person, after accepting īmān, remains steadfast upon the Commands of Allāh, he will not disobey Him. Allāh ta‘ālā mentions: Surely, those who have declared: ‘Our Lord is Allāh’, then remained steadfast, on them the angels will descend, saying, ‘Do not fear, and do not grieve; and be happy with the good news of Jannah (Paradise) that you had been promised. We have been your friends in the worldly life, and (will remain as such) in the Hereafter. And for you here is whatever your souls desire, and for you here is whatever you call for.’ (41:30) So when one accepts īmān by saying, “My Lord is Allāh”, and thereafter safeguards this īmān by remaining steadfast in carrying out the Commands of Allāh and staying away from every disobedience, then Allāh will reward him with a good death, as is indicated in the verse above, that the angels will descend with special mercy at the time of his death. The commentators of the Qur’ān have mentioned that the angels of mercy are always with those who are steadfast on Dīn; however, the special indication given in this verse is that at the time of their death, the angels become visible to them, who give them the glad tidings of Jannah from their Lord. 2. Love the pious and spend time in their company. The pious people are the people of Taqwā. The effect of loving them will create in one the desire to spend time in their company, and in doing so the effect of their taqwā will rub onto one’s self. Allāh ta‘ālā mentions: O you who believe, adopt taqwā, and be in the company of the truthful. (9:119) We need to firstly accept īmān, which alhamdulillāh we all do, and thereafter safeguard our īmān by adopting Taqwā, which can be acquired by staying in the company of those who already have it. The term ‘The Truthful’ used here is another name for those who have Taqwā, as mentioned in another place in the Qur’ān: …Those are the ones who are truthful, and those are the God-fearing. (2:177) Similarly the Prophet sallallāhu ‘alayhi wasallam states in a hadīth: On the Day of Judgement, a person will be with whom he loved. (At-Tirmidhī) If a person entertains love for the pious, he will be with them in the Hereafter, and the pious people will be granted entry into Jannah, for which īmān is a prerequisite. Thus, we can deduce that such a person will die in the state of īmān. 3. Giving in charity. Spending in the path of Allāh ta‘ālā cools the Anger of Allāh. If Allāh ta‘ālā is angry with a person, what chance is there for him to have a good death? Therefore, charity paves the way for one to die in the state of īmān, as indicated by the Prophet sallallāhu ‘alayhi wasallam: Sadaqah (charity) extinguishes the anger of the Lord and prevents an unpleasant death. (At-Tirmidhī) An unpleasant death could either mean death without īmān or death in an undesirable state, i.e. as a victim of a tsunami, hurricane, or earthquake. Inshā’allāh, a person will be saved from both types of death. 4. Carrying out acts upon which the intercession of the Prophet sallallāhu ‘alayhi wasallam is guaranteed. In various narrations, the Prophet sallallāhu ‘alayhi wasallam has encouraged carrying out certain good acts, the virtue of which is that the intercession of the Prophet sallallāhu ‘alayhi wasallam will become incumbent for the doer. One should inquire about and learn such acts from reliable, authentic sources and act upon them. The intercession of the Prophet sallallāhu ‘alayhi wasallam is of two types. The first being that on the Day of Judgement, when every human will be gathered in the Plain of Resurrection, every soul will be in a state of extreme worry and fear regarding its fate in the court of Allāh ta‘ālā. At this tense moment, the Prophet sallallāhu ‘alayhi wasallam will intercede on behalf of the whole humankind and request Allāh ta‘ālā to begin the reckoning. The reckoning will thus begin, and this is known as the ‘general intercession’. Thereafter, once the process of reckoning begins, the Prophet sallallāhu ‘alayhi wasallam will specifically intercede on behalf of many individuals of his ummah, with the permission of Allāh. Only a person who dies in the state of īmān will be worthy of receiving this ‘special intercession’ of the Prophet sallallāhu ‘alayhi wasallam. The glad tidings of intercession upon various good actions is this ‘special intercession’ which is exclusively for people with īmān. It can be therefore understood that those carrying out these good acts will die with īmān, as only they will be worthy of this ‘special intercession’. One example of such an act is reciting the du‘ā after the adhān. 