ummtaalib

Is there a difference in the salat of men and women? Question In Sahih Bukhari, Our prophet Swallaho Alaihewasallam(peace be upon him)said "Pray as you have seen me to pray". He didn't shown any different way to pray for ladies. Why ladies are praying differently as per Hanafi Fiqh. Please clarify. Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh We are muqallids (followers) of the Hanafī fiqh. We accept the rulings of our scholars regardless of whether we know or understand their proofs. This is because they are the masters in the Islāmic sciences, such as fiqh, usūl al-fiqh, tafsīr, usūl al-tafsīr, hadīth, usūl al-hadīth, balāghah, etc. Deriving fiqhī rulings is not as simple as looking at just one or two hadīth. Therefore, we acknowledge our lack of expertise in these fields and accept the rulings of those who have mastered these sciences. Having said that, the Prophet صلى الله عليه وسلم did, in fact, show differences between the prayer of a man and a woman. Ml. Talha Desai has explained this in detail in Fatwa # 16795. The answer is attached below. In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh Your query consists of two questions, namely: 1. Is there a difference in the salat of men and women? 2. Respond to the article that states “The way in which women pray is the same as the way in which men pray” Hereunder, we wish to present answers to the above questions. Is there a difference in the salat of men and women? In Shari’a, many laws that apply to women are different to those that apply to men. Amongst these laws are the laws of salat. The variation that exists between the salat of men and women were prescribed by none other than Rasulullah (sallallaahu alayhi wa sallam). This remained the practice of the entire ummah till this day and is also reflected in the verdicts and practices of the Sahaba and Tabi’un. The Ulama and Fuqaha of all four mazhahib, namely Hanafi, Maaliki, Shafi’ee and Hambali, have maintained the difference that exists between the salat of men and women. In the recent past, there has being a group amongst the muslims who call themselves “Ahlul Hadith”, claim that the laws of salat are common to both men and women. Hence, they conclude that women should perform salat exactly as men do. They claim that the Hadith in which Rasulullah (sallallaahu alayhi wa sallam) states: “Perform salat as you see me perform salat” (Sahih Bukhari #631) is general and applies equally to both men and women. However, it should be realized that our own interpretation and logical inference of this Hadith cannot compare with the other Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) clearly draws a difference between the salat of men and women, leaving aside the many verdicts and practices of Sahaba and those after them that are found in the collections of Hadith. The Muhadithun have dedicated separate chapters in their books outlining the salat of women such as Imam Ibn Abi Shayba, Imam Abdur Razaq and others. In brief, this article will highlight the differences that exist in the salat of men and women which are substantiated from the Ahadith and the verdicts and practices of the Sahaba and those after them. Also, answers will be given to the objections raised by the “Ahlul Hadith” sect on this issue. We have not intended to gather all the Ahadith and verdicts of the Ulama on this topic. However, be assured that the relevant Ahadith and verdicts of the Ulama pertaining to this issue are mentioned with there references. Shari’a has prescribed distinct laws for men and women in many issues pertaining to salat. Hereunder, are examples of a few: 1. Men can lead women in salat but women cannot do so. لن يفلح قوم ولوا أمرهم امرأة Abu Bakrah narrates that Rasulullah (sallallaahu alayhi wa sallam) said: “Never will those people succeed who have appointed a women over them” (Sahih Bukhari, vol 2, pg 1052, Qadeemi) ولا تؤمن امرأة رجلا Jaabir bin Abdillah (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Know