FASTING REGULATIONS

Things that do not break the fast

1. To eat or drink something unintentionally. 
2. A mosquito, fly or any other object going down the throat unintentionally. 
3. Water entering the ears. 
4. Dust or dirt going down the throat. 
5. Swallowing one’s OWN saliva. 
6. Taking an injection. 
7. Applying of antimony and collyrium (Surma/Kohl) into the eyes. 
8. Taking a bath to keep cool. 
9. Rubbing oil onto the body or hair. 
10. To vomit unintentionally. 
11. Applying perfume. It is NOT permitted to inhale the smoke of incense (Lobaan or Agarbatti) whilst fasting.  It is also NOT permitted to smoke cigarettes or inhale its smoke. 
12. Brushing the teeth without tooth paste e.g. using a Miswaak, etc. 
13. A dream which makes taking a shower WAAJIB (necessary) does NOT break the Fast. 

Things Makrooh (undesirable) while fasting

1. To chew gum, rubber, plastic items or other such things. 
2. To taste any article of food or drink and spit it out. 
3. To collect one’s saliva in the mouth and then to swallow it trying to quench thirst. 
4. To delay a bath that has become FARDH (compulsory) knowingly until after Subha Sadiq (true dawn). 
5. To use tooth paste to clean one’s teeth.  If the paste goes down the throat, then it will nullify the fast.  It is allowed to clean with a Miswaak (tooth stick). 
6. To complain of hunger and thirst. 
7. To take the water too much up the nostrils when cleaning the nose. 
8. To gargle more than necessary. 
9. To quarrel, argue, use filthy or indecent words. 
10. To backbite, tell a lie and swear etc. are sinful acts even when one is not fasting. Therefore they become even worse when fasting. 

Things that break one’s fast

Things that break one’s fast are of two kinds: Some make only Qadha necessary whilst others make both Qadha and Kaffarah compulsory. 
1. Qadha:  To keep one fast in place of the one that breaks, or is broken intentionally. 
2. Kaffarah: To keep one fast after another for sixty days CONTINUOUSLY.  However, if a person is unable to keep these 60 fasts for some valid reason e.g. continuous sickness, then one has the option of choosing from one of the following four: 

1. Feed sixty poor people to their fill for two meals, or 
2. Feed one poor person two meals a day for sixty days; or 
3. Give 60 poor persons 3 1/2 Ibs. (approx. l.6kg of wheat or its value in cash or food grains) 
4. Give to one poor person not less than 3 1/2 Ibs. of wheat, rice or food grains, etc. to its value or cash for sixty days. 

Things that break one’s fast but make only Qadha Wajib

1. Anything put by force into the mouth of a fasting person and it goes down the throat.
2. Water going down the throat whilst gargling and being conscious of one’s fasting. 
3. To vomit mouthful intentionally or to return vomit down the throat. 
4. Swallowing intentionally a pebble, piece of paper or any item that is not used as food or medicine. 
5. Swallowing something edible, equal to or bigger than a gram of grain which was stuck between the teeth. However if the edible is first taken out of the mouth and then swallowed, it will break the fast whether it is smaller or bigger than the size of a gram of grain. 
6. Putting oil into the ear. 
7. Inhaling snuff into the nostrils. 
8. Swallowing the blood from the gums if the color of the blood is more than the saliva with which it is mixed. 
9. To eat and drink forgetting that one is fasting and thereafter thinking that the fast is broken, to eat and drink again intentionally. 
10. To eat and drink after Subha Sadiq or to break the fast before sunset due to a cloudy sky or a faulty watch etc. and then realizing one’s fault. 

Note: Any fast other than a Ramadhan one whether broken intentionally or with a valid reason, makes ONLY Qadha WAJIB. There is NO Kaffarah for breaking any fast besides that of Ramadhan. 

Things that make both Qadha and Kaffarah Wajib

1. Intentionally eating, drinking or breaking the fast in any other manner e.g. smoking, etc. without a valid reason, will make both Qadha and Kaffarah necessary. 
2. Applying antimony and collyrium (Surma/Kohl) into the eye or rubbing oil on the head and then thinking that the fast is broken, to eat and drink again intentionally. 
3. To drink any kind of medicine intentionally when there is no urgent need for it. (Note: INJECTION is permitted in all circumstances whether there is an urgent need for it or not.) 

Compiled with editing from, “Taleemul Haq”

 

Studies Show Fajr Prayer is Healthy

“And He it is Who made the night a covering for you, and the sleep a rest, and He made the day to rise up again” (Qur’an 25:47).

Certainly sleep is one of the blessings from Allah. At the end of a busy day a person looks forward to sleeping and regaining enough energy for the next day. Sleep is also important for good health and safety reasons. However, studies vary as to how much sleep is enough. Some studies claim 8-10 hours is a requirement for everyone. However, the Prophet Mohammad (saws) used to sleep very few hours in the night and used part of the night for prayer. Recent studies confirm that this may actually be healthier for some people. Sleep is important for health and safety reasons. Lack of sleep can lead to mental illness, relationship problems, absence from work and even traffic accidents. Researchers have found that people with chronic insomnia are more likely than others to develop several kinds of psychiatric problems, and are also likely to make greater use of healthcare services (Yang). Lost productivity due to sleepiness has been estimated to cost the national economy as much as $100 billion annually and the National Highway Traffic Safety Administration has estimated more than 100,000 auto crashes annually may be fatigue related (Yang). Because of this, some studies claim that 8-10 hours should be required for everyone. However, recent studies have confirmed what the prophet Muhammad did may be healthy for some people. “…the Prophet slept for a part of the night, (See Fateh-al-Bari page 249, Vol. 1), and late in the night, he got up and performed ablution from a hanging water skin, a light (perfect) ablution and stood up for the prayer (Bukhari).” Modern studies show that this may actually be the best advice for many people.

In fact, many studies are showing that less sleep or even lack of sleep can be healthier in some cases. A six-year study of more than a million Americans shows that a good night’s sleep lasts seven hours. It also showed that people who sleep for eight hours or more tend to die a bit sooner. Study leader Daniel F. Kripke, MD, says,”You really don’t have to sleep for eight hours and you don’t have to worry about it. It is evidently very safe to sleep only seven, six, or even five hours a night (DeNoon).” Kripke and co-workers analyzed data from an American Cancer Society study conducted between 1982 and 1988. The study gathered information on people’s sleep habits and health, and then followed them for six years. Study participants ranged in age from 30 to 102 years, with an average starting age of 57 years for women and 58 years for men. In the study the death risk for people with too much sleep was 34% as compared to only 12% for those who slept 8 hours and only 22% for those who had too little sleep. These findings are similar to those in the dietary realm that show that eating too much food is much more harmful than not eating enough (of course massive extremes such as starvation and not sleeping at all are not included in this discussion). Kripke even noted that, “For 10-hour sleepers, the increased risk of death was about the same as that for moderate obesity.”

Some studies have even experimented with sleep deprivation to cure depression. Up to 60% of depressed people will show a 30% improvement after just one night awake, according to a review article published in the January 1990 issue of the American Journal of Psychiatry. People who feel the most depressed in the morning and improve later in the day seem to benefit the most from a night without sleep (Yang). However, keeping people up all night is not a long-term solution and researchers often found a relapse in people once they went back to “normal” sleeping hours. Further research showed that one reason staying up all night worked was because sleep inhibits the thyroid stimulating hormone (TSH) that helps control our metabolism and, indirectly, our levels of energy. An estimated 25% to 35% of depressed patients have low TSH levels. Recent research has shown that while sleep inhibits the release of TSH, staying awake through the night and the early morning hours boosts it. This “new” scientific research is completely in accordance with the habit of the prophet (saws), which was to sleep shortly after Eisha prayer (earlier than most people sleep nowadays), and wake in the very early morning hours (sometimes as early as midnight) again to pray. Ibn ‘Abbas said, “The Prophet slept till he snored and then prayed (or probably lay till his breath sounds were heard and then got up and prayed).” Ibn ‘Abbas added:

“I stayed overnight in the house of my aunt, Maimuna, the Prophet slept for a part of the night, (See Fateh-al-Bari page 249, Vol. 1), and late in the night, he got up and performed ablution from a hanging water skin, a light (perfect) ablution and stood up for the prayer. I, too, performed a similar ablution, then I went and stood on his left. He drew me to his right and prayed as much as Allah wished, and again lay and slept till his breath sounds were heard. ”

This is similar to the therapy given to depressed patients in Europe who are told to sleep early for a week, awake at midnight and then ease back into a “normal” sleeping schedule by waking a bit later each morning, but no later than sunrise (Yang). If you already feel you don’t have enough sleep you may wonder, though how less sleep can make you feel better. Oftentimes sleep problems are related to sleep quality rather than length of sleep.

Things a person can do to improve their sleep quality is: eat at least two hours before bedtime, change to healthier dietary habits, check with a doctor about possible sleep apnea, snoring issues, or TMJ, sleep on your side, avoid alcohol and sedatives, lose weight and find a comfortable mattress. So how do you know how much sleep you need? Many people instinctively feel what is right for them. If you feel great after 7 hours, but feel tired if you get five hours or nine hours then you know that seven is your “ideal sleep” time. However, sleep requirements may also vary with life events. During travel or personal trauma or illness sleep requirements may increase. John McDougal, author of several dietary books, offers a further distinction between people who need more or less sleep. He says in his book The Quick McDougal Cookbook, that healthy people usually need only 5-7 hours of sleep a night. This, in fact may be the reason many people think they need more sleep. Bad dietary habits can cause sleepiness.

One such example is the heavy feeling one gets after eating a large meal or the drug-induced state that bread causes in some people. Dr. McDougal says that as long as a person is healthy they should need less than 8-hours of sleep. Medical science seems to be saying that if you need more that 8 hours of sleep you need to work on some dietary issues and strive to need less sleep. Even the prophet (saws) spoke against extremes in sleep deprivation and told men who stayed up all night for days on end praying, that
they needed to moderate their habits and also get some sleep.

By Karima Burns, MH, ND
www.islamonline.net

SADAQATUL FITR

 

WHO SHOULD PAY?

AT DAWN ON THE DAY OF ID-UL-FITR, THE AUSPICIOUS DAY AT THE EXPIRY OF THE LUNAR MONTH OF RAMADHAAN, SADAQAH FOR THAT DAY, SADAQATUL FITR BECOMES OBLIGATORY UPON EVERY SANE MUSLIM WHO POSSESSES THE MINIMUM WEALTH LIABLE TO THE YEARLY ZAKAAT, OR IT’S VALUE. UNLIKE ZAKAAT IT DOES NOT HAVE TO BE POSSESSED FOR ONE UNINTERUPTED YEAR AND NOR DOES IT HAVE TO BE FOR TRADE. IT ONLY HAS TO BE FREE FROM DEBT AND FROM THE BASIC NECESSITIES OF LIFE FOR ONESELF AND FOR THE MEMBERS OF ONES FAMILY. BASIC NECESSITIES MEAN THOSE THINGS WHICH ONE NEEDS FOR SUFFICIENCY ONLY. THESE ARE FURNITURE, CLOTHES, MEANS OF TRANSPORT, AND WEAPONS FOR PROTECTION AND TOOLS FOR WORK.

1462] Abu Sa’id Al-Khudri (may Allah be pleased with him) narrated: On Id-ul-Fitr or Id ul-Adha, Allah’s Apostle (The blessing and peace of Allah be upon him) went out to the praying place. After finishing the prayer, he delivered the sermon and ordered the people to give charity. He said, «O people! Give charity». Then he went towards the women and said, «O women! Give charity, for I have seen that the majority of the dwellers of Hell -Fire were women». The women asked, «O Allah Apostle! What is the reason for it?» He said: «O women! You curse frequently, and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. O women, some of you can lead a cautious wise man astray». Then he left. And when he reached his house, Zainab, the wife of Ibn Mas’ud, came and asked permission to enter. It was said, «O Allah’s Apostle! She is Zainab». He asked, «Which Zainab?» The reply was that she was the wife of Ibn Mas’ud. He said: «Yes, let her in», And she was admitted. Then she said. «O Prophet of Allah! Today you ordered people to give charity and I had an ornament and intended to give it as charity, but Ibn Mas’ud said that he and his children deserved it more than anybody else». The Prophet (The blessing and peace of Allah be upon him) replied, «Ibn Mas’ud had spoken the truth. Your husband and your children had more right than anybody else».(BUKHARI)

 

FOR WHOM SHOULD ONE PAY SADAQAH?

Such a Muslim as described above is required to pay the

sadaqah on the day of Id-ul-fitr:

1) For himself;

2) For his small poor children. If these small children are rich, and possess independent property, this Sadaqah can be paid out of their wealth

[1503]Ibn Umar (may Allah be pleased with him) narrated: Allah’s Apostle (The blessing and peace of Allah be upon him) enjoined the payment of one measure of dates or one measure of barley as Zakat-ul-Fitr on every Muslim slave or free, male or female, young or old, and he ordered that it be paid should before the people go out to offer the Id prayer. (One measure-3 Kilograms Approx.).

[1504] Ibn Umar (may Allah be pleased with him) narrated: Allah’s Apostle (The blessing and peace of Allah be upon him) made it incumbent on all the slave or free Muslims, male or female, to pay one measure of dates or barley as Zakat-ul-Fitr.(BUKHARI)

FOR WHOM DOES ONE NOT NEED TO PAY SADAQAH

1. A grandfather is not under any obligation to pay for his small poor grand-children. Another view, however, is that the grandfather takes the place of the father when the latter is absent or poor.

2. The Sadaqah of the day of Id-ul-Fitr need not be paid by a Muslim for his mature offspring although they form part of his Family, nor for his wife. If however, he pays this Sadaqah on Behalf of his wife or adult offspring, without their express Permission, their consent is understood by custom and it is Lawful.

HOW SHOULD ONE PAY SADAQAH?

This Sadaqah payable by one individual should be paid to one Poor man. Jurists have disagreed on whether or not it is Permissible for a person to divide his Sadaqah among several poor men. It is however, correct to pay the Sadaqah of a number of individuals to a single poor man.

 

WHAT IS TO BE GIVEN AS SADAQAH?

1) Sadaqatul-Fitr amounts to HALF a saa of wheat, or ONE saa, i.e. 270 tolas of dried date or barley. Note 7.5 tolas =87.48 grams = 2, 8125 troy ounces).

2) It is permissible to pay the value of these things in cash. It is better to give cash when the above items are easily available. When these items, such as barley, wheat or dates are scarce, then it is better to give these instead of cash.

[1506] Abu Sa’id Al-Khudri (may Allah be pleased with him) narrated: We used to give one measure of meal or one measure of barley or one measure of dates, or one measure of cottage cheese or one measure of Raisins (dried grapes) as Zakat-ul-Fitr.

[1507] Abdullah bin ‘Umar (may Allah be pleased with him) narrated: The Prophet (The blessing and peace of Allah be upon him) ordered (Muslims) to give one measure of dates or one measure of barley as Zakat-ul-Fitr. The people regarded two Mudds of wheat as equal to that.

[1508] Abu Sa’id Al-Khudri (may Allah be pleased with him) narrated: In the life-time of the Prophet (The blessing and peace of Allah be upon him) we used to give one measure of food or one measure of dates or one charity of Al-ul-Fitr. And when Mu’awiya became the Caliph and the wheat was (available in abundance) he said, I think (observe) that one Mudd (of wheat) equals two Mudds (of any of the above-mentioned things).(BUKHARI)

WHEN TO PAY SADAQAH?

The time when this Sadaqah becomes obligatory upon a Muslim is at dawn, on the day of Id – ul – Fitr. The arrival of that appointed period is the condition for the obligation of this Sadaqah. Therefore, one who died or became poor on the eve of this period, is not liable for this Sadaqah. It is also not required from one who became a Muslim, or became rich, or was born after this period.

It is praiseworthy to pay this Sadaqah before one proceeds for the performance of the prayer of Id – ul – fitr. Payments before or after this period is also correct. If payment was not made before this period, it will have to be made after because the obligation continues until it is discharged. It is, however, disliked to do so later.

[1509] ‘Umar (may Allah be pleased with him) narrated: The Prophet (The blessing and peace of Allah be upon him) ordered the people to pay  Zakat-ul-Fitr before going to the Id prayer.(BUKHARI)

VIRTUES OF SADAQATUL FITR

Raslulullah (SAW)said: “The fast of Ramadhaan remains suspended between the heaven and the earth. It is raised through the Sadaqatut”Fitr”.

The Sadaqatul Fitr purifies one’s fast and one obtains the complete blessing of the fast: It also assists the poor and the needy to join in the joyous occasion and atmosphere of EID.

May Allah Ta’aala grant us Taufeeq to fulfil this obligation and may He accept our Sadaqatul Fitr from us. AAMEEN

            Many people do not know that other creatures share this world with us. Among which are Jinn and Devils. What about these creatures which are known to be living right here with us on the earth? They share our houses and they eat and drink with us. In fact, they are even capable of spoiling our thoughts and hearts. They drive us to destroy our own species. They can make us associate them (in worship) with Allah so that we will deserve our Lord’s worth and anger.

            Fortunately, texts of the Glorious Qur’an and the Sunnah reveal to us the secrets of the jinn’s and devil’s existence. Such texts provide us with enough information about the details of their lives. They also tell us about the enmity between them and mankind, a one that has been alive since Prophet Adam, alayhes salam, was created in heaven. Evidence is also found of the intriguing actions that they go through in order to mislead and destroy the children of Adam.

What are the JINN?

            The jinn are a world of their own, different from that of the humans or the Angels. They do, however, possess some characteristics in common with human beings, such as the ability to think and reflect. Likewise, they have the ability to choose between good and evil. However, they substantially differ from humans in one very important characteristic or rather property: their origin.

            They are called ‘jinn’ because they are obscured from human sight. Allah, sub hanahu wa ta’ala, said:“ Verily he (Satan) and Qabiluhu (his solders from the jinn or his tribe) see you from where you cannot see them”(7:27).

            We are informed by Allah that the jinn was created from ‘marijin min nar’ (i.e., fire) as He says in the Glorious Qur’an:“ And the jinn, We have created aforetime from the smokeless flame of fire”(55:27). And:“ And the jinn: He created from a smokeless flame of fire”(55:15).

            According to Ibn Abbas, Mujahid, AlHasan al-Basri and others; the meaning of marijin min nar is the extremity of the flame, and in one narration it is described as the purest and best (of fire) In his commentary on Sahih Muslim Imam An-Nawawi said; The smokeless flame of fire is that mixed with the blackness of the fire In a hadeeth recorded by Muslim on the authority of Aisha, the Prophet, sallallahu alayhe wa sallam said:“ The angels were created from light, the jinn were created from a smokeless flame of fire and Adam was created from what has been described to you [by Allah in the Qur’an]”.

Where were they created?

            It needs no special stressing that the jinn were created before mankind, as Allah says:“ And indeed, We created man out of clay of altered sound mud And the jinn, We created aforetime from a scorching flame of fire”[15:26-27].

            The verse clearly states that the jinn were created before mankind. Some of the earlier Islamic scholars claimed that the jinn were created a thousand years before mankind, but they did not provide any evidence for their statement, either from the Qur’an or the Sunnah. There is no room for the denial of the existence of the jinn: Very few people still deny the existence of the world of the jinn.

            Some of the pre-Islamic polytheists claimed that the word ‘jinn’ meant the souls of the planets. Some philosophers (both modern and contemporary) claim that the jinn refer to those evil inclinations in the souls of mankind while the angels refer to the good intentions planned by mankind.

            A number of contemporary scientists, however, believe that the jinn are the microorganisms discovered every day by modern science. In his interpretation of Suratul Jinn (Chapter 72 in the Glorious Qur’an), Muhammad al-Bahi says that the jinn are the angels. To him, the jinn and angles are one entity; there are no distinguishing characteristics that can differentiate one species from the other. His evidence is that both are invisible to mankind. He concluded, though, that the jinn are more like humans as far as belief in Allah is concerned: some believe in Him, others do not.

Raving no concrete

Knowledge of them is not a proof that they do not exist

            Those who deny the existence of the jinn have no proof to support their denial, but they say that they cannot believe in that of which they possess no tangible knowledge. Doing so, they seem to belittle the faculties of the human mind that can encompass things that are not felt to the human five senses. Allah, Subhanahu wa tatala, says:“ Nay, they have belied the knowledge whereof they could not comprehend and what has not been fulfilled”[10:39].

            It is of course likely that someone who lived and died hundreds of years ago could have denied the fact that sounds travel through hearing the air. But not sounds that are being transmitted does not do not exist mean that they because the invention of the radio made it possible for everyone to hear them. The same can be said of the jinn. They constitute a species on their own, different from angles or humans. They are intelligent beings. They are also responsible for their own actions, and they have received ordainments from Allah to perform certain deeds and abstain from others. Although several eyewitness accounts are heard every now and then of people who are reported to have seen the jinn, we humans do not have the ability to see them. However, such animals as dogs and donkeys can see them. It is recorded in Musnad of Ahmed and Sunan of Abu-Dawud that the Prophet, sallallahu alayhe wa sallam, said:“ If you hear the barking of dogs or the braying of donkeys during the night, seek refuge in Allah from Satan, because they can see what you cannot”.

Satan And The Jinn

            Satan, which is recurrently mentioned in the Qur’an, belongs to the world of the jinn. He lived among the angles and worshipped Allah. But ever since he refused to prostrate to Allah, out of vanity; pride, arrogance and envy, he was cast out of Heaven and out of Allah’s mercy.

            After Satan had lost hope of ever receiving mercy from Allah, he was named ‘Iblees’ which derives from the Arabic root ‘alabalas’ denoting one who has no good in ruin; and when transformed into past participle ‘ublisa’ it means ‘despaired and lost.’ Many of the early Islamic scholars believed that Satan’s original name was ‘Azaazeel’.

Was Satan the origin of the jinn or was he merely one of them

            No textual evidence (that is text from the Qur’an or the Sunnah) can confirm that Satan was the origin of all the jinn; he was simply one of them as stated in the Qur’an:“ ….except Iblees (Satan). He was one of the jinn”[l8:50]. However, Ibn Taymiyyah is of the opinion that Satan is the origin of all the jinn.

            The jinn, including Satan, eat and drink, marry and reproduce. The first two characteristics, those of eating and drinking, can be inferred from the saying of the Prophet sallallahu alayhe wa salam:“ When one of you eats, he should eat with his right hand. And when one of you drinks he should drink with his right hand. Verily, Satan eats and drinks with his left hand”. As for the two other characteristics, they can be deducted from the Qur’an in that context where Allah describe the spouses of the believers in Paradise:“ Wherein both will be Qasirat-ut-Tarf [chaste females (wives) restraining their glances, desiring none except their husband, with whom no man or jinn has ever touched”[55:56].

Marriage between Jinn & humans

            In many instances, stories are being told of some men marrying one of the jinn or of some woman being proposed to by one of the jinn. As-Suyooti mentioned a few reports from the early generations pointing to the occurrence of marriage between the jinn and humans. This was supported by Ibn Taymiyyah who said:” Humans and jinn have got married and have had children as a result of their marriage”. However, and assuming that it is possible, Islamic scholars have expressed their disapproval of such copulation, deriving their evidence from the Qur’an where it is stated that Allah has created for mankind spouses of their own species:“ And among His Signs is this, that He created from you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflects”(30.21).

            This means that if marriage between humans and jinn could occur, it would not be possible for either party to have the companionship and love described due to their different origins; and thus, the wisdom behind marriage would be fast.

            However, what points to the possibility of marriage between the two species is the verse from the Qur’an mentioned above [6O;56]. And in any case, if such marriages occur toady or have occurred before, they are certainly rare and must be regarded as ‘strange.’ Besides, from an Islamic perspective, if one is said to be doing it, he is in a sense possessed’ and has no way to control it.

Do Jinns & devils die?

            Undoubtedly, all species (including the jinn and the devils) do die. This has been confirmed by the Qur’an:“ Whatsoever is on it (the earth) will perish. And the face of your Lord full of Majesty and Honor will remain forever”(55:26-27).

            In addition, the Prophet, sallallahu alayhe wa salam, is reported to have said:“ I seek refuge, by Your Glory, the One, Whom there is no other god but You, the One who dies not, and the jinn and mankind do die”.

            Regarding the span of their lives, there is not certain knowledge except what Allah has said concerning the accused Satan who has been respite and life until the day of Resurrection:“ Satan said: Reprieve till the day they are Resurrected. (Allah) said: You are of those reprieved”(7:14-15).

The Residence Of Jinn

            The jinn live on the earth as humans do, but most of them are found among the ruins and those places contaminated with ritual impurity such as bathrooms, cemeteries and animal yards. Many of them are also found in spots where money transaction (the root of the evil) take places. The following advice was given by the Prophet, sallallahu alayhe wa salam, to his Companions:“ If you can, do not be the first one to enter the marketplace. And do not be the last to leave it For it is Satan’s abode and therein he raises his banner”.

Specific animals accompanied by the devil

            Some animals such as the camels are usually accompanied by the devils. The Prophet, sallallahu alayhe wa salam, said:“ Verily, the camel has been created from devils. And behind every camel there is a devil”. and also:“ Do not make salah in the pastures of the camels, for they are from the devils. But make salah in the field of the sheep, for they are blessed”.

The Ugliness of Satan

            Satan is a repulsive-looking colossus of body. The branches of Zaggoom (a tree in Hell) is compared in the Qur’an to the heads of devils:“ Verily, it is a tree that springs out of the bottom of Hell-Fire. The shoots of its fruit-stalks are like the heads of devils”(37.64-65).

            During the Middle Ages, Satan was depicted as black man with a pointed beard, raised eyebrows, and a mouth that emits blazing fire. His legs were hoofed like goats and he had a tail with a pointed arrow.

The Devils Abilities & Strengths

            The Qur’an tells us that the jinn have been given such power and ability to which human no access. Of these great speed is the most significant. We have been told that a stalwart of the jinn promised King Solomon that it would only take him a shorter time than that taken by someone standing from his sitting place to bring the throne of Sheba to Jerusalem. Another one, yet, said that he could do within the twinkling of an eye:“ A ‘I frit (strong one) from the jinn said: I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trust-worthy for such work.. One with whom was knowledge of the Scripture said:I will bring it to you within the twinkling of an eve! Then when he [Sulaiman (Solomon)1 saw it placed before him, he said: this is by the Grace of my Lord”(27:39-40).

            The jinn also used to go to the lowest heaven in order to eavesdrop on the inhabitants of the heavens and so would be able to find out what was happening therein. When this was detected, the number of guards (including meteors and comets) were increased, blazing down fire on dropping jinn. Allah says in the Glorious Qur’an:“ And we have sought to reach the heaven, but found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) a hearing, but any who listen now will find a flaming fire watching him in ambush”(72:8-9).

            The jinn have the ability to take on the shapes of humans and animals. On the day of the battle of Badr, Satan approached the Prophet’s enemies in the form of a man called ‘Suraqa Ibn Malik’ and promised them aid and triumph. On that occasion Allah has revealed the following verse:“ And remember when Shaitan (Satan) made their (evil) deeds seem fair to them and said: No one of mankind can overcome you this day (of the battle of Badr) and verily, I am your neighbor (for each and every help). But when the two armies met and Satan saw the angels descending from the sky to support the Muslims side, he fled. [the above verse continues]. But when the two forces came in sight of each other, he ran away and said: Verily, I have nothing to do with you. Verily, I see what you see not. Verily! I fear Allah for Allah is severe in punishment”(8:48).

            The devils may also take on the appearance of certain animals, such as camels, donkeys, cows, dogs, or cats. But a black dog is their favorite attire.

            Snakes that appear in front of Muslims in their houses may be jinn that have embraced Islam; and therefore the Prophet, sallallahu alayhe wa salam, has forbidden us to kill them before the name of Allah has been mentioned three times to them as a warning and a protection. If they continue to be present, they are devils and hence should be killed.

            Satan is able to flow within the human body as does blood in vessels: This fact has been asserted (in various versions) by the Prophet, sallallahu alayhe wa salam. The sayings are recorded in the two big compilations of authentic Ahadeeth: Bukhari and Muslim.

            However, the devils have no power over the pious and loyal worshippers of Allah. This means that the power granted by Allah to Satan and his tribe is not without limits. Allah says in the Glorious Qur’an:“ Verily, My slaves you have no authority over them. And All-sufficient is your Lord as a Guardian”(17:65). “ And indeed Iblees (Satan) did prove true his thought about them: and they followed him, all except a group of true believers (in the Oneness of Allah). And he (Iblees-Satan) had no authority over them except that We might test him who believes in the Hereafter from him who is in doubt about it”(34:20-2l).

            And as can be inferred from the following verse, Satan him-self recognizes that fact and he acts in accordance with that knowledge:“ [Iblees (Satan)] said:0 my Lord! Because you mislead me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. Except Your chosen, (guided) slaves among them”(15:39-40).

            This mean that the sinful and wrongdoers among the believers may also be misled by Satan. We have been told in the Qur’an about that slave of Allah who was granted divine signs, but then turned his back to them. Satan took advantage of the man’s disobedience, and seduced him. Allah says:“ And recite (0 Mohammed) to them the story of him to whom We gave Our Ayat (proofs, evidences, verses, signs, revelations, etc.), but he threw them away; so Shaitan (Satan) followed him up, and he became of those who went astray”(7:175).

            Like humans, the jinn cannot go beyond the limits set to them by Allah, for He says in the Glorious Qur’an:“ 0 assembly of jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah!)”(55:33).

            Also, they are not able to open closed doors that have had the name of Allah mentioned over them. The Prophet, sallallahu alayhe wa salam, said:“ Close your doors and cover your vessels and tie up your water skins and put out your lamps, for Satan (and the jinn) do not open a closed door, nor do they take off a cover or untie water skins”.

The Jinn are Responsible for Their actions

            Both the jinn and mankind were created for the same purpose; to worship Allah, in the fullest sense of the word worship:“ And I (Allah) created not the jinn and mankind except that they worship Me (Alone)”(50:56).

            Therefore, the jinn are responsible for their own actions. They have been ordered to perform certain acts and to abstain from performing others. And on the day of Resurrection the jinn and mankind will be addressed by Allah with the following words:“ 0 you assembly of jinn and mankind! Did not there come to you Messengers from amongst you, reciting unto you My verses and warning you of the meeting of this day of yours? They will say: We bear witness against ourselves. It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers”(6:130).

            But according to Ibn Taymiyyah, what the jinn are ordered to do or prohibited from is not necessarily identical to what humans are ordered to do or prohibited from. His discussion is based on the nature of each of the two species. As the two species are fundamentally different, at least in the substance they have been created from, the responsibilities charged upon each must be different as well.

            As the jinn were created with the ultimate purpose of worshipping Allah (alone), the claim that there is some sort of lineage or affinity between them and the Almighty Allah must be a sheer fabrication. The Jews and the pre-Islamic polytheists believed that Allah took wives from among the jinn, and that the offspring resulting from that relationship consisted of the angels. This has been stated in the Glorious Qur’an as follow:“ And they have invented a kinship between Him and the jinn, but the jinn know well that they have indeed to appear (before Him) (i.e., they will be called to account). Glorified is Allah! (He is free) from what they attribute unto Him)!”(37:158-139).

            Since the jinn are responsible for their own actions, there is no doubt that Allah’s Word must have reached them, but how? Did they have messengers from among themselves? Or were human messengers sent to them? The Prophet, sallallahu alayhe wa salam, was sent to both the jinn and mankind. This is because the Glorious Qur’an posed to both of collectively, the challenge of composing a work similar to that of the Qur’an:“ Say: 1f the mankind and the jinn were to come together to produce the like of this Qur’an, they could not produce the like thereof, even if they helped one another”(27:88).

            This verse is also supported by the following verse from the Qur’an:“ Say (0 Muhammad): It has been revealed to me that a group (from three to ten in number) of jinn listened (to this Qur’an). They said: Verily, we have heard a wonderful Recitation (this Qur’an)! If guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allah)”[72:1-2].

            Those who listen to the Qur’an and believed in it returned to their follow jinn asking them to follow the Right Path:“ And (remember) when We sent towards you (Muhammad) a group of the jinn, (quietly) listening to the Qur’an. When they stood in the presence thereof, they said: Listen in silence! And when it was finished, they returned to their people, as warners. They said: O our people! Verily, we have heard a Book (this Qur’an) sent down after Muosa (Moses), confirming what come before it; it guides to the truth and to the Straight Path (i.e., Islam)”[46:29-30].

            The incident suggests that the jinn listened to the Qur’an as though the Prophet, sallallahu alayhe wa salam, being aware of their presence. Later, however, a delegation of the jinn met with the Prophet, sallallahu alayhe wa salam, to gain knowledge from him. The Prophet, sallallahu alayhe wa salam, taught them what Allah prescribed for them. This latter incident took place in Makkah before the Prophet’s migration to Madinah. A full account of it is found in Sahib Muslim. It says that on that night the Companions, may Allah be pleased with them, missed the Prophet, sallallahu alayhe wa salam. No trace of him was found in Makkah. They thought he was kidnapped by the jinn, or got killed. As dawn approached, they saw him towards them. He explained that he was invited by a group of jinn to recite the Qur’an and answer their questions.

