Bint e Aisha

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

Is prayer the mi’raj of the believer? Status : NO SOURCE AS A HADITH The statement As-salatu Mirajul Mumin is not a hadith. However, the meaning of the statement is generally supported by other references of the Quran and Hadith that salah is a means of communicating with Allah. Abu Ali ad-Dagestani Moscow, Russia Checked and Approved by, Mufti Ebrahim Desai Askimam ___________________________________________ This statement is widely quoted, but its source is untraceable. Mufti Mahmud Hasan Gangohi (rahimahullah) has also stated that he has not found this narration in any authentic Hadith collection. (Malfuzat Faqihul Ummah, pg. 17) Since the chain is untraceable, it will not be suitable to quote the statement in question as a Hadith. ‘Allamah Zabidi (rahimahullah) has cited support for the meaning of this in his commentary of Ihya ‘Ulumid Din. (Ithafus Sadah Al Muttaqin, vol. 3 pg. 118) Therefore, although one may not quote it as a Hadith, its meaning is correct and an acceptable incentive for salah. And Allah Ta’ala Knows best, Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Hadithanswers

Index 1) Is prayer the mi’raj of the believer? 2) Glance to parents = reward of an accepted Hajj ? 3) Advices to Sayyiduna ‘Ali (RA): “Read/Do 5 things before sleeping” 4) He who knows himself, knows Allah? 5) Aysha (RA) found her needle through the Prophet [ﷺ]’s light? 6) Salt before meals, sunnah? 7) Sayyiduna Bilal (RA) mispronouncing the Athan? 8) Origin of the tashahhud : a Heavenly Conversation ? 9) “Whoever neglects prayer, Allah will send fifteen punishments upon him”? 10) "Hadith qudsi: I was an unknown treasure?"  11) Is “were it not for you, I would not have created the universe” a sahih hadith ? 12) Surviving month of Safar will get you Jannah?  13) A FABRICATED NARRATION ON THE VIRTUE OF GIVING GHUSL TO THE DECEASED 14) WAZIFA PRESCRIBED TO FATIMA (RA) AFTER WITR SALAH 15) IS LOVING ONE'S COUNTRY PART OF FAITH? 16) Hadith about Moosa AS on fasting 17) Hadīth about performing Salāh with a turban 18) Did a jewish lady used to throw trash at the Prophet’s house?  19) Hadith regarding smelling a rose 20) Angels playing with the beard

بسم الله الرحمن الرحيم السلام علیکم ورحمة الله وبركاته WARNINGS AGAINST QUOTING FABRICATED NARRATIONS There are numerous narrations which prohibit quoting fabricated Hadiths. Among them are the following: 1) Sayyiduna ‘Ali (radiyallahu ‘anhu) reports that Nabi (sallallahu ‘alayhi wa sallam) said: ‘Do not tell lies about me, for whoever falsely attributes a statement to me will enter Jahannam ‘ (Sahih Bukhari, Hadith: 106, and Foreword of Sahih Muslim) 2) Sayyiduna ‘Abdullah ibn Zubayr (radiyallahu ‘anhuma) said to his father, “I do not hear you relating Hadith from Rasulullah (sallallahu ‘alayhi wa sallam) just as I hear so-and-so relating Hadith.” Sayyiduna Zubayr (radiyallahu ‘anhu) replied, “I was always with him, but I heard him say, ‘Whoever falsely attributes a Hadith to me should prepare his abode in Jahannam .’ (Sahih Bukhari, Hadith: 107) 3) Sayyiduna Anas ibn Malik (radiyallahu ‘anhu) says: The thing stops me from relating many Hadiths from Nabi (sallallahu ‘alayhi wa sallam) is that I heard him say: ‘Whomsoever deliberately falsely attributes a Hadith to me should prepare his abode in Jahannam. (Sahih Bukhari, Hadith: 108 and Forward of Sahih Muslim) 4) Sayyiduna Mughirah (radiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alayhi wa sallam) said: “Falsely attributing statements to me is unlike falsely attributing statements to anyone else, whoever falsely attributes a Hadith to me should prepare his abode in Jahannam” (Sahih Bukhari, Hadith: 1291) The above narrations indicate the caution that Sahabah displayed when it came to reporting Hadith from Nabi (sallallahu ‘alayhi wa sallam). How much more caution we ought to exercise especially since the Muhaddithun have said there are approximately two hundred Sahabah that have reported the Hadiths warning against fabricating a narration! (Refer: Al Minhaj -Sharhun Nawawi ‘ala Sahih Muslim-, vol. 1 pg. 26 and Fathul Bari, under Hadith: 110) May Allah Protect us. And Allah Knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar, with the following note: It is because of warnings like the above, the Muhaddithun generally prefer the option of caution. We too should follow suite. Checked by: Moulana Haroon Abasoomar

O Christ Worshippers! اعباد المسيح لنا سؤال....نريد جوابه ممن و عاهO Christ-worshippers! We want an answer to our question[from your wise ones], إذا مات الإله بصنع قوم....أماتوه فما هذا الإلهIf the Lord was murdered by some peopleýs act,what kind of god is this? وهل أرضاه ما نالوه منه....فبشراهم إذا نلوا رضاهWe wonder! Was He pleased by what they did to Him?If yes, blessed be they, they achieved His pleasure, وإن الذي فعلوه فيه....فقؤتهم إذا أوهت قواهBut if He was discontented,this means their power had subjugated Him! وهل بقي الوجود بلا إله....سميع يستجيب لمن دعاهWas the whole entity left without a Sustainer,so who answered the prayers? وهل خلت الطباق السبع لما....ثوى تحت التراب وقد علاهWere the heavens vacated,when He laid under the ground somewhere? وهل خلت العوالم من إله....يدبر ها وقد سمرت يداهWere all the worlds left without a God,to manage while His hands were nailed? وكيف تخلت الأملاك عنه....بنصرهم وقد سمعوا بكاهWhy did not the angels help Him,when they heard him while he wailed? وكيف أطاقت الخشبات حمل الإله....الحق شد على قفاه How could the rods stand to bear the True Lord when He was fastened, وكيف دنا الحديد إليه حتى....يخالطه ويلحقه أذاهHow could the irons reached Him and [had] His body pinned? وكيف تمكنت أيدي عداه....وطالت حيث قد صفعوا قفاهHow could His enemiesý hands reach Him and slap His rear, وهل عاد المسيح إلى حياة....أم المحيي له ربٌ سواهAnd was Christ revived by himself, or was the Reviver another god?ويا عجبا لقبر ضم رباً....وأغجب منه بطن قد حواهWhat a sight it was, a grave that enclosed a god,Stranger still is the belly that confined Him! أقام هناك تسعا من شهور....لدى الظلمات من حيض غذاهHe stayed there for nine months in utter darkness, fed by blood! وشق الفرج مولودا صغيرا....ضعيفا فاتحا للثدى فاهThen he got out of the womb as a small baby,Weak and gasping to be breast-fed! ويأكل ثم يشرب ثم ياتي....بلازم ذاك هل هذا إلهHe ate and drank, and did what that naturally resulted,Is this [what you call] a god? تعالى الله عن إفك النصارى....سيسأل كلهم عما افتراهHigh Exalted be Allah above the lies of Christians,All of them will be held accountable for their libels!أعباد الصليب لأي معنى....يعظم او يقبَه رماهO Cross-worshippers! For what reason is this exaltedand blame [is cast upon those] who reject it? وهل تقضى العقول بغير كسر....وإحراق له ولمن بغاهIs it not logical to break and burn it,along with the one who innovated it? إذا ركب الإله عليه كرها....وقد شدت لتسمير يداهSince the Lord was crucified on it,and his hands were fastened to it? فذاك المركب الملعون حقا....فدسه لا تبسه إذا تراهThat is really a cursed cross to carry,So discard it, do not kiss it!يهان عليه رب الخلق طرًا....وتعبده فإنك من عداهThe Lord was abused on it, and you adore it?So [it is clear that] you are one of His enemies! فإن عظمته من أخل أن قد....حوى رب العباد وقد علاهIf you extol it because it carried the Lord of the Worlds, وقد فقد الصليب فإن رأينا....له شكلا تذكرنا سناهWhy donýt you prostrate yourself and worship graves, فهلا للقبور سجدت طرًا....لضم القبر ربَك في حشاهSince the grave contained your god in it?فيا عبد المسيح فق فهذا....بدايته وهذا منتهاهSo Christ-worshipper, open your eyes,This is the Beginning and this is the End. There can only be One Truth! Ibn ul-Qayyim al-Jawziyyah (رحمه الله )