5. Repeatedly thank Allāh ta‘ālā for the great bounty of īmān, for Allāh ta‘ālā promises: If you express gratitude, I shall certainly give you more. (14:7) It should be kept in mind that gratitude should be expressed in 3 ways: By acknowledging and contemplating over this great bounty in one’s heart and mind that Allāh has granted this to me through His Grace only without my deserving it. By verbally expressing one’s gratitude. By fulfilling the Commands of Allāh in regards to this bounty. If we acknowledge the bounty of īmān with our heart and mind, express praise for Allāh verbally and carry out the demands of this ni‘mah (blessing), i.e. adopt Taqwā, then Allāh will increase this ni‘mah of ours inshā’allāh. 6. Make du‘ā for a good death and for a pleasant abode in the Hereafter. You may do this in your own words or by using supplications from the Qur’ān and ahādīth, for example: O Allāh, forgive our living and our dead, those present from among us and those absent, our young and our old, our males and our females, O Allāh whoever you keep alive from among us, keep him alive on Islām, and whoever you give death to, give him death upon īmān. (Ahmad) Allāh ta‘ālā mentions the supplication of the knowledgeable people: “Our Lord, do not let our hearts deviate from the right path after You have given us guidance, and bestow upon us mercy from your own.” (2:8) If we strive to do the above and ask Allāh ta‘ālā sincerely, then inshā’allāh, He will grant us this great bounty of death in the state of īmān. May Allāh ta‘ālā grant us the true understanding of the reality of the Hereafter and grant us the tawfīq to adequately prepare for it. Āmīn. © Riyādul Jannah (Vol. 21 No. 2, Feb 2012)

Duaa when Experiencing Sleeplessness If one experiences sleeplessness, he should recite the following Duaa اللَّهُمَّ غَارَتِ النُّجُومُ، وَهَدَأَتِ الْعُيُونُ وَأَنْتَ حَيٌّ قَيُّومٌ لا تَأخُذُكَ سِنَةٌ وَلا نَومٌ يَا حَيُّ يَا قَيُّومُ أَهْدِئْ لَيْلِي و أَنِمْ عَيْنِي O Allah, the stars have set and the eyes are calm (resting), and You are the Ever- Living, the Eternal, neither slumber nor sleep overtakes You; O the Ever- Living, the Eternal, allow my night to pass with calmness (and rest), and allow my eyes to fall asleep. عن زيد بن ثابت رضي الله عنه قال: شكوت إلى رسول الله صلى الله عليه وسلم أرقا أصابني فقال قل: اللهم غارت النجوم ، وهدأت العيون ، وأنت حي قيوم ، لا تأخذك سنة ولا نوم ، يا حي يا قيوم ، أهدئ ليلي ، وأنم عيني فقلتها فأذهب الله عز وجل عني ما كنت أجد. (عمل اليوم والليلة لابن السني رقم 747، الأذكار للنووي رقم 289) Hadhrat Zaid bin Thaabit (Radhiyallahu Anhu) reports: I complained to Rasulullah (Sallallahu Alaihi Wasallam) that I was experiencing sleeplessness at night. Rasulullah (Sallallahu Alaihi Wasallam) taught me the following Duaa. After reciting this Duaa, Allah Ta’ala removed the difficulty I was experiencing.” اللَّهُمَّ غَارَتِ النُّجُومُ، وَهَدَأَتِ الْعُيُونُ وَأَنْتَ حَيٌّ قَيُّومٌ يَا حَيُّ يَا قَيُّومُ وَأَهْدِئْ لَيْلِي أَنِمْ عَيْنِي

Old and cold with no one to hold – Part 3 Yusuf Omar – Radio Islam 4. The front porch reeks of loneliness. Many of the residents sat or stood outside their neatly decorated homes in the front porch. They never come outside to mingle with others or to admire the perfectly trimmed flowers highlighted by the afternoon sun. They came out because they couldn’t stand the loneliness inside. They sensed activity outside and, like a child in a candy store, they couldn’t resist. They miss the days of being with family. They long for the day when they will be surrounded by their own children again. They probably think of how they thought life would end up and how life really ended up. How they imagined playing with