All Activity

In the 1920, in British colonized India the Urdu literature was either totally Islamic OR vile and vulgar. A young man by the man of Asrar Ahmad (RA) aka Ibn-e-Safi is sitting in a teahouse with literary friends and they claim that Urdu Literature cannot match the greatness of Sherlock Holmes without being vile and vulgar. Asrar Ahmad (RA) aka Ibn-e-Safi takes this critique to heart and thus Colonel Hardstone (Colonel Faridi) is born as a challenge to contemporary Urdu writers. He has no girlfriend, he does not fraternize, does not drink Alcohol and he does not flirt. The young Asrar Ahmad (RA) aka Ibn-e-Safi marries the daughter of Khaleefa of Maulana Ashraf Ali Thanwi (RA) but the [url=https://en.wikipedia.org/wiki/Ahmad_Kamal_Faridi]Colonel Hardstone (Colonel Faridi)[/url] becomes the most iconic character rivaling [url=https://en.wikipedia.org/wiki/Agatha_Christie]Agatha Christie [/url] and her Novels to the extent that she comments From Kashmir to KanyaKumari, there isn't a regional language, bookstore or library which is devoid of

Great Thanks for sharing this guide.

In the Sufi path, a Wali is not always known by a name, a title or a public role because some spiritual responsibilities are carried quietly between the servant and Allah. A person may look completely ordinary to the world, while inside his heart he is carrying a trust that demands patience, purity, discipline and deep surrender. This kind of duty is not about becoming important in the eyes of people; it is about becoming sincere enough to serve without needing anyone to notice. The Wali may be asked to protect his heart, guide people through wisdom, pray for others, remain patient during long trials and/or carry a responsibility that only Allah fully knows. The deeper the trust becomes, the less the servant may desire praise, attention or recognition.... he begins to understand that being seen by people is not the goal, because being faithful to Allah is far greater. Another deep mystery of the Sufi path is that a Wali may carry something inside his heart that nobody around him can understand. People may see a quiet man living a simple life, speaking gently, working, walking and sitting like everyone else. Yet they may never know the weight of the trust he carries before Allah. His struggle may not be visible; his responsibility may not have a name; he may spend years protecting his heart from people; controlling his tongue; making Du'a in silence; helping people without taking credit and remaining patient through tests that would break many others. That is why outward appearance can never tell the full story of a person's spiritual state; some servants are not meant to explain everything that they carry because certain trusts are protected by silence. The Wali learns that not every blessing should be announced, and not every responsibility should be displayed. Sometimes secrecy itself becomes part of the test. The true strength is not in making people understand your path; the true strength is carrying what Allah has placed upon you with sincerity, patience, humility and complete trust in Him, Tabaraka Wa Ta'ala....

A general scientific principle states that whenever a vacuum is created, something comes in to fill it and therefore the vacuum does not stay as is. Similarly, when we sit and strive to remove all thoughts from our heart the aim is to create a void that will hopefully be filled with thoughts of Allah. Darkness and light cannot coexist in the same space. Hence the more we strive to rid our hearts of filth, the hope is that Divine Light, goodness and blessing will enter to replace the darkness that was there. At this juncture, it is instructive to note that whenever, in the Holy Qur'an, we find the command to practice Zikr, the word is accompanied with the adjective signifying abundance -- Zikr-Kathir. ''O you who believe! Celebrate the Praises of Allah, and do this often'' (Ahzab, 33:41) What then is meant by abundant Zikr? At all times a person is either lying down, sitting, or on his feet. Abundant Zikr refers to remembering Allah, Subhanahu Wa Ta'ala, at all times in all these states. To clarify this, the elders usually present the example of a man who falls ill and is running in high fever. Under this scenario his doctor prescribes antibiotics 3 times a day for 7 days, so that it would take a total of 21 pills to cure the fever. Now, if this person breaks this sequence and has 1 pill every 3 days; even if he were to have a total of 22 his illness will not be cured. The illness may not be cured, even though the person takes more of the medication, why? ... Despite the accuracy of the diagnosis and the medicine, it was not taken in the quantity prescribed by the physician, and so the person remains ill. This indicates that quantity counts for a lot of matters, especially here. Even if a patient skips a dose of his medication just one time, the doctor tells him to start the course again from the beginning for effectiveness. Consequently, quantity in Zikr is absolutely crucial for a seeker on the path. A little Zikr hardly does the seeker much benefit. ''Little do they hold Allah in remembrance'' (Nisa'i, 4:142) The result of this is: -- ''(They are) distressed in mind even in the midst of it; being (sincerely) for neither one group nor for another; whom Allah leaves in straying, never will you find for him the way'' (Nisa'i, 4:143) A person whose Zikr is insufficient becomes a victim of doubt. He does not tread with confidence the path that leads him to his destination -- his feet falter and he constantly changes direction. On the other hand, abundance of Zikr eliminates the darkness of the heart; thus, our elders tell us that the filth of thought (fikr) is only removed by the abundance of remembrance (Zikr). Constant remembrance leads to spiritual connection (nisbah) to Allah, Jallah-Jalalahu, and cleanses a person completely when it permeates the body. Such a person submits his entire being to Allah Ta'ala and his life and death become only for Allah..... And Allah does not let down such a person who so completely gives himself up to Him.

If a person wants to become a mo,min or the Muslim then, what four things must he believe in?(1) Muhammad Rafique Etesame وَعَنْ عَلِيٍّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " لَا يُؤْمِنُ عَبْدٌ حَتَّى يُؤْمِنَ بِأَرْبَعٍ: يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ بَعَثَنِي بِالْحَقِّ وَيُؤْمِنُ بِالْمَوْتِ وَالْبَعْثِ بَعْدَ الْمَوْتِ وَيُؤْمِنُ بِالْقَدَر ِ صَحِيحٌ (الألباني) It was narrated from Ali (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: A servant does not believe until he believes in four things: He testifies that there is no god but Allah and that I am the Messenger of Allah, sent with the truth, he believes in death and the resurrection after death, and he believes in destiny.( Mishka tul Masabeeh). According to this Hadith, if a person wants to become a Muslim and Momin, he must believe in four things: as first, he must believe in Allah, the Almighty; second, he must believe in the Holy Prophet (peace and blessings of Allah be upon him) that Allah has sent him with the truth; third, he must believe in death; and fourth, he must believe in life after death. Believing in Allah, the Exalted, is in the sense that Allah, the Exalted, is the sole and exclusive ruler of the universe. He created us and all things in the universe are happening only by His command and will, such as sending down rain, causing winds, and causing benefit and loss, and giving life and death, And He does whatever He wills, and He is the sole and exclusive ruler of this universe, As the Holy Quran states, and in His hand is the dominion of the heavens and the earth. 67..1 Everything is happening according to His command and no one else is a partner of Allah Almighty in this work. Whatever Allah Almighty wants to do, no power in the world can stop it from doing it, And whatever Allah Almighty does not want to do, no power in the world can do it. The Holy Quran makes mention, Blest be He in whose hand is the dominion, and He is over everything Potent : Who hath created death and life that He might prove you, as to which of you is excellent in work. He is the Mighty, the Forgiver. Al mulk ):1﴿ As regards the s second, that, he must believe in the Holy Prophet (peace and blessings of Allah be upon him) that Allah has sent him with the truth; he PBUH is the Seal of the Prophets PBUH and there will be no new Prophet after you. The Holy Prophet (peace and blessings of Allaah be upon him) has guided his Ummah in every aspect of life and has set a very good example which is called the good example. Therefore, whoever wants to achieve salvation and permanent success in this world and the Hereafter, it is essential for him to follow his good example. If a person wants to become a mo,min or the Muslim then, what four things must he believe in?(2) As regards the third thing, I.e. believing in death and the after death, then death is a reality that no one in the world can deny it. A person can deny every reality in the world, but he cannot say that he will not die or that death will not bring me. Then death is an irrefutable reality that is impossible to deny. Allah Almighty says that death will overtake you even if you seek refuge in the highest towers. And He said that every soul has to taste death. the word. The word, soul, has been used here meaning that every creature that has a , Rooh( soul), whether it is a human being, a jinn, an animal, an insect, or anything, will inevitably die and cannot escape death. ( The holy Quran.) As for the fourth thing, what happens after death, when a Muslim dies, he is buried in a grave. According to the Hadith Sharif, the Holy Prophet (peace and blessings of Allah be upon him) said that the grave is either a garden from the gardens of Paradise or a pit from the pits of Hell. When a Muslim is buried in a grave, his soul is returned to his body and two angels descend by the command of Allah to the grave and ask him three questions: Who is your Lord? What is your religion? and What do you say about this person? (and a blessed image of the Holy Prophet (peace and blessings of Allah be upon him is shown him ) and is asked: What do you say about this person? If he says that Allah is my Lord and Islam is my religion and the Holy Prophet (peace and blessings of Allah be upon him) is my messenger, then the windows of Hell are opened to him and it is said that if your answers were wrong, this would be your place. After that, a window is opened from Paradise and it is said to him that you may sleep peacefully, you have nothing to worry about. On the contrary, if the deceased is not a Muslim, then in response to the angels' questions he says, "I do not know anything about who my Lord is, what my religion is, or who my Prophet is." Then the angels open a window of Paradise and show him, saying, "If your answers were correct, your place would be this." After that, a window is opened in the grave from the side of Hell, from where he feels the heat of Hell, and the grave is made so narrow for him that his ribs penetrate each other and the torment of the grave begins. (Sunan Abu Dawud (Book of Sunnah, Chapter on the Matter of the Grave and the Punishment of the Grave, Hadith: 4753) When a person comes into this world and regains consciousness, his first concern is how to make his life successful and prosperous. Should I become a successful businessman or find a good job with a high salary so that I can enjoy peace and comfort in my life and achieve a successful future? For this, he struggles in every way, makes big plans, and tries in every way to make this short life, the duration of which no one has any idea of how long life is, a success. But he is completely oblivious to the fact that what will happens after death, which is a long life that will never end, what is the standard of success and the failure there? Contrary to his expectations, the conditions there are different and everything seems to have changed. There, only Islam and good deeds are the standard of success and failure. Allah Almighty says: Whoever desires a religion other than Islam, and He said: Whoever is saved from Hell and admitted to Paradise, that person is successful. And He said: Whoever desires a religion other than Islam, it will never be accepted from him and th person will be among the losers on the Day of Judgment. When that person will see see all this, then he will say, " what did I have to do and what did I do to get here I as a famous actor in the world or a successful singer or a successful businessman. I have spent my entire life in vein. What have I done? What did I have to do and what did I have to do to get here? My entire life has been wasted and I have done nothing for my life in my entire life. So, he will be afraid and pray to Allah Almighty: O Allah, send me to this world once more, so that I will come out of it doing good deeds. And I will make my life successful and prosperous. Just send me into the world once more. Then he will receive the answer from Allah Almighty that by no means, behind him is a barzakh until the Day of Judgment when people will be resurrected. Hearing this, the person will become silent and will not be able to answer. Then, after a period of time known only to Allah, the Exalted The Day of Judgment will arrive, people will be resurrected, the Day of Resurrection will be established, and deeds will be weighed. Those destined for Hell will enter Hell, while those destined for Paradise will enter Paradise. As for the fourth aspect—belief in *taqdeer* (divine decree)—it entails the conviction that both good and evil originate from Allah, the Exalted. The reality of *taqdeer* is, in essence, the knowledge of Allah, the Exalted. Allah has shown humanity both the path of righteousness and the path of evil, and has granted human beings the free will to choose which path to follow. However, by virtue of His eternal and all-encompassing knowledge, Allah, the Exalted, knows whether an individual will choose the path of righteousness or the path of evil; He has recorded this in the *Lawh-e-Mahfooz* (the Preserved Tablet). Events will unfold exactly as Allah, the Exalted, knows they will; yet, this knowledge does not render a human being compelled. An individual chooses their own path—whether good or evil—of their own free will and proceeds along it. This is the reality of *taqdeer*, and belief in it is essential. This is a brief explanation of this noble *hadith*. We pray to Allah, the Exalted, to grant us the ability to act upon this *hadith*. *Ameen*. And whoso seeketh as religion other than the Surrender (to Allah) it will not be accepted from him, and he will be a loser in the Hereafter. ﴾85﴿ How shall Allah guide a people who Until, when death cometh unto one of them, he saith: My Lord! Send me back, ﴾99﴿ That I may do right in that which I have left behind! But nay! It is but a word that he speaketh; and behind them is a barrier until the day when they are raised. The Day of Judgment will arrive, people will be resurrected, the Day of Resurrection will be established, and deeds will be weighed. Those destined for Hell will enter Hell, while those destined for Paradise will enter Paradise. As for the fourth aspect—belief in *taqdeer* (divine decree)—it entails the conviction that both good and evil originate from Allah, the Exalted. The reality of *taqdeer* is, in essence, the knowledge of Allah, the Exalted. Allah has shown humanity both the path of righteousness and the path of evil, and has granted human beings the free will to choose which path to follow. However, by virtue of His eternal and all-encompassing knowledge, Allah, the Exalted, knows whether an individual will choose the path of righteousness or the path of evil; He has recorded this in the *Lawh-e-Mahfooz* (the Preserved Tablet). Events will unfold exactly as Allah, the Exalted, knows they will; yet, this knowledge does not render a human being compelled. An individual chooses their own path—whether good or evil—of their own free will and proceeds along it. This is the reality of *taqdeer*, and belief in it is essential. This is a brief explanation of this noble *hadith*. We pray to Allah, the Exalted, to grant us the ability to act upon this *hadith*. *Ameen

