Bint e Aisha

I remember death when my exams are near :( Please pray for me. And may Allah reward you all for this wonderful thread.

Ibn al-Qayyim (رحمه الله) said, “Go on the path of truth and do not feel lonely because there are few who take that path, and beware of the path of falsehood and do not be deceived by the vastness of the perishers.”

Covering one’s face (Niqab) from strangers according to Shariah In the name of Allah, Most Gracious Most Merciful. Is it necessary for a woman to cover her face in the presence of strangers (who are not her designated Mahaarim) according to Shariáh? This question is answered in this article in the context of the claim that the veil or Niqaab is primarily 'a social requirement and custom according to the environment and custom, and according to the environment and customs of a particular country.' In endeavoring to answer the question, we will confine ourselves to a brief examination of the relevant Qur'anic verses. {قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ (30) وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِنْ زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ (31) } [النور: 30، 31] 'And Say to the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, head-cover, apron), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bossoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers or their brother's sons, or their sister's sons, or their (Muslim women) (i.e. sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful' (Surah An-Nur, Verses 30 and 31) It is apparent that upon a plain reading the purpose of the verse is to eradicate promiscuity, fornication and adultery and all the preliminary steps that lead directly to the commission of such shameful acts. The references to 'lowering their gaze', 'drawing their veils over their bosoms' and 'striking their feet to draw attention' indicate that all acts or omissions which in the ordinary course leads directly to sexual promiscuity and fitnah are forbidden. In order to totally eradicate sexual promiscuity and fitnah, the verse goes on to say that a woman is not permitted to display her beauty and charms except in degrees to her husband, father and the other classes of person specified in the verse. The exempt class would constitute the mahaarim, and any other would qualify as strangers or gher mahaarim. The principle fixed by the verse is, therefore that a woman cannot display her beauty to any male person other than the persons exempted by the verse. It goes without saying that the face is the focal-point of a woman's beauty, and the main source of attraction. Hence, the face of a woman cannot be displayed or shown to a stranger in normal circumstances whether in public or private according to the general principle fixed by the verse as stated above. She is permitted to display her beauty to the exempt class (the mahaarim) for obvious reasons of close contact, and because of the considerably lesser danger of sexual promiscuity and fitnah within that class. (Zamakhshari) The Shari’ah, however, is practical, dynamic and takes into account the real situations of life. A woman may in the case of genuine need be forced to expose her face in the presence of strangers. For example, when she appears in court to give witness, etc. It is against this background that the preceding portion of the verse 'they should not display their beauty and charms except what must ordinarily appear unavoidable' falls into proper perspective. The words 'Illa maa dhahara min'haa' (إِلَّا مَا ظَهَرَ مِنْهَا) are in context an exception to the general rule, and cover those cases of genuine need and necessity when a woman is forced to expose her face in the presence of a stranger. That is how the great commentators of the Noble Qur'an have interpreted the verse. Take the following two examples, إِلَّا مَا ظَهَرَ مِنْها أَيْ لَا يُظْهِرْنَ شَيْئًا مِنَ الزِّينَةِ لِلْأَجَانِبِ إلا ما لا يمكن إخفاؤه (تفسير ابن كثير (6/ 41)) 'Women must not display any part of their beauty and charms to strangers except what cannot possibly be concealed.' (Ibn Katheer 6/41) فإن قلت: لم سومح مطلقا في الزينة الظاهرة؟ قلت: لأن سترها فيه حرج، فإن المرأة لا تجد بدّا من مزاولة الأشياء بيديها، ومن الحاجة إلى كشف وجهها، خصوصا في الشهادة والمحاكمة والنكاح، وتضطر إلى المشي في الطرقات وظهور قدميها، وخاصة الفقيرات منهنّ، وهذا معنى قوله إِلَّا ما ظَهَرَ مِنْها يعنى إلا ما جرت العادة والجبلة على ظهوره والأصل فيه الظهور، وإنما سومح في الزينة الخفية. (تفسير الزمخشري يعنى الكشاف عن حقائق غوامض التنزيل (3/ 231)) 'Why is the woman permitted to display her external beauty and charms? Because to conceal that would cause her inconvenience. A woman is forced to deal in commodities with her own hands. She is compelled by genuine need to expose her face especially at the times of giving evidence, litigating in court and marriage. She is compelled to walk the streets and expose her feet, especially poor women. This is the meaning of 'illaa maa dhahara min'haa' that is 'except what the situations of ordinary life compel her to expose'. (Tafseer Zamakhshari 3/231) A further point is the interpretation of 'illaa maa dhahara min'haa' has been highlighted by the well known scholar, Moulana Ashraf Ali Thanwi (rahimahullah). He states that the verb used is that of the first form 'dhahara' and not 'adhhar' which in forth form signifies a deliberate exposure or display. The use of 'maa dhahara' indicates that the exposure of the face is confined to need. (Imdaadul Fataawa vol. 4 p. 181) It follows from the aforegoing that upon a proper interpretation of the verse the face and hands of a woman can only be exposed to strangers in a situation of genuine need where concealment would cause her serious inconvenience. However, genuine need is not open to wide interpretations. {وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ} [الأحزاب: 53] '…And when you ask them for anything you want, ask them from behind a screen…' (Surah al Ahzaab, Verse 53) The meaning of this verse is clear: the companions of the Holy Prophet (Sallallaahu `alayhi wasallam) were ordered to communicate with the wives of Rasulullah (Sallallaahu `alayhi wasallam) from behind a screen and not directly face to face. It is obvious that this instruction is not limited to the wives of the Holy Prophet (Sallallaahu `alayhi wasallam). The verse has general application and the fact that the noble wives of Rasulullah (Sallallaahu `alayhi wasallam) are specifically mentioned emphasizes the importance of the subject matter. وَهَذَا الْحُكْمُ وَإِنْ نَزَلَ خَاصًّا فِي النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَزْوَاجِهِ فَالْمَعْنَى عَامٌّ فِيهِ وَفِي غَيْرِهِ إذْ كُنَّا مَأْمُورِينَ بِاتِّبَاعِهِ وَالِاقْتِدَاءِ بِهِ إلَّا مَا خَصَّهُ اللَّهُ بِهِ دُونَ أُمَّتِهِ (أحكام القرآن للجصاص ت قمحاوي (5/ 242)) The distinguished jurist, Abubakar Jassas rahimahullah in his Ahkaamul Qur'an states: "This order, although revealed specifically in relation to the Holy Prophet (Sallallaahu `alayhi wasallam) is general in application because we are ordered to follow him." Similarly, the well known commentator of the Noble Qur'an, Imaam Qurtubi (RA) in his Al-Jamia li Ahkaamul Qur'an states: …وَيَدْخُلُ فِي ذَلِكَ جَمِيعُ النِّسَاءِ بِالْمَعْنَى، وَبِمَا تَضَمَّنَتْهُ أُصُولُ الشَّرِيعَةِ مِنْ أَنَّ الْمَرْأَةَ كُلُّهَا عَوْرَةٌ، بَدَنُهَا وَصَوْتُهَا، كَمَا تَقَدَّمَ، فَلَا يَجُوزُ كَشْفُ ذَلِكَ إِلَّا لِحَاجَةٍ كَالشَّهَادَةِ عَلَيْهَا،…( تفسير القرطبي (14/ 227)) 'All women are in effect covered by the terms of the verse which embraces the Sharée principle that the whole of a woman is 'Áwrah' (to be concealed) – her body and voice, as mentioned previously. It is not permissible to expose those parts except in the case of need, such as the giving of evidence…' {يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا} [الأحزاب: 59] 'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way)…' (Surah al Ahzaab, Verse 59) In his commentary to this verse, Allama Abubakar Jassas (rahimahullah) states the following: …دَلَالَةٌ عَلَى أَنَّ المرأة الشابة مأمورة بستر وجها عَنْ الْأَجْنَبِيِّينَ وَإِظْهَارِ السِّتْرِ وَالْعَفَافِ عِنْدَ الْخُرُوجِ لِئَلَّا يَطْمَعَ أَهْلُ الرِّيَبِ فِيهِنَّ (أحكام القرآن للجصاص (5/ 245)) 'This verse proves that a young woman is ordered to cover her face from strangers, and to manifest satrand modesty in public so that doubtful people may not be desirous of her.' It is sufficient to quote the following authentic commentators in their interpretation of the verse: 'They (women), shall cover their faces and bodies with their outer garment when they appear in public for a valid reason.' 'They shall cover their faces and…' Ibn `abbaas (Radhiallaahu Ánhu) states that the Muslim women are ordered to cover their head and faces with outer garments except for one eye.' And Allah Ta'ala Knows Best. Mufti Ebrahim Desai www.askimam.org Source