grandchildren while being looked after by their children. How they would go on Sunday picnics with the children and grandchildren. Remember, they are aged but they are still human. Their needs and wants might have changed over the years but they still have needs and wants. Society needs to understand this point. Old does not mean life is over. Life has changed but it is not over. Everyday they sit in that porch finding something to do or someone to talk to. At the end, they slowly make their way back into that empty lifeless home hoping that one day, maybe one day, when they walk in, they will be met with smiles. Smiles, from the most important people in their lives. In fact, it should be called an old-age house, not an old-age home because it is people, love and smiles that turn a house into a home. Take out some time and go visit one of these homes. Take the kids with. It will teach them lifelong lessons. One of the students started crying as she spoke to one of the residents. I was surprised to see my students helping another elderly lady clean her garden. The same students that look at each other’s faces in the class when you say “someone open the window please” were now happily cleaning someone’s garden. The trip definitely had a great impact on them. Only Allah knows the tears and pain that such homes see on a daily basis. Similarly, only Allah can truly fight for their cause. Believe me, you don’t want to be an enemy in that battle. I hope this piece makes you think again if ever the thought of putting your parents in a home crossed your mind. Remember, they might say that it is not a problem. The reason they say this is because they love you and they don’t want to be a burden to you. In reality, they don’t want to go there. Jamiatul Ulama (KZN) Council of Muslim Theologians

Old and cold with no one to hold – Part 2 Yusuf Omar – Radio Islam 2. They feel it, deep down. This point is primarily structured around one incident in particular. I never witnessed the incident but a few of my students experienced it. They later related the story to me. They visited a home and the elderly aunty invited them in. As they sat down in the lounge, tears started flowing from her eyes. I suppose because they were kids it reminded her of her own kids. She really opened up to them and told them her story. Maybe she just needed to get it out. She told them how her kids forgot about her. Two of them married and successful somewhere in South Africa. A third now living it up in Australia. With tears rolling down her cheeks she told them how they don’t come see her anymore. When the students showed me which house the lady lived in, I noticed she was standing outside looking at us. I only assume that as she looked at us her head was flooded with thoughts of when will her kids will visit her like how the students did. There are many elderly folks like this. They will never open up to adults and they definitely won’t open up to their own kids but deep down, they feel the pain. The thought of your offspring walking out of your life when you need them most must be a devastating feeling. It’s high up there on the worst feelings list. Even worse than loving someone who loves someone else or telling someone you his best friend and he replies with a ‘k’. 3. They’ll never criticise their own. Even though the above mentioned lady spoke about her kids, notice how she only opened up to the students. Others never opened up at all. Yes, they spoke about various other issues but despite the circumstances, they never blamed their children. I got the feeling that most would never criticise their children. Most will blame the situation but they’ll never blame their children. This stems from the natural love that a mother, and father, has for their children. It’s a love that is divine. If you are a parent and are reading this, it will be easy to relate. You might reprimand you child or even use your hand but you’ll never speak bad about him/her in front of others. To the world, your kids must be angels. Isn’t it unfortunate that some of us abandon the very people that would never speak against us. To be continued..

