Alhumdulillah I now have a chance to get back to blogging, I’m back in the UK, InshaAllah for a good length of time!

Keep us in your dua.

Ma’assalam

Its amazing subhanAllah, how fast life moves, some would say “duh! thats a given”, but I don’t think one realises how fast it does move and how quickly things change until you’re in the midst of it all.

The past few months especially the past 3, have taught that when things don’t move they just don’t and when Allah decides the time is right for you to get it moving, boy do you get movin’ !

Alhumdulillah getting married was maybe the catapult for it all, in three months so much has happened. Marriage, Hajj, Travelling and Moving to the middle east! Looking back at the months prior to that, and at the comfort of what life was, the everyday routine rota of things, it brings one to realise the true essence of this life, any moment any one of us could have the dust of the earth kicked in our faces (death), then what utter chaos and turmoil will we be thrown in if we haven’t prepared?

The true reality of emaan, and the value of it is only shown to those of us sat in our comfortable lives, when shown what life is like out of this comfort, how used to we are to the people around us, to the area, to the stores, to the masjids to the ready available knowledge. How we take for granted all that our forefathers have set up for us, the quaint little muslim community hubs where all is readily available, yet forgetting how they set these hubs up. They weren’t set up seeking comfort or an easy life (though an easier life for their progeny would be a by product not the aim), they set these hubs up with eman, for Allah , to protect the deen of their beloved children and children to come, yet it seems now that it is the by product (that of comfort) which is the aim and no longer the true goal of preserving emaan, and excelling in the eyes of Allah .
How attached we have become to the comfort to the dunya (world) and all that is in it, ask me, there is nothing more of a reality shock at how we collate things in this world than trying to emigrate with only bare essentials, how suddenly everything becomes an essential, how we attach our hearts to the items of this world when we all know most definitely we will soon enough be leaving it all behind on a permanent basis.

Though a lesson to be learnt which indeed I have many a time over the past learnt, and a lesson the many founders of our muslim communities here in England have tried to pass on to us, is have tawakkul (trust) in Allah , He is the provider, He will give, all we need in the end is our eman, and all else will come to be as destined until the one day when we all stand in front of him with nothing but our book of deeds.

May Allah enable us to leave the love for the dunya from our hearts, may He fill it with love of Him and His Rasool.
May He increase us in emaan and the knowledge of how we may please Him, and enable us to act upon it.

Ma’assalam

Assalamualaykum;

Posting shall resume once again very shortly ………..

Backbiting

from “Mukhtasar Minhaj al-Qasideen” (being Ibn Qudamah’s abridgement of Ibn al-Jawzi’s summary of al-Ghazzali’s “Ihya’ `Ulum al-Deen“)

NOTE: This text is copyrighted.

Permission is granted to include it on web sites, and to make hard copies for the SOLE PURPOSE of da`wah (propagation) or educational efforts. Due acknowledgement should be given. (c) Suheil Laher

“O you who believe! Avoid much suspicion, for some suspicions are a sin. Do not spy on one another, nor backbite one another. Would one of you love to eat the flesh of his dead brother? Nay, you would abhor it, [so similarly, avoid backbiting]. And fear Allah . Indeed, Allah is Most Forgiving, Most Merciful.” Qur’an, [49:12]

“And do not follow that of which you do not have knowledge. Indeed, the hearing, the sight and the heart - [you] will be asked about all of those.” Qur’an, [17:36]

“He does not utter a [single] word, except that there is, with him, [an angel] ready and waiting [to record it].” Qur’an, [50:18]

Imam Nawawi says “It is obligatory for every sane adult to guard his tongue against talking, except when it contains a clear benefit. If talking and remaining silent are of equal benefit, it is sunnah to abstain, for permissible talking might lead to something undesirable or forbidden, as in fact is very often the case, and nothing matches safety.”

On the authority of Abu Hurayrah :

“Whoever believes in Allah and the Last Day should say [something] good, or he should keep silent.” [Bukhari, Muslim, Ahmad, Tirmidhi, Ibn Majah]

Nawawi says, “This hadith is quite explicit that it is imperative to not talk unless the speech is good, which is that wherein there is some benefit. If a person is in doubt as to whether there will be any benefit, then he should remain silent.”

On the authority of Sahl ibn Sa`d :

“Whoever guarantees for me what is between his two jaws and what is between his two legs, I guarantee Heaven for him.” [Bukhari, Muslim]

On the authority of `Uqbah ibn `Amir : I said, ‘O Messenger of Allah ! What is salvation?”
He said, “Hold your tongue, let your house contain you, and weep over your sins.” [Bukhari, Muslim]

Mu`adh ibn Jabal said, “Are we even going to be held accountable for what we say?!”
The Messenger of Allah (may Allah bless him and grant him peace) said, “May your mother be bereaved of you! Is there anything which drags people into the Fire on their faces other than the harvest of their tongues?!” [Tirmidhi (hasan sahih)]

On the authority of Abu Bakrah, from the Farewell Pilgrimage:

“Indeed, your blood, property and honor are sacred to [one another], like the sanctity of this day of yours in this city of yours.” [Bukhari, Muslim]

On the authority of Abu Hurayrah :

“All of a Muslim is prohibited to another Muslim : his blood, his honor and his property.” [Muslim]

“O assembly of those who have believed with their tongues, but into whose hearts faith has not yet reached! Do not backbite the Muslims, nor seek out their secrets! For, whoever seeks out the faults of his brother, Allah will seek out his secrets. And, whoever has his secrets sought out by Allah , Allah will disgrace him, even [if he hides] in the depths of his house. [Abu Dawud in al-Adab, 4/271, #4880]

“Beware of backbiting, for backbiting is more serious than adultery. A man may commit adultery, and drink [wine], and then repent, and Allah will forgive him. But, the backbiter will not be forgiven by Allah until his [backbited] companion forgives him.” [Suyuti, Al-Jami` as-Saghir, 1/174, #2919, from Ibn Abid-Dunya, and Abush-Shaykh, Al-Tawbikh.]

