The Tribulation of Doubts and Desires

The Prophet (sallallahu alaihi wasallam) informed us that all this would occur. With regards the tribulation of doubts, he(sallallahu alaihi wasallam ) told us, as reported via a number of routes, that his nation would split into more than seventy sects, the narrations differ as to precisely how many sects, and that all of these sects would be in the Fire save one: that which would be upon what he|(sallallahu alaihi wasallam) and his Companions were upon.
With regards the tribulation of desires:

  1. Muslim records the hadith of ‘Abdullah ibn Amr (radiyAllahu anhu) that the Prophet(sallallahu alaihi wasallam) said, “How will you be when the treasures of the Persians and Romans are opened to you? What sort of people will you become?” ‘Abdu’l-Rahman ibn ‘Awf (radiyAllahu anhu)said, “We would say as Allah ordered us.’ He said, “Or something else: you would compete with each other, then be envious of each other, then turn your backs on each other, then hate each other.”
  2. Bukhari records on the authority of Amr ibn Awf (radiyAllahu anhu) that the Prophet|(sallallahu alaihi wasallam ) said, “By Allah! I do not fear poverty for you but I fear that the world be proffered to you as it was proffered to those before you such that you vie for it as they vied and it destroy you as it destroyed them.”
  3. A hadith carrying the same meaning as this one has been recorded by Bukhari and Muslim on the authority of Uqbah ibn Amir(radiyAllahu anhu).
    When the treasures of Chosroes were conquered at the hands of Umar (radiyAllahu anhu), he wept and said, ‘This has never come into the hands of a people except that it caused discord and splitting to occur amongst them/ or words to that effect.1
    The Prophet(sallallahu alaihi wasallam) would fear these two tribulations,
  4. Imam Ahmad records on the authority of Abu Barzah (radiyAllahu anhu) that the Prophet|(sallallahu alaihi wasallam ) said, “I only fear for you the desires of misguidance brought about by your stomachs and private parts and the misguiding tribulations,” and in another narration, “…misguiding desires.”
    Most people succumbed to one or both of these tribulations as a result of which they ended up splitting and hating each other after having been brothers, loving each other. The tribulation of desires has afflicted the majority of creation and they have fallen victim to the allurement of this world and its luxuries; it has become their goal and they covet it, only when they attain it are they satisfied. For its sake do they come to anger, for its sake do they make allegiance, and for its sake do they declare enmity.They sever the ties of kinship, spill blood, and disobey Allah all for the gain of some worldly lot.
    1 <Abdu’l-Razzaq #20034 and ibn al-Mubarak #768 with a sahlh isnad.

    With regards doubts and misguiding desires, it is on account of these that the People of the Qiblah split into many sects and factions, each hating the other and some charging others with disbelief, this after they used to be brothers, their hearts united as if in one body. Of all these sects, only one will be victorious and it is mentioned in his (sallallahu alaihi wasallam) saying,
  5. ‘There will always be a group of this nation manifest upon the truth, they will not be harmed by those who forsake them or oppose them until the Command of Allah comes, and they will still be in that state/’
    In the last days, they will be the strangers mentioned in these ahadith: those who rectify the affairs when the people become corrupt, those who correct what the people have corrupted of the Sunnah, those who flee from trials and tribulations in order to safeguard their religion, and those who have departed from the tribes; this is because they are few – only one or two will be found in some tribes and none at all in others, just as the first Muslims were. It is in this way that the Imams have explained this hadith.


Eating chilli peppers is good for the lungs and helps clear stuffy noses due to colds, says Irwin Ziment, professor of medicine UCLA. He also recommends hot peppers for emphysema, sinusitis, hay fever, asthma and chronic bronchitis. Hot foods thin secretions in the air passages.

FIGHTS NAUSEA Recent tests in Denmark showed that ginger reduced seasick sailors’ vomiting by 70%. British research found ginger as effective as drugs at relieving nausea after surgery.
REDUCES INFLAMMATION. In Japan, an anti-inflammatory drug is based on gingerol, the aromatic compound in ginger. A study at Denmark’s Odense University found that three quarters of 56 patients with rheumatoid arthritis or muscular discomfort got relief from pain and swelling after taking ginger daily for at least three months.
THINS BLOOD. Several studies suggest ginger makes blood platelets less likely to stick together, helping to prevent blood clots that lead to heart attacks and strokes. A Danish researcher, K.C. Srivastava, found the same effect in cumin, turmeric and especially cloves, which are stronger than aspirin in this aspect.
(The Hadith too mentions the medicinal properties of cloves – YMMA)
KILLS GERMS. Ginger and turmeric, destroy bacteria including salmonella, a common cause of food poisoning.

Having hope in the great mercy of Allah Ta’ala


Does the following Hadith come in more detail?

Sayyiduna Anas (radiyallahu ‘anhu) has narrated that Rasulullah (sallallahu ‘alayhi wasallam) said:

‘Four people will come out of the fire [of Jahannam] and will be presented before Allah [Ta’ala]. One of them will turn and say: “O my Rabb! Since you have removed me from it [i.e. the fire of Jahannam], do not return me to it!”