Old and cold with no one to hold – Part 1 Yusuf Omar – Radio Islam I recently had the privilege of visiting a home for the aged, or what we commonly refer to as an old-age home. Now, I call it a privilege because many of us never get this opportunity. Even though entrance is free and there are no high walls to jump, for some reason, we just never take out the time to visit such homes. I had this opportunity as part of a development programme. Arrangements were made for some students to visit the home so that they realise the importance of looking after their parents in old age. As their teacher, I tagged along and reaped the benefits as well. I’ll be honest, when I first got off the bus I was really impressed. The light-brown face bricked houses with little lush gardens outside all built in a systematic order really got the smile out of me. The brightly painted window panes with matching door frames that really made the cute door bells and address boards stand out was almost like candy to the eyes. I started thinking that maybe people underestimate this place. This seems like a cool place. I mean, if you old, why would you want to live in the big wide world. Why experience traffic and the rush of everyday life at that age when you could be chilling in this awesome looking place with all others your age. For a moment, the beauty blew me away. But then, slowly, beauty started ripping at the seams making way for loneliness to expose its pitiable head. As the students went from to home visiting the residents, I quietly walked around the place to observe the happenings and to make sure that the students do what they supposed to do (That’s 90% of a teacher’s job). While slowly roaming around the peaceful environment, I met up with a few residents who were sitting outside and baking in the afternoon sun. It was a mixed bag. Some were happy to see us and appreciated the fact that we took out time to meet them while some were expecting gifts so they never take too kindly to our visits when they saw us smiling with empty hands. The events of that one afternoon is just too much for one article. To make it easier, I am going to break it up for you and mention the most important lessons in point form. If you ever thought of putting your parents in a home during old age, here’s four points to make you think again. 1. They want love, not gifts. When some of the residents got upset because we showed up with no gifts, it really surprised me. I mean this was a home for the aged, not necessarily a home for the poor. Some homes had cars parked outside, others had decent looking furniture so why get upset for gifts. At first, this question baffled me but then I realised something. “It’s not the value of the gift, it’s the love and attention behind the gift” Passing long days alone in a home eventually makes you feel unwanted. The desire for attention naturally eats you up inside. Not just the elderly, it can happen to any person. That hunger for love and attention builds up to such an extent that even a small gift is enough to temporarily feed it. Of course, the need for love and attention sprouts from the absence of family, the absence of children. In reality, they don’t want our gifts, they don’t even want our smiles. All they want is that love and attention from their own kids. That attention and love they gave decades ago, they want it back, even just a fraction of it. To be continued…

SOL-“Shout out Loud” By Abu Thuwayba How often do we not “Shout out Loud” (SOL) when we get a little angry or irritated? Does this not happen to those persons that are supposedly near and dear to us? Generally we are so “busy” that we seldom get a chance to introspect and realize the harm that our spontaneous and outburst of SOL causes to ourselves and those whom we attack. A wise old man gathered his students and asked them this question: ‘Why do people who are angry shout at each other even though they are nearby?’ The students came up with various possibilities but no answer satisfied the wise man. He then said to his students: ‘The reason that angry people shout at each other is that their hearts are very far apart. Thus, they need to scream and shout to make themselves heard to each other.’ He went on explaining: ‘Don’t you see that when people like each other they speak softly and gently. This is because their hearts are nearer. And when that love is greater, they whisper in each other’s ears due to their hearts being even closer.’ He paused and continued: ‘And when their love is intense, their hearts are practically one and then they do not even need to speak. A mere glance is enough to convey their love or even the slightest message.’ When your voice is raised, whether at your spouse, child, parent or any close one, pause a while and think: ‘Is my heart actually far from the person I claim is close to me?’ Often anger and irritation acts as an anesthetic on the mind, blotting out reason and causing a person to SOL. The damage of harsh words are immense and the harm can be irreversible and leave permanent scars. A moment of introspection will calm the mind and allow reason and rationality to return. The Qur’aan states: Be moderate (or show no insolence) in your walking and lower your voice. Verily, the harshest of all voices is the voice (braying) of the donkey. ( Qur’an 31:19) A wise scholar once said: “Raise your words and not your voice. It is rain that causes flowers to grow and not thunder” Anger and raised voices serve no purpose except to tear people further apart. Try using a gentle voice and enjoy the results! www.eislam.co.za

The Dynamics of a Fatwa A fatwa is a culmination of fiqh (jurisprudence) which has its roots in the Quran, Hadith, Ijmā’ (consensus of the Sahabah), and Qiyās (analogy). The academic content of a fatwa is like the mountaintop that is uplifted by the entire mountain and further supported by the surface of the ground and its underground structures. When a request for a fatwa is made, a Mufti is required to exert himself and apply his mind to the best of his ability to arrive at a ruling of Sharia. In doing so, he has to be cognizant of all the structures of Sharia: Quran, Hadiths, Ijmā’, and Qiyās. The fuqahā’ (jurists) had comprehensive knowledge of the Sharia, as well as the practical aspects of life. They condensed Sharia in broad principles, within which the entire Sharia is encapsulated and from where all the issues of Sharia flow. It is these principles that help a Mufti to navigate his way in arriving at a decision not expressly mentioned by the fuqahā’. The fuqahā’ had insight and wisdom that directed them deep into the hearts of people to deduce rulings based on intentions; hence the maxim: لا ثواب إلا بالنية Reward is only attainable through intentions. (Ibn Nujaym, Al-Ashbāh Wa Al-Nazā’ir, pg. 20. ‘Ilmiyyah.) They understood that issues had to be analyzed according to their purpose; hence the maxim: الأمور بمقاصدها Affairs are determined according to their purpose. (Ibid, pg. 27) The fuqahā’ understood the psychological onslaught faced by an individual as well as the onslaught of the Shaytān to distract him from the worship of Allah. They, in turn, brought great relief through the following maxim: اليقين لا يزول بالشك Certainty is not eradicated through doubts. (Ibid, pg. 56) As human beings, we are created weak. We tend to lose courage with difficulties. Creating ease and removing difficulties bring relief to us in worshipping Allah; hence the maxims: المشقة تجلب التيسير Difficulty draws ease. (Ibid, pg. 75) الضرر يزال Hardships are removed. (Ibid, pg. 85) We are living in a multicultural world with various traditions and customs. Islam, being a practical religion, considers norm and traditions; hence the maxim: العادة محكمة Norm will judge. (Ibid, pg. 93) In this age of scientific calculations and technological advancements, calculated ijtihād has to be conducted to arrive at correct and appropriate decisions; hence the maxim: الاجتهاد لا ينقض بالاجتهاد An ijtihād does not invalidate an ijtihād. (Ibid, pg. 105) Taqwā is the essence of the Sharia. It is the means of spiritual revival and upliftment. In our daily practices, taqwā is always upheld; hence the maxim: اذا اجتمع الحلال و الحرام غلب الحرام When halal and haram gather, haram will overpower the halal. (Ibid, pg. 109) In this world of power and dominance, there has to be some order. One has to be in control and the other has to submit. The one in power has to be given some autonomy to maintain justice and equity; hence the maxims: التابع تابع A subordinate will be regarded as a subordinate. (Ibid, pg. 120) تصرف الإمام منوط بالمصلحة The power of the imam will be based on the best interest of issues. (Ibid, pg. 123) A human being is prone to do wrong. When he is being criminalised, consideration should be given to the possibility of error and wrong judgement by those in power; hence: الحدود تدرأ بالشبهات Capital punishments are removed by doubts. (Ibid, pg. 127) The dignity of a human being is always upheld; hence: الحر لا يدخل تحت يد أحد A free person is never under anyone. (Ibid, pg. 131) At all times, we ought to interpret the speech of a human being according to his human intellect; hence: إعمال الكلام أولى من إهماله Considering one’s speech is better than invalidating