            The jinn are of different ranks in terms of piety or impiety. Some are fully devoted to righteous deeds; others are less so. Some are heedless; others are disbelieves. They speak of themselves in the Qur’anL:“ There are among us some that are righteous, and some the contrary; we are groups having different ways (religions sects)”[72:11].

The Nature Of Satan

            Satan used to worship Allah along with the angels before he became an ingrate. Only then did he become evil and sought it even though he was well aware that it would be the cause of his punishment in the hereafter. Is it possible for a devil to embrace Islam?

            According to the Prophet, sallallahu alayhe wa salam, it is possible for a devil to embrace Islam. The hadeeth was interpreted in many different ways. However, there is evidence that the devil encountered by the Prophet, sallallahu alayhe wa salam, embraced Islam. There are some who believe that the word Shaitan (devil) is only used to describe a disbeliever of the jinn. But this does not mean that a devil cannot be converted to Islam This is a brief summary about the jinn and their nature and characteristics. Allah is the Best of protectors and the Most Merciful of those who show mercy.

The basic purpose of I’tikâf is that the heart gets attached to Allâh and, with it, one attains inner composure and equanimity and pre‑occupation with the mundane things of life ceases and absorption in the eternal Reality takes its place, and the state is reached in which all fears, hopes and apprehensions are superseded by the love and remembrance of Allâh, every anxiety is transformed into the anxiety for Him and every thought and feeling is blended with the eagerness to gain His nearness and to earn His good favour, and devotion to the Almighty is generated instead of devotion to the world and it becomes the provision for the grave where there will be neither a friend nor a helper. This is the high aim and purpose of I’tikâf which is the speciality of the most sublime part of Ramadhân, i.e., the last ten days.”

Similarly, Hadhrat Shah Waliullah Radiallâhu anhu remarks, “Since I’tikâf in the masjid is a means to the attainment of peace of the mind and purification of the heart, and it affords an excellent opportunity for forging an indentity with the angels and having a share in the blissfulnes of the Night of Power and for devoting oneself to prayer and meditation Allâh has set apart the last ten days of the month of Ramadhân for it and made it a Sunnah for His pious and virtuous slaves.”

Rasulullâh Sallallâhu ‘alayhi wasallam always observed, I’tikâf and the Muslims have on the whole adhered to it. It has become a regular feature of the month of Ramadhân and a confirmed practice with the devout and the faithful. Hazrat Ayesha Radiallâhu anha relates that “Rasulullâh. Sallallâhu ‘alayhi wasallam regularly observed I’tikâf during the last ten days of Ramadhân till the end of his life. After him, his wives maintained the tradition.” (Bukhari)

It is related by Hazrat Abû Huraira Radiallâhu anhu that “Rasulullâh Sallallâhu ‘alayhi wasallam observed I’tikâf for ten days every year in the month of Ramadhân. In the year he passed away he observed it for twenty days.” (Bukhari)

MEANING OF I’TIKAF
The reality of I’tikâf is that a person remains in the masjid for a certain period with the intention [niyyah] of I’tikâf. There is no time limit pres­cribed for whatever time is spent in the masjid with the intention of I’tikâf such spending of time will constitute I’TIKÂF. However, a period of ten days is prescribed for the Masnun I’tikâf of Ramadhân ‑ the Sunnah will not be fulfilled for a period less than ten days. In the case ofI’tikâf Wâjib (that’ is, a person who has taken a vow to perform I’tikâf, it cannot be fulfilled in a period less than one day and one night. (Badai)

WHO MAY PERFORM I’TIKAF 

1. It is necessary for I’tikâf that a person be a Muslim and sane. Hence, the I’tikâf of an insane person or a kafir will not be valid. However, just as a minor child may perform Salâh or keep fast, similary such minor may perform I’tikâf. (Badai).

2. A woman may also perform I’tikâf in her home by setting aside a specified place for ibâdah and performing therein such I’tikâf. However, it is necessary for her to obtain her husband’s consent for such I’tikâf. Moreover, it is essential that she is not in a state of menstruation and nifâs.

3. it is a condition of I’tikâf Masnun and I’tikâf wâjib that a person be in a state of fasting. Hence, if a person is not in a state of fasting, he cannot perform these categories of I’tikâf. However, fasting is not a condition in the case of Nafl I’tikâf.

PLACE OF I’TIKAF
For male persons, ‘Itikat can only be performed in the masjid. The most blessed and preferred I’tikâf is that performed at al‑Masjid al Harâm in Makkah. The next most preferred I’tikâf is that performed at al‑Masjid al‑Nabawî in al‑Madinah. Third in order of preferability is al‑Masjid al Aqsa (in Al‑Quds). Fourthly, any Jam’i Masjid. However, it is not neces­sary to perform I’tikâf at a Jam’i Masjid. On the contrary, I’tikâf may be performed at any masjid where prayers are said five times (each day) in jama’at. If a masjid is such that five time prayers (each day) are not said therein, then in such an event there is a difference of opinion amongst the ‘Ulamâ’. Some scholars are of the view that I’tikâf may be performed at such a masjid, although it is not preferable. (Shâmi)

I’tikâf can be made in a masjid wherein only in Ramadhân 5 daily Salâh are performed (Fatâwa Rahîmîyah vol. 2. p. 30)

TYPES OF I’TIKAF

I’tikâf Masnun ‑ This refers to that I’tikâf which is only performed in the month of Ramadhân during the last ten days thereof commencing on the twenty‑first night and terminating upon the sighting of the the moon of Shawwal (that is, on the eve of ‘Id al‑Fitr) It is termed I’tikâf Masnun because Rasulullâh Sallallâhu ‘alayhi wasallam performed I’tikâf every year in these days.

I’tikâf Nafl ‑ This refers to that ‘Itikaf which may be performed at any time.

I’tikâf Wâjib ‑ This refers to that I’tikâf

(a) which becomes wâjib because of making nadhr, that is, taking a vow, or

(b) which becomes wâjib as Qada’ for rendering void a Masnun I’tikâf.

MEANING AND EFFECT OF MASNUN I’TIKAF

TheI’tikâf which is performed in the last ten days of Ramadhân Mubarak is known as Masnun I’tikâf. The time for this I’tikâf commences upon completion of the twentieth day (of Ramadhân), that is, with effect from the setting of the sun, and remains until the sighting of the Shawwal moon (Eid moon). In view of the fact this I’tikâf commences from the twenty‑first night (of Ramadhân) ‑ and the night commencing from the setting of the sun ‑ it is therefore necessary for the person wishing to performI’tikâf to enter the hudud of the masjid on the twentieth day on such time before Maghrib so that the setting of the sun takes place whilst he is in the masjid.

The I’tikâf of the last ten days of Ramadhân is Sunnah Mu’akkadah Kifayah. This means that if one person, who lives in a particular area in which a masjid is situated, performs I’tikâf, then in such an event the Sunnah is fulfilled on behalf of all the members of that area. However, if nobody in the entire area performs I’tikâf, then all the members of the area will be liable for the sin of failing to fulfil a Sunnah.

RESPONSIBILITY OF MEMBERS OF AN AREA AND MAIN FEATURE OF I’TIKAF

1.   It is clear from the foregoing that it is the responsibility of every member of the area or township to ascertain in the beginning whether any person is to sit for the I’tkâf in their masjid or not.

2.   However, it is not permissible to cause some person to sit by giving him payment or money because it is not permissible in the case of ‘Ibadah to give or take money or wages. (Shâmi)

If no member of a particular area is able to sit forI’tikâf due to circumstan­ces of necessity, then in that event arrangements must be made to cause some person from another area to sit. (Fatâwa Darul Ulûm Deoband)

The outstanding pillar of I’tikâf is that a person remains for the duration of I’tikâf within the hudûd of the masjid. Save and except for the necessities of nature (see details later), he must not leave the hudud of the masjid even for one moment. For, if he leaves the hudûd of the masjid for one moment without a valid Shar’î reason (the details of which are dealt with later), the I’tikâf is rendered void.

LEAVING THE MASNUN ON THE GROUNDS OF SHAR’Î NECESSITY

By the term Shar’î necessity, we mean those necessities on the basis of which the Sharî‘ah has permitted the person performing I’tikâf to leave the masjid. TheI’tikâf is not rendered void if the person leaves by virtue of such necessities.

These necessities are as follows:
1.   The need to urinate or defecate, that is, to attend to the call of nature.

2.   The need for Ghusl of janabah when it is not possible to make Ghusl in the masjid.

3.   The need to make wudhu when it is not possible to make wudhu while in the masjid.

4.   The need to bring food and drink when another person is not available to do so.

5.   The need of the Mu’adhin to go out for the purpose of calling Adhân.

6.   If Jumuah Salâh is not performed in the masjid wherein I’tikâf is performed, the need to go to another masjid to perform Jumu’ah.

7.   The need to move to another masjid in the event of leaking, etc. of the the masjid.

Apart from these needs, it is not permisible for the person performing I’tikâf to leave the masjid for any other purpose. Now, we shall, insha-Allâh, explain details of each of these needs.

CALL OF NATURE

(a)  The person performingI’tikâf can leave the rnasjid to attend the call of nature, that is, to urinate of defaecate. In so far as urinating is concerned, he must go to the place nearest the masjid where it is possible to urinate. In regard to defaecation, if a toilet has been built attached to the masjid, and if it is possible to defaecate therein, then he must go there. It is not permissi­ble to go to another place. However, if a person cannot defaecate due to his nature or because of extreme difficulty at any place besides his home, then it is permissible forlim to go to his house for this purpose, even if a toilet is available near the triasjid. (Shâmi)

If a person does not have this difficulty, then he should utilise the toilet of the masjid. If such a person leaves the masjid toilet and goes to his house, then his I’tikâf is rendered void according to some ‘‘Ulamâ. (Shâmi)

(b)  If the masjid does not have any toilet, or if it is not possible to attend the call of nature therein, or in the case of extreme difficulty, then in such events it is permissible to go home to attend the call of nature, notwith­standing the distance of such home. (Shâmi)

(c)  If the home of a friend or a relative is present near the masjid, it is not necessary to go to his friend’s or relative’s home to attend the call of nature. Despite this, one is permitted to go to one’s home even if it is situated at a distance in comparison to the home of such a friend or a relative. (Shâmi)

(d)  If a person owns two houses then he should go to the nearer one to attend the call of nature. If he goes to the further home then his I’tikâf is rendered void according to some ‘ulama. (Alamgiri)

(e)  If the toilet is occupied, then it is permissible to wait until it is vacant. But it is not permissible to remain even for one moment once the need is fulfilled. If one remains then, I’tikâf is rendered void. (Barjandi) 

(f)  It is permissible to make Salâm to someone or to reply to a Salâm or to talk briefly in the house or on the way to the toilet and on return, provided that one does not stop for such brief talk. (Mirqat)

(g)  It is not necessary to walk briskly on the way to the toilet or on return. It is permissible also to walk slowly. (Âlamghiri)

(h)  On the way to the toilet to attend to the call of nature, one must not stop at the instance of another. One must while walking indicate to such other person that one is in a state of I’tikâf. One can not stop for this purpose. If one stopped for some time at the instance of another, then his I’tikâf is rendered void. This applies to the extent that if a debtor has on the road stopped the person performing I’tikâf then according to Imâm Abû Hanifah Rahmatullâh ‘alayhi the I’tikaf is rendered void. The I’tikâf is not rendered void by virtue of his necessity according to Imâm Abû Yusuf and Imâm Muhammad Rahmatullâh ‘alayhi. Imâm Sarakasi Rahmatullâh ‘alayhi has on the basis of ease and facility manifested a preference for the view point of the latter two. (Mabsut) However, precaution demands that one must not stop on the road under any circumstances.

(i)   It is permissible to smoke a cigarette upon leaving to visit the toilet provided that one does not have to stop for this purpose.

(j)  If any person who has gone to his house for the purpose of attending to the call of nature, then it is permissible for him to make wudu therein, after attending to the call of nature. (Majma‑ul‑Anhar)

(k)  Istinjah is included in the term “attending to call of nature”. Hence, if a person suffers from the disease of urine drops, he can go outside for the purpose only of Istinjah for this reason, the jurists have set forth Istinjah as a separate ground of necessity entitling a person to leave apart from the ground of “attending to the call of nature.” (Shâmi)

(l)   While in I’tikâf to be in state of wudhu is Mustahab [desirable] and not wâjib [compulsory]. To read books of Tafsîr and jurisprudence in the state of wudhu is also mustahab. (Fatâwa Mehmoodiya vol. 3 p. 117/2)

(m) While in I’tikâf one can inquire from vistors about those who are absent. (ibid.)

GHUSL

It is permissible for the person performing I’tikaf to leave the masjid for the purpose of Ghusl of Janabah in the event of emission of semen.

This is subject to the explanation that if such a person can make Ghusl whilst remaining in the masjid, for example, by sitting in some big tub and performing Ghusl in a manner that the water does not fall in the masjid then it is not permissible for him to go outside.

However, if this is not possible or there is extreme difficulty then he may go outside for Ghusl of Janabah. (Fath‑ul‑Qadir) If there is a Ghusl Khanah in the masjid, then he must perform Ghusl there. However, if there is no Ghusl Khana in the masjid, or it is not possible to make Ghusl therein for some reason, or if there is extreme hardship, then one can perform Ghusl in one’s home.

Apart from Ghusl of Janabah, it is not permissible to leave the masjid for any other Ghusi. It is not permissible to leave the masjid for the purpose of Jurnu’ah Ghusl or a Ghusl to cool oneself. If one has left the masjid for this purpose then I’tikâf is rendered void. However, if one wishes to make Jumu’ah Ghusl or cool oneself, then he must adopt such a course that the water does not drip into the masjid. For example, he must sit in some tub and bathe himself, or make Ghusl at the corner of the masjid in such a way that the water drips outside the masjid.

EATING

If a person has another available to bring food and water for him to the masjid, then it is not permissible for such a person performing I’tikâf to leave the masjid for the purpose of fetching food. If, however, he does not have available any person to bring food and water, then it is permissible for him to leave the masjid to bring food (al‑Bahr‑ur‑Raiq). However, the food must be brought to the masjid and eaten therein. (Kifayat‑ul‑Mufti)

Such a person moreover must bear in mind that he must leave the masjid at a time when he is able to receive the food. But if he has to wait for some reason to receive the food, there is no objection.

ADHÂN

(a)  If a mu’adhin is performing I’tikâf and he has to leave the masjid for the purpose of giving Adhân, then it is permissible for him to go outside. But he must not remain there after giving the Adhân.

(b)  If a person is not a mu’adhin but he wishes to give Adhân for a particular time, then it is permissible for him to leave the masjid for the purpose of giving Adhân. (Mabsut)

(c)  If the door of the minaret of the masjid is situated within the masjid, then it is absolutely permissible for the person performing I’tikâf to climb the minaret because it will constitute part of the masjid. However, if the door of the masjid is outside the masjid itself, then apart from the need to give Adhân, the person performing ’ltikaf is not permitted to climb such a minaret. (Shâmi)

(d)  It is preferable that I’tikâf be made in such a masjid where Jumu’ah Salâh is performed so that it is not necessary to go outside for Jumu’ah. However, if no Jum’ah Salâh is said in a particular masjid and only five times Salâh is said therein, then it is permissible to perform I’tikâf in such a muffid. (Âlamghiri)

(e)  In such a situation, it is permissible to go to another masjid to perform Jum’ah Salâh. However, one must leave for this purpose at such a time that, in his estimation, upon reaching the Jam’i Masjid, he will be able to perform the four rakâh sunnah and thereafter, witness immediately the commencement of the khutbah. (ibid.)

(f) If the person performing I’tikâf has gone to a certain masjid to perform Jurn’ah, then he may perform sunnah prayers after completing the fard in that masjid. However, he cannot remain (in the masjid) thereafter. (Ibid). If he remains for a period exceeding necessity then his I’tikâf is not rendered void because he has remained in a masjid. (Badai)

(g) If a person goes to a Jam’i Masjid to perform Jum’ah and thereafter remains there and completes the remaining period of I’tikâf, then his I’tikâf will remain valid. This act is, however, makrûh. (Âlamgiri)

One can make I’tikâf in one masjid and lead tarawîh in another provided when sitting for I’tikâf this intention was made. (Âlamqiri vol. 1, p. 199)

TRANSFER OF MASJID

It is necessary for every person performing I’tikâf to complete his I’tikâf in the masjid where he commenced it. However, if he is faced with such an extreme difficulty and hardship that it is not possible for him to complete the I’tikâf in such a masjid, for example, because such a masjid may collapse, or he is removed therefrom under compulsion, or there is a strong danger to life or property by staying there (in the masjid), then it is permissible to move to another masjid and complete the I’tikâf there. If one has left for this purpose, the ’ltikaf will not be rendered void, provided that upon leaving one does not wait or remain on the road but proceeds directly to the other masjid. (Âlamgiri)

JANAZAH SALÂH AND VISITING THE SICK

(a) Generally it is not permissible for the person performing I’tikâf to leave the masjid to participate in Janazah Salâh or to visit the sick. However, if one left to attend the call of nature, and incidentally, on the road enquired of some person’s health or participated in a Janazah Salâh, then theI’tikâf is not rendered void. (Badai)

Moreover, one can visit or enquire of the sick whilst one is walking on. Consequently, Hadrat ’Aishah (R.A.) has said that the Rasululla Sallallâhu ‘alayhi wasallam enquired of the sick whilst walking on, and he did not change his way for the purpose. (Abû Dawûd). In regard to Janazah Salâh it is a condition that one does not stop at all after the Salâh itself. (Mirqat).

(b) Apart from this, if a person makes a condition at the time of the intention of the I’tikâf itself to the effect that if he wishes during the course

of the I’tikâf to visit a certain sick person, or participate in Janazah Salâh, or attend a certain Islâmic or religious gathering, he will do so, then in such a situation it is permissible to leave the masjid for these purposes, and his I’tikâf will not thereby be rendered void. However, in this manner, his I’tikâf will become a nafl one, and will not remain Masnun. 

FACTORS THAT RENDER I’TIKÂF VOID

I’tikâf is rendered void by the following factors:

1.   Apart from the necessities mentioned above, I’tikâf is rendered void if the person performing I’tikâf leaves the hudud of the masjid for any other purpose although such leaving is for one moment (Hidâyah). It is clear that one will be said to have left the masjid when the feet (of the person performing I’tikâf) have been put outside in such a manner that according to custom one will be said to have left the masjid. Hence, if only the head is outside the masjid, then I’tikâf shall not thereby be rendered void. (Al‑Bahr‑ur‑Raiq).

2.   Similarly, if a person performing I’tikâf leaves for a valid Shar’î necessity, but after completing such a necessity, he waits or stays outside (the masjid) even for one moment, then theI’tikâf is thereby rendered void. (Shâmi)

3.   If one leaves the masjid without a valid Shar’î reason or need, whether intentionally, in forgetfulness or by mistake, then in such situations the I’tikâf is rendered void. However, one will not sin for rendering the I’tikâf void if the leaving is due to mistake or forgetfulness. (ibid.)

4.   The I’tikâf will also be rendered void if a person under mistaken belief enters a part of the area of the masjid thinking that it falls within the hudud of the masjid, whereas in fact it is excluded there from. Hence, one must properly ascertain the hudud of the masjid before commencing I’tikâf.

5.   Since fasting is a condition for I’tikâf, if the fast breaks then I’tikâf is rendered void accordingly, irrespective whether such fast was broken for a valid reason or not, or intentionally or by mistake. In each of these cases, I’tikâf is rendered void. The meaning of breaking fast by mistake is that a person whilst remembering that he is fasting does some involuntary act which is opposed to the requirement of fasting; for example, the person continued eating until the rise of dawn, or made Iftar before the setting of the sun under the mistaken belief taht the time for Iftar had passed; or whilst gargling water entered the gullet by mistake althought the person remembered that he was fasting. In all these situations, the fast is broken and I’tikâf is correspondingly rendered void.

However, if a person forgot that he was fasting and in such state of forgetfulness ate, and drank something, then both his fast and I’tikâf are not rendered void. (Shâmi)

6.   I’tikâf is also rendered void by sexual intercourse whether done inten­tionally or by mistake, and whether done during the day or night, inside the masjid or outside, and whether emission results or not. In all these situa­tions, I’tikâf is rendered void.

7.   Kissing and cuddling is not permissible during the course of I’tikâf if this causes emission, then I’tikâf is rendered void. However, if no emision results then notwithstanding its illegality, the ’ltikaf is not rendered void. (Hidâyah)

SITUATIONS IN WHICH IT IS PERMISSIBLE TO BREAK I’TIKÂF

It is permissible to break I’tikâf in the following situations:

1.   If such a disease emerges during the course of I’tikâf which is not possible to cure except by leaving the masjid, then it is permissible to break the I’tikâf.

2.   It is permissible to break I’tikâf and go outside (the masjid) in order to save a person who is drowning or burning or to prevent a fire. (Shâmi)

3.   It is permissible to break I’tikâf because of extreme disease which has afflicted one’s parents, wife or children.

4.   It is permissible to break I’tikâf if one is compelled to go outside (the masjid), for example, if a warrant of arrest is issued by the government.

5.   If a janazah arrives and there is nobody else to perform the Janazah Salâh, then also it is permissible to break the I’tikâf. (Fath‑ul‑Qadir)

THE CONSEQUENCES OF BREAKING I’TIKÂF: RULES OF QADHA

1.   If the I’tikâf Masnûn is rendered void for any of the reasons set forth above, then it is wâjib to make qadah only of that day in which the ’ltikaf’ was rendered void. It is not wâjib to make qadah of the full ten days. (Shâmi). The procedure of making qadha of this one day is as follows:

If there is time remaining in that Ramadhân, then one must perform I’tikâf with the niyâh of qadha in that Ramadhân commencing from the setting of the sun of one day until the setting of the sun of the following day. If there is not time in that particular Ramadhân or if it is not possible for any reason to perform I’tikâf therein, then apart from Ramadhân, one can keep fast on any day and perform I’tikâf for one day. On the other hand, if one makes qadah the following Ramadhân this also will be valid. However, there is no guarantee of life and accordingly one must make qadah as quickly as possible.

2.   If the I’tikaf Masnun is rendered void, it is not necessary to leave the masjid. But one can continue the I’tikâf for the remainder of the last ten days with niyyah of nafl. In this way, the sunnah al‑Mu’akkadah will not be fulfilled but thawab will be obtained for the nafl I’tikaf. On the other hand, if the I’tikâf was rendered void due to some involuntary mistake, then it is not inconceivable that Allâh Ta’âla may bestow in His infinite mercy the reward of the Masnun I’tikâf of the last ten days. Hence, it is preferable in the case of the breaking of the I’tikâf is broken and to commence a permissible to leave on the day that I’tikaf is broken and to commence a nafl I’tikâf with nafl niyyah the following day.

THE ADAB OF I’TIKAF

In view of the fact that the purpose of I’tikâf it to withdraw oneself from worldly affairs and devote oneself entirely to the remembrance of Allâh, therefore, one must during the course ofI’tikâf avoid unnecessary talk and work. Whatever time one finds, one must spend in performing qadha salâh, nawafil (Salâh), tilawah al‑Qur’ân, and other ‘ibâdah, dhikr and tasbihat. Moreover, the learning and teaching of ‘ilm of dîn, lectures and nasiliat and study of Islâmic books is not only permissible but also a cause of obtaining thawab.

PERMISSIBLE ACTS [MUBAHAT] IN I’TIKAF

The following acts are permissible in the state of I’tikâf

1.   Eating and drinking.

2.   Necessary transactions of purchase and sale relating to the necessities of life. However, it is not permissible to make the masjid a centre of trade as such. (Qazi Khan)

3.   Sleeping.

4.   Haircut provided the hair does not fall in the masjid.

5.   Talking and conversation, but it is necessary to avoid unnecessary talk. (Shâmi)

6.   To contract a Nikâh or other transactions. (al‑Bahr)

7.   To change clothes, apply scent and oil. (Kulasatul Fatâwa)

8.   To assist a sick person in the masjid, apply bandage or show him a medicine. (Fatâwa Darul Uloom)

9.   To give lessons on the Qur’an or ’ilm of Din. (Shâmi)

10.  To wash and sew clothes provided that when washing the person remains within the masjid and the water falls outside the masjid. This ruling also applies in the case of washing pots or utensils.

11.  To pass wind in the masjid at the time of necessity. (Shâmi)

Moreover, all those actions are permissible in I’tikâf which are not makrûh or render I’tikâf void, and which actions in themselves are halâl.

MAKRUHAT OF I’TIKÂF

The following matters are makrûh in the state of I’tikâf:

1.   To adopt complete silence because the adoption of complete silence in the Sharî’ah does not constitute I’tikâf. If one adopts silence with the intention that such silence is I’tikâf, then he will receive the sin of bid’ah. However, there is no objection if one does not regard silence as ibâdah and endeavours to remain silent in order to avoid sin. However, whenever a necessity arises, one must not avoid or abstain from talk. (Durre‑Mukhtâr)

2.   To indulge in unnecessary and vain talk; some conversation is permissi­ble in accordance with necessity, but it is obligatory to avoid making the masjid a place of vanities and unnecessary talk. (Minhatul Kaliq)

3.   To bring goods of trade and throw them in the masjid.

4.   To enclose such area of the masjid for the purpose of I’tikâf that other persons performing I’tikâf or Salâh are caused difficulty or hardship.

5.   To charge a fee for writing, or sewing clothes, or teaching on the part of the person performing I’tikâf has been considered as makrûh by the jurists (Al‑Bahr). However, if a person cannot earn to provide for himself for the fasts of the days of I’tikâf without charging such fee, then it is permissible for him to do so on the analogy of sale. (And Allâh knows best).

6.   While performing the sunnah to indulge in a makrûh is not correct.

I’TIKÂF MANDHUR

The second type of I’tikâf is I’tikâf Mandhur”, that is, that I’tikâf which a person has made obligatory upon himself by taking a vow [nadhr].

Having regard to the fact that this particular form of I’tikâf is rare in occurrence, only the necessary rules have been set out below. For details, one should refer to the books or jurisprudence or a Mufti.

CATEGORIES OF NADHR AND THEIR LEGAL EFFECT

There are two categories of Nadhr:

(i) Nadlir Mu’ayyan, and
(ii) Nadhr Ghayr Mu’ayyan.

(i)   Nadbr Muayyan: this means that the Niyyah of I’tikâf is made for specific day or days or month; for example, a person makes Nadhr that he will perform I’tikâf in the last ten days of Sha’ban. However, if for some reason he cannot keep fasts in these days, then he must make qadah in other days. (Shâmi)

(ii) Nadhr Ghayr Muayyan: this means that no specific month or day is fixed for the performance of I’tikâf; for example, a person makes Nadhr that he will perform I’tikâf for three days. Hence, it will be permissible for him to performI’tikâf in all those days in which it is valid to keep fasts, and accordingly, his Nadhr will be fulfilled if he performs I’tikâf in such days.

NAFL I’TIKAF

1.   The third type ofI’tikâf is Nafl I’tikâf. This form of I’tikâf is not subject to time, fasting, day, night ‑ on the contrary, g person will receive the reward of I’tikâf if he enters the masjid with the intention of I’tikâf at any time and for whatever period.

2.   In the last ten days of Ramadhân, if a person performs I’tikâf with the requisite intention for less than ten days, then such I’tikâf will be Nafl I’tikâf.

3.   If a person goes to the masjid for the purpose of Salâh and at the time of entering (the masjid) formulates an intention to the effect that he will remain in I’tikâf for whatever time he spends in he masjid, then such person will receive the reward of I’tikâf.

4.   Nafl I’tikâf remains in force for the period that the person is in the masjid. Upon leaving or emerging from the masjid, this I’tikâf ends.

5.   The person performing Nafl I’tikaf should complete I’tikâf for the period or days that he intended to undergo in I’tikâf.

6.   However, if he leaves the masjid for some reason prior to completion of the intended period, then he will receive reward for the period he remained in the masjid. For the remaining (that is, uncompleted) period, he is not obliged (that is, it is not wâjib upon him) to make qadah. (Shâmi).

7.   If a person, for example, made intention to perform I’tikâf for three days and thereafter upon entering the masjid, he commits an act which breaks his I’tikâf, then in such event his I’tikâf is completed, that is, he will receive the reward for the period he spent in the masjid prior to breaking of his I’tikâf, and furthermore, no qada’ is wâjib upon him (for the uncom­pleted period). In this event, he may leave the masjid if he wishes, or remain therein by making a new intention of I’tikâf. In such a situation, it is preferable that he completes the period for which he had made the intention of I’tikâf.

I’TIKÂF OF WOMEN

1.   The fadilah of I’tikâf is not confined to men; women also can take advantage of it. However, women should not perform I’tikâf in the masjid. Their I’tikâf is only possible in the house. The procedure is as follows:

Women should sit for I’tikâf in that place in the house which has been set aside for Salâh and ‘Ibadah. If no such place has been previously set aside, then a place must be so set aside prior to the commencement of I’tikâf, and I’tikâf must accordingly be performed therein. (Shâmi)

2.   If no specific place has been built or set aside in the house for Salâh, and it is not possible for some reason to so build or set aside a place therein, then in such event a woman may at her discretion demarcate any place within the house and perform I’tikâf there. (Âlamghiri)

3.   It is necessary for a married woman to obtain the consent of her husband for the purpose of performing I’tikâf. It is not permissible for a woman to perform I’tikâf without the permission of her husband. (Shâmi) However, husbands should not without reason deprive their wives of performing I’tikâf by refusing consent. On the contrary, they should grant consent.

4.   If a woman has commenced I’tikâf with the permission of her husband and thereafter he endeavours to prohibit or prevent her from completing same, then he cannot do so. If he succeeds in preventing her, then the woman is not obliged to complete I’tikâf. (Alamghiri)

5.   It is necessary for a woman to be free from menstruation and Nifâs in order to perform I’tikâf ‑ that is, she cannot perform I’tikâf in a stage of menstruation and Nifâs.

6.   Consequently, a woman should, prior to the commencement of Masnun I’tikâf, determine whether the date of her menstruation will coincide with the period of I’tikâf. If the menstruation is expected to occur towards the end of the last ten days of Ramadhân, then she must not perform Masnun I’tikâf. However, she may perform Nafl I’tikâf for the period until the arrival of her menstruation.

7.   If a woman has commenced I’tikâf, and thereafter menstruation com­mences during the duration of I’tikâf, then it is wâjib upon her to imme­diately abandon I’tikâf, as soon as her menstruation commences. In such a situation it is wâjib upon her to make qada I’tikâf of only the day in which she abandoned the I’tikâf (as a result of the intervention of menstruation). The procedure of such qadah is as follows:

After the woman becomes pure of such menstruation, she keeps fast on any day and performs I’tikâf. If the days remain in Ramadhân, then she may make qadha in Ramadhân in which case the fast of Ramadhân will be sufficient. However, if Ramadhân has terminated at the time of her becom­ing pure from such menstruation, then she must thereafter specifically keep fast qadha I’tikâf for one day. (Commentary to Behesti Zewar)

8.   The place within the home demarcated by a woman for the purpose of I’tikâf will for the duration thereof fall within the hukm of the masjid. It is not permissible for her to move from such place without a Shar’î necessity. She cannot leave such place and enter any other portion or area of the home. If she does so, her I’tikâf will break.

9.   The rules applicable to men relating to moving from the place of I’tikâf are also applicable to women. For those needs and necessities in relation to which it is permissible for men to leave the masjid, it is similarly permissi­ble for women to leave the place of I’tikâf for such needs and necessities. (not Janazah). For those works in relation to which it is permissible for men to leave the masjid, it is similarly permissible for women to leave the place of I’tikâf for such works. Accordingly, women should, prior to commencing I’tikâf, thoroughly acquaint themselves with the rules relating to I’tikâf Masnun which have been discussed earlier under the heading “I’tikâf Masnun”.

10.  During the I’tikâf, women may, whilst sitting in their place of I’tikâf indulge in sewing and knitting. They can advise and guide others in regard to matters affecting the home. However, they cannot leave the place demarcated for I’tikâf. Moreover, it is preferable if they concentrate during the I’tikâf on Dhikr, Tasbihat, Tilawat al‑Qur’an and ‘Ibadat. They should not spend too much time on other matters.

 

LAYLATUL QADR [NIGHT OF POWER]

When the Night Equals a Thousand

Amongst the nights of Ramadhân, there is one called ‘Laylatul Qadr’, a night that is noted for its great blessings. The Qur’ân Karim describes it as being greater in blessedness and spiritual virtue than a thousand months, which in turn means that it is more valuable than eighty three years and four months. Fortunate indeed is that person who attains the full blessings of this night by spending it in the worship of Allâh, because he has then attained the reward of “ibâdah” [worship] for eighty three years, four months and even more. Indeed (the granting of) this night for the faithful Muslims is a great favour.