Allah Ta’ala will then grant him salvation from it.’

(Sahih Muslim, Hadith: 192; Also see: Sharhus Sunnah, Hadith: 4362)

Is there any narration in which Allah Ta’ala instructs them to throw themselves back into the fire, after which all but one complies? Allah Ta’ala will then ask those that threw themselves back into the fire as to the reason for complying, and He will ask the one who hesitated as to the reason for his hesitation.


Ibn Abid Dunya (rahimahullah) has recorded this narration on the authority of Bilal ibn Sa’d (rahimahullah).

(Husnudh Dhann Billah, Hadith: 59; Also see: Sunan Tirmidhi, Hadith: 2599, Sahih ibn Hibban, Hadith: 5262, Sharhus Sunnah, Hadith: 4362, Fadhlul Mun’im, Hadith: 494, and Mirqat, Hadith: 5605)

Hereunder is an explanatory translation of the narration:

Bilal ibn Sa’d (rahimahullah) has narrated:

‘The instruction will be given to extract two men from the fire [of Jahannam]. When they are removed, they will stand [before Allah Ta’ala].

Allah [Ta’ala] will say to them: “How did you find your resting place and the wretchedness of your abode?”

They will say: ‘A disastrous resting place and a most wicked of abodes that the servants have come to!’

He [Allah Ta’ala] will then say to them: “[This is] because of what your [own] hands have sent forth; and I am not one that oppresses the servants [in the least bit].

He will then instruct that they two return to the fire. One of them will then rush in his chains and shackles until he plunges into it [i.e. the fire].

As for the other, he will hesitate.

Allah Ta’ala will then command that they both be returned [to stand before him again]. He will say to the one who ran in his chains and shackles till he plunged into the fire: “What led you to do what you had done whilst you had just experienced it [i.e. the unbearable torment of the fire of Jahannam]?

He will reply saying: “O my Rabb! Indeed, I have most certainly experienced the outcome of sin to such an extent that I could never again face Your wrath a second time!”

Allah Ta’ala will then speak to the one who hesitated saying: “[And] what led you to do what you have done?”

He will reply saying: “My good thoughts, that when you removed me from the fire, you would not return me to it.

Allah Ta’ala will then show mercy to them [both] and instruct that they enter Jannah [Paradise]”

And Allah Ta’ala knows best.

Answered by: Moulana Farhan Shariff

Approved by: Moulana Muhammad Abasoomar


The following is a brief discussion about pictures on passports, money, school books etc. and how this may or may not affect the angels of mercy from entering one’s house. this answer was given by maulana a.s. desai. h.a.

As far as passport, identity document and other similar necessary documents are concerned, it will not be sinful to have one’s photo taken for these purposes since one has no choice. With regard to the Angels of Rahmat entering houses in which the pictures are concealed, we cannot say with certitude if they will enter homes where the pictures are hidden, not displayed. The malaaikah have a natural aversion for pictures of animate objects, just as we have a natural aversion for a bad odor. If a cat excretes in a hidden corner under the bed where no one can see the mess, the inmates of the house will soon perceive the terrible stench, search for it and clean up the place. In spite of it having been hidden from our sight, our sense of smell detected its presence. The malaaikah walk through solid objects like walls. Physical and solid objects are not a barrier for them. Covering up pictures, does hide them from our sight, not from the malaaikah. It is therefore, our opinion that even if we conceal pictures and even if the books in which the pictures are, are closed, these can prevent entry in to the home of the malaaikah of rahmat. My practice when reading such books is to affix a sticker over the whole head as I go along reading.

The only consolation we can think of is that Allah Ta’ala is Merciful. He will not deprive us of the companionship of the Angels of Mercy because of something which is beyond our control. Passport pictures and the like are beyond our control. Ugly pictures of fussaaq and kuffaar human faces are on all the paper money in our pockets. But we have no alternative other than to carry such evil pictures with us. We therefore hope that Allah Ta’ala Who is the Creator of the Malaaikah will create a method which will make it impossible for the Angels to detect the photos which we hide and which we detest. We believe that as long as we abhor these pictures and exercise care and display our aversion, Allah Ta’ala will not deprive us of the barakat of the Malaaikah of Rahmat.

It has become the practice of this sinful bandah when counting money, never to keep the picture on top or facing me. I turn the notes around if there is a picture only on one side, then count the money so that my soul does not suffer the mental torture of having to stare at something which Allah Ta’ala and His Malaaikah abhor.

Regarding pictures which can be easily destroyed such as the pictures on soap wrappers or on any packets, etc. in which food and other items are enclosed, it is necessary to immediately open up these items and discard the wrappers. A variety of cheap plastic containers and bottles, etc. is available for storing these items.

Regarding the foam mattress with pictures, do understand that your baby is more precious than the bed. It comes in the hadith that shaitaan causes distress to babies. If he happens to be around, he interferes with babies. Therefore, do not take chances with your baby. Covering up the pictures will not suffice. Remove the cover and sew a clean one on to it. This is the safest.