Six ways one gets deprived from knowledge... COURTESY: @abuhajira

میرا مطالعہ!!ـ عبدالمتین خان زاہد المعروف مولانا زاہد الرّاشدی کا شمار اس دور کے اکابر علمائے دیوبند میں ہوتا ہے۔ موصوف نے درس نظامی کی تکمیل مدرسہ نُصرۃ العلوم گوجرانوالہ سے کی۔ زمانۂ طالب علمی سے ہی جمعیت عُلمائے اسلام میں سرگرم رہے۔ نوّے کی دہائی کے وسط میں تحریکی سرگرمیوں سے کنارہ کَش ہوکر علمی و فکری دائرے تک محدود ہوکر رہ گئے۔ بعد ازاں قلم و قرطاس سے رشتہ جوڑا تو متعدد رسائل کے مُدیر اور چند ایک اخبارات کے کالم نویس بنے۔ حالیہ دنوں موصوف جامعہ نُصرۃ العلوم کے شیخ الحدیث، ماہنامہ الشریعہ کے مُدیر اور روزنامہ اسلام و روزنامہ اوصاف کے کالم نگار ہیں۔ موصوف اپنی مُطالعاتی زندگی کے بارے میں بتاتے ہوئے کہتے ہیں کہ مجھے مطالعہ کی جانب راغب کرنے، مختلف موضوعات پر کتابیں مہیّا کرنے اور میرے مطالعہ کی مسلسل حوصلہ افزائی اور نگرانی کرتے رہنے میں میرے والد محترم مولانا سرفراز خان صفدر، میرے عمّ مکرّم مولانا صُوفی عبدالحمید سواتی اور ماسٹر بشیر احمد بنیادی شخصیات ہیں۔ میں نے اپنا مطالعاتی سفر کا آغاز چودھری افضل حق مرحوم کی کتاب "زندگی، تاریخِ احرار"، مولانا مظہر علی اظہر کی "دُنیا کی بساطِ سیاست"، آغا شورش کاشمیری کی "خُطباتِ احرار" سے کیا۔ بعد ازاں تاریخی ناولوں کی طرف ذہن مُڑ گیا، نسیم حجازی اور محمد اسلم مرحوم کے ناولوں کا مطالعہ کرنے لگا۔ علمی و تحقیقی دُنیا میں متقدمین میں میرے پسندیدہ مُصنّفین میں امام محمّد، امام بُخاری، ابنِ تیمیہ شاہ ولی اللہ جبکہ دورِ حاضر میں مولانا ابوالحسن علی ندوی، چودھری افضل حق، مولانا مودودی، علامہ اقبال، مولانا حفظ الرحمٰن سیوہاروی، مولانا مناظر احسن گیلانی، مولانا مجاہد الاسلام قاسمی، الاستاذ وہبہ زحیلی، مولانا سرفراز خان صفدر، صُوفی عبدالحمید سواتی اور ڈیل کارنیگی سرِفہرست ہیں۔ مولانا علی میاں کی "تاریخِ دعوت و عزیمت، مغرب سے صاف صاف باتیں" نے مجھے بے حدّ متاثر کیا۔ مولانا مودودی کی مغرب پر تنقید بہت جاندار ہے، اُن کی کتابیں "اسلام اور جدید معاشی نظریات، تنقیحات" بہت مؤثر ہیں۔ مولانا مناظر احسن گیلانی کی "امام ابوحنیفہ کی سیاسی زندگی، برّصغیر پاک و ہند میں مسلمانوں کا نظامِ تعلیم و تربیت" شاندار کتابیں ہیں۔ میرے خیال میں مذکورہ تینوں مُصنّفین کی کُتب کا مطالعہ ہر ایک کو کرنا چاہیے۔ اُردو میرے مطالعہ کا اصل دائرہ ہے۔ عربی تدریس کا حصّہ ہے، اس لیے زیادہ تر مطالعہ انہی دو زبانوں میں ہوتا ہے البتہ عربی میں لکھی قدیم تفاسیر کو ہی ترجیح دیتا ہوں، مثلاً "تفسیرِ ابنِ کثیر، تفسیرِ کبیر، تفسیرِ مظہری" مجھے پسند ہیں۔ فارسی سے معمولی شُدبُد ہے، کتابی فارسی تھوڑی بہت سمجھ لیتا ہوں، اس لیے بوقتِ ضرورت اس کے مطالعہ کا موقع بھی مل جاتا ہے۔ پنجابی میری مادری زبان ہے مگر پڑھنے کا موقع کم ہی ملتا ہے، اگر کوئی چیز مل جائے تو شوق پورا کرنے کی کوشش ضرور کرتا ہوں۔ اس کے سوا کوئی زبان نہیں جانتا اور ضروری امور میں تراجم کے ذریعے مقصد پورا کرلیتا ہوں۔ مطالعے کے لیے وقت متعین نہیں ہے۔ مصروفیات میں جو وقت بھی نکل آئے اخبارات و جرائد پر نظر ڈال لیتا ہوں۔ تکیہ کے ساتھ فرشی نشست کو زیادہ پسند کرتا ہوں۔ عام طور پر سیدھا بیٹھ کر پڑھتا ہوں، تھکاوٹ ہو تو نیم دراز ہوجاتا ہوں لیکن لیٹ کر پڑھنے کی عادت نہیں ہے۔ مطالعہ کے لیے تنہائی کی کوشش کرتا ہوں۔ بوقتِ ضرورت شور و شغب میں بھی کام چل جاتا ہے۔ دورانِ مطالعہ کتاب پر نشان لگانے سے گریز کرتا ہوں اور کوئی بات پسند یا ضرورت کی ہو تو نوٹ بُک پر درج کرلیتا ہوں۔ کسی کتاب پر حاشیہ لکھنے کا معمول بھی نہیں ہے۔ زندگی میں اپنے جیب خرچ اور کمائی کا بڑا حصّہ کتاب پر صرف کیا ہے۔ ذاتی اور گھریلو اخراجات کے بعد سفر، کتاب، اسٹیشنری اور ڈاک میری کمائی کے اہم ترین مصارف رہتے ہیں۔ مطالعہ کے ارتقا سے فکر و ذہن کا ارتقا ایک فطری امر ہے۔ میں بھی اس تجربہ سے دو چار ہوا ہوں۔ بہت سی باتیں جن پر ابتدائی دور میں لڑنے مرنے تیار ہوجاتے تھے، اب ہلکی پُھلکی معلوم ہوتی ہیں اور مطالعہ نے رفتہ رفتہ فکر میں توسّع اور تنوّع پیدا کیا ہے، خاص طور پر یہ کہ آج کے حالات میں آزادانہ بحث و مباحثہ کے بغیر کسی بھی مسئلہ میں منطقی نتیجے تک پہنچنا ممکن نہیں ہے اور عالمی ذرائع ابلاغ اور تعلیمی مراکز نے اسلام اور مسلمانوں کے بارے میں مختلف اطراف سے شکوک و شبہات پیدا کرنے کی جو مہم شروع کر رکھی ہے، اُس کے اثرات سے نئی نسل کو محفوظ رکھنے کے لیے ہمارا روایتی اسلوب کافی نہیں بلکہ اُس کے لیے پائیدار مطالعہ اور ٹھوس تحقیق کی ضرورت ہے۔ ( معروف اہلِ علم کی مُطالعاتی زندگی پر مشتمل کتاب "میرا مطالعہ" سے اقتباس) https://t.me/bookscircle