it. (Ibid, pg. 135) When he is silent, that too is considered: لا ينسب إلى ساكت قول A statement is not attributed to a silent person. (Ibid, pg. 154) While preference is given to a fard act, at times, voluntary acts are given more virtue to promote sublime character and goodwill: الفرض أفضل من النفل إلا في مسائل A fard act is more virtuous than a nafl act, except in certain issues. (Ibid, pg. 157) There is a balance of justice and fairness between personal dealings and dealings with others; hence: ما حرم أخذه حرم إعطاؤه That which is impermissible to take is impermissible to give. (Ibid, pg. 158) While all laws are designed for the well-being of human beings, we cannot ignore the fact that we also live in a world of some selfish people. In the general interest of human beings, such people will have to be dealt with accordingly: من استعجل الشيء قبل أوانه عوقب بحرمانه Whoever seeks an issue before its time will be punished by being deprived of it. (Ibid, pg. 159) Family and blood relationships are endorsed and strongly considered; hence: الولاية الخاصة أقوى من الولاية العامة Specific guardianship is stronger than general guardianship. (Ibid, pg. 160) The abovementioned maxims are not conclusive and exhaustive. They do, however, provide a glimpse into a perfect and absolute Sharia. ذكر بعض ما لا يتجزأ كذكر كله Mentioning part of that which is indivisible is like mentioning everything. (Ibid, pg. 162) The AskImam.org website aims to guide the ummah with the Shar’ī rulings based on the guidelines set out by our illustrious fuqahā’. While we attempt to analyze the questions and circumstances presented to us and attempt to issue rulings to the best of our ability, we also take cognizance of the fact that we can never be perfect. لا عبرة بالظن البين خطأه There is no consideration of conjecture when error is clear. (Ibid, pg. 161) We use the laws as our guide and, if we have erred, it is attributed to us; this we have to accept: إذا اجتمع المباشر والمتسبب أضيف الحكم إلى المباشر When the direct pursuant (person who is directly involved) and the means come together, the ruling will be attributed to the direct pursuant. (Ibid, pg. 163) In any event, the pleasure of Allah Ta’ālā is the common goal of all. Hence, the maxim: إذا اجتمع أمران من جنس واحد‏,‏ ولم يختلف مقصودهما‏,‏ دخل أحدهما في الآخر غالبا‏ When two issues of the same nature come together with a common purpose, one is usually included in the other. (Ibid, pg. 132) By: Mufti Ebrahim Desai darulifta

Duaa when Experiencing Sleeplessness at Night If one experiences sleeplessness, he should recite the following Duaa اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَمَا أَظَلَّتْ وَرَبَّ الْأَرَضِينَ وَمَا أَقَلَّتْ وَرَبَّ الشَّيَاطِينِ وَمَا أَضَلَّتْ كُنْ لِي جَارًا مِنْ شَرِّ خَلْقِكَ أَجْمَعِينَ، أَنْ يَفْرُطَ عَلَيَّ أَحَدٌ مِنْهُمْ، أَوْ أَنْ يَطْغَى، عَزَّ جَارُكَ، وَتَبَارَكَ اسْمُك O Allah, the Rabb of the seven skies and whatever its shadow falls upon, and the Rabb of the (seven) earths and whatever creation it carries (above it), and the Rabb of the Shayaateen and of whom they lead astray, be my guardian (and protect me) from the evil of all Your creation, that anyone of them exceed the bounds in dealing with me, or harms me, Your protection is great and Your name is exalted. عن خالد بن الوليد رضي الله عنه أنه أصابه أرق فقال رسول الله صلى الله عليه و سلم ألا أعلمك كلمات إذا قلتهن نمت قل اللهم رب السموات السبع وما أظلت ورب الأرضين وما أقلت ورب الشياطين وما أضلت كن لي جارا من شر خلقك أجمعين أن يفرط علي أحد منهم أو أن يطغى عز جارك وتبارك اسمك. رواه الطبراني في الكبير والأوسط واللفظ له وإسناده جيد إلا أن عبد الرحمن بن سابط لم يسمع من خالد (الترغيب والترهيب رقم 2483) Hadhrat Khaalid bin Waleed (Radhiyallahu Anhu) reports that he was experiencing sleeplessness at night. Rasulullah (Sallallahu Alaihi Wasallam) said (to him): “Should I not teach you a duaa, which if you recite it, you will be able to sleep at night: اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَمَا أَظَلَّتْ وَرَبَّ الْأَرَضِينَ وَمَا أَقَلَّتْ وَرَبَّ الشَّيَاطِينِ وَمَا أَضَلَّتْ كُنْ لِي جَارًا مِنْ شَرِّ خَلْقِكَ أَجْمَعِينَ، أَنْ يَفْرُطَ عَلَيَّ أَحَدٌ مِنْهُمْ، أَوْ أَنْ يَطْغَى، عَزَّ جَارُكَ، وَتَبَارَكَ اسْمُك