Meaning of ghibah

It has been defined precisely by the Prophet (may Allah bless him and grant him peace) as, “Your mentioning your brother with something about him that he dislikes [being spoken about].”
Someone asked, “How about if my brother contains that [characteristic which I am mentioning]?”
He replied, “If he possesses that which you mention, then you have [indeed] backbited him. And, if he does not contain that which you say, then you have slandered him.” [Muslim in al-Birr, 4/2001, #70; Ahmad in Al-Musnad, 2/230,384]

Body.
Lineage.
Character.
Clothing.

Ghibah in the guise of religiousity

“Praise be to Allah who has saved us from such evil.”
“We ask Allah for protection.”
“That poor fellow! Allah has afflicted him with a great calamity. May Allah forgive him and us.”

Listening to Ghibah

Someone who listens to backbiting is a partner to it. He is not absolved of the sin of listening unless he remonstrates verbally, or in his heart if he is afraid. If he is able to start talking about something else, or to change the subject of the conversation, then it is imperative for him to do so.

“And, when they hear vain talk, they turn away from it.” [Qur'an, 28:55]

“[Successful are] those who shun vain talk.” [Qur'an, al-Mu'minun: 3]

“Whoever is present while a Muslim is humiliated before him, and is able to assist him [and yet does not], Allah will humiliate him before [all of] creation.” [Ahmad in al-Musnad, 3/487; Suyuti in Al-Jami` As-Saghir, 2/510, #8375]

“Whoever protects a believer from a hypocrite, Allah will send to him an angel to protect him from the Fire of Hell on the Day of Arising. [Abu Dawud in al-Adab, 4/272, #4883]

“Whoever averts [an attack] from the honor of his brother, Allah will avert the fire from his face on the Day of Arising.” [Tirmidhi (hasan)]

Causes of ghibah

1. Thirst for revenge. Backbiting one’s brother and obtaining gratification from his anger.
2. Peer pressure. Desire to fit in with and be accepted by one’s companions.
3. Desire to exalt one’s self by degrading another. In the same way, one may become jealous when another is praised, and therefore seek to disparage him.
4. Jest and play. A desire to make others laugh. Some people even make a living out of this.

Cure for ghibah

Realize that it exposes you to the displeasure of Allah , the Exalted. Remind yourself that your good deeds will go to the person whom you are backbiting, and his sins will be borne by you. Ponder over your own faults, and occupy yourself with correcting them. Feel ashamed to discuss the faults of others when you yourself have so many faults. If you are rally free from fault, then occupy yourself with thanking Allah for His favor. Just as you would dislike someone else backbiting you, out yourself in the place of the one whom you are inclined to backbite.

“Indeed, truthfulness leads to righteousness, and righteousness leads to Heaven. And, a man [continues to] tell the truth, until he is recorded before Allah as a truthful one. And, indeed, lying leads to evil, and evil leads to Hell. And, a man [continues to] lie until he is recorded before Allah as a liar. [Bukhari, Muslim]

“Insulting a Muslim is impiety, and killing him is [a form of] unbelief.” [Bukhari, Muslim, Ahmad, Nasa'i, Ibn Majah, Tirmidhi, Tabarani, Daraqutni.]

Ghibah of the heart

To think the worst of Muslims. You may not think badly of a Muslim unless you have definite knowledge of his having done something evil, and there is no possible excuse or justification for him. You should try to make 70 excuses for your brother, and if you cannot find an excuse for him, look for some flaw in your perception. If someone informs you of something bad about someone else, it is obligatory upon you to investigate the matter. Is there some enmity between the informer and the one he is telling you about? You are obliged to think the best of your Muslim brother/sister. Thwart Satan by making du`a for the person. Do not spy on your brother, under the pretext of trying to find out the truth. If it does turn out that he has done something wrong, then advise him in secret.

Cases in which ghibah is permissible

1. Injustice. One who has suffered injustice is entitled to mention the one who has committed injustice to someone who is capable of restoring his rights to him, such as a legitimate Muslim ruler or judge.
   
2. Seeking help to change an evil, or to reform the wrongdoer. If the intention in telling the ghibah is not to change the wrong, then it is forbidden to relate it.
   
3. Asking for a fatwa. A person may say, ‘My father/brother/wife has done such-and-such to me. What can I do about it?On the authority of `A’ishah : Hind, the wife of Abu Sufyan, said to the Prophet (may Allah bless him and grant him peace), “Abu Sufyan is a miserly man, and he is not giving me what would suffice me and my child, unless I take from him without his knowing.” He said, “Take what suffices you and your child according to common usage.” [Bukhari, Muslim]

   However, it is more precautionary to avoid mention of names, for example by asking instead, “What is the verdict regarding a person who has done such-and-such?”
   

4. Warning, such as warning a prospective buyer that the merchant is a swindler, or warning a student that his prospective teacher is an innovator or a deviant. Also, revealing the faults of weak narrators and forgers of hadith, and giving someone a candid appraisal of a person whom the former is thinking of marrying.On the authority of Fatimah bint Qays : she said, “I came to the Prophet (may Allah bless him and grant him peace) and told him, “Abu Jahm and Mu`awiyah have [both] proposed to me.” He said, “As for Mu`awiyah, he is a poor man with no money, and as for Abu Jahm, his stick never leaves his shoulder.” [Bukhari, Muslim, Malik]
   
5. If someone is commonly known by a nickname, although if there is some alternative way to refer to him, it is preferable.
   
6. Someone who sins openly, and has no qualms about his sins being mentioned.
   However, it is not permissible to mention any of his secret sins.“There can be no backbiting of one who casts off the mantle of modesty.” [Suyuti, Al-Jami` As-Saghir, 2/519, from Bayhaqi.]

Expiation for ghibah

The backbiter has committed two infringements; one upon the limits of Allah , and this must be expiated by repentance and regret. The second is on the rights of his brothers/sisters. If news of the backbiting has reached the person, the backbiter must apologize to him/her, and express regret at having said it.

“Whoever has wronged his brother, in the way of property or honor, let him go to him and repair it, before it is taken [from him on a day] when he has no dirhams or dinars, such thatif he has any good deeds, some of the good deeds will be taken and given to [the wronged one], otherwise [if he has no good deeds], some of the other’s evil deeds will be taken and cast upon him.” [Bukhari, Al-Mazalim, 5/121, #2449. Ahmad, Al-Musnad, 2/435]

If the person has not learned that he has been backbited, then the backbiter
need not tell him, but he should ask Allah to forgive him.