Translation: There is one man who does dhikr regularly but he is also involved in sins. On the other hand there is another man who is involved in sins and at the same time he does not remember Allah (SWT). The former one is ZAKIR GUNAHGAR while the latter is GHAFIL GUNAHGAR (reckless sinner) The zakir gunahgar does not attain full pleasure from his sins. Due to the barakah of his dhikr, he has some hidden fear that does not allow him to completely enjoy his sins. And it is relatively easy to leave this deficient enjoyment. While the reckless sinnner attains full pleasure from his sins, and it is quite difficult to leave this full pleasure. So even if it is difficult to leave sins, do not leave Allah. InshaAllah the sins will get forsaken automatically. Make it your regular habit by setting a time each day to recite these four tasbeehat: 1. Lailaha illallah 2. Allah Allah 3. Istaghfar 4. Durood Shareef From the teachings of Shaykh Hazrat Hafiz Shah Muhammad Ahmed Sahab DB

ذاکر گناہگار اور غافل گناہگار ایک وہ شخص ہے جو پابندی کے ساتھ کچھ ذکر و اذکار کرتا ہے لیکن ساتھ ہی کچھ کچھ گناہوں میں بھی مبتلا ہے۔ اس کے مقابلے میں ایک دوسرا شخص ہے جو گناہوں میں مبتلا بھی ہے اور اللہ تعالیٰ شانہ کو کبھی یاد بھی نہیں کرتا۔ پہلا شخص ذاکر گناہگار ہے جبکہ دوسرا شخص غافل گناہگار۔ ذاکر گناہگار گناہوں کا کامل مزہ حاصل نہیں کرتا کیونکہ ذکر کے معمول کی برکت سے اسے ایک دھڑکا لگا رہتا ہے، چھپا ہوا ایک خوف ہوتا ہے جو اسے گناہوں سے مکمل طور پر لطف اندوز ہونے نہیں دیتا۔ اور ناقص مزے کو چھاڑنا نسبتاً آسان ہوتا ہے۔ جبکہ غافل گناہگار گناہوں کا کامل مزہ لیتا ہے، اور کامل مزے کو چھوڑنا قدرے مشکل ہوتا ہے۔ لہٰذا گناہ چھوٹے نہ چھوٹے، اللہ کو نہ چھوڑو۔ ان شآء اللہ گناہ چھوٹ جائیں گے۔ روزآنہ کسی بھی وقت دن بھر میں کوئی ایک وقت مقرر کرکے چار تسبیحات (یعنی سو سو بار) کا معمول بنالیں۔ (۱) لا الہ الا اللہ (۲) اللہ اللہ (۳) استغفار (۴) درود شریف از تعلیماتِ شیخ حضرت حافظ شاہ محمد احمد صاحب دامت برکاتہم

ختم نبوت کے کام کا بدلہ جنت ہے ۔ حضرت علامہ انور شاہ کشمیریؒ نے مرض الموت اپنی چار پائی اٹھوائی اور دارالعلوم دیوبند کی مسجد کے محراب کے پاس رکھوا کر آخری وصیت ارشاد فرمائی کہ: تاریخِ اسلام کا میں نے جس قدر مطالعہ کیا ہے اس کی بنیاد پر پورے یقین سے کہتا ہوں کہ اسلام میں چودہ سو سال کے اندر قادیانیت سے بڑھ کر کوئی فتنہ وجود میں نہیں آیا۔ مسلمانوں! اگر نجاتِ اخروی اور شفاعت محمدی ﷺ چاہتے ہو تو مسلمانوں کے ایمان کو اس فتنۂ ارتداد سے بچاؤ اور اپنی ساری قوتیں اس میں صرف کر ڈالو یہ ایک ایسا جہاد ہے جس کا بدلہ جنت ہے میں اس بدلے کا ضامن بنتا ہوں ۔ حضرت علامہ انور شاہ صاحب کشمیریؒ اپنے حلقہ علمی میں بیٹھ کر فرماتے تھے کہ میں یہ بات علی وجہ البیصرت کہتا ہوں کہ حدیث کی خدمت بھی اللہ کا دیں ہے۔ قرآن کی خدمت بھی بہت اہم خدمت ہے۔ فقہ کی خدمت بھی بہت بڑی نعمت ہے۔ تبلیغ کرنا بھی بہت اہم کام ہے۔ لیکن ختمِ نبوت سرکارِ دو عالم ﷺ کی ذات کا تحفظ ہے باقی چیزیں اقوال کا تحفظ ہیں، اعمال کا تحفظ ہیں، افعال کا تحفظ ہیں، آپ کی سیرت کا تحفظ ہیں، آپ کی صورت کا تحفظ ہیں، آپ کے کردار کا تحفظ ہیں، آپ کی ہدایت کا تحفظ ہیں۔ لیکن ذات کا تحفظ ان سب سے اولیٰ اور افضل ہے ۔۔ ( بروایت مولانا محمد مکی حجازی مدرس حرم مکی بیت اللہ کے سائے میں ) ہفتہ روزہ ضرب مومن صفحہ نمبر از ❷ تا ❽ ،2007