The chemical sulphur and anything having an offensive or pungent odor disturbs and chases away the Angels. I suggest that when lighting a candle, light it in a remote place of the home, outside the bedrooms. Anyhow, the odor of the match will soon disappear. Gas stoves and lighters too pose a problem because even the odor of gas is offensive to Malaaikah. But there is no option. Allah Ta’ala is merciful. Try to avoid such things without imposing too much inconvenience on yourself and your wife. Don’t undertake something which is too difficult to sustain. While pictures are haram, lighting a candle with a match is not haram.

A misinterpretation of the Hadith regarding staying at home for protection


Staying home [during Covid times] is a Prophetic teaching:

“Those who stay at home to protect themselves and others are under the protection of Allah.” – Musnad Ahmad


This narration is authentic. However it does not refer to staying at home as a form of isolation or quarantine to protect others/oneself from disease.

In Musnad Ahmad, the Hadith is worded as follows:

Sayyiduna Mu’adh ibn Jabal (radiyallahu ‘anhu) reported that Nabi (sallallahu ‘alayhi wa sallam) informed them that five deeds secured the protection of Allah. The fifth deed being “…Whoever sits in his house so that people are safe from him and he is safe from people, [his security is guaranteed by Allah].”

(Musnad Ahmad, vol. 5 pg. 241)

The version in Sahih Ibn Khuzaymah and Sahih Ibn Hibban clearly explain what is meant by ‘People are safe from him and he is safe from people’:

Sayyiduna Mu’adh ibn Jabal (radiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alayhi wa sallam) said: “…..Whoever sits at home and does not backbite people, will be under the protection of Allah.”

(Sahih Ibn Khuzaymah, Hadith: 1495, Sahih Ibn Hibban; Al Ihsan, Hadith: 372)

Therefore this Hadith is referring to staying at home and not harming people by speaking ill of them, swearing them or physically harming them.

(Also see: Faydul Qadir, Hadith: 3960)

And Allah Ta’ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar,

Furthermore, ‘the protection of Allah’ that is promised in the Hadith refers to protection from Jahannam, with entry into Jannah.

(Faydul Qadir, Hadith: 3960, At-Taysir, and As-Sirajul Munir).

Prohibited times for sexual relations


“Please see below and advise if this is valid or not.

Prohibited times for sexual relations

“It is makrooh to indulge in sex during 3 nights of each Islamic month – the 1st, last & the 15th night because on these nights shaytaan is (more) on the prowl. Therefore Tuesday night (i.e. after sunset on Tuesday which will be Wednesday night Islamically) and the 2 Eids must also be avoided.

It is also makrooh to have sex in the early part of the night because this will result in the possibility of staying in a napaak (impure) state the entire night.

Sexual intercourse on a full stomach is harmful due to medical and health reasons for both the woman and the man. Furthermore, the resultant child conceived will be a dull and backward.

Preferable times for sexual relations are:

Sunday night- the child will (probably) become a Qari.

Monday night- the child will be a generous big hearted child.

Wednesday night- the child will be an uprighteous, Allah-fearing, sagacious child.

Thursday night- the child will be sincere.

Friday before Jumuah- the child will be born with good fortune.

Always remember to recite the Masnoon dua at the time of commencing cohabitation and at the time of ejaculation. The dua should be ‘recited’ in the mind only, not verbally. Both husband & wife should ‘recite’ the dua. It is reported that if a person does not recite these duas, shaitaan becomes a participant and derives pleasure from his wife.

Shah Abdul Haq Dehlawi (rahimahumullah) states in this regard: If a Dua like this is not made at time of coitus, and only the sexual urge is fulfilled like animals, the child that is born out of such a union will not be saved from the evil influence of shaytaan. This is one of the main reasons that the morals of the present generation are immoral” (Rifaatul Muslimeen)


The acts and advices in the question are obscure and generally unknown to the Ulama. However, we cannot discount these issues as false. There is the strong probability of the advice and admonition being valid. These kinds of issues are to be found in reliable Kutub (books) such as the works of Imaam Ghazaali, Sayyid Abdul Qaadir Jilaani, Abu Taalib Al-Makk,i Shah Abdul Haq (Rahmatullah alayhim) and others. These personalities were illustrious Ulama who at the same time were Auliya of outstanding calibre.

The narrations of these Authorities of the Shariah may not be dismissed as fabrications as is the attitude of ulama who are spiritually barren. There is strong reason to believe that these illustrious Ulama had acquired these issues from Ahaadith of Rasulullah (sallallahu alayhi wasallam) – such Ahaadith which are not found in the popular Hadith Kutub. But this is not reason for discounting narrations. The popular Hadith kutub embrace an extremely small percentage of the Ahaadith which the Muhadditheen had compiled and from which they had selected for inclusion in their kutub such as Saheeh Bukhaari, Saheeh Muslim, Sunan Abu Daawood, Sunan Nasaa’, Muwatta Maalik, Ibn Maajah and numerous other reliable Hadith kutub.

Imaam Buhkaari (Rahmatullah alayh) said: “I have memorised one hundred thousand Saheeh Ahaadith and two hundred such Ahaadith which are not Saheeh.” From this treasure of 300,000 Ahaadith, Imaam Bukhaari included in his Saheeh Bukhaari only 7,275 narrations, and after deducting the repetitions, there are only approximately 4,000 Ahaadith.