QUESTION: I heard from some one that talbeenah is very good for sick people. Can you please advise relevant benefit of it and how is it made Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Talbeenah or Talbeen[1] is a mixture made from either barley, milk, and honey or barley, milk, and dried dates. It can also be made with water. Talbeenah is recommended by Rasulullah Sallallahu Alayhi Wasallam which serves as an anti-depressant and is beneficial to overcome anxiety.[2] The Hadith on Talbeenah is as follows: عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَنَّهَا كَانَتْ إِذَا مَاتَ المَيِّتُ مِنْ أَهْلِهَا، فَاجْتَمَعَ لِذَلِكَ النِّسَاءُ، ثُمَّ تَفَرَّقْنَ إِلَّا أَهْلَهَا وَخَاصَّتَهَا، أَمَرَتْ بِبُرْمَةٍ مِنْ تَلْبِينَةٍ فَطُبِخَتْ، ثُمَّ صُنِعَ ثَرِيدٌ فَصُبَّتِ التَّلْبِينَةُ عَلَيْهَا، ثُمَّ قَالَتْ: كُلْنَ مِنْهَا، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «التَّلْبِينَةُ مُجِمَّةٌ لِفُؤَادِ المَرِيضِ، تَذْهَبُ بِبَعْضِ الحُزْنِ» Narrated ‘Aisha: (the wife of the Prophet) that whenever one of her relatives passed away, the women assembled and then dispersed (returned to their houses) except her relatives and close friends. She would order that a pot of Talbina be cooked. Then Tharid (a dish prepared from meat and bread) would be prepared and the Talbina would be poured on it. `Aisha would say (to the women),"Eat of it, for I heard Allah's Messenger (ﷺ) saying, 'The Talbina soothes the heart of the patient and relieves him from some of his sadness/grief.’ “[3] Hafiz Ibn Hajar Rahimahullah has explained the benefits of Talbeenah and its effect on the body and digestive system in his commentary of Bukhari Shareef as follows: قَالَ الْمُوَفَّقُ الْبَغْدَادِيُّ إِذَا شِئْتَ مَعْرِفَةَ مَنَافِعِ التَّلْبِينَةِ فَاعْرِفْ مَنَافِعَ مَاءِ الشَّعِيرِ وَلَا سِيَّمَا إِذَا كَانَ نُخَالَةً فَإِنَّهُ يَجْلُو وَيَنْفُذُ بِسُرْعَةٍ وَيُغَذِّي غِذَاءً لَطِيفًا وَإِذَا شُرِبَ حَارًّا كَانَ أَجْلَى وَأَقْوَى نُفُوذًا وَأَنْمَى لِلْحَرَارَةِ الْغَرِيزِيَّةِ قَالَ وَالْمُرَادُ بِالْفُؤَادِ فِي الْحَدِيثِ رَأْسُ الْمَعِدَةِ فَإِنَّ فُؤَادَ الْحَزِينِ يَضْعُفُ بِاسْتِيلَاءِ الْيُبْسِ عَلَى أَعْضَائِهِ وَعَلَى مَعِدَتِهِ خَاصَّةً لِتَقْلِيلِ الْغِذَاءِ وَالْحَسَاءُ يُرَطِّبُهَا وَيُغَذِّيهَا وَيُقَوِّيهَا وَيَفْعَلُ مِثْلَ ذَلِكَ بِفُؤَادِ الْمَرِيضِ لَكِنِ الْمَرِيضُ كَثِيرًا مَا يَجْتَمِعُ فِي مَعِدَتِهِ خِلْطٌ مَرَارِيٌّ أَوْ بَلْغَمِيٌّ أَوْ صَدِيدِيٌّ وَهَذَا الْحَسَاءُ يَجْلُو ذَلِكَ عَنِ الْمَعِدَةِ Imam Muwaffaq al-Baghdadi Rahimahullah says: If you wish to know about the benefits of talbeenah, then you should understand the benefits of barley juice; especially when it is in the form of bran since it digests very quickly and provides a very light form of nourishment. And when it is consumed while it is hot, then it digests even more easily and it increases the natural heat of the body. He further mentions: the meaning of ‘fu’aad/heart” in the Hadith is the stomach itself because the heart of a sad person becomes weak when dryness increases in his body parts and [increases] specifically in his stomach due to the lack of nourishment. And the soup/porridge moistens it, nourishes it, and provides it strength. It also has a similar effect on the heart of a sick person. However, the stomach of a sick person is often mixed with bile, mucus, or pus and this soup removes these substances from the stomach.[4] Recipe of Talbeenah: Mix barley with milk or water and let it boil for approximately 45 minutes. Add honey or dried dates. There is always blessings and barakah in following the prescription of Rasulullah Sallallahu Alayhi Wasallam especially in this era of grief and depression. We therefore advise people involved in the food industry to consider manufacturing talbeenah and promoting the prescription of Rasulullah Sallallahu Alayhi Wasallam. And Allah Ta’āla Knows Best AbdulMannan Nizami Student Darul Iftaa Chicago, IL, USA Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net [1] والتَّلْبِينُ: حَساً يُتَّخَذُ مِنْ مَاءِ النُّخالة فِيهِ لَبَنٌ، وَهُوَ اسْمٌ كالتَّمْتينِ. وَفِي حَدِيثِ عَائِشَةَ، رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، يَقُولُ التَّلْبِنة مَجَمَّةٌ لِفُؤَادِ الْمَرِيضِ تُذْهِبُ بَعْضَ الحُزْن ؛ الأَصمعي: التَّلْبينة حَساء يُعْمَلُ مِنْ دَقِيقٍ أَو نُخَالَةٍ وَيُجْعَلُ فِيهَا عَسَلٌ، سُمِّيَتْ تَلْبينة تَشْبِيهًا باللَّبَن لِبَيَاضِهَا وَرِقَّتِهَا، وَهِيَ تَسْمِيَةٌ بالمَرَّة مِنَ التَّلبين مُصْدَرُ لَبَنَ القومَ أَي سَقاهم اللَّبنَ، وَقَوْلُهُ مَجَمَّةٌ لِفُؤَادِ الْمَرِيضِ أَي تَسْرُو عَنْهُ هَمَّه أَي تَكْشِفُه. وَقَالَ الرِّياشي فِي حَدِيثِ عَائِشَةَ: عَلَيْكُمْ بالمَشْنِيئَة النافعةِ التَّلْبين ؛ قَالَ: يَعْنِي الحَسْوَ، قَالَ: وسأَلت الأَصمعي عَنِ المَشْنِيئَة فَقَالَ: يَعْنِي البَغِيضة، ثُمَّ فَسَّرَ التَّلْبينة كَمَا ذَكَرْنَاهُ. [لسان العرب، لام، ج۸، ص۲۸، دار الحدیث] [2] (قَوْلُهُ بَابُ التَّلْبِينَةِ لِلْمَرِيضِ) هِيَ بِفَتْحِ الْمُثَنَّاةِ وَسُكُونِ اللَّامِ وَكَسْرِ الْمُوَحَّدَةِ بَعْدَهَا تَحْتَانِيَّةٌ ثُمَّ نُونٌ ثُمَّ هَاءٌ وَقَدْ يُقَالُ بِلَا هَاءٍ قَالَ الْأَصْمَعِيُّ هِيَ حَسَاءٌ يُعْمَلُ مِنْ دَقِيقٍ أَوْ نُخَالَةٍ وَيُجْعَلُ فِيهِ عَسَلٌ قَالَ غَيْرُهُ أَوْ لَبَنٌ سُمِّيَتْ تَلْبِينَةً تَشْبِيهًا لَهَا بِاللَّبَنِ فِي بياضها ورقتها وَقَالَ بن قُتَيْبَةَ وَعَلَى قَوْلِ مَنْ قَالَ يُخْلَطُ فِيهَا لَبَنٌ سُمِّيَتْ بِذَلِكَ لِمُخَالَطَةِ اللَّبَنِ لَهَا وَقَالَ أَبُو نُعَيْمٍ فِي الطِّبِّ هِيَ دَقِيقٌ بَحْتٌ وَقَالَ قَوْمٌ فِيهِ شَحْمٌ وَقَالَ الدَّاوُدِيُّ يُؤْخَذُ الْعَجِينُ غَيْرَ خَمِيرٍ فَيُخْرَجُ مَاؤُهُ فَيُجْعَلُ حَسْوًا فَيَكُونُ لَا يُخَالِطُهُ شَيْءٌ فَلِذَلِكَ كَثُرَ نَفْعُهُ وَقَالَ الْمُوَفَّقُ الْبَغْدَادِيُّ التَّلْبِينَةُ الْحَسَاءُ وَيَكُونُ فِي قِوَامِ اللَّبَنِ وَهُوَ الدَّقِيقُ النَّضِيجُ لَا الْغَلِيظُ النىء۔۔۔(كَانَتْ تَأْمُرُنَا بِالتَّلْبِينَةِ وَتَقُولُ هُوَ الْبَغِيضُ النَّافِعُ) وَوَقَعَ عِنْدَ أَحْمد وبن مَاجَهْ مِنْ طَرِيقِ كَلْثَمَ عَنْ عَائِشَةَ مَرْفُوعًا عَلَيْكُمْ بِالْبَغِيضِ النَّافِعِ التَّلْبِينَةِ يَعْنِي الْحَسَاءَ وَأَخْرَجَهُ النَّسَائِيُّ مِنْ وَجْهٍ آخَرَ عَنْ عَائِشَةَ وَزَادَ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنَّهَا لَتَغْسِلُ بَطْنَ أَحَدِكُمْ كَمَا يَغْسِلُ أَحَدُكُمُ الْوَسَخَ عَنْ وَجْهِهِ بِالْمَاءِ وَلَهُ وَهُوَ عِنْدَ أَحْمَدَ وَالتِّرْمِذِيِّمِنْ طَرِيقِ مُحَمَّدِ بْنِ السَّائِبِ بْنِ بَرَكَةَ عَنْ أُمِّهِ عَنْ عَائِشَةَ قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَخَذَ أَهْلَهُ الْوَعْكُ أَمَرَ بِالْحَسَاءِ فَصُنِعَ ثُمَّ أَمَرَهُمْ فَحَسَوْا مِنْهُ ثُمَّ قَالَ إِنَّهُ يَرْتُو فُؤَادَ الْحَزِينِ وَيَسْرُو عَنْ فُؤَادِ السَّقِيمِ كَمَا تَسْرُو إِحْدَاكُنَّ الْوَسَخَ عَنْ وَجْهِهَا بِالْمَاءِ وَيَرْتُو بِفَتْحِ أَوَّلِهِ وَسُكُونِ الرَّاءِ وَضَمِّ الْمُثَنَّاةِ وَيَسْرُو وَزْنُهُ بِسِينٍ مُهْمَلَةٍ ثُمَّ رَاءٍ وَمَعْنَى يَرْتُو يُقَوِّي وَمَعْنَى يَسْرُو يَكْشِفُ وَالْبَغِيضُ بِوَزْنِ عَظِيمٍ مِنَ الْبُغْضِ أَيْ يُبْغِضُهُ الْمَرِيضُ مَعَ كَوْنِهِ يَنْفَعُهُ كَسَائِرِ الْأَدْوِيَةِ۔۔۔