ختمِ نُبوّت کا مشن!!ــ ــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ رات کے دو بجے کا وقت ہوا تھا اور شاہ جی عطاء اللہ شاہ بخاری تقریر کرتے ہوئے فرما رہے تھے: "اے ناظم الدین، میری بات غور سے سُنو! میں تجھے مسلمان کی حیثیت سے نبی کریم ﷺ کا واسطہ دیتا ہوں۔ مجلسِ عمل کے یہ مطالبات مان لو، میں تیری مُرغیوں کو ساری عمر دانہ ڈالوں گا اور تیری جوتیاں اپنی داڑھی سے صاف کروں گا۔" شاہ جی کے ان الفاظ پر مجمع ہچکیاں لے کر رو رہا تھا اور پھر دُعا کے ساتھ جلسہ کا اختتام ہوا۔ ( معروف مجاہدِ احرار چودھری غُلام نبی کی کتاب "تحریکِ کشمیر سے تحریکِ ختمِ نُبوّت تک" سے اقتباس )

A FABRICATED NARRATION ON THE VIRTUE OF GIVING GHUSL TO THE DECEASED Question I have read that a person who bathes the deceased, seventy (70) of his sins will be forgiven, if one forgiveness is distributed among the whole creation it will be enough for their forgiveness. Is this an authentic Hadith and is it suitable to quote? Answer ‘Allamah Dhahabi (rahimahullah) and other Muhaddithun have declared this Hadith a fabrication. The Hadith is notsuitable to quote. (Talkhisu Kitabil Mawdu’at, Hadith: 384, Al La-Alil Masnu’ah, vol. 2 pg. 312 and Tanzihush Shari’ah, vol. 2 pg. 68) See a suitable alternative here. And Allah Ta’ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Hadithanswers

إن أَخْوَفُ مَا أَخَافُ عَلَى أُمَّتِي كل مُنَافِقٍ عَلِيمِ اللِّسَانِ The thing I fear the most on my Ummah, is [them being misled by] a hypocrite who has a knowledgable tongue. [Hadith taken from Here] The Right Choice In the fast developing world of today, a lot depends on “Making the Right Choice” Making the incorrect choice is sometimes detrimental, depending on the venture at hand. Conversely, at times one can live with its consequences or even make up for the loss. Deen is delicate When it comes to the affairs of one’s deen (Religion) the margin for error is very fine. Therefore making the correct choice is absolutely essential. Sayyiduna ‘Umar (radiyallahu ‘anhu) use to command the masses to accept knowledge only from reliable sources. (Fathul Mulhim, vol.1 pg.264) This refers to: Choosing the correct book, Choosing the correct website, Choosing the correct tutor or lecturer etc. In essence it boils down to choosing the correct source of knowledge and information. Just as we do when we consult in matters of worldly gain; we ensure that the consultant is adequately qualified. A Screening Process “Knowledge is indeed part of your religion” said the great Tabi’e, Imaam Muhammad ibn Sireen (rahimahullah). He further advised: “So be careful as to whom you accept your matters of deen from” (Muqaddimah Sahih Muslim) This statement highlights the fact that not every person who claims to be an educator in deen is a legitimate one. Therefore not every “Islamic” radio station, booklet, speaker or webpage can be endorsed. The need for a screening process is evident from the hadith in which Rasulullah sallallahu’alaihi wasallam said: “a time will arrive when not a single alim will remain; people will then resort to ignorant leaders who will pass rulings without proper knowledge, thereby deviating and causing others to be the same. (Sahih Bukhari) Precaution of the Predecessors Our pious predecessors were extremely selective when it came to choosing an educator. Imam Malik (rahimahullah) says: “I saw (imam) Ayub Al-Sakhtiyani (rahimahullah) in Makkah on two separate occasions of Haj. During the third haj I saw him seated near the zam zam well, and each time he heard the name of Rasulullah he cried to the extent that I would take pity on him. Only after seeing such qualities in him did I accept Ahadith from him.” (Adabul Ikhtilaf, pg. 58) The ustaadh (teacher) of Imam Malik, Imam Rabee’ah (rahimahullah) was seen crying in seclusion. When he was asked about the cause for him crying, he replied: “A catastrophe has befallen Islam, Ignorant people have been referred to in matters of Religion.” (ibid, pg. 53, jami’u bayanil ‘ilm, vol.2 pg. 201)) Ibn Sireen (rahimahullah) passed away in the year: 110 A.H, and Imam Rabee’ah (rahimahullah) in the year: 136 A.H, but the statement of each one of them is more applicable today than it was then. Contamination and Confusion The influx of Islamic literature and “religious speakers” has reached an alarming level locally and internationally. Undoubtedly, many of these are legitimate and reliable, but the existence of contaminated literature and incompatible lecturers is eminent. The honourable public is therefore strongly urged to be vigilant and to refer to their senior ‘Ulama and Madrasahs to first verify any source of information before accepting it; be it in the form of websites, booklets, journals or even lecturers. Imam Muslim (rahimahullah) – the author of the famous: “Sahih Muslim” says: “It is incumbent upon every capable person to refrain from accepting knowledge from unqualified, innovative and obscure sources.” Note: Those who cannot differentiate should abstain or refer to those who can. Failure to do so will lead to confusionin deen. May Allah Ta’ala keep us all on the correct path. Ameen. ، al-miftah

Surviving month of Safar will get you Jannah? Status : FABRICATED Q: I need to know the reference and authenticity of the following Hadith about the month of Safar: "The Prophet (Sallallahu Alayhi Wasallam) said "anyone who gives me the good news that he survived Safar, I will give him the good news of that person's entering Paradise". A: We have not come across this Hadith in the authentic books of Hadith. And Allah Ta'ala (الله تعالى) knows best. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach) muftionline.co.za Question I need to know if this Hadith is authentic: Anyone who gives me the good news that he survived Safar, I will give him the good news of that person’s entering Paradise Answer The actual words are: “Whoever gives me the good news of Safar departing, I will give him the good news of him entering paradise.” Some people quote it with the words; “Whoever gives me the good news of the commencement of Rabi’ul Awwal.” (These are both the same as Rabi’ul Awwal follows Safar, so the departing of Safar actually means the starting of Rabi’ul Awwal) This narration is classified as a fabrication By Imam Saghani (rahimahullah) and Mulla ‘Ali Qari (rahimahullah). ‘Allamah ‘Ajluni (rahimahullah) concurs with their decision. See Kashful Khafa Hadith: 2416 And Allah Ta’ala Knows Best Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar Hadithanswers

Abū Ḥāzim Salamah ibn Dīnār (رحمه الله), Tābiʿī: “Hide your good deeds more than you hide your evil deeds.”