that a woman should not lead a man in salat” (Baihaqi Al-Kubra, vol 3, pg 90, Idaratut Talifaat Ashrafiyya) 2. Men should say “Subhanallah” loudly for the purpose of correcting someone in salat, while women are only allowed to clap their hands. التسبيح للرجال والتصفيق للنساء Abu Huraira (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Tasbeeh is for men and clapping is for women” (Sahih Bukhari, vol 1, pg 160, Al-Mizaan) 3. Jummu’ah salat is fardh upon men but not on women. الجمعة حق واجب على كل مسلم في جماعة إلا أربعة : عبد مملوك أو امرأة أو صبي أو مريض Tariq bin Shihab (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Jummu’ah in congregation is an obligatory duty upon every muslim except four: a slave, a woman, a child and one who is sick” (Mustadrak Al-Hakim-declared Sahih by Hakim and agreed by Dhahabi, vol 1, pg 425, #1062, Ilmiyya) 4. The reward of congregational salat for men is twenty seven times more than that of an individual salat. Contrary to this, the more rewarding salat of a woman is that which is most concealed and performed within the confines of her home and of her innermost living quarters. صلاة المرأة في مخدعها أفضل من صلاتها في بيتها و صلاتها في بيتها أفضل من صلاتها في حجرتها Abdullah bin Mas’ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “The salat of a woman in her makhda’ (partition) is better than her salat in her hujrah (chamber); and her salat in her hujrah is better than her salat in her bait (house)” (Sahih Ibni Khuzaimah, vol 3, pg 95, Al-Maktab al-Islami) ما صلت امرأة من صلاة أحب إلى الله من أشد مكان في بيتها ظلمة Abdullah bin Mas’ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “The most beloved salat to Allah of a woman is the one that she performs in the darkest spot of her home” (Majma’ Al-Zawaaid- Hafidh Haythami has classified all the narrators as authentic, vol 2, pg 35, Maktaba Al-Qudsi) 5. There is a big difference in the awrah of men and that of women in salat. Woman are required to cover their entire body including the hair and leaving only the face, hands and feet exposed, whereas this is not the requirement for the salat of men. لا تقبل صلاة حائض إلا بخمار Aysha (radiyallaahu anha) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Allah does not accept the salat of a woman without a scarf” (Mustadrak Al-Hakim-declared Sahih upon the conditions of Muslim by Hakim and agreed by Dhahabi, vol 1, pg 380, #917, Ilmiyya) 6. Women are not allowed to call out the Azaan whereas men are encouraged to do so. ليس على النساء أذان ولا إقامة Ibn Umar (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “There is no Azaan and nor is there Iqamah upon women” (Baihaqi Al-Kubra, vol 1, pg 408, Idaratut Talifaat Ashrafiyya) 7. Rasulullah (sallallaahu alayhi wa sallam) has not allowed women to raise their hands up to the ears in salat as men do. رأيت أم الدرداء ترفع يديها في الصلاة حذو منكبيها Abdu Rabbihi reports: “I saw Ummu Darda raising her hands up to her shoulders in salat” (Juz Raf’i Yadain by Bukhari, pg 66, #50, Dar Ibn Hazam) يا وائل بن حجر إذا صليت فاجعل يديك حذاء أذنيك والمرأة تجعل يديها حذاء ثدييها Waail bin Hujar (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “O Waail bin Hujar! When you perform salat, make your hands in line of the ears; and woman should make their hands in line of their breasts” (Majma’ Al-Zawaaid, vol 9, pg 374, Maktaba Al-Qudsi) 8. Woman cannot stand in the Saff (row) of men. They have to stand at the behind the men. صليت أنا ويتيم في بيتنا خلف النبي صلى الله عليه و سلم وأمي أم سليم خلفنا Anas (radiyallaahu anhu) reports: “An orphan and I performed salat behind Rasulullah (sallallaahu alayhi wa sallam) and my mother, Ummu Sulaim, stood behind us” (Sahih Bukhari, vol 1, pg 236, #871, Dar Al-Fikr) 9. Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sajdah of men and women. أن رسول الله صلى الله عليه وسلم مر على امرأتين تصليان فقال إذا سجدتما فضما بعض اللحم إلى الأرض فإن المرأة ليست في ذلك كالرجل Yazid bin Abi Habib (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) once passed by two women who were performing salaat. He said: “When you make sajdah, attach your body to the ground, for indeed, women are not like men in this matter”.(Maraseel of Abi Dawood, pg 118, #87, Muassasah Al-Risalah) (The narrators in the above Hadith are reliable and not rejected-I’laau Al-Sunan, vol 3, pg 26, Idara Al-Quran) 10. Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sitting posture of men and women in salat. عن عبد الله بن عمر قال قال رسول الله صلى الله عليه وسلم إذا جلست المرأة في الصلوة وضعت فخذها على فخذها الاخرى وإذا سجدت الصقت بطنها في فخذيها كالستر ما يكون لها وان الله تعالى ينظر إليها ويقول يا ملائكتى اشهدكم انى قد غفرت لها Abdullah Bin Umar (radiyallaahu anhu) reports that the Prophet (sallallaahu alayhi wa sallam) said: “When a women sits in salaat, she should place the thighs of one leg upon the thighs of the other and when she makes sajda, she should attach her belly to her thigh so that it is as concealing as possible, for indeed Allah Ta’ala looks at her saying: ‘O my angels, I make you witness that I have indeed forgiven her”. (Al-Baihaqi, vol 2, pg 223, Idara Al-Taleefaat) (The above Hadith is reliable due to the fact that it is supported by many other Ahadith- I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran) Verdicts and practices of Sahaba and Tabi’un with regards to a women’s salat: 1. عن علي ، قال : إذا سجدت المرأة فلتحتفز ، ولتضم فخذيها Ali (radiyallaahu anhu) said: "When a woman makes sajdah (prostrates), she should practise ihtifaaz and keep her thighs close together” (Musannaf Ibni Abi Shayba, vol 2, pg 504, #2793, Al-Majlis al-Ilmi) ("Ihtifaaz": where a woman draws herself close together and leans onto one side by resting on their left buttocks and completely contracting themselves). 2. عن ابن عباس ؛ أنه سئل عن صلاة المرأة ؟ فقال : تجتمع وتحتفز Ibn Abbas (radiyallaahu anhu) was asked about the salaah of a woman; he replied: "She must draw herself close together and do Ihtifaz” (Musannaf Ibni Abi Shayba, vol 2, pg 505, #2794, Al-Majlis al-Ilmi) 3. عن خالد بن اللجلاج ، قال : كن النساء يؤمرن أن يتربعن إذا جلسن في الصلاة ، ولا يجلسن جلوس الرجال على أوراكهن Khalid bin lajlaaj reports: “Women were commanded to do tarabbu' when they sat in salah and that they should not sit like men on their buttocks” (Musannaf Ibni Abi Shayba, vol 2, pg 506, #2799, Al-Majlis al-Ilmi) (“Tarabbu'”: to sit cross legged). 4. عن نافع ؛ أن صفية كانت تصلي وهي متربعة Nafi’ reports that Safiyya (radiyallaahu anha) used to perform salat while in the tarabbu’ position. (Musannaf Ibni Abi Shayba, vol 2, pg 506, #2800, Al-Majlis al-Ilmi) 5. عن نافع ، قال : كن نساء ابن عمر يتربعن في الصلاة. Nafi’ reports: “The womenfolk of Ibn Umar would do tarabbu’ while in salat” (Musannaf Ibni Abi Shayba, vol 2, pg 507, #2805, Al-Majlis al-Ilmi) 6. عن ابن عمر أنه سئل كيف كن النساء يصلين على عهد رسول الله صلى الله عليه وسلم قال : كن يتربعن ثم أمرن أن يحتفزن Abdullah ibn Umar was asked: how women performed their salah during the era of Rasulullah (sallallaahu alayhi wa sallam)? He replied: “Initially they performed tarabbu'. Then they were ordered to do Ihtifaz” (Sharh Musnad Abi Hanifa, pg 191, Ilmiyya) (The chains of narrators in the above Hadith are authentic-I’laau Al-Sunan, vol 3, pg 27, Idara Al-Quran) Note: This Hadith clearly indicates that the practice of “Tarabbu’” was abrogated and women not allowed to sit in the “Tarabbu’” posture anymore. 7. (قال الشيخ) رحمه الله وجماع ما يفارق المرأة فيه الرجل من احكام الصلوة راجع إلى الستر وهو انها مامورة بكل ماكان استر لها Imam Baihaqi states: “All the laws of salat in which a woman differs from a man are based on the principle of satr (concealment). This means that the women are instructed to do all that which is most concealing for them” (Sunan Al-Kubra al-Baihaqi, vol 2, pg 222, Idarat Al-Talifaat) The statement of this great Muhadith, Imam Baihaqi, clearly indicates that there exists a difference in the salat of men and women. 