THE ORIGIN
Regarding this night, in a Hadîth reported by Anâs Radiallâhu anhu in Durre Manthur, Rasulullâh Sallallâhu ‘alayhi wasallam is reported to have said: “Laylatul Qadr” was granted to this “Ummah” (of mine) and not to any other “Ummah” before this.” As regards the reason for the granting of “Laylatul Qadr”, various views are held. According to some ahâdith, one reason is given thus: Rasulullâh Sallallâhu ‘alayhi wasallam used to ponder over the longer lives of peoples of the past ages and when compar­ing them with the much shorter lives of his “Ummah”, he became greatly saddened, because if his ‘Ummah” wished to compete with the people before them, then because of their shorter lives, it would be impossible for them to either emulate or surpass the previous “Ummahs” in the doing of righteous deeds. Therefore, Allâh in His Infinite Mercy granted them this night of great blessings. This means that, if any fortunate person of this “Ummah” during his life‑time spends ten such nights in the worship of his Maker, he would have gained the reward of Ibâdah [worship] for eight hundred and thirty three years and even more. Another report states that Rasulullâh Sallallâhu ‘alayhi wasallam once related to the’Sahâba’ the story of a very righteous man from among the Bani Isra’il, who spent one thousand months in ‘Jihâd’. On hearing this, the ‘Sahâba’ enviously felt that they could not attain the same reward, whereupon Allâh granted them this Night (of Power). Still another report states that it so happened that our Nabî Sallallâhu ‘alayhi wasallam once mentioned the names of the four most pious people from among the Bani Isra’îl, each of whom spent eighty years in Allâh’s sincere service, worshipping Him and not trans­gressing in the last. They were Nabî Ayyub Alayhis salâm Zakariyya Alayhis salâm, Ezkeel Alayhis salâm and Youshâ Alayhis salâm. The “Sahâba” heard this, wondering how to emulate their achievements. Then Jibra’îl Alayhis salâm appeared and recited “Sûrah Qadr”, wherein the blessings of this particular night were revealed.

There are other reports too, explaining the origin of the Night of Power. But no matter which of these you accept, the important fact remains that Allâh has granted us this night, as a great favour, and how fortunate are those believers who have never missed worship in this night. As to which particular night it is, here again approximately fifty different views are reported. It is not easy for me to enumerate them all, but the most generally accepted versions, shall follow in the ensuing pages of this chapter. Since the Qur’ân Majîd itself mentions the night, we shall commence with a short commentary of ‘Sûrah Qadr’.

[“We indeed revealed this (message) in the Night of Power.”]

Reference here is made to the fact that, on this specific night, the Qur’ân was sent down from the ‘Lawhul Mahfuz’ [the preserved Tablet] to the heavens (above the earth). The mere fact that the Qur’ân was revealed on this night would have been sufficient to ensure its greatness. But apart from this fact, it is also noted for many other things. In the very next verse, by way of increasing our interest in the matter under discussion a question is asked:

[And what will explain to you what the Night of Power is?]

In other words, the question asked there is: Have you any knowledge as to the greatness and importance of this night? Have you any knowledge as to the great favours and bounties that go with it? The next verse proceeds to explain its greatness.

[The Night of Power” is better than a thousand months.]

The true meaning here is that the reward for spending this night in worship [Ibâdah] is better and more than that for having spent one thousand months in worship [Ibâdah]; but as to how much more rewarding it is, we are not told here.

[Therein come down the Angels and the Spirit, by Allâh’s permission, on every errand.]

A fine explanation is given for this verse by Imâm Râzi. Rahmatullâhu ‘alayhi. Com­menting on this verse, he explains that when man first appeared on earth, the “Mala’ikah” looked upon him with concern. They even ventured to ask Allâh “Will You place on this earth, one who shall be riotous therein and shed blood?”

Similarly, when his parents noted his original form as a mere drop of sperm, they too looked upon it with dislike, so much so, that they consi­dered it as something which polluted the clothes and had to be washed away. But later, when Allâh made that same sperm into a fine form of a child, they began to love and cherish him. So far have things now pro­gressed that, when on this Night of Power we find that same man worship­ping Allâh and adoring Him, then those very Angels [Malâ’ikah] descend towards him, obviously repentant for the thoughts they had once har­boured against him. In this verse, where it is mentioned (War‑rûh) ‘and the Spirit the reference is to Jibra’îl Alayhis Salâm who descends to the Earth during this night. Commentators of the Qur’ân have given various meanings of this word. Let us look at some of them:

a)     The vast majority of commentators are agreed that Jibra’îl Alayhis Salâm is meant here and, according to Imâm Râzi Radiallâhu anhu this is the most correct meaning. Allâh first makes mention of the’Malâ’ikah’ and then because of ‘Jibra’îl’ Alayhis Salâm’s special status among them, a separate mention is made of him.

b)     ome commentators hold the view that ’Spirit’ here means one specific Angel of such extraordinary and gigantic proportions that before him the Heavens and the Earth appear as small as a morsel.

c)     Another group of commentators opine that ‘Spirit’ here means one group of ‘Malâ’ikah’who never ordinarily appear, and only on this night are they seen by other ‘Malâ’ikah’.

d)     Some commentators believe that ‘Spirit’ here designates one specific creation of Allâh, who partake of food and drink, and yet are neither men nor angels.

e)     There is also a view that ‘Spirit’ here refers to the Nabî Îsa Alayhis Salâm, who on this night comes down to look at the righteous deeds of this Ummah.

f)      The last interpretation we wish to mention here is that ‘Spirit’ means Allâh’s special Mercy, which comes in the wake of the angels descent. There are other interpretations also, but as already stated, the first opinion given above is the best known. In this connection, Imâm Bayhaqi Rahmatullâhi ‘alayhi relates a Hadîth by Anâs Radiallâhu anhu wherein Rasulullâh Sallallâhu ‘alayhi wasallam is reported to have said: “On Laylatul Qadr, Jibra’îl Alayhis Salâm comes down with a group of angels and prays for mercy for every one whom they find busy in worship [Ibâdah.”

 [Peace reigns until the break of dawn.]

Indeed this night is the very embodiment of peace; through out its span, the ‘Malâ’ikah’ offer salutations to the faithful believers adoring their Rabb. As one group ascends, another group descends (with the same greetings), as indicated in some narrations. Another interpretation is that it is a night of complete safety from evil and mischief. (Extract from Teaching of Islâm)

DUÂ WHEN IN SEARCH OF LAYLATUL QADR
It is reported from Hazrat Ayesha Radiallâhu anha: “I said: ‘O Rasulullâh Sallallâhu ‘alayhi wasallam, when I find myself in Laylatul Qadr, what shall I say?” Rasulullâh Sallallâhu ‘alayhi wasallam replied: ‘Say:

[O Allâh, Thou art the One who grants pardon for sins,
Thou lovest to pardon, so pardon me.]

Allah (Subhanahu wa ta’ala) revealed the Qur’an in the most blessed month; the month of Ramadan, the month in which the Qur’an was sent down.

On the most blessed night, the Grand night: Laylatul Qadr; “Verily, we revealed the Qur’an on the night of Qadr.”

Ibn Jareer narrates, on the authority of Mujaahid that there was a man from Bani Israel who used to spend the night in prayer. Then in the morning he would fight the enemy in the Way of Allah during the day, until the evening and he did this for a thousand months.

And so Allah revealed the Surah: “Verily, We sent it down in the night of Al-Qadr” until the verse “The night of Al-Qadr is better than a thousand months” That is, standing in prayer on that night is better than the actions of that man.

Sufyaan ath-Thawree reports, on the authority of Mujaahid (also), that the night of Al-Qadr being better than a thousand months means that the good deeds performed on it, fasting on it, and standing in prayer on it are better than a thousand months’ good deeds, prayers and fasting. (Narrated by Ibn Jareer)

It is reported from Abu Hurairah that he said: “When the month of Ramadan came, the Messenger of Allah said: ‘The month of Ramadan has come, a blessed month in which Allah has made it obligatory for you to fast; in it the gates of Paradise are opened and the gates of Hell are closed and the devils are chained. In it is a night better than a thousand months, whoever loses the benefit of it has lost something irreplaceable.’” (Narrated by Imam Ahmad and An-Nasaa’i).

It is reported on the authority of Abu Hurairah, that Allah’s Messenger (Sallallahu alaihi wa sallam) said: “Whoever stood in prayer on the night of Al-Qadr, in faith and hoping for a reward from Allah, he will have all of his previous sins forgiven.” (Narrated by Al-Bukhari and Muslim).

This one night surpasses the value of 30,000 nights. The sincere believer who worries day and night about his sins and phases of neglect in his life patiently awaits the onset of Ramadan. During it he hopes to be forgiven by Allah (Subhanahu wa ta’ala) for past sins, knowing that the Prophet (Sallallahu alaihi wa sallam) promised that all who bear down during the last ten days shall have all their sins forgiven. To achieve this, the believer remembers the Prophet’s (Sallallahu alaihi wa sallam) advice in different sayings wherein he used words like “seek”, “pursue”, “search” and “look hard” for Laylatul Qadr.

Laylatul Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. The Mu’min should search for it in the last ten nights of Ramadan, passing the nights in worship and obedience.

For those who catch the opportunity, their gift is that of past sins wiped away.

The Messenger of Allah (Sallallahu alaihi wa sallam) illustrated for us some of the things we should be doing on this Grand Night. From his blessed Sunnah we find the following:

Praying Qiyaam (night prayer):It is recommended to make a long qiyaam prayer during the nights on which Laylatul Qadr could fall. This is indicated in many ahadeeth, such as “Whoever stands (in qiyaam) in Laylatul Qadr [and it is facilitated for him] out of faith and expectation (of Allah’s reward), will have all of his previous sins forgiven.” [Al-Bukhari and Muslim; the addition “and it is facilitated for him” is recorded by Ahmad from the report of ‘Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]

Making Supplications:It is also recommended to make extensive supplication on this night. ‘A’ishah reported that she asked Allah’s Messenger (Sallallahu alaihi wa sallam) “O Messenger of Allah! If I knew which night is Laylatul Qadr, what should I say during it?” And he instructed her to say: “Allahumma innaka`afuwwun tuhibbul `afwa fa`fu `annee – O Allah! You are forgiving, and you love forgiveness. So forgive me.” [An authentic Hadith recorded by Ahmad, Ibn Majah and at-Tirmidhi.]

Abandoning Worldly Pleasures for the Sake of Worship:

It is further recommended to spend more time in worship during the nights on which Laylatul Qadr is likely to fall. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah (Subhanahu wa ta’ala).

‘A’ishah reported: “When the (last) ten started, the Prophet (Sallallahu alaihi wa sallam) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer) and wake up his family.” [Al-Bukhari and Muslim]

And she said: “Allah’s Messenger (Sallallahu alaihi wa sallam) used to exert more (in worship) on the last ten than on other nights.” [Muslim]

Have we estimated Allah (Subhanahu wa ta’ala) correctly?

The opportunity of Laylatul Qadr is coming in the next few days. Life is about people that take advantage of their opportunities to win the love of Allah (Subhanahu wa ta’ala), and this is indeed one of those chances. Abu Dah Daah was one of those who found an opportunity and won that which is greater than the heavens and the earth. An adult companion of the Prophet (Sallallahu alaihi wa sallam) cultivated his garden next to the property of an orphan. The orphan claimed that a specific palm tree was on his property and thus belonged to him. The companion rejected the claim and off to the Messenger of Allah (Sallallahu alaihi wa sallam) went the orphan boy to complain. With his justness, the Messenger of Allah (Sallallahu alaihi wa sallam) measured the two gardens and found that the palm tree did indeed belong to the companion. The orphan erupted crying. Seeing this, the Prophet (Sallallahu alaihi wa sallam) offered the companion, “would you give him the palm tree and to you is a palm tree in Jannah?” However, the companion in his disbelief that an orphan would complain to the Prophet (Sallallahu alaihi wa sallam) missed the opportunity and went away angry.

But someone else saw the opportunity, Abu Dah Daah – radi Allahu ‘anhu. He went to the Prophet (Sallallahu alaihi wa sallam) and asked, “Ya Rasul Allah, if I buy the tree from him and give it to the orphan shall I have that tree in Jannah?” The Messenger of Allah (Sallallahu alaihi wa sallam) replied, “Yes.”

Abu Dah Daah chased after the companion and asked, “Would you sell that tree to me for my entire garden?” The companion answered, “Take it for there is no good in a tree that I was complained to the Prophet about.”

Immediately, Abu Dah Daah went home and found his wife and children playing in the garden. “Leave the garden!” shouted Abu Dah Daah, “we’ve sold it to Allah! We’ve sold it to Allah!” Some of his children had dates in their hand and he snached the dates from them and threw them back into the garden. “We’ve sold it to Allah!”

When Abu Dah Daah was later martyred in the battle of Uhud, Rasul Allah (Sallallahu alaihi wa sallam) stood over his slain body and remarked, “How many shady palm trees does Abu Dah Daah now have in paradise?”

What did Abu Dah Daah lose? Dates? Bushes? Dirt? What did he gain? He gained a Jannah whose expanse is the heavens and the earth.
Abu Dah Daah did not miss his opportunity, and I pray to Allah (Subhanahu wa ta’ala) that we do not miss our opportunity of standing to Allah (Subhanahu wa ta’ala) on Laylatul Qadr.

Dear brothers and sisters, we do not obey, worship and revere Allah (Subhanahu wa ta’ala) in a way befitting of His Majesty.

Allah (Subhanahu wa ta’ala) revealed: “No just estimate have they made of Allah, such as is due to Him. On the Day of Resurrection the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the partners they attribute to Him” (Surat al-An’aam, Ayat 91).

Everything that we have belongs to Allah (Subhanahu wa ta’ala). When someone dies we say, Inna lillaahi wa inna ilayhi raaji’oon, Indeed to Allah we belong and indeed to Him we shall return. This is not a supplication just for when a soul is lost. It is a supplication for every calamity that befalls a believer, even if his sandal were to tear. Why? Because everything belongs to Allah (Subhanahu wa ta’ala) and everything shall come back to him. Sit and try to count the blessings Allah (Subhanahu wa ta’ala) has bestowed upon you. Have you ever tried to count stars?

“And He giveth you of all that ye ask for. But if ye count the favors of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude” (Surat Ibrahim, Ayat 34).

We have not understood the weight of this Qur’an that we rest on our high shelves, this Noble book that was sent to give life to the dead. For even if our hearts were as solid as rock they would have crumbled to the ground in fear and hope of Allah’s (Subhanahu wa ta’ala) punishment and Mercy. Could it be that our hearts are harder than that mountain?

“Had We sent down this Qur’an on a mountain, verily, thou wouldst have seen it humble itself and split asunder in fear of Allah (Surat al-Hashr, Ayat 21).

Dear brothers and sisters, as you fill the Masajid for Qiyamul Layl in the last ten nights of Ramadan, remember what Allah (Subhanahu wa ta’ala) wants you to know:

“Know ye that Allah is strict in punishment and that Allah is Oft-forgiving, Most Merciful.”

There shall be a night, some night in your life that you shall awaken in Jannah or Hell fire. Anas ibn Malik, on his deathbed, prayed to Allah, (Subhanahu wa ta’ala), “O Allah, protect from a night whose morning brings a journey to hell fire.” Think about that morning.

Peace shall descend on Laylatul Qadr until the dawn. It may be that you shall leave the Masjid after Fajr one day soon forgiven by Allah, Glorious and Most High. Abu Hurairah (Radhi Allaho anho) reports that Rasulullah (Sallallaahu Álayhi Wasallam) said: “Whoever stands in Prayers and worships on the night of power, with complete faith and with sincere hope of gaining reward, all his previous sins are forgiven.”

COMMENTARY
In the above Hadith, ‘Standing’ refers to ‘Salaat’, but includes any other form of ‘Ibaadah’, as for example ‘Zikr’, ‘Tilawah’, etc. The phrase … with sincere hope of gaining reward’, means that one’s intention should be pure and one should stand before Allah in utmost humility and sincerity. According to Khattabi, it means that one should have complete faith in the promise that deeds shall be rewarded and should not have the idea that this form of ‘Ibaadah’ is a burden, nor should he have any doubts (as to whether the promised reward shall be granted). After all, it is a known fact that when one aims high and desires a great reward, while at the same time having complete certainty of receiving it, the task of striving hard in prayers to attain that goal becomes easy. This is the reason why those who have become spiritually elevated in Allah’s sight find it easy to remain in “Ibaadah” almost at all times.

It will be noted that where the Hadith speaks about previous sins being forgiven, the Ulama have said that this forgiveness (as mentioned in the above Hadith and in others) refers only to minor sins, because as indicated in the Qur’an, the major sins can only be forgiven after sincere repentance, with the vow, never to commit such sins again. So whenever the Hadith states that sins are forgiven the Ulama take it to imply minor sins. My late father (May Allah bless him and grant radiance in his resting place) used to say that for two reasons the word ‘minor’ has been omitted in the Ahaadith. First, he says, a true Muslim is one on whom no major sins should remain, because whenever a major sin has been committed by him, he will never rest or find peace until he has sincerely repented to his Lord. Secondly, during such great and blessed days and nights, when a true Muslim stands before his Lord in prayers and adoration, hoping to gain reward, then he in his conscience feels greatly grieved for his previous sins, which together with the resolution not to return to such deeds, are the most important requirements of “Towbah” (seeking forgiveness). This means that, on such days and nights, the worshipper indeed repents for maior sins that have been committed by him. (Leaving only minor sins to be forgiven). It is best however that when a night like “Laylatul Qadr” comes along, one should first of all repent verbally, with his heart full of sincere longing for forgiveness, so that Allah in his infinite Mercy may forgive all forms of sins. And when you do this remember me too in your prayers.

Let us make the most of Ramadan

By Mawlana Javed Iqbal

“Whoever fasts the month of Ramadan, recognises its boundaries and safeguards that which he should safeguard will have his previous sins expiated.”                (Ibn \ibbán) 

Alláh, Most High, says:

“O you who believe, fasting has been ordained upon you as it was ordained upon those before you so that you become god-fearing” (al-Qur’án 2:183).

We ascertain from this verse that the wisdom behind the fast is attainment of taqwá, which essentially means to refrain from anything that will tarnish one’s relationship with Alláh in any way or form. 

Unfortunately, Ramadan has become a ritual for many of us, empty of true spirit and essence, and we end up leaving the month of Ramadan the same way we entered it. Hence, it is necessary that we work towards making this Ramadan different to previous Ramadan’s and achieve the quality of taqwá, making us better Muslims and followers of the Sharí`ah.

Below are a few ways to help us achieve the most of Rama_án. Some of them may seem obvious and simple, but more often than not, the very basics are our biggest weaknesses.

• §  Remove the distractions

 

If we look at the lives of the pious predecessors and see how they spent Ramadan, we will realise that they used to leave all preoccupations to solely focus themselves on worshipping Alláh, Most High, and exerting themselves in this holy month, to the extent that they would even cease the noble act of imparting Islamic knowledge. 

Hence, it is evident how important it is for us to cut out the television, radio, internet, lengthy conversations over the phone, newspapers and magazines, even though their content may be of a lawful nature. All these things, amongst others, only serve to distract us from our goal in Ramadan and burn away precious time that can never be recovered. Talking beyond necessity and needless socialising with friends and colleagues should be avoided too. This is going to be the first step toward making the most of Ramadan and will definitely help the other pieces of the jigsaw come into place.

• §  Educate yourself about Ramadan 

 

Learn the legal rulings pertaining to Ramadan and the fast (e.g. the obligations of fasting, that which invalidates the fast or renders it makrúh or reprehensible etc.) to ensure that one does not do anything contrary to the teachings of the Sharí`ah, a situation that can easily be avoided by educating oneself properly beforehand. Likewise, read books detailing the virtues of Ramadan and performing various good deeds therein. Inshá Alláh, this will help one understand and appreciate the message of Rama_án and encourage one to practice good deeds throughout the blessed month. 

• §  Kick out the bad old habits

 

With the dawn of Ramadan, the atmosphere instantly becomes vibrant with the

colour of ímán (faith) and good deeds, and a Muslim finds himself surrounded by things to aid his journey towards Alláh, the Almighty. This is, then, the perfect time to kick out those bad habits that have probably hindered one’s progress in being a good Muslim during the previous eleven months. Ramadan brings one’s defects to the surface and forces him to recognise and acknowledge weaknesses hitherto unnoticed. Every man is his own best judge; use this opportunity to say goodbye to everything that undermines your Muslim character, such as foul language, backbiting, listening to music, smoking, looking at that which Alláh has forbidden and other similarly detrimental sins. Be honest to yourself and face up to these habits with courage and determination, all the time seeking assistance from Alláh against falling into the snares of Shay>án and the enticement of the lower desires after the month of Ramadan has passed.

The core lesson of Ramadan is purity and control of one’s desires and this is what we have to aim for in this holy month. The Messenger of Alláh  said:

“Whoever does not abandon false utterances and practicing upon them [while fasting], Alláh cares not that he abandons his food and drink” (al-Bukhári). In another narration he  said: “If someone swears at you or behaves in an ignorant manner with you, say: ‘I am fasting, I am fasting.’”

(Ibn Khuzayma, Ibn \ibbán)

• §  Be extra mindful of your #aláh

 

It is much easier for a person to excel in good actions during Ramadan. Therefore, make full use of this spirit and ensure you perform #aláh in the masjid with the imam’s first takbir [of tahrímah]. Likewise, perform all the sunan and nawáfil prayers with each saláh. Thirty days of constancy upon this will, inshá-Alláh, allow one to maintain this even after the passing of the blessed month.

Women, while performing their saláh at home, should be mindful of saláh times, ensuring that they perform their saláh at the correct time, and not let anything

preoccupy them from this obligation. It has been seen that women become engrossed in preparing food for iftár and `Íd celebrations, losing track of time and thus delaying saláh. This should be rectified. Furthermore, if in one’s previous life there have been shortcomings and deficiencies in performing saláh, they should resolve now to amend this.

• §  Preoccupy yourself with the Noble Qur’án

 

Ramadan has a unique relationship with the Qur’án, which no other time of the year can parallel. Alláh, Most High, says in the Qur’án:

“The month of Ramadan is that wherein the Qur’án was revealed”

(al-Qur’án 2:185).

The Messenger of Alláh  would revise the Qur’án with the archangel Jibríl during the month of Ramadan every year. Every Muslim should, therefore, make an effort to increase his recitation of the Qur’án and make at least one complete recitation during this blessed month. At the same time, we should make use of this time to seriously contemplate our relationship with the Qur’án and reflect on how much we recite the Qur’án out of Ramadan. Are we in the habit of reciting daily or is it a case of the Qur’án gathering dust from one Ramadan to the next? What effort have we made to ensure our pronunciation of the Qur’án is correct and according to the rules of tajwíd? How zealous are we to understand the meanings of the Qur’án and learn its commandments and prohibitions?

• §  Be more charitable

 

Fasting throughout the day naturally makes a person feel compassionate and merciful toward the poor and destitute, and encourages one to spend generously on the less fortunate. We also learn that the Messenger of Alláh  was extremely generous in the month of Ramadan (al-Bukhári, Muslim). In a hadíth, the Messenger of Alláh  said that the best charity is in the month of Ramadan (al-Tirmidhi). One should therefore spend in the path of Alláh throughout the month of Ramadan and seek to spend in different avenues of good (zakáh, sadaqah, providing iftár, sadaqat al-fitr at the end of the month etc.), expecting reward only from Alláh, Most High.

• §  Attain the reward of more than one fast

 

Yes, one can attain the reward of more than one fast and it is really quite simple. Zayd ibn Khálid Juhani (رضي الله عنه) narrates that the Prophet  said: “He who feeds a fasting person will receive the same reward as him without the reward of the fasting person being decreased at all” (al-Tirmidhi). This reward is not conditional with providing a full meal; the Messenger of Allah  said: “Whoever feeds a fasting person therein, it will be a means of forgiveness for his sins, freedom from the Hellfire and he will receive the same reward without his (i.e. the fasting person’s) reward being decreased at all.” The blessed Companions

(رضي الله عنهم) said: “Not all of us have the means to feed a fasting person.” The Messenger of Alláh  said: “Allah grants this reward to one who gives the fasting person a date, a drink of water or a sip of milk” (Ibn Khuzayma). One should therefore endeavour to provide whatever he can to those who are fasting, even if that be a single date.

• Supplicate unto Alláh at the time of iftár

 

As the fast approaches its close it reaches its pinnacle and Alláh’s special mercy is directed towards His servants who lift their hands in supplication unto Him, humbling themselves and expressing their utter indigence towards their Creator and Master. The Messenger of Allah  said there are three people whose supplications are not rejected; one of them is the fasting person when he breaks his fast (Ahmad, al-Tirmidhi, Ibn Májah and others).

Many people do not appreciate these invaluable moments and waste this time in futile talk, gossip and other useless pursuits. The servant who pays heed to the sayings of the Messenger of Alláh  will ensure that he turns to Alláh in

supplication before the time of iftár and will not let such an opportune moment be wasted.     

• §  Be regular in taraweeh and qiyám al-layl

 

The taraweeh prayers need no introduction to any Muslim as we all witness how the masjids are brimming with people as the Qur’án is melodiously recited during the month of Ramadan each year. However, all too often our perception of the taraweeh prayers is tainted and instead of viewing it as a great act of worship, we consider it a burden. It is not uncommon to hear complaints at the conclusion of the taraweeh prayers over how extremely tiring and lengthy the prayers were; within a week or so into Ramadan, people start comparing which masjid has the shortest taraweeh prayers. 

The Messenger of Alláh  said: “Whoever stands [in the night prayer] during Ramadan with faith and full expectation of reward, all his previous sins will be forgiven” (al-Bukhári, Muslim, Abu Dáwúd and al-Tirmidhi). It is this “full expectation of reward” we must keep in mind so that our taraweeh prayers are a means of forgiveness from Alláh, Most High.

Our extra prayers during this blessed month should not end with just the taráwí< prayers. Let us wake up a little early before the pre-dawn meal (su<úr) and perform at least two raka`át of prayer as qiyám al-layl or tahajjud, placing our

needs before Alláh, Most High, and seeking forgiveness from Him.

• Observe i`tikáf

 

Whosoever has the opportunity to engage in this great act of worship during the last ten days of Ramadan should do so, for, the Messenger of Alláh  observed i`tikáf of the last ten days of Ramadan every year until his demise (al-Bukhári, Muslim). In a narration reported by Ibn Májah, the Messenger of Alláh  said that the one who observes i`tikáf receives the reward of the actions he cannot perform due to being secluded in the masjid. It is also a way of ensuring one does not miss Laylat al-Qadr, a night better than a thousand months, which the Messenger of Alláh  ordered to be sought in the odd nights of the last ten days. Those who cannot observe i`tikáf should at least endeavour to spend as much time as possible in the masjid, or even tend to the needs of, and serve, those who perform this highly virtuous act of worship.

• Supplicate unto Alláh

 

The doors of mercy are opened in the month of Ramadan, the doors of Hellfire are closed and the devils are chained (Muslim), and Alláh accepts supplications in this month (al-tabaráni). Therefore, supplicate unto Alláh, Most High, with humility and conviction of acceptance, for, indeed supplication is a powerful weapon which Alláh has equipped the believer with. Ask Alláh for His pleasure and entry into Paradise, security from His wrath and Hellfire, for every good in this life and the Hereafter, and for Him to keep you firm and steadfast on the teachings of Islam. Do not forget to keep a share in your supplications for

your Muslim brothers and sisters across the globe and the deceased of the ummah of the Prophet . Along with supplications, keep yourself occupied, and your tongue moist, with the remembrance of Alláh, Most High. In particular, engage your tongue in the excessive dhikr of ‘lá iláha illalláh’ and istighfár (seeking of forgiveness from Alláh). If this is done, inshá Alláh, every second of Ramadan will become a means of gaining proximity to Alláh, Most High.

• Create the spirit of Ramadan in the home

 

Just as it is a duty upon a Muslim to work toward correcting his own relationship

with Alláh, it is important to ensure that the fruits of Ramadan blossom within the home too. One cannot become totally absorbed in his own worship and not pay attention to what happens within the four walls of the home. Thus, parents have an extra responsibility of encouraging their children to recite the Qur’án and worship Alláh in this blessed month, and of training them to fast from a young age. The Messenger of Alláh  said: “Verily, each of you is a shepherd, and each of you will be questioned [on the Day of Judgment] regarding his flock” (al-Bukhári, Muslim).

May Alláh, Most High, enable us all to earn His pleasure and forgiveness, reap the fruits and benefits of Ramadan and make that change in our lives we so need. Ámín.

1) Our SAINTS were never sour-faced. They always maintained a cheerful appearance, smiling with everyone in spite of the fear of Divine Love consuming their heart.

2) It is not among the ways of our Akabir (seniors) to praise a person in his presence. Whateve r praises Maulana Gangohi (rahmatullah alayhi) lauded on me were in my absence. Friends conveyed such statements to praise to me. I cannot remember him praising me in my presence.

3) One philosopher wrote a letter informing me that after he had become a complete atheist he reverted back to Islam by studying the Mathnavi (of Mulana Rumi [rahmatullah alayhi]). I prescribe the Diwan of Hafiz and Mathnavi for those devoid of passion. The statements of these sages kindle yearning in the heart. The Molvi Saheb (i.e. the philosopher) had no faith in the Sufiya. I, therefore, advised him to sit in the dars (class) of Mathnavi. After a while a state of ecstasy settled over him. He became a great admirer of Maulana Rumi (rahmatullah alayhi).

4) In Kerana (a town In India) a lawyer once asked me: ?Why is Namaz [salaat] five times a day Fardh?? I said ?Why has your nose been created on your face?? He replied: ?It would have appeared ugly if it was on my neck.? I said: Never! If everyone?s nose was at the back of the neck, it would not seem unsightly.? He remained speechless.

5) When angered by someone, leave his presence or have him removed from your presence and drink cold water. If the anger is overwhelming then reflect: ?Allah Ta?ala too has rights over me and I frequently violate such rights. When He forgives us, we too should forgive the faults and errors of others. What will be my plight if He seeks to take vengeance??

6) People complain that those who pursue Islamic education are despised by the modernists. My advice is: You (i.e. Islamic students) too should despite them. This is the Sunnat of Nabi Nooh (alayhis salam) who said to his people: ?If you mock at us, we too shall mock at you just as you are mocking? My nephew was once traveling on a train during his childhood days. Along the journey he met a topranking police officer who asked: ?Why is it that every student of Arabic (Islamic Education) has a clean-shaved head?? (At that time my nephew was studying Arabic.) My nephew instantly responded: ?Why is it that every student of western education has a clean-shave face??. This witty answer silenced the police officer.

7) There are such clear incidents regarding the Divine Scheme controlling Rizq (man?s worldly sustenance), which even liberal and skeptical intelligence cannot deny. There are many extremely wealthy persons who are completely illiterate, not being able to write even their names. However, in their employ, working under them are graduates.

8) Health is a wonderful ni?mat (bounty of Allah). In Lucknow there was a nawab who suffered from a stomach ailment. His nourishment consisted of only sucking a bit of mince boiled in a cloth-bag. On account of his aliment he could only suck the cloth bag containing the boiled mince. One day while sitting on the bank of the river with some of his friends he saw a woodcutter approaching with a heavy bundle of wood on his head. The woodcutter dumped his load under a tree, washed his hands and face in the river and sat in the shade of the tree eating a piece of dry bread with much relish. After drinking some water he fell in a deep sleep, snoring loudly. Observing this scene the nawab said to his frie nds: ?I am prepared to exchange my wealth along with my sickness for the woodcutter?s poverty and health.? (i.e. if this was possible).

9) Hubbe jah (love for fame) and hubbe mal (love for wealth) are grave spiritual evils. They never leave man in peace. If a man is satisfied with his lot and remains contented with the little he obtains, he will have no cause for worry and frustration.

10) Presentation of one?s needs to other is disgraceful. A person who abstains from asking, suffers no disgrace even if he happens to be a pauper. It has never been observed that a man who renders Deeni service without presenting his needs to people, running around from pillar to post seeking the aid of people.

11) Molvi Muhammad Shafi Saheb contemplated the publication of a newspaper. I advised him that if he publishes a paper, it should be entirely Islamic in character. People should be able to say: ?This is indeed an Islamic paper.? The standard by which this can be achieved is to reflect in the light of Shari?i principles. Before deciding on the publication of any material ascertain by reflection whether it will be permissible to verbally express the statements, then it will be permissible to print them. If verbal expression is not permissible, printing too will not be permissible.

12) Someone sent a gift of some money. In his letter he mentioned: ?I am sending this gift as per my established practice.? I returned the gift, enquiring him: ?What is the meaning of this obligation??