قَالَ الْمُوَفَّقُ الْبَغْدَادِيُّ إِذَا شِئْتَ مَعْرِفَةَ مَنَافِعِ التَّلْبِينَةِ فَاعْرِفْ مَنَافِعَ مَاءِ الشَّعِيرِ وَلَا سِيَّمَا إِذَا كَانَ نُخَالَةً فَإِنَّهُ يَجْلُو وَيَنْفُذُ بِسُرْعَةٍ وَيُغَذِّي غِذَاءً لَطِيفًا وَإِذَا شُرِبَ حَارًّا كَانَ أَجْلَى وَأَقْوَى نُفُوذًا وَأَنْمَى لِلْحَرَارَةِ الْغَرِيزِيَّةِ قَالَ وَالْمُرَادُ بِالْفُؤَادِ فِي الْحَدِيثِ رَأْسُ الْمَعِدَةِ فَإِنَّ فُؤَادَ الْحَزِينِ يَضْعُفُ بِاسْتِيلَاءِ الْيُبْسِ عَلَى أَعْضَائِهِ وَعَلَى مَعِدَتِهِ خَاصَّةً لِتَقْلِيلِ الْغِذَاءِ وَالْحَسَاءُ يُرَطِّبُهَا وَيُغَذِّيهَا وَيُقَوِّيهَا وَيَفْعَلُ مِثْلَ ذَلِكَ بِفُؤَادِ الْمَرِيضِ لَكِنِ الْمَرِيضُ كَثِيرًا مَا يَجْتَمِعُ فِي مَعِدَتِهِ خِلْطٌ مَرَارِيٌّ أَوْ بَلْغَمِيٌّ أَوْ صَدِيدِيٌّ وَهَذَا الْحَسَاءُ يَجْلُو ذَلِكَ عَنِ الْمَعِدَةِ قَالَ وَسَمَّاهُ الْبَغِيضَ النَّافِعَ لِأَنَّ الْمَرِيضَ يَعَافُهُ وَهُوَ نَافِعٌ لَهُ قَالَ وَلَا شَيْءَ أَنْفَعُ مِنَ الْحَسَاءِ لِمَنْ يَغْلِبُ عَلَيْهِ فِي غِذَائِهِ الشَّعِيرُ وَأَمَّا مَنْ يَغْلِبُ عَلَى غِذَائِهِ الْحِنْطَةُ فَالْأَوْلَى بِهِ فِي مَرَضِهِ حَسَاءُ الشَّعِيرِ وَقَالَ صَاحِبُ الْهَدْيِ التَّلْبِينَةُ أَنْفَعُ مِنَ الْحَسَاءِ لِأَنَّهَا تُطْبَخُ مَطْحُونَةً فَتَخْرُجُ خَاصَّةُ الشَّعِيرِ بِالطَّحْنِ وَهِيَ أَكْثَرُ تَغْذِيَةً وَأَقْوَى فِعْلًا وَأَكْثَرُ جَلَاءً وَإِنَّمَا اخْتَارَ الْأَطِبَّاءُ النَّضِيجَ لِأَنَّهُ أَرَقُّ وَأَلْطَفُ فَلَا يَثْقُلُ عَلَى طَبِيعَةِ الْمَرِيضِ وَيَنْبَغِي أَنْ يَخْتَلِفَ الِانْتِفَاعُ بِذَلِكَ بِحَسَبِ اخْتِلَافِ الْعَادَةِ فِي الْبِلَادِ وَلَعَلَّ اللَّائِقَ بِالْمَرِيضِ مَاءُ الشَّعِيرِ إِذَا طُبِخَ صَحِيحًا وَبِالْحَزِينِ إِذَا طُبِخَ مَطْحُونًا لَمَّا تَقَدَّمَتِ الْإِشَارَةُ مِنَ الْفَرْقِ بَيْنَهُمَا فِي الخاصية وَالله أعلم [فتح الباري، کتاب الطب، باب التلبینة للمریض، ج۱۰، ص١٦٦، دار الحدیث] [عمدة القاری، کتاب الطب، باب التلبینة، ج۱۷، ص٤٤٨، المکتبة التوفیقیة] [تکملة فتح الملہم، کتاب الطب، باب التلبینة، ج۵، ص۲۰۹، دار القلم] [قاموس الفقہ، تلبینہ، ج۲، ص۵۲۸، زمزم پبلشرز] التَّلْبِينُ: هُوَ الْحِسَاءُ الرَّقِيقُ الَّذِي هُوَ فِي قِوَامِ اللَّبَنِ، وَمِنْهُ اشْتُقَّ اسْمُهُ، قَالَ الهروي: سُمِّيَتْ تَلْبِينَةً لِشَبَهِهَا بِاللَّبَنِ لِبَيَاضِهَا وَرِقَّتِهَا، وَهَذَا الْغِذَاءُ هُوَ النَّافِعُ لِلْعَلِيلِ، وَهُوَ الرَّقِيقُ النَّضِيحُ لَا الْغَلِيظُ النِّيءُ، وَإِذَا شِئْتَ أَنْ تَعْرِفَ فَضْلَ التَّلْبِينَةِ فَاعْرِفْ فَضْلَ مَاءِ الشَّعِيرِ، بَلْ هِيَ مَاءُ الشَّعِيرِ لَهُمْ، فَإِنَّهَا حِسَاءٌ مُتَّخَذٌ مِنْ دَقِيقِ الشَّعِيرِ بِنُخَالَتِهِ، وَالْفَرْقُ بَيْنَهَا وَبَيْنَ مَاءِ الشَّعِيرِ أَنَّهُ يُطْبَخُ صِحَاحًا، وَالتَّلْبِينَةُ تُطْبَخُ مِنْهُ مَطْحُونًا، وَهِيَ أَنْفَعُ مِنْهُ لِخُرُوجِ خَاصِّيَّةِ الشَّعِيرِ بِالطَّحْنِ، وَقَدْ تَقَدَّمَ أَنَّ لِلْعَادَاتِ تَأْثِيرًا فِي الِانْتِفَاعِ بِالْأَدْوِيَةِ وَالْأَغْذِيَةِ، وَكَانَتْ عَادَةُ الْقَوْمِ أَنْ يَتَّخِذُوا مَاءَ الشَّعِيرِ مِنْهُ مَطْحُونًا لَا صِحَاحًا، وَهُوَ أَكْثَرُ تَغْذِيَةً وَأَقْوَى فِعْلًا وَأَعْظَمُ جَلَاءً، وَإِنَّمَا اتَّخَذَهُ أَطِبَّاءُ الْمُدُنِ مِنْهُ صِحَاحًا لِيَكُونَ أَرَقَّ وَأَلْطَفَ، فَلَا يَثْقُلُ عَلَى طَبِيعَةِ الْمَرِيضِ، وَهَذَا بِحَسَبِ طَبَائِعِ أَهْلِ الْمُدُنِ وَرَخَاوَتِهَا، وَثِقَلِ مَاءِ الشَّعِيرِ الْمَطْحُونِ عَلَيْهَا. وَالْمَقْصُودُ: أَنَّ مَاءَ الشَّعِيرِ مَطْبُوخًا صِحَاحًا يَنْفُذُ سَرِيعًا، وَيَجْلُو جَلَاءً ظَاهِرًا وَيُغَذِّي غِذَاءً لَطِيفًا. وَإِذَا شُرِبَ حَارًّا كَانَ جَلَاؤُهُ أَقْوَى، وَنُفُوذُهُ أَسْرَعَ وَإِنْمَاؤُهُ لِلْحَرَارَةِ الْغَرِيزِيَّةِ أَكْثَرَ وَتَلْمِيسُهُ لِسُطُوحِ الْمَعِدَةِ أَوْفَقَ. وَقَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيهَا: ( «مَجَمَّةٌ لِفُؤَادِ الْمَرِيضِ» ) يُرْوَى بِوَجْهَيْنِ. بِفَتْحِ الْمِيمِ وَالْجِيمِ، وَبِضَمِّ الْمِيمِ وَكَسْرِ الْجِيمِ، وَالْأَوَّلُ: أَشْهَرُ وَمَعْنَاهُ: أَنَّهَا مُرِيحَةٌ لَهُ، أَيْ تُرِيحُهُ وَتُسَكِّنُهُ مِنَ الْإِجْمَامِ، وَهُوَ الرَّاحَةُ. وَقَوْلُهُ " تَذْهَبُ بِبَعْضِ الْحُزْنِ " هَذَا - وَاللَّهُ أَعْلَمُ - لِأَنَّ الْغَمَّ وَالْحُزْنَ يُبَرِّدَانِ الْمِزَاجَ، وَيُضْعِفَانِ الْحَرَارَةَ الْغَرِيزِيَّةَ لِمَيْلِ الرُّوحِ الْحَامِلِ لَهَا إِلَى جِهَةِ الْقَلْبِ الَّذِي هُوَ مَنْشَؤُهَا، وَهَذَا الْحِسَاءُ يُقَوِّي الْحَرَارَةَ الْغَرِيزِيَّةَ بِزِيَادَتِهِ فِي مَادَّتِهَا، فَتُزِيلُ أَكْثَرَ مَا عَرَضَ لَهُ مِنَ الْغَمِّ وَالْحُزْنِ. وَقَدْ يُقَالُ - وَهُوَ أَقْرَبُ - إِنَّهَا تَذْهَبُ بِبَعْضِ الْحُزْنِ بِخَاصِّيَّةٍ فِيهَا مِنْ جِنْسِ خَوَاصِّ الْأَغْذِيَةِ الْمُفْرِحَةِ فَإِنَّ مِنَ الْأَغْذِيَةِ مَا يُفْرِحُ بِالْخَاصِّيَّةِ، وَاللَّهُ أَعْلَمُ. وَقَدْ يُقَالُ: إِنَّ قُوَى الْحَزِينِ تَضْعُفُ بِاسْتِيلَاءِ الْيُبْسِ عَلَى أَعْضَائِهِ، وَعَلَى مَعِدَتِهِ خَاصَّةً لِتَقْلِيلِ الْغِذَاءِ، وَهَذَا الْحِسَاءُ يُرَطِّبُهَا وَيُقَوِّيهَا وَيُغَذِّيهَا، وَيَفْعَلُ مِثْلَ ذَلِكَ بِفُؤَادِ الْمَرِيضِ، لَكِنَّ الْمَرِيضَ كَثِيرًا مَا يَجْتَمِعُ فِي مَعِدَتِهِ خَلْطٌ مَرَارِيٌّ، أَوْ بَلْغَمِيٌّ أَوْ صَدِيدِيٌّ، وَهَذَا الْحِسَاءُ يَجْلُو ذَلِكَ عَنِ الْمَعِدَةِ وَيَسْرُوهُ وَيَحْدُرُهُ وَيُمَيِّعُهُ وَيُعَدِّلُ كَيْفِيَّتَهُ وَيَكْسِرُ سَوْرَتَهُ، فَيُرِيحُهَا وَلَا سِيَّمَا لِمَنْ عَادَتُهُ الِاغْتِذَاءُ بِخُبْزِ الشَّعِيرِ، وَهِيَ عَادَةُ أَهْلِ الْمَدِينَةِ إِذْ ذَاكَ، وَكَانَ هُوَ غَالِبَ قُوتِهِمْ، وَكَانَتِ الْحِنْطَةُ عَزِيزَةً عِنْدَهُمْ. وَاللَّهُ أَعْلَمُ. [زاد المعاد، فصل فی ھدیہ صلی اللہ علیہ وسلم فی تغذیة المریض، ج٤، ص۱۱۰، موسسة الرسالة] [3] صحيح البخاري (7/ 75) حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَنَّهَا كَانَتْ إِذَا مَاتَ المَيِّتُ مِنْ أَهْلِهَا، فَاجْتَمَعَ لِذَلِكَ النِّسَاءُ، ثُمَّ تَفَرَّقْنَ إِلَّا أَهْلَهَا وَخَاصَّتَهَا، أَمَرَتْ بِبُرْمَةٍ مِنْ تَلْبِينَةٍ فَطُبِخَتْ، ثُمَّ صُنِعَ ثَرِيدٌ فَصُبَّتِ التَّلْبِينَةُ عَلَيْهَا، ثُمَّ قَالَتْ: كُلْنَ مِنْهَا، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «التَّلْبِينَةُ مُجِمَّةٌ لِفُؤَادِ المَرِيضِ، تَذْهَبُ بِبَعْضِ الحُزْنِ» صحيح مسلم (4/ 1736) (2216) حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ شُعَيْبِ بْنِ اللَّيْثِ بْنِ سَعْدٍ، حَدَّثَنِي أَبِي، عَنْ جَدِّي، حَدَّثَنِي عُقَيْلُ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهَا كَانَتْ إِذَا مَاتَ الْمَيِّتُ مِنْ أَهْلِهَا فَاجْتَمَعَ لِذَلِكَ النِّسَاءُ، ثُمَّ تَفَرَّقْنَ إِلَّا أَهْلَهَا وَخَاصَّتَهَا أَمَرَتْ بِبُرْمَةٍ مِنْ تَلْبِينَةٍ فَطُبِخَتْ، ثُمَّ صُنِعَ ثَرِيدٌ، فَصُبَّتِ التَّلْبِينَةُ عَلَيْهَا، ثُمَّ قَالَتْ: كُلْنَ مِنْهَا، فَإِنِّي سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «التَّلْبِينَةُ مُجِمَّةٌ لِفُؤَادِ الْمَرِيضِ، تُذْهِبُ بَعْضَ الْحُزْنِ» سنن ابن ماجه (2/ 1140) حَدَّثَنَا عَلِيُّ بْنُ أَبِي الْخَصِيبِ قَالَ: حَدَّثَنَا وَكِيعٌ، عَنْ أَيْمَنَ بْنِ نَابِلٍ، عَنِ امْرَأَةٍ، مِنْ قُرَيْشٍ يُقَالَ لَهَا كَلْثُمٌ، عَنْ عَائِشَةَ، قَالَتْ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «عَلَيْكُمْ بِالْبَغِيضِ النَّافِعِ التَّلْبِينَةِ» يَعْنِي الْحَسَاءَ قَالَتْ: «وَكَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا اشْتَكَى أَحَدٌ مِنْ أَهْلِهِ، لَمْ تَزَلِ الْبُرْمَةُ عَلَى النَّارِ، حَتَّى يَنْتَهِيَ أَحَدُ طَرَفَيْهِ، يَعْنِي يَبْرَأُ أَوْ يَمُوتُ» [4] Ibid askimam