8. المراة تخالف الرجل في افعال الصلاة Shaykh Abdul Hayy Lucknawi states: “A woman differs from a man in the actions of salat” (Al-Si’aayah, vol 2, pg 205, Suhail Academy) Answers to the proofs and objections of the “Ahlul Hadith”: Majority of the proofs presented in this article are taken from the book authored by Shaykh Albani titled “Sifat Salaat al-Nabi”. This book contains many mistakes and was refuted by many Ulama throughout the world like the late Shaykh Hamud al-Tuwayjiri (d. 1992). In fact, the late Shaykh Bin Baaz and Shaykh Salih Al-Munajjid have also given rulings contrary to that which is in the book of Shaykh Albani regarding this issue. So, it seems as though Shaykh Albani was the only scholar claiming that there is no difference between the salat of men and women. Hereunder, is our response to the article: Article states: “Rather the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying,” include women too” Response: 1. The interpretation of the above Hadith provided by Shaykh Albani was never given by any scholar of the past. Not a single traditional and expert commentator of Sahih Bukhari, including the likes of Ibn Hajar Asqalani, Allamah Aini, Ibn Battaal etc had given this interpretation. It is only Shaykh Albani that has given this interpretation and logically it will be incorrect for us to follow this interpretation of Shaykh Albani. 2. It should be known that the interpretation by Shaykh Albani and his logical inference of this Hadith cannot be accepted at all, because it goes against other Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) clearly draws a difference between the salat of men and women, aside from the many verdicts and practices of Sahaba and those after them that were mentioned above. The article states: “The general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Women are the twin halves of men.” Response: 1. This Hadith cannot be used to prove that women are like men in all aspects of Deen. The Ahadith above are sufficient evidence to show that men and women are not equal in all aspects of Deen. The meaning of the above Hadith is that women resemble men with regards to their body constitution. This is because Hawwa (alayhas salaam) was created from Adam (alayhis salam) and thereof the progeny of men and women began. (Ma’arif Al-Sunan, vol 1, pg 374, HM Saeed) 2. Even if we had to accept this “principle” that women are like men in all aspects, then this principle only applies to those cases where there are no proofs indicating to the contrary. In the issue of women’s salat, there are many Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) differentiated between the salat of both genders. Surprisingly, this principle is stated in the article but has not being implemented. 3. Not a single traditional Muhaddith and expert commentator of Hadith has interpreted the above Hadith as it is interpreted in this article. Thus, it will be illogical for us to accept this interpretation. The article states: The other is the hadeeth of Abu Mutee’ al-Hakam ibn ‘Abd-Allaah al-Balkhi from ‘Umar ibn Dharr from Mujaahid from ‘Abd-Allaah ibn ‘Umar who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a woman sits during the prayer she should place one thigh against the other and when she prostrates she should press her stomach against her thighs, compressing herself in the most concealing manner, for Allaah looks at her and says: ‘O My angels, I call you to bear witness that I have forgiven her.’” Sunan al-Bayhaqi al-Kubra, 2/222. this hadeeth is da’eef, because it was narrated by Abu Mutee’ al-Balkhi. Response: According to the principles of “Hadith” laid down by the Fuqaha and Muhadithun, this Hadith can be relied on, since it is supported by many other Ahadith and verdicts of Sahaba, who were the students of Rasulullah (sallallaahu alayhi wa sallam). It is supported by many “Shawahid” (a term of Usulul