The Best of You… One of the great expositions of Almighty Allah’s divinity is the creation of the spouse. The system of procreation is in itself unique as well as divine. Mind boggling is the fact that the entire human race has been extracted from a single couple; Nabi Adam (‘alayhis salam) and Sayyidah Hawwa (radiyallahu ‘anhu). Some relationships can only be nurtured with love. Other relationships need added compassion or loyalty. Encapsulating all of the above, Allah Ta’ala says: “And of the signs of His (supremacy) is that He has created for you spouses from your own kind, so that you may attain tranquility there from. He has also created between you (the spouses) love and compassion. Indeed in these are signs for those who ponder.” (Surah Rum: 21) What is our Title? Once, upon learning of some husbands abusing their wives, Nabi (sallallahu’alayhi wasallam) said: “The best of you is he who is the best towards his wife.” (Sahih Ibn Hibban; Al Ihsan, Hadith: 4786, 4977) In one narration Rasulullah (sallallahu ’alayhi wasallam) said: “Those (who abuse their wives) are not the best of you.” (Sunan Abi Dawud, Hadith: 2139) He (sallallahu’alayhi wasallam) even said: “I am the best among you towards my wives.” The question is: Which of the two contrasting titles do we deserve?! A Role Model even inside the Home Just as our beloved Prophet (sallallahu ’alayhi wasallam) was a role model for outside the home, so too was he a model within the home. The extent of his flexibility with his beloved wives actually sets the tone for compassion and understanding in every marriage! Love, live every other thing, is despised only when applied in the incorrect manner. But if it is articulated in the proper way, one is actually rewarded for it. Rasulullah (sallallahu’alayhi wasallam) being the paragon that he is, even raced with his beloved wife, Sayyidatuna ‘Aaishah (radiyallahu ‘anhu). She says: “He did so on two occasions, once allowing me to outrun him.” (Sunan Abi Dawud, Hadith: 2571; Sahih Ibn Hibban; Al Ihsan, Hadith: 4691) Despite his unimaginable burden of Prophet-hood and Leadership, “Whenever Rasulullah (sallallahu’alayhi wasallam) would be at home, he would always have a smile on his blessed face.” (Tabaqat Ibn Sa’d) He would assist in the daily chores. (Sahih Bukhari, Hadith: 676). How often do we do so? She further elaborates: “He (would express his love by even) drinking from the same side of the cup as I did. He would even lie in my lap and recite Quran”. (Sahih Muslim, Hadith: 690-691) Did such acts of love ever cross our minds?! In a narration of Sahih Muslim, Rasulullah (sallallahu’alayhi wasallam) is described as being ‘soft and willing to comply with his wife’s wishes.’ Much Exhortation The exhortation of Rasulullah (sallallahu ’alayhi wasallam) towards considering the rights of the wife are so many that practically every book of hadith has a complete chapter dedicated to this topic. In fact, Imam Nasai (rahimahumallah) and others have compiled separate books on this. Perhaps the magnitude of importance that Rasulullah (sallallahu ’alayhi wasallam) attached to this could be understood from the fact that he distinctively reminded the ummat of it during his final sermon. His words were: “Behold! Treat your wives kindly, for they are only with you to fulfil your needs…if they are obedient to you, then do not search for reasons to ill-treat them. Behold! Like you have rights over your wives, so do they upon you. Their rights are: that you are kind towards them as well as feed and clothe them. (Sunan Tirmidhi, Hadith: 1163) Ignorance of these sublime sunnats and failure to adopt them have led to the alarming rise in marital breakdown! The code of conduct for a Muslim husband is quite clear; He never resorts to physical or even verbal abuse. (Sunan Abi Dawud, Hadith: 2137) Unfortunate are those who fail in this regard. It is they who are not “the best of you.”! al-miftah

Q. Assalamualakum. Is theta healing permissible, JazakAllah. (Question published as received) A. ThetaHealing is described, on their official website, as a meditation technique and spiritual philosophy - not specific to one religion but accepting them all - with the purpose of getting closer to the Creator. It is a training method for your mind, body and spirit that allows you to clear limiting beliefs and live life with positive thoughts, developing virtues in all that we do. Through meditation and prayer, the ThetaHealing Technique creates a positive lifestyle. (http://www.thetahealing.com/about-thetahealing.html) The Fatwa Department of the Jamiatul Ulama KZN has reviewed the ThetaHealing system and has ruled it impermissible as it contains elements, beliefs and philosophies that are incompatible and inconsistent with Islamic beliefs and teachings. Thus, the Muslim community is advised to refrain from using this system as it may lead to very negative consequences on one’s Imaan. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

You will have to ask for the reference at the site brother. I just searched and copy pasted the answer for you.