How bad the way of sins is! What a loss is the outcome of it! Its committer lives in distress and its seeker lives in weariness. Its relief is a fake mirage and its misery is a true certainty. O you, who are a sinner, these are banners which you pass by while you are on the way of sins. Certainly, they are banners that you may not see, nevertheless, they are on your way and you see them every morning and evening. Have you stood one day to look at them and read their letters? O sinner, beware! And read with me these banners one by one. {Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.} [Surat Al-Hajj 22:46] {فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَـٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ} الحج: 46 Transliteration: fainnaha lataAAma alabsaru walakin taAAmaalquloobu allatee fee alssudoori O you, who are heedless, be careful! Hearts, which are blinded by the fake ornament; and their deeps are filled by its troubled love. They do not know happiness except through this way and are not guided to enjoyment except through its gate. They ran after its fake mirage and carved for its lost happiness. Hours pass without account and lifetimes ends into destruction. It is a plague to see a friend of you, In the shape of a man who is hearing and seeing; And is aware of every disaster concerning his money, And when he is afflicted in his religion, he is lethargic. O sinner! What is the matter with you? You gather the perishing and leave the eternal! Is it heedlessness or intelligence and mentality? ‘Umar ibn ‘Abdul ‘Azîz used to say, You are pleased with what wears away and happy with the wishes, As the sleeper who was deceived by the pleasures in his dreams; O conceited man! Your day is spent in attentiveness and heedlessness, And your night is spent in sleep and destruction is your destiny. And your striving for what you will hate In this world is how the animals live. O sinner! The submissiveness of your heart to one other than your Protector is a punishment from Allah Almighty. Abû Muhammad Al-Murt’ish said, “The submissiveness of the heart to one other than the Protector is hastening the punishment of Allah in the worldly life.” Sahl ibn ‘Abdullah said, “The heart which is submissive to anyone other than Allah will be completely deprived from having trust [in Allah]. The heart which has something which Allah Almighty and Exalted dislikes will be deprived from having light.” O sinner! How bad the heedlessness from Allah Almighty is! O sinner! What a bad garment it is that you chose to put on! You have chosen a trait by which Allah has described His enemies and rebuked them severely because of it. Allah Almighty says, {And surely, We have created many of the jinn and mankind for Hell. They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.} [Surat Al-A’râf 7:179] {وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَـٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَـٰئِكَ هُمُ الْغَافِلُونَ} الأعراف: 179 Transliteration: Walaqad tharana lijahannama katheeran mina aljinni waalinsi lahum quloobun layafqahoona biha walahum aAAyunun layubsiroona biha walahum athanun layasmaAAoona biha olaika kaalanAAami bal hum adallu olaika humu alghafiloona Al-Qurtubi said, “Because they are not guided to a good deed, they are like cattle. Their major interest is eating and drinking. Moreover, they are more misguided because cattle know their benefits and their harms and they follow their owner. On the contrary, those people are different from that.” ‘Atâ’ said, “Cattle know Allah while the disbeliever does not know Him.” And it is said, “Cattle are obedient to Allah Almighty whereas the disbeliever is disobedient.” Allah says, {They are the heedless ones.} [Surat Al-A’râf: 179] { أُولَـٰئِكَ هُمُ الْغَافِلُونَ} الأعراف: 179 Transliteration: olaika humu alghafiloona It means that they abandoned contemplation and they turned away from Paradise and Hellfire. O you who have occupied your heart by something other than Allah, do you know what have you harvested? You have harvested heedlessness. How bad your harvest is! You have gathered hopelessness and deprivation. How bad such a deal is! ‘Ali ibn Abû Tâlib, may Allah be pleased with him, said, “The most things for which I am worried about you is following your own vain desire and having extended hope. Following desires hinders one from the way of Truth and extended hope makes one forget all about the Hereafter.” O sinner! Extended hope has diverted you from your real happiness. It is a disease which has fully penetrated the hearts and became firmly established in their deeps. The sinner is among the people who have the most extended hope. He is the laziest at performing acts of obedience. Extended hope results in heedlessness, which results in neglecting performing the acts of obedience and in committing sins. Extended hope increases during practicing the acts of disobedience because loving the lustrous desires increases one’s fixation in life and the love of immortality. Al-Hassan Al-Basri said, “Surely, there is no slave of Allah who has extended hope but that he will perform bad deeds.” Al-Qurtubi said, “Hope makes one lazy towards deeds, leads to negligence and slackening and results in falling behind and pretending to be busy. In addition, it causes one to be inclined to the earth and to follow his lustrous desires. Undersized hope incites [people] to work, leads to hastening [in performing righteous deeds], and pushes them towards competence.” O sinner! Do not be heedless towards rectifying your heart. O poor! Know that rectifying your matter is dependent upon rectifying your heart. If it is reformed, your worldly life and your Hereafter will be reformed. If it is diseased, all of them will be diseased. The Messenger of Allah, prayers and peace of Allah be upon him, has said, “Beware, there is a piece of flesh in the body; if it is sound, the whole body is sound and if it is corrupt the whole body is corrupt, and hearken it is the heart.” [Reported by Al-Bukhari and Muslim] «ألا وإن في الجسد مضغة، إذا صلحت صلح الجسد كله، وإذا فسدت فسد الجسد كله، ألا وهي القلب» رواه البخاري ومسلم Some wise men said, “If the heart was not used for matters for which it was created such as thinking about gaining the benefits in religion and in this life and avoiding the harmful matters, it will be deactivated. Its essence will be hidden. Thus, if this is added to it, it will do what will increase its darkness such as drinking wine, sleeping for long times and the increase of heedlessness. Therefore, it will become like the iron, which is overwhelmed by rust which will corrupt it.” O you who restrained yourself by the perishing lust! O you who are heedless from his real happiness and who are diverted from the eternal bliss! Have you thought about any profit you gained? Allah says, {And the life of this world is nothing but play and amusement. But far better is the house in the Hereafter for those who are Al-Muttaqûn (the pious). Will you not then understand?} [Surat Al-An’âm 6:32] {وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا لَعِبٌ وَلَهْوٌ ۖ وَلَلدَّارُ الْآخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ} الأنعام: 32 Transliteration: Wama alhayatu alddunya illa laAAibun walahwun walalddaru alakhirati khayrun lillatheena yattaqoona afala taAAqiloona Ibn As-Sammâk entered upon Hârûn Ar-Rashîd, so; he said, “Advise me in brief.” He said, “O Prince of the believers! How strange our matter is! How the love of this worldly life has overcome us? I wonder what will be our destiny! Our heedlessness is a matter of wonder. How can the rare insignificant which is destined to perishing overcome the permanent intransient abundance? O you who preferred sin to obedience, do you know whose alliance you chose? You chose the alliance of your enemy, Satan, who seduced your parents [Adam and Eve] before and got them out of Paradise. That is why he is pleased too much to see you performing acts of disobedience. Allah says, {And (remember) when We said to the angels: “Prostrate yourselves unto Adam.” So they prostrated themselves except Iblîs (Satan). He was one of the jinn; he disobeyed the Command of his Lord. Will you then take him (Iblîs) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the Zâlimûn (polytheists, and wrong-doers).} [Surat Al-Kahf 18:50] {وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاء مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّالِمِينَ بَدَلاً} الكهف: 50 Transliteration: Waith qulna lilmalaikati osjudoo liadama fasajadoo illa ibleesa kana mina aljinni fafasaqa AAan amri rabbihi afatattakhithoonahu wathurriyyatahu awliyaa min doonee wahum lakum AAaduwwun bisa lilththalimeena badalan If you uttered a word that is not for the sake of Allah, it would be for Satan. In addition, if you spent some of your time in something of which Allah does not have a share, it would be one of the things of Satan. Moreover, if you set in an assembly in which Allah has no share, it would be one of the assemblies of Satan. Ibn Al-Qayyim said, “The gatherings of remembrance are the gatherings of the Angels whereas the gatherings of ill speech are the gatherings of Satan. Thus, let the slave of Allah choose the most preferable and the best one for him as he will be with the people of such gatherings both in this life and in the Hereafter.” O miserable man! Meditate upon your state and choose the alliance of Allah Almighty or you will be wretched and you will be gathered all together with the wretched. The worldly life is the commodity of the bankrupt [in religion]. O sinner! You were deceived by the splendor of this worldly life. It captured you by its fake adornment. Therefore, you clang to its courtyard and you parked your ride in it. Allah Almighty has warned you against its fake splendor and its disappearing bliss. In addition, He vilified it in His Noble Book in a way which make the wise turn away from its disturbed serenity. Allah Almighty says, {Verily, the likeness of (this) worldly life is as the water (rain) which We send down from the sky; so by it arises the intermingled produce of the earth of which men and cattle eat: until when the earth is clad in its adornments and is beautified, and its people think that they have all the powers of disposal over it, Our Command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus do We explain the Ayât (proofs, evidence, verses, lessons, signs, revelations, laws, etc.) in detail for the people who reflect.} [Surat Yûnus 10:24] {إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاء أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالأَنْعَامُ حَتَّىَ إِذَا أَخَذَتِ الأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيْهَا أَتَاهَا أَمْرُنَا لَيْلاً أَوْ نَهَاراً فَجَعَلْنَاهَا حَصِيداً كَأَن لَّمْ تَغْنَ بِالأَمْسِ كَذَلِكَ نُفَصِّلُ الآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ} يونس: 24 Transliteration: Innama mathalu alhayati alddunyakamain anzalnahu mina alssamai faikhtalata bihi nabatu alardi mimmayakulu alnnasu waalanAAamu hatta ithaakhathati alardu zukhrufahawaizzayyanat wathanna ahluha annahum qadiroona AAalayha ataha amruna laylan aw naharan fajaAAalnaha haseedan kaan lam taghna bialamsi kathalika nufassilu alayati liqawmin yatafakkaroona The Messenger of Allah, prayers and peace of Allah be upon him, has said, “By Allah, I am not afraid of your poverty, nevertheless, I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them.” [Reported by Al-Bukhâri and Muslim] «فوالله ما الفقر أخشى عليكم، ولكني أخشى عليكم أن تُبسط الدنيا عليكم كما بُسطت على من كان قبلكم، فتنافسوها كما تنافسوها، وتهلككم كما أهلكتهم» رواه البخاري ومسلم O sinner! This is the worldly life. If it caused someone to laugh, it causes him to cry afterwards. If it became your own, it destroys you. However, the one who escapes [from its lusts], will become saved from it. In addition, the lovers of this world will be ruined. The wise is the one who learns from its misfortunes and the heedless is the one who is lured by its lusts. O heedless! Have you remembered death? You spent your life seeking amusement and playfulness with the heedless but have you remembered passing away? It is passing away from this life to another home. Woe to the one who goes there without having righteous deeds. O sinner! Do you not see the creation passing away to this home every day? Nevertheless, have you asked yourself one day, “By which provision will you pass away? O poor man! Your journey [after death] is too long. Al-Hassan Al-Basri said, “I wonder of those people who play although they are on the verge of death and have seen their ancestors leave.” ‘Abdullah ibn Tha’laba said, “O son of Adam! You laugh although your grave-clothes may have been prepared for you [you may die soon]”. An ascetic man wrote to one of his brothers, “My wonder grows when I see a heart which become accustomed to sins and a soul which is sure of eternity although our days of life pass. Thus, how is that a heart gets used to a transient thing in this life? And how can an eye of a man be closed for sleep while he knows that he may not wake up after sleeping except between the hands of Allah Exalted and Glorified?” Dhamura ibn Rabî’ah said, “I saw a worshipper around whom people were gathering. He was saying, “I wonder at people who are heedless and playful in this life in spite of watching deceased men who are carried to burial every day? O son of Adam! Suppose that you got recovered from all illnesses, can you be saved from death?” He said, “The mosque was shaken because of the crying of people and the man fainted.” O sinner! Beware that death comes unexpectedly upon you while you are in your heedlessness among those who are playful. On that Day, regrets will be prolonged and misfortunes will be multiplied. A man said to Zuhair Al-Bâbi, “Can you advise me with something?” So, he said, “Beware that Allah seizes you while you are heedless.” O sinner! Rectify your matter. Do not be deluded by health, youth, or high rank as conditions can change fast. Hâtim Az-Zâhid said, “[There are] four things which is not valued except by four types of people. The value of youth is only felt by old men, and being protected is felt by the people of affliction. In addition, the value of health is only felt by the ill and the value of life is only felt by the dead ones.” O sinner! Remember your standing between the Hands of the One Who never forgets or sleeps. O you who are indulged in sins! Have you forgotten that you are under the hearing and seeing of the one who does not forgets or sleeps? O poor man! Remember your standing between His Hands on the Day of mutual loss and gain. Allah says, {The Day when (all) mankind will stand before the Lord of the ‘Alamîn (mankind, jinn and all that exists)?} [Surat Al-Mutaffifîn 83:6] {يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ} المطففين: 6 Transliteration: Yawma yaqoomu alnnasu lirabbi alAAalameena Abû Ad-Dardâ’, may Allah be pleased with him, said, “Three things made me laugh and three others made me weep. The ones that made me laugh are the one who has extended hope of this life though death is approaching him, the heedless who is not heeded [by Allah] and a laugher who is not aware if Allah is satisfied with him or not. The ones that made me weep are the departure of the loved ones Muhammad and his companions, the terror of resurrection and the standing between the Hands of Allah, Exalted and Glorified, on the Day when the secrets will be revealed then I do not know my destiny whether it is to Paradise or to Hellfire.” O Poor man! Remember your meeting with your Lord Almighty. Mujâhid narrated that ‘Abdullah ibn ‘Umar said to him, “O Mujâhid! When you reach the morning, do not think about the evening and when you reach the evening, do not think about the morning. Get benefit from your life before your death and from your health before you illness as you do not know what will be your status tomorrow?” Ibn Al-Qayyim said, “The slave has a lord whom he will meet and a house where he will settle. Thus, he should gain the satisfaction of his lord before meeting Him and should construct his house before being moved to it.” O sinner! Cure your heart from its heedlessness. For every disease, there is a cure. The diseases which are most worthy of being cured are the diseases of the hearts and souls. O sinner! You are in urgent need of curing the stain of the heart and the evil suggestions of Satan. Remember death frequently as remembering death is an amazing cure for the cruelty of the hearts. Increase the remembrance of Allah Almighty and the recitation of His Book as this is a healing and a mercy; as Allah says, {O mankind! There has come to you a good advice from your Lord (i.e. the Qur’ân, enjoining all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences) which is in your breasts, - a guidance and a mercy (explaining lawful and unlawful things) for the believers.} [Surat Yûnus 10:57] {يَا أَيُّهَا النَّاسُ قَدْ جَاءتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاء لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ} يونس: 57 Transliteration: Ya ayyuha alnnasu qad jaatkum mawAAithatun min rabbikum washifaon lima fee alssudoori wahudan warahmatun lilmumineena A man said to Al-Hassan Al-Basri, “O Abû sa’îd! I suffer from the hardness of my heart.” He said, “Chasten it by remembrance.” And visit the graves because they remind you of the Hereafter. The Messenger of Allah, prayers and peace of Allah be upon him, has said, “Visit the graves for they remind you of the Hereafter.” [Authentication by Al-Albani] «زوروا القبور، فإنها تذكركم الآخرة» صححه الألباني A man asked ‘Aisha, may Allah be pleased with her, “What is the cure for hard-heartedness?” She ordered him to visit the ill, to attend the funerals and to expect death. Befriend the good ones who remind you of Allah Almighty and advise you if you forgot. Beware of the company of the evil friends because their companionship is the reason for every disaster. Listen much to the sermons that make the heart more delicate. Keep away from the assemblies of evil and the points of doubtful matters. Frequently ask Allah Almighty to guide your heart and support you against the inclination of the soul and Satan. Ask him to make you steadfast in that. Strive against yourself, disobey its inclination, and do not follow its lustrous desires. Increase meditating on the life history of the righteous because their histories include guidance and admonition, which may soften the hearts and make one more active for obedience. O sinner! Be keen on having sincere intention for reviewing your deeds and for repentance. Then, follow this by the sincere proceeding towards Allah Almighty. May your matter be rectified, Allah willing. By: Ahmed Mahmoud daralmahmood