13) One feels hurt when someone who claims to love one, behaves like a stranger. If the claim of love is not made, there is no complaint. A certain man reviled me throughout his life, but I paid no heed whatever. Mansoor (rahmatullah alayhi) at the place of execution, while he was being stoned by the crowd of people, remained unperturbed. Not a cry of agony escaped from his smiling lips. But when Hadhrat Shibli (rahmatullah alayhi) struck him with a flower, he let out a sigh a pain. People asked him for the reason for this strange behavior. Mansoor (rahmatullah alayhi) replied that the crowd did not know, but Shibli (rahmatullah alayhi) was aware of the reality, hence his striking with even a flower was not tolerable and caused him pain.

14) My brother, Akbar Ali, had once planned to give me a fixed monthly allowance. However, I refused. Such a stipend would bring me unnecessary concern, for one will remain in anticipation of receiving the money on the fixed date. Delay will lead to anxiety. There is no peace in such gifts. Allah Ta?ala grants sustenance from the least expected sources. Therein is total peace. My brother retorted: ?After all, you accept gifts from others as well.? I said that such gift as I accept are not fixed stipends. He then adopted this method- i.e. occasionally spending gifts.

15) When visiting the Masha-ikh (spiritual guides) do not consider it necessary to make gifts to them. By the compulsory presentation of gifts you corrupt their hearts. While they improve you spiritually, you engage in corrupting them.

16) Our Maulana Khalil Ahmad Saheb (rahmatullah alayhi) would say: ?We are in need, but we are not seller of the Deen.? Regarding gifts, when there is the urge to give, then make the presentation. Do not make it a fixed practice or custom, then one will be constrained to observe the practice even if one has no real desire for making a gift.

17) Hadhrat Shuraih (radhiallahu anhu) was appointed the Qadhi by Hadhrat Umar (radhiallahu anhu). During the Khilafat of Hadhrat Ali (radhiallahu anhu), Hadhrat Shuriah (radhiallahu anhu) was still the Qadhi. Hadhart Ali?s shield was stolen. Hadhrat Ali (radhiallahu anhu) recognised his shield when he saw it in the possession of a Jew. He instituted a claim in the court of Qadhi Shurhia (radhiallahu anhu) who asked that Hadhrat Ali produce his witnesses to prove his claim. Hadhrat Ali (radhiallahu anhu) presented his son and his emancipated slave. According to Hadhrat Shuraih (radhiallahu anhu) the testimony of a son in favor of his father was not admissible, hence he ordered Hadhrat Ali (radhiallahu anhu) to present another witness.

When Hadhrat Ali (radhiallahu anhu) was unable to do so, Qadhi Shuraih dismissed the claim. Hadhrat Ali (radhaillahu anhu), the Khalifah of the time, emerged from the court cheerfully. On seeing this high degree of justice, the Jew recited the Kalimah and embraced Islam. He presented the armour to Hadhart Ali (radhiallahia anhu) saying that, in actual fact, it belonged to him Hadhart Ali. Hadhart Ali (radhiallahia anhu) responded: ?I have made a gift of it to you.? Thereafter the Jew remained perpetually in the company of Hadhart Ali (radhiallahia anhu) and was martyred in the Battle of Siffeen. If today?s attitude had existed in those days, people would have exclaimed: ?What! Was Hadhart Ali a liar (that his word was not accepted)?? In spite of him being the ruler, he was not offended in the least bit by the dismissal of his claim.

18) Even if it was not imposed by the Shari?ah, Purdah (Hijab) is a natural demand. Honour dictates that women adopt Purdah. Everyday we hear of the increasing evil consequences of non-observance of Purdah, but people refuse to come to their sense. Shame and honour have taken flight from people. It is indeed an act of mercy that the Shari?ah has commanded the observance of Purdah.
The consequences ens uing in this time in the wake of moves to eradicate purdah are nothing other than the elimination of shame and modesty from women and their open involvement in immorality and rebellion against their husband?s authority.
19) If I observe in members of the general public who have no spiritual ties with me, ninety faults and virtue, my gaze goes to the virtue. In contrast, regarding those who have submitted themselves to me for self-reformation, if I observe in them ninety nine excellences and one fault, my gaze goes to the fault. It is the duty of the Shaikh to remedy the fault.

20) Nowadays the capacity of obedience is no longer to be found among people. Once Hadhrat Umar (radhiallahu anhu), while making Tawaaf observed a women with the disease of leprosy also making Tawaaf. Hadhrat Umar (radhiallahu anhu) forbade her from making Tawaaf, saying that since her ailment caused inconvenience to others, it was best that she remains at home instead of coming for Tawaaf. After some days the lady returned. People informed her to Hadhrat Umar?s (radhiallahu anhu) death and told her not to worry any longer since the one who had forbidden her from Tawaaf was no longer present to debar her.

The lady replied: ?I thought that he was alive, hence I came to plead with him. He is not the type of person whom one obeys in his presence and disobeys in his absence. He is a man of such caliber that his commands have to be obeyed after his death in the same way as they were obeyed during his lifetime.? So saying, she departed and never again returned to make tawaaf. Such lofty degree of obedience is no longer found.

21) Many instances have been narrated of certain dogs abstaining from food one day in every week. Those who fail to fast should take lesson from this.

22) I underwent much strain in writing the book, Hayatul Muslimeen, both in choice of topics and simplifying. I have no confidence in any of my acts (of righteousness) but, Alhamdulillah! I value this act (of having written Hayatul Muslimeen). I have hope in it. This kitab should be included in Madrasah Syllabi.

23) Sometimes, when sincere and conscious efforts are not made in the direction of self-reformation then a degeneration of moral character occurs despite begin in the close association of saints. One Molvi sahib who happens to be the right- hand man of a certain buzroog wrote a letter of intercession to me on behalf of a man. In his letter he described the man as prominent businessman, hence special attention should be paid to him. I severely reprimanded him (the Molvi Shabe) telling him that he sought to impress and awe me with the business and prominence of the man ?You attempt to dangle a bait in front of me?.

24) Nowadays the hearts of people are saturated with greed and desire, but the attainment of their desire is not within their control. They are therefore constantly consumed by worry and frustration. They just cannot find solace and peace. People yearn for luxurious mansions, expensive furniture and cars. Life is squandered in the pursuit of accumulating such material possessions. Why have they saddled themselves with so many worries? Instead of being contented with a simple life-style, they have burdened themselves with worries. Their peace of mind is, thus, completely shattered.

25) I shall show you a wonderful criterion by means by which Haqq and Batil may be recognized in ambiguous and doubtful cases. Even if there happens to be no Alim around, you will be able to distinguish between Haqq and Batil on the basis of this standard. Regarding new and innovated things, find out who are the originators. Are the originators laymen or pious Ulama. If the originators are pious Ulama, then such things, e.g. Madrasahs, Khanqas, Darul Iftas, etc are part and parcel of the Deen.
The introduction of such things was inspired into the hearts of the pious Ulama. Practices such as urs, fatiha, third-day, seventh-day khatm, etc., which were introduced by the laity (ordinary people ?non-ulama) are not part of the Deen. By means of this standard, all innovations and new practices may be distinguished and recognized to be either Haqq or Batil.

26) I wrote to the authorities of a certain madrasah informing them that if they participated in Meeladun Nabi celebrations, then I shall sever my relationship with the Madrasah.
27) It is among the etiquettes of dua that the bandah (servant of Allah) verbally proclaims his needs to Allah Ta?ala despite the fact that Allah Ta?ala is fully aware of his requirements. If the bandah refrains from verbal assertion, his humility and helplessness will not be displa yed whereas these qualities are of greater importance in dua.

28) When a woman attains nisbat-e-batini, she acquires a lofty and a wonderful pedestal. Once during a drought, people went to a saintly lady and asked her to make dua for rain. She went to a small raised platform whereon she usually performed her Namaz. She loosened her hair and swept the platform with it. After sweeping she raised her gaze towards the heaven and supplicated: ?I have done the sweeping, you now sparkle the water.? As she said this, rain started to come down in torrents. Humility and supplication are indeed wonderful. (Nisbat-e-Batini: A special, lofty relationship of proximity with Allah Ta?ala).

29) Once the people of the town of Sandelah performed Salatul Istisqa (Salat for rain). However, the rains did not come. One day the prostitutes of the town went to the mayor of the town and said: ?The dua which you people are making are efficacious and worthy of acceptance. The reason for rain not falling is the presence of our evil group. Rain has been withheld because of our sins. It is therefore, our wish to go to the forest to cry and supplicate to our Creator and to make taubah. We have approached take measures for preventing any male coming near to our gathering for casting evil gazes.?

The necessary arrangements were made and measures were taken to ensure that no make come nearby. These women gathered in the forest on the outskirts of the town. They performed Salat and then supplicated to Allah Ta?ala. They made taubah and poured out their hearts to Allah Ta?ala. There was no limit to their crying and expressions of regret for their past misdeeds. While they were engrossed in their humble supplication, the rain started to come and soon poured in torrents. Who can, after having heard this episode, be vain and proud of his piety and disdainful of the piety of others?

30) Acquisition of material wealth in worldly garb is not as harmful as the acquisition of worldly gain under guise of the Deen.

31) One Alim from Nadwa sent me a book which he had written. I was much elated to read the following passage in the book: ?The attempt to submit revelation to reason so that revelation conforms to reason is a grave error. Religion (viz. Islam) refers to pure Iman (Belief) and Inqiyad (submission to revelation). In deen there is nothing other than wholehearted submission to Divine Law. On the other hand, in matters of reason and intellect rational proofs are necessary.?

However, the Alim did not elaborate on the statement of rational proofs being necessary in religious matters. If rational proofs are to be totally discarded in religious matters, then everyone will be able to claim the truth of his religion on the basis of only faith. The Alim Saheb should have added that rational proofs are not necessary in relation to the Furoo? (Details & Particulars) of Deen. But in so far as the Usool (the principles or Fundamentals) are concerned, there is a need for rational proofs. Godhood and Risalat (Prophethood) should be substantiated by means of rational proofs whereas pure and total submission is required in the detailed rules of the Deen.

32) In some places, a person who prohibits customs and acts which are in conflict with the Shari?ah is branded a Wahhabi. One pious Alim saw and Alim wearing a ring of gold. When his attention was drawn to this violation of the Shari?ah, he responded: ?You are a Wahhabi.?
33) If a person witnessed oppression being committed and does not report the oppression to the seniors of the oppressor, then he (the observer) will be regarded as being a party of the oppression.

34) A contract which guarantees that the candidate will be successful in the acquisition of the education offered by the course, is not valid.

35) Corruption in fund-raising schemes have increased to suc h an extent that the path of truth has been abandoned and the ways of falsehood have been acquired. Nowadays the authorities of religious institutions regard the contributors as gods. They have become subservient to those who contribute funds. They do not differentiate between halal and haram. The existence of a Madrasah is meaningless if the pleasure of Allah and His Rasool is not acquired. In some cases it is better for a Madrasah to cease operation. In most cases, the management is more concerned with retaining the pleasure of the wealth even at the cost of Allah?s displeasure. Care is taken to avoid affronting donors even if Allah?s laws are violated in the process. It is quite apparent from the attitude of the officials and management boards (of religious institutions) that the aim is to achieve name and fame. They seek fulfillment of these aims via the Madrasha under their control.

Since the purpose of a Madrasha is the dissemination of the Deen and the acquisition of the pleasure of Allah and His Rasool, these ends should always be kept in view. Haqq (truth) is dominant. It has been said: ?Haqq will remain dominant and will not be dominated.? Resolve to maintain this work (of the Madrasah) as long as its activities are confined to the limits of the Shari?ah. The day these limits are transgressed, withdraw from the Madrasah, for then, the actual aim, viz. Allah?s pleasure, no longer exists. Hazrat Maulana Gangohi (rahmatullah alayhi) once wrote to Maulana Khalil Ahmed (rahmatullah alayhi) that Maulana Deobandi (rahmatullah alayhi) when they were being distressed by opponents: ?My Beloved Brethren! Why are you distressed? The goal is not the Madrasah. The goal is the pleasure of Allah Jalle Shanuhu. There are many ways of attaining this goal. One such way is the Madrasah. If the Madrasah remains with you, continue rendering your services. If it does not remain, find an alternate avenue for your services.?

36) Nowadays the degree of reliance on newspaper reports is greater than the reliance which people accord to even Shar?i proofs in spite of sensationalism and distortion employed in abundance by the papers. There appears to be no limit to erroneous reports published by newspapers.

37) From the external appearances which Muslims have adopted nowadays, it is difficult to recognize if they are Muslims.

38) Gazing intentionally at pictures (of living things) to derive pleasure, is haram. If the gaze falls on such pictures unintentionally it will not be sinful. (Someone asked:) ?What if the picture is viewed from an artistic point of view?? Hadhrat Thanvi rahmatullah alayhi replied: ?Forget about artistic achievement or value of a picture-maker. It is unlawful to look at some things created by even the True Artist, Allah Ta?ala. Gazing at females and young lads is haram. The Fuqaha have well-understood the danger of such viewing ostensibly for the sake of art. The Fuqaha have ruled that it is not permissible to look at wine to derive mental pleasure.?

39) A person makes waqf of his property and stipulates that while he is alive the income of the property will accrue to him and after his death it will accrue to certain of his heirs (mentioned by him); thereafter when there remains no one in progeny of the heirs, the income will go to the poor. This form of waqf is permissible.

40) Speaking in abundance and associating much with people are very harmful spiritually.

41) A man came and said: ?I am a habitual gambler. What is its remedy?? Hadhrat Thanvi replied: ?Courage is its remedy. Secondly, resolve firmly that whenever you indulge in gambling you will impose on yourself the performance of 100 raka?ts Naft Salat and abstain from two meals. Other than this, the original and actual remedy is nothing other than courage and striving against the dictates of the nafs.? The same man said ?My heart is devoid of love for my parents.? Hadhrat Thanvi (rahmatullah alayhi) replied: ?Serve them in abundance. Service to parents will create love for them.?

42) The beard is something wonderful. It enhances the dignity and handsomeness of a man. In fact a bearded man has a noble appearance. But, nowadays it is being vilified.

43) Hadhrat Shah Abdul Quddoos (rahmatullah alayhi) passed his days in great poverty. When his wife became restless because of hunger, he would placate her by saying: ?Fear not. In Jannat the most delicious and sumptuous dishes are being prepared for us.? By the fadhl of Allah, his wife taqwa was of such high caliber that this statement would reassure and satisfy her.

44) On the occasion of Hajjatul Wida? (The Farewell Hajj), Rasulullah (sallallahu alayhi wasallam) and distributed his blessed hair among the Sahabah. It is obvious that there are countless thousands of hair on the head, hence numerous Sahabah had the good fortune of receiving some of the mubarak hairs of Rasulullah (sallallahu alahi wasallam). Undoubtedly, they must have treasure those hairs and guarded them well. Therefore, should you hear that someone has some hair of Rasulullah (sallallahu alahi wasallam), do not reject it in haste.

45) On the occasion of Hajjatul Wida?, Rasulullah (sallallahu alayhi wasallam) made qurbani of (sacrificed) one hundred camels. He slaughtered 63 with his own blessed hands wile Hadhrat Ali (radhiallahu anhu) slaughtered the remaining 37. At the time of thabah (slaughtering) a wonderful condition settled over the camels. Every camel was pushing forward in the attempt to be slaughtered first by the holy hands of Rasulullah (sallallhu alayhi wasallam).

46) Hadhrat Shah Abul Ma-ali (rahmatullah alayhi) said: ?Once we were sitting in the company of our Shaikh and we all were sobbing. A man who was there remarked that all of us were deprived of Divine proximity, hence our sobbing.? In reply to this comment Shah Abul Ma-ali (rahmatullah alayhi) wrote a treatise in which he explained that crying has seven causes, hence, crying is not proof of deprivation. Sometimes, the cause of crying is very experience of attainment of Divine Proximity.

Once during the Hadith lessons of Hadhrat Maulana Ya?qoob (rahmatullah alayhi), an anecdote of Hadhrat Abi Ibn Ka?b (radhiallahu anhu) was narrated. Rasulullah (sallallahu alayhi wasallam) informed him: ?Allah Ta?la ordered me to recite Lam-Yakoen to you.? Ka?ba (radhiallahu anhu) asked: ?O Rasulullah! Did Allah Ta?ala mentioned me by name?? Rasulullah (sallallahu alayhi wasallam said: ?Yes, Allah Ta?la mentioned you by name.? Hadhrat Ka?b (radhiallahu anhu) broke down sobbing. This crying was the effect of Muhabbat (Love). These states pertain to thauqiyat (natural disposition). Those devoid of such natural conditions lack the ability to understand these states.

47) Some Ahle-Zahir – those learned men who are bereft of thauq (a natural disposition with spiritual perception) have conceded the probability of Muhabbat-e-Aqil (intellectual love) with Allah Ta?ala while rejecting Muhbbat-e-Tabi (emotional love). They contend the improbability of emotional love with Allah Tal?ala because he is not visible to the corporeal eye. Vehemently refuting their contention, Hadhrat Imam Ghazali (rahmatullah alayhi) said that their denial is like the denial of an eunuch who is unaware of the pleasure of sexual intercourse. People have sacrificed their lives for the sake of love. Even animals have. If this is not emotional love (Muhabbat-e-Tab?i), the n what else is it? Such emotion cannot be stirred in the state of Muhabbat-e-Aqli.

48) Once Hadhrat Samnoon (rahmatullah alayhi) was giving a discourse on Divine love. A bird sitting on the roof of the veranda was listening attentively. It descended. Unable to restrain itself, it came and sat in the lap of Hadhrat Samnoon (rahmatullah alayhi). Within a few moments it laid down its head and died. Such is the burning flame of Divine Love.
49) In my wasaya (Last Testament) I have directed that my biography should not be written. People are not cautious.
They exaggerate much, attributing the performance of miracles to their Shaikh- such miracles which he did not demonstrate, but which they have imagined him to have performed. In their opinion if their Shaikh is not depicted as a man who had demonstrated Karamat (miracles), people will gain the impression that he was not a man of high spiritual rank of excellence.

50) A man from among the Ashab-e-Suffah had left a dinar (a gold coin) at the time of his death. On learning of this Rasulullah (sallallahu alahiy wasallam) said that on account of the dinar he will be branded once in Jahannum. Another man, alos form among the Ahl-e-suffah left two dinars at the time of his death. Rasulullah (sallallahu alayhi wasallam) said tha t he will be branded twice in Jahannum. There now arises the question: ?Is accumulation of wealth forbidden?? It is quite obvious that it is not forbidden. If it was forbidden, there would not have been the Laws of Inheritance (Meerath). Those who could not comprehend this Hadith asserted that the accumulation of wealth in that age was not permissible. Qadhi Thanaullah (rahmatullah alayhi), the author of Tafseerul Mazhari, presented a beautiful interpretation.

He explained that the cause for the punishment (mentioned in the Hadith) is not accumulation. On the contrary the reason for the punishment was their claim of having renounced the world. Since they had renounced the world in totality, it was highly unbecoming of them to treasure anything of the world. In fact, the community had believed the (Ashab-e-Suffah) to be men who had renounced the world for the sake of Allah Ta?ala. Thus, accumulation of wealth by such devotes in nugatory of their professed love for Allah Ta?ala. [Ashab-e-Suffah refers to the group of people who had renounced the world during the age of Rasulullah (sallallahu alayhi wasallam). Their sole occupation was the acquisition of knowledge from Rasulullah (sallallahu alayhi wasallam) and Ibadat. They were confined to the precincts of the Musjid and were not permitted to engage in any worldly profession. Their lives were based on Tawakkul- Trust and reliance on Allah. ? Translator.]

Some years ago a woman envoy of the kuffaar from America had darkened the shores of South Africa. On her mission of kufr propagation she had revealed her true colours which left no Muslim in any doubt regarding her affiliations. We had at that time written a criticism of the abomination she was gorging out. We reproduce our article which had appeared in a past issue of The Majlis, for the benefit of Muslims.

Amina Wadud, the U.S. missionary of kufr, clearly displays the slave mentality which she has inherited from her colonial masters and which she has been unable to shed off. It is the profound mental and moral derangement which her slavery-roots have inflicted on her brains and heart that has constrained her to exhibit her lament of self-pity. She thus felt compelled to justify her kufr views with the justification of her colour and the type of hair which Allah Ta’ala in His infinite wisdom had chosen as best for her. There is no need for any Black Muslim to feel awkward with his/her blackness and natural hair. In justification of her kufr views, she lamented as follows at one of her silly talks:

“Usually I wear the hijab, and when I am wearing it, most Muslims do not consider me African-American; I pass off as a South Asian,” she said. “But when they see me without a scarf, they can see my African locks and they know I am Black and suddenly their attitude changes. The fact is I am a nigger and you will just have to put up with my blackness.”

The puerility and absurdity of her statements of self-pity should be manifest to all and sundry. It simply reveals the inferiority complex from which she suffers. This is the type of defence a supposed intellectual puts up for her filthy ideas of kufr among which are the following specimens which are theories usually espoused by the league of lesbians and homosexuals:

• Correctness of same-sex ‘marriages’
• Concealment of her aversion for some of the verses of the Qur’aan is hypocrisy, hence she needs to propagate her kufr openly.
• One should say, “NO!” to any Qur’aanic verse with which one disagrees.
• She cannot spiritually and intellectually accept some things in the Qur’aan.
• She does not agree with the Qur’aanic command of cutting off the hands of thieves inspite of the explicitness of the Qur’aanic command.
• She rejects the Qur’aanic permission to beat the insolently disobedient wife.
• She rejects the superiority of men explicitly stated by the Qur’aan
• She does not accept Islam’s law which does not permit women to lead in Salaat a mixed congregation of men and women.
• And, she entertains many more views of kufr and ideas of satanism

Her recent clown-act of a mock so-called ‘jumuah’ which she conducted in a Christian church for the enjoyment of some lesbians and homosexuals who usually grace such aberrations, is merely a practical demonstration of her inherent kufr. The views of this woman testify that she is not a murtaddah (renegade) in Ukhrawi terms (i.e. pertaining to the Law which will prevail in the Hereafter), inspite of the applicability of the irtidaad appellation in terms of the Zaahiri Shariah, i.e. the legal dimension of the Shariah. Her stark ideas and flagrant practices of kufr are abundant evidence for confidently making the claim that she was never a Muslim. We do not know her background. But even if she was born in a Muslim home to Muslim parents, then too, she was inherently a kaafirah. The Hadith which speaks about the Fitrah (natural state of Imaan) into which children are born, is not applicable to this woman, in the same way as it never was applicable to Iblees, and in the same way as it was never applicable to Abu Jahl, Namrud, Fir’oun and a myriad of other members of the League of Satanism.

If there was any validity to her monstrous claim of self-pity in which she tenders her natural hair-type and black colour as her defence, and as the reason for the Ummah’s rejection of her stercoraceous views of Satanism, then these self-same Muslims would not have had the great and profound love, honour and respect for Sayyiduna Bilaal (radhiyallahu anhu)—for Hadhrat Luqmaan (alayhis salaam), and for countless other Black Sahaabah and Auliyaa whose hair was exactly as the hair of today’s Africans. Every Muslim, be he/she a modernist, a faasiq, a faajir, a king or a pauper, is prepared to lay his head at the feet of these illustrious Black Stars of Islam with short hair. Every Muslim of every age, provided he/she has not been confirmed as an inmate of Jahannum by Divine Decree, is prepared to offer his life in defence of the honour of the noble Black Guides of Islam—those with short hair— such as Sayyiduna Bilaal and others. For this missionary of kufr operating at the behest of the crusading kuffaar enemies of Islam, to therefore, claim that her filthy views of Satanism are rejected by the entire Ummah of Islam, without a single exception, on account of her hair-type and blackness, may dupe the apes of the jungle. Not even Mr. Bush will be impressed by this ridiculous argument of self-pity.

There are innumerable Black Muslims of the Ahlus Sunnah Wal Jama’ah in America. We are certain that if a poll is taken of their views on this woman, it will be found that their thinking is the thinking of the Ummah. No Muslim, no matter how morally corrupt he or she may be, will ever condone the Satanism propagated by this missionary of kufr. As proof, the following extract from the modernist ‘MUUU! MUSLIM WAKE UP’, will be adequate:

“Addressing Wadud, a woman with peroxide blonde hair and hip hugging jeans said, ‘Even though I am not a practicing Muslim, I believe you do not know proper Islam.”

We are constrained to congratulate this modernist sister. Perhaps this statement which sprang from the innermost recess of the modern lady’s heart will be the basis of her Najaat (eternal salvation) in the Aakhirah. She spoke in defence of Islam.

The likes of this woman spring up only to disappear in the dirt bins of history. While it is acknowledged that every devil also gains supporters, since this world is the arena for the struggle between Haqq and Baatil –Kufr and Imaan, the kind of puny dajjaal and concept of Dajjaaliyat which she espouses can attract only lesbians and sodomites. May Allah Ta’ala save Muslims from the kufr fallacies of Satanism which she likes to propagate.

51) Riya (show) is not confined to the display of Ibadat. Riya is to display one?s Ibadat while being motivated by the desire to be known as a pious person. Ibadat in public does not necessarily reflect riya. If the thought of piety comes to mind unintentionally without one believing or entertaining the idea of one?s piety, then such thought is not riya. It is a waswasah of riya. [Waswasah is a stray thought which enters the mind at the behest of shaitan. Provided that such a whisper of shaitan is not fixed firmly in the mind by one?s volition and intention, no sin is occasioned. ? Translator]. As long as there is no intention to display one?s Ibadat, riya is not involved.

52) A Hadith states: ?A single faqeeh is harder on shaitan than a thousand aabids (pious worshippers).? (Faqeeh is an Aalim of the Deen) Shaitan devises schemes to deviate people. In devising his plots he spends a lot of time. The Faqeeh neutralizes and destroys his schemes without much difficulty. The Faqeeh by virtue of the insight of Ilm recognizes the deception of shaitan.

53) A man came and requested that dua be made for him. Hadhrat Thanvi (R.A.) said: ?Brother! You too make dua and I also sham make dua.? The man said: ?My tongue is not fit for dua.? (In other words, he did not consider himself worthy of making dua.) Hadhrat Thanvi replied: ?Do you recite the Kalima?? The man said: ?Yes.? Hadhrat Thanvi: ?Kalimah has greater blessing than dua. How come your tongue is worthy of reciting the Kalimah? In fact, shaitan made dua at the very time when he as being cursed by Allah Ta?ala.? He supplicated: ?Grant me respite until the day when people will be resurrected.? Allah Ta?ala answered his dua: ?You are among those who have been granted respite.? When even shaitan was not deprived of acceptance of dua, how can we be deprived? Shaitan has deceived us into believing that our tongues are not worthy of making dua. People consider this attitude to be humility.

54) A man entered the presence of Rasulullah (sallallahu alayhi wasallam) without permission. Rasulullah (sallalllahu alyhi wasallam) ordered him out and instructed another man to teach him the manner of entering so that he may return observing the correct etiquette. This incident indicates that practical training is also sunnat. Without such training people with dense minds do not remember.

55) When a man strives (in the Deen) and adopts the correct means and procedures, he shall attain the promise of Najat (Salvation). This is in fact the beautiful end (to this earthly life). No one is compelled to dirft astray. One goes astray by one?s choice and free will. The state of death (i.e. whether in Kufr or Iman) being unknown means that it is not known what one will do tomorrow be one?s own free will. Whether one will choose Kufr or Iman volitionally ? of one?s free will ? is an unknown entity in regard to man. It does not mean that tomorrow Allah Ta?ala may compel us into Kufr. The incidence of Najat is a Ni?mat by itself. On entering Jannat, the Jannati will express his shukr (gratitude) in the following Qur?anic terms:

?All Praises is due to Allah Who has fulfilled for us His promise and granted us the ownership of the Land (i.e. Jannat) so that we may occupy Jannat wherever we please. Indeed, wonderful is the reward of those who practiced virtue.?

56) The mystery of Taqedeer will not be fully revealed to man even in Jannat. However there will remain not uncertainty and doubt. Even here on earth the Arifeen (the Auliya) have no doubt and uncertainly regarding Taqdeer. They are enshrouded with an atmosphere of peace and tranquility.

57) If someone raised on objection or expressed a doubt when Hadhrat Haji Saheb had given a discourse on any subject, he would comment:

?This is not a Madrasah. This (what has been explained) is for practicing. Give practical expression to it and then observe the result.?

Madrasah Ustads have the practice of disputing and entertaining objections. On the other hand, the Arifeen feel suffocated by such questions and answering. Those who are engrossed action, discern the reality and truth. Their condition is unlike that of general public. They (the Arifeen) are in peace and contentment. Hadhrat Haji Saheb (i..e. Haji Imdadullah) detested questioning and answering. Since the truths and unveiled realities (of the Deen) were in front of him, there remained no doubt and uncertainly. If it is said to a person that the sun has and he, instead of conceding, initiates an argument seeking proof for the rising of the sun, the repugnance and frustration which such disputation will cause are quite apparent.

The degree of certainly and conviction which the people of insight (the Arifeen, the Auliya) have regarding haqa-iq (realities and transcendental truths) is like the certainty which a man has regarding the identity of his father in which he has no doubt. In fact, the degree of certitude of the Arifeen is higher because there exits the possibility of doubt in a certain man being one?s father. Indeed, such a higher degree of certainty and clarity is a wonderful ni?mat (favor of Allah).

58) Whenever I give someone a ta?weez I wrap it in a piece of paper because it is not permissible to touch a Qur?anic ayat without being in the state of wudhu. People are not careful in this matter.

59) Once the Nawab of Dhaka questioned me regarding the permissibility of the tauliyat of a non- Muslim government. (Tauliyat, i.e. appointing an authority to administer Islamic Law). I replied: There are two types of tauliyat ? Shar?i and Qanooni. (Shar?i, i.e. legal or valid in terms of worldly law). A non-Muslim government cannot be a Mutawalla Shar?i because Islam is a pre-requisite for such an office. However, the govermant should be requested to appoint a Shar?i authority who will deal with Islamic matters. The government should promulgate the laws while the enforcement and imposition of the laws should be by the decree of the Shar?i authority. [The Muslim Shar?i authority appointed by the government should issue the verdicts and order enforcement of the Shari?ahs decisions. ? Translators]

60) Why focus the gaze on anyone other than Allah Ta?ala? The Qur?an informs: ?Unto Allah belongs the treasure of the heavens and earth.?

61) There always is the need for money, but to accept it with disgrace is not tolerable.

62) A man requested to be instructed with some formula of Thikr which will serve the purpose of reforming him. Hadhrat Thanvi said: ?Islah (self-reformation) is achieved by remedying the aliments of the nafs. Athkar (plural of Thikr) are like medicines and pills which can be prepared by studying medical books. However, there remains the indispensable need for a doctor to diagnose the illness and prescribe the remedy.

Similarly, thirk formulae and spiritual exercise (ashghal) are recorded in books. However, there remains the need for a Shaikh (Spiritual Guide and Mentor) to diagnose the aliment of the nafs and to prescribe remedies for its reformation.? Waza-if (forms of Thikr) are not too difficult upon the nafs. Within a short while the Thikr is completed, whereas the ailments of ujub (vanity) and riya show, for example, are not cured by only waza-if. Waza-if only create barkat and act as aids.

63) People now consider spiritual states of ecstasy (kayfiyat) to be the goal of Sulook (Tasawwuf). Even if animals at times experience certain conditions of ecstasy when influenced by music and singing. Once an expert, in a challenge, defied his opponent, saying: ?You will be able to measure my expertise and excellence when you behold the wild beasts of the jungle, subservient under the sway of my influence. Let us go to the jungle and sing our songs. At that time I will put a rope around the neck of every animal. It is left then to you to remove the ropes from their necks.?

They went into the forest and the expert commenced his bewitching singing. So enthralling was his singing that wild animals came out from all directions and submissively stood in is presence. He took hold of the animals one by one and put a rope around each one?s neck. He than ceased his singing; the animals scattered and disappeared into the forest. He now challenged his rival to start his singing, gather the animals and remove the ropes. However, he was rendered helpless. Emotional states are common to both man and beast. Such states in man, therefore, do not represent any achievement or excellence.

64) Nowadays, observance of customs has become dominant. The Sahabah honoured and respected Rasulullah (sallallahu alayhi wasallam), but were devoid of pretence. Their respect for Nabi-e- Kareem (sallallahu alayhi wasallam) was not a mere external display of customary etiquettes. Thus we see that they would not stand when Rasulullah (sallallahu alayhi wasallam) appeared on the scene since they were aware of the fact that Rasulullah (sallallahu alayhi wasallam) detested the custom of standing in respect for him, yet there were no greater and more ardent devotees of Rasulullah (sallallahu alayhi wasallam) than the Sahabah.

65) A man who had spent a considerable time in an asylum, on being released, came to visit Hadhrat Thanvi (rahmatullah alayhi). Hadhrat Thanvi (rahmatullah alayhi) commented: ?Whatever I prescribe for someone regarding his tarbiyat (spiritual training), is done with great consideration and affection. Whoever acted in conflict with the prescription had soon to suffer and harmful consequences. (Pointing to the man, he said:) Now he is sitting here after having experienced such consequences. I had warned him to refrain from specialized forms of Thikr and Shaghl (spiritual exercises), but he persisted. Finally he became insane.?