Carrot Parrot Ask our children: 1. Why do we learn the knowledge of Deen? 2. Would you like to just know all the names of the different sweets and chocolates, or would you like to eat them as well? Now tell them the story: Ilyaas had a pretty pet parrot. Its favourite food was fresh juicy carrots. Every day, Ilyaas would make it repeat four sentences, over and over again. Every time it said the sentences correctly, Ilyaas would give it a big, juicy carrot. The four sentences were, “The man with the cap”, “He has a trap”, “He will place the carrot”, “Don’t go there my parrot!” Ilyaas loved his parrot and he looked after it very well. He would play with the parrot and he never allowed anyone to take it out of its cage, because he was frightened that someone might steal it. One night, Ilyaas was fast asleep. Suddenly, in the middle of the night, he heard his parrot speaking. He woke up and quickly went towards the cage. As he went closer, he heard his parrot saying, “The man with the cap”, “He has a trap”, “He will place the carrot”, “Don’t go there my parrot!” The parrot continued repeating these four sentences and as Ilyaas was tired, he left it and went back to sleep. Early the next morning, after Ilyaas read his Fajr Salaah, he went to see his parrot, and the parrot was still repeating these four sentences. When Ilyaas heard this, he became very happy with the parrot because it knew the four sentences so well. He then thought to himself, “Now that the parrot knows these four sentences, it will be impossible for anyone to catch it and steal it.” Therefore, Ilyaas finally opened the cage and allowed the parrot to come out. The parrot flew and sat on Ilyaas’s shoulder, then it flew and sat on the chair, and then it returned and sat on Ilyaas’s head. Ilyaas was filled with joy to see his parrot free, and the parrot was also enjoying its freedom. One afternoon, the parrot was all alone at home. As it looked around, it noticed that the window was open. So it flew out of the house and sat on a branch of the tree in the garden. Just then, a man wearing a cap sneaked into the garden to steal the parrot. As he sneaked in, the parrot on the tree immediately shouted, “The man with the cap!” When the man heard this, he was shocked and wondered how the parrot had spotted him. As the man began to place his trap, the parrot said, “He has a trap.” Now the man was even more shocked. How did the parrot know that it was a trap? Anyway, he still placed the trap. The parrot then said, “He will place the carrot!” The man was now lost for words. How did the parrot know that he had a carrot in his pocket? Despite this, the man placed the carrot inside the trap and moved away. The parrot finally shouted out, “Don’t go there my parrot!” Although the parrot had said these four sentences, when the parrot saw that the man was gone, it flew down from the tree and went to eat the carrot. Just as it bit the carrot, the trap closed on it and caught it. As soon as it was captured, the man came and took it away. After some time, Ilyaas returned home and saw that his parrot was gone. He cried and cried for no more. His mother comforted him and told him, “Ilyaas, my son! Instead of crying, we need to learn from the parrot. It knew the four sentences and it could say them very well, but the sentences were only on its tongue and were not in its heart. That is why when the man with the trap actually came, it did not know what to do and fell into the trap. We are just like the parrot. We know what is right and what is wrong and can even tell it to others and teach them. But if it is not in our hearts, then when Shaitaan places a trap for us, we will do the wrong thing and fall into the trap.” Lessons: 1. Islam should not just be on our tongues. We need to be living Islam. 2. Having knowledge is not the goal. The goal is to please Allah Ta‘ala by practicing on this knowledge.

Question I have recently heard from someone that it is not allowed to use the slang 'LOL' which means 'Laugh Out Loud' in conversations because it is discouraged to laugh like that in Islam. However, in reality no one actually laughs like that while typing LOL on their screens so it is usually just used as a gesture to show that one found something funny. Can you please shed some light on this. Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. As Muslims, we should endeavour to ensure that all our expressions as well do not go against the spirit of Shariah. The expression ‘LOL’ means laugh out loud. Shariah discourages such laughing. The LOL expression may be complacency to the prohibition of laughing out loud even though one may not do so we therefore discourage using the term LOL. And Allah Ta’āla Knows Best Imran Cyclewala Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. Askimam

Is “were it not for you, I would not have created the universe” a sahih hadith ? Status : FABRICATED, meaning OK Question Is there a Hadith stating that the reason Allah created this universe and everything it contains was for Muhammad (sallallahu ‘alayhi wa sallam) to come and fulfil Allah commandments? I’m basically asking, if it weren’t for Muhammad (sallallahu ‘alayhi wa sallam) Allah wouldn’t have created us? Answer The Hadith in question is reported as follows: لولاك لما خلقت الافلاك Translation: If it were not for you O Muhammad, I would have not created the universe. This Hadith is unanimously deemed as a fabrication, and is not suitable to quote. (Al Masnu’ Hadith: 255, Kashful Khafa Hadith: 2121, Al Fawaidul Majmu’ah pg. 326) A Different version of this narration Many scholars are of the opinion that even though the above Hadith is a fabrication, the concept and meaning is correct and is substantiated by other Hadiths and verses of the holy Quran. (Al Asrarul Marfu’ah Hadith: 385, Kashful Khafa Hadith : 2121) Among them are: 1. Allah Ta’ala mentions: ‘He is the one who has created the entire universe because of man’ (Surah Al Baqarah verse: 29) A recent Arab scholar, Shaykh Abdullah Siddiq Al- Ghumari (rahimahullah) writes: “The above verse shows that if it were not for man Allah Ta’ala would have not created the universe. Nabi (sallallahu ‘alayhi wa sallam) is the leader of mankind. It was customary for Arabs to address the leader of a tribe by mentioning his nation as an honor for him. Similarly here we are mentioned in the verse, but our leader i.e. Muhammad (sallallahu ‘alayhi wa sallam) is being addressed”. (Footnotes on Qasidatul Burdah of Shaykh Abdullah Sidiq Al-Ghumari) 2. Imam Hakim (rahimahullah) has recorded a lengthy narration on the authority of Sayyiduna Umar (radiyallahu ‘anhu) regarding the tawbah (repentance) of Adam (‘alayhis salam), in which the following words appear “….. If it were not for him (Muhammad sallallahu ‘alayhi wa sallam), I would not have even created you. (Mustadrak Hakim vol. 2 pg. 615) Imam Bayhaqi (rahimahullah) has graded this Hadith as weak. Some recent scholars are also of the view that this Hadith is weak. Imam Hakim (rahimahullah) has also reported another narration with similar words on the authority of Abdullah bin Abbas (radiyallahu ‘anhuma), this narration supports the previous one thus making it suitable to quote. (Mustadrak Hakim vol. 2 pg. 615, Dalailun Nubuwwah vol. 5 pg. 489, Ar Raddul Muhkamul Matin pgs. 134-140, also see Shifa us Siqam pg 153) Summary The words which you have quoted in the question are not suitable to quote as a Hadith, however the narration of Sayyiduna ‘Umar (radiyallahu ‘anhu) in Mustadrak Hakim is suitable and should be quoted instead. And Allah Ta’ala knows best, Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar Hadithanswers