Al Hadiyyato Linnisa Maulana Muhammad Ebrahim Palanpuri Certain Islamic laws are meant exclusively for women. Most of our women are ignorant of these laws while some because of their modesty and shyness are prevented from asking others about these laws. Unfortunately, men also pay very little attention to such, laws. I have tried to explain the laws in very simple language. If you still have any difficulties then you should enquire from an Âlim if there is one amongst your mahram. If there is none, then you should ask your husband or any mahram to enquire from an Âlim to explain it properly to you and you can then explain it to the other ladies. This booklet has been prepared specially for women but a few laws are applicable to men and it is, therefore, advisable that men should also read the booklet and understand the laws because it is also their responsibility to explain these laws to their womenfolk. It is important that the ladies keep this booklet safely in their possession. (From the Concluding Note of the book) Download HERE

Question Is the kissing of Quran proven from any Sahabi or any Hadith? Answer It is reported about Sayyiduna ‘Ikrimah ibn Abi Jahal (radiyallahu’anhu) that he would raise the Quran to his face, cry and say: ‘This is the word of my Lord, this is the book of my Lord’ (Sunan Darimi, hadith: 3350 & Mustadrak Hakim, vol.3 pg.243) Kissing the Quran is a mark of respect to the Holy book. The ‘Ulama have encouraged respecting as well as kissing the Quran. ‘Allamah Zarkashi (rahimahullah) has cited several proofs for this. (Al-Burhan of Zarkashi, vol.1 pg. 478) Ibrahim Nakha’i (rahimahullah) said: ‘The Sahabah and Tabi’un would say: ‘Show respect to the Quran.’ (Kitabul Masahif, pg.151) Also see Fathul Bari, hadith: 1609 It’s really sad that we are in an era in which people actually question such a mark of respect to the Greatest book on earth! One wonders, what went wrong with such people? And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar

Five Things Every Muslim Parent Needs to Do Summarized by Samah Syed from the ‘The Muslim Parenting Struggle‘ webinar by Mufti Abdullah Nana. Being a good parent is no easy task. From the moment of birth onwards you are entirely responsible for the physical, mental and emotional well-being and upbringing of another human being. As Muslim parents, this responsibility is even greater because your biggest duty is to ensure that you inculcate a solid understanding and practice of Islam into the next generation. The importance of this is illustrated in the story of Prophet Ya’qub (peace be upon him) who even upon his deathbed was solely concerned with how his sons would worship after his passing: “And Ibrahim instructed his sons [to do the same] and [so did] Ya’qub, [saying], “O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims”. (Quran, 2:132) To preserve Islam in our children, there are five guiding factors that as parents we should follow: #1 Make Du’a A parent’s du’a for his or her child is one that is never left unanswered. It is the most powerful means by which you can ensure the guidance and spiritual well-being of your child. It is mentioned in a hadith: “Three du’as are not rejected; the du’a of a father, the du’a’ of a traveler and the du’a of an oppressed person.” (Tirmidhi, Abu Dawud) Likewise, a mother’s du’a is also equally as powerful and accepted. Thus we must make it a point daily to sincerely turn to Allah ﷻ and implore Him to guide and protect our children in all of the daily challenges that they face. Du’a can be made in any language as long as it is from the heart, however, there are Qur’anic supplications that would greatly benefit us to memorize in Arabic (see Qur’an references below), learn the meanings and incorporate into our daily lives: As mere creations, we do not host the power to guide or transform our children’s spiritual condition by ourselves. The power to change hearts and grant ultimate guidance lies with the Almighty alone. #2 Educate Although there is great power in du’a, it would not be enough for us to simply make du’a and then sit back and expect everything to fall perfectly in place. As with everything, alongside du’a, there is the need for human effort. With regards to Islamic education, we must ensure that we are able to at least provide basic Islamic knowledge to our children. This would include that which is mandatory or fard ayn for every Muslim to know such as the basic fiqhof purification and salah as well as Qur’an recitation. We must also create awareness in our children about that which is permissible and that which is forbidden. By doing so we enable them to carry out the commands of Allah ﷻ and attain His pleasure, as is mentioned in the Qur’an: O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded. (Qur’an, 66:6) #3 Teach Islamic Etiquette Beyond the basic book learning of Islam, it is imperative on us to teach our children how to live Islam. This includes the manners, morals and character we instill within them such as kindness, respect, humility, tolerance, gratitude and patience. A very practical manner in which these values can be placed into our children is by getting them to volunteer and spend time with those less fortunate. It is our duty to ensure that we raise children that will grow up to be positive, contributing members of society. It was from the habit of our pious predecessors to engage in the observation of their teachers’ character and etiquette and then implement what they saw into their own lives. Imam Malik’s mother advised him to first learn from the character and manners of his teacher before seeking his knowledge. It was common for people of the past to spend years in the company of the pious simply to inculcate their manners and values into themselves. It is important to remember that this tarbiyyah (nurturing) towards Islamic etiquette is an on-going process. It is a delusion to simply spend a weekend at an Islamic conference and then expect a complete transformation in your child’s etiquette. We must keep striving on a regular basis to impart these values by establishing weekly ta’lims, i.e., study sessions using a book expounding the virtues of good actions in our homes on a regular basis. One such good book that could be used for this purpose is the famous hadith collection, Fada’il al-A’mal. #4 Commit to Positive Reinforcement at Home The best way to instill Islamic etiquette into our children is to simply “walk the walk”. This means that we must become role models that actually practice that which we preach to our children. It is important to note that from a young age a child learns to imitate their parent’s every action. Thus, if the child sees his or her parent praying, or observing a modest and Islamic dress code, he or she will automatically try to do the same. Similarly, if the child sees the parent using foul language or hurting another individual, he or she will follow suit. The companion Zubayr (may Allah be pleased with him) took his fourteen year old son Abdullah bin Zubayr (may Allah be pleased with him) to the battlefield with him simply for him to observe and learn and this contributed towards him growing up to become one of the greatest leaders in Islam. Therefore, whenever possible, we must engage our children with our workplaces or places of volunteerism so that they may learn from our interactions and behavior. #5 Bond with Your Children Probably the most important element in any parent-child relationship is the bond and connection that the two share. This bond must go beyond simply feeding, clothing and educating the child. We must provide our children with constant love, support and encouragement. It is against the prophetic example to be harsh towards our children or to degrade them. We must not push our children beyond their capacity, especially in matters of religion. It is not necessary for every child to become a hafiz or an ‘alim and if we push them too hard, resentment may build in their hearts towards us as well as towards Islam. We should present Islam in a loving manner such that they genuinely wish to practice its teachings out of their own free will. The Prophet ﷺ would win the hearts of youth with the gentleness in which he spoke and the compassion he would show them. Anas Ibn Malik (may Allah be pleased with him) spent ten years in the service of the Prophet ﷺ and stated that there was never a single occasion in those ten years where He ﷺ rebuked him or was harsh with him. The Prophet ﷺ would also engaged in humour with the youth and this serves to remind us of the importance of having fun with our children. Our duty is not simply to educate and discipline, but also to be a friend to our children. We must engage in enjoyable lawful activities such as sports, archery, swimming, hiking, etc. By doing so, we win over the heart and mind of the child such that they look forward to spending time with us. Rayyan institute