66) It is stated in the Hadith than an honest trader will rise on the Day of Qiyamah among the Shuhada (martyrs). Honestly in trade brings prosperity and success although initially some difficulty has to be borne. However, after a while there will be considerable barkat in the business. Later, people will gain full confidence in the honest trader.

67) Allah Ta?ala loves abdiyat (total obedience and submission- the quality of being a slave). A woman holding the hand of her child came to Rasulullah (sallallahu alayhi wasallam) and said: ?O Rasulullah! I cannot bear to throw this child in the fire. Will Allah Ta?ala assign His servants to the Fire?? Hearing this, Rasulullah (sallallahu alayhi wasallam) cried and said: ?Allah Ta?ala will not assign to Jahannum anyone but a rebellious person bent on flagrant transgression.?

Only a person who deliberately and flagrantly rebels against Allah?s law ? one who knowingly and wantonly refuses to acknowledge the authority of Allah Ta?ala ? has chosen the fire for himself by his own volition. The humble ones will be treated with only mercy. Even a man who is unable to fulfill the rights of others on account of his lack of ability and means will obtain the aid of Allah Ta?ala provided that he always was concerned about fulfilling such rights. Allah Ta?ala will placate the people of right (e.g. creditors) by offering great awards to them on behalf of the debtor.

68) The Fuqaha have ruled that if a person after having served as the Imam of a place for twenty years says that he was all this time a Kafir, then notwithstanding his claim, all Salat performed behind him in the past is valid and discharge. He will be branded as a Kafir from the time he made his declaration of Kufr. It is quite possible that he desires to put Muslims to hardship hence, his claim in relation to the past.

69) Islam teaches us to refrain from pride; hence, it exhorts us to do our own housework ? with our own hands. Thus, Rasulullah (sallallahu alayhi wasallam) would himself attend to the household chores with his own blessed hands. He milked the goat, mended shoes and assisted with preparing the food. When someone asked Hadhrat Aishah (radhiallaahu-anhu) about Rasulullah?s (sallallahu alayhi wasallam) program at home, she said: ?Rasulullah (sallallahu alayhi wasallam) did not stay idle at home. He would join us in the housework.?

70) The character and morals of people became corrupted from the time they participated in these political movements. Darkness has settled on all sides. Every person is steeped in liberalism. Respect for elders has disappeared. Ignoramuses have become leaders. The Ulama have joined ranks with the wealthy and become men of the world. Not even in centuries has so much change been wrought in the Deen as the change which occurred in the Khilafat movement of a few days.

71) A Shaikh ordered one of his mureeds to go for a while to a certain place and apply himself to Thikr and Shaghul (spiritual exercise). After sometime the mureed wrote informing his Shaikh of disunity and animosity prevailing between the Muslim and non-Muslim communities of that place. Hence, he requested the Shaikh for dua. The Shaikh wrote reprimanding the mureed: ?Have I sent you to dispatch news reports or for working (i.e. engrossing yourself in Thikr)?? Someone asked: ?Dua is Sunnat. Why the reprimand?? Hadhrat Thanvi replied: ?If a Sunnat act prevents a person from a Fardh act, he will be instructed to forgo the Sunnat act. Islah of the Nafs (i.e. self-reformation) is Fardh. (Involvement in the affairs of the community impeded the spiritual progress of the mureed, hence the reprimand).?

72) One should not ask one?s Shaikh (one?s Spiritual Guide) such Fiqhi Masa- il (rules of Fiqh) which entail debate and discussion. Debate and objection are highly detrimental in this Path of Tasawwuf.

73) Natural characteristics do not change. Only a diversion is introduced in them. The experts (in Tasawwuf) do not attempt to eliminate in them. The natural characteristics are the subjects of Allah?s Wisdom. Hence, attempts should not be made in the futile exercise of transforming the natural propensities in man. Only the direction should be changed. The natural propensities in man should be diverted from evil and channeled into the direction of virtue.

74) We Muslims have nowadays become total strangers to good culture and morality. An Englishman who had converted to Islam entered the Musjid to perform Salat. He notice that the gully in which the waste water flowed was dirty. Addressing those present he advised them to maintain the gully clean. Someone retored: ?It seems as if you are still influenced by Christianity, hence, you blabber about cleanliness.? They then evicted the convert from the Musjid.

When other respectable Muslims heard of this incident they sought to placate the convert. They told him not to take this unfortunate incident to heart since those who had rebuked him were ignorant. The convert replied honourably: ?What, do you think that I will become disillusioned with Islam and revert to Christianity on account of their treatment? I did not embrace Islam on the strength of these disrespectful persons. I have professed Iman in Rasulullah (salallahu alayhi wasallam) whose lofty morals cannot be compared with the characters of these people.?

75) In their letters to me even men of considerable sincerity write informing of their constancy in Thikr and Shaghl. They request dua to be made for them. It seems as if Islah of the nafs (self selfreformation) is insignificant to them. They regard exercise of Thikr and Shaghl to be the actual aim of acquisition. On the contrary, Islah is the actual purpose. Thikr facilitated in the achievement of selfreformation.

76) Do not be hasty in accepting a man as your Shaikh (Spiritual Guide). Study him well. When you are thoroughly satisfied with his credentials and credibility then only enter into the oat of allegiance (Ba?yt) with him.

77) When making dua at the graveside, do not lift the hands. Even at the time of burying, the hands should not be lifted when making dua. This ensures the observance of the Shari? ah? arrangement. Lifting the hands while making dua at the graveside may convey the impression that supplication is being made to the dead.

78) By the grace of Allah there are many wealthy Muslims with good intentions desiring to give loans to others. However, on account of wanton disregard of the terms of repayment agreed upon by debtors, they (i.e. those who wish to give loans) refrain from lending. A pious- looking (outwardly religious) man borrowed a small sum of money from his friend. On due date when the lender requested payment, the pious looking man said that he will pay later. After a while when he was again asked for payment, he once again said that he will pay later. When payment was requested the third time he (the debtor) said: ?Have you any written proof that I had borrowed money from you?? Indeed, morals have degenerated and have become decadent.

79) The Fuqaha have ruled that if a beggar comes to beg, a guest is not permitted to give him food from the table of the host. Similarly, it is not permissible to eat from a plate in which someone sent some food as a gift. The food should be put in one?s own container. However, if the type of food sent is such that its form and taste will be transformed or spoilt if removed from the plate/dish, e.g. pudding, salad, then it will be permissible to eat from the same plate in which was sent.

80) The Hadith prohibits hitting on the face, even if it is an animal. Most people hit on the face. One of the reasons for this prohibition is that hitting on the face is very prevalent. Furthermore, the face is an honourable and delicate part of the body. Prohibition is generally directed to evil acts which prevail in abundance. Thus, win is explicitly prohibited since indulgence in it is widely and abundantly prevalent, and also because it is something towards which people incline. On the other hand, we find no explicit prohibition for urine. Who will consume it?

81) The claim that the garments of a Nabi do not burn is false. According to the Hadith, once the musallla on which on which Rasulullah (sallallahu alayhi wasallam) was seated caught fire.

82) Nowadays people are terrified by islah (self-reformatio n). They prefer only Thikr and Shaghl (spiritual exercises). A man who became my mureed wrote saying that he suffered from the disease of zina (fornication). I prescribed the remedy of zina. He wrote back advising me not to be harsh with him. Since then he has terminated correspondence.

83) Numerous rights (huqooq) of neighbours are stated in the Ahadith. If a neighbour knocks a nail into your wall, do no prevent him as no harm is caused to you. Although the owner is permitted to prevent an operation in his property, nevertheless, consideration should be accorded to the rights of the neighbour. The argument of this issue between the Ulama-e-Mutaqaddimeen and the Ulama-e-Muta-akh-khireen is interesting. Muta-akh-khireen: It is not permissible to install a window in one?s wall facing the house of one?s neighbour so that the purdah and privacy of the neighbour are not violated. Muta-qaddimeen: It is permissible since an owner has the right to operate in his own property. Muta-akh-khireen: Only such operations by the owner in his property, which are not harmful to others are permissible. Muta-qaddimeen: It is permissible for an owner to demolish his entire wall (e.g. the fence or boundary wall) which faces the neighbour. Why is it then not permissible for him to open a window on the wall. Muta-akh-khireen:

He has the right to demolish his wall because in removing the whole wall there is not such harm as will be caused by a window opening into the yard of the neighbour. If there is no wall, the neighbour will be more cautious and make their own Hijab arrangements for guarding their purdah and privacy whereas one can remain concealed and peep through the window into the privacy of others. On the contrary, if there is no wall people will not have the audacity to stare into the houses of people while at the same time the inmates of the house will move cautiously.

84) People say that humility produces disgrace. This is wrong. On the contrary humility brings about respect. It comes in the Hadith: ?Whoever adopts humility for the sake of Allah, Allah elevates him.?

85) Atibba (physicians) have said that the digestive process commences with the hand. Allah Ta?ala has created a special property in the hand. Besides the fact that eating with the hand renders the food tastier, the special digestive property existing in the hand is not to be found in the knife and fork. This may be the reason for Rasulullah (sallallahu alayhi wasallam) saying: ?Do not cut the meat (when eating) with a knife.?

86) I am opposed to the system of written examinations which is prevalent in educational institutes. Great strain and stress are imposed on students by this system. The purpose of examinations is to ascertain the ability of the student. It will therefore, suffice to ascertain whether the student has understood the kitab which he has been taught. This fact can be ascertained even if the student is tested orally and the kitab given to him to look at. Memorising can be accomplished by the revision and teaching. In fact, in most cases, the student forgets what he had memorized during the student days. Such futile memorising strains the mind unnecessarily. It is sufficient to ascertain if the student possesses the ability to solve the problems in the kitabs by means of his own research. More than this is an exercise in futility.

87) A man wrote informing Hadhrat Hakimul Ummat that he (the writer of the letter) was involved in the disease of casting evil glances. Hakimul Ummat replied: ?What, is this not controllable?? Casting an evil glance is a volitional act (i.e. done by one?s one free will. It is not forced onto one). Hence, it is within one?s power and ability to control and abstain therefrom even though it may be difficult. However, people just refuse to undergo any difficulty. But the punishment of Jahannam is severe and most difficult. I asked a man who was involved in the disease of the evil glances: ?If the husband of the woman is watching you will you stare at her?? He said: ?No?. I said to him: ?The greatness of Allah in your heart does not even equal the greatness which your heart has for the husband. Allah Ta?ala is omnipresent. He watches our conditions at all times. At all times He is aware of our evil conditions; however, we are not deterred. We are not conscious of being watched by Allah Ta?ala every moment. If this consciousness is developed, there will not be the audacity to sin in this way.?

88) Qiyas (the analogical deductive system of the Fuqaha) merely makes manifest or brings to the fore a law. It does not formulate laws. Laws (of the Shari?ah) are formulated by Nass (Qur?an and Hadith ). Example: Rasulullah (sallallahu alayh wasalam) said: ?Every intoxicant is haram.? On the bases of this Hadith, Qiyas applies the ruling of prohibition to opium as well since it (opium) too is an intoxicant. Thus opium is haram. Thus, in actual fact, it is Nass which confirms the prohibition of opium as well.

89) Inherent in the instructions of Rasulullah (sallallahu alyhi wasalam) are some material advantages and benefits. However, we should not entertain the motive of gaining worldly benefit when executing the orders of Rasulullah (sallallahu alayhi wasallam. We should carry out these instructions with the intention of fulfilling the Sunnah. Example: Rasulullah (sallallahu alyhi wasalam) loved to eat marrow, which is a vegetable of the pumpkin family. It is beneficial for the physical health. Should one eat marrow with the niyyat of it being favourite dish of Rasulullah (sallallahu alyhi wasalam), such action will merit thawab.

90) After a ta?weez has served its purpose it may be given for use to another person.

91) An Alim wrote an unnecessarily lengthy letter containing all the frills and fanc ies of modernism. In fact, the Alim , in his letter, even expressed his apology for the excessive length of the letter. Replying to the letter, Hadrat Thanvi (rahmatullah alayhi) wrote: ?I do not regret so much the squandering of my own time (in perusing the inordinately long letter). However, I do grieve for your sake. You have abandoned the orthodox way and have adopted modernity. Indeed the ayat : ?What! Do you take in exchange something inferior in return for something better (and superior)??, is applicable here. When such transformation takes place in even the men of knowledge, what can we say about others? Indeed, the fitnah has overtaken all.?

92) Allah Ta?ala has distinguished and granted superiority to man over other species of creation by the virtue of Aql (intelligence). Aql should therefore be employed only in submission to Wahi.

93) If aql (intelligence) is not submitted to Wahi (Revelation), man becomes the victim of error, night and day.

94) The correct meaning of equality in common rights (rights which apply equally to all, such as legal rights). Equality does not mean that husband and wife, teacher and pupil, Murshid and Mureed are equal in every respect. Everyone has separate rights as well. The clamour of equality nowadays is ludicrous.

95) According to some Auliya the Haram Shareef is capable of containing as many Hujjaj as are present, irrespective of their numbers. This is one of the miraculous peculiarities of the Haram Shareef. It expands to take in the ever-increasing numbers of Hujjaj like the womb of a mother expands to accommodate the growing foetus.

96) The goal of Tasawwuf is the Pleasure of Allah Ta?ala. This divine Pleasure is attainable by obedience to the Shari?ah. However, nowadays some people have understood the goal to be absorption in some state of ecstasy while others think that the goal is self-oblivion. In fact, these states and conditions are of no significance. The Taalib (Searcher of Divine Pleasure) should not be concerned with the pursuit of such temporary states and conditions.

97) When on a journey the Sunnat Salats should never be abandoned without valid reasons. When time and comfort are available the Sunnats should not be omitted.

98) The maintenance of disabled children is the responsibility of the parents even if such children are adults. In the absence of parents, the responsibility devolves on close relatives. (In the absence of such relatives, on neighbours, then on the community. ? Translator)

99) One should not interfere with and oppose the things established by our saintly predecessors. Their methods are all correct.

100) A woman should not write letters without the approval of her mahram guardian (husband, father, etc.). There is the grave danger of mischief in females writing without the approval of their guardians.

101) When Rasulullah (sallallahu alayhi wasallam) appointed Hadhrat Ali (radhiallahu anhu) the Qadhi of Yemen, he instructed him: ?O Ali! Never give a verdict between two parties until you have not heard both sides.?

102) According to Abdul Wahhab Sha?rani, there was a physician during his time who had succeeded in fertilising and developing a human embryo outside the human body into a fully grown man who was normal in all respects. However, he could not speak. In future this feat will be marked with great achievement.

103) It is not requisite for a Mujaddid to be a ruler although sometimes he happens to be one. However he has to be an Alim with the ability of differentiating between Haqq (Turth) and Batil (falsehood). Also, it is not necessary that there be only one Mujaddid each century. Sometimes there is one, two or several Mujaddid in the same century. Sayyid Ahmad was a Mujjaddid. (Sayyid Ahmad is not to be confused with Sir Sayyid, the founder of Aligarh College). Sayyid Ahmad (rahmatullah alayhi) would have assumed the reins of government, but he was martyred. Mujaddid Alf-e-Thani (rahmatullah alayhi) was Mujaddid in the field of Tasawwuf. Our Hadhrat Haji Imdadullah (rahmatullah alayhi) was also a Mujaddid in Taswwuf. Considerable confusion had crept into Tasawwuf, but Hadhrat Haji Imdadullah (rahmatullah alayhi) dispelled the confusion, renewed and reinvigorated Tasawwuf.

104) I never give a verdict in a dispute after having heard the story of only one side. In the majority of cases a one-sided verdict is erroneous. Furthermore, reports are generally false.

105) A man wrote to Hadhrat Thanvi (rahmatullah alayhi): ?My money had disappeared from on top of my table. Merely on suspicion I accused a child and hit him. Afterwards, I found the money by another person who had stolen it. I am now overwhelmed with regrets for having hit the child. How do I make amends?? Hadhrat Thanvi (rahmatullah alayhi) replied: ?If the child is a baligh, seek forgiveness from him. If he is na-baligh (minor), confess your error in his presence and for a period of timemake him happy by fulfilling his wishes. From time to time ask him for his wants and fulfil these.?

106) During the time when I had written Tafseer Bayanul Qur?an, an Englishman met me very eagerly. He said: ?How much money did you get for this work?? I formed him that I had obtained nothing. Expressing surprise, he said: ?Then what benefit did you get?? I replied: ?Here on earth my Muslims brethren derive benefit from this work and in the Hereafter is the Pleasure of the True Lord.?

107) Allah Ta’ala grants Norr-e-Naseerat (or Firasat) to a servant of the Deen in proportion to the degree of Deeni service Allah Ta?ala imposes of him. In this regard Rasulullah (sallallahu alayhi wasallam) said: ?Beware of the firasat of the mu?min, for verily, he sees with the Noor of Allah.? (Firasat is the intuitive capacity of perception in the heart of the Mu?min. This ability varies with Taqwa and Deeni responsibility. ?Translator) Giving an example of the Mu?min?s firasat, Hadhrat Thanvi (rahmatullah alayhi) narrated the following episode: Once a man professing profound aqeedat (faith and devotion) came to Hadhrat Maulana Gangohi (rahmatullah alayhi). However, Hadhrat refused him permission to stay in the khanqah. Some people, taking pity on the man, accommodated him at their home. It was felt that Hadhrat had dealt harshly with such a sincere follower. A short while later it was discovered that this man was a spy of the secret police. When this became known, the one who had accommodated the man evicted him. Hadhrat Gangohi (rahmatullah alayhi) commented: ?I had forbidden him from the very beginning.?

108) By showing disrespect to the Shaikh (Spiritual Guide), the Mureed is deprived of batini (inner, spiritual relationship) with the Sha ikh becomes severed. Disrespect is highly dangerous in the spiritual path. Its peculiar effect is worse than the effect of sin. In this Path (of spiritual reformation) all defects are tolerated, but criticism and disrespect. Total devotion and confidence in the Shaikh are essential in this Path.

109) Once a robber, abandoning his profession, took up residence in a hut along the river banks. He involved himself in Thikrullah. People started to visit him, labouring under the impression that he was a saint. Some even became his mureeds and become involved in Thikr. By the qudrat (power) of Allah Ta?ala some of these mureeds attained high ranks of spiritual elevation.

One day some of his spiritual evelated mureeds by means of Muraqabah several times, they could not discern any elevated spiritual rank for their spiritual guide. Finally, they reported their discovery to their Shaikh who truthfully revealed.to them his story and told them very clearly that he was, in fact, a non-entity. All the mureeds together made dua to Allah Ta?ala for the elevation of their Shaikh. As a result, Allah Ta?ala elevated the shaikh to a high spiritual rank. In this episode the determining factor was nothing but aqeedat (implicit faith and devotion). Such faith cleared the road.

110) A person who is doubtful in his thoughts can be corrected. However, one who has already decided an issue cannot be corrected. He will argue with a preconceived notion. There is, therefore, no need to become involved in argumentation with such persons. The Truth has already been sufficiently manifested and disseminated.

111) People write to me complaining of my strict manner of admonishing them. However, I say that a doctor who does not admonish a patient who neglects the prescription is an abuser of trust. Such a doctor is unfit to treat patients.

112) Sometimes involvement with the Qu?ran Shareef also becomes unlawful. For example: a man wishes to do Hifz but has the responsibility of providing for his family. It will be unlawful for such a man to involve himself with hifz of the Qur?an which is Mustahab, since it is his obligatory duty to provide for his family. [This prohibition will apply if involvement in the pursuit of Hifz results in the neglect of the Huqooq of one?s family. If a man possesses the ability to execute both tasks simultaneously, it will not be unlawful. ? Translator].

113) Man should form a proper bond with Allah Ta?ala. When his relationship with Allah has been set right, arrogant and proud Fir?ouns will bow their necks in his presence. (Rasulullah sallallahu alayhi wasallam said: ?He who is humble for the sake of Allah, Allah elevates him.? – Translator)

114) Ignoring the direction of ilham (inspiration of the Auliya) results in worldly calamity such as illness, etc. However since ilham is not among the Hujjats of the Shari?ah (Proofs of the Shari?ah), there is no punishment in the Akhirah for its non-observance. Punishment in the Akhirah is for violating the demands of Wahi (Revelation which came to the Ambiya).

115) Regard yourself to be more contemptible than even a fasiq and a kafir. Tell yourself that one does not know which quality in the fasiq may appear pleasing to Allah Ta?ala. With regards to Kufr, one does not know what the future holds. Now one knows what will be the condition of his Imaan tomorrow.

116) The actual nature of takabbur (pride) is the feeling of superiority which arises in one on account of some attribute of excellence. This feeling engenders contempt for others. If this feeling arises involuntarily, one will not be blameworthy provided that one does not act in accordance with the dictates of this involuntary takabbur. In other words, one should not proclaim by word or deed one?s superiority nor show contempt for others. If this feeling of superiority is by deliberate design or even if not by deliberate design, but one acts according to the demands of takabbur, then one will be guilty of the crime of takabbur. The remedy for this malady is to praise and speak good of the person whom one is despising. Also meet him with honour, respect, and humility.

117) Those who assert the belief of Ilmul Ghaib (Knowledge of the Unseen) for Rasulullah sallallahu alayhi wasallam are of two kinds. i) The one group believes in uloom ghair mutanahiyyah or limitless knowledgeeternal knowledge. ii) The second group subscribes to the belief of uloom mutanahiyyah or limited knowledge. Those who believe in uloom ghair mutanahiyyah are in fact denying the absolute proofs of the Shari?ah (Nusoos-e-Qat?iyah). Such people are, therefore, kafir. Unlimited knowledge (Ilm Ghair Mutanahi) is the attribute of Allah Ta?ala exclusively. It is impossible for the created human to encompass limitless knowledge.

Those who subscribe to the belief of uloom mutanahiyya (limited knowledge), in turn consist of two groups. The one group believes that Rasulullah (sallallahu alayhi wasallam) was awarded the ability and power of encompass the knowledge of all things and that the power of Rasulullah (sallallahu alayhi wasallam) extends over all Uloom mutanahiyyah. Furthermore it is their belief that after having awarded this power to Nabi (sallallahu alayhi wasallam) Allah?s Will no longer operates, just as a king who assigns control to a minister who then utilizes his personal discretion in the office placed under his jurisdiction. The minister, while holding office does not require the consent of the king in each and every detail. This is the type of belief which the Mushrikeen of Arabia held in regard to their idols. The one who subscribes to this belief is also a kafir.

The other group believes that while the knowledge of details of everything has been bestowed to Rasulullah (sallallahu alayhi wasallam) he nevertheless is yet dependent on the Will of Allah Ta?ala. Baseless interpretation (Ta?weel Fassid) is employed by this group in vindication of its belief in regard to the limit of this uloom mutanahiyyah. Therefore, this group represents the people of Bid?ah. Their belief entails that Rasulullah (sallallahu alyhi wasallam) possessed the knowledge of all things form the beginning of creation t the time of entry into Jannat and Jahannum, without the exception of a single detail. However, numerous narrational evidences refute this belief.

118) The following episode illustrates the intelligence and ingenuity of Hadhrat Ali (radhiallahu anhu): Two companions along the journey sat down to eat. The one has five bread rolls and the other had three. A passer-by, on the invitation of two companions, joined them. After eating, the generous passer-by presented them with eight dirhams (silver coins). The traveler who had three bread rolls requested his companion to share the money equally between them.

The companion refused, saying that he was entitled to five dirhams since he had five bread rolls. The other one should receive three dirhams because he had three rolls. When they could not settle this dispute, the presented their case to Hadhrat Ali (radhiallahu anhu) who said to the one who had three bread rolls: ?What haram is there if you accept this division of three and five??

He replied: ?I want justice.? Hadhrat Ali: ?If it is justice you want, then you take one dirham and your companion seven dirhams.? The companion with three bread rolls objected. Hadhrat Ali (radhiallahu anhu) commented: ?There were eight rolls and three who ate, hence each person ate one third of the eight rolls. Eight consists of 24 third. Thus each one ate eight parts. However, his three rolls consistes of 9 parts (thirds). After having consumed his 8 parts there remained one part of his share. The one with five rolls had 15 parts (thirds) of which he ate 8, leaving behind 7 parts. The 8 dirhams have, therefore, to be divided in this proportion the one who contributed one part of his bread has to receive in dirham and the one who contributed 7 parts should receive 7 dirhams.?

119) Once Hadhrat Ahmad Bin Hambal (rahmatullah alayhi) was making wudhu on the banks of a river. Another man sitting on higher level, was also making wudhu. When he realised who was sitting on a lower level, he moved from his position, taking up a place lower than the position of Imam Ahmad Bin Hambal (rahmatullah alayhi). After the man?s death someone saw him in a dream and enquired about his condition.

He replied: ?One day I was making wudhu on the river bank where Imam Ahmad Bin Hambal (rahmatullah alayhi) was also making wudhu sitting on a lower level. My water was flowing in his direction. In respect for the Imam I went to sit lower down. When I was ushered into the Divine court for a reckoning I was informed that I was being forgiven solely on account of having honoured an accept servant of Allah Ta?ala.? Hadhrat Thanvi (rahmatullah alayhi) commented: ?When forgiveness is obtained on the basis of pretexts, then how is it possible to regard anyone with contempt? In my opinion only such person will be punished, who themselves desire to be punished. They rebelliously refuse to be repentant.?

120) In the army of Gwaliar was a Muslim soldier who was clean-shaven. Other Muslim soldiers always criticized him for shaving his beard. However, he ignored their criticism and never kept a beard. Coincidentally, the king ordered that henceforth, all soldiers will have to be clean-shaven. The others told him: ?Now you may rejoice.

All have to be like you.? He replied: ?Until now I refrained from keeping a beard on account of the mischief of my nafs. Now I shall not abstain from a Law of the Shari?ah because of an order of a kafir king. I shall rather work elsewhere as a labourer.? He resigned and grew a beard while the others who had criticized him, shaved their beards.

It appears in the Ahaadith that whoever criticizes another person?s action, adopting a holier than thou attitude, will not die before having committed the same misdeed. Only Allah Ta?ala was aware of his heart?s condition.

121) Someone asked a buzroog (saint) about Hadhrat Ali (radhaillahu anhu). The buzroog said: ?Which Ali?? The man said: ?Are there several Ali??

The Buzroog replied: ?Yes, there are two Ali: One is our Ali (radhiallahu anhu), the son-in-law of Rasulullah (sallallahu alayhi wasallam), the husband of Hadhrat Faatima (radhiallahu anhu) and the father of Hadhrat Hasan and Hadhrat Husain (radhiallahu anhuma). The other one is Ali of Shiah – The Ali who was a great coward who passed his whole life in the shadow of Taqiya. This is the Shiah Ali. (Taqiya is the Shi?i doctrine of concealing one?s true beliefs).

122) Hadhrat Abu Bakr (radhiallahu anhu), during his very life-time appointed Hadhrat Umar (radhiallahu anhu) as the Khalifah to succeed him. Along with the appointment, Hadhrat Abu Bakr secured the oath of allegiance (Bay?t) from the people on behalf of Hadhrat Umar without even revealing his successor?s (Umar?s) name.

Hadhrat Abu Bakr wrote the name of Hadhrat Umar on a paper and informed the people that the person whose name is recorded on the document will be the Khalifah after him. He then commanded the people to take the Bay?t, i.e. swear allegiance to succeeding Khalifah (whose name appeared in the document, but whose identity was not revealed). When making this pledge of allegiance, Hadhrat Ali (radhaillahu anhu) commented: ?I pledge the oath of allegiance even if he (i.e. the unknown appointee) is Umar.?

123) Once Maulana Muhammad Yaqoob (rahmatullah alayhi) narrated the following story: ?A happily married, wealthy couple was one night asleep in their room. A band of sixteen robbers gained entry into the house. Since the robbers were convinced that a large treasure was stored in the room, they lifted the couple?s bed with exceptional care and placed it outside in the yard. The operation of removing the bed was so expertly executed that both and wife were not disturbed form their sleep. As soon as the robbers returned to the room the entire roof collapsed, killing the sixteen.

The couple slept right through this episode. In the morning when their eyes opened they beheld the scene in shocked astonishment. They were under the impression that angels must have removed their bed into the yard. They were very grateful to Allah Ta?ala for saving them. However, when later the place was cleared and the bodies of the robbers discovered, then only did they realize what had actually happened. The life and death of the couple and the robbers respectively were divinely ordained in this way.?

124) Women are by nature modest. A wealthy man (inclined to the shameless ways of the west) once ordered his Purdah-observing wife to discard her Purdah, but she refused. One day in rage, he confronted with a firearm, ordering her to abandon Purdah otherwise would kill her. She replied: ?I accept death, but not the abandonment of Purdah.? On hearing her decision, the husband fired and killed her. For the sake of Purdah, she offered her life. May Allah Ta?ala forgive her and grant her a lofty rank.

125) Two things are very beneficial. If a person adopts them, he will not go astray. One: He should annihilate his personal opinion. Two: He should not hanker after results. He should act according to the instructions of his Shaikh (Spiritual Guide). Hahhrat Hajee Imdadullah (rahmatullah alayhi) usually commented: ?The Taufeeq (inclination) to do good, in itself is a great wealth.? [The above advice pertains to spiritual and moral reformation where one is following the guidance of a qualified Shaikh who is an expert in the field of spiritual reformation. The mureed (disciple) should submit to his Shaikh?s instructions and abandon his personal ideas.]

126) After the demise of the renowned saint, Hadhart Ibrahim Adham (rahmatullah alayhi) another saint saw him in a dream and on enquiring about his (Ibrahim?s ?rahmatullah alayhi-) condition, Hadhrat Ibrahim Adham (rahmatullah alayhi) replied: ?Alhamdulillah! Allah bestowed His grace one me and conferred ranks to me. However, a poor neighbour of mine surpassed me on account of his yearning that if he had the time he would have devoted himself to Thikrullah.?

127) Ijtihad is a natural and inherent ability. One does not become a mujtahid by studying and abundances of books.

128) While on a journey in Bombay, a man came and asked: ?How many kinds of crows are there?? Hadhrat Thanvi (rahmatullah alayhi) replied: ?I do not know the classes of crows. However, if you say I shall explain the classes of human beings and also inform you of the class to which you belong.? The man was silenced by this answer.

129) During the journey to Rangoon, Hadhrat (rahmatullah alayhi) said: ?There are four types of people. i) People who have both intelligence and courage. ii) People who have neither intelligence nor courage. iii) People who have intelligence but lack of courage. iv) People who have courage but lack of intelligence.?

130) In former times there was a degree of Deeni noor (light) in even people of bid?ah. This was because of their engagement in Thikrullah. The similitude of this Noor of the Deen (in the people of bid?ah) is like the shadow of a tree in moonlight. The effect of this combination (of the moon?s light with the shadow of the tree) can neither be described as light nor darkness. On the contrary, there is nothing but deceit and scheming in the people of bid?ah of present times.

They are devoid of Thikrullah. Former people (a reference to the Ahl-e-Bid?ah of former times) were not traders (i.e. trading the Deen for worldly gains). They were Deeni people albeit involved in error. Their intentions were not corrup ted. Today?s claimants (of divine love) are barren. Wallah! I take oath and say that even a drop of divine love will transform the entire world into bitterness. To a man who has in him true divine love, the world seems as poison. This is the basis of religiosity.

131) There are two benefits in the acquisition of Deeni Knowledge even though it be without practice. One: Correction of Aqeedah (Belief). Two: At some time or the other, knowledge will draw one towards itself (resulting in one?s spiritual and moral upliftment).

132) Once along the journey to Rangoog, Hadhrat (rahmatullah alayhi) said: ?In this place there is an abundance of wealth, but a lack of expertise. In our area, Alhamdulillah, there is sufficient wealth (i.e. for needs) as well as adequate expertise. It may also be said that the lack of excellence is also an excellence?

133) The talks and terminology of the Auliya cannot be comprehended without staying in their company. In Delhi there was a buzroog (a saint) who was heard saying: ?I am not your servant and you are not my god. Why then should I obey you?? On hearing this expression, the people proclaimed the verdict of kufr against the buzroog. He was apprehended and brought to the Qaadhi who asked: ?Hahdrat ! To whom were you speaking?? Smiling the buzroog commented: ?Alhamdulillah!

In Delhi at least there is one intelligent man, hence he has asked me for an explanation. My nafs is demanding that I feel it a certain delicacy. In answer to its demand I was saying: ?I am not your servant and you are not my god. Why then, should I obey you?? 134) When people refrain from associating with saintly persons, they (the buzroogs) suffer no harm. On the contrary, people harm themselves (by depriving themselves of the benefits of holy company).