Hazrat Abu Zar (radhiyallahu ‘anhu) – Part Eleven Glimpses of the Austerity and Asceticism of Hazrat Abu Zar (radhiyallahu ‘anhu): Sa‘eed bin ‘Ataa’ bin abi Marwaan (rahimahullah) narrates the following from his father: I once saw Hazrat Abu Zar (radhiyallahu ‘anhu) performing Salaah while wearing only a lower garment. I therefore said to him, “O Abu Zar (radhiyallahu ‘anhu)! Do you have no clothing besides this sheet?” Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “If I had another sheet, you would see me wearing it.” I replied, “But a few days did pass in which I saw you wearing two sheets.” To this, Hazrat Abu Zar (radhiyallahu ‘anhu) replied, “O my nephew! I gave those two sheets to someone who was more in need of them than me.” On hearing this, I exclaimed, “By Allah! You are definitely in need of those two sheets!” Hazrat Abu Zar (radhiyallahu ‘anhu) responded saying, “O Allah! You forgive!” He then addressed me and said, “Indeed you attach much importance to the dunya! Do you not see me wearing this sheet while I possess another which I wear to the musjid? I possess goats which I milk, camels on which I carry my provisions and we have slaves who serve us and suffice for us by seeing to the preparation of our food. Which favor of Allah can be greater than the favors which we are enjoying?” (Ibn Sa’d 4/178) Abu Qilaabah narrates that Abu Asmaa’ Rahabi (rahimahullah) once entered into the presence of Hazrat Abu Zar (radhiyallahu ‘anhu) in Rabzah. On entering, he found that the wife of Hazrat Abu Zar (radhiyallahu ‘anhu) was with him. She was a dark skinned woman who wore earrings and had no trace of saffron or khalooq (a type of perfume) on her body. Hazrat Abu Zar (radhiyallahu ‘anhu) addressed him and said, “Do you not see what this dark skinned woman is instructing me to do? She is instructing me to go to Iraq. When I go to Iraq, the people will overcome me with their dunya. Behold! Indeed my beloved friend (sallallahu ‘alaihi wasallam) promised and warned me that there is a path which is very slippery before reaching the bridge which is over Jahannum. It is more likely that we will be saved if we traverse this path with a load that is easy to bear than if we traverse it with a full load. (Ibn Sa’d 4/178) Ja’far bin Burqaan narrates that Ghaalib bin Abdir Rahmaan met a man who mentioned the following: If all the items in the home of Hazrat Abu Zar (radhiyallahu ‘anhu) had to be gathered, the shawl of this person (referring to a person who was nearby) would be more valuable than all those items combined. Ja’far bin Burqaan thereafter mentions that he recounted this narration to Mahraan bin Maymoon (rahimahullah) who said, “I do not think that the combined contents of the home of Hazrat Abu Zar (radhiyallahu ‘anhu) equaled even two dirhams in value.” (Ibn Sa’d 4/175)