10 Spiritual Harms of Casting Lustful Glances by Imam Ibn al-Qayyim (rahimahullah) (Courtesy: Shaykh Tameem Ahamadi)

The Muḥaddith’s Etiquette Imām Muḥammad Ibn Aḥmad al-Dhahabī ؒ It is an imperative that the student of knowledge correct his intention: whoever studies Ḥadīth to compete, boast, [publicly] narrate,[1] to find employment or to be applauded on his knowledge, is a failure; and whoever seeks it for Allāh ﷻ, to act upon it, as a righteous deed of sending abundant salutations upon His Prophet ﷺ and to benefit the people, is a winner. Should the intention be a mix of both, the dominant intention will have the upper hand. If one studies it due to immense love for Ḥadīth, ignoring the reward and [pleasing] the people – which is often the case with many students of knowledge – then perhaps Allāh ﷻ will inspire him with the [correct] intention at a later stage. Also, whoever seeks knowledge for the Ākhirah, this knowledge will clothe him with the fear (khashyah) of Allāh ﷻ, and he will become humble and modest; and whoever seeks it for the Dunyā, he will become arrogant, conceited and haughty with his knowledge, and belittle the Muslim laity. The consequence of this will be of lowness and despicability. Therefore, the muḥaddith is [to study] in anticipation of reward: the hope to be included in the Prophet’s ﷺ utterance: «نضّر اللهُ امْرَءاً سمع مقالتي فوعاها، ثم أدّاها إلى من لم يسمعها» “May Allāh brighten the one who hears my speech, learns it, and then propagates it to one who has not heard it.”[2] He [the muḥaddith] should go to all lengths for the outstanding students, especially if he has isolated narrations; and he should cease at old age and memory loss.[3] While he is still credible, he should appeal to his family and brothers [in knowledge] to prevent him from narrating when they notice his memory deteriorating. However, if the one whose memory declines possesses only a [small] number of ḥadīths which he knows to perfection, there is nothing wrong in him narrating them even after his memory weakens. There is also nothing wrong with his granting a warranty of authorisation (ijāzah) during this state, since his principles are intact and have not changed, and he is aware of what he is authorising. However, should his memory deteriorate and become feeble, others are to be prevented from taking Ijāzah from him. Some etiquette are: That one not narrate in the presence of someone more adequate than he is, due to [the latter being more senior in] age and [possessing] higher skill. That one not narrate anything which others narrate with higher chains than his. That one not deceive beginners, but guide them to what is more important; after all, Dīn is genuine sincerity.[4] Therefore, if he guides them to an elderly layman and notices their [the beginners’] incapability to rectify the narrations of the layman, he should advise and guide them to a knowledgeable man to whose recital they may listen. Alternatively, he may attend to the layman’s gathering with them and narrate with lower chains, killing two birds with one stone. Imām Mālik ؒ is on record as having used to bathe prior to narrating, as well as putting on different types of perfume, wearing his better clothes, maintaining dignity and peace of mind, reprimand those who raise their voices, and read the ḥadīth at a moderate pace.[5] Nowadays,[6] people have resorted to [reading with an] appalling speed with which some words remain unclear. Such hearings will have no distinctive effect on the acquisition of Ijāzah. Rather, Ijāzah is a [warranty of] truth, and your saying ‘I heard/read this whole book’ – by mumbling and eating up the words – is a lie. Imām al-Nasāʾī ؒ, in many places in his Ṣaḥīḥ,[7] has said: “… and he mentioned a phrase which means so-and-so.” The pioneers of (ḥuffāẓ) of Ḥadīth used to hold gatherings to dictate [the words, so students can write them down verbatim]. This is lost today.[8] Listening through dictation further ascertains the clarification of words for [both] the narrator and listener. He [the muḥaddith] should avoid narrating complicated ḥadīths which the hearts of the laity cannot comprehend;[9] should one narrate them, let it be in private gatherings. It is ḥarām upon him to narrate fabricated (mawḍūʿ) and discarded (maṭrūḥ) accounts, unless it be to clarify for the people, so they are wary of it.[10] [1] That is, to run after cheap fame by wanting to become a public figure known to be of such a profession. (Translator) [2] Al-Dārimī (234) with a weak chain. It has been narrated with sound chains by Abū Dāwūd (3660), al-Tirmidhī (2657), Aḥmad (21590) and Ibn Ḥibbān (66), albeit with slightly different wordings. (Translator) [3] That is, he should put an end to narrating ḥadīths for fear of erring due to old age and a feeble mind. (Shaykh ʿAbd al-Fattāḥ Abū Ghuddah ؒ) [4] This is the text of a ḥadīth recorded by Muslim (95). (Translator) [5] This shows how particular the early scholars were in the recital of ḥadīths: along with outer beauty, they used to adorn the texts with their voices by prioritising the clarity of words over speed. (Translator) [6] This book was written sometime before 748 AH / 1348 CE. (Translator) [7] Referring to his Sunan. Scholars before the author [al-Dhahabī ؒ] are known to have been lenient in calling it a ‘Ṣaḥīḥ’. (Shaykh ʿAbd al-Fattāḥ Abū Ghuddah ؒ) [8] One must not forget this book was written prior to 748 AH / 1438 CE. If such was the case in the bygone eras, what would remain of the later men? Allāh ﷻ is the One from Whom assistance is sought. (Translator) [9] For example, those narrations which modern science has not yet progressed enough to understand or explain. (Translator) [10] Al-Dhahabī, Muḥammad b. Aḥmad, Al-Mūqiẓah, Maktab al-Maṭbūʿāt al-Islāmiyyah, Beirut (1425/2004), ed. ʿAbd al-Fattāḥ Abū Ghuddah, eighth edition, pp. 65-67. Al-Rahma

Prophetic Etiquette of Seeking Knowledge | Imām al-Rāzī ؒ The Qurʾān reads: قَالَ لَهُۥ مُوسَىٰ هَلۡ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدٗا ٦٦ “Mūsā said to him: ‘May I follow you, to the end that you might teach me the right conduct of that which you have been taught?’”[1] Imām al-Rāzī ؒ has written that this āyah indicates how Mūsā observed various etiquette when he wanted to learn from Khaḍir: He became subservient to him, evident by “May I follow you?” He sought permission in affirming this submission; in essence, he asked: “Do you permit me to submit myself to you?” This is a monumental level of humility. He said: “That you may teach me.” This is confession of one’s unacquaintance to such knowledge, while affirming his teacher’s superiority in it. He said: “Of that which you have been taught.” The word ‘of’ shows partiality. This means Mūsā requested to be taught only some of what Allāh ﷻ had taught Khaḍir. It is, therefore, as if he asked: “I do not seek so much from you that I become your equal in knowledge; rather, I only ask a small portion of the abundant portions of knowledge you possess, just as the poor person seeks only a portion of wealth from among the plentiful portions of the wealthy one.” He said: “Of that which you have been taught.” This is acknowledging it is Allāh ﷻ Who had taught Khaḍir n that knowledge. Mūsā’s mention of the “right conduct” is a request from him for guidance and navigation. Guidance is the very thing without which one will be in a state of deviance. His statement “you teach me of that which you have been taught” means he is asking Khaḍir to treat him (Mūsā) the very way Allāh ﷻ had treated him (Khaḍir). Following (al-Mutābaʿah) means to carry out the exact action of someone else due to it being that very person’s action. Therefore, when we say: «لا إله إلا الله», we are not following the Jews, who came before us and also recited this kalimah. This is because our reason for declaring the kalimah is not that the Jews had also said it; rather, we declare it due to the existence of evidence necessitating its declaration. On the other hand, when we perform our five daily Ṣalāh in full agreement to the Prophet’s ﷺ method, we do this for the very reason that the Prophet ﷺ endorsed this method. So, with regards to the actions of the Prophet ﷺ pertaining to the five daily prayers, we are his followers, indeed. Once this has been established, one can say that the statement of Mūsā “May I follow you?” indicates that he will carry out the very actions of his teacher, purely on the basis that his teacher is doing them. This shows that the student is obliged, from the very beginning, to submit to his teacher and refrain from interrupting and debating. His statement “I follow you” shows his request for absolute following of his teacher, with no conditions attached. The books of Ḥadīth have established the fact that Khaḍir already knew: Mūsā was the prophet of the Banū Isrāʾīl. He was given the Tawrāh (Torah). He was the man to whom Allāh ﷻ spoke, with no intermediary. Despite the above virtues, in addition to his lofty status and honourable calibre, Mūsā approached Khaḍir n with so many types of utmost modesty. This shows that Mūsā sought knowledge with maximum humility. This is precisely what befits his calibre: whosoever has more coverage of knowledge, his knowledge of what it entails is much greater; therefore, his passion to seek it would be much higher, as will be his reverence for the people of knowledge. He said: “May I follow you, to the end that you might teach me?” Establishing his submission was the very first thing he did. Requesting that Khaḍir teach him was second in line. At first, he devoted to service; only at stage two did he request tuition. He said: “May I follow you, to the end that you might teach me?” He made no mention whatsoever of any incentive. It is as if he said, “I want, from this submission, neither wealth nor status; I have no motive except the seeking of knowledge.”[2] [1] [Al-Kahf: 18/66]. [2] Adapted from ʿAwwāmah, Muḥammad, Adab al-Ikhtilāf fī Masāʾil al-ʿIlm wa ’l-Dīn, Dār al-Yusr and Dār al-Minhāj, Saudi Arabia (1430/2009), fourth edition, pp. 194-196. Al-Rahma

Lonely In the wilderness of pain, I sit feeling lonely Nobody to comfort, support or even hold me. My thoughts playing away just wishing: “Oh, if only.” Hoping the winds will blow and change my affairs for me. At the peak of my sadness, no hope there seems to be. Neither a friend nor any stranger to console me. I raise my hands up high and turn to He who owns me. It is now I realise I’m not really lonely. A new feeling set within; a feeling so cosy. A feeling of contentment is changing me slowly. In moments comes my answer from the One and Only. The one whom I’ve hurt and always ignored so boldly. Life is now to change; I’m devoting to Him solely Knowing I do nothing, as it’s Allāh who controls me. To my Creator I’m to submit myself wholly. My heart’s overjoyed with His love through which He stole me. Taken from Here

Prescription | Quit Smoking Bismillahir Rahmaanir Raheem By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi 'alayh) There are many who write to me, complaining of their addiction to smoking, and sincerely wanting to quit the bad habit. The prescription I give, which Alhamdulillah many have found effective as a remedy, is as follows : 1.) As Muslims, we are always taking the purename of Allah Ta’ala and praising Him in some way or the other. Consider the Salaam (or greeting) that we are encouraged to offer to others, in abundance: Beside the fact that it is a Dua and a form ofIbaadah (worship), it contains the pure name of Allah Ta’ala: ‘As-Salaam’. Hazrat Mufti Muhammad Shafi (رَحْمَةُ اللهِ عَلَيْهِ), had quoted the following Hadeeth in his Tafseer (commentary) of the Qur`aan Shareef, ‘Ma’ariful Qur`aan’: Hazrat Abdullah Ibn Mas’ood(رَضِىَ الله عَنْهُ) related that Rasulullah ﷺ said: Salaam is one of the names of Allah Almighty with which He has blessed the people of the earth. So make Salaam a common practice among you because, when a Muslim goes to a gathering of people and offers his salaam to them, he is blessed with a station of distinction in the sight of Allah Ta’ala as he reminded everyone of Salaam; that is, reminded everyone of Allah Ta’ala… Does it then befit a Mu’min(Believer) to utter the name of Allah Ta’ala with the accompanying odour of tobacco? …No. 2.) In relation to the above point, we should keep in mind that the Qur`aan Shareef as well as the Ahaadeeth encourage us to occupy the tongue in the Zikr of Allah Ta’ala. Allah Ta’ala states in Surah Ahzaab: يٰٓأَيُّهَا الَّذِيْنَ اٰمَنُوا اذْكُرُوا اللّٰهَ ذِكْرًا كَثِيْرًا ◌ “O you who believe, remember Allah abundantly.” [Surah Ahzaab 33 : 41] Rasulullah ﷺ mentioned in one of numerous Ahaadeeth relating to the Zikr(Remembrance) of Allah Ta’ala: “Keep your tongue always moist (i.e. busy) with the Zikr of Allah.”[1] We have to read Duas when wearing clothes, before and after leaving the toilet, when driving, entering and leaving home, before and after eating and drinking, etc. …On different occasions, Duas are to be recited. All of these contain the name and ‘Hamd’(praise) of Allah Ta’ala. Often,Aayaah (verses) of the Qur`aan Shareef are read in the form of Dua. Furthermore, a Muslim has to sometimes say, regarding a future action: ‘Insha-Allah’[2],or sometimes congratulate by saying : ‘Masha-Allah’[3]; in his grief and sorrow he will say: ‘Inna Lillah…’[4] and for the bounties which he is blessed with, he will say:‘Alhamdulillah’[5], when thanking someone, he will say: ‘JazakAllah’[6], etc. We have also been encouraged by Rasulullah ﷺto read Durood[7] and Salaam[8] upon him in abundance. In fact, the practice of conveying Durood is rendered by Allah Ta’ala, Himself. Allah Ta’ala mentions: إِنَّ اللّٰهَ وَمَلٰٓئِكَتَهٗ يُصَلُّوْنَ عَلَى النَّبِيِّ ط يٰٓأَيُّهَا الَّذِيْنَ اٰمَنُوْا صَلُّوْا عَلَيْهِ وَسَلِّمُوْا تَسْلِيْمًا ◌ “Verily, Allah and His angels send blessings on the Nabi: O you who Believe, send (you) blessings on him and salute him with all respect.” [Surah Ahzaab 33 : 56] 3.) Consider the fact that when in the mother’s womb, Allah Ta’ala preserved our mouths from being polluted, by having us nourished with our mother’s blood, through the medium of the umbilical cord attached to the navel, and not the mouth. Why? …Because the Shari'ah classifies and catergorises blood asnajis (filth). Thus, from the inception of our physical creation, Allah Ta’ala preserved the mouth from impurity and reserved it for the Tilawah (recitation) of the Qur`aan Shareef, Zikrullah, Durood Shareef upon Rasulullah ﷺ as well as Nasihah (advice) tended for the benefit and goodness of others. When Allah Ta’ala took such care in protecting our mouths from filth, we too should take care in preserving the cleanliness of our mouths. 4.) Added to this, we should abstain from smoking out of respect for the Malaa`ikah(angels) who are exceptionally and extremely sensitive to smell. Our Beloved Nabiﷺ instructed that a person who has eaten garlic and onions stays away from the Masjid (mosque), until he rids his mouth of the odour, due to the fact that annoyance is caused to the angels as well as Musallies[9]. What then would be said of the smell of cigarettes and tobacco? Some of the Sunnats of the Ambiyaa[10] (عَليْهِمُ السَّلام) arehayaa (modesty), itr (scent) and siwaak (tooth-stick). Why the ‘siwaak’ or miswaak? …Nabi ﷺ used the miswaak in abundance, even though there was never any bad odour emitted from the mouth or even the body of Rasulullahﷺ. Beside the fact that Hazrat Jibra`eel[11] (عَليْهِ السَّلام)was delivering Wahi(revelation) from Allah Ta’ala, this practice of miswaak was to also teach us the importance of maintaining the cleanliness of the mouth. 5.) Moreover, we should consider the fact that we generally cause distress and inconvenience to so many non-smokers, who find smoking a very disagreeable habit. This then is a violation of their rights. So many women endure this offensive and bad habit of their husbands. Had these women been the smokers and the husbands, non-smokers, then they would know how unpleasant and disturbing the habit is. I, personally, get a headache if I have to sit in a car, in which the driver or passengers or even the ashtray has a cigarette smell. Although I adopt Sabr (patience), the truth is that I feel like stopping the driver and getting off. If, in the Masjid, I happen to stand next to a person with the filthy smell of cigarettes, I feel like moving away if the Salaah has not commenced. …Just imagine how many others must be feeling the same way. …An important branch of Shari'ah is Islamic Social life (Mu’aasharaat). Simply explained, it is to consider others before ourselves – i.e. by refraining from annoying, inconveniencing and hurting others. This is one of the branches of Shari'ah which the true Walis (friends) of Allah Ta’ala greatly emphasize and impress upon. It is unfortunate that we do not give importance to such matters. Due to scant regard for Mu’aasharaat, we are losing the Noor of our Zikr and Ibaadat[12]. 6.) I always tell the persons interested : So much of money is saved in giving up smoking. …Consider as to how many Hajj you have already burnt. How many widows, orphans, poor and needy could have been sustained with that which you burnt... And the fact of the matter is that all those cigarettes were of no benefit to your physical health and well being. When so many have given up drug addictions, what then are cigarette addictions? The next time you take a cigarette, reflect over the following: I am burning money, harming my health, inconveniencing others, and my mouth is so filthy that no angel or human being wants to be near me. Make Dua to Allah Ta’ala: I have got this weakness. Give me the strength to give it up. Request the pious ones to make Dua for you. Virtue and acceptance are realized with the Duas of the pious. May Allah Ta’ala make it easy for us and all brothers and sisters to give up all bad and evil habits. [The above advice will, insha-Allah, make a Muslim,conscious of Deen, quit the habit. To the others, all the arguments by anti-smoking activists should be sufficient.] [1] Tirmidhi, Ibn Majah [2] Insha-Allah : Allah Willing (This is said when intending to do something) [3] Masha-Allah: As Allah willed (This is said when expressing appreciation or congratulation) [4] To Allah we belong and to Him is our return. (This is said when some loss occurs) [5] Alhamdulillah: All Praise is due to Allah [6] JazakAllah: May Allah reward you. (This is said when expressing gratitude to someone) [7] Durood: Seeking Allah’s Blessings on Nabi ﷺ. [8] Salaam: Salutation to Nabi ﷺ . [9] Musallies: The persons performing the Salaah. [10] Ambiyaa: Messengers of Allah Ta'ala [11] Jibra`eel: The Archangel who conveyed Divine Revelation to Rasulullah ﷺ [12] Ibaadat : Worship Source