“The expiation with regard to one who has been backbited is that forgiveness be asked for him.” [Suyuti, Al-Jami` As-Saghir, 2/390, #6259]

Mujahid said : the expiation for eating the flesh of your brother is that you praise him and pray for good for him, and similar is the case if he has died.

On Backbiting non-Muslims

In the Name of Allah , Most Gracious, Most Merciful.

Praise be to Allah , Who sent His messenger with the Guidance and the religion of truth, in order that He might make it prevail over all religions, though the pagans may be averse. Blessings and peace be upon the Messenger of Allah , who was sent to perfect the noble traits of character.

To proceed : May Allah guide you to felicity! You have asked about the permissibility of a Muslim’s backbiting a non-Muslim. A possible source of confusion here is that the Qur’anic verse prohibiting backbiting is addressed to the believers, and says, in translation,

‘O you who believe! Avoid much suspicion; indeed, some suspicions are a sin. And do not spy, nor backbite one another.’ [Qur’an, 49:12]

Hence, one may mistakenly conclude that backbiting non-Muslims is permissible. However, one should beware of relying on first impressions, and especially in matters related to the Sacred Law, one should refrain from pronouncing one’s own, unlearned opinion on a matter based on one’s own impressions. The Qur’anic and hadith texts prohibiting speaking without knowledge, and censuring those who pronounce verdicts (fatwa) rashly, are numerous, and we will not mention them here. The verdict here requires consideration of the evidence and texts in their totality, for only such can yield a full picture of the situation.

Firstly, the fact that the address is made to the Muslims, rather than to mankind in general, is understandable when one takes into consideration that the unbelievers, although also subject to all of Allah ’s commands, and technically obligated to follow them, (as evidenced by the clear texts of the Qur’an, and backed by the consensus of Muslim scholars) are first and foremost called upon to believe. This is because rectitude of doctrine is a prerequisite for the acceptability of a good deed, and without belief in Allah and all His Messengers, deeds are rendered worthless, like floating dust or scattered ashes, not earning their doer any reward in the Hereafter. It is only by accepting the message of Allah , and all his Prophets, that one can ‘validate’ one’s good deeds so as to earn reward for them in the Hereafter. This includes those who followed the message of a previous Prophet, and they shall receive a double reward upon embracing the Final Message.

`Those to whom We gave the book before it, they believe in it. And, when it is recited to them, they say, ‘We believe in it. Indeed, it is the truth from our Lord. Indeed, we were, [even] before it, Muslims’. They will be given their reward twofold, because they persevered.’ [Qur’an, 28:52-54]

Furthermore, there are some orders and prohibitions (or all, according to the epistemology of the Ash`aris) whose goodness or baseness can be known only through scriptural communication, such that an unbeliever would not be likely to obey them without first embracing faith.

That the address is made to the believers does not rule out its applicability to unbelievers; i.e. the command, `Do not backbite one another,’ does not, logically, imply a permission to backbite others. For example, Allah says, (translated),

‘O you who believe! Devour not your wealth amongst yourselves by falsehood, except if it be by trade, by mutual consent amongst yourselves.’ [Qur’an, 4:29]

This verse does not give permission to consume the wealth of the Dhimmis (non-Muslim subjects of the Islamic state). It is reported that the Messenger of Allah (may Allah bless him and grant him peace) said,

‘Does any of you, while reclining on his couch, imagine that Allah has prohibited only that which is to be found in this Qur’an? By Allah , I have preached, commanded and prohibited various matters as numerous as that which is found in the Qur’an, or more numerous. Allah has not permitted you to enter the houses of the people of the Book without permission, nor to beat their women, nor to eat their fruits when they give you that [tax] which is imposed on them.’ [Narrated by Abu Dawud]

And it is reported in another narration that he (peace and blessings be upon him and his Household) said: ‘Indeed, whoever wrongs a person of the contract (i.e. a Jew or a Christian), or deprecates him, or imposes upon him [something] beyond his capability, or takes anything from him without his consent, I shall be his adversary on the Day of Arising.’ [Narrated by Abu Dawud; al-Mundhiri said : it contains unknown narrators.]

This latter hadith is explicit regarding the prohibition of deprecating a Dhimmi, but its isnad contains weakness, and so it cannot be used as a proof. However, the evidences to follow establish the prohibition of backbiting, and in their light, the above hadith can serve as supporting evidence.

The human being should realize that all his/her words are witnessed by Allah , and recorded by the angelic scribes.

‘He does not utter a [single] word, except that there is, with him, [an angel] watching and waiting [to record it].’ [Qur’an, 50:18]

Imam al-Nawawi says, ‘It is obligatory for every sane adult to guard his tongue against talking, except when it contains a clear benefit. If talking and remaining silent are of equal benefit, it is sunnah to abstain, for permissible talking might lead to something undesirable or forbidden, as in fact is very often the case, and nothing matches safety.’

Allah does not love the loud utterance of harsh/hurtful words, except by one who has been wronged. And Allah is Seeing, Hearing.’ [Qur’an, 4:148]

The Prophet (may Allah bless him and his Household and grant them peace), has said,
‘Whoever believes in Allah and the Last Day should say something good, or should remain silent.’ [Narrated by Bukhari, Muslim, Ahmad, Tirmidhi, Ibn Majah]

Al-Nawawi says, ‘This hadith is quite explicit that it is imperative to not talk unless the speech is good, which is that wherein there is some benefit. If a person is in doubt as to whether there will be any benefit, then he should remain silent.’

And, the Prophet (may Allah bless him and his Household and grant them peace) said,

‘Treat people with good character.’ [Narrated by Tirmidhi, who said it is a good hadith; Nawawi quoted it in his ‘Forty Hadith.’]

The Muslim is not insulting, nor cursing, nor obscene, nor shameless. [Riyad al-Salihin]

From the above Qur’anic and hadith texts, it becomes clear that a Muslim should only speak if there is some benefit in his words, and in particular, it does not become him to engage in harsh or hurtful speech. This forms a basis for not engaging in backbiting, even if it be against a non-Muslim. If we consider the underlying reasons and implications of this, our idea is reinforced. The motive for backbiting is often anger and a thirst for revenge, whereas the believer is supposed to control his anger. Or, it may be intended to degrade the one being backbited and to thereby exalt oneself, which tends to indicate a feeling of arrogance, and arrogance is prohibited by clear scriptural texts. Furthermore, the enmity and other such bad consequences of backbiting are detrimental to society and its smooth functioning. In general, a Muslim is supposed to deal well with people, except if there is some justifying misconduct from the opposite party.