Introduction Life is filled with different tests and challenges. At times, a person may experience sadness, anxiety, emotional exhaustion, disappointment or feelings of hopelessness. Even the strongest of believers can experience moments when their hearts feel heavy and their minds are overwhelmed by the difficulties of life. Islam recognises that human beings experience sadness and emotional pain. Even the Prophets of Allah (عليهم السلام) experienced grief, hardship and sorrow. Ya'qub (عليه السلام) wept over the loss of his beloved son, Yusuf (عليه السلام), while our beloved Prophet Muhammad ﷺ experienced moments of immense sadness and difficulty. However, Islam teaches us that sadness should never cause us to lose hope in the mercy of Allah. Our relationship with Allah, our connection with the Qur'an, our salah, dhikr, du'a and service to others are powerful means of finding comfort and strength. Allah says: "Without doubt, in the remembrance of Allah do hearts find tranquillity." [Surah Ar-Ra'd, 13:28] The following are ten practical Islamic reminders and spiritual steps that can help us navigate sadness, strengthen our hearts and develop a more positive outlook on life: 1. Look at Those Who Have Less Than You One of the greatest causes of sadness and dissatisfaction is constantly comparing our lives with those of others. We look at people who have more wealth, better homes, better jobs, healthier families or greater worldly success, and we begin to overlook the blessings Allah has already granted us. The Prophet Muhammad ﷺ taught us to look at those who have less than us in worldly matters rather than constantly looking at those who have more. This develops gratitude, contentment and appreciation. The Prophet ﷺ said: "Look at those who are below you, and do not look at those who are above you, for that is more likely to prevent you from belittling the blessings of Allah upon you." [Sahih Muslim, 2963] Allah says: "If you are grateful, I will certainly give you more." [Surah Ibrahim, 14:7] Practical reminder: Instead of focusing on what is missing from your life, take time to recognise what Allah has already given you. 2. Serve Your Fellow Human Beings When a person is overwhelmed by personal difficulties, one of the best ways to change their perspective is to look beyond themselves and help someone else. Visit someone who is ill, assist a struggling family, feed someone in need, support an orphan or simply make someone's day easier. Serving others brings purpose to our lives and reminds us that we can still make a positive difference, regardless of our own circumstances. The Prophet ﷺ said: "Allah helps the servant as long as the servant helps his brother." (Sahih Muslim, 2699) Practical reminder: When your own heart feels heavy, try doing something that will bring happiness to somebody else's heart. 3. Read Surah Ad-Dhuhaa and Reflect on Its Meaning Surah Ad-Dhuhaa is one of the most comforting chapters of the Qur'an. It contains a beautiful message of hope, reassurance and Allah's care. Allah revealed this Surah to reassure His beloved Prophet Muhammad ﷺ, reminding him that his Lord had not abandoned him. Consider the powerful message contained in these verses: When life becomes difficult, when things do not go according to plan and when we feel alone, we must remember that Allah has not abandoned us. Allah says: "Your Lord has not abandoned you, nor has He become hateful of you. And the next life is certainly far better for you than this one." [Surah Ad-Dhuhaa, 93:3–4] Practical reminder: Make a habit of reading Surah Ad-Dhuhaa, studying its translation and reflecting on its message whenever you experience sadness or disappointment. 4. Turn to Allah in All Situations Never allow the difficulties of this world to distance you from Allah. Whether you are experiencing financial hardship, marital difficulties, family problems, loneliness or emotional pain, turn to Allah. Speak to Him through du'a. Cry before Him. Ask Him for strength, guidance and relief. Remember that Allah knows what is in your heart, even when you cannot find the words to explain what you are experiencing. Tawakkul does not mean that we sit back and do nothing. It means that we take the necessary steps to improve our circumstances while placing our trust in Allah. Allah says: "And whoever puts their trust in Allah, then He is sufficient for them." (Surah At-Talaaq, 65:3) Practical reminder: Never underestimate the power of a sincere du'a made when nobody else is around. 5. Say: Hasbunallahu Wa Ni'mal Wakeel حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ "Allah is sufficient for us, and He is the best Disposer of affairs." These words are a powerful declaration of reliance upon Allah. They remind us that although we may not have control over everything happening around us, we can always turn to the One who has complete control over everything. When anxiety, fear, uncertainty or sadness overwhelm you, repeat these words while reflecting on their meaning. Practical reminder: Make these words part of your daily dhikr, particularly when you are worried about matters beyond your control. 6. Take Your Spiritual Break Five Times a Day Our daily lives are filled with responsibilities, deadlines, financial pressures, family commitments and countless distractions. Sometimes, we become so occupied with the affairs of this world that we forget to give our souls the nourishment they desperately need. Allah has blessed us with five daily salah. These are not merely obligations to fulfil; they are opportunities to disconnect from the distractions of this world and reconnect with our Creator. Stand before Allah, make sujood, recite His words and speak to Him through your du'a. Allah says: "Seek help through patience and prayer. Indeed, it is a burden except for the humble." (Surah Al-Baqarah, 2:45) Allah also says: "Without doubt, in the remembrance of Allah do hearts find tranquillity." (Surah Ar-Ra'd, 13:28) Practical reminder: Do not rush through your salah. Give yourself the opportunity to experience the peace and tranquillity that comes from standing before Allah. 7. End Your Day on a Good Note How we end our day can have an impact on our emotional and spiritual well-being. Instead of going to sleep thinking about every disappointment, frustration and difficulty you experienced, take a few moments to reflect on the blessings Allah has granted you. Make wudhu before sleeping, recite your evening adhkaar, forgive those who may have wronged you and place your worries in the hands of Allah. Remember that tomorrow is another opportunity to improve, make changes and seek the mercy of Allah. Practical reminder: Before sleeping, count your blessings rather than your problems. End the day with dhikr, du'a and gratitude. 8. Seek Refuge in Allah from Shaytaan One of the ways Shaytaan attempts to weaken a believer is through whispers that encourage despair, hopelessness, fear and disobedience. He wants a person to lose hope in Allah's mercy, become overwhelmed by negative thoughts and forget the blessings that Allah has granted them. Whenever you experience harmful whispers or thoughts that pull you towards despair, seek protection in Allah. Say: 'Aauzu billahi minash shaytaanir rajeem' Allah also says: "And if an evil whisper comes to you from Shaytaan, then seek refuge in Allah. Indeed, He is All-Hearing, All-Knowing." (Surah Al-A'raaf, 7:200) Practical reminder: Never allow whispers of despair to convince you that Allah's mercy is beyond your reach. Keep your tongue moist with dhikr and constantly seek Allah's protection. Conclusion: Never Lose Hope in Allah Dear brothers and sisters, remember that sadness is part of the human experience. Experiencing sadness does not mean that a person has weak Imaan, nor does it mean that Allah has abandoned them. Sometimes Allah tests us through circumstances that we cannot understand. Sometimes the relief we desperately seek takes longer than we anticipated. But throughout every difficulty, we must hold firmly onto our relationship with Allah. Remember the beautiful words of Allah: "So surely with hardship comes ease. Surely with that hardship comes more ease." (Surah Ash-Sharh, 94:5–6) Notice that Allah does not say that hardship will last forever. He reminds us that ease accompanies hardship. Never allow the difficulties of this temporary world to make you forget the mercy of Allah. Keep making du'a, keep performing your salah, keep remembering Allah and never lose hope in His mercy. May Allah remove the sadness from our hearts, grant tranquillity to our souls, ease the difficulties of those who are struggling and replace their worries with happiness, contentment and peace. Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