Further, the 200,000 Ghair Saheeh (not Saheeh) narrations are not fabrications to be discarded. They are technically not Saheeh in terms of the criteria formulated by Imaam Bukhaari for his high standard of authenticity. Numerous Ahaadith which are not Saheeh according to Imaam Bukhaari, are Saheeh according to other illustrious Muhadditheen. Thus, Ghair Saheeh should not be misconstrued to mean unauthentic, fabrications, forgeries, etc.

The Muhaddith, Imaam Abu Zur’ah Ar-Raazi (Rahmatullah alayh) had memorized more than 600,000 Ahaadith. He said that from these 600,000 he had memorized 100,000 Ahaadith in the manner in which Surah Ikhlaas (Qulhuwallaah) is memorized.

From this vast treasure trove of Ahaadith, the combined total of the Sihaah Sittah is approximately 10,000 narrations. Thousands of other authentic Ahaadith are scattered in innumerable kutub, and many of these kutub are no longer extant. Numerous Ahaadith were transmitted by reliable narration from generation to generation – from one Shaikh to the other down his Silsilah. It is therefore, moronic to deny the validity of advices and admonition which appear in the kutub of illustrious Ulama and Auliya such as Imaam Ghazaali, etc.

Regarding the issues mentioned in the question, it will not be sinful if not observed and not practically implemented. Nevertheless, wisdom dictates caution. It is in one’s best interest to observe the advices. And Allah knows best.

18 Muharram 1436 – 12 November 2014

Can You Interpret Qur’an Based on Personal Opinion?

By Daniel Haqiqatjou

One of the most important things young Muslims should learn early in their studies of Islam is this: Do not speak about the meaning of the Qur’an based on your personal opinion.

The Prophet ﷺ said “He who speaks about the Qur’an on the basis of his personal opinion, he commits an error, even if he is right” [Tirmidhi].

Many Muslims have been affected by the modernist attitude that everyone is equally able to interpret texts and provide an opinion about their meaning and that should be valued in a democratic society because “Everyone has a voice.”

But this is contrary to sound Islamic understanding and it is contrary to basic adab with the Words of Allah. When Allah Most High speaks, we have to first and foremost shut our mouths. That’s the minimum amount of decency. Next we listen and next we obey. Our personal opinion has nothing to do with it.

Don’t get me wrong. There is nothing wrong with * reflecting on the meaning of the Qur’an and thinking about how the Divine Address is relevant to you and is meaningful to you. We should all do this, as Allah tells us to reflect and ponder upon His ayat. The problem is when you take those personal reflections as exegesis of the Qur’an and disseminate that by speaking or writing to others as if you are explaining the Qur’an.

Another related problem is saying things like, “If the Prophet ﷺ were here today, he would not approve of this,” or, “He would side with this [activist group or cause],” etc. The problem here is not simply that one does not know and is merely speculating. The problem is it is inappropriate to presume to speak on behalf of the Messenger of Allah. The Messenger of Allah ﷺ is not your buddy that you can casually speak about in this way.

Without proper adab with Allah and His Messenger ﷺ, no other adab is possible.
أدبني ربي فأحسن تأديبي

Beauty parlours

A detailed fatwa on women going to beauty parlours , by Mufti Zakaria Makada sahib and approved by Mufti Ebrahim Salejee sahib.

Q: Is it permissible for a Muslim woman to leave her home in order to go to a beauty parlour or salon to style her hair or wax the hair on her body? What is the Shar’ee ruling in regard to this issue?
A: In Deen, the most important obligation after Imaan is salaah. In regard to this obligation, the Hadith emphatically encourages women to perform their salaah within the confines of their homes. In fact, the Hadith explains that the salaah which they perform in the innermost portion of their homes- most distant from the gazes of strange men- is more rewarding than the salaah which they perform in any other part of their home. This clearly highlights the extent to which Islam advocates concealment in the life of a woman.

When women have been discouraged from leaving their homes to perform salaah in the Musjid (despite salaah being the greatest ibaadat and the Musjid being the holiest of places in the world), one can well imagine how reprehensible it is for a woman to leave her home to visit a beauty parlour or salon in order to beautify herself. It should be borne in mind that if there is a valid need for a woman to leave the home (e.g. to visit her parents or relatives, or to visit the sick, or to console the bereaved, etc.) then Shariah has granted her permission to do so in order to fulfil the need, provided that she adheres to certain conditions.  When leaving the home, she should ensure that she dresses in an unattractive manner and that she dons the niqaab. Similarly, she should refrain from applying any perfume when leaving the home and she should be accompanied by her mahram wherever she goes.

It is reported in the Hadith that Nabi (Sallallahu Alaihi Wasallam) said:

المرأة عورة فإذا خرجت استشرفها الشيطان

“A woman should remain concealed (from the eyes of strange men). When she leaves her home, shaytaan stares at her” (Tirmizi #1173).