"Hadith qudsi: I was an unknown treasure?" Question We often hear the Hadith qudsi that Allah Ta’ala was a hidden treasure, what is the status of this Hadith? Answer The complete narration is as follows: (Allah Ta’ala said) “I was an unknown treasure and I wished to be recognised. So I created the creation and introduced them to me, they recognised me”. This narration is a fabrication. Hafiz Ibn Taymiyyah, ‘Allamah Zarkashi, ‘Allamah Sakhawi and Hafiz Ibn Hajar (rahimahumullah) are unanimous that this narration has no basis. One should therefore abstain from quoting it. (See Al Maqasidul Hasanah, Hadith: 838, Dhaylul La-alil Masnu’ah, hadith: 1028 and Al Masnu’, hadith: 232) And Allah Ta’ala knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar hadithanswers

“Whoever neglects prayer, Allah will send fifteen punishments upon him”? Status: FABRICATED Here is the entire sequence of the report copy-pasted (random version) : The one who disdains the prayers will receive fifteen punishments from Allah. Six punishments in this lifetime Three while dying , Three in the grave & Three on the Day of Judgement. THE SIX PUNISHMENTS OF LIFE: 1. Allah takes away blessings from his age(makes his life misfortunate) 2.Allah does not accept his plea(Du’aa) 3.Allah erases the features of good people from his face. 4.He will be detested by all creatures on earth. 5.Allah does not award him for his good deeds.(No thawab) 6.He will not be included in the Du’aa of good people. THE THREE PUNISHMENTS WHILE DYING: 1. He dies humiliated. 2. He dies hungry. 3. He dies thirsty. Even if he drinks the water of all seas he will still be thirsty. THE THREE PUNISHMENTS IN THE GRAVE: 1. Allah tightens his grave until his chest ribs come over each other. 2. Allah pours on him fire with embers. 3. Allah sets on him a snake called “the brave”,”the bold” which hits Him from morning until afternoon for leaving Fajr prayer,from the afternoon until Asr for leaving Dhuhr prayer and so on. With each strike he sinks 70 yards under the ground. THE THREE PUNISHMENTS ON THE DAY OF JUDGEMENT: 1. Allah sends who would accompany him to hell pulling him on the face. 2. Allah gives him an angry look that makes the flesh of his face fall down. 3. Allah judges him strictly and orders him to be thrown in hell. Question Hadith of Prophet(P.B.U.H)The one who disdains the prayers will receive fifteen punishments from Allah. Six punishments in lifetime, three while dying,three in grave and three on the Day of Judgement. Answer We have not come across this Hadith. and Allah Ta'ala Knows Best Mufti Ebrahim Desai Askimam ******* Great scholars like Hafiz al-Dhahabi and Hafiz ibn Hajar (RA) have classified it as a fabrication. Though there may be other Muhadditheen who have not done so. For further clarity, let it be understood that the task of authenticating Ahaadith of Rasulullah (Sallallaahu Alayhi Wasallam) is dependent on the individual theological conclusions of the Masters of Hadith. Better still, caution would demand that we refrain from quoting narrations classified as fabrications by such scholars of Hadith. May Almighty Allah grant us all the ability to keep to the straight path and to keep away from extremism and deviation, Aameen. and Allah Ta’ala Knows Best Moulana Muhammad ibn Moulana Haroon Abassommar FACULTY OF SPECIALTY IN HADITH CHECKED AND APPROVED: Mufti Ebrahim Desai Islamqa.org

Origin of the tashahhud : a Heavenly Conversation ? Status : NO SOURCE Question On the night of Mi’raj when Nabi (sallallahu ‘alayhi wa sallam) met Allah Ta’ala, he greeted by saying the first part of tashahhud. Then Allah Ta’ala replied with the second part, and Nabi (salallahu ‘alayhi wa sallam) said the third part and lastly the Angels completed it with Ash hadu alla ilaha…… Could this be sourced please? Answer This incident has been widely quoted. Among others, Faqih Abul Layth (rahimahullah) has cited it with an incomplete chain in Tambihul Ghafilin, pg.396 ‘Allamah ‘Ayni (rahimahullah) has mentioned that Imam Farwadi has reported it in his book: ‘Thawabul; ‘ibadat‘ (See Al-Binayah, vol.2 pg.308) However, several senior Muhaddithun (hadith masters) of the recent past were unable to locate its chain. These seniors include Shaykh Anwar Shah Al-Kashmiri, Al-Muhaddith Shabbir Ahmad ‘Uthmani & Shaykh Muhammad Yusuf Binnori (rahimahumullah). One should avoid quoting such narrations until their chains are located and/or their authenticity is verified. When reciting the tashahhud, the fuqaha (Jurists) state that one should not have the intention of following the above incident. References: Ma’arifus Sunan, vol.3 pg.86 , ‘Arfush Shadhy, vol.1 pg.70 & Fathul Mulhim, vol.3 pg.422 And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar Hadithanswers Some scholars have mentioned the incident in reference without its chain of transmission.[1]However, we were unable to locate it in any primary source of Hadīth. In this regard, ‘Allāmah Anwar Shāh Kashmīrī writes, “I have not come the chain of transmission for this narration. It (i.e. the incident) is mentioned in al-Rawd al-Unuf.”[2] It should be noted that ‘Allāmah ‘Abd al-Rahmān al-Suhaylī in al-Rawd al-Unuf also does not mention the chain of transmission. [3] Accordingly, until the chain of transmission is not located and examined, it would be advised not to quote the incident. And Allah Ta’āla Knows Best Muntasir Zaman Student Darul Iftaa USA Checked and Approved by, Mufti Ebrahim Desai. Askimam http://www.darultahqiq.com/alleged-origin-of-tashahhud/