If a person wants to become a mo,min or the Muslim then, what four things must he believe in?(1) Muhammad Rafique Etesame وَعَنْ عَلِيٍّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " لَا يُؤْمِنُ عَبْدٌ حَتَّى يُؤْمِنَ بِأَرْبَعٍ: يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ بَعَثَنِي بِالْحَقِّ وَيُؤْمِنُ بِالْمَوْتِ وَالْبَعْثِ بَعْدَ الْمَوْتِ وَيُؤْمِنُ بِالْقَدَر ِ صَحِيحٌ (الألباني) It was narrated from Ali (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: A servant does not believe until he believes in four things: He testifies that there is no god but Allah and that I am the Messenger of Allah, sent with the truth, he believes in death and the resurrection after death, and he believes in destiny.( Mishka tul Masabeeh). According to this Hadith, if a person wants to become a Muslim and Momin, he must believe in four things: as first, he must believe in Allah, the Almighty; second, he must believe in the Holy Prophet (peace and blessings of Allah be upon him) that Allah has sent him with the truth; third, he must believe in death; and fourth, he must believe in life after death. Believing in Allah, the Exalted, is in the sense that Allah, the Exalted, is the sole and exclusive ruler of the universe. He created us and all things in the universe are happening only by His command and will, such as sending down rain, causing winds, and causing benefit and loss, and giving life and death, And He does whatever He wills, and He is the sole and exclusive ruler of this universe, As the Holy Quran states, and in His hand is the dominion of the heavens and the earth. 67..1 Everything is happening according to His command and no one else is a partner of Allah Almighty in this work. Whatever Allah Almighty wants to do, no power in the world can stop it from doing it, And whatever Allah Almighty does not want to do, no power in the world can do it. The Holy Quran makes mention, Blest be He in whose hand is the dominion, and He is over everything Potent : Who hath created death and life that He might prove you, as to which of you is excellent in work. He is the Mighty, the Forgiver. Al mulk ):1﴿ As regards the s second, that, he must believe in the Holy Prophet (peace and blessings of Allah be upon him) that Allah has sent him with the truth; he PBUH is the Seal of the Prophets PBUH and there will be no new Prophet after you. The Holy Prophet (peace and blessings of Allaah be upon him) has guided his Ummah in every aspect of life and has set a very good example which is called the good example. Therefore, whoever wants to achieve salvation and permanent success in this world and the Hereafter, it is essential for him to follow his good example. If a person wants to become a mo,min or the Muslim then, what four things must he believe in?(2) As regards the third thing, I.e. believing in death and the after death, then death is a reality that no one in the world can deny it. A person can deny every reality in the world, but he cannot say that he will not die or that death will not bring me. Then death is an irrefutable reality that is impossible to deny. Allah Almighty says that death will overtake you even if you seek refuge in the highest towers. And He said that every soul has to taste death. the word. The word, soul, has been used here meaning that every creature that has a , Rooh( soul), whether it is a human being, a jinn, an animal, an insect, or anything, will inevitably die and cannot escape death. ( The holy Quran.) As for the fourth thing, what happens after death, when a Muslim dies, he is buried in a grave. According to the Hadith Sharif, the Holy Prophet (peace and blessings of Allah be upon him) said that the grave is either a garden from the gardens of Paradise or a pit from the pits of Hell. When a Muslim is buried in a grave, his soul is returned to his body and two angels descend by the command of Allah to the grave and ask him three questions: Who is your Lord? What is your religion? and What do you say about this person? (and a blessed image of the Holy Prophet (peace and blessings of Allah be upon him is shown him ) and is asked: What do you say about this person? If he says that Allah is my Lord and Islam is my religion and the Holy Prophet (peace and blessings of Allah be upon him) is my messenger, then the windows of Hell are opened to him and it is said that if your answers were wrong, this would be your place. After that, a window is opened from Paradise and it is said to him that you may sleep peacefully, you have nothing to worry about. On the contrary, if the deceased is not a Muslim, then in response to the angels' questions he says, "I do not know anything about who my Lord is, what my religion is, or who my Prophet is." Then the angels open a window of Paradise and show him, saying, "If your answers were correct, your place would be this." After that, a window is opened in the grave from the side of Hell, from where he feels the heat of Hell, and the grave is made so narrow for him that his ribs penetrate each other and the torment of the grave begins. (Sunan Abu Dawud (Book of Sunnah, Chapter on the Matter of the Grave and the Punishment of the Grave, Hadith: 4753) When a person comes into this world and regains consciousness, his first concern is how to make his life successful and prosperous. Should I become a successful businessman or find a good job with a high salary so that I can enjoy peace and comfort in my life and achieve a successful future? For this, he struggles in every way, makes big plans, and tries in every way to make this short life, the duration of which no one has any idea of how long life is, a success. But he is completely oblivious to the fact that what will happens after death, which is a long life that will never end, what is the standard of success and the failure there? Contrary to his expectations, the conditions there are different and everything seems to have changed. There, only Islam and good deeds are the standard of success and failure. Allah Almighty says: Whoever desires a religion other than Islam, and He said: Whoever is saved from Hell and admitted to Paradise, that person is successful. And He said: Whoever desires a religion other than Islam, it will never be accepted from him and th person will be among the losers on the Day of Judgment. When that person will see see all this, then he will say, " what did I have to do and what did I do to get here I as a famous actor in the world or a successful singer or a successful businessman. I have spent my entire life in vein. What have I done? What did I have to do and what did I have to do to get here? My entire life has been wasted and I have done nothing for my life in my entire life. So, he will be afraid and pray to Allah Almighty: O Allah, send me to this world once more, so that I will come out of it doing good deeds. And I will make my life successful and prosperous. Just send me into the world once more. Then he will receive the answer from Allah Almighty that by no means, behind him is a barzakh until the Day of Judgment when people will be resurrected. Hearing this, the person will become silent and will not be able to answer. Then, after a period of time known only to Allah, the Exalted The Day of Judgment will arrive, people will be resurrected, the Day of Resurrection will be established, and deeds will be weighed. Those destined for Hell will enter Hell, while those destined for Paradise will enter Paradise. As for the fourth aspect—belief in *taqdeer* (divine decree)—it entails the conviction that both good and evil originate from Allah, the Exalted. The reality of *taqdeer* is, in essence, the knowledge of Allah, the Exalted. Allah has shown humanity both the path of righteousness and the path of evil, and has granted human beings the free will to choose which path to follow. However, by virtue of His eternal and all-encompassing knowledge, Allah, the Exalted, knows whether an individual will choose the path of righteousness or the path of evil; He has recorded this in the *Lawh-e-Mahfooz* (the Preserved Tablet). Events will unfold exactly as Allah, the Exalted, knows they will; yet, this knowledge does not render a human being compelled. An individual chooses their own path—whether good or evil—of their own free will and proceeds along it. This is the reality of *taqdeer*, and belief in it is essential. This is a brief explanation of this noble *hadith*. We pray to Allah, the Exalted, to grant us the ability to act upon this *hadith*. *Ameen*. And whoso seeketh as religion other than the Surrender (to Allah) it will not be accepted from him, and he will be a loser in the Hereafter. ﴾85﴿ How shall Allah guide a people who Until, when death cometh unto one of them, he saith: My Lord! Send me back, ﴾99﴿ That I may do right in that which I have left behind! But nay! It is but a word that he speaketh; and behind them is a barrier until the day when they are raised. The Day of Judgment will arrive, people will be resurrected, the Day of Resurrection will be established, and deeds will be weighed. Those destined for Hell will enter Hell, while those destined for Paradise will enter Paradise. As for the fourth aspect—belief in *taqdeer* (divine decree)—it entails the conviction that both good and evil originate from Allah, the Exalted. The reality of *taqdeer* is, in essence, the knowledge of Allah, the Exalted. Allah has shown humanity both the path of righteousness and the path of evil, and has granted human beings the free will to choose which path to follow. However, by virtue of His eternal and all-encompassing knowledge, Allah, the Exalted, knows whether an individual will choose the path of righteousness or the path of evil; He has recorded this in the *Lawh-e-Mahfooz* (the Preserved Tablet). Events will unfold exactly as Allah, the Exalted, knows they will; yet, this knowledge does not render a human being compelled. An individual chooses their own path—whether good or evil—of their own free will and proceeds along it. This is the reality of *taqdeer*, and belief in it is essential. This is a brief explanation of this noble *hadith*. We pray to Allah, the Exalted, to grant us the ability to act upon this *hadith*. *Ameen