In another Hadith, it is reported that Rasulullah (Sallallahu Alaihi Wasallam) said: “May the curse of Allah Ta’ala be upon the man who casts lustful glances at the beauty of a woman, as well as the woman who is viewed (the woman who reveals her beauty, allowing strange men to view her)” (Shu’abul Imaan #7399). From these two Ahaadith, we understand the need for women to remain within their homes. When they leave the home, shaytaan makes a concerted effort to mislead them and mislead others through them.

In regard to women applying perfume when leaving the home, it is reported that Nabi (Sallallahu Alaihi Wasallam) said: “The woman who applies perfume when leaving the home and passes by a group of strange men, allowing them to get the fragrance of her body, is like an adulteress” (Tirmizi #2786). Hazrat Abu Hurayrah (Radhiyallahu Anhu) had once seen a woman who had left her home with perfume applied to her body. He immediately reprimanded her and commanded her to return to her home and wash off the perfume (Abu Dawood #4176).

It should be known that the concept of a beauty parlour is alien to Islam. Beauty parlours neither existed during the blessed era of Rasulullah (Sallallahu Alaihi Wasallam) nor during the centuries that followed. This concept has been adopted from western culture. Unfortunately, in current times, let alone this becoming a “profession”, it has now become a thriving industry, bringing in its wake a host of wrongs and evils. This in turn has led to the degeneration of hayaa and modesty in the ummah. Nowadays, women beautify and adorn themselves when leaving the home, only to be viewed by others, whereas Islam has commanded that their beauty only be displayed before their spouses within the confines of the home.

Apart from this, the abundant wrongs that are associated with such an occupation go against the very fabric of shame and modesty. The satar (area between the navel and the knees) is exposed with the intention of hair removal, whereas exposing this part of the body before even Muslim women is haraam. In the case where the beautician is a non-Muslim woman, then let alone exposing the satar area before her, it is not permissible for a Muslim woman to reveal her hair or any part of her body before her (with the exception of her face, hands and feet). When the Hadith has cursed women who shape their eyebrows, one can well imagine the extent to which one will incur Allah Ta’ala’s curse through exposing one’s body for such purposes. Even if one has to argue that one is only visiting the beautician for something that is of a permissible nature, the fact of the matter is that one is present in a place which abounds with immoral and immodest activities, such as the satar being exposed for the purpose of hair removal, the eyebrows being shaped, the hair of women being cut or trimmed and also being exposed before non-Muslim women, etc. It is the command of Allah Ta’ala that we stay far from all places where sins are perpetrated. With regard to being present is such places where the commands of Allah Ta’ala are violated, Allah Ta’ala declares in the Qur’an:

فَلا تَقعُد بَعدَ الذِّكرى مَعَ القَومِ الظّـلِمينَ ﴿٦٨﴾

Do not sit, after realizing (that one is in an environment of haraam), with those who do wrong. (Surah An’aam, 68)

Furthermore, when this is an environment which draws the wrath of Allah Ta’ala, then it is most likely that the wrath of Allah Ta’ala will fall upon all those who are present in that environment, regardless of whether they are involved in the sins and wrongs or not. Similarly, we should deeply reflect and ponder over the point that if death had to strike at that moment, would we be happy to meet Allah Ta’ala in such a condition?

While the various evils and harms in general have been discussed above, the issue is extremely compounded in the case where the beautician is a male. It is an act of utter shamelessness. He is going to be free to style her hair and touch various parts of her body. His job is to adorn and beautify so that the woman looks more attractive than what she is and so that she will be admired. In the process, he too will keep looking and admiring the woman he is beautifying – In other words, he will be busy intently admiring someone’s wife or daughter at very close range – from such closeness that perhaps besides the husband, nobody else will get so close!! He perhaps will also keep touching here and patting there to get the perfect look – Lahawla wala quwwata illa billah.  This is the glaring indication of the death of shame. It is also a sure recipe to invite the wrath and curse of Allah Ta’ala – curse upon curse at every “admiring” look, both upon the admiring male beautician as well as the woman who has exposed herself to be admired.

We should understand that women, throughout the past, were always adorning themselves for their spouses. However, they fulfilled their halaal needs while remaining within the confines of their homes. May Allah Ta’ala bless us with the tawfeeq of emulating the Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in all facets of our lives.

And Allah Ta’ala (الله تعالى) knows best.