Hadith). (I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran) The article states: A third hadeeth was narrated from Yazeed ibn Abi Habeeb, saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two women who were praying. He said: “When you prostrate, press some of your flesh to the ground, for women are not like men in that.” This was narrated by Abu Dawood in al-Maraaseel (p. 118) and by al-Bayhaqi (2/223). This hadeeth is mursal, which is a category of da’eef (weak). Response: 1. The issue of woman’s salat is purely a fiqhi issue and has to be dealt with in the light of what the Fuqaha state. They were masters in understanding the meanings of the Ahadith as stated by the great Muhadith and student of Imam Bukhari, Imam Tirmizhi (rahimahullah). The Fuqaha of all four mazhahib accept “Mursal” ahadith, but obviously with certain conditions (Athar Al-Hadith al-Shareef). Therefore, it will totally incorrect to blatantly state that “This hadeeth is mursal, which is a category of da’eef (weak)” indirectly inferring that this Hadith cannot be accepted. We do not wish to go into the discussion of “Mursal” ahadith, since this is not the purpose of this article. However, all the narrators of the above Hadith are reliable and there is no reason to reject it as stated in I’laau Al-Sunan (vol 3, pg 26, Idara Al-Quran) The article states: In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and women pray is the same. Response: 1. It is incorrect to state “but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him)”.This statement infers that the statements of Tabi’un and Ulama cannot be accepted. This is totally incorrect and goes against the teachings of the Quran and the Ahadith. Allah Ta’ala mentions in the Quran: يَا أَيُّهَا الَّذِينَ آَمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ “O those who believe obey Allah and obey his messenger and those in authority amongst you” (Sura Nisa: 59) Early commentators of Quran such as Ibn Abbas, Mujahid and Hasan Basri have stated that “those in authority amongst you” refer to the Fuhaqa and Ulama (Ma’arif Al-Quran). We are commanded to follow the teachings of Tabi’un and Ulama for there teachings are based on the Quran and Ahadith. The author of this article states that “only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) are the only evidence that count”, then why does he quote from the writings of Shaykh Albani etc? The article states: In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and women pray is the same. Al-Bukhaari (may Allaah have mercy on him) said: Umm al-Darda’ used to sit in prayer as a man sits and she was a scholarly woman. Al-Haafiz stated in Fath al-Baari that Abu’l-Darda’ had two wives, both of whom were called Umm al-Darda’. The older one was a Sahaabiyyah and the younger one was a Taabi’iyyah. He suggested that the one who was referred to here by al-Bukhaari was the younger one. Response: 1. In light of what the author of this article has written, it is incorrect for him to present the above narration as a proof. This is so, because he states that only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) count and here he presents the action of a Tabi’iyyah as proof. 2. However, it is not sufficient enough to present the above narration regarding the action of Ummu Darda as proof, because there is a narration recorded by Imam Tahawi (rahimahullah) which states contrary to it. The Hadith is as follows: قال رأيت أم الدرداء تصلي متربعة Ibrahim bin Abi Ablah narrates: “I saw Ummu Darda performing salat in the Tarabbu’ position” (Tuhfa Al-Akhyaar, vol 2, pg 338, Dar Balansiyya) 3. The author of the article claims that Imam Ibn Abi Shayba recorded from the Salaf that the way in which men and women performed salat was the same. This is absolutely false and incorrect accusations labelled against this great Imam. He has never mentioned this in his “Musannaf”. Not a single Salaf has mentioned that a woman will perform salat as a man performs