Imagine a King sleeping in a palace surronded by gold, yet frightened of loosing everything he owns. Then, imagine a humble servant with a small room; a simple cloth and almost nothing in his hands; he sleeps in peace; trusting Allah in every storm. Which of these two people is truly rich? Note that the wealth of a Wali is not measured by the money he keeps; the land under his name; or the praise he receives. His treasure is a heart that remembers Allah when life is easy, and still turns to Him when life becomes painful. He knows that everything in this world can change -- money can disappear; friends can leave and strength can fade; but the door of returning to Allah remains open. Many people spend their lives trying to own more because they fear having less; they collect things; chase praise and compare their lives with strangers. Even when they receive what they wanted, they discover another desire waiting behind it; their hands grow full but their hearts remain restless. The Wali seeks a different kind of freedom - he can enjoy a blessing without making it his master; he can lose a blessing without losing his faith. Do not misunderstand this.... being poor does not automatically make someone close to Allah; and having wealth does not make someone distant from Him. The real question is not how much you possess, but what possesses your heart. A person can carry gold in his hands and remain humble, while another can own very little and still be consumed by envy. Another point worth noting is that a Wali is blessed with remembering Allah when no one is watching; and helps others without waiting for praise. This blessing of a treasure is closeness to Allah; it is not a power that erases pain or a title to claim; it grows through sincere worship; humble repentance; patience and the desire to please Allah. A person may be unknown to the crowds and still carry a heart that is awake; his prayers shape how he speaks; forgives and treats those who cannot reward him. Think of a moment when you did something good, and nobody thanked you, perhaps you fed someone in need, held back an angry word or asked Allah for forgiveness after a mistake. Your ego wanted recognition, but a quieter part of you knew that being seen by people was never the purpose; that is where the search for inner wealth begins; when your actions stop depending on applause and your heart begins to value sincerity. Another remarkable treasure [wealth] enjoyed by the Wali is Trusting Allah.... This does not mean sitting still while life falls apart; it means taking the steps you can take while knowing the final outcome is not yours to control. Sometimes the lesson is not to stop loving people or stop caring about the world; it is to love without worshipping what you love; to work without making success your identity and to receive blessings without forgetting the One who gives them.. Allahu, Tabaraka Wa Ta'ala. The heart grows lighter when it learns that a lost gift is not the loss of its giver, Jallah-Jalalahu.

Squabbles are inevitable in any marriage. In fact, if a couple never argues, it’s a warning sign for the relationship. It could mean one or both partners have emotionally checked out of the marriage. As a wise man once said, ‘Fighting isn’t the issue in your marriage, it’s what happens after that really matters’ Below we’ll discuss a few tips from a seasoned marriage counsellor and spouse, with over 56 years of experience in marriage. Etiquettes for ‘Engagement’ 1. Never fight in public No one wants to see your dirty laundry aired in public. Those who ‘enjoy’ it are just there to broadcast it and gossip. The husband and wife will make up and be more in love than before the fight, but the outsider becomes bitter. Make sure to put on a brave face in front of everyone else. If you absolutely must, at least wait till you reach the bedroom to blow your top at your spouse. Have enough respect for each other to do it in private. 2. Don’t give the silent treatment (and NO stonewalling!) It doesn’t fix anything. It only makes matters worse. If you need some air or space, take a short walk. But when you come back, be ready to communicate. 3. Don’t go to bed angry Contrary to popular belief, this doesn’t mean you should stay awake and fight all night. Tell your spouse you love them, apologise, and wholeheartedly agree to work it out in the morning. Often, you will find that both of you are tired, causing befogged minds. Get some rest, but make it absolutely clear to your spouse that, in the interim, the marriage is still a safe space. Be there for them in all other capacities. Discuss the issue when both of you have clearer minds and are rested. 4. Never argue in front of the kids Kids should feel their parents never fight If you want your children to grow up with a mocktail of various emotional issues; Fight in front of them. Make them a part of your arguments. Make sure they are within earshot when you raise your voice at your spouse. Obviously, no one wants this for their children. In fact, don’t even speak condescendingly to or about your spouse in front of your kids. Children are innocent and impressionable. They pick up a lot more than we adults realise. Your words and actions will eventually show in their behaviour towards their mother/father. As we know, in Islam, disrespecting one’s parents is detrimental. In short, by involving your children in your squabbles, you are harming them more than anyone else. 5. Not every fight is worth having Sometimes you just have to let it go. Don’t let your pride get in the way. Humble yourself, Allah Ta’ala is watching, and He will recompense you for this humility with a brilliant reward from His treasures. Nabi (ﷺ) mentions so beautifully, “No one humbles himself solely desiring (the pleasure of) Allah Ta’ala, except that Allah Ta’ala raises him (in rank and honour).” [Muslim:2588] Ask yourself the golden question ‘What’s more important? The issue I’m fighting about, or the marriage I ought to be fighting for!?’ Sometimes you have to bite your tongue. Remember! Once you’ve said something, there’s no getting it back. Once the statement has left your mouth, there’s no un-saying it. As the elders would say, ‘Fill your mouth with water’. Meaning, rather keep it to yourself and contemplate whether your thoughts should remain thoughts, or there is some benefit in verbalising them. If it’s the latter, make sure your approach and your manner of addressing are compassionate and considerate. Sometimes, we are correct, but our approach causes bad blood with our spouse. 7. Forgive! Forgive! Forgive! Our pride, ego and Shaytaan will make this seem like the hardest thing ever. When your rage is peaking, and your ‘hatred’ has reached an epitome, look at the man or woman in front of you. Recollect all those favours they’ve done for you. Recount the loving moments you’ve shared with him/her. Inhale. Exhale. And forgive. If there’s anyone deserving of your forgiveness, it is your spouse! How beautiful is the encouragement of our Nabi (ﷺ). What further incentive does a Mu’min require after these words, “Allah Ta’ala only increases a person in honour and respect when he forgives.” [Muslim2588] Granted. Marital disagreements are draining But Insha Allah if we adhere to these seven steps in the face of disagreements, we’ll grow closer as a couple. We will learn to peacefully navigate the most tempestuous storms life throws at us. Nothing will ever rock our ship of marriage, and most importantly, we will get through every dilemma in the best way possible; Together! Adapted from hafizqaasim.co.za Jamiatul Ulama (KZN) Council of Muslim Theologians

Long ago we often heard of those who left everything behind in search of God .... the Sufis, the Saints, the Dervishes and the Wandering lovers of the Divine who walked through deserts, mountains and lonely paths. People ask, why would they search for the One who is everywhere? If Allah is present in every atom of existence, why must one travel miles to ''find Him"? The truth is subtle yet simple. The Beloved was never lost: it is we who are missing, Allah never disappears, the human heart does. Man loses himself in the noise of the world, in its glitter, desires and illusions until his own light becomes hidden beneath dust. The real journey of spirituality, therefore, is not across lands or oceans. It is the journey back into the heart. It is said that 'he who knows himself, knows his Lord', and when a servant begins to seek the one who breathes within him, he realizes the secret that the Throne of Allah is not above the clouds, it resides within the heart of the believer. A Saint once said the Real is not found by walking, He is found by turning within, because Allah Himself declared in the Qur'an: -- ''WE ARE CLOSER TO HIM THAN HIS JAGULAR VEIN'' (50:16) Then why do we search for the near in what is far, why do we look to the sky when He whispers from within. When Sayyadina Musa, alaihi salaam, asked, ''my Lord, where shall I find You?'' Allah replied, ''You will find Me with the one whose heart is broken for My sake.'' That is the secret of all spiritual search .... broken becomes the door through which the light enters, because the heart that has been humbled, purified by longing and softened by tears, that heart becomes the Throne of the Almighty. The Prophet, Sallallahu alaihi Wasallam, said: ''The heart of the believer is the House of the Lord.'' So the true Ka'aba we must visit daily is not in stone and marble, it is within our chest. And every sincere Sujood we perform cleans the dust from its walls. When Allah wishes good for His servant, He grants him awareness of his own soul. And the first sign of Divine mercy is that the seeker begins to see the impurities within, the pride, the envy, the deceit that once hid in shadow. He becomes aware of his weakness, his sins, his helplessness. This is not humiliation, it is purification; the beginning of awakening; for the ignorant boast of their good deeds but the truly enlightened weep over their flaws. And in those tears lies their nearness to Allah.

If a person has one apple and thereafter buys another apple, how many apples will he have? The answer is obvious — two apples. Similarly, if a person has one child and is then blessed with another child, he will now have two children. This elementary concept of one-plus-one-equals-two is so basic that even kindergartners (pre-school children) have ‘mastered’ it and understand that two sweets are better than one! However, there is one occasion when even the most intelligent of people can forget this concept and thus lose out — the occasion of ill-treatment. When someone shows us bad behaviour and ill treats us, there are several ways in which we can react. Some people break down into tears, some simply ignore the offender and walk away, and others retaliate. However, as Muslims, the question we need to ask is, “Which response will please Allah Ta‘ala?” In this regard, the Quraan Majeed teaches us that forgiving and overlooking is closer to taqwa and piety. By treading the path of pardoning people, we will be emulating the blessed example of Rasulullah (sallallahu ‘alaihi wasallam) who forgave even the worst offenders. This will undoubtedly earn us the happiness and pleasure of Allah Ta‘ala — a prize with which nothing can equate. Many people choose to retaliate and ‘prove a point’ to the one who has offended them — and this is where we fail to remember our pre-school addition. If we are shown bad behaviour, and we retaliate with bad behaviour, then the result is a double dose of bad behaviour, it’s simple maths! Hence, instead of improving the situation, we have worsened it. Instead of displaying exemplary character and emulating Rasulullah (sallallahu ‘alaihi wasallam), we have stooped to the level of the offender and emulated his behaviour. When a person retaliates, he enjoys a moment of satisfaction. However, in the long run, he knows that he missed a golden opportunity to earn huge reward. Thus, soon thereafter, his short-lived euphoria (happiness) fades and is replaced with a lasting feeling of wretchedness and emptiness. To forgive and forget when faced by an offensive person may be a bitter pill to swallow. However, after the initial bitterness fades, it will be replaced by a feeling of happiness that stems from practicing on the sunnah of Rasulullah (sallallahu ‘alaihi wasallam) and pleasing Allah Ta‘ala. This person will have no regrets and excess baggage weighing him down as his heart will be clean and free of grudges. Finally, when retaliating, one is forced to tread a fine line, as it is not permissible for one to retaliate by doing more than the offender had done. Unfortunately, most people fail in this regard. In response to ten words of abuse, they reply with one hundred words, and post it online to be ‘liked’ and ‘re-tweeted’ for good measure. So, the next time someone treats us badly, let us be the bigger person by rising to the character of Rasulullah (sallallahu ‘alaihi wasallam) instead of belittling ourselves by stooping to the bad behaviour of the offender. uswatulmuslimah