Sayyiduna Bilal (RA) mispronouncing the Athan? Status : FABRICATED Question Is the following hadith authentic? The seen (س) of Sayyiduna Bilal (radiyallahu ‘anhu) is a sheen (ش) in the sight of Allah Ta’ala Answer This narration has also been reported with the following words: Sayyiduna Bilal (radiyallahu ‘anhu) use to change the letter sheen (ش) that appears in the azan to a seen (س). These narrations have no basis and are fabrications. They are not suitable to be quoted. In fact the opposite has been reported, that Sayyiduna Bilal (radiyallahu ‘anhu) was eloquent and had a beautiful voice. (See: Al Maqasidul Hasanah, hadith: 582 and 221, Tazkiratul Mawdu’at pg. 101, Al Masnu’, hadith: 159 and Kashful Khafa vol. 1 pg. 411) And Allah Ta’ala Knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar Hadithanswers

Salt before meals, sunnah? Status : FABRICATED There is a narration that says that Rasulullah (sallallahu’alayhi wasallam) said: “O ‘Ali have salt before and after your meals, for it is a cure for 70 illnesses…” This has been deemed as a fabrication by the hadith masters and should not be quoted. (Tanzihush Shari’ah, vol. 2 pg.234, also see footnotes of Shaykh ‘Abdul Fattah on Al-Masnu’ pg.236 & Al Yawaqitul Ghaliyah, vol.2 pg.448) And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar Hadithanswers Allama Shami quoted this hadith in his book ?Raddul Muhtar? that food should be started with salt and should be ended on salt. But this hadith is not authentic i.e. it is not of such status that it can be regarded as sunnah; therefore it will not be called sunnah. It is not wrong if you act upon it or leave it, both are allowable, there is no sin whatsoever. Allah knows Best! Darul Ifta, Darul Uloom Deoband Darulifta-deoband Q: Is it a sunnah to have salt before and after eating? And is it a sunnah to have sweet things before and after eating? If it is sunnah, what type of sunnah is it? A: It is not a sunnah. And Allah Ta'ala (الله تعالى) knows best. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach) muftionline.co.za

Aysha (RA) found her needle through the Prophet [ﷺ]’s light? Status : FABRICATED Here is the report copy-pasted : Hafiz Ibn ‘Asakir (rahimahullah) has recorded this narration in Tarikh Dimashq. (Tarikh Dimashq, vol. 3 pg. 175) Hafiz Dhahabi (rahimahullah) has indicated that this Hadith is a fabrication.’Allamah Al Muhaddith ‘Abdul Hayy Al Lakhnawi (rahimahullah) has also classified this story as a fabrication. He states that this narration is not established at all. (Mizanul I’tidal, vol. 4 pg. 319, Lisanul Mizan, vol. 8 pg. 39 and Al Atharul Marfu’ah, pg. 45) The Hadith therefore is not suitable to quote. And Allah Ta’ala Knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar Hadithanswers

He who knows himself, knows Allah? Status : FABRICATED, but meaning OK These words have been deemed as a fabrication, and not a Hadith of Rasulullah (sallallahu’alayhi wasallam) by several Hadith masters. Among them are: ‘Allamah Nawawi (rahimahullah) and Hafiz Ibn Taymiyyah (rahimahullah) These words are actually attributed to the famous Shaykh, Yahya ibn Mu’adh Ar- Razi (rahimahullah), and may be quoted as such. References for all of the above: Al-La-alil Manthurah, hadith: 100, Al-Maqasidul Hasanah, hadith: 1149 & Kashful Kahfa, hadith: 2532. However, the broader meaning is indeed correct, as one who ponders over the wisdoms of Allah Ta’ala’s creation, can definitely understand His Greatness. There are several such encouragements in the Quran for us to ponder over such. This however, does not warrant us attributing these words to Rasulullah (sallallahu’alayhi wasallam). And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar Hadithanswers

Advices to Sayyiduna ‘Ali (RA): “Read/Do 5 things before sleeping” Status: NO SOURCE, FABRICATED Here is the entire sequence of the report copy-pasted : Rasulullah (pbuh) said to hazrat Ali (ra): oh ali: 1) give 4000 dinar in sadaqa daily, 2) read a whole quran daily, 3) pay the price of jannat daily, 4) make peace between 2 fighting persons daily, 5) perform hajj daily. H.Ali (ra) said, oh rasulullah, thats hard for me. Rasulullah (saw) told him 1) recite sura fatiha 4 times before sleeping, thats like you have given 4000 dinaar in sadqa daily. 2) recite sura ikhlaas 3 times before sleeping, thats like you have read the whole quran, 3) recite durood ibraaheem 10 times before sleeping, thats like you have paid for the price of jannat. 4) make istighfaar 10 times before sleeping,, thats like you have made peace between 2 fighting persons. 5) read 4th kalima 4 times before sleeping,thats like you have performed hajj. Answer We were unable to locate any such hadīth. And Allah knows best Wassalamu Alaikum Ml. Abrar Mirza, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah Askimam I was unable to locate this Hadith in any authentic Hadith book. One should be cautious and abstain from quoting a Hadith (like the one in question) when the Hadith is untraceable in any original Hadith source, until its authenticity can be verified. Kindly see here for more posts regarding the virtues of surah Ikhlas, surah Fatihah and others. And Allah Ta’ala Knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar Hadithanswers So in conclusion, do NOT attribute this narration to the Prophet ﷺ nor believe the content of this narration with regards to the rewards, but reading this is fine.