‘Allah does not prohibit you from being kind and equitable to those who have not fought you on account of your religion, nor driven you from your homes. And Allah loves those who are equitable.’ [Qur’an, 60:8]

Al-Haskafi, the Hanafi jurist, says in “al-Durr al-Mukhtar,” about the dhimmi, “Backbiting him is prohibited, just like [backbiting a Muslim].” Ibn `Abidin remarks in his marginal annotations “Hashiyat Radd al-Muhtar,” And, it has been said : Backbiting a dhimmi is more severe [than backbiting a Muslim].”

All this having been said, it should be pointed out that although backbiting in general is prohibited, there are certain circumstances which make it permissible. At this point, it is useful to distinguish between two types of misdemeanors and sins of unbelievers :

1. deeds which they do openly and shamelessly, because they maintain that they are permissible according to their religion, or because they have little modesty or concern for public opinion. Mentioning such misdeeds of an unbeliever is not considered backbiting, just as in the case of a sinful Muslim who sins in public with impunity.
   
2. evil deeds which they do covertly and in hiding, due to their admitting their evil nature. It is not permissible to backbite them regarding these.

Backbiting a non-Muslim is also permissible in the other cases where backbiting a Muslim is justified, viz. To redress an injustice, to seek help to change an evil, asking for a fatwa, accepted nicknames, and warning people against evil.

We conclude with the following hadith, which mentions the punishment for backbiting people (without distinguishing between believers and unbelievers; it therefore serves as support for the verdict we have mentioned).

Abu Dawud has reported that the Prophet (peace be upon him) said, ‘When I was taken up to heaven (i.e. during the Mi`raj) I passed by people who had nails of copper with which they were scratching their faces and their breasts. I said, ‘Who are these [people], O Gabriel?’ He replied: ‘They are those who consumed the flesh of people [i.e. backbite them] and aspersed their honor.’

And Allah , the Exalted knows best.

On Arrogance, Humbleness, and Inferiority Complex
Complied, Edited, and Adapted by Khalid Latif.
(and slightly edited by me)

It has been called the root of all sicknesses of the heart. Prophet Muhammad , Sall-Allahu alayhi wa sallam, warned that a person having even an iota of it in his heart will never enter paradise. This deadliest of all sins is  arrogance.

No one likes arrogance — in others. We never like a person who is haughty, too proud, or condescending. We detest a person who belittles us and has a huge ego. Similarly we love people who are humble, polite, and easy to talk to. We love people who give us respect and honor. Thus if we follow the principle of treating others the way we like to be treated, most of these problems might be cured. In reality, the treatment of the root of all sicknesses of the heart requires a deeper look.

By Khalid Baig

The Medical Benefits of Sajdah (prostration)

Dr. Muhammad Karim Beebani
[Saudi Gazette]

(The Muslim World weekly July 7, 2000)

Sajdah is a unique position or stance in the regular prayers, which a Muslim is supposed to offer at least five times a day. Although the basic purpose of obligatory prayers is not to provide an exercise for people yet it is being increasingly recognized that it has plenty of medical advantages for the human body. Here it is worth mentioning that Holy Prophet Muhammad has mentioned in a hadith in Ibn Majah that prayer is a cure for many diseases. The fact is that a person who offers his prayers regularly that too in the mosque is protected from many diseases which he many not even know.

The position of Sajdah in which the forehead touches the earth is exclusively associated with the Muslim form of prayer. It is the climax of a Muslim’s prayer and as mentioned in a Hadith a Muslim is nearest to Allah in this position.

Abu Huraira (radiAllahu anhu) reported that the messenger of Allah said:
“The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state)”
[Sahih al-Bukhari]

A’ishah Siddiqa (radiAllahu anha) narrates that Holy Prophet used to prolong the prostration to such an extent that one could recite fifty verses (of the Qur’an) before he would lift his head
[Sahih al-Bukhari]

In another Hadith narrated by Anas bin Malik (radiAllahu anhu) the Holy Prophet advised Muslims to perform Ruku (bowing) and Sajdah properly.

In another Hadith he advised to perform Sajdah and Bowing calmly and to get up only when the body has come to ease.

In supplication for the victory, He also performed long bowing (Ruku) and Sajdah in the special prayers at the time of eclipse. Hence the first positive effect upon a person who prostrates or does Sajdah is that he comes nearest to Allah and hence in that condition he can supplicate. This is a great psychological advantage and it gives relief to the person concerned as life is full of worries and in this position he gets at least a transient refuge from the agonizing problems. When a person goes to the position of prostration Sajdah his whole body is in active motion. This position can be considered as a mini dive as the musalli (one who offers prayer) goes to rest his forehead on the ground while his hands are placed at the sides. This brings most of the body muscles if not all in active motion and serves to give them some exercise.

The hands are then specifically stretched out and thence the forearm as well as arm muscles are supposed to bear the weight in the Sajdah position. It gives good exercise to the muscles of the upper limb. Holy Prophet in a hadith advised not to put the forearms flatly on the ground but to keep them elevated above ground and this is better for the forearm and arm muscles.

Sajdah is a unique position as this is the only position in which brain (or head) becomes lower than the heart and hence for the first time the blood gushes towards the brain with full force whereas in all other positions (even when lying) brain is above the heart when it has to work against gravity to send blood to the brain.

In the position of Sajdah due to the increased blood supply the brain receive more nourishment and it has good effect upon memory, vision, hearing, concentration, psyche and all other cognitive abilities. People who offer their prayers regularly have more will power and can cope with the difficulties of life in a much better manner. They have less incidence of headaches, psychological problems and other defects of cognitive function.

In the unique position of Sajdah the neck muscles get best exercise. They have to bear the load when the forehead lies at the ground hence the neck muscles become stronger. One can note the tense pressure at the neck muscles in the position of Sajdah specially the active motion of the neck and the facial muscles when the head is being lifted. (e.g. one inch above the ground) and it will be noticed that they are in a very active motion.