Taking a little closer look, you/we will notice that your inner reality is nothing but a mirror reflecting Allah's Divine Names. These Names are not merely external attributes to be memorized; they are living forces; flowing narratives and ever unfolding manifestations woven into the very fabric of creation. Every atom in the universe moves by a Name, stands by a Name and speaks through a Name. In his 'FUTUHAT AL-MAKKIYAH', Sheikh Ibn Arabi, may Allah be Merciful to him, wrote: ''There is no created being except that it is an image of one of the Names of Allah, and there is no human being except that it is a collection of Names. He is the most perfect mirror of the manifestation of the Truth.'' Inanimate matter manifests through the Name al-Qahar (The Subduer), plants thrive through al-Hayy (The Living), animals move through al-Rahman (The All-Merciful); and all these manifestations are gathered within the human being.... When you feel severity within yourself, know that the Name al-Jabbar (The Compeller) is being unveiled within you. When you bow your neck in repentance, it is al-Tawwab (The Acceptor of Repentance) touching your soul. And when you love, it is al-wadud (The Loving) flowing through you. You are not walking an abstract path; you come to know Allah through your own self; through His Names within you. The journey is a journey from the Name to the Named, from the manifestation to the Source. That is why the Gnostics say: 'Whoever knows himself, knows his Lord'.... meaning he knows the Names manifest within him, and thus he knows their Origin.

He appeared as someone born in the middle of a desert, raised as an orphan, engaged in trade, but that is not the truth. He was not just a soul carried in a body; he was a Divine sign imprinted upon time itself; carrying a depth that pushed the limits of human reason. Prophet Muhammad, Sallallahu alaihi Wasallam, was human- yes, but he did not carry an ordinary mind. His intellect was not a mind that merely tried to make sense of what it saw, nor a memory that only repeated what it had learned. His mind had the strength to bear revelation (Wahy); the vastness to carry the weight of truth. Sheikh Ibn Arabi, may Allah be Merciful to him, said that everything was given to the Prophet, Sallallahu alaihi Wasallam, yet he never claimed anything as his own; for he was not chosen to possess but to carry a trust. And that trust was not simply a Book, a Law or a set of words. The Qur'an came to him- was revealed to him; but first it touched his heart; it did not descend upon his reason. It descended upon his being. ''We will send down upon you a weighty word'', he was told. And he carried that weight not with rebellion, not with escape but with surrender. The mind of the Prophet, Sallallahu alaihi Wasalla, never sought credit for itself; it attributed all to Allah. That is why his mind could forgive his enemies, because forgiveness is not the act of reason, but the movement of a heart guided by Allah's permission.... And his mind never glorified itself with blessings because he knew the one who gives is Allah; and to claim what is given is betray the trust; his mind never placed itself at the center; for he knew who stood at the center - Allah was there and so the greatness of his intellect cannot be measured by miracles or extraordinary events. It was the clarity of a mind walking in the path most aligned with Allah; pure, true, unbroken and wholly directed toward the Real. This is why Ibn Arabi holds that the Prophet, Sallallahu alaihi Wasallam, is the perfection of the intellect, for he is the final point to which the human mind can arrive. And that point is not reached by knowledge alone, but by surrender. Your mind may always want to ask: why, how, for what reason, but his mind found peace only by entrusting those questions to the Divine mystery. The mind of the Prophet was not confined to his own age; it was a reflection that could reach across centuries; that is why when he spoke his words did not remain in the streets of Madinah; they echoed centuries later in Tokyo, Istanbul, Andalusia...... His intellect was never imprisoned in time. It carried an awareness that transcended time itself. ALLAHUMMA SALLI ALA SAYYADINA MUHAMMADIN; WA ALA AHLIHI, WA-ASHABIHI; FI KULLI LAMHATIN, WA NAFASIN; BI-ADADI KULLI MA'ALUMIN LAKA.

Not one Du'a you have ever made was ignored; the Prophet Muhammad, Sallallahu alaihi Wasallam, said every Du'a receives a reply. That is the ground under your feet, but the reply comes in a shape you did not order. You asked for a door to open; He may open a different one; you asked for the pain to stop; He may make you strong to carry it. The asking was heard; the shape was His to choose. This is not a trick, and it is not a spell. You are not saying words to bend the sky; you are speaking to the One who already knows your need better than you do. The mistake is small and it ruins everything; you decided what 'Yes' looks like before He answered. Sheikh Ibn Ata'illah, a master of the inner path, wrote a line that cuts straight to it. He said, ''Do not let delay in getting what you asked for make you lose hope. Allah promised to answer in what He chooses for you, not in what you choose for yourself.'' Allah's response to your (our) Du'a, as you must have known, comes in one of three (3) forms. The Prophet, Sallallahu alaihi Wasallam, named all three. The first form is the one you hoped for; you ask and the thing comes; the door opens; the illness lifts; the hard heart softens. This is the form everyone wants and it is real, and it happens more than you notice. The second form is a trade you cannot see. You ask for something, and instead Allah turns away a harm that was heading straight for you; what you wanted did not arrive, but a disaster you never knew about was quietly moved off your road. You felt silence; what truly happened was rescue. The third form is the one that changes everything. Allah takes your Du'a and keeps it; He stores it whole and untouched for the day you will need it most. On that day, you will see what your unanswered prayers became -- saved, multiplied, waiting for you. Now, feel where this leaves you. From the inside, all 3 can feel like nothing. You made Du'a, life went on the same; and silence pressed on your chest; sitting where you sit; refusal and rescue look identical. You cannot tell a stored answer from a rejected one by feeling alone -- and that's the whole trouble. And this is a trap almost everyone falls into; you count only the first form...... You decided that (Du'a) means the exact thing you asked for; arriving the way you pictured it; on the day you chose. So, 2 and 3 answers turn invisible; you could be handed rescue and reward every single day and still feel abandoned. You are only watching one of the 3 doors; the way out is simple to say and hard to live. You/we should stop grading your prayers by what lands in your hands; start trusting that that the other 2 doors are real and open and busy on your behalf. Best Wishes.

Islam places great importance on marriage, viewing it as the foundation of the family and society. Through marriage, families are established, and it provides the only Halaal and legitimate means of intimacy between a man and a woman. Allah Ta’ala describes marriage as a strong covenant. Allah Ta’ala says: “And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.” (Surah Ar-Rum, 30:21) 1. Practise patience. Patience is essential in family life. Many marital difficulties arise when spouses fail to tolerate one another’s shortcomings. 2. Exchange gifts. Gifts strengthen affection, even when they are simple and inexpensive. Rasulullah sallallahu ‘alayhi wa sallamsaid: “Give gifts to each other, as this will make you love one another.” (Al-Adab al-Mufrad) 3. Make time to talk. Despite busy schedules, spouses should set aside time to sit together and communicate without the distraction of television, mobile phones or social media. 4. Greet each other warmly. Make Salaam upon entering the home and enquire about one another’s well-being. Rasulullah sallallahu ‘alayhi wa sallam said: “You will not enter Jannah until you believe, and you will not believe until you love one another. Shall I show you something which, if you do it, will make you love one another? Spread Salaam among yourselves.” (Sahih Muslim) 5. Praise each other. Express appreciation through sincere compliments. Tell your spouse how blessed you feel to have them and acknowledge their good qualities. 6. Never compare your spouse to others. Comparisons with other husbands or wives create resentment and hurt. Appreciate your spouse’s individual qualities instead of measuring your marriage against someone else’s. 7. Pamper and cherish each other. Both spouses need affection and attention. Compliment one another’s appearance, fragrance and efforts, and make each other feel valued. 8. Share household responsibilities. Participate in household chores and help one another. Working together demonstrates consideration and prevents one spouse from feeling overwhelmed. 9. Practise kindness and speak gently. A kind word, a smile and thoughtful behaviour can strengthen love. Ibn Abbaas (radiyallahu anhuma) would groom himself before meeting his wife, demonstrating his understanding of the mutual rights of spouses. 10. Spend quality time with your children. Sit together as a family, speak to the children and listen to them instead of allowing television and mobile phones to dominate family life. A peaceful and connected home benefits the entire family. 11. Show support and care. Stand by your spouse during illness, hardship and emotional difficulty. Being present when your spouse needs you demonstrates genuine love and commitment. 12. Break the monotony of routine. When married life becomes dull, introduce thoughtful surprises, affectionate notes or special outings. Small changes can renew appreciation and excitement without creating unnecessary arguments or conflict. 13. Be honest and communicate wisely. Discuss your feelings and problems honestly, while avoiding arguments in front of the children. If difficulties arise, first try to resolve them calmly between yourselves. If necessary, seek the assistance of a trustworthy mediator before involving others. Sayyidah Aa’ishah (radiyallahu ‘anha) reported that Rasulullah sallallahu ‘alayhi wa sallam told her that he could recognise when she was pleased or upset with him. When upset, she would say, “No, by the Lord of Ibraahim,” rather than mentioning the name of Rasulullah sallallahu ‘alayhi wa sallam. This narration illustrates the closeness and understanding between them. 14. Address each other affectionately. Use names and expressions of endearment that your spouse appreciates. Rasulullah sallallahu ‘alayhi wa sallam affectionately addressed ‘Aa’ishah (radiyallahu ‘anha), demonstrating the value of tenderness in marriage. 15. Keep the bedroom a place of peace and affection. Avoid turning bedtime into an occasion for complaints, financial discussions or arguments. Address problems at an appropriate time and preserve opportunities for rest, affection and intimacy. 16. Express gratitude. Thank your spouse for their efforts and sacrifices. For example, acknowledge how hard they work and make Du‘aa for them by saying, “Baarakallahu feek” (May Allah bless you). Gratitude helps spouses feel recognised and appreciated. 17. Apologise when you are wrong. Acknowledge your mistakes sincerely and apologise without making excuses. Saying, “I am sorry; I did not mean to hurt you,” can help repair emotional wounds and restore trust. 18. Maintain mutual respect. Love cannot flourish where respect is absent. Avoid belittling, insulting or humiliating your spouse, particularly during disagreements. Respect must remain even when you differ. 19. Avoid stubbornness, pride and arrogance. Do not allow the desire to win an argument to become more important than preserving your marriage. Be humble, considerate and willing to reconcile. Both spouses should make sincere efforts to restore peace rather than allowing resentment to continue. 20. Recognise and fulfil each other’s rights through love and compassion. The rights of spouses are serious, and both must strive to fulfil their obligations. Conclusion A successful marriage requires consistent effort from both spouses. Patience, gifts, communication, kindness, gratitude, respect and a willingness to apologise all contribute to a home filled with love and tranquillity. If you can put these twenty things that increase love into practice, then you will find your marital life to be fruitful, joyful and full of love, Insha’Allah. idealmuslimah