135) Nowadays, people regard Ibadat to hardship. Wallah! There is no hardship in Ibadat. Ibadat is like varieties of delicious foods. There is no hardship in participating in such varieties of delicacies. If this is branded as hardship, it will be tantamount to denying the quality of nourishment of food. I take oath by Allah! These virtuous deeds of the shari?ah are like bread. Initially the baby finds difficulty in eating bread and seeks to abstain from it. However, once the realization has dawned on the child, he will understand the bread to be a mercy. Similarly, the worshipper experiences some difficulty initially in Ibadat. But later, when experiences the pleasure of Ibadat, he will engross himself wholeheartedly therein.

136) Alas! We are increasingly becoming the enemies of such things which create the love of Allah. We flee from the Ibadat of Allah. On the other hand, we adopt the things which distance us from Allah.

137) A man in love with a woman to Hadhrat Thanvi (rahmatullah alayhi): ?I am in love with a widow. I have tried much to keep my gaze off her, but to no avail.? In reply, Hadhrat (rahmatullah alayhi) wrote: ?Come with this letter to me.? Thus, he came on the 12th Rajab and presented the letter. Hadhrat (rahmatullah alayhi) said: ?Assuming this woman?s husband was present, would you have gazed at her (in his presence)??

He said: ?No! I would have restrained my gaze.? Hadhrat: ?Alas! You do not honour and fear Allah Ta?ala as much as fear her husband. It is indeed disgraceful. The reason fro your attitude is the fear of immediate reaction of the husband. What! Is the punishment of Jahannum less than a thrashing which the husband would give? Is the hardship of courageously restraining the gaze more than the hardship of Jahannum? You may have come here thinking I would prescribe some wazifah. But, ailments are not cured with wazifah. Ignorant peers (who have appointed themselves as spiritual guides) have destroyed people. For everything they prescribe wazifah.

Wazifah is like a stimulant which giv es energy without curing the illness. In fact, if a stimulant is taken during illness then in some cases the sickness worsens. A sickness is cured after taking bitter medicine.?

138) Allah Ta?ala has a different relationship with different people. He sustains everyone in a different way. He treats them according to their own conditions.

139) Our Hadhrat Haji Saheb (rahmatullah alayhi) said: ?A principle of the buzroogs of former times was impart ta?leem (spiritual instruction) to every person according to his capability. To some, they indicated some domestic work; on some they imposed some other service. In this manner would they acquire spiritual and moral prefection. Now it has become the norm to instruct everyone with the Thikr of Ism-e-Zat (Allahu) 24,000 times: whether the poor soul survives or perishes. In fact, they don?t even confine themselves to the instruction of this 24,000.

Whatever comes to mind, they dole out.? Hadhrat had made these comments on account of a book compiled by a certain person on Durood. Many terms in a book did not fully comply with the Shari?ah. Commenting further, Hadhrat said: ?Even with regard to Dalail-e-khairat I draw the attention of my friends to the considerable time required to recite a lengthy manzil (chapter) thereof. In lieu of this, the same amount of time should be spent rather reciting that Durood Shareef which the entire Ummah recites during Salat. Further this Durood (which is recited in Salat) has been narrated from Rasulullah (rahmatullah alayhi wasallam).?

140) Commenting on the criticism of the Ahl-e-Batil, Hadhrat (rahmatullah alayhi) said: ?These are all controversies. Who will seal the tongues of people? As long as Allah Ta?ala maintains a person in the service of his Deen and accepts the service, then one should not be concerned even if the whole world vilifies one. Shukr unto Allah! Like Ihya-ul-Uloom (the famous work of Imam Ghazali-rahmatullah alayhi), my Kitab (Beheshti Zewer) too was burnt and fatwas of kufr were leveled against myself.

Then, in their very presence Ihya-ul-Uloom was written with liquid gold. Similarly, my kitab too, is being kept in the homes of these very people, Alhamdulillah! They are deriving benefit from it. Approximately 100,000 copies have already been printed (this was before 1943). Others have translated it into their languages. I am extremely pleased that in spite of opposition, people are benefiting considerably from it. In fact, the Kitab would not have become so widespread if there was no opposition.?

141) Commenting further on the charges of kufr which the Ahl-e-Bid?ah directed against our Ulama, Hadhrat (rahmatullah alayhi) said: ?We have been taught to recite La-ilaha il-llahu when someone says that we are kafir. Our Haji Shaheb would say on such occasions: ?If I am a Mu?min by Allah Ta?ala, then no one can harm me in any way?.?

142) Nowadays, piety is confined to the recitation of wazifahs (prescribed forms of Thikr). Betterment of moral character is no longer accorded importance.

143) Once, commenting on the Athan, Hadhrat (rahmatullah alayhi) said: ?Other religions have bells to proclaim the time of prayer while here (i.e. in Islam), the proclamation commences with such words which announce the greatness and glory of Allah Ta?ala, and which exhort worship.?

144) Remember! Just as fussaq (flagrant trangressors) and fujjaar (immoral person) are the captives of shaitan, so too is such a mut-taqi (pious person) who commits excesses and goes beyond the limits prescribed by the Shar?iah. [Hadhrat Thanvi (rahatmullah alayhi) made this comment on account of a man whose excessive caution in matters pertaining to Taharat (purification) had reached the degree of baseless suspicion and doubt.]

145) Suspicion and probing are not good in every place. However, if the moral reformation of a person is one?s responsibility, then making investigation will be appropriate, in fact, necessary some times.

146) A man here once admonished someone, exhorting him to do an act of righteousness. I doubted his motive and said to him: ?Did you resort to Amr bil Ma?roof (commanding righteousness) to a certain man? When he replied in the affirmative, I said to him: ?You are standing in the Musjid.

You are taking the Name of Allah Ta?ala. If you are going to speak a lie, both your worldly life and the life of the Akhirah will be ruined. Now honestly answer. ?At the time when you were executing the duty of Arm Bil Ma?roof, did you consider yourself better than him?? He replied: ?Undoubtedly, I did think so?. I said: ?This is therefore, not guidance. On the contrary it is deviation. I fact, it is a deviation akin to shirk. Now what should be done to you??

He said: ?Whatever you prescribe.? I said to him: ?Tend to the shoes off all the musallis.? (This means to put in order the shoes off all the musallis who usually leave them in disarray at the entrance of the Musjid.) Also, fill the wudhu-jugs for all. (These services were imposed on him as a remedy for his pride.) Since this ailment (of pride) was in consequence on his Thikr and Shaghl (prescribed forms to spiritual exercises), I ordered him to desist therefrom. Instead of the prescribed formulae of Thikr I instructed him to continue with Thikr wile walking, sitting and reclining. In this way he will in fact be engaging in even more Thikr.

He had derived much benefit by the adoption of this method. He had also conceded this fact. His words were: ?Even in ten years I would not have derived so much benefit.?

147) The existence of Madaris is a cause for abundance of virtue and barkat. In this regard a story narrated by Shaikh Sa?di (rahmatullah alayhi) comes to mind. While a prince was once hunting, a diamond inset in his crow was lost. Darkness had already set in. He ordered his servants to gather all the pebbles in the vicinity and take them along. The diamond will then be searched for among the pebbles at leisure. Similarly, out of these Madaris emerge such persons who undertake and execute all the affairs of the Deen.

148) The Hadith: ?Verily, actions are with intentions,? pertains to permissible acts and worship. It does not apply to sons. The Hadith means that good deeds accompanied by good intentions are acceptable. It does not mean that sins accompanied by good intentions are transformed into virtuous deeds.

149) A man asked Hadhrat (rahmatullah alayhi) to make dua for him. Hadhrat replied: ?You too should make dua.? The man said: ?I am not fit to make dua.? Hahrat (rahmatullah alayhi) commented: ?Subhanallah! You do recite the Kalimah which is the basis of everything. How come you are fit to recite the Kalimah, but unfit to make dua? Fitness is not a requisite fro dua, because dua is to ask (to appeal, to supplicate). It is evident that an unfit person lacking in means and ability asks. The dua of even shaitan was accepted. (This is evident from the Qur?aan). I, therefore, fail to understand why you are not fit for dua. Indeed, having plunged people in this error, shaitan has deprived them to abundant virtues.?

150) The harmful effects of publishing every item of news is stated in the Qur?an Majeed. Allah Ta?ala says in this regard: ?When there comes to them (i.e. the munafiqeen) some news, either of peace or fear, they publicise it. If they would have referred it to the Rasool and those in authority among them, then those among them who understand it will know it (i.e. what causes of action to take). And, if it was not for the grace off Allah on you, most certainly, you would have followed shaitan, except a few.?

The full tafseer of this ayat could be ascertained in the Books of tafseer. Thus, the Qur?an forbids publication of every item of news in general. Even the Hadith deprecates such publication. It is said in the Hadith: ?It suffices for a man to be branded a liar that he speaks everything he hears.?

MATRIMONIAL LIFE: GENERAL CONCEPTS

Islam has laid down general concepts and rules to be followed, so that people will live in peace and harmony. Islam has also laid down specific injunctions to be followed. As for the family, the following are some of the major concepts and specific areas that Islam has instructed mankind to follow.

1. The family is the cornerstone and the foundation of a social, cultural and religious structure in the society.

2. God created people from a single soul, men and women in large numbers. Therefore, we should fear, respect, and appreciate Allah for His creation.

3. From among His signs are mates (spouses), who have been created, so that they may dwell in tranquility. To fulfill this objective, He has made compassion, love, sympathy, concern, and mercy between the two spouses.

4. Allah has made all of the above so that people may think, ponder, contemplate and reflect.

5. There is no sexual relationship before marriage, just as there is no extra-marital relationship (outside of marriage).

6. The marriage life is a matter of worship, just like those of praying, fasting and other religious acts. Hence, it is considered to be a fulfillment of the faith for the individuals.

7. Marriage is not only for the newly wed couple, but their extended families have to be included. This means that the relatives of each spouse become blood relatives to both.

8. Love between a couple starts after marriage. If love starts before marriage, it will definitely stop after marriage.

9. During the process of courtship (Khitbah), and before performing the marriage ceremony (Nikah), the two individuals are to know one another. However, there should be no privacy between them. The members of the two families are to be included also.

10. For an official marriage to take place, a written officiation has to be performed, and there should be two witnesses, preferably from their blood relatives.

11. The concept of “Mahr” or dowry is to be offered by the groom to the bride. It is a token commitment of the groom to the bride that he is to be responsible for the family.

12. For marriage, one should look for the girl who is compassionate, pious, tender and bashful.

13. After the marriage ceremony takes place, or after the marriage has been consummated, it is recommended that a “Waleemah” is to be offered. It is a matter of a dinner where relatives and friends are invited.

14. It is recommended that Khitbah (courtship) and Nikah (marriage) ceremonies and the Waleemah are to be publicized. The marriage union of a couple is not.

15. Marriage is for worldly and Heavenly benefits, both at the same time.

16. Marriage helps a person to live a stable life; morally, socially, culturally, spiritually, economically, biologically, etc.

 WOMAN IN ISLAM

1. Woman is a full and equal partner of man in procreation of mankind.

2. She is equal to man in bearing personal and common responsibilities, and in receiving rewards for her deeds.

3. She is equal to man in pursuit of education and knowledge.

4. She is entitled to freedom of expression as much as man is.

5. Women participated in public life with early Muslims.

6. Islam grants woman equal rights to contracts, enterprise, and to earn and possess independently.

7. Islam safeguarded these rights and put them in practice as integral articles of faith.

8. Her inheritance and her earnings are hers; while her husband’s inheritance and earnings are for the whole family.

9. She enjoys more privileges than man:

(a) She is exempt from prayers/fasting in her regular periods and at times of confinement.

(b) She is also exempt from attending the obligatory congregation of Friday prayers.

(c) She is exempt from all financial liabilities.

(d) As a mother, she enjoys more recognition and higher honor in the sight of Allah (31:14-15); (16:15) and in the sight of the Prophet.

10. Her rights and duties are complementary to man but not necessarily identical.

11. In Qur’an there is a chapter about “women” but there is no chapter about “men.”

12. In Qur’an there is a chapter in the name of a woman in her personal name, namely, Mariam (Mary) but there is no chapter in the name of a particular person other than names of the prophets.

13. There are certain situations where women are to perform a duty and to assume the responsibility where men cannot do it. Such situations are: The ablution of a deceased woman, leading prayer for women’s gathering only, etc.

14. Man was not created for woman and woman was not created for man. However, both were created for one another to complement each other. The Qur’an states that:

Women are raiment for men and men are raiment for women. (2:187)

15. Islam refuted and removed what other religious teachings had placed on woman.

(a) Islam removed the stigma of wickedness and impurity on woman.

(b) Islam refuted the assertion that woman was first deceived by Satan, and therefore she was responsible for the fall of Adam from Paradise. Islam says that Satan caused both of them to deflect.

(c) Islam denounced the idea that woman is an organ of devil. Islam, on the other hand, says that woman is a fortress (Muhsanah) for man against Satan.

(d) While others condemned Eve who brought eternal Hell, Islam says that she opened the door of Paradise.

(e) Islam assured again that Allah gave men wives of their own kind.

16. Islam has assured that virtuous women are for virtuous men and the reverse is true. (24:26)

17. Matrimonial life is a life of worship. The relationship of husband and wife is a matter of rewards and blessings.

ISLAM ON SEX

Islam is a total and a complete way of life; therefore, sex education is part of the Islamic teachings. The Qur’an cites numerous injunctions related to matrimonial life, and Prophet Muhammad had explained these teachings in a noble way. Allah says in Surah Al-Nisa (The Women) the following:

O people, keep your duty to your Lord, who created you from a single being and creates its mate of the same (kind), and spread from these two many men and women. And keep your duty to Allah, by whom you demand one of another (your rights), and (to) the ties of relationship. Surely Allah is ever a Watcher over you. (4:1)

However, in Surah Al-Room (The Romans) the Qur’an states the following about the creation of mankind:

And among His signs in this, that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your (hearts): verily in that are signs for those who reflect. (30:21)

Again the Qur’an stresses the idea that people should get married. In Surah Al-Noor (The Light) Allah says the following:

Marry off any single persons among you, as well as your honorable servants and maids. If they are poor, Allah will enrich them from his bounty. Allah is boundless, Aware. (24:32)

This type of teaching does give confidence to people and trust in the Creator who is the Provider for all. One should not be looking for wealth, position or status, but he should put his trust in Allah. In one Hadith, the Prophet (P) assured people the financial help of Allah if they wish to get married and to live a pure and clean life. The Hadith goes as follows:

Three (groups of people) Allah obliged Himself to help them: Mujahid in the Cause of Allah, a worker to pay his debts, and the one who wants to marry to live a chase life. (Tarmizi)

Islam does encourage people to get married as soon as they are ready to assume the responsibility of the matrimonial life. The Prophet (P) said: Narrated by Ibn Massood (R) that the Prophet (P) said:

O young people! Whoever can assume the responsibility let him get married as it helps him cast down his gaze and protects his private organs; and whoever cannot, he should fast as it is a protection for him.

Islam is against ascetic life. People are to live and enjoy their worldly and spiritual life at one time. The Prophet (P) said: Narrated by Sa’ad Ibn Abi Waqqas that the Messenger of Allah said:

Indeed Allah has replaced for us the ascetic life with the pure and magnanimous law. (Tabarani)

At the same time, Islam condemns anyone who involves himself in sex outside matrimonial life, whether before marriage or after marriage. Adultery and fornication are a big sin; and the person, if caught, is to be penalized accordingly.

Islam also condemns those who claim they are living by a “common law” system. Islamic teachings stipulate that a believing and a faithful person will attain blessings for a maximum of fifty percent in his life, outside the married life. The other fifty percent of blessings and rewards will be earned through marriage. This means that marriage is a blessing from Allah to mankind if both parties are using it in the appropriate way, method, and frequency.

To enjoy matrimonial life, a believing person will receive rewards and blessings from the Creator. This means that Allah will give the husband and wife rewards while they are fulfilling their biological needs and desires. There are, of course, rules and regulations, as to how, how often, where and when to enjoy their matrimonial life. Hence, matrimonial life is not a sin, but a blessing. It is considered a matter of worship like prayer, fasting, pilgrimage, charity and other good things a person does for himself and for mankind.

If spouses follow the rules and regulations of matrimonial life which are stipulated in the Qur’an and Hadith, they will not have any diseases such as AIDS, and venereal diseases. They will continue to enjoy life with “safe sex”, and at the same time, they are to be rewarded for it in this life and in the hereafter.

It is mentioned in the Qur’an that matrimonial life is not to end at death time. In Surah Al-Dukhan (Smoke) Allah (swt) says:

So and we shall wed them to maidens with beautiful, big and lustrous eyes. (44:54)

In the hereafter, there will be a permanent life in Paradise, and both husband and wife shall enjoy their matrimonial lives. In Surah Yasin, Allah says the following:

Verily the companions of the garden shall that day have joy in all that they do. They and their associates will be in pleasant shade, reclining on raised couches. Every fruit will be there for them. (36:55-57)

This type of life in Paradise is full of happiness without having any problems. Women will not have their monthly periods, and there will not be any defecation, or urination. Moreover, there will not be any venereal diseases. It will be a life of enjoyment, a life of entertainment, a life of happiness, and a life of eternal peace.

While the life in Paradise is full of enjoyment, one has to enjoy this life too. Matrimonial life on this earth should be a life of blessings, rewards, enjoyment, and happiness. In a Hadith about the matrimonial life as a life of entertainment, the Prophet said: Narrated by Abdallah Ibn A’mr Ibn Al-A’ass (R) that the Prophet (P) said:

This world is a life of entertainment; and the best entertainment is a virtuous woman. (Muslim)

SEX DETERMINATION: SCIENTIFIC BACKGROUND

This is a special terminology used in biology, sexology, embryology and fertilization. It refers to the idea of determining the type of gender to be formed after fertilization takes place between the sperm and the ova.

Sex is a phenotypic character determined by inherited chromosomes. In humans, each somatic cell (any cell other than a sperm or egg cell) has 46 chromosomes. Under a microscope, chromosomes can be distinguished from one another by their appearance. They differ in size, position of the Centro mere, and staining pattern.

On careful examination, the chromosomes can be matched in pairs, i.e., there are two of each type. The two chromosomes of each pair carry genes controlling the same inherited traits.

Human females have a homologous pair of X chromosomes, but males have one X and one Y chromosome, the shortest human chromosome. Because of their role in determining the sex of a person, the X and Y chromosomes are called sex chromosomes. The other chromosomes are called autisms.

The sperm and egg are distinct from somatic cells in their chromosome count. Each of these reproductive cells, or gametes, has a single set of twenty-two autosomes, plus a single sex chromosome, either X or Y. A cell with a single chromosome set is called a Haploid cell. In humans, the haploid number (N) is twenty-three. Sexual intercourse allows a haploid sperm cell from the father to reach and fuse with an egg cell of the mother in the process of fertilisation. The resulting fertilised egg (zygote) contains the two haploid sets of chromosomes bearing genes representing the maternal and paternal family lines. Both of these twenty-three chromosome pairs make up the full complement of the chromosome characteristic of a Diploid cell.

Therefore, the life cycle of sexually reproducing organisms follow a basic pattern of alternation between the diploid and the haploid conditions. Hence the processes of meiosis and fertilization are the unique trademarks of sexual reproduction.

PROCESS OF SEX DETERMINATION

Many species including mammals and humans have the XY mechanism that determines the type of gender at the time of fertilisation. As a result of the process of meiosis, each haploid gamete contains one sex chromosome along with its haploid set of autosomes. Half of the sperm cells have X and half contain Y chromosome. The eggs all carry X chromosome, while the sperm cells contain either the X or the Y chromosome.

The sex of the individuals is therefore determined by the type of sperm cells, the X-bearing or the Y-bearing chromosome that fertilises the egg cell. If we consider random fertilisation is to take place, the results would be 1:1 sex ratio. This means that there would be approximately equal number of males and females.

QUR’AN ON SEX DETERMINATION

The Qur’an has surpassed all types of scientific investigations and researchers in explaining the concept of sex determination. Fourteen hundred years ago, the Qur’an informed mankind that the type of gender of the new foetus is determined by the sperm, and not by the egg. The Qur’an affirms that both male and female genders are determined by the sperm cells. Such type of information is mentioned twice in the Qur’an. In Surah Al-Najm (The Star) Allah says the following:

And that it is He Who creates the two kinds–the male and the female–out of a (mere) drop of sperm as it is poured forth. (53:45-46)

Moreover, the Qur’an reaffirms the determination of the type of gender during the process of fertilisation is through the sperm cells. In Surah Al-Qiyamah (The Resurrection) Allah says the following:

Does man, then, think that he is to be left to himself to go about at will? Was he not once a (mere) drop of sperm that had been split, and thereafter became a germ-cell, whereupon He created and formed (it) in accordance with what (it) was meant to be, and fashioned out of it the two sexes, the male and the female? Is it not He, then, able to bring the dead back to life? (75:36-40)

It should be stated here that the determination of gender does not take place haphazard or coincident. It is being decided by the Creator. The decision as to who should get a baby daughter or son is in the hands of Allah. He decides with wisdom, knowledge and mercy. He knows exactly which sperm cell should fertilise the ova in order to get the newly formed baby. There are two billion sperm cells in one ejaculation. Each one tries to fuse itself with the only egg cell so that fertilisation will take place, and the newly formed zygote is produced. It is, therefore, the decision of Allah to allow one and only one sperm cell that He chooses to fertilise the egg cell. In Surah Al-Shura (Consultation) Allah says the following:

To Allah belongs the dominion of the heavens and the earth. He creates what He wills (and plans). He bestows (children) male or female according to His will (and plan), or He bestows both males and females, and He leaves barren whom He wills; for He is full of knowledge and power. (42:49-50)

When Allah decides who should get what, He knows perfectly what is going on in the wombs of the mothers. Since it is He who decides what to take place, it is also He who knows what is going on. It is also He who takes care of the foetus in the wombs of their mothers. Finally, it is He who creates, nourishes, and provides; and it is He who makes us to live and to die. In Surah Al-Ra’ad (The Thunder) Allah says:

Allah does know what every female (womb) does bear, by how much the wombs fall short (of their time or number) or do exceed. Every single thing is before His sight, in (due) proportion. He knows the Unseen and that which is Open: He is the Great, the Most High. (13:8-9)

Finally, one should conclude this section by saying that Allah knows everything in the whole universe. After all, one of His beautiful names is that He is The Knowledgeable. Allah says in Surah Al-Fatir (The Originator of Creation) the following:

And Allah did create you from dust; than from a sperm drop; then He made you in pairs. And no female conceives, or lays down (her load), but with His knowledge. Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a decree (ordained). All this is easy for Allah. (35:11)

WISDOM OF ITS MECHANISM

No one can determine as to the wisdom of the process of sex determination. Why such type of a mechanism should be determined through the sperm cells instead of the egg cells? One may say that it has to be this way or the other. It could also be through a different process altogether. The wisdom is left up to the Creator, Allah. He knows exactly what to create and how to create. Allah says in Surah Al-Qamar (The Moon) the following:

Verily, all things have We created in proportion and measure. And Our command is but a single (Act) like the twinkling of an eye. (54:49-50)

While the wisdom is not known, some indirect reflections might be depicted from the Qur’an. In many places in the Qur’an, men blamed their wives for bringing them daughters instead of boys. This means that if men want boys instead of girls, they should supply their wives with the Y-chromosomes instead of the X-chromosomes. Moreover, if men want to blame their wives for bringing daughters, men should blame themselves instead. They are the sources of supplying the Y -chromosomes. Therefore, men should put their trust in Allah, the Wise, the Knowledgeable and the Merciful. They should accept whatever has been decided by Allah for them, otherwise, the concept of obedience and submission to Allah does not exist in its totality. A person who calls himself a Muslim is that person who submitted himself with obedience to Allah without any reservation.”

As for the idea of men criticising their wives for bringing daughters rather than sons, the Qur’an states the following in Surah Al-Nahl (The Bees):

And they assign daughters for Allah! — Glory be to Him!–and for themselves (sons–the issue) they desire! When news is brought to one of them, of (the birth of) a female (child), his face darkens, and he is filled with inward grief! With shame does he hide himself from his people, because of the bad news he has had! Shall he retain it on (sufferance and) contempt, or bury it in the dust? Ah! What an evil (choice) they decide on? (16:57-59)

It seems that people accused Allah of having taken angels as females, while they themselves wince when a daughter is born to them but they hanker after sons. In this respect, Allah discussed this idea with logic to people so that we learn logic and common sense. The Qur’an states the following in Surah Al-Zukhruf (The Gold Adornments):

And they make into females angels who themselves serve Allah. Did they witness their creation? Their evidence will be recorded, and they will be called to account. (43:19)

In conclusion, it will be a good idea to quote the following two Ayat from Surah Al-Shura (Consultation) to demonstrate that the final decision of sex determination is in the Hands of Allah.

To Allah belongs the dominion of the Heavens and the earth. He creates what He wills (and plans). He bestows (children) male or female according to His Will (and Plan), or He bestows both males and females, and He leaves barren whom He wills: for He is full of knowledge and power. (42:49-50)

TYPES OF SEX RELATIONS: QUATERNARY SEX RELATION

This type of sex consists of seeing, smelling, and hearing anything that is related to sex. The biological organs of these senses react accordingly. The pituitary gland under the brain secretes and excretes its sexual hormones into the body stream through seeing, smelling, hearing and touching

.

 TERTIARY SEX RELATION

In this type of sexual relation, the couple may be involved in touching, hugging and kissing only. It may involve dancing too.

 SECONDARY SEX RELATION

This type of sexual relationship is considered to be the use of any bodily relation between a couple except the intercourse.

 PRIMARY SEX RELATION

This type of sexual relationship is the maximum involvement, i.e., the use of genital organs for sexual intercourse.

If a person is involved in the quaternary level, he will, undoubtedly, be led to the tertiary. When a person gets involved in any level without controlling himself, he will indeed be induced to go to the other level of the secondary. Finally, a person will be involved with the maximum type which is the primary sexual relationship.

Islam has instructed people to control themselves at every level of involvement; otherwise, they may commit a crime or a sin.

People are to abstain from the quaternary activities such as pornography, X-rated programs on television and adult books. They are to channel their sexual needs in the right time, place, and procedure. Then and only then they will be rewarded by Allah.

A Muslim is to refrain from attending dancing parties; he is to refrain from going out privately with the opposite sex, and he is to refrain from being in a place where he is alone with someone of the opposite sex. It is reported that in such private places the third party will be Satan to play his dirty role between both sexes. The Hadith of the Prophet (P) goes as follows:

No man has the right to be in privacy with a woman who is not lawful for him. Satan is their third party, unless there is a Mahram.

The other Hadith goes as follows:

Jabir (R) narrated that the Prophet (P) said:

Whoever believes in Allah and the hereafter should not allow himself to be in privacy with a woman who does not have Mahram from her side. Otherwise Satan is their third party.

UNLAWFUL SEX RELATIONS

In Islam there are rules and regulations stipulated so as to prevent any harm or diseases that might be caused through the process of sex relations. These rules are for the benefit of the individuals as well as the society. Prevention of venereal diseases is a top priority while enjoying sex. When practicing sex relations, one has to keep in mind the limits of his lusts, otherwise, he may unknowingly get involved in the unlawful practices. Hence, he may get diseases, harms, and sickness. Also he may earn the wrath of Allah.

Some of the major unlawful sex relations that Islam prohibits are the following:

 PRE-MARITAL RELATIONSHIP

There is no sex relationship before marriage, i.e., for the unmarried, they have no right to get involved in any type of sex involvement. Both sexes are not to hug, kiss, or even touch one another. They are even to cast down their gaze when talking to one another. They are not to expose their beauties or their bodies to one another, including the activities of swimming and sports. Fornication is condemned in Islam and any person caught is to be convicted and penalised accordingly. As far as casting down the gazes of both sexes, and not to expose the beauty of women, the Qur’an explicitly demands from the believers to do so in order to protect themselves from sexual involvement. Allah says the following in Surah Al-Nur (The Light):

Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and God is well acquainted with all that they do.

And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands…(24:30-31)

 EXTRA-MARITAL RELATIONSHIP

Islam prohibits extra-marital relationships. The married couple should enjoy sex within their marital life. No one is allowed to go beyond his wife and enjoy sex with someone else. The wife has no right to go beyond her husband to enjoy sex outside her married life. The Qur’an is explicit about chastity, and the preservation of the dignity of the family. Allah says in Surah Al-Mu’minoon (The Believers):

And who guard their chastity except from their wives or what their right hands possess, for then they are not to be blamed; but those who seek anything beyond that are the transgressors. (23:5-7)

While cheating is condemned in Islam, sex beyond married life (adultery) is condemned too. Any person who commits adultery and is caught by four witnesses is to be charged, convicted and penalised accordingly.

 HOMOSEXUALITY

As far as homosexuality is concerned, Islam prohibits it completely and condemns it. Any male person who practices it is to receive the penalty in this world as well as in the hereafter. Any society that condones homosexuality is to be penalised all together: those who practice it, those who condone it, and those who defend it.

The Qur’an stated the story of the people of Prophet Lut, where Allah condemned them. He sent them earthquakes and showered them with brimstones, hard as baked clay, spread layer on layer. At the same time, the Qur’an states that similar penalties are not too far from those who do such wrong activity. Allah says in Surah Hood:

When our decree issued, we turned (the cities) upside down, and rained down on them brimstones hard as baked clay, spread, layer on layer.

Marked as from thy Lord: nor are they ever far from those who do wrong. (11:82-83)

The Qur’an accused the people during the days of Prophet Lut for the lewdness they committed by being involved in homosexuality. In Surah Al-A’raf (The Heights), Allah says:

We also (sent) Lut: He said to his people: Do you commit lewdness such as no people in creation (ever committed before you? For you practice your lusts on men in preference to women: You are indeed a people transgressing beyond bounds…

And we rained down on them a shower (of brimstone): then see what was the end of those who indulged in sin and crime! (7:80-81,84)

LESBIANISM

In as much as Islam prohibits the practice of homosexuality among male persons, it also prohibits the sexual relationship of females among themselves. It is an abnormal behaviour and it leads to psychological, moral, medical, social and religious abnormalities to the individuals and to the society.

 MASTURBATION

This type of sexual habit is considered by Islamic jurists as a minor fornication, and as such it is not condoned by Islam. Such an activity weakens the person’s health, and may lead to many other psychological and medical problems. Masturbating individuals may be led to abstinence from married life. Islam encourages people to get married and enjoy their matrimonial life.

 SODOMY

As far as Sodomy with animals is concerned, Islam prohibits it completely. Any type and all types of sexual relations with animals are totally illegal, unlawful and prohibited. Any person who practices sexual relationship with animals should be condemned and penalised.

It is stated by jurists that if this act is taken with an edible animal such as lamb, goat, cattle, etc., their meat is not to be consumed at all.

CHILD MOLESTATION

Molesting a child is a crime and immoral. No sexual advances or harms should be done to any child. Any person who molests a child should be condemned and penalized.

 INCEST

Sexual relationships among blood relatives is completely prohibited as it is immoral and condemned. Those who get involved in incest ought to be convicted and penalised. The Qur’an explicitly prohibits such type of sexual relationship. The following is stated in Surah Al-Nisa’ (The Women):

And do not many those women whom your fathers married, except what had happened in the past (before Islam). Lo! It was ever lewdness and abomination, and an evil way. Forbidden to you are your mothers, and your daughters, and your sisters, and your father’s sisters, and your brothers’ daughters, and your sisters’ daughters, and your foster mothers, and your foster-sisters, and your mothers-in-law, and your step-daughters who are under your protection (born) of your woman unto whom you have gone in–but if you have not gone in unto them, then it is no sin for you (to many their daughters) –and the wives of your sons who (spring) from your own loins. And (it is forbidden unto you) that you should have two sisters together, except what had already happened (of that nature) in the past (before Islam). Lo! Allah is ever Forgiving, Merciful. And all married women (are forbidden) unto you save those whom your right hand possess. ft is a decree of Allah for you. (4:22-24)

 TEMPORARY MARRIAGE

There are varieties of approaches to the concept of a temporary marriage such as casual, terms, experimental or temporary. Even to marry on paper for the sake of residency in a foreign country is considered cheating. Islam does not allow a Muslim to cheat anybody anywhere in the world.

Prophet Muhammad condemned those men and women who enjoy the frequent change of marital partners. These are the “tasters” who enjoy one partner for a while and then they shift from one to another and to a third, and so on.

Islam insists on permanency of marriage rather than a temporary one. For those who believe in Mut’ah, the Sunni Muslims do differ with their understanding and their interpretation. The Sunni Muslims believe that a temporary marriage is unacceptable and it was prohibited during the days of the Prophet himself. The following Hadith is reported: Narrated by Ali Ibn Abi Talib (R) that:

the Prophet (P) forbade temporary marriage during the days of the battle of Khaybar, as well as eating red meat of animal.

Narrated by Saburah Al-Juhany (R) that the Prophet forbade temporary marriage by saying:

O people! I allowed you to have Mut’ah, indeed Allah has forbidden it till the day of judgement. (Ibn Majah)

It is against the Islamic Shari’ah as well as against the common logic to enjoy a temporary marriage. If it happens that there are some men who wish to enjoy temporary marriage for one reason or the other, it is very improbable to find women who may wish to live that type of life unless they are loose or unchaste.