More strong cervical muscles mean the cervical vertebra will be better protected. Strength of cervical muscles is important as the head rests upon cervical vertebra supported by cervical musculature.

Infact head performs rotator movements over the cervical vertebra. In any accident cervical neck examination is especially important to the physicians because of its extraordinary importance.

It is uncommon that a person who offers his prayers regularly will get the usual neck myalgias or cervical spondylosis as the neck muscles particularly become very strong due to the 34 sajdahs offered daily in five prayers.

Position of Sajdah is also said to be a good treatment for the retroversion of uterus, a disease of women.

Most of us do not know that the position of Sajdah is an excellent exercise for men (for manpower). It may be a good information to the Viagra dependents. While getting up from Sajdah the perinneal muscles are one of those muscles which have to pull the trunk back to sitting position and they contract actively. Similarly while standing up from Sajdah the perennial muscles are again actively mobilised and this gives much strength to the muscles important for manpower.

The unique position of Sajdah also has positive effects upon the back muscles as while going into Sajdah and getting up from it the back muscle contract actively and they become stronger. Probably it is because of this reason that a person who is regular in prayers will uncommonly get backache.

After performing Sajdah either the musalli stands up or he sits to pray Attahiyyat. In this position the person sits calmly while his hands rest at his thighs which are folded backwards. This is much similar to the relaxation position of Yoga and has soothing effect upon one’s health and mentation.

Holy Prophet Muhammad used to elongate the position of Ruku (bending) and Sajdah positions and he advised to do so. In the light of the above facts it is appropriate to say that from medical point of view as well this advice is a golden rule for health.

Finally it must be reminded that prayer is not meant to be an exercise. However there are a lot of medical advantages associated with it.
Still the best blessing is the peace of mind, which a person derives by the accomplishment of his duty to Allah by fulfilling an obligation.

You Only Really Possess What You Can’t Lose In A Shipwreck

Imam Ghazzali (RahimuAllah alayh)

This has been playing on my mind none stop for the past week or so …

The Case of Tarawih

The Sunni schools of fiqh are agreed that the sunna is 20 rakats, and that any less does not fulfill the sunna. Even great scholars known to depart from mainstream opinions, such as Ibn Hazm and Ibn Taymiyya (Allah have mercy on them), agreed.

Faraz Rabbani

SunniPath

Abu Hurayrah (ra) Narrates;
The Messenger of Allah said: “Esa’ son of Maryam saw a man stealing and asked him, ‘Did you steal?’. He said ‘No, by Allah , besides whom there is no other God.’ So, Esa’ said, ‘I believe in Allah and contradict my eyes’. “

(Bukhari. Muslim)

 The Prophets (Alyahimus Salaam) have an exclusive and unique character and their lives are distinct amongst human beings. They are not like other men and are not daunted by emotions. They are also given to respect humanity and are willing to take over blame in order to save a man from sin.

Esa (alayhis salaam) was one of the glorious and high ranking prophets of Allah . He saw a man stealing. His own eyes had seen him steal and it is a greatness of the Prophets that when they see someone do a wrong they do not keep quiet about it. Hence, Esa (as) lived up to that standard and asked the man, ‘do you steal?’, that fellow replied, no i was not stealing by Him besides whom no one is worth worshipping.

So when he swore that he had not stolen, Esa (as) although he had seen him stealing with his own eyes, he confessed to the man ‘ I believe in Allah and contradict my eyes’, in other words, he held a good opinion about another muslim, that he would not take a false vow. He protected the man from disgrace. We know that the Prophets try to save a fellow man from disgrace and shame. It is not that Esa (as) could not distinguish between a liar and a truthful man, but he held the greatness of Allah ’s name very high in his eyes. It was wrong for him, therefore, to disagree with an oath on Allah , so he differed with the observance of his eyes.

This tells us that the Holy Prophets (as) are not supervisors over men and that they do not punish them for their faults, the One who sees them and is Watcher over them, who punishes them is Allah alone. One may swear a false oath, and save his skin in this world, but there is no escape from the punishment of Allah .

Assalamualaykum

This is an often asked question:

Is touching and reading Quran permissible whilst mensturating?

Answer:

Based on  Ahadith, majority of the past Ulama regarded it impermissible for a menstruating woman to recite the Quran.  Imam Tirmidhi mentions the names of the following Scholars who all held the same view

1. Imam Abu Hanifah,

2. Imam Sufyaan At Thauri

3. Imam Abdullah bin Al Mubarak

4.  Imam As Shafi

5.  Imam Ahmad

6.  Imam Ishaaq

For an indepth answer please look below.

As for the issue of reading the Quran, it is established from the following Ahadith 

 لا تقرأ الحائض ولا الجنب شيئا من القرآن.

((A menstruating woman and an impure person should not read the Quran))

This hadith is narrated in the following kitab
1) Sunan At Tirmidhi (1/236 Dar Al Kutub Al Ilmiyyah)
2) Sunan Ibn Majah
3) Sunan Ad Daarmy
4) Sunan Ad Daar Al Qutni
5) Sunan Al Kubra lil Bayhaqi
6) Ma’rifah Al Sunan wal Aathar (1/190 Dar Al Kutub Al Ilmiyyah)

Although Muhaddithoon regard this hadith as weak, it is authentically narrated from Ibn Umar (R.A). Since this is something which cannot be perceived by the mind, it is on the same status as being directly from Nabi (sallAllahu alayhi wasallam).

سنن الترمذى - (ج 1 / ص 236 دار الكتب العلمية)

- حدثنا على بن حجر والحسن بن عرفة قالا حدثنا إسماعيل بن عياش عن موسى بن عقبة عن نافع عن ابن عمر عن النبى -صلى الله عليه وسلم- قال « لا تقرإ الحائض ولا الجنب شيئا من القرآن ». قال وفى الباب عن على. قال أبو عيسى حديث ابن عمر حديث لا نعرفه إلا من حديث إسماعيل بن عياش عن موسى بن عقبة عن نافع عن ابن عمر عن النبى -صلى الله عليه وسلم- قال « لا يقرإ الجنب ولا الحائض ».…. قال وسمعت محمد بن إسماعيل يقول إن إسماعيل بن عياش يروى عن أهل الحجاز وأهل العراق أحاديث مناكير. كأنه ضعف روايته عنهم فيما ينفرد به. وقال إنما حديث إسماعيل بن عياش عن أهل الشأم.وقال أحمد بن حنبل إسماعيل بن عياش أصلح من بقية ولبقية أحاديث مناكير عن الثقات. قال أبو عيسى حدثنى أحمد بن الحسن قال سمعت أحمد بن حنبل يقول ذلك.