salat. The author of this article has probably relied on the book “Sifat Salat Al-Nabi” authored by Shaykh Albani. This is because the mistake made by Shaykh Albani in his book is the same mistake made by the author of this article. Shaykh Albani claimed that Ibrahim Nakha’ee said: “A woman will do as a man does in salat”. He also adds that this narration has a sahih sanad (authentic chain of narrators). However, this was not what Ibrahim Nakha’ee said and nor was this ever his view. The correction words of Ibrahim Nakha’ee that appear in Musannaf Ibn Abi Shayba are: عن إبراهيم ، قال : تقعد المرأة في الصلاة كما يقعد الرجل “A woman will sit as a man sits in salat” (Musannaf Ibn Abi Shayba, #2804, Al-Majlis al-Ilmi) Hereunder, are the interpolated words of Shaykh Albani: كل ما تقدم من صفة صلاته صلى الله عليه وسلم يستوي فيه الرجال والنساء ولم يرد في السنة ما يقتض استثناء النساء من بعض ذلك بل إن عموم قوله صلى الله عليه وسلم : ( صلوا كما رأيتموني أصلي ) يشملهن وهو قول إبراهيم النخعي قال : ( تفعل المرأة في الصلاة كما يفعل الرجل ) أخرجه ابن أبي شيبة ( 1 / 75 / 2 ) بسند صحيح عنه In conclusion we would like to mention that all the Ahadith mentioned in this article are sufficient to prove that there exists a difference between the salat of men and women and it would be incorrect to claim that the salat of both genders are common. We ask Allah Ta’ala to grant us sincerity and make this humble effort a means of exposing the truth. And Allah knows best Wassalam u Alaikum Ml. Talha Desai, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah Source

The three groups in Ramadhan The famous hadith in which Rasulullah (sallallahu álaihi wasallam) is reported to have introduced Ramadhan to the Sahabah (radiyallahu ánhum) states that he also said: “…it (Ramadhan) is a month whose first part (first 10 days) are a mercy, the second part (second 10 days) brings forgiveness and the last part (last 10 days) guarantees emancipation from the fire” Shaykhul Hadith, Moulana Muhammad Zakariyya (rahimahullah) has explained this to be referring to three categories of people. 1. From all the people who witness Ramadhan there are some who are extremely pious, for them the mercy of Allah starts showering down from the first night of Ramadhan. 2. The second group is those who are not as pious as the previous ones. They have a mixture of deeds, good and bad too, although their burden of sins are not too heavy. These people engage in worship the first 10 days of Ramadhan and by the 11th of Ramadhan they become eligible for complete forgiveness. 3. The last group is the very sinful ones. Those who have far less good than bad in their account. Almighty Allah through his grace frees them too from Jahannam (Hell) by the time they reach the final stretch of the blessed month. Another three Some Scholars have drawn attention to another type of grouping in Ramadhan; 1. Those who are already spiritually charged and await this month in earnest. They use this as an opportunity to progress further in spirituality during Ramadhan. These maximize their benefit from this month. 2. Those who are aware of the auspiciousness of the month and prepare themselves to honour its sanctity as much as possible. They shun the sins that they usually engage in during the other eleven months of the year and even try to increase their ‘ibadat in Ramadhan. However, once the month departs, they revert to those wrongs! It’s as if they braced themselves for this month only & then release the “hand-break” once the crescent of Shawwal is sighted. This is the middle group and unfortunately the majority. 3. Those to whom Ramadhan makes no difference! They show no regard to it whatsoever and persist in the wrongs that they are so accustomed to. These are the deprived ones! They are the real losers! Which team we belong to is really up to us! May Allah Ta’ala protect us all and inspire us to accept this auspicious month with open arms, and to maximize our benefit therefrom. Ameen.