عن أبي أحوص عن عبد الله عن النبي صلى الله عليه و سلم قال المرأة عورة فإذا خرجت استشرفها الشيطان (ترمذي رقم 1173)
عن الحسن قال وبلغني أن رسول الله صلى الله عليه وسلم قال لعن الله الناظر والمنظور إليه (شعب الإيمان رقم 7399)
عن أبي موسى عن النبي صلى الله عليه و سلم قال كل عين زانية والمرأة إذا استعطرت فمرت بالمجلس فهي كذا وكذا يعني زانية (ترمذي رقم 2786)
عن أبى هريرة قال لقيته امرأة وجد منها ريح الطيب ينفح ولذيلها إعصار فقال يا أمة الجبار جئت من المسجد قالت نعم. قال وله تطيبت قالت نعم. قال إنى سمعت حبى أبا القاسم -صلى الله عليه وسلم- يقول لا تقبل صلاة لامرأة تطيبت لهذا المسجد حتى ترجع فتغتسل غسلها من الجنابة قال أبو داود الإعصار غبار (أبو داود رقم 4176)
(و) ينظر (من الأجنبية) ولو كافرة مجتبى (إلى وجهها وكفيها فقط) للضرورة قيل والقدم والذراع إذا أجرت نفسها للخبز تتارخانية (وعبدها كالأجنبي معها) فينظر لوجهها وكفيها فقط. نعم يدخل عليها بلا إذنها إجماعا، ولا يسافر بها إجماعا خلاصة وعند الشافعي ومالك ينظر كمحرمه (فإن خاف الشهوة) أو شك (امتنع نظره إلى وجهها) فحل النظر مقيد بعدم الشهوة وإلا فحرام وهذا في زمانهم، وأما في زماننا فمنع من الشابة قهستاني وغيره (إلا) النظر لا المس (لحاجة) كقاض وشاهد يحكم (ويشهد عليها) لف ونشر مرتب لا لتتحمل الشهادة في الأصح (وكذا مريد نكاحها) ولو عن شهوة بنية السنة لا قضاء الشهوة (وشرائها ومداواتها ينظر) الطبيب (إلى موضع مرضها بقدر الضرورة) إذ الضرورات تتقدر بقدرها وكذا نظر قابلة وختان وينبغي أن يعلم امرأة تداويها لأن نظر الجنس إلى الجنس أخف (وتنظر المرأة المسلمة من المرأة كالرجل من الرجل) وقيل كالرجل لمحرمه والأول أصح سراج (وكذا) تنظر المرأة (من الرجل) كنظر الرجل للرجل (إن أمنت شهوتها) فلو لم تأمن أو خافت أو شكت حرم استحسانا كالرجل هو الصحيح في الفصلين تتارخانية معزيا للمضمرات (والذمية كالرجل الأجنبي في الأصح فلا تنظر إلى بدن المسلمة) مجتبى (الدر المختار 6/369)
Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)

Aspiring to be a Stranger

  1. Ibn ‘Umar reported that,‘The Messenger of Allah (ﷺ) took hold of me and said, “Ibn ‘Umar: be in this world like a stranger or somebody passing on his way; and count yourself amongst the inhabitants of the grave.’”
    Ibn ‘Umar said, ‘So when you awake do not expect to be alive by nightfall. When you go to sleep do not expect to be alive by morning. Take benefit of your health before your frailness and from your life before your death. Servant of Allah, what will your name be tomorrow?’5
  2. Ibn ‘Umar reported that, ‘The Messenger of Allah (ﷺ) grabbed me by my shin or took hold of me and said, ‘“Abdullah: be in this world like a stranger and count yourself amongst the inhabitants of the grave.’”
    Mujahid said, “Abdullah said to me, “When you awake do not expect to be alive by nightfall. When you go to sleep do not expect to be alive by morning.Take from this world that which would aid your Hereafter.’”
    5 Bukhari #6416. The meaning is not that his name will change, but will he be called by the title ‘Miserable’ or ‘Happy.’ Cf. Ibn Hajr, Fath, vol. 11, p. 235.
  3. Ibn TJmar reported that, ‘The Messenger of Allah|(ﷺ) took hold of me and said, “Worship Allah as if you see Him and be in this world like someone passing on his way.”’
    Abu Bakr (Abdullah ibn Humayd quoted me the following lines of poetry,
    O heedless one sitting in the shade of joy and pleasure!
    Travel through this world as a stranger!
    Ever count your soul amongst those already deceased.
    Shun this world and cling not to this Abode of Deceit.
    If someone were to ask what the meaning of his|(ﷺ) saying, “Be in this world like a stranger or somebody passing on his way” was, we would say in reply, and Allah knows best:
    This is a reference to someone who is resident, someone whom Allah, Mighty and Magnificent, has blessed with wealth and children that greatly please him. He has a beautiful wife, a large house, nice clothes and good food to eat. While in this state, it so happens that he must undertake a journey and he does so, this journey stretches on and on and he loses all that he previously used to take delight in and ends up a stranger in a strange land. He feels the bite of loneliness and desolation in this land and is subjugated to humiliation and weakness. He ardently desires to return to his city and so renews his journey with the single goal of completing it; the food he takes is the minimum that would sustain him and the clothes he takes are such as would suffice to cover him properly. Therefore the most he takes with him is his bag of provisions and water bottle such as would allow him to endure the hardship of the journey; all the while his heart is longing for the joy that lies in store for him when he finally returns. He bears any harm he faces and meets hardship and tribulation with patience. By night he sleeps in valleys and by day he takes his siesta in any mountain crevice or under a tree, on the bare earth. Whenever he sees something he desires, he does not allow himself to be allured by it, instead exhorting his soul to patience and reminding it that all the delight it desires lies waiting at his destination. When the journey becomes straitened he cries in anxiety and lets out deep apprehensive sighs only to swallow them when taking lesson from his state. He does not behave coarsely to one who is coarse to him, he does not take retribution against those who harm him, he does not pay attention to those who behave ignorandy with him, all the affairs of this world have become insignificant to him, his only care being to reach his destination. It is said to the intelligent Muslim who desires the Hereafter and detests this world: be in this world like this stranger who only looks to this world for that which will suffice him and leaves plenitude and luxury. When you do this, truly will you be a stranger, someone who is but passing on his way, someone who desires the Hereafter and looks down on this world. If you do this, you will see the praiseworthy outcome of your bearing with patience all the hardship and adversity of your journey. Allah knows best. Whoever wishes to attain the levels of the strangers, let him bear with patience the harm he will meet from his parents, his wife, his brothers and relatives. If one were to ask, ‘How can they harm me seeing as I am beloved to them and they to me?’ It is said in reply:
    You have opposed them in their love of this world and their great desire for it. They, in order to attain this world, do not care what they lose of their religion; if you follow them in this, they will love you; if you oppose them and instead traverse the path to the Hereafter by following the truth, they will behave coarsely towards you. Your parents will be pained and angry at your actions, your wife will vexed at you and seek separation, and your brothers and relatives will rarely meet you. You will be, amongst them, saddened and disturbed, and it is then that you will look at yourself with the eye of a stranger and you will understand the circumstances of all strangers like yourself, you will feel isolated from your brothers and relatives, and you will find yourself alone traversing the path to Allah, the Noble. Be patient for just a few days, bear the ignominy of this world for a few minutes, partake scarcely of this lowly life, you will find that this leads you to the Abode of well-being, its land is pure, its gardens resplendent, its fruits bountiful and its rivers sweet; therein will you have all the soul desires and all the eye takes delight in, therein will you abide for eternity.