CRITERIA TO DETERMINE THE AUTHENTICITY OF A SCHOLAR In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. a) It is important for every Muslim to ensure his source of Deenī knowledge is sound and reliable. The great Imām from the Tābi‘īn, Muhammad ibn Sīrīn (d. 110 H) – may Allah Ta‘ālā have mercy on him – said: إن هذا العلم دين فانظروا عمن تأخذون دينكم “Verily, this knowledge is religion, so be cautious of whom you take your religion from.” (Sahīh Muslim) [1] A similar statement was narrated from the Sahābī, Abū Hurayrah (radiyAllāhu ‘anhu), and the Tābi‘ī, Qatādah (rahimahullāh). [2] In general, the person from whom you take your religious knowledge should be someone who adheres to the Sunnah of Nabī (sallAllāhu ‘alayhi wasallam) in creed and conduct, and to the path of the noble Sahābah (ridwānullāhi ta‘ālā ‘alayhim ajma‘īn). Nabī (sallAllāhu ‘alayhi wasallam) defined the group that is on haqq (truth) from his ummah as those that hold fast to “what I and my companions are upon.” [3] The name with which this methodology has become known is: “Ahlus Sunnah wa l-Jamā‘ah” – adherents of the Sunnah and the Group, meaning, the Sahābah. The great Faqīh from the Tābi‘īn, Ibrāhīm al-Nakha‘ī (d. 96 H), said, in describing the practice of the scholars of his time: كانوا إذا أتوا الرجل ليأخذوا عنه نظروا إلى سمته وإلى صلاته وإلى حاله ثم يأخذون عنه “When they would come to a man to take (religious knowledge) from him, they analysed his conduct, his Salāh and his state, and then [if these were to standard], they took from him.” [4] Furthermore, the person from whom you take religious knowledge should be of sound character and a person of piety. The great hadith scholar, Yahyā ibn Ma‘īn (d. 233 H), said: آلة الحديث الصدق والشهرة والطلب وترك البدع واجتناب الكبائر “The apparatus of hadith (and religious knowledge) is integrity, recognition (amongst the scholars), pursuit (of Deenī knowledge), abandonment of bid‘ahs and avoidance of major sins.” [5] Some of the criteria we advise you to look for in order to assess whether a particular person should be regarded as a trustworthy and accepted scholar from whom to take knowledge of Deen are the following: - He does not violate the laws of Sharī‘ah. For example, he does not attend events in which there is intermingling of sexes, he does not cut his beard short, he does not listen to music, he does not keep pictures of living things etc. - He is a graduate of a reputable and accepted institute of Shar‘ī studies. - He adheres to one of the four mazhabs of fiqh, namely, the mazhabs of Imam Abu Hanīfah, Imam Malik, Imam al-Shāfi‘ī and Imam Ahmad ibn Hanbal. - He has sound positions in ‘Aqīdah that are in accordance with what has been established by the scholars of Ahlus Sunnah, like Imam al-Tahāwī, Imam al-Nasafī and others. - He is not a person of bid‘ah. That is, he does not hold any baseless religious beliefs, nor does he engage in any practical innovation in religion. - He is recognised and approved by the ‘ulamā’ of Ahlus Sunnah wa l-Jamā‘ah, and those ‘ulamā’ who are moderate and known for their taqwā. And Allah Ta’āla Knows Best Nabeel Valli Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net Askimam

Prescription for Lustful Gazes Bismillahir Rahmaanir Raheem Lustful gazes have become an epidemic with consequences that are so far-reaching, to the point of crippling one’s spirituality, weakening one’s Imaan, sometimes even to the extent of losing one’s Imaan - for a pretty face or a handsome face.(May Allah Ta’ala protect us all). More and more Muslim brothers and even sisters write, after realizing or experiencing the effects of the ‘bitter-sweet’ poison of evil glancing: They want an antidote; they want desperately to escape their habit – before they totally self-destruct; because their habit of casting lustful gazes landed them in the gutters of immorality and they have had to then contend with disgrace, humiliation and sometimes a life-long stigma. …But they find themselves weak in the face of the demands of their nafs. And the nafs, by nature, enjoys the forbidden, and is never satisfied even on fulfilment of its demands. It is very much like the salty water of the ocean: it increases thirst and does not quench thirst. So for those who find themselves weak in lowering their gazes from Haraam, they should now use their gazes – the invaluable gift of sight - in carefully reading the following prescription, for cure. Alhamdulillah, if followed, lowering the gaze will become second nature and a person will reach a stage where he will not even care if Miss Universe is passing in front of him …because he would have tasted the sweetness of Imaan, and would know the lofty experiences that come on pleasing Allah Ta’ala. To cast an evil gaze will then be most indecent and shameful for him. The person will now know better than to disgrace himself, destroy the tranquility and Sukoon of his heart and exchange the sweet pleasure of Allah Ta’ala’s love for what will inevitably become dust. He says, as my Shaykh, Hadhrat Moulana Hakeem Muhammad Akhtar Saheb (Rahmatullahi ‘alayh) said in poetry: “I will not look, I will not look, Never will I look at one, Looking upon whom, Displeases my Rabb (Allah Ta’ala).” Whilst beauty is an attribute that charms and captivates any heart; if it is that which Allah Ta’ala has declared as forbidden, it not only destroys the peace of the heart, it lays to waste the very substance of Imaan that resides in the heart. Therefore, Allah Ta’ala, addresses both the believing men and believing women: “Tell the believing men to lower their gaze (from looking at that which is Haraam) and to be modest (i.e. to protect themselves from prohibited deeds like adultery and fornication, etc.). That is purer for them. Verily Allah is Aware of what they do.” “And tell the believing women to lower their gaze(from looking at that which is forbidden)and to be modest (i.e. to protect themselves from prohibited deeds like adultery, fornication, etc.) and not to show off their beauty except only that which is apparent and let them wear their head-coverings over their bosoms…” [Surah An-Nur 24 : 30/ 31] The absolute wisdom and beauty inherent in these injunctions of Allah Ta’ala, of lowering the gaze, guarding ones modesty (and adopting the full Hijaab for women), is that a person will remain far removed from the crime of Zina(adultery / fornication), as well as the stepping stones to Zina. All those actions that lead to the commission of sin are, like the sin itself, absolutely forbidden. Like Zina is forbidden, so too are all those actions that will inevitably lead to Zina. Therefore, Allah Ta’ala says: “And come not near to Zina. Verily it is a shameful and evil path” [Surah Al- Isra 17 : 32] Evil glancing is the very inception to Zina. By lowering the gaze, we curtail furthering our evil desires. These injunctions of Allah Ta’ala are a protection from sin and should be appreciated by practical implementation. It is not impossible to lower the gaze from Haraam, as some say. …If we have the ability to look up, we also have the ability to look down or turn our gazes away. We open our eyes and we close our eyes. …So what is it difficult to look down or look away when we see a pretty face, accidentally? …More especially when that pretty face will result in: - The heart burning with restlessness, - Darkness filling the heart, - The Noor of the heart and the Noor of the face being lost. - Earning the displeasure of Allah Ta’ala - Inviting the Curses of Allah Ta’ala. All that is required is a little courage. If we are bold to displease Allah Ta’ala in His Presence, then this proves adequately that we can be bold enough and displease nafs and shaytaan instead. We have courage and need to re-channel it to earn His Pleasure. Our respected Shaykh, Hazrat Maulana Hakeem Muhammad Akhtar Saheb (Rahmatullahi ‘alayh) had mentioned that if a person is a lover of sweets and he is informed that in a certain district, there are many, many sweet shops, the person naturally feels happy because he will be able to enjoy sweetness any time he so wishes. ...Allah Ta’ala’s promise on lowering the gaze issweetness of Imaan… In a Hadeeth-e-Qudsi, Allah Ta’ala says: “Verily evil glancing is an arrow from the poisonous arrows of Shaytaan. Whosoever fears Me (Allah) and refrains from it will receive from Me such Imaan, the sweetness of which he will taste (feel) in his heart.”[1] So we should consider the occasions, when we are in public areas and other venues, where there may be many strange women present, as an opportunity of lowering the gaze and enjoying and savouring the sweetness of Imaan. Of course, this should not be misconstrued to mean that we visit those places where there is temptation. Where there is mud, even an elephant can slip. At such a time – when the desire is strong to cast that evil gaze, immediately strike a deal with Allah Ta’ala. Say: “O Allah, it is solely for Your Pleasure and out of Love for You that I am restraining myself from casting these evil gazes, even though my nafs and heart desire to derive forbidden pleasure in this. …O Allah, I am placing Your Pleasure before my pleasure and am hopeful of the fulfillment of Your Promise, of granting the sweetness of Imaan to the one who lowers his gaze from Haraam.” In another Hadeeth mentioned in Mishkaat Shareef, Rasulullah (Sallallaahu ‘alayhi wasallam) said: “When anyone’s eyes fall on a pretty girl and he immediately casts his gaze away from her, Allah grants him the Divine Guidance towards such Ibaadah, the ecstasy of which he feels in himself.” Moreover, if a person is married, then keep in mind that Allah Ta’ala has given a wife who is Halaal. It is great ingratitude that a person would choose to look at and fantasize over Haraam women, when blessed with a Halaal wife. This will inevitably result in dissatisfaction, unhappiness and even criticism of one’s wife and will open the doors of marital misery. Lustful glancing is infidelity and a violation of the rights of one’s spouse. …Would any well-balanced, sound-minded person like that his wife casts evil gazes at other men, and fantasizes about them? …So similarly, she too will not like that her husband engages in such disloyalty and betrayal. Of course, the same is applicable to women. Many women, including married women, complain of their weakness of admiring men. Always keep in mind that casting lustful gazes means casting those gazes at someone’s daughter, mother, sister, wife, etc. Would anyone of us like that someone does the same to our wives, our daughters, our mothers or our sisters? ...No. If we respect strange women by lowering our gazes and keeping our hearts free of evil passions and lust, Insha-Allah, Allah Ta’ala will protect our womenfolk from those who have sick hearts and minds. Otherwise they will also be subjected to the same evil from strange men. None of us would be happy with that. Rasulullah (Sallallaahu ‘alayhi wasallam) said:“Allah curses the one who looks and the one at whom the gaze is directed (i.e. the one who was responsible for attracting the attention of a ghair-mahram).” The La`nah (curse) of Allah Ta’ala is no trivial and insignificant matter, to be taken in the light-hearted manner we do. A person tagged with the label of the ‘La`nah’ of Allah Ta’ala is denied His Mercy and deprived of His proximity, until he repents thereof, firmly intending not to indulge in such Haraam pleasure again. If not, then this evil habit of lustful gazes paves the path of disgrace. May Allah Ta'ala save us all. Furthermore, by developing the love and fear of Allah Ta’ala, it becomes extremely easy to restrain oneself from sin. Taqwa and the conscious awareness of Allah Ta’ala’s presence are a protection, security and barrier from sin. These beautiful qualities are easiest acquired from the company of the Auliya Allah (Friends of Allah Ta’ala). Mullah Ali Qaari(Rahmatullah ‘alaih) had given the following definition of Hayaa (Modesty): ‘The ‘Haqeeqat’ of Hayaa is that your Maula (Master, Allah Ta’ala) must not find you in that place which He has forbidden.”…or indulging in that which He has forbidden. The conscious awareness of Allah Ta’ala prevents us from committing sins. Ultimately, if we lower our gazes, we guard our hearts from evil desires and lust, and we also guard our minds from Haraam fantasizing – and Allah Ta’ala blesses our hearts with the sweetness of Imaan. Just one small action of lowering the gaze or turning the gaze in another direction and major problems are solved, and the net result is the Supreme Bounty of Allah Ta’ala’s pleasure, the sweetness of Imaan, peace and contentment! This is indeed a wonderful exchange for such a small deed. May Allah Ta’ala grant us the Taufeeq of 100% obedience and bless us with the sweetness of Imaan. [1] Kanzul-Ummaal Source