A young boy used to visit ʿĀ’ishah (raḍiyallāhu ʿanhā) often to ask her questions, and she would teach him and narrate to him. One day he came asking to learn something new, and she said, ‘My son, have you acted upon what you’ve already learned from me?’ He replied, ‘No, by Allah, not yet.’ She said, ‘My son, why then do you wish to increase the proofs of Allah against us and you?’” As parents and teachers, we are always eager to teach our children as much knowledge about their din as possible. In a world that focuses on the external metrics over the internal, it’s easy to get caught up in how many sūrahs have been memorised, how many textbooks have been completed, or how high the scores are. Wanting to teach our children more is a beautiful intention. But it’s important to remember that knowledge isn’t meant to be simply learnt. The greater purpose of knowledge is that it is practised: that it transforms us into better servants of Allah. So, the next time you begin teaching your child a new topic, surah or text, ask yourself a quick question: ‘How can I help them practise this? How can I help them transform through this?’ And the next time you learn something yourself, ask yourself the same questions too. LifewithAllah

Mohammad Rafique Etasame عن ابي هريره رضي الله تعالى عنه قال قال رسول الله صلى الله عليه وسلم من يرد الله به خيرا يصيبه منه Narrated by Abu Hurairah (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) said, "If Allah intends good for someone, He afflicts him with something." It is narrated by Hazrat Abu Hurairah (may Allah be pleased with him) that the Holy Prophet (peace and blessings of Allah be upon him) said: "When Allah—Blessed and Exalted is He—intends good for a servant, He afflicts him with hardship or illness." Sahih al-Bukhari, Hadith number 5645, narrated by Abu Huraira. According to religious scholars, the meaning of this noble Hadith is that when Allah Almighty intends good for one of His servants, He subjects him to some hardship or trial. For instance, if the person suffers from a fever or experiences any other form of discomfort, Allah Almighty forgives his sins on account of it; indeed, even if he is merely pricked by a thorn, Allah Almighty absolves him of his sins and alleviates his burdens due to that suffering. This Hadis teach teaches that trials can be a means of good. However, it doesn't mean that every hardship is necessarily a sign of Allah's special favor. The main lesson is to seek help from Allah, remain patient during difficulties, and not be despairing of His mercy. Instead, turn hardships into an opportunity for self-correction and seeking closeness to Allah. Typically, when a person faces a calamity or distress, they become anxious and exclaim, "What has happened to me?" In their distress he may even express ingratitude toward Allah, questioning why He has dealt with me in such a manner. While he do seek medical treatment for the ailment, the prevailing emotion is often one of agitation. Furthermore, when a righteous person is afflicted by such hardship, people often speculate that the individual must have committed a sin or an error for which they are being punished with this illness. From an Islamic perspective, however, this view is incorrect; prophets and righteous servants of Allah have also endured trials and tribulations. Therefore, one should not make such judgments but should instead pray for the afflicted person. In any case, this noble Hadith teaches the ordinary Muslim believer that if they encounter any calamity or distress, they should not panic; instead, they should pray to Allah—Blessed and Exalted is He—granting them the strength to remain patient through the ordeal. They should also harbor the firm hope that Allah will undoubtedly bestow a great reward upon them for it. We pray to Allah to grant us the ability to act upon this noble Hadith. Amin

In a time when many parents are deeply concerned about their children’s happiness, confidence and emotional well-being, an important responsibility of parenting is increasingly being overlooked: the responsibility of correcting them. While love, affection and encouragement are essential in raising a child, so too is teaching him right from wrong, setting boundaries and correcting him when he goes beyond them. A child does not naturally know what is acceptable and what is not. He needs guidance, and that guidance sometimes requires a parent to say, “This is wrong,” and to firmly correct him. Correction is not a sign that a parent does not love his child. In fact, proper correction is an expression of a parent’s love and concern. When a parent sees his child developing a bad habit, behaving disrespectfully or neglecting an important responsibility, remaining silent does not help the child. Allowing every mistake to pass without addressing it may keep the child happy for the moment, but it does little to prepare him for life. A child needs parents who will lovingly guide him, teach him boundaries and help him understand that actions have consequences. One of the greatest mistakes that can be made in the upbringing of children is to confuse love with a permissive approach. A parent may feel that correcting the child will upset him, cause him to become distant or make him feel bad about himself. As a result, certain behaviours are repeatedly overlooked. Disrespect is tolerated, disobedience is excused, responsibilities are neglected, and mistakes are brushed aside. With time, however, what was initially a small behaviour can become a deeply rooted habit. Children need to learn from a young age that there are certain things that are simply not acceptable. A child who speaks disrespectfully to his parents needs to be corrected. A child who lies needs to be taught the seriousness of dishonesty. A child who refuses to fulfil his responsibilities needs to be reminded and, where necessary, disciplined. A child who is careless regarding salaah needs to be guided and encouraged towards punctuality and commitment. These lessons cannot always be taught through gentle suggestions alone. There are times when a firm reprimand is necessary. The Quraan and Ahaadeeth place great emphasis on the responsibility of parents to nurture and guide their children. Allah Ta‘ala says, “O you who believe, save yourselves and your families from a Fire whose fuel is people and stones.” (Surah Tahreem V:6) This responsibility cannot be fulfilled merely by providing children with food, clothing, education and material comfort. It includes protecting them from harmful behaviour, teaching them their obligations and correcting them when they go wrong. Rasulullah (sallallahu ‘alaihi wasallam) also emphasised the importance of teaching children salaah from a young age. He said, “Command your children to perform salaah when they are seven years old, and discipline them regarding it when they are ten.” (Sunan Abi Dawood) This demonstrates that Tarbiyah involves more than simply explaining what is right. There comes a time when parents must insist upon obedience and take appropriate measures when a child deliberately neglects what he has been taught. Correction, however, should not be confused with anger, humiliation or constantly finding fault. The purpose of correction is not to make a child feel worthless, nor is it to vent one’s frustration. A child should be corrected because his behaviour needs to change. The parent should therefore focus on correcting the action rather than attacking the child himself. A child who is corrected with wisdom learns that mistakes have consequences, that boundaries exist and that he is accountable for his actions. He also learns an important quality that will benefit him throughout his life: the ability to accept correction. If a child grows up being protected from every form of criticism and correction, he may struggle later in life when a teacher, employer, spouse or another person points out his shortcomings. At the same time, correction should not become the only interaction a child has with his parents. Just as a parent should be prepared to correct a child when he does wrong, he should also acknowledge his good to encourage him and uplift him if his spirits are low. This quality of lifting a person’s spirits was found in the blessed life of Rasulullah (sallallahu ‘alaihi wasallam) as well. On one occasion, a Sahaabi by the name of Zaahir (radhiyallahu ‘anhu) was in the marketplace when Rasulullah (sallallahu ‘alaihi wasallam) approached him from behind and embraced him. Sayyiduna Zaahir (radhiyallahu ‘anhu), not knowing who it was, exclaimed, “Let me go! Who is this?” However, when he realised that it was Rasulullah (sallallahu ‘alaihi wasallam), he did not want the embrace to end. He pressed his back against the blessed chest of Rasulullah (sallallahu ‘alaihi wasallam), wanting to remain in his embrace. Rasulullah (sallallahu ‘alaihi wasallam) light-heartedly said, “Who will buy this slave?” Sayyiduna Zaahir (radhiyallahu ‘anhu) replied with humility, “O Rasulullah (sallallahu ‘alaihi wasallam)! By Allah, you will find me to be of little worth!” Rasulullah (sallallahu ‘alaihi wasallam) then responded with a statement that captured the essence of his ability to lift hearts. He said, “But in the sight of Allah, you are not worthless.” (Musnad Ahmad) Our children are an Amaanah from Allah Ta‘ala, and raising them requires more than providing for their physical needs. They need parents who will patiently teach them, lovingly guide them and courageously correct them when necessary. A child who is lovingly corrected today may be protected from a far greater mistake tomorrow. The correction that feels difficult in the moment may become the guidance that shapes his character for years to come. UswatulMuslimah

By Mohammad Rafique Etesame In the Quran, Allah Almighty states: This is naught else than a reminder unto creation whomsoever of you willeth to walk straight. And ye will not, unless (it be) that Allah willeth, the Lord of Creation. 81..29 These noble verses convey that this Quran serves as a source of counsel for all the worlds—specifically for those who wish to follow the straight path. Furthermore, it is stated that even walking upon this path occurs only by the will and intent of Allah, the Exalted. specifically, for those who wish to adopt the "Straight Path." In other words, he should resolve to remain steadfastness in following the religion of Islam. Islam; that is, fulfilling all of Allah Almighty’s commandments in accordance with the Sunnah and the exemplary conduct (*Uswah-e-Hasanah*) of the Holy Prophet (peace be upon him). Islam is the only Straight Path; all other paths, religions, or schools of thought are false. Allah Almighty declares in the Holy Quran that on the Day of Judgment, any religion other than Islam brought by a person will never be accepted, and that individual will be among the losers. Islam is the Straight Path leading to success and prosperity in both this world and the Hereafter; those who follow it attain eternal success and become recipients of Allah’s blessings. Furthermore, it is stated that adopting this Straight Path depends upon the will of Allah Almighty; human desire alone is insufficient, for everything happens by the will of Allah. This means that when a person intends to walk the Straight Path, Allah Almighty will show them the way and grant them the ability (*Tawfiq*) to follow it. We pray to Allah Almighty to grant us the ability to walk this Straight Path—to fulfill His commandments and emulate the exemplary conduct of the Holy Prophet (peace be upon him). Ameen.