يُسْقَوْنَ مِنْ رَحِيقٍ مَخْتُومٍ

خِتَامُهُ مِسْكٌ ۚ وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ

وَمِزَاجُهُ مِنْ تَسْنِيمٍ

عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ

  • “They are given the choicest sealed wine to drink, whose seal is musk – let people with aspiration aspire to that! – mixed with tasnim: a fountain at which those brought near will drink.”5
    5 al-Mutaffifin (83): 25-28

  • Goblets filled with a drink from an overflowing spring will be circulated amongst them,
    “…it does not give them any headache nor does it leave them stupefied. And any fruit they specify and any bird-meat they desire; and dark-eyed maidens like hidden pearls – as recompense for what they did.”6
    Muhammad ibn Mu(awiyah al-Sufi reports that a man from amongst the inhabitants of Khurasan told him that,‘Allah, Mighty
    and Magnificent, revealed to one of the Prophets, “If you wish to meet Me in the Holy Realm, bein this world despondent and alone, like a lone bird flying in bleak regions of the earth, eating off trees and sleeping in its nest.”’
    6 al-Wdqi’ah (56): 19-24
  • taken from:

being a translation of his Kashfu’l-Kurbah fi Wasfi Halt Ahli’l-Ghurbah

Rajab FAQ


Can you mention the reference and Arabic for this?

“Rajab is the month to sow the seeds. Sha’ban is the month to irrigate the crop and Ramadan is the month to reap the harvest.”


‘Allamah Ibn Rajab Al Hambali (rahimahullah) has cited this as the statement of Imam Abu Bakr Al Warraq Al Balkhi (rahimahullah).

(Lataiful Ma’arif, pg. 218, Al Maktabul Islami edition)

Arabic text

شهر رجب شهر الزرع و شهر شعبان شهر السقي للزرع و شهر رمضان شهر حصاد الزرع
And Allah Ta’ala Knows best.


Is this Hadith authentic?

من صام يوما من رجب وقام ليلة من لياليه بعثه الله تعالى آمنا يوم القيامة ومر على الصراط وهو يهلل ويكبر


Imam Daylami (rahimahullah) has recorded this Hadith on the authority of Sayyiduna Jabir (radiyallahu ‘anhu). However, the chain consists of a liar. The Hadith is therefore not suitable to quote.

(Dhaylul La-Alil Masnu’ah, vol. 1 pg. 464, Hadith: 560, Tanzihush Shari’ah, vol. 2, pg. 164)


Whoever fasts for one day in Rajab and spends one night of Rajab [in ‘ibadah], Allah Ta’ala will resurrect him in safety on the Day of Qiyamah and he will cross the bridge [sirat] while saying ‘La ilaha illallah’ and ‘Allahu Akbar’.

And Allah Ta’ala Knows best.


Could you kindly confirm the following Hadith:

“Whoever prays twelve rakats on the night of twenty seventh of Rajab, in every rakat recites Surah Fatihah and any other Surah from Quran. After every two rakats recites Tashahhud and ends with salam. Thereafter recites one hundred times: “Subhan Allahi Wal Hamdulillahi Wa Laa ilaah illal Lahu Wallah Hu Akbar”, “Astagfirullah” one hundred times and sends one hundred salutations (durud) on Nabi (sallallahu ‘alayhi wa sallam) Thereafter makes du’a for his/her religious and worldly matters and fasts the next day. Then Allah Ta’ala will accept all of his/her dua’s. As long as dua’s are not made of sins”


This narration has been declared as extremely weak and a fabrication.