سنن ابن ماجه - (ج 1 / ص 195)

حدثنا هشام بن عمار . حدثنا إسماعيل بن عياش . حدثنا موسى بن عقبة عن نافع عن ابن عمر قال

قال رسول الله صلى الله عليه و سلم ( لا يقرأ القرآن الجنب ولا الحائض ) .

سنن ابن ماجه - (ج 1 / ص 196)

قال أبو الحسن وحدثنا أبو حاتم . حدثنا هشام بن عمار . حدثنا إسماعيل بن عياش . حدثنا موسى بن عقبة عن نافع عن ابن عمر قال

قال رسول الله صلى الله عليه و سلم ( لا يقرأ الجنب والحائض شيء من القرآن ) .

سنن الدارمى - (ج 3 / ص 198)

 أخبرنا محمد بن يزيد البزاز حدثنا شريك عن فراس عن عامر : الجنب والحائض لا يقرآن القرآن.

سنن الدارقطني - (ج 1 / ص90 دار الفكر)

حدثنا محمد بن مخلد نا محمد بن إسماعيل الحساني عن رجل عن أبي معشر عن موسى بن عقبة عن نافع عن بن عمر عن النبي صلى الله عليه و سلم قال : الحائض والجنب لا يقرأن من القرآن شيئا

سنن الدارقطنى - (ج 1 / ص 479  موقع وزارة الأوقاف المصرية)

حدثنا محمد بن حمدويه المروزى حدثنا عبد الله بن حماد الآملى حدثنا عبد الملك بن مسلمة حدثنى المغيرة بن عبد الرحمن عن موسى بن عقبة عن نافع عن ابن عمر قال قال رسول الله -صلى الله عليه وسلم- « لا يقرأ الجنب شيئا من القرآن ». عبد الملك هذا كان بمصر وهذا غريب عن مغيرة بن عبد الرحمن وهو ثقة وروى عن أبى معشر عن موسى بن عقبة.

سنن الدارقطنى - (ج 1 / ص 89 دار الفكر)

حدثنا عبد الله بن محمد بن عبد العزيز حدثنا داود بن رشيد حدثنا إسماعيل بن عياش عن موسى بن عقبة عن نافع عن ابن عمر قال قال رسول الله -صلى الله عليه وسلم- « لا يقرأ الحائض ولا الجنب شيئا من القرآن »

حدثنا يعقوب بن إبراهيم البزاز ومحمد بن مخلد وآخرون قالوا حدثنا الحسن بن عرفة حدثنا إسماعيل بن عياش عن موسى بن عقبة عن نافع عن ابن عمر عن النبى -صلى الله عليه وسلم- بهذا.

سنن الدارقطنى - (ج 1 / ص 491)

حدثنا أحمد بن محمد بن زياد حدثنا أحمد بن على الأبار حدثنا أبو الشعثاء على بن الحسن الواسطى حدثنا سليمان أبو خالد عن يحيى عن أبى الزبير عن جابر قال لا يقرأ الحائض ولا الجنب ولا النفساء القرآن. يحيى هو ابن أبى أنيسة ضعيف.

سنن الدارقطنى - (ج 5 / ص 122)

حدثنا عبد الصمد بن على حدثنا إبراهيم بن أحمد بن مروان حدثنا عمر بن عثمان بن عاصم حدثنا محمد بن الفضل عن أبيه عن طاوس عن جابر قال قال رسول الله -صلى الله عليه وسلم- « لا تقرأ الحائض ولا النفساء من القرآن شيئا ».

السنن الكبرى للبيهقي - (ج 1 / ص 309 ادارة تأليفات اشرفية)

ويذكر عن ابن عمر انه كره للحائض مس المصحف.

(أخبرنا) أبو علي الروذباري وأبو محمد عبد الله بن يحيى بن عبد الجبار السكري قال انا اسمعيل بن محمد الصفار ثنا الحسن بن عرفة ثنا اسمعيل بن عياش عن موسى بن عقبة عن نافع عن ابن عمر عن رسول الله صلى الله عليه وسلم قال لا تقرأ الحائض ولا الجنب شيئا من القرآن

ليس هذا بالقوي.

(وأخبرنا) أبو بكر بن الحارث الفقيه انا أبو محمد بن حبان ثنا ابراهيم بن محمد بن الحسن أنبا أبو عامر ثنا الوليد بن مسلم ثنا أبو عمر وهو الاوزاعي قال سئل الزهري عن الجنب والنفساء والحائض فقال لم يرخص لهم ان يقرؤا من القرآن شيئا.

ورويناه عن جابر بن عبد الله ثم عن عطاء وأبي العالية والنخعي وسعيد بن جبير في الحائض لا تقرأ القرآن.

تنقيح التحقيق في أحاديث التعليق لابن عبد الهادي - (ج 1 / ص 89 دار الكتب العلمية )

روى الدارقطني حدثنا البغوي قال حدثنا داود بن أسيد حدثنا إسماعيل ابن عياش عن موسى بن عقبة عن نافع عن ابن عمر قال قال رسول الله لا تقرأ الحائض و لا الجنب شيئا من القرآن وقد رواه مغيرة بن عبد الرحمن وأبو معشر كلاهما عن موسى بن عقبة وهما وإسماعيل بن عياش كلهم ضعفاء مجروحون وروى هذا الحديث ابن ماجة والترمذي  وقال لا نعرفه إلا من حديث إسماعيل بن عياش

وقد رواه الدارقطني من غير طريق ابن عياش كما ذكر المؤلف  فقال حدثنا محمد بن حمدويه المروزي ثنا عبد الله بن حماد الآملي ثنا عبد الله بن سلمة قال حدثني المغيرة بن عبد الرحمن عن موسى بن عقبة عن نافع عن ابن عمر قال قال رسول الله لا يقرأ الجنب شيئا من القرآن