A person may spend years in sin and disobedience, yet Allah Ta‘ala can change his condition in a single moment. One should therefore never lose hope in the guidance or repentance of anyone, regardless of how distant from Din that person may appear. On the 4th of Rabi’ul Awwal 1447 (27/08/25), after Salatul ‘Asr, Al-‘Allamatul Muhaddith Shaykh Muhammad ‘Awwamah (hafizahullah) related an incident from his hometown of Aleppo illustrating this reality. Forgive me! I Am Going for Hajj Shaykh (hafizahullah) said: “In Aleppo, when the city first began expanding and new neighbourhoods were being established, there was a neighbourhood called Al-Jamiliyyah. On one side of it was a large new Masjid bearing a very noble name: Jami’ Abi Bakr Siddiq (radiyallahu ‘anhu). Opposite it was a place of drinking and gambling. Its entire frontage was made of glass, and it was known as Maqhal Ballur (The Glass Café). The wealthy people of Aleppo at that time would gather there for drinking and gambling. This was at a time when poverty was widespread throughout Aleppo. Among them was a man known as Abu ‘Abduh Al-Miskinah. In those days of poverty, he owned a car dealership [such was his wealth]. He and his friends would gather every evening around a table for drinking and gambling. One day, a waiter at the café, who would wait for Abu ‘Abduh to give him a few coins as a tip, came to him and said: ‘Uncle Abu ‘Abduh, forgive me!’ Abu ‘Abduh thought to himself, who are you? What is there between us that I should forgive you for? Abu ‘Abduh asked him: “Is everything alright? Why are you asking me to forgive you?” The waiter simply replied: ‘I am going for Hajj.’ Shaykh added: ‘It was customary for a person leaving for Hajj to seek forgiveness from people before departing.‘ Shaykh continued: ‘That’s all he said. Just these words: ‘I am going for Hajj.’ [It had such an impact on him that] at that moment, Abu ‘Abduh underwent a complete transformation. He immediately left the table, dismissed the people around him and went home. Throughout the night he wept, turned to Allah Ta‘ala and repented. He cried: “O my Rabb! You have given me all this wealth, yet I use it in disobedience to You, while this man, who waits for the few coins I give him, is going for Hajj!” He continued crying throughout the night and made sincere Tawbah to Allah Ta‘ala. His life thereafter changed completely. Being the owner of a car dealership, he had many contacts and knew influential people. He now dedicated himself, his time, his wealth, his influence and his vehicle to assisting people whose affairs had become complicated in government departments. He would help them resolve their difficulties. All of this through just a single statement: “I am going for Hajj.” Shaykh (hafizahullah) then advised: “So never despair of Allah granting a person Tawbah. Never despair.” In an Instant, a Person’s Condition Can Change Shaykh (hafizahullah) then mentioned: “We have a saying among the people of Aleppo or Syrians in general: “In an instant, a person’s condition can be transformed for the better.” [Shaykh ‘Awwamah (hafizahullah), on another occasion added: “This is the kind of guidance we await from Allah, guidance with gentleness. Rather than guidance that comes after punishment or any sort of suffering. Listen to my lecture on this topic here.].” Allah is At-Tawwab! Allah is At-Tawwab! Shaykh (hafizahullah) then concluded with a brief academic point. A person’s return to Allah Ta‘ala is itself a manifestation of the effects of Allah’s beautiful Names in His creation. Shaykh (hafizahullah) said: “The effects of the beautiful Names of Allah Subhanahu wa Ta‘ala are constantly manifest throughout the universe, at every moment, and even in less than a moment. Allah Ta‘ala says: ‘Every moment He is bringing about a matter.‘ (Surah Ar-Rahman, 55:29) Among the beautiful Names of Allah Ta‘ala isAt Tawwab (The One who repeatedly accepts repentance). The effects of Allah accepting the repentance of His servants are evident at every moment. If one were able to observe and survey this, one would find it occurring constantly, at every moment. [Likewise, the effects of Allah Ta‘ala’s other Names are continually manifest:] He guides, He allows to stray, He gives life, and so on. And Among His Names is At-Tawwab, Subhanahu wa Ta‘ala, and among them are Al-Latif, Ar-Rahman and Ar-Rahim. We ask Allah Ta‘ala to deal with us through His kindness and mercy.” Source: Al-Miftah

It is narrated from Hazrat Umar (RA) that he said: We were once sitting in a circle around the Holy Prophet (PBUH) when a man came there who was wearing very white clothes and then very black. He seemed to have come from a long way away, but there was no sign of travel on him. He came close to the Holy Prophet (PBUH), touched his knees with his knees and placed his hands on his legs and said: O Messenger of Allah (PBUH), tell me about Islam. He said: Islam is to testify that there is no god but Allah, the Exalted, and that Muhammad (PBUH) is the servant of Allah and His Messenger. The man asked, "O Prophet of Allah, tell me about Islam." Hesaid, "Islam is to testify that there is no god but Allah, and to testify that Muhammad is His servant and Messenger." He said, "You have spoken the truth(Typically, when a questioner asks a question about something, it means that he does not know about it, and even if he confirms his answer, it is truly surprising.) Then he asked, "Tell me about faith, He said, "Faith is to believe in Allah, His Messenger, Muhammad, and His Books, and His Angels, and to believe in the resurrection after death, and to believe in destiny. The good and the bad are from Allah." He said, "You have spoken the truth." Then he said, "O Messenger of Allah, tell me about the Day of Judgment." He said, "The one who is asked this question does not know more than the one who asks." Hearing this, the man said "Tell me about its signs." He said, "The slave girl will give birth to her mistress,( This means that children will be disobedient to their parents. and you will see that people who herd goats barefoot will build big, tall buildings and compete with each other in them." Then the man left. After a few days, the Holy Prophet (peace and blessings of Allah be upon him) asked me, "O Umar, do you know who that person was?" He said, "Allah and His Messenger know best." He said, "He was Gabriel, peace and blessings of Allah be upon him." He came to tell you about Islam. This hadith was narrated by Bukhari and Muslim. We pray to Allah Almighty to grant us the ability to act upon this hadith. Ameen.

Good marriages require patience, kindness, humility, sacrifice, empathy, love, understanding, forgiveness, and hard work. Following these basic principles should help any marriage to improve. The essence of them all can be summed up in one sentence: Always treat your spouse the way you would like to be treated Amidst busy schedules and tasks on the parts of both women and men, Muslim husbands and wives tend to forget the real reasons behind marriage and likewise the rights of each other. Subsequently, they deprive themselves, their mates and their children of the happiness and tranquillity that is the bedrock of a successful family. This unbalanced vision towards a couple’s ideal relationship is bad enough to plunge the family into a situation laden with troubles and worries. Negative Relationship between Husband & Wife Some Muslim spouses relate to each other like adversaries rather than life time partners. The husband assumes the position of dictator, and whatever he says is not law. The wife on the other hand feels that she must squeeze everything she can out of her husband. Some wives do not express their gratitude to their husbands irrespective of how much the man may do for her. Instead, they adopt an attitude of ‘never enough’ and make the husband feel like a failure if he does not provide every want and desire their extravagant lifestyles dictate. Some husbands speak very harshly to their wives, humiliate them, and even physically abuse them. Their wives have no voice or opinion in family matters. Moreover, certain husbands become so cold and miserly that even the basic expenditure for the house is difficult to come by. Nikah – A divine institution The Nikah bond has been divinely established for the welfare and upkeep of a healthy and progressive community. This divine prescription has been unjustly utilised as a vehicle to perpetrate oppression, deception, humiliation, and abuse. Allah Ta’ala describes marriage very differently in the Noble Quran: ‘And from his signs are, He created for you wives from among yourselves, so that you may live in tranquillity with them, and instilled love and mercy between your (hearts) . . .” (30:21) Head of the Home The position Islam has accorded to the man as the head of the home is a responsibility which will be accounted for, rather than a privilege which should be abused. We are taught to treat our wives well. Rasulullah (sallallahu alayhi wasallam) has reported to have said: ‘The person possessing the most perfect faith is one who has excellent behaviour, and the best among you are those who are best towards their wives.”(Mishkat) Be Partners in Decision Making Follow the principle of ‘Shura,” (consultation) and make decisions as a family. Implementing this Sunnah within the home increases harmony and love between family members. It will also assist in enhancing trust and loyalty between spouses and the children. Abuse Abstain totally from every form of emotional, mental, or physical abuse to your spouse. Watch Your Words Be very careful what you say when you are upset. The wounds afflicted to the heart of a person by words will never heal and remain a lifelong memory. Sometimes you will say things that you would never say when you were not angry. Apply the directives found in the Hadith for suppression of anger. Work Together in the House Rasulullah (sallallahu alayhi wasallam) at times assisted his wives occasionally with household chores. When Rasulullah (sallallahu alayhi wasallam) did not consider the housework trivial, how can we today obligate our wives to all the housework totally and much more? The primary role of the female/wife is wife, mother, homemaker and the primary role of the husband is protector and provider. Communication is Important Talk to each other, communicate, have a dialogue, but do it respectfully. Husbands and wives need to talk to each other. It is better to deal with problems early and honestly than to let them pile up until they explode. Live Simply Do not envy or cast your gaze towards those spouses who seem to be living a more luxurious life than your family. Be pleased with what you have. The grass will always look greener on the other side. The wealthiest person is the one who has attained contentment of heart. To develop the quality of contentment, look at those people who have less than you, not those who have more. Repeatedly thank Allah Ta’ala for the many blessings in your life. Admit Your Mistakes When you make a mistake, admit it. When your mate makes a mistake, excuse him or her easily. If possible, never sleep angry with each other. Past Problems Everything that has happened is history. Repent for the past and live for the future. Do not focus discussion on the past unless it is something that will make both of you laugh. The Duaa for a blissful marriage: rabbana hab lana min azwaajinaa wa zurriyyatina qurrata a-ayuniw waj-alna lil muttaqeena imaama (O Allah! grant us such wives and offspring who will be a source of coolness for our eyes, and make us leaders of the Allah-Fearing) islaaminfo Jamiatul Ulama (KZN) Council of Muslim Theologians