Question : There are some people who say that it is permissible for a female to look at the face of a male religious preacher for the purpose of barakah. What do you advise? Answer: Bismillahi Ta’ala, Assalamu Alaikum Warahmatullah, Allah Subhanahu Wa Ta’ala has mentioned in Surah Nur: { وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ} [النور: 31] And say to mu’minaat to lower their gazes.. While explaining this ayah Allama Shihabud Deen al Alusi rahimahullah has mentioned from Ibn Hajar al Makki rahimahulla that, just as it is haram for a man to look at a woman, it is also haram for her to look at him even though it is without shahwah and there is no fear of fitna. Other scholars have opined that if she sees at the man with shahwah, then it will be haram and if she sees without shahwah then it will not be haram. Ofcourse to lower ones gaze from the non-mahram is better and most preferred. Also remember that Rasulullah salallahu alayhi wasallam asked womenfolk to do hijab even from a blind person. When they said that a blind person cannot see them, he simply reminded them that although the blind is unable to see them, yet they perfectly able to see the non-mahram man. Hence they should adorn their hijab from him nonetheless. What we understand from such brief snippets is that there is severe danger in disregarding the optimum and most preferred stance. One may feel that their act is in concordance of Islam, and become oblivious of the plot of shaytan. Seeking the face of an Alim to gain barakah is nothing but a plot of shaytan to lure one into going towards the doubtful areas. The injunctions of Quran are to safeguard our modesty and chastity. Security is in staying within the bounds and not traversing close to doubtful areas. Today, one will seek barakah from looking at his face, then soon enough shaytan will lure her into thinking about the sheikh. After all, what wrong could there be to remember a pious person, it will only remind oneself to do good. And before one knows it the person will spend secluded times thinking and fantasizing about the sheikh.Do not think that such things are farfetched. Such deviousness has happened before, and shaytan does not rest from spinning such webs to catch innocent muslims. It has become an increasing fad to adopt one particular sheikh of likeness, and then sit at length on youtube watching his videos. When they come to one’s city, girls leave the sanctuary of their homes, to take this very blessing from the company of these mashayikh. The Shuyookh may not have any ill intentions. The girls may also be void of any ill intentions, but the precursor of shaytan is laid out. Such unfortunate incidents came to light a couple of years back where girls openly admitted having crushes and fantasizing of marrying some shuyookh they felt infatuated with. Obviously, they did not start out as infatuation. The devious plot of shaytan works behind the scenes. The end result is worldly disrespect, spiritual death and distance from the Qurb of Allah and His Rasool salallahu alayhi wasallam. The very thing which one seeks, becomes the most distant mirage. May Allah save us all, Ameen. I advise you to stick to the strict code of chastity by restricting your interaction to the opposite gender to bare minimum. While it may be juristically permissible for you to look at the face of a male, avoidance and abstaining from certain permissible acts to attain security and chastity is the essence of Taqwa. All that you seek, barakah, taqarrub (proximity) to Allah, obedience on commandments of deen, love fore the beloved Habeeb salallahu alayhi wasallam, and pure chastity, can all be achieved without having to look at some Sheikh. Allah Ta’ala has declared in the Qur’an: {تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ الْعَزِيزُ الْغَفُورُ} [الملك: 1، 2] Glorified is He in whose hand is the kingdom and He is able over everything. He is the one who has created death and life so that He may test you all, which of you will be the best in your deeds, and He is All Might, Oft Forgiving. It is our test, as to how good we make our choices to be. Those who pass in the test will gain His pleasure, and those who loose will have to face His displeasure. And we seek refuge from His displeasure. Ameen. Wallahu A’lam, Mufti Faisal al-Mahmudi وَقُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ فلا ينظرن إلى ما لا يحل لهن النظر إليه كالعورات من الرجال والنساء وهي ما بين السرة والركبة، وفي الزواجر لابن حجر المكي كما يحرم نظر الرجل للمرأة يحرم نظرها إليه ولو بلا شهوة ولا خوف فتنة، نعم إن كان بينهما محرمية نسب أو رضاع أو مصاهرة نظر كل إلى ما عدا ما بين سرة الآخر وركبته. والمذكور في بعض كتب الأصحاب إن كان نظرها إلى ما عدا السرة والركبة بشهوة حرم وإن بدونها لا يحرم نعم غضها بصرها من الأجانب أصلا أولى بها وأحسن، فقد أخرج أبو داود والترمذي وصححه. والنسائي. والبيهقي في سننه عن أم سلمة أنها كانت عند رسول الله صلّى الله عليه وسلّم وميمونة قالت: فبينما نحن عنده أقبل ابن أم مكتوم فدخل عليه الصلاة والسلام فقال رسول الله صلّى الله عليه وسلّم: احتجبا منه فقلت: يا رسول الله هو أعمى لا يبصر قال: أفعمياوان أنتما ألستما تبصرانه؟، واستدل به من قال بحرمة نظر المرأة إلى شيء من الرجل الأجنبي مطلقا، ولا يبعد القول بحرمة نظر المرأة المرأة إلى ما عدا ما بين السرة والركبة إذا كان بشهوة ولا تستبعد وقوع هذا النظر فإنه كثير ممن يستعملن السحاق من النساء والعياذ بالله تعالى (تفسير الألوسي – روح المعاني (9/ 334)) qafila.org

Questions One and Two: What is your opinion on an extensive journey (shadd al-rihal) to visit the master of all beings – upon him the most excellent of salutations and greetings and upon his progeny and his companions? Which of the two matters is more desirable to you and more virtuous according to your mashayikh for the visitor: does he intend at the time of travelling for visiting to visit him – upon him be peace – or does he intend the mosque also? The Wahhabis have said that the traveller to Madinah must not intend (visiting anything) besides the Prophetic Mosque. Answer: According to us and according to our mashayikh visiting the grave of the master of the Messengers – my soul be his sacrifice – is from the greatest of nearing acts and the most important of rewarded acts and the most fruitful in attaining degrees, rather is close to the obligations, even if its acquisition is by extensive journeying and expending health and wealth and one intends at the time of travel to visit him – upon him a million greetings and peace – and he intends along with it visiting his mosque – Allah bless him and grant him peace – and other than it from the plots of land and noble sites, rather the preferred [intention] is what the valiant ‘Allamah Ibn al-Humam said that is to only intend visiting his grave – upon him blessing and peace – and then visit the mosque once he arrives, because in that is greater respect and admiration of him – Allah bless him and grant him peace – and this agrees with his – Allah bless him and grant him peace – saying, “Whoever comes to me as a visitor, no need driving him but visiting me, it is a duty upon me that I become an intercessor for him on the Day of Resurrection.” Such was transmitted by the great Gnostic Mulla Jami that he separated the visit from Hajj, and this is closer to the path of the lovers. As for what the Wahhabis said that the traveller to the illuminated city – on its resident a million greetings – does not intend but the noble mosque, adducing as evidence his – upon him blessing and peace – saying “Do not extensively journey but to three mosques,” it is rejected because the hadith does not indicate prohibition at all, rather, if a possessor of understanding were to consider carefully, he would know that by indication of the text it proves the permissibility [of intending to visit the grave], because the rationale (‘illah) for which the three mosques are excluded from the generality of mosques and plots of land is the excellence specified to them, and such [excellence] is found in more abundance in the noble plot of land [where he is buried], for the noble plot of land and the lofty area which joins his – Allah bless him and grant him peace – limbs is more virtuous absolutely than even the Ka‘bah and the Throne and the Seat as stated by our jurists – Allah be pleased with them, and since the mosques are excluded due to this special excellence, it is more worthy, and then again more worthy, that the blessed plot of land be excluded for that absolute excellence. The issue as we mentioned, rather in more detail than it, was expressed by our shaykh, the great scholar, the sun of the practicing ‘ulama, Mawlana Rashid Ahmad al-Gangohi – Allah sanctify his mighty secret – in his treatise Zubdat al-Manasik on the virtue of visiting the illuminated city, and it has been printed several times. Also on this noble subject is a treatise by the shaykh of our mashayikh, Mawlana Mufti Sadr al-Din al-Dihlawi – Allah sanctify his mighty secret – in which he erected a terrible calamity against the Wahhabis and those who agree with them, and he produced definite proofs and shinning evidences which he called Ahsan al-Maqal fi Sharh Hadith La Tashuddu al-Rihal, [which is] printed and well-known, so that should be referred to. And Allah – Exalted is He – knows best. Excerpt taken from: Al-Muhannad ala ‘l-Mufannad

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