قال الدراقطني عبد الملك هذا كان بمصر وهذا غريب من مغيرة بن عبد الرحمن وهو ثقة

وقال ابن حبان عبد الملك بن مسلمة يروي مناكير كثيرة

وقال ابن يونس منكر الحديث

وقال أبو حاتم الرازي مضطرب الحديث ليس بقوي حدثني بحديث في الكرم عن النبي عن جبريل حديث موضوع

وقال أبو زرعة ليس بالقوي منكر الحديث

قال الدراقطني وحدثنا محمد بن مخلد ثنا محمد بن إسماعيل الجباني عن رجل عن أبي معشر عن موسى بن عقبة عن نافع عن ابن عمر عن النبي قال الحائض والجنب لا يقرآن من القرآن شيئا

فيه رجل مبهم وآخر ضعيف وهو أبو معشر نجيح بن عبد الرحمن

وقد قال عبد الله بن أحمد في حديث إسماعيل بن عياش عن موسى بن عقبة عرضت على أبي هذا الحديث فقال هذا حديث باطل

وقال ابن عدي ليس لهذا الحديث أصل

وفي بعض النسخ من حديث عبيد الله وضعفه البخاري والبيهقي وغيرهما

وقد رواه الدارقطني أيضا من رواية سعيد بن يعقوب الطالقاني وإبراهيم بن العلاء الزبيدي عن إسماعيل بن عياش عن موسى بن عقبة وعبيد الله بن عمر عن نافع

وقال ابن عدي زاد في هذا الإسناد عن ابن عياش إبراهيم بن العلاء وسعيد بن يعقوب الطالقاني فقالا عبيد الله وموسى بن عقبة

وقال شيخنا أبو الحجاج رواه محمد بن بكير الحضرمي عن إسماعيل بن عياش عن موسى بن عقبة وعبيد الله بن عمر عن نافع

وقال عبد الرحمن بن أبي حاتم سمعت أبي وذكر حديث إسماعيل بن عياش عن موسى بن عقبة عن نافع عن ابن عمر عن رسول الله لا يقرأ الجنب ولا الحائض شيئا من القرآن فقال أبي هذا خطأ إنما هو عن ابن عمرقوله

The following hadith of Musnad Abi Ya’la also proves all the above

مسند أبي يعلى- مشكول - (ج 1 / ص 178)

حدثنا أبو خيثمة ، حدثنا عائذ بن حبيب ، حدثني عامر بن السمط ، عن أبي الغريف ، قال : أتي علي ، بالوضوء ، فمضمض واستنشق ثلاثا ، ثم غسل وجهه ثلاثا ، وغسل يديه وذراعيه ثلاثا ثلاثا ، ثم مسح برأسه ، وغسل رجليه ، ثم قال : هكذا رأيت رسول الله صلى الله عليه وسلم توضأ ، ثم قرأ شيئا من القرآن ، ثم قال : هذا لمن ليس بجنب ، فأما الجنب فلا ولا آية

Abdullah bin Rawaha (R.A) also emphatically mentions the prohibition from Nabi (sallallahu alayhi wasallam). This hadith appears in Al Dar Al Qutni

سنن الدارقطنى - (ج 1 / ص 487)

حدثنا أبو بكر محمد بن عمر بن أيوب المعدل بالرملة والحسن بن الخضر المعدل بمكة قالا حدثنا إسحاق بن إبراهيم بن يونس البغدادى حدثنا يحيى بن عثمان السمسار حدثنا إسماعيل بن عياش عن زمعة بن صالح عن سلمة بن وهرام عن عكرمة عن ابن عباس عن عبد الله بن رواحة أن رسول الله -صلى الله عليه وسلم- نهى أن يقرأ أحدنا القرآن وهو جنب. إسناده صالح وغيره لا يذكر عن ابن عباس.

سنن الدارقطنى - (ج 1 / ص 490)

حدثنا محمد بن مخلد حدثنا الهيثم بن خلف حدثنا ابن عمار الموصلى حدثنا عمر بن زريق عن زمعة بن صالح عن سلمة بن وهرام عن عكرمة عن ابن عباس قال دخل عبد الله بن رواحة فذكر نحوه وقال إن رسول الله -صلى الله عليه وسلم- نهى أن يقرأ أحدنا وهو جنب.

Hereunder is another hadith which corroborates the prohibition of menstruating woman from reading the Quran. This hadith is authentic and appears in many kitabs. By way of example, we would cite the following few kitabs

1) Musnad Abu Ya’la Al Mousali
2) Saheeh Ibn Hibbaan
3) Sunan Nasai
4) Sunan Abu Dawood
5) Musnad Al Humaidi
6) Sunan Al Kubra lil Bayhaqi
7) Musnad Imam Ahmad bin Hambal

مسند أبي يعلى الموصلي - (ج 1 / ص 393)

- حدثنا عبيد الله بن عمر ، حدثنا غندر ، حدثنا شعبة ، عن عمرو بن مرة ، عن عبد الله بن سلمة ، قال : دخلت على علي بن أبي طالب ، أنا ورجلان : رجل من قومي ، ورجل من بني أسد ، أحسبه فبعثنا وجها ، فقال : إنكما علجان  ، فعالجا عن دينكما ، ثم دخل المخرج  ، فقضى حاجته ، ثم خرج فأخذ حفنة من ماء ، فتمسح بها ، ثم جعل يقرأ القرآن ، قال : فكأنه رآنا أنكرنا ذلك عليه ، فقال : كان رسول الله صلى الله عليه وسلم « يقضي حاجته ، ثم يخرج فيقرأ القرآن ، ويأكل معنا اللحم ، ولم يكن يحجبه عن قراءة القرآن شيء ، ليس الجنابة » . حدثنا علي بن الجعد ، حدثنا شعبة ، بنحوه ، حفظته ولم أجده بعد

صحيح ابن حبان - (ج 4 / ص 92)

أخبرنا محمد بن الحسن بن قتيبة ، قال : حدثنا حامد بن يحيى ، قال : حدثنا سفيان بن عيينة ، عن مسعر ، وشعبة ، وذكر ابن قتيبة آخر معهما ، عن عمرو بن مرة ، عن عبد الله بن سلمة ، عن علي بن أبي طالب : « أن رسول الله صلى الله عليه وسلم لم يكن يحجبه من قراءة القرآن شيء إلا أن يكون جنبا »