As-Salaam alaikum, The Prophet Muhammad, Sallallahu alaihi Wasallam, said that Surah Ikhlas (chapter 112 of the Holy Qur'an) equals one-third of the Qur'an. Four short lines, 57 letters in Arabic, yet somehow equivalent to over 200 pages of revelation. How wonderful. Most people read this Surah daily, they know it protects them; brings blessings; opens doors; but Sheikh Ibn Arabi, may Allah sanctify his secret and be Merciful to him, discovered something that scholars whisper about but rarely explain in public. The Surah is not just about Allah's Oneness; it is about the the dissolution of everything that is not Allah, including you. The Sheikh in his 'Futuhat al-Makkiyyah', notes that Surah Ikhlas begins with 'Qul'- Say. This is a Command from Allah to the Prophet, Sallallahu alaihi Wasallam, but Ibn Arabi saw deeper layers. The command to 'say' itself is a teaching about the nature of speech and existence. When you say something, where does the sound come from? -- from breath; from vibration in the throat; from the intention in the mind. But who gave you breath, who created the vocal cords, who placed the thought in your consciousness? Every word you speak is ultimately Allah speaking through the instrument of your body. So when the verse/ayat commands Qul (Say) it's reminding you even your act of recitation is not truly yours, it's Divine Speech manifesting through a human form. Then comes 'HUWA ALLAHU AHAD' -- He is Allah, the One. Ibn Arabi spent years meditating on the word AHAD because it's different from WAHID, another word for one. WAHID means one in number -- implying the possibility of a second. You can count 1, 2, 3 but AHAD means the Absolute One beyond all counting; beyond all comparison; beyond all conceptualization -- it's the Oneness that cannot even be thought about properly, because thinking requires a subject; an object; a thinker and a thought. But AHAD dissolves that duality. Ibn Arabi wrote that when you truly say Ahad, your mind reaches for something it cannot grasp. And in that failure to grasp, something happens; the ego which survives on categorization and separation finds nothing to hold on to. The verse continues: ALLAHU SAMAD -- Allah the Eternal Refuge. The word SAMAD has multiple meanings that Ibn Arabi carefully unpacked. On one level, it means the one who needs nothing but whom everything needs; on another level it means solid without hollowness, without internal parts. Most beings are composite made of parts dependent on those parts staying together. Your body is made of organs, your organs are cells, your cells are molecules. You are a temporary assembly that will one day disassemble, but Allah is SAMAD... Absolute, noncomposite, Eternal. He has no parts, no dependencies, no internal structure that could fail or decay. When you say 'Allahu Samad' with understanding you're acknowledging that only Allah has true self-subsisting existence; everything else including your sense of 'I' is borrowed, contingent and destined to return to the source. Then the Surah delivers the blow: LAM YALID WA LAM YULAD -- He begets not, nor is He begotten. This verse destroys the concept of origin and derivative. Everything in your experience has a beginning and an end. You were born; you will die; your thought arise and pass; your feeling come and go; the entire universe emerged from the Big Bang and will eventually end...but Allah was never born, never originated, never came from anything and He never begets, never produces offspring, never creates something that is His equal or shares His Essence. Ibn Arrabi saw that this shatters the ego's attempt to understand Allah by analogy. We understand things by comparison - this is like that; this came from that; but Allah cannot be understood that way. He is not like anything. He did not come from anything; He does not produce equals. This verse forces the mind into a corner where all its tools fail. You cannot think youur way to Allah because thinking operates through relationship; and this verse says Allah has no relationship of origin or derivation. The final blow comes with WALAM YAKUN LAHU KUFU'AN AHAD -- And there is none comparable to Him.... the word KUFU'AN means equal, comparable, similar. This is the Absolute negation of all comparison -- nothing is like Allah; not metaphorically unlike, but absolutely, categorically incomparable. Every time you think you understand something about Allah, this verse says no! you don't. Whatever you imagined is not Him, whatever concept you formed is not Him, whatever feeling you had is not Him. Ibn Arabi calle this the via negativa - the path of negation; you cannot say what Allah is, only what He is not. And this final verse negates everything.

We eat and drink several times a day. By implementing the sunnah of the Messenger of Allah (Allah bless him and grant him peace) we can gain maximum reward for these mundane activities. 10 Sunnahs of Eating 1. To wash both the hands before and after meals. (Sunan Abi Dawud) 2. To sit on the floor. (Sahih Bukhari) 3. To sit in one of the following three postures: In the Tashahud position (like in Salah). (Fathul Bari) Same as above with the right knee raised. (Ibid; Takhrijul Ihyaa) In the squatting posture. (Sahih Muslim) 4. To eat with the fingers (thumb, index and middle fingers). (Sahih Muslim) 5. To take the name of Allah before eating. (Sahih Bukhari) 6. To eat with the right hand. (Sahih Bukhari) 7. To eat from the closest part of the plate and not from the middle. (Sahih Bukhari) 8. As far as possible, to eat collectively from one plate. (Sunan Ibn Majah) 9. To clean every bit of food left on the plate and to lick the fingers before washing them. (Sahih Muslim) 10. To recite the various Masnun du’as after meals. One of them is, ‘Alhamdulillahil ladhiy at’amana wa saqana wa ja’alana muslimin’. (Sunan Abi Dawud) 10 Sunnahs of Drinking 1. To sit and drink. (Sahih Bukhari) 2. To drink with the right hand. (Sahih Bukhari) 3. To take 3 sips (or more in odd numbers). (Sahih Bukhari) 4. To say Bismillah before drinking. (Sahih Bukhari) 5. To say Alhamdulillah after drinking. (Sunan Tirmidhi) 6. If there are several people who are going to share the drink, it should be given to the one on the right. (Sahih Bukhari) 7. The one who is distributing the water (or food) should himself drink after everyone. (Sunan Tirmidhi) 8. To recite the following Dua after drinking, ‘Alhamdulillahil ladhiy at’ama wa saqa, wa sawwaghahu wa ja’ala lahu makhraja.’ (Sunan Abi Dawud) This dua could also be recited after eating. 9. One may also recite: Alhamdulillahil ladhy saqani adhban furatan bi rahmatihi walam yaj’alhu milhan ujajan bi dhunubi.(Tabarani) 10. After drinking milk to recite ‘Allahumma barik lana fihi wa zidna minhu’. (Sunan Abi Dawud) Food and drink are a blessing from Allah. By implementing the Sunnah and avoiding wastage, we would be physically expressing Shukr (gratitude) to Allah. Source: Al-Miftah

As-Salaam alaikum, You are praying, you are fasting, you are doing everything right, yet something inside you feels dead, heavy, empty. The Prophet Muhammad, Sallallahu alaihi Wasallam, called it the silent disease of the heart. Sheikh Ibn Arabi, may Allah sanctify his secret, described it as the hidden death that kills the soul, while the body still works. Right now, this is spreading faster than ever. The heart becomes sick when it forgets who is watching. The first silent disease of the heart is forgetfulness of the Divine Gaze; not forgetfulness of Allah's Existence. The deeper danger is forgetting that Allah is witnessing them right now. A person may say I believe in Allah, but their heart acts as though Allah is far away; they speak carelessly because they forget Allah hears; they look carelessly because they forget Allah sees; they plan sins quietly because they forget Allah knows; they delay repentance because they forget tht their next breath is not guaranteed. This is not ignorance of religion; this is absence of presence. In the path of inner knowledge, the greatest poverty is not having little money but living under the gaze of Allah while feeling unseen by Him, because when the heart truly knows it is seen by Allah, it becomes careful, it becomes softer, awake. This is why Ihsan is the medicine of the heart. To worship Allah as though you see Him, and if you do not see Him, to know that He sees you. The Prophet, Sallallahu alaihi Wasallam, did not teach Ihsan as decoration. He taught it as the highest state of worship, because the heart cannot remain diseased when it is truly aware of been seen by the One who created it. A man alone with his phone at night is not alone; a woman crying quietly into her pillow is not alone; a person hiding bitterness behind a smile is not alone; a businessman cheating in a transaction is not alone; a student lying to escape blame is not alone; a believer standing in prayer without focus is not alone. Allah sees the movement before it becomes an action; He sees the intention before it becomes a word; He sees the wound before it becomes anger; He sees the desire before it becomes sin; He sees the repentance before it reaches the tongue. So, the question is not whether Allah sis watching. The question is whether your heart is awake to His watching. This is where many hearts become sick. They begin to live as if people are the real witnesses and Allah is only an idea. They fear embarrassment more than sin, they fear losing reputation more than losing sincerity, they fear being exposed in front of people more than being exposed on the Day when nothing hidden remains hidden. And when the gaze of people becomes greater in your heat than the gaze of Allah Ta'ala, your worship becomes performance, your morality becomes strategy and your religion becomes a routine. This is a serious disease. We must Beware!!