UNLAWFUL SEX RELATIONS:

A life on this planet is a life of responsibilities. Human beings are to live with rights and duties. To enjoy life they have to assume their responsibilities.

A married life is a life of enjoyment with rights and duties to be performed. The husband has duties towards his wife, and the latter has responsibilities towards her husband.

Since the family is the cornerstone for the society, then the family has to be established on solid foundation, otherwise, the whole society will collapse. To live with a common law means to live without responsibilities. A man who lives with a woman without assuming his responsibilities towards her, is a person who is cheating her. Even if the woman is willing to live with him in a common law, he should not encourage her or even allow her to do so. She will be undoubtedly the looser. If she bears a child from him, she will be solely responsible for all the consequences: financially, morally, socially, culturally, biologically, and otherwise.

A man can go his own way any time and to as many women as he wishes without any obligations, or any restrictions. He will be roaming around like an animal to fulfill his sexual desires, and at the same time, he would be running away from his responsibilities. He will leave all the problems on the shoulder of the women he lived with, and they themselves would pour their problems on the society to take care of them. Such type of habitat would create a chaos in the society.

A life of a common law will create more venereal diseases to both parties. Therefore, Islam does not allow such life to be practised in any society. Islam demands a matrimonial life where both rights and duties are enforced, and where sex life is enjoyed by the husband and his wife without any problems received from such a life

OTHER PROHIBITED SEX RELATIONS

While sexual relations are to continue between two legally married individuals of opposite sexes, there are some sex relations that are not allowed even among the married. Some of the major prohibited sex relations between spouses are the following:

 During Menstruation

During menstruation periods, husbands are not allowed to have primary sex intercourse. They may enjoy other secondary sex relations. Primary sex intercourse during menstruation is considered in Islam to be harmful to both the husband and the wife. The Qur’an states:

They ask thee concerning women’s courses, say:

they are a hurt and a pollution: so keep away from women in their courses, and do not approach them until they are clean, but when they have purified themselves, you may approach them in any manner, time, or place ordained for you by God. For God loves those who turn to Him constantly and He loves those who keep themselves pure and clean. (2:222)

After Birth Delivery

A man is not allowed to have sex intercourse with his wife after she delivers her baby for a period of about forty (40) days or until the blood flow stops. This period is called confinement, childbed, childbirth, or parturition. No sex intercourse should take place even if the mother had a miscarriage or a legal abortion. As long as the blood is flowing, her husband has no right to have primary sexual intercourse. As far as those women who give birth through caesarean section, primary sex intercourse can take place only after the mother’s blood flow stops, and after she has cleaned herself including a total shower or bath.

During Fasting

A man must abstain totally from any sex relationship with his wife during the month of fasting (Ramadan) from dawn to sunset. This applies also to the voluntary fasting. A total abstinence from sex is a must, otherwise, he may break his and her fasting. A penalty ought to take place, in case they have sexual intercourse during fasting. However, after sunset till dawn, they may enjoy their sexual relationship within the lawful ways.

The Qur’an states these rules explicitly. In Surah Al-Baqarah (The Cow), Allah says:

Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and you are their garments. God knows what you used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what God has ordained for

you,… (2:187)

During Pilgrimage

While pilgrims are in a state of consecration (Ihram), a Muslim is prohibited from having any type of sexual relationship, whether it is primary, secondary, tertiary or quaternary sexual relationships. Allah says in Surah Al-Baqarah (The Cow):

For Hajj are the months well known. If any one undertakes that duty therein, let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best of provisions. (2:197)

 Oral Sex

There is no clear injunction in Islam about this type of sexual habit between spouses. It seems that the moral character of the early Muslims encouraged them to refrain from this type of sexual habit, and accordingly they did not practice it. It is understood that Prophet Muhammad (P) and his wife Aisha never saw or looked at one another’s genital organs. Morally speaking, oral sex is not a good habit to follow. Because of the psychological and health disorders that may affect a person, it is recommended to abstain from oral sex.

 Anal Sex

This is an abnormal sexual behaviour. Islam prohibits this act between husband and wife. It is similar to that of homosexuality except the latter is between two males. It is totally prohibited and condemned.

Husbands are instructed to abstain completely from this type of sexual behaviour with their wives. Otherwise, they will receive the curse of Allah. They will also be penalised by having health disorders. It is reported that Allah does not look after the one who uses anal sex. The same person is to be cursed and is considered to be a disbeliever. In one Hadith the Prophet said:

Narrated by Abu Hurairah (R) that the Prophet (P) said: He is cursed the one who approach his wife in her anus. (The Sunan)

One should remember that Allah instructed men to approach their wives in the right place. In Surah Al-Baqarah (The Cow) Allah says the following:

 Artificial Insemination

This procedure takes place for a wife who is to be inseminated with semen of a person other than her husband. Whether the person is known or unknown, it is considered to be a type of adultery using scientific and technological methods. Such a method, if used, will not allow the offspring to know their family relationship. Islam does not allow such an act to be practised.

Islam insists that marriage has to take place between a known man and a known woman in a legal and natural way. The offspring should know their biological parents who got married through legal procedures and through legal and natural relationship.

Waiting Periods

There are certain situations where a woman cannot marry and she has to have a waiting period. This means that she cannot have sexual relationship until the waiting periods are over. The waiting periods for a woman are:

After Divorce.

There is a temporary waiting period of three menses for a woman after divorce before she has the right to marry again. This waiting period is an Islamic injunction (law) and it is a preventive measure so that she will be able to know whether there is pregnancy from the first husband or not. The Qur’an states the following in Surah Al-Baqarah:

Divorced women shall wait concerning themselves for three monthly periods and it is not lawful for them to hide what Allah has created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And God is Exalted in Power, Wise. (2:228)

Ealaa’ (husband’s vow).

There is a waiting period of a special case for a woman after Ealaa.’ When a husband vows not to have sex relationship with his wife and he deserts her for one reason or the other, it is called Ealaa.’ Allah demanded from a person not to harm his wife by deserting her. The maximum deserting period is for four months, otherwise, divorce shall take place or he should calm down and come back to his common sense. Allah says in Surah Al-Baqarah (The Cow) the following:

For those who take an oath for abstention from their wives, a waiting for four months is ordained; if then they return, Allah is Oft-Forgiving, Most Merciful. But if their intention is firm for divorce, Allah hears and knows all things. (2:226-22 7)

If he comes back to her before the deadline of his vow, then he has to make an atonement. To be forgiven he has to fast three consecutive days.

After Husband’s Death.

There is a temporary waiting period of four months and ten days for a woman before she can marry again. This case applies to a situation when her husband dies. This is an Islamic law and is applied and implemented by Muslim jurists. It is a preventive measure so that the woman will be able to know whether there is pregnancy from the first husband or not. The Qur’an states in Surah Al-Baqarah (The Cow) the following:

If any of you die and leave widows behind; they shall wait concerning themselves four months and ten days. When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what you do. There is no blame on you if you make an indirect offer of betrothal or hold it in your hearts. Allah knows that you cherish them in your hearts. But do not make a secret contract with them except that you speak to them in terms honourable, nor resolve on the tie of marriage till the term prescribed is fulfilled. And know that Allah knoweth what is in your hearts, and take heed of Him; and know that Allah is Oft-Forgiving, Most-Forbearing. (2:234-235)

LAWFUL SEX RELATIONS

The legal sexual relationship that Islam recommends is the sexual relationship that takes place between the spouses who have entered into a permanent contract and was made public. Sex relationship is considered as a matter of worship. Muslims are encouraged to get married as soon as they are ready to assume responsibility. Through marriage Muslims may earn half of their faith, and indeed they will complete their faith through marriage. In one Hadith the Prophet (P) said:

Narrated by Anas (R) that the Prophet (P) said:

Whoever Allah bestowed upon him a virtuous woman He helped him with half of his religion; so he should heed in Allah with the other half (Tabarani and Al-Hakem)

Sex relationship is not a thing that one is to be ashamed of. It is to be taken as a solemn act as anything in life. Celibacy is not necessarily a virtue, and might be considered a vice too.

Sex relationship is considered by the Qur’an as a husbandman’s tilth; it is something serious to him. He sows the seeds of his own biological makeup, and he is to reap the harvest. Of course, he is to choose his own time, place, and mode of biological cultivation. A wise husband is not to sow out of season. He is neither to cultivate in a way where he injures, or exhausts the soil or himself. He is calm, considerate, wise, and sensible. He is to have mutual consideration, agreement and feelings with his wife. One has to remember that with the legal sex relationship there is a spiritual aspect in it. During sexual relationships, one has to realise that he is dealing with a human being and his approach should be humane. He is to recognise that he is responsible to Allah for anything he does, he thinks, and he performs.

The Qur’an explains the husbandman’s tilth in Surah Al-Baqarah (The Cow) in the following way:

Your wives are as a tilth unto you; so approach your tilth when or how you will; but do some good act for your souls before hand; and fear God, and know that you are to meet Him (in the Hereafter), and give (these) good tidings to those who believe. (2:223)

Throughout the whole year, the spouses can enjoy their matrimonial relationship except for those restrictions mentioned in the previous chapter. It should be mentioned here that the time, place and manners are very important in Islam.

Abdullah Yusuf Ali in his translation and commentary says in his footnote 248:

The word Hirth is a comprehensive word referring to manner, time or place. The most delicate matters are here referred to in the most discreet and yet helpful terms. In sex morality, manner, time and place are all important. The highest standards are set by social laws, by our own refined instinct of mutual consideration, and above all, by the light shed by the highest teachers from the wisdom which they receive from the Maker, Who loves purity and cleanliness in all things. (Abdullah Yusuf Ali)

MANNERS IN SEX RELATIONS

Islam teaches men and women how to observe good manners in sexual relationship. These manners are meant to keep a couple’s relationship in harmony, as well as improve the humane relations. Some of these manners are summarised as follows:

1. Sex relation is sacred and should be in privacy of every living creature. No one should talk about it in public unless it is a matter of medical reason. No one should see them, even their own children or even animals if they are around them. It is reported that angels in the house shy away when a couple is involved in sexual relationship. It was reported in the book of Hadith of Al-Bukhari, that the Prophet was asked whether it was o.k. for a person to expose his private organs and be nude in his private life without his wife. The answer was no, as long as Allah is seeing him. The Hadith goes as follows:

2. A couple involved in sexual acts should be under a sheet cover to prevent indecency and avoid exposure.

3. They should keep some type of cloth on their bodies so that they don’t look completely naked like animals.

4. Preferably, the couple should perform ablution before having sexual intercourse.

5. It is better to start with the Name of Allah, and then to read Surah Al-Ikhlas (Purity of Faith) in the Qur’an. The couple should say:

Bismillah!

O Allah! Protect us from Satan, and protect our offspring from him too. -Agreed-

6. The husband is not to get involved in primary sexual intercourse before getting involved with the tertiary and secondary sexual relationship.

7. Islam prohibits eccentric, violent, harmful and dirty forms of sexual relationships.

8. Islam recommends that the couple don’t stare at the private parts of one another.

9. If a person is to repeat his sexual intercourse, he is recommended to make ablution. In this way it will give him more strength to assume his activity. It is reported in the Book of Hadith of Muslim that the Prophet said:

10. To take a complete bath is a must after sexual intercourse. Otherwise, they won’t be able to offer their daily prayers. They can’t read or touch the Qur’an or even enter the prayer area of the Mosque. They can’t even shave while they are still in a state of physical impurity or uncleanliness. The Qur’an is very explicit about total bath after sexual relationship between spouses. Allah says in Surah Al-Ma’idah (The Table Spread) the following:

If you are in a state of ceremonial impurity, bathe your whole body… 5:6)

11. Muslims are instructed not to allow their pubic hair, arm pit hair and finger or toe nails to grow too long. For the hairs, they are not to exceed forty days, while for the nails, they are to cut them weekly if possible.

12. Islam demands that all males are to be circumcised at a younger age.

13. Married couple is recommended not to exceed sexual intercourse of more than 3 times per week in order to prevent physical weakness.

14. Married couple is prohibited from licking or sucking the genital organs (oral sex) of one another.

15. Husbands are to refrain from anal sex, otherwise, Allah’s curse may fall on them (males). This type of a curse is not a spiritual one only, but medical diseases may hit them too. In one of the Hadith reported by Ahmad that the Prophet said:

Indeed Allah is not shy from saying the Truth: Don’t approach your wives in their anus. (Ahmad)

16. Masturbation for the man is prohibited in Islam unless a man is afraid of committing a greater sin such as rape or adultery. As far as masturbation for the woman is concerned, it is totally prohibited.

17. Circumcision is a must for males while for girls it is not needed unless her clitoris is long and the urologist recommends it.

18. Artificial insemination is totally prohibited as it is a technological way of fornication or adultery.

19. Tube babies from a third person other than the legal and natural parents is not allowed in Islam.

20. Surrogate motherhood is prohibited in Islam because the baby would belong to one father and two mothers

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DISEASES RELATED TO SEX

Diseases transmitted through sexual contacts are the most common communicable diseases in the world. The number of individuals infected has continued to increase each year for almost the past three decades. The World Health Organisation (WHO) of the United Nations has estimated that over 250 million people are infected annually with gonorrhoea, and over 50 million with syphilis. The Centre for Disease Control (CDC) in Atlanta, Georgia, estimated in 1976 that there were close to 3 million cases of gonorrhoea, and over 400,000 cases of syphilis needing treatment in the USA. The incidence of the majority of the other sexually transmitted diseases is unknown.

During the past 35 years, it has been noted that non-specific diseases such as scabies, genital warts, herpes genitalis, urethritis, trichomoniasis, genital candidiasis, pediculosis pubis, molluscum contagiosum, and a variety of other genito-urinary conditions have been more prevalent than the classical venereal diseases, such as syphilis, chancroid, gonorrhea, lymphogranuloma venereum, and granuloma inguinale.

The current tendency is to consider all these diseases as sexually transmitted and patients are to be examined, treated and followed up by the same physician.

The incidence of these diseases has risen despite the progress made in their diagnosis and treatment.

DISEASES RELATED TO SEX: CAUSES OF DISEASES

Some of the major factors responsible for this medical paradox are:

1. Changes in sexual behaviour during the past 35 years including the widespread use of contraceptive pills and intra-uterine contraceptive devices.

2. The emergence of strains of organisms less sensitive to antibiotics.

3. Women are frequently symptomless carriers of infecting agents.

4. The ease of travelling in the western world.

5. A high incidence of infection in homosexual men associated with promiscuity and ignorance.

6. Decrease in moral standards which turned out to be a matter of relativity rather than heavenly rules and regulations.

 CONTROL

Control of sexually transmitted diseases depends upon:

1. Morality

2. Abstinence from being involved in immorality

3. Sex education based on the heavenly teachings of God to all mankind

SEXUALLY TRANSMITTED DISEASES

Some of the major sexually transmitted diseases are the following:

1. Gonorrhoea

2. Non-specific genital infections

3. Syphilis: a) Acquired b) Congenital

4. Trichomoniasis

5. Genital Candidiasis

6. Balanoposthitis; balanitis

7. Proctitis

8. Chancroid

9. Lymphogranuloma Venereum

10. Granuloma Inguinale

11. Genital Herpes

12. Genital Warts

13. AIDS

MODESTY AND DECENCY

Islam is a total and a complete way of life. It legislates code of ethics, morality, decency and modesty. Islam encourages moderation and condemns extremism. Islam also protects the individual from getting involved in unlawful or harmful way of life. The idea of protection is a preventive measure that Islam upholds before any curative measures are to be used or to be implemented. Islam recognises the biological make up and the biological needs of every human being. After the age of puberty, the genital organs of each person starts functioning. Therefore, Islam demands that we try to protect ourselves from getting involved in wrong (Haram) sex.

It is understood that every person has a pituitary gland under his/her brain. This gland assumes its responsibility directly without any permission. Through the senses of smell, look, touch, taste, and hearing, the pituitary gland momentarily starts pouring its hormones, i.e., it secretes and excretes all types of hormones, including the sex hormones into the blood stream. These hormones influence the organs, the systems, the body and the individual as a whole in one way or the other.

 PREVENTIVE MEASURES

As far as modesty and decency in sex is concerned, one has to use preventive measures, otherwise, it would be too late to do anything about it. Some of the preventive measures that Islam legislates are the following:

1. One should refrain from the quaternary type of sexual behaviour. He must observe his senses, i.e., he should try his best to caste down his sight when he is looking at the opposite sex. In so doing, he will not be attracted or involved. This advice has been given by Allah to the believing men and women without exceptions. The Qur’an is very explicit about this point. In Surah Al-Nur (The Light), Allah says the following:

Say to the believing men that they should lower their gaze and guard their modesty that will make for greater purity for them and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or those slaves whom their right hand possess, or male attendants free of sexual desires, or small children who have no carnal knowledge of women. And that they should not strike their feet in order to draw attention to their hidden ornaments. And O you believers, turn you all together towards Allah in repentance that you may be successful. (24:30-31)

As such, Muslims are to refrain from looking at pictures that induce sex or immorality. This includes pornography, playboy magazine, penthouse, and adult books, films, videos, or x-rated programs.

2. In as much as the sense of seeing is to be protected, the sense of hearing is also to be prevented from listening to vulgarity, immorality or even unlawful stories. Listening to music that induce sex, vulgarity, indecency or immorality is unlawful to a Muslim.

3. Men and women should not expose their beauty to one another, otherwise, they may get involved in immorality.

4. Women in particular should not expose their ornaments, their beauty and/or their bodies. There are rules and regulations concerning this issue. In public, Islam demands the following regarding dress, appearance and attire:

(a) A Woman should cover all her body from top to bottom except her face and her hands.

(b) The dress should be loose.

(c) The dress should not be transparent.

(d) Her head and all her hair are to be covered.

(e) No cosmetics or lipsticks are to be used on face, including the lips and the eyelids.

(f) Her ornaments are not to be visible or their clicking noise to be heard.

5. Islam demands from Muslims not to have mixing between the two sexes; such as, swimming, dancing, sports, or even sitting next to each other side-by-side or face-to-face.

6. Islam recommends that men and women do not shake hands. Of course, Islam does not allow kissing, hugging or other similar activities.

7. Privacy between the two sexes is prohibited in Islam; otherwise, Satan will be their third party. He will whisper in their hearts to get them involved in any level of sex relationship. This ordainment is to be followed anywhere in society, and especially in offices, jobs and services. It was reported that the Prophet said:

Narrated by Jabir (R) that the Prophet (P) said:

Whoever believes in Allah and the Day of Judgement should not seclude (isolate) himself with a lady who does not have a Mahram (a relative who cannot marry her); otherwise Satan will be their third party.

In another Hadith Muslims are instructed to abstain from privacy between two sexes. The following is reported:

Narrated by Ibn Abbas (R) that the Prophet (P) said:

No one is allowed to meet a woman in privacy unless there is a Mahram. (Agreed)

8. When coming to the Masjid, Muslim men and women should observe the following recommendations:

(a) The mosque is a place of worship to Allah. It is His House. Muslims are coming as guests, and the Host is no more than Allah Himself. Muslims have to respect His House and to obey His commandments.

(b) The mosque has its own sanctity, and Muslims are to observe their obligations to Allah and to His House.

(c) The code of Islamic dress should be observed by both men and women.

(d) The mosque has to have two independent doors: one for men the other for women.

(e) There should be separate facilities for men and women so that free mixing will not be allowed.

(f) During prayers it is understood that there are separate places for men and women; or at least they should make separate lines. Men will take the first rows followed by boys, then girls and then by women. This system is to be followed even if there are lectures or even business discussion are to take place.

Muslims come to the House of Allah to pray and to ask forgiveness. They are to learn their religion and they are to try to apply its teachings in their private and public life. They come to the Masjid to earn blessings, mercy and guidance from Allah. They don’t come to the Masjid to earn the wrath of Allah. As a conclusion, Muslims are to obey Allah and to follow His rules and regulations as much as possible, especially in the House of worship.

9. Spouses have the right to enjoy their matrimonial life anytime during the day or night. The Qur’an teaches parents to be in privacy from their children whenever they want to relax or entertain themselves. The Qur’an stipulates three periods in a twenty-four hour day where parents are to be in privacy. Their children are to knock at the door of the bedroom before entering so that they will not be over exposed. This type of instruction teaches decency, modesty, manners, behaviour, protection and a happy life to all.

This type of instruction is found in Surah Al-Noor (The Light) where Allah says:

O you who believe, let those whom your right hands possess, and the (children) among you who have not come of age, ask your permission (before they come to your presence). On three occasions: before morning prayer; the while you doff your clothes for the noonday heat; and after the late -night prayer. These are your three times of undress: outside those times it is not wrong for you or from them to move about attending to each other. Thus does Allah make clear the signs to you.. For Allah is full of knowledge and wisdom. But when the children among you come of age, let them (also) ask for permission, as do those before them. Thus does Allah make clear his signs to you, for Allah is full of knowledge and wisdom. (24:58-59)

10. For those who are elderly, there is no blame on them if they lay aside their outer garments on the condition they don’t display their beauty. They should realise that modesty is the name of the game. The Qur’an states the following in Surah Al-Noor (The Light):

Such elderly women as are past the prospect of marriage. There is no blame on them if they lay aside their (outer) garments, provided they make not a wanton display of their beauty, but it is best for them to be modest, and Allah is One Who sees and knows all things. (24:60)

11. Islam prohibits men to dress like women and the reverse is also prohibited. It is not only in their dressing that Islam prohibits, but also through talking, walking and body movement. The following Hadith is reported: Narrated by Abu Hurairah (R):

The Prophet cursed the man who dresses himself to look like a woman, and the woman who dresses herself to look like a man. (Abu Dawood)

SEX INQUIRIES: Questions and Answers

Many questions were raised at different places. All of which were genuine and the individuals were sincere in asking such questions. Their questions were presented as either they were interested to know the lawful in order to please Allah, or to be away from any unlawful and harmful diseases such as venereal diseases.

Some selected questions are used here with answers. The answers may not be the best, but the author tried his best to be informative, to the point, and sincere in his answers. These questions are grouped according to different subjects.

BIRTH CONTROL

Q1. What does Islam say about birth control?

A1. The word “Birth Control” reflects the idea that someone, a group, a society or a government is to control birth for group, a society or a government is to control birth for one reason or the other. The idea of control is rejected by Islam. No government has the right to legislate rules to control the number of children for every family. Birth control is denounced by Islam and it is against its teachings. Islam encourages Muslims to get married and have children.

Q2. Since birth control is not accepted by Islam, how about family planning?

A2. Family planning is acceptable in Islam if it is conducted by a married couple. Family planning is to be followed with moral standards, and that no one party is to be hurt physically, medically, biologically, psychologically, emotionally or spiritually.

 EDUCATION

Q1. Can I get sex education by reading Playboy, Penthouse and similar magazines? Should I read adult books and watch x-rated movies?

A1. There are two major sources for sex education: One would be the wrong source of information and the other is the right one. To get the right information about sex through such magazines or adult movies and books would be a terrible mistake. The information from these sources is personal, relative, and without any standard of morality. Remember that Allah is seeing you, watching you, hearing you and recording everything you do, you read, you write or you watch.

Q2. When is the best time to have sexual intercourse with my wife?

A2. There is no best time, but whenever both are interested. However, one has to have the precursor relationship before having sexual intercourse. It is taken for granted that night time is most probably the most appropriate time.

 FASTING

Q1. One brother called and said that he had sex relationship with his wife in Ramadan after dawn (Fajr) but before sunrise. It was his understanding that this was all right as long as it took place before sunrise.

Another brother called and stated that it was his understanding that sex relationships could continue until but not after that.

A1: Concerning the first question, it is unlawful to have any sex with his wife after dawn. The fasting is nullified, and he has to make up for it. He is not to repeat this habit and Allah is Merciful and Forgiving.

The other friend is also wrong in his understanding. It is unlawful for him to have sex with his wife as long as he is in a state of fasting from dawn to sunset.

 FASTING

Q2: One brother called and said that he had sex relationship with his wife before dawn. Later he found out that dawn had already started. What should he do?

A2: The brother is to continue his fasting. The ‘Ulema’ reported that as long as the person did not know at that time, Allah is Forgiving and Merciful. His fast is valid Insha’ Allah.

Q3: Some sisters called and said that during Ramadan they take hormonal tablets to delay their menstruation period. Hence they can fast the whole month of Ramadan without having to worry about missing their fasts. Is it o.k. to do so?

A3: It is not the best way to do. Biologically, Allah made women to menstruate for many reasons. They were made to be exempted from their daily prayers without having to make up for the missing ones. They have to abstain from fasting and make it later. All these provisions which are being instituted by Allah were made for the benefit of the women. They are provisions and privileges to be used and to be grateful to Allah. If anyone does not wish to make use of these privileges, it would be her own desire to receive hardship and possibly to suffer.

The use of hormonal tablets to stop menstruation will bring cramps and pain in the abdomen. Others may suffer from other problems such as headache, and in making menstruation irregular in the near future.

Therefore, it is better for a Muslim woman to enjoy the privileges that Allah bestowed upon her rather than insisting to follow the hard way that will lead to many other side relations and problems for her.

Q4: I do know that there is no sex relation during Ramadan from dawn to sunset. However, in case I had an interest to do it, would I break my fast? Is there a penalty for that?

A4: Of course, it is unlawful to have sex in Ramadan during the fasting hours from dawn to sunset. You may have it after breaking the fast. You should control your lust and remember that fasting is to train us how to have self-control, self-restraint, self-obedience and self-discipline.

If you do it unintentionally, you will break your fast and you have to make up for it. However, if you do it intentionally, then even if you fast the whole year as a substitute for that day you may not make up for it. Remember! You may have it only after sunset till dawn

.

 PILGRIMAGE

Q1: Some sisters said that during pilgrimage they take hormonal tablets to delay their menses. In this way, they can continue their pilgrimage rites without being disturbed. What does Islam say about it?

Q2: During pilgrimage, I broke my Ihram by having sex with my wife. What do I do?

A2: If you broke your Ihram unintentionally, you have lost your pilgrimage. You are to continue the rituals, but you have to go a second time to Makkah to perform Haj as the first one was broken.

If you had sex intentionally while you know it is unlawful, it becomes a serious matter. You have to check on your inner conscience and you should try to purify yourself before repeating a second Haj.

 INCEST/BREEDING

Q1: Since incest and inbreeding are prohibited in Islam, can I marry my immediate cousin?

A1: Incest is completely prohibited in Islam because it brings forward immorality and biogenetic disasters to the offsprings. Allah has prohibited incest and inbreeding, otherwise, His curse will fall on those who practice such approaches.

Islam explains that the closest ones you may marry are your first cousins from either parents. Genetically there is no danger to the offsprings, unless you insist to do it generation after generation.

Q2: Some Non-Muslim societies prohibit the marriage of first cousins. What can we do as Muslims?

A2: Muslims are to abide first by the Islamic Shar’iah. They can perform the Islamic marriage according to the Islamic laws.

On the other hand, Muslims should inform the local and federal governments about the Muslim personal laws. They should make sure that these laws are honored by the Non-Muslim countries.

 LIVING HABITAT

Q1: Is it halal for my husband’s brother (brother-in-law) to live with us? He is single and we support him and his higher education.

A1: It is not halal to let your brother-in-law live with you. Your husband goes to his job while your brother-in-law’s timing is different. The very idea that he is grown up and is at the same house may create problems: psychological, social, spiritual, and biological. Our beloved Prophet forbade us to allow such relative as well as your husband’s nephew or his cousin to live with you in the same house. The Prophet mentioned such a situation in the Real Death.

 MENSES

Q1: One sister called complaining that her husband had primary sex relationship with her during her menstrual period. She objected, but he forced her into it. What is she to do in such a situation?

A1: The brother is wrong totally in having primary sex with his wife during her menstruation period. She should object on one hand, and she should inform him that such an act is Haram (unlawful) in Islam. Otherwise, she should inform him that he may catch venereal diseases such as syphilis or AIDS. That husband had to understand that he had to take a rest from sexual indulgence during that period in order to be rejuvenated.

SEX INQUIRIES: MENSES

Q2: One brother asked if it is o.k. to use condoms and to have sex relationship with his wife during her menses. He is protecting himself from VD. What does Islam say about it?

A2: During her menses, a woman has been granted a resting period by Allah. The husband has to train himself to have a resting period too. He is to abstain from primary sex, otherwise, he may get physically weak.

 ANAL SEX

Q1: If anal sex with a wife is unlawful because it may bring diseases, then is it o.k. to use condoms as a protective measure and have such type of sexual relationship?

A1: The anal sex behaviour is abnormal. Allah disdained it and blamed anyone who would follow the abnormal way of life. While anal sex brings diseases and the curse of Allah, it teaches a person how to get involved in the abnormal ways in life. To get involved in such an abnormal way of sex life, it may lead a person to think how to protect himself only from the physical and biological damage rather than the spiritual one. Also, a person may be led in his thinking that if he can have anal sex with his wife why not have anal sex (sodomy) with animals. One habit leads to a bigger and worse behaviour.

 SURROGATE

Q1: Since the surrogate mother system is not allowed in Islam, how about if my husband marries another woman and both of us are his wives? Then my ova will be fertilised in a tube from the semen of my husband and then after fertilisation, it will be implanted into the womb of his second wife. The father is one and is known. The two mothers of the baby are the legal wives of the same husband according to Islam laws.

A1: Both cases cannot be equated or be similar. The first case, the baby is living in the womb of the mother, while the second case the baby is already born. He is outside the womb of his mother. The other thing is that the type of life, the type of nourishment, and the duration of life is quite different.

Yes, the husband may marry legally more than one wife, but if a child is born, his father and mother are known and the mother is not being shared by another. In case of a surrogate mother, the child is shared biologically by two mothers.

The problem is to be created if divorce takes place. The custody of the child is to be with his mother as long as he is under the age of puberty. Hence, the child is to be split in between two mothers. Both will be fighting for his custody.

 TAHARRAH

Q1: Is it true that after sex intercourse, one has to have a complete bath/shower? Is it not enough to wash our genital organs? If not, would it be o.k. if we take a shower but don’t wash our heads so as not to disturb the coiffeur and the hair style?

A1: Muslims are instructed to have a complete bath or a shower after having sex intercourse. It is for cleanliness, refreshing and relaxing. It is not enough to wash the genital areas only because the sexual hormones were secreted from the pituitary gland to the whole body. Hence, the whole body was affected and responded. Therefore, a complete bath or shower has to be taken.

As far as the head, it should be understood that the total body has to be washed, bathed, rubbed, and cleaned with water, including the head. For those who worry about the hairdo, they should also worry about the pleasure of Allah, the Creator, and about the total cleanliness of the whole body.

Q2: Can I delay taking a complete bath after sexual intercourse? If yes, for how long?

A2: If you had sexual intercourse at night, you may delay having a complete bath till morning. However, it is better to have it immediately for many reasons: cleanliness, refreshing, and to offer the next Salat. Above all, if a person dies, he should be in a state of Tahara (cleanliness) and in a state of Wudu’ too, not in a state of Janabah (unclean).

Q3: Can I go outside the house when I am still in a state of Janabah?

A3: You may go outside the house if there is a need to do so; but for a practicing Muslim, he should be always in a state of Taharah (cleanliness), as well as in a state of Wudu; whether inside or outside the house.

Q4: If I am in a state of Janabah, can I eat and do other activities inside the house before I take a bath?

A4: You may do any activity inside the house whether eating, drinking or other necessary items while you are still in a state of Janabah. However, a Muslim’s life is considered a matter of worship to Allah. This means that a practising Muslim tries his best to stay in a state of cleanliness and with Wudu’ so as to be rewarded by Allah for his activities.

ADDENDUM (A): CONTRACEPTION:

GENERAL

The subject of contraception may be very sensitive to discuss from a religious aspect without going into the medical aspects. One must discuss the different methods used in contraception, and the side effects that may occur. Then one must determine whether each method and procedure is acceptable from the religious point of view or not.

Islam is a total and complete way of life. It is a comprehensive system and code of ethics and morality. A determination of the Halal (lawful) or Haram (unlawful) nature of something must rely on the Qur’an, Hadith and Sunnah of the Prophet. If the information is not found in any of them, then one must use analogy (Qiyas). One should also study the decisions of the Muslim ‘Ulama’ in different parts of the world.

In this chapter, the two authors (Dr Mohammad Shafi, MD. is the other author) are presenting the medical and the religious aspects concerning the different varieties of contraceptives. The medical discussions have been brief. For more information, the reader is requested to consult his/her physician. For each type of contraceptive analysed, the term “Failure rate” refers to the number of pregnancies that would occur per 100 couples using that method in one year.

We pray to Allah (swt) to accept our humble efforts and forgive us our shortcomings.

“[Contraception is] the control of fertility to prevent pregnancy. There are various contraceptive methods that work in different ways, but their basic action is either to stop the sperm and the ovum from meeting in the fallopian tube (thus preventing conception or fertilisation) or to prevent a fertilised ovum from implanting in the lining of the uterus.