Glance to parents = reward of an accepted Hajj ? In order to motivate our youngsters, it is often reported : Ibn Abbas (radi Allahu anhu) narrated that the Prophet (sal Allahu alaihi wa sallam) said: “The pious offspring who casts a single look of affection at his parents receives a reward from Allah equal to the reward of an accepted Hajj.” The people enquired: “O Prophet of Allah (sal Allahu alaihi wa sallam), if someone casts a hundred such glances of love and affection at his parents, what then?” The Prophet (sal Allahu alaihi wa sallam) said: “Yes, indeed, even if one does so a hundred times a day, he will get a hundred fold reward. Allah is far greater than you imagine and is completely free from petty narrow mindedness.” [Sahih Muslim] Status: EXTREMELY WEAK/FABRICATED The Hadīth in reference has been narrated through three different chains of narrators: 1) Imām Ibn-e-Abi Dunya narrates it in his book; Makārim-ul-Aqlāq: حدثنا الحسن بن يوسف بن يزيد نا بقية بن الوليد عن عمار بن عبد الملك عن بحر السقاء عن الحكم بن أبان عن عكرمة عن بن عباس قال قال رسول الله صلى الله عليه وسلم: ما من رجل بار ينظر إلى والديه أو والدته نظرة رحمة إلا كتب الله تلك النظرة حجة متقلبة مبرورة قالوا يا رسول الله وإن نظر في اليوم مائة مرة قال الله أكبر من ذلك [1] However, majority of its the narrators are unreliable.[2] Therefore, this narration is unreliable. 2) Imām Bayhaqi has also narrated it in Shu’ab-ul-Īmān with a different chain of narrators: أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ فِي التَّارِيخِ، أنا مُحَمَّدُ بْنُ حَامِدٍ، حَدَّثَنِي مَكِّيُّ بنُ عَبْدَانَ، نا الْحَسَنُ بْنُ هَارُونَ، نا مَنْصُورُ بْنُ جَعْفَرٍ، نا نَهْشَلُ بْنُ سَعِيدٍ، عَنِ الضَّحَّاكِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " مَا مِنْ وَلَدٍ بَارٍّ يَنْظُرُ إِلَى وَالِدَتِهِ نَظْرَةَ رَحْمَةٍ إِلَّا كَانَ لَهُ بِكُلِّ نَظْرَةٍ حَجَّةٌ مَبْرُورَةٌ "، قَالُوا: وَإِنْ نَظَرَ إِلَيْهَا كُلَّ يَوْمٍ مِائَةَ مَرَّةٍ؟ قَالَ: " نَعَمْ، اللهُ أَكْبَرُ وَأَطْيَبُ " مَنْصُورُ بْنُ جَعْفَرٍ هُوَ وَالِدُ الْحُسَيْنِ بْنِ مَنْصُورٍ السُّلَمِيِّ النَّيْسَابُورِيِّ [3] This chain contains a narrator by the name of Nahshal Ibn Saeed regarding whom Imām Dhahabī states: [4] قال إسحاق بن راهويه: كان كذابا “Ishāq Ibn Rahway stated that he (Nahshal) was extremely untruthful.” Therefore, this narration is also unreliable. 3) Imām Dhahabī has narrated the Hadith in Siyaru A’lām-in-Nubalā: قَرَأْنَا عَلَى عِيْسَى بنِ يَحْيَى، أَخبركُم مَنْصُوْرُ بنُ سَنَد، أَخْبَرَنَا أَبُو طَاهِرٍ السِّلَفِيُّ، أَخْبَرَنَا أَحْمَدُ بنُ مُحَمَّدِ بنِ أَحْمَدَ الحَافِظُ، أَخْبَرَنَا عُمَرُ بنُ عَبْدِ اللهِ بنِ عُمَرَ الوَاعِظ، أَخْبَرَنَا أَبُو أَحْمَدَ العَسَّال، حَدَّثَنَا مُحَمَّدُ بنُ عَبْدِ اللهِ بنِ رُسْتَه، حَدَّثَنَا مُحَمَّدُ بنُ حُمَيْدٍ، حَدَّثَنَا زَافِرُ بنُ سُلَيْمَانَ، عَنِ المُسْتَلِم بن سَعِيْدٍ، عَنِ الحَكَمِ بنِ أَبَانٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ: أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَا مِنْ وَلَدٍ بَارٍّ يَنْظُرُ إِلَى وَالِدِهِ نَظْرَةَ رَحْمَةٍ إِلاَّ كَانَتْ لَهُ بِكُلِّ رَحْمَةٍ حَجَّةٌ مَبْرُوْرَةٌ"، قِيْلَ: وَإِنْ نَظَرَ إِلَيْهِ فِي كُلِّ يَوْمٍ مائَةُ رَحمَةٍ؟ قَالَ: "نَعَمْ، إِنَّ اللهَ أَطْيَبُ وَأَكْثَر [5] This chain contains a narrator by the name of Muhammad Ibn Humaid regarding whom Imām Dhahabī quotes from different Muhaddithīn:[6] عن يعقوب القمي، وابن المبارك [من بحور العلم] وهو ضعيف. قال يعقوب بن شيبة: كثير المناكير ...... وقال صالح جزرة: ما رأيت أحذق بالكذب من ابن حميد ومن ابن الشاذكونى....... “….he is unreliable, …….he has many unacceptable narrations, ……I have not seen anybody more artful in lying than Ibn Humaid and Ibn Shaadhkūnī…...” Therefore, all these narrations are extremely weak. In fact, Allāmah Suyuti and Allāmah Ibn ‘Arrāq have classified it as a fabrication. Both have narrated the Hadīth in their books on fabricated Ahādīth; Az-Ziyādāt ‘Al-al-Mawdhū’āt[7] and Tanzihu-sh-Sharī’ah[8]respectively. However, this is only regarding such Ahādīth which mention the virtue of receiving the reward of Haj upon every glance. Other Ahādīth mention a similar virtue but in relation to serving ones parents: عن أنس رضي الله عنه قال أتى رجلٌ رسولَ الله صلى الله عليه وسلم فقال إني أشتهي الجهاد ولا أقدر عليه قال هل بقي مِن والديك أحدٌ قال أمي قال فاَبْلِ الله في برها فإذا فعلت ذلك فأنت حاج ومعتمر ومجاهد.[9] Sayyidunā Anas (radiyallahu’anhu) reports that a man came to Rasulullāh (Sallallāhu ‘Alayhi wa Sallam) and said, “I wish to participate in Jihād, but I cannot afford it.” Rasulullāh (Sallallāhu ‘Alayhi wa Sallam) enquired if any of his parents were alive, to which he said: “Yes! My mother is alive.” Rasulullāh (Sallallāhu ‘Alayhi wa Sallam) said, “Show Allāh how you serve her. If you do so (duly) you will be like a: Hājī, a Mu’tamir (one doing ‘Umrah) and a Mujāhid (One striving in Allāh’s way).” And Allah Ta’āla Knows Best Nabeel Valli Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net Askimam After Allah Ta’ala and his Rasul (sallallahu’alayhi wasallam), there is no one who has more rights on us than our parents. The Hadith you have queried has very unreliable chains. One should rather quote the following authentic Hadith which has similar meaning. Sayyiduna Anas (radiyallahu’anhu) reports that a man came to Rasulullah (sallallahu ‘alayhi wa sallam) and said: “I wish to participate in Jihad, but I cannot afford it.” Rasulullah (sallallahu ‘alayhi wa sallam) enquired if any of his parents were alive, to which he said: “Yes! My mother is alive” Rasulullah (sallallahu ‘alaihi wa sallam) said: “Show Allah how you serve her. If you do so (duly) you will be like a: Haji, a Mu’tamir (one doing ‘Umrah) and a Mujahid (One striving in Allah’s way).” (Abu Ya’la, Hadith:2760, and Tabarani with good chains.-Targhib, vol.3, pg. 315 & Mukhtasar Ithaf, Hadith:5721) The above Hadith proves that one who cares for his/her parents, will indeed receive the rewards of Haj, ‘Umrah and striving in Allah way. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar Hadithanswers