(Refer: Tanzihush Shari’ah, vol. 2 pg. 90 and Al Adab Fi Rajab, pg. 47)

There is no specific form of salah to be recited on the twenty seventh of Rajab. To specify a form of salah for this night without substantiation from the Sunnah is an innovation (bid’ah).

See here for further details.


Kindly verify the following Hadith:

“Whoever alleviates distress of a Muslim in the month of Rajab, Allah will grant him a palace in Paradise”


Hafiz Ibn Hajar (rahimahullah) has termed the text of this Hadith as baseless. The Hadith cannot be quoted.

(Refer: Tabyinul ‘Ajab of Hafiz Ibn Hajar, pg. 27, Hadith: 12)

And Allah Ta’ala Knows best


Is the following Hadith authentic?

“The one who fasts on the twenty seventh (27th) day of Rajab will receive the reward of fasting for sixty years“


I have not come across this narration. However Hafiz Ibn Hajar (rahimahullah) has cited a similar narration as the statement of Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) -not as as the statement of Nabi (sallallahu ‘alayhi wa sallam) and has declared it as unreliable.

(Tabyinul ‘Ajab, pg. 45, Hadith: 28)

It should be noted that the Hadith Masters have agreed that there exists no Hadith that mentions the virtues of fasting on any specific date in Rajab. In Fact Hafiz Ibn Rajab (rahimahullah) has stated the following:

“There exists no Hadith, reported from Nabi (sallallahu ‘alayhi wa sallam) or the Sahabah that mentions the virtues of fasting on any specific date in Rajab”

(Lataiful Ma’arif, pg. 228)

See here for more details.

And Allah Ta’ala Knows best


Are there any specific nafl prayers to be prayed in the night of Mi’raj, the 27th of Rajab?


There are no specific forms of worship for the 27th night of Rajab to be found in the authentic books of Hadith.

In fact, although some scholars have opined that Mi’raj occurred on 27th Rajab, there does exist legitimate difference of opinion on this too. See here for more

To specify a form of salah for this night without substantiation from the sunnah is an innovation (bid’ah).

Click here for more on this.

And Allah Ta’ala Knows best,


Kindly verify the following narration.

Nabi (sallallahu ‘alayhi wa sallam) said:

“Seek much forgiveness from Allah in Rajab because in every hour (of the month) Allah frees people from the fire”


This Hadith is recorded in Musnadul Firdaws. ‘Allamah Suyuti (rahimahullah) has cited this narration in his book on fabricated narrations. This Hadith should not be quoted.

(Refer: Dhaylul La-ali Al Masnu’ah, vol. 2 pg. 617, Tanzihush Shari’ah, vol. 2 pg. 333, Tadhkiratul Mawdu’at of ‘Allamah Muhammad Tahir Al Fatani, pg. 116. Also see Al Adab Fi Rajab, pg. 38)

However it has been the practice of certain seniors to seek extra forgiveness in Rajab (in general, without attaching any specific virtue). See here for more details.

And Allah Ta’ala Knows best


Is the following Hadith authentic?

Nabi (sallallahu ‘alayhi wa sallam) said:

“Fasting the first day of Rajab compensates for the sins of three years, fasting the second day expiates two years of sins and fasting the third day expiates one year of sins, thereafter one month’s sins are expiated for each day of fasting”


Abu Muhammad Al Khallal (rahimahullah) has recorded this narration with an extremely weak chain. The Hadith should not be quoted.

(Refer: Jami’us Saghir, Hadith: 5051, Faydul Qadir and At Taysir Bi Sharhil Jami ‘is Saghir. Also see Al Mughir of Ahmad Siddiq Al Ghumari)

Nevertheless, Mulla ‘Ali Qari (rahimahullah) has explained that in general, we are encouraged to observe additional Nafl (voluntary) fasts in Rajab.

( Al Adab Fi Rajab, pg. 30)

And Allah Ta’ala Knows best


I received the following message today regarding a particular Istighfar that should be read in Rajab and Sha’ban. It’s the first time I’ve heard of it. Is there any basis to it, is it authentic?

‘Whoever recites in Rajab or Sha’ban the following istighfar 7 times a day, Allah will send a message to the angels who write down his deeds, to tear apart his book of sins’

Astaghfirullahal azimil ladhi la ilaha illa huwal hayyul qayyumu wa atubu ilayhi tawbata ‘abdin zalimin linafsihi la yamliku li nafsihi mawtan wala hayatan wa la nushura


The narration you are querying has been mentioned in some ‘non hadith’ books without a chain of narrators, and therefore I cannot comment it.

(refer to: Al-Adab fi Rajab, pg.39)

Narrations like these should first be verified before they are publicized.

Rajab is from the 4 sacred months of the islamic calendar. (Ash-hurul Hurum)

One should indeed increase all forms of worship in these months, including istighfar (seeking forgiveness)

Mulla ‘Ali Qari (rahimahullah) writes that he heard his seniors reciting istighfar abundantly in Rajab. (Al-Adab fi Rajab, pg.38)

And Allah Ta’ala Knows best,


Answered by: Moulana Muhammad Abasoomar