سنن النسائي - (ج 1 / ص 157)

أخبرنا علي بن حجر قال أنبأنا إسمعيل بن إبراهيم عن شعبة عن عمرو بن مرة عن عبد الله بن سلمة قال

أتيت عليا أنا ورجلان فقال كان رسول الله صلى الله عليه وسلم يخرج من الخلاء فيقرأ القرآن ويأكل معنا اللحم ولم يكن يحجبه عن القرآن شيء ليس الجنابة

سنن أبى داود - (ج 1 / ص 30 سعيد)

حدثنا حفص بن عمر حدثنا شعبة عن عمرو بن مرة عن عبد الله بن سلمة قال دخلت على على - رضى الله عنه - أنا ورجلان رجل منا ورجل من بنى أسد - أحسب فبعثهما على - رضى الله عنه - وجها وقال إنكما علجان فعالجا عن دينكما. ثم قام فدخل المخرج ثم خرج فدعا بماء فأخذ منه حفنة فتمسح بها ثم جعل يقرأ القرآن فأنكروا ذلك فقال إن رسول الله -صلى الله عليه وسلم- كان يخرج من الخلاء فيقرئنا القرآن ويأكل معنا اللحم ولم يكن يحجبه - أو قال يحجزه - عن القرآن شىء ليس الجنابة.

مسند الحميدى - (ج 1 / ص 66)

حدثنا الحميدى حدثنا سفيان عن مسعر وابن أبى ليلى وشعبة عن عمرو بن مرة عن عبد الله بن سلمة عن على : أن رسول الله -صلى الله عليه وسلم- لم يكن يحجبه عن قراءة القرآن إلا أن يكون جنبا.

سنن البيهقي الكبرى - (ج 1 / ص 88)

 أخبرنا أبو الحسين بن بشران العدل ببغداد أنا أبو جعفر محمد بن عمرو الرزاز ثنا محمد بن عبد الله القزاز ثنا حجاج بن محمد قال سمعت شعبة قال ثنا عمرو بن مرة عن عبد الله بن سلمة قال : دخلت على علي بن أبي طالب رضي الله عنه أنا ورجلان رجل من قومي ورجل أحسبه من بني أسد فبعثهما وجها وقال إنكما علجان فعالجا عن دينكما ثم دخل المخرج فقضى حاجته ثم خرج فأخذ حفنة من ماء فمسح بها ثم جعل يقرأ القرآن قال فكأنه رأى أنا أنكرنا ذلك فقال كأن رسول الله صلى الله عليه و سلم يقضي حاجته فيقرأ القرآن ويأكل معنا اللحم ولم يكن يحجبه وربما قال يحجزه عن القرآن شئ ليس الجنابة رواه أبو داود في كتاب السنن عن حفص بن عمر عن شعبة أخبرنا أبو علي الروذباري أنا أبو بكر بن داسة ثنا أبو داود فذكره بمعناه

مسند أحمد بن حنبل - (ج 1 / ص 107  مؤسسة قرطبة - القاهرة)

حدثنا عبد الله حدثني أبي ثنا محمد بن جعفر ثنا شعبة عن عمرو بن مرة عن عبد الله بن سلمة قال : دخلت على علي بن أبي طالب أنا ورجلان رجل من قومي ورجل من بنى أسد أحسب فبعثهما وجها وقال أما إنكما علجان فعالجا عن دينكما ثم دخل المخرج فقضى حاجته ثم خرج فأخذ حفنة من ماء فتمسح بها ثم جعل يقرأ القرآن قال فكأنه رآنا أنكرنا ذلك ثم قال كان رسول الله صلى الله عليه و سلم يقضى حاجته ثم يخرج فيقرأ القرآن وياكل معنا اللحم ولم يكن يحجبه عن القرآن شيء ليس الجنابة

تعليق شعيب الأرنؤوط : إسناده حسن

In Dar Al Qutni and Mussanaf Abdur Razaaq, numerous statements of sahabah which proves that menstruating woman are not permitted to read the Quran. Many of these statements are transmitted with authentic chains. Since this is something which cannot be perceived by the mind, they all hold the same status as being directly from Nabi (sallAllahu alayhi wasallam). 

جامع الأحاديث - (ج 41 / ص 79)

عن عكرمة مولى ابن عباس : أن عبد الله بن رواحة كان مضطجعا إلى جنب امرأته فخرج إلى الحجرة فواقع جارية له فاستنبهت المرأة فلم تره فخرجت فإذا هو على بطن الجارية فرجعت فأخذت الشفرة فلقيها ومعها الشفرة فقال مهيم فقالت مهيم أما إنى لو وجدتك حيث كنت لوجأتك بها قال وأين كنت قالت على بطن الجارية قال ما كنت قالت بلى قال فإن رسول الله  - صلى الله عليه وسلم -  نهى أن يقرأ أحدنا القرآن وهو جنب الخ

سنن الدارمى - (ج 3 / ص 199)

 أخبرنا أبو الوليد حدثنا شعبة حدثنا الحكم عن إبراهيم قال : كان عمر يكره أو ينهى أن يقرأ الجنب. قال شعبة وجدت فى الكتاب : والحائض.

Based on the above Ahadith, majority of the past Ulama regarded it impermissible for a menstruating woman to recite the Quran. Besides Imam Abu Hanifah, Imam Tirmidhi mentions the names of the following Scholars who all held the same view

1.       Imam Sufyaan At Thauri

2.       Imam Abdullah bin Al Mubarak

3.       Imam As Shafi

4.       Imam Ahmad

5.       Imam Ishaaq

وهو قول أكثر أهل العلم من أصحاب النبى -صلى الله عليه وسلم- والتابعين ومن بعدهم مثل سفيان الثورى وابن المبارك والشافعى وأحمد وإسحاق قالوا لا تقرأ الحائض ولا الجنب من القرآن شيئا إلا طرف الآية والحرف ونحو ذلك ورخصوا للجنب والحائض فى التسبيح والتهليل.

And Allah knows best

Wassalam

Ml. Ismail Moosa,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In’aamiyyah