ISLAMIC VIEWS ON CONTRACEPTION

The term “Family Planning” refers to contraception used by a husband and wife to plan a family by spacing pregnancies. The term “birth control” on the other hand connotates the use of contraception to avoid pregnancy as a result of sexual relations, and may take the place outside the marriage. Islamically, any attempt to use contraception as a means of promoting promiscuity is unacceptable. According to Islam, the natural feelings between a man and a woman are to be channeled into the institution of marriage. A husband and wife may find enjoyment in each other, but marital relations must be to procreate. Any children resulting from marital relations should be accepted as gifts from Allah (swt) and should be brought into this world as new Muslims. Islam may allow some “family planning” to make it more feasible, economically, socially, and martially, to raise a successful family, according to the principles of Islam. However, we must study each method before giving an opinion.

CONTRACEPTIVE METHODS

The various contraceptive methods available today are listed below. To facilitate discussion these methods will be categorised by those which prevent conception and those which work after conception has already taken place.

A. Preventive Methods

The contraceptive methods that prevent fertilisation of the ovum are:

1. Abstinence

2. Rhythm methods or Natural Family Planning

3. Withdrawal

4. Spermicides

5. Male and Female Condom

6. Sponge

7. Diaphragm

8. Cervical Cap

B. Post Conception Methods

The conceptive methods that work after the ovum has been fertilised are:

14. Intra-uterine contraceptive devices (IUD), i.e. Lippes’ Loop, Safe T Coil, CU 7, and Progestasert.

15. RU 486

16. Abortion

The various methods of contraceptive used today are discussed below, first medically, then Islamically. All forms of contraception must be used with the agreement of both the husband and his own wife.

1. Abstinence: Abstinence means avoiding marital relations for a period of time. This method is the best and the safest method. Obviously this is not desirable for husband or wife except for short term.

2. Natural Family Planning: This is a way of telling on which days of the month a woman is most likely to get pregnant and avoid having sex on those days. The method involves a woman checking her body temperature on a daily basis and also checking on the quality of cervical mucus. The failure rate is approximately 15%. This is one of the methods with the least side effects and does not require a physician’s assistance after the initial consultation. Religiously speaking it is acceptable.

3. Withdrawal: This method was practised by the early Muslims to avoid pregnancy. This method was reported to the Prophet, and he did not object to it. It is a safe method and has no negative side effects. The failure rate is 15%.

4. Spermicides: Spermicides are available in foam, cream, jelly or tablet form to be inserted into the vagina. Spermicides kill the sperm before fertilisation. The failure rate is approximately 15%.

5. Male and Female condoms: Condoms are latex covering for either the male or female genitalia for use during marital relations. The failure rate is approximately 15%. The use of condoms in combination with other methods of contraception greatly lessens the failure rate and prevents the sexual transmission of disease.

6. Sponge: A small, round specially made sponge already filled with spermicide. It is placed in the vagina over the cervix. Failure rate is approximately 15%. It is considered as one of the preventive methods used to prevent fertilization. In this process the sperms are killed before reaching the ovum.

7. Diaphragm: A diaphragm is a round cup that is placed in the vagina. The diaphragm are available in different sizes and the appropriate size must be measured and prescribed by the physician or a trained nurse. The woman must be taught how to use it. The diaphragm keeps the sperm away from the cervix and uterus. Failure rate is approximately 10%.

8. Cervical Cap: This is also a rubber cup and works like a diaphragm but it is smaller and fitted onto the woman’s cervix. A doctor or a trained nurse must select the right size and teach the woman how to use it. Failure rate is approximately 10%.

9. The Pill: The pill prevents the release of eggs from the woman’s ovaries. It provides 24 hours per day protection. It must be taken everyday, preferably the same time every day. The failure rate is approximately 1%-2%. There are many varieties of pills on the market. The word pill means a group of oral drug preparations containing a progesterone often combined with and estrogen which is taken by the woman. All types of oral contraceptives, combined pills and minipills are commonly known as the “pill.”

The combined pill increases the level of estrogen and progesterone in the body. Therefore it interferes with the production by the pituitary gland of two gonadotropin hormones called Follicle Stimulating Hormone (FSH) and Luteinizing Hormone (LH). This action in turn prevents ovulation.

The pill also makes menstrual cycles more regular. It may lessen bleeding and painful cramps, and is often prescribed for non-contraceptive use for these advantages. The Pill is also known to prevent development of ovarian cysts. A few women who take estrogen containing pills may experience nausea and vomiting, weight gain, depression, breast swelling, reduced sex drive, increase appetite, cramps in the legs and abdomen, headaches, and dizziness. More serious but rare adverse effects of these pills is the risk of a thrombosis causing a stroke, embolism, or myocardinal infraction (heart attack), heart disease or cause hypertension, gallstones, jaundice, and extremely rarely, liver tumor.

Adiverse effects are more likely to occur with high doses of estrogen, low estrogen preparations are prescribed whenever possible. Women taking oral contraceptives should receive regular checkups, including blood pressure, weight check and cervical smear tests.

10. Depo Provera: Depo Provera is a medication which is given in the doctor’s office by injection. It provides protection from pregnancy for three months. It works by preventing the release of eggs from the ovary and changing the quality of the cervical mucus. The failure rate is approximately 1%.

11. Norplant: Norplant is a set of six small plastic tubes loaded with medication. These capsules are implanted under the skin of the woman’s upper arm under local anesthesia. It provides 24 hour per day protection for five years. Failure rate is less than 1%. This type of medicinal approach does necessitate the use of a hormone called progestogen (i.e. progesterone). They make the cervical mucus impermeable to sperm and reducing the production of gonadotropin hormones. Accordingly it prevents eggs from ripening in the ovary.

The above mentioned methods number 1 through 11, are all temporary. They may be used to space pregnancies and when the method is discontinued, the woman can get pregnant again. Since the Prophet did not object to the withdrawal method, it is inferred that temporary methods of contraception used to space pregnancies are acceptable in Islam. However, there are certain conditions discussed in the final remarks, which must be met. Medically speaking though, all the above mentioned methods have acceptable levels of side effects to warrant the advantages.

12. Tubal Sterilisation: The tubal ligation is an operation done for the woman to prevent pregnancy. It can be done immediately after the birth of a baby while the woman is still in the hospital. It can also be done at other times on an outpatient basis. Also known as “having your tubes tied,” this procedure blocks the tubes and prevents the egg and the sperm from getting together. Tubal sterilisation is permanent. Failure rate is approximately 0-1%.

13. Vasectomy: A vasectomy is a minor surgery done on outpatient basis on the man. The tube connecting the testicles and the penis (vase) is cut. It prevents the release of the sperm. A vasectomy is permanent. It usually starts working within four months after the surgery. Failure rate is approximately 0-1%. This operation may cause psychological problems that affect sexual performance.

The last two methods tubal sterilisation and vasectomy are permanent. Any method that leads to permanency is not acceptable to the Islamic Shari’ah unless another pregnancy would create serious danger to the life of the wife. Advance microsurgical reversal and assisted production techniques have made it possible for people to have children after these procedures. Nevertheless, since the intention with these methods is permanent sterilisation, they are not acceptable in Islam. For those who do not wish to have more children, have to think twice before considering these procedures. Therefore, it is better to have a temporary arrangement rather than a permanent one. The capacity to have children is a lifetime blessing from Allah and we must not shun away from it for convenience.

14. IUD: (Intrauterine Device): An IUD is a piece of plastic manufactured in different shapes (for example Lippes’ Loop, Delkon Shield, Progestasert, Safe-T Coil). It is placed in the uterus by the physician or a specially trained nurse. It provides protection 24 hours per day, as long as the IUD is in place. Some of the IUD’s are plain plastic such as Lippes’ Loop. The others carry copper for additional protection for example CU 7 and yet others carry hormones such as Progestasert. Most IUD’s make the lining of the uterus unsuitable for implantation of fertilised ovum. Hormone loaded IUDs also prevent ovulation. The failure rate is approximately 2-4%. Immediately after the insertion of IUD there may be heavy bleeding or pain. Menstruation may become irregular, heavier, and more painful. Pelvic inflammatory disease may develop and if not treated promptly may lead to permanent infertility. Many pharmaceutical companies have discontinued the manufacture and sale of IUDs in the U.S.A. because of the large number of lawsuits claiming that IUDs have caused serious complications.

15. RU 486: RU 486 is a relatively new medication. It is taken by mouth after the suspected fertilisation. It essentially causes a spontaneous miscarriage of an early pregnancy, thus it is also commonly known as the “abortion pill.”

16. Post Coital Contraception: This method also known as the “morning after pill”. It involves high doses of estrogen and progesterone combinations. The hormones are used to upset the fertilisation process and to get rid of the possibly already fertilised ovum. It should not be taken without the supervision of a physician. This method of contraceptive is used after matrimonial relations in case of failure or absence of the other contraceptive methods.

The contraceptive methods of IUD, RU 486 and Post-Coital Contraception are not acceptable in Islam. These methods are unlawful (Haram) on the basis that they interfere with the development of a pregnancy after the ovum has been fertilized. Killing the fetus and aborting it is totally Haram.

FINAL REMARKS

Islam advocates the establishment of a solid and a stable family life. Islam also advocates the upbringing of children who will inherit the Message of Allah and establish the rules and regulations of Allah on this planet Earth. However, the use of Family Planning may or may not be acceptable in Islam. It depends upon the method used, the medicine being used, and the intention behind using such a method.

When choosing any method of contraception, one must always consider the moral aspect of it. Morality in Islam is a top priority and there can be no compromise. If the method brings harm to the wife or husband, it should not be used at all, whatsoever the method is. If the method of contraception being used caused permanent sterilisation for either husband or wife, Islam does not allow it; we must preserve our God-given capacity to procreate -none of us know our future circumstances. Harm also must not come to the conceived fetus. To abort after fertilisation is totally unlawful even if it is within the family, and even in the case of incest or rape. The rapist is to be condemned and penalised publicly so as to deter any person in the future from such a barbaric act.

If the intention is fear of becoming poor, Allah assured provision of wealth through the coming of the new child. (Qur’an 17:31). Even if the intention is fear of being already poor, Allah assured the family better provisions will come from heaven for the coming of a new child (Qur’an 6:151).

Finally, it is recommended that before choosing any method a couple should consult a Muslim physician who is practising the teachings of Islam and who has Taqwa. The couple also should consult a knowledgeable ‘Alim who is well versed in Islamic Shari’ah as well as with modern science and technology. After consulting all these people, the couple should pray a special salat to Allah requesting guidance. They pray either Salat Haajah or Salat Istikharah (requesting the best of the different methods). Allah will never leave the couple without guidance.

 TIPS FOR HUSBANDS

The following section is designed as a series of recommendations for any husband toward his wife. By following these tips and suggestions, the couple can live in peace harmony the rest of their life.

1. Remember that the girl you are to marry is your own wife.

2. A wife means your partner in everything

a. she is not your employee

b. she is not your servant

c. she is not a slave

d. she is your other half – (i.e.) each is complementary to each other

e. you might be 50:50 or 51:49

3. A wife means your sweetheart and your darling.

4. Without your wife you are nothing.

5. Your wife is for you sent to you from Allah (swt) as a gift. By appreciating the gift you are appreciating Allah (swt).

6. Your wife is the mother of your future children.

7. Your wife is still the daughter of her mother and father; this means you have to honour her parents as well as her brothers and sisters. You are also to honour her relatives as well.

8. You are to respect her parents in as much as you respect your own parents.

9. You have to recognise that, no matter how much your wife loves you, she will not love you as much as she loves her mother, father, brothers and sisters.

10. Remember! The more you give your wife of your money, your property and other accessories, the more she feels attached to you. Then the more she will protect you and your properties. The reverse is true.

11. Women have more in them of the following qualities:

Love… Affection… Sympathy… Concern… Sacrifice… Endurance… Patience… etc. Please try to deal with your wife with these qualities. She does expect these qualities from her husband.

12. The life of a husband and wife is a life of consultation (Shura). No one is the Boss. The true Boss is only Allah (swt).

13. Since many men die before women, you have to try your best to secure the future for your wife and your children. They are your assets and your investment after your death.

14. Train your wife to handle herself in your absence and after your death.

15. Secure the future of your family financially, morally, socially, culturally, and spiritually, otherwise they will be lost in the society. They will be a burden on the society as well, especially after your death.

16. Try to help your wife inside the house activities. She will feel happy and she will appreciate you more and more. Helping your wife at home will bring you together closer and closer. You will appreciate each other more, and you will increase your love to each other as well as respect.

17. If you find that your wife did not take care of the house properly, do not criticise and do not blame her. Take the initiative yourself and fix it in a friendly and polite way. Blaming her will create hate, animosity, and lack of respect. This leads to separation and finally divorce.

18. You have no right at all to abuse your wife physically, emotionally, psychologically, spiritually, or even verbally. The result is negative. You are to be blamed for that.

19. Never ever talk to your friends about your personal life inside your house; even if you are to go to a counselor.

20. Your relationship with your wife is to be kept between you and herself It is not the property of any person.

21. Let her know that you trust her. Then she will not hide anything from you.

22. Never ever spy on her. You have to let her know that Allah (swt) sees, knows, and records everything for you and for her. Nothing can be hidden from Allah (swt).

23. She will never look up to you as a role model, until you demonstrate that by action. The least of all is by being her Imam in your daily salat. Try to pray in Jama’ah as much as possible.

24. Try to recite Qur’an daily. You read she listens. Then, she reads and you listen.

25. Try to surprise her with gifts to her and to her parents.

26. Invite her parents as much as possible and serve them with respect.

27. If you have children from her try your best to help her in feeding and cleaning them. Moreover, try to play with them, and act as a babysitter for them.

28. The only way to have a wife to meet your hopes and aspirations is to make a special salat called salat Al-Hajah after midnight. You are to pray to Allah (swt) and to request Him while you are in a state of humbleness to bring you that type of a wife. It is He Who will secure you that wife, and even better than what you wished.

 TIPS FOR WIFE

The following section is planned with a series of recommendations for a wife to be. It is not easy to select a husband, but by following these tips, the new couple will live a happy and an enjoyable life.

1. Remember: When you are to marry a man make sure he is a practising Muslim. Not every Muslim is a Muslim.

2. If you think a person is good, try to find out about him directly and indirectly. It is not easy to find out directly. Therefore, follow the indirect methods.

3. Your parents and your family members are the best to find out about him.

4. If they invite him to their house, check about his kindness and generosity. See if he brought a gift to you or to the house. If he brings a gift to you, he is the wrong person. This means he is not interested with your family, he is after you personally.

5. If the time of Salat comes and he does not take the initiative to pray with your family, he is not the right person for you.

6. If he stays too long at your house, this means he is not sensitive to the privacy of the family.

7. Let your parents and members of your family find out about him in school, in business and in the mosque.

8. If he does not go to the Masjid for Friday Salat and for other activities, he is not the right person.

9. He should be able to give names of respected members of the community to recommend him.

10. If he works in Haram stores (liquor stores, video stores, etc) he is not the right person.

11. Your family should be able to find out about his own family social life. If he has come from a family where divorce is part of their life, he may not be the right person.

12. If he has come from a family that is known for child and wife abuse, he is not the right husband for you.

13. If he goes to parties (dancing, prom, singing and music), he is not the right person for you.

14. If he wants to take to you to a restaurant or other places to get to know you, he is the wrong one.

15. When he visits your parents’ house, if he tries to walk in the house with liberty from the living room to the family room, to the kitchen and other places, then he is definitely the wrong man for you.

16. If he wants to see your bedroom to assess you and to evaluate you, he is the most dangerous and the most liberal person.

17. If engagement takes place, and he feels that you became his own wife, he is wrong. He has no right even to shake hands with you.

18. If he wants to expose your beauty and decorate yourself, he is wrong. You should never listen to that request.

19. If he thinks that he is to marry you because of your degree, he is the wrong person. Then he may abuse you, and he will depend upon you to work and then he will take your money.

20. If he is to marry you because your family is rich, he is wrong.

21. If he thinks that he is to receive Mahr from you or your parents, he is wrong. This is a Hindu and a Jewish culture against the teachings of Islam.

22. If he has been married before, your family has to find out the reason(s) for the divorce. However, if he is a widower, there is not much problem in marrying him.

23. Your parent have the obligation to find out if he used to go with girls or is having any affairs with any girlfriend(s).

24. Sometimes it is good to marry someone from your cultural background and from the same country. It will reduce friction. This is not absolute. It is also good to marry from outside your parents’ country, but one has to make adjustments every now and then.

25. If you were born in USA, it would be easier for you to marry someone from your own country who is born here or has been raised here. To marry someone from overseas, he may find it difficult to adjust to the American way of life within the teachings of Islam.

26. Before making any decisions, perform Salat Istikhara before Fajr, and request Allah (swt) to help you to choose the right husband. Allah (swt) will never let you down.

27. If he wants to officiate the marriage only through the Masjid without the papers of the City Hall, do not accept at all.

28. If an Imam says that he will officiate only the Islamic Shari’ah marriage, he does not know the Islamic Laws. Do not believe him and do not accept his personal opinion.

29. An Islamic Shari’ah marriage is considered true if the Legislative body, the Executive Body, and the Legal Systems are all in the hands of a Muslim government. Then and only then, a marriage within the Masjid is considered and Islamic marriage.

30. Make sure your marriage is eternal, on this planet earth as well as in Heaven. Therefore, pray as much as possible that Allah (swt) brings you peace and happiness.

31. The person you have to look for should be a pious man. He should be humble, shy, generous, honest, sincere, trustworthy, and a loving personality.

CRITICISM OF HUSBANDS

The following is a partial list of complaints recorded by a group of husbands against their own wives. Some of these issues could be totally true others may be exaggerated. Some of these problems could be justified according to Islamic Shari’ah, while others may not be so. These issues are randomly selected without sequential importance.

1. My wife is lazy: She does not take care of the house. She sits and watches TV most of the day.

2. My wife does not pray five times a day, and she does not believe that she should attend Friday Salat.

3. My wife does not want to come to the Islamic Centre on Sundays so I have to come by myself

4. My wife does not read Qur’an and she does not enjoy reading it. She prefers to read all types of magazines.

5. She enjoys renting all types of movies

6. I have to prepare the food for myself and for her. She enjoys seeing me doing it. She does not enjoy cooking at all. She prefers to eat at restaurants.

7. My wife enjoys all varieties of parties: Nikah, Waleemah, ‘Aqeeqa, Mendi, etc. She even enjoys dancing in those parties in front of a mixed audience.

8. I was shocked when my wife pulled my hand and pushed me to dance with her in such parties. I was so ashamed of myself to have a wife like that.

9. I was so embarrassed to see my wife dancing with an American man in such parties. I wanted to kill myself at that moment.

10. My wife does not respect me! She shouts and yells at me quite often.

11. She accused me many times, as well as my parents, brothers and sisters.

12. We did not have children for sometime, therefore she puts the blame on me. When we checked with the doctor, we found out that she is impotent. However, she still puts the blame on me.

13. My wife uses the F-word regularly against me too. I do not know how to teach her to stop using this dirty word.

14. Anytime we get into an argument, she tells me that she wants to divorce me.

15. She defames me anytime I loose my job, and she says:

You are useless to me. I want to throw you out of the house.

16. I wrote her in our marriage contract a late Mahr (dowry) of $100,000.00 After a few months of our marriage, she wants to divorce me and to get the late Mahr! .….

7. We do not have any children, and we live in a small house, but she needs a maid to take care of the house.

18. I married my wife overseas and I brought her to the USA. I sponsored her and she got her residency. I bought her a car, and have a joint account, and a private account for her. I put her name with me in the house we bought. Now she wants to divorce me and be independent.

19. My wife left the small children at home and she left the house for few weeks. When I came home, I saw the children by themselves. Out of mercy, I did not call the police. I tried to take care of the children with the help of a maid.

20. As an Imam, I married my wife overseas. I brought her to the USA. I educated her to finish high school and college studies. I helped her get a job. For no reason, she called the police. They took me at night to a police station and I remained in custody till after midnight. I had to request my friend to bail me out. She put a restraint order on me not to come to the house or to the neighborhood. She divorced me. I had to build myself again from scratch.

21. My wife invites so many friends to our house without my permission, and without my knowledge. When I come home, I see so many people there whom I have never met before. I became a stranger in my own home.

22. My wife leaves the house and attends many parties without telling me. When I tried to ask her about anything, she says:

”It is not your business.”

23. After marital relationship, my wife does not want to take a complete shower. She does not want to disrupt the coiffeur of her hair!…

24. My wife beautifies herself outside the house, but inside the house she wears the worst clothing. She looks ugly, and she smells kitchen odor. If I request her to reverse the process, she shouts and yells at me! I do not know what to do!

25. I find my wife talking too much on the phone with men. I asked once what is going on, and she said it was none of my business; I have the right to talk to who ever I want. You have no right to ask me anything.

26. My wife wants a special account in her name other than the joint account. I asked her why and she said it was not my business, she knows what she wants.

27. My wife wants me to write the deed of the house in her name, otherwise she will divorce me.

28. My wife wants me to buy her a house in her country, and she also wants the house we now live in be under her name.

29. My wife does not want me to send money to my parents; However, she herself sends money from my income to her parents.

30. My wife refuses to cook, to do laundry, dishwashing, ironing, or other house activities. She says to me, “I am not your servant. I am not your slave. You have to do all these.”

31. My wife asked me to get a baby-sitter and a servant to take care of the house. She wants few thousand dollars in her personal account. She wants a car in her name. She wants me to pay her college education expenses; and above all she wants me to buy her a house in her country in her name. And much more! She shouts at me, insults me, and denies me my matrimonial relationship!? What a deal!…

32. Anytime we have an argument, my wife leaves the house and runs away without my knowledge. I have to locate her at her parents’ house or other places.

33. I take a shower daily; I put on cologne; I change my underwear daily; and still my wife says I stink and I smell bad!

34. Whenever we argue on any issue, she insults me, and says she is going away to marry her previous boyfriend. She says he is better than me! Ma-sha-Allah!

 CRITICISM OF WIVES

The following is a partial list of complaints that a counsellor may recognise when he/she is performing counselling. These complaints are from wives against their husbands.

1. Lack of respect

2. He insults me regularly and especially in front of the children.

3. He claims he is the Boss: When he talks, everyone has to listen to him.

4. When he makes decisions (without shura) everyone should obey him.

5. I have no right to fix the house or to organise it in a way that it will look beautiful.

6. He complains regularly about the foods he eats. He compares it with the ones that his mother used to cook.

7. I am busy in the house: cleaning, washing, doing laundry, ironing, cooking and he still complains. “What did you do today ? Nothing! …

8. He insults my family regularly.

9. He demands from me not to talk to my family or to visit them.

10. He says he is the husband: A woman has to obey her husband in everything. If a woman has to worship anyone other than Allah, she should worship her husband!

11. He comes late without informing me. I am waiting desperately for him, and he does not care to call me and let me know.

12. He goes by himself in the evening without telling me where about he is going, as if I am nothing in his eyes.

13. He did not include me in his financial accounts. We do not have a joint account, and I do not know anything about his income or expenses.

14. He does not give me any money. He says you should be lucky to live in a house, and have food to eat.!

15. He feels ashamed of me when I wear Hijab in public. Therefore, he does not allow me to be with him.

16. He does not pray five times a day. He does not pray Fajr Salat on time, and never did we pray Jama’ah at home. Religiously, I do not feel that he is a role model for me.

17. He does not read Qur’an daily, individually or collectively.

18. He lies to me and does not speak the truth. When he wanted to marry me he claimed he was studying medicine. After we married I found out he was a taxi cab driver.

19. He informed me before marriage that he was a virgin, and I found out after marriage that he had several girlfriends! I am ashamed of my husband. How in the world can a Muslim man have girlfriends!?

20. I found out recently that my husband is addicted to drinking!… Does he not know it is totally Haram!?

21. I realized that my husband is involved in lottery. Every week he spends some of his money buying tickets, and Al-Hamdullilah he never won at all.

22. I was able to find out that my husband is addicted to drugs. He prays but he does not want to admit that what he is doing is Haram!

23. I was shocked to know that my husband attends dancing parties. Can you imagine such parties are organised by Muslim families. Muslim men and women of all varieties are dancing together in public. Then the same people go to the Masjid!.. It is a shock to me. I cannot believe it.

24. I was doubly shocked when I found that some leaders of the Muslim Centres organised such parties. Don’t these men and women know it is totally Haram what they are doing?

25. I am totally shocked and ashamed when I found out that the Imam and Friday Khateeb brought his girlfriend to the Masjid on Friday Salat to show her, his position in the community as a religious leader.

26. Recently, I realised that my husband is involved in gambling. Most of his money is spent on gambling. He does not spend money on us.

27. My husband does not want to take a shower after matrimonial relationship. He does not believe in that.

28. I was shocked to know that the Imam of one Masjid does not take Ghussle, and Wudoo’ for his Friday Khutbahl Salat. He leads the Muslims while he is in a state of Janabah without Taharah and without Wudoo’. Amazing!

29. My husband stopped fasting. He never told me that. He pretended that he is fasting, but my little son discovered it.. Even my son was shocked and could not believe that.

30. My husband started eating pork. He feels it is Halal. It was Haram in the Arabian desert at that time.

31. The worst of all!. . . My husband is the Secretary of the Islamic Society. He used to shout at me, beat me, curse me, curse my family, and one day he stripped me naked in front of our teenage boys. He asked them to come and look at me in that shape!

ME’RAJ

All Praise to Allah, who took Hadhrat Muhammad (Sallallahu alayhi wasallam),  His last Rasul, physically to the Heavens and to the Sahabah (Radhiallahu-anhu) who testified the truth.

 This leaflet is a summary of a detailed booklet by Sheikhul Hadith Hadhrat Moulana Fazur Rehman Saheb of Darul Uloom Islamia, Azaadville.  May Allah grant him long life.

 INTRODUCTION:

Any change or deviation, be it in the slightest form, to the Deen revealed fourteen hundred years ago is not tolerated.   It is due to the sanad (the un-interrupted chain of authorities on which a narration is based) that our Deen has been preserved in it’s pristine purity.

However, despite the preservation of the Deen by means of the sanad, many baseless beliefs and unfounded practices have cropped up among the Muslims.

Me’raj is one such aspect wherein numerous narrations have found their way, many without proper transmission of sanad.

 ISRAA AND ME’RAJ

 The ascension of Nabi (Sallallahu alayhi wasallam) is generally classified in two parts: “Israa and Me’raj”.   Israa literally means to travel by night.  This refers to the journey of Nabi (Sallallahu alayhi wasallam) from Makkah to Masjidul Aqsa in Jerusalem.  Me’raj refers to the ascension of Nabi (Sallallahu alayhi wasallam) from Masjidul Aqsa to the heavens and beyond.   The Israa is clearly mentioned in Surah Bani Israel: “Glorified be He who carried His servant by day from the Inviolable Place of Worship (Makkah) to the far distant Place of Worship (Jerusalem)”.

 The Me’raj of Nabi (Sallallahu alayhi wasallam) has been narrated in authentic Ahaadith.  Ibne Katheer (Radhiallahu-anhu) has recorded the incident of Me’raj from twenty five Sahabah (Radhiallahu-anhu) [Tafseer e Ibnr Katheer, Vol 1 pg 3].   The person who rejects the Me’raj of Nabi (Sallallahu alayhi wasallam) though he cannot be termed a Kaafir, is definitely a Faasiq (A flagrant violator of the Shari’ah).

 The Me’raj of Nabi (Sallallahu alayhi wasallam) was a physical one i.e. with body and soul.   This can be clearly ascertained from the Qur’aan when Allah says:

 “Glorified be He who carried His servant by night”. [Sura Bani Israel, verse 1].

 Here the word “Abd” (Servant) is used.   This Arabic word does definitely not mean Soul.   It is the physical living being that is “Abd”.

 Ibne Abbaas Radhiallahu Anh has stated clearly that the Me’raj was a physical one [Sahih Bukhari, vol 2  pg 686].

 WHEN DID THE ME’RAJ OCCUR?

 If the general public was asked “When did the Me’raj occur?”  Most people would unhesitatingly answer “the 27th Rajab”.   It would sound strange if one were to suggest that  Me’raj probably occurred on some other date.   In order to establish this, we would have to refer to the original sources for guidance.  We definitely cannot rely on what has become famous nowadays among the people.

DIFFERENCE OF OPINION

 The Muarrikheen (historians) have greatly differed with regard to the date of Me’raj.   Hafiz Ibn Hajar (Radhiallahu-anhu) has quoted over ten different dates which the Ulama and Historians have regarded as the possible date of Me’raj. [Fathul – Baree, vol 7  pg 203].

 Regarding the Me’raj, Allama Aini (Radhiallahu-anhu) says:

 “It has been said that it (Me’raj) took place before Hijra in the month of Rabi-u-Awwal.   This view of the majority to such an extent that Ibn Hazm (Radhiallahu-anhu) has exaggerated (in this matter) and recorded a consensus of opinion (that Me’raj took place in Rabi-ul-Awwal)”.  [Umdatul Qaree, vol 17  pg 20].

 To quote a last view, one of the renown later day Ulama, Sheikh Abdul Haq Muhaddith Dehlawi (Radhiallahu-anhu) writes:-

 “Take note that it has become famous among the people of the Arab Lands that the Me’raj of Nabi (Sallallahu alayhi wasallam) took place on the 27th Rajab.    However, it has been stated that this view is incorrect.  The correct view is that Me’raj occurred on the 17th of Ramadaan or the 17th of Rabi-ul-Awwal in the twelfth year of the prophethood”.  [Ma Thabata Bis Sunnah  pg 191].

 The extreme difference of opinion regarding the date of Me’raj clearly indicates that the Sahabah (Radhiallahu-anhu) did not observe the occasion of Me’raj.   It is inconceivable that such a difference of opinion could have occurred if the Sahabah (Radhiallahu-anhu) had `celebrated’ the night of Me’raj or observed its annual Shar’i significance in any way whatsoever.   Hence, to regard the 27th of Rajab as being definitely the night of Me’raj is erroneous.   The crux of the matter is simply this:   It is impossible to state conclusively that me’raj occurred on any particular date.

 THE INCIDENT OF ME’RAJ

 Prior to his ascent to the heavens, Nabi (Sallallahu alayhi wasallam) was taken to Baitul Muqaddis (Masjidul Aqsa).  At Baitul Muqadddus, he met a group of Ambiyaa (Alaihis-Salaam) among whom were Ibrahim, Moosa and Eesa (Alaihis-Salaam).   Thereafter he led the Salaat with the Ambiyaa (Alaihis-Salaam) as his Muqtadies (followers behind the Imaam [Al Bidwya wan Nihaya, part 3, vol 2, pg 109}.

 Did Nabi (Sallallahu alayhi wasallam) meet Allah Ta’aala?

 Yes, Nabi (Sallallahu alayhi wasallam) did meet Allah Ta’aala.

 The majority of the Muhadditheen and Ulama are of the opinion that Nabi (Sallallahu alayhi wasallam) did meet Allah Ta’aala on the night of Me’raj.  Hadhrat Ibn Abbaas (Radhiallahu-anhu) is of this opinion. {As-Shifa of Qazee Ayyaaz, vol 1 pg 195-202].

 TASHAHHUD AND ME’RAJ

 The tashahhud (generally known as the Attahyyiat) that is recited in Salaat is well known to one and all.   The origin of it is generally attributed to the night of Me’raj in the sense that it is believed that the words we recite in tashahhud are in fact an enactment of a conversation occurring on that night.

 This incident is also recorded in many other books.  Allama Shah Anwar Kashmiri (Radhiallahu-anhu) says:

 “I did not find the sanad (chain of narrators) of this narration.   This is also recorded in Rawdul-Unf”. [Arfus-shazee, vol 1, pg 70].

 Allama Yusuf Binnori (Radhiallahu-anhu) too could not find any sanad for this narration. Hence after quoting the words of Allama Kashmiri (Radhiallahu-anhu), he cited a few other books wherein this narration is quoted but he made no mention of any sanad. [Ma’arifus-sunan, vol 3, pg 86].

  The journey of Me’raj, wherein Salaat was made obligatory, was a physical one.

 FASTING IN THE MONTH OF RAJAB

 With regards to fasting in the month of Rajab, no authentic Hadith can be found wherein any special virtue or significance has been narrated.  However we find that in a few fabricated and certainly extremely weak Ahaadith some virtues are mentioned for fasting in Rajab.  Allama Suyuti (Radhiallahu-anhu) has recorded such Ahaadith and pointed out their weaknesses.

 Furthermore, to regard something optional as Sunnah is in reality attributing something to Nabi (Sallallahu alayhi wasallam) which he did not say.   This is indeed a very serious crime.  Such a person fall within the purview of the Hadith: 

“He who intentionally speaks a lie against me must build his abode in the fire of Hell”. [Muslim,  vol 1, pg 77].

 Hence it is imperative that we heed to these aspects and act accordingly.