Intention for Taraaweeh Q. AsalaamuAlaikum I'd like clarity on ladies performing the taraweeh salaah at home please....can we make a single niyyat for 20 rakaats of taraweeh salaah or do we need to make a niyyat at the beginning of every 2 rakaats taraweeh ? JazakAllah khair (Question published as received) A. It is not necessary to make an intention of Taraweeh Salaah for every two Rakaats of Taraweeh Salaah. The intention at the beginning of the Taraweeh Salaah to perform twenty Rakaats of Taraweeh Salaah is sufficient. (Al-Bahrur-Raa’iq 1/294) This applies to both, males and females. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Taraweeh Summary 10th Night 11th Para :- from 10½ Ruku of Sura Taubah till 1st ½ of Ruku of Sura Hood. The various types of Munaafiqeen are mentioned. 1. Those who will never be forgiven because hypocrisy is a belief to them and their aim to disunite the Muslims. 2. Those who could be forgiven because hypocrisy to them is merely a habit and not a belief. Then :- 1. Then the conduct of the true believers is noted. 2. There forgivable munaafiqeen associate with the true believers and the conduct of the true believers manifests itself. 3. Educating the masses will put an end to absenteeism from Jihaad. 4. Educating the people on strategies of war. Surah Yunus (Alayhis Salaam). Makkah – 109 Aayats. This Surah in brief: The main subject matter here is the invitation to Islaam. The Surah states :- 1. Allaah Ta'aala has made this Scripture a Book of Wisdom and as a favour He delivered that message of Wahi (revelation) through the medium of a man from mankind itself. Yet some fools (i.e. Kuffar) instead of taking benefit from it they turn away saying that it is the ill-effects of sorcery; 2. The Kuffar refute the acceptance of the divine message yet when adversities afflict them they stretch out their hands at the very same door (of Divine assistance), but once the adversities vanish they become disobedient; 3. O disobedient ones! That life of the world which has beguiled you, is deceitful, and let it not turn you away from submitting to the Divine messages; 4. These Kuffar believe Allaah to be the creator, sustainer and administrator of the world, yet; 5. They turn themselves away from practising on His commandments; 6. While they themselves make allegations against the Qur'aan, that it is a fake; 7. If these Kuffar do not abstain from belying the Qur'aan then display your disgust on them; 8. How can these Kuffar understand the Qur'aan-e-Hakeem when they are spiritually blind and deaf; 9. Allaah is fully aware of our Qur'aan recitation as well as our other actions in life; 10. The righteous ones will not fear to appear in the high court of Allaah; 11. One should not be grief-stricken by the abusive language of the antagonists of Deen; 12. Mention is made of the visitations of Allaah. Observe how the enemies of Noah (Alayhis Salaam) and the enemies of the later Nabis were destroyed; 13. Mention is made of the visitations of Allaah. Observe how Fir'oun together with his army were drowned because of harbouring enmity to Moosa (Alayhis Salaam); 14. O those addressed by the Qur'aan, do not doubt it; 15. Do not belie it by mere doubt; 16. Otherwise your resurrection will be the same as that of the past beliers; 17. O people we are not prepared to abandon our way (of truth) merely on the basis of your doubts; 18. He who accept the Qur'aan will benefit himself, otherwise the misfortune of his negation will be incumbent on him; Hear Mufti A Hoosen Elias audio summary of the 10th night of Taraaweeh PART ONE Download Now Surah Hood. Makkah – 123 Aayats. This Surah in brief: The subject discussed here is the invitation towards Tawheed. The purpose of the revelation of the Book is to perfect the imbibing of Tawheed and seeking forgiveness for previous omissions. Hear Mufti A Hoosen Elias audio summary of the 10th night of Taraaweeh PART TWO Download Now

Is Salatul Taraweeh 8 or 20 rak’ats in Ramadan? darultahqiq.com The following treatise by Dr. Abul Hasan Hussain Ahmed is probably the most in-depth research and defence in English of the major proofs to establish the view that in the time of the Companions (Sahaba) they prayed 20 rak’ats of Salatul Taraweeh in congregation. Hence, this is what they would have received from the practice of the Prophet (sallallahu alaihi wa sallam) who lead Salatul Taraweeh in congregation for only a few nights in his time and then used to pray them on an individual basis. The position for a minimum of 20 rak’ats is that which is also the most famous position emanating from the major Mujtahid Imams from the pious predecessors (Salaf-us-Salihin), like Abu Hanifa (d. 150 AH), Malik ibn Anas (d. 179 AH), al-Shafi’i (d. 204 AH) and Ahmed ibn Hanbal (d. 241 AH). In the Muwatta of Imam Malik (trans. A. Bewley) it has mentioned the following: 1 Yahya related to me from Malik from Ibn Shihab from ‘Urwa ibn az-Zubayr from ‘A’isha, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, prayed in the mosque one night and people prayed behind him. Then he prayed the next night and there were more people. Then they gathered on the third or fourth night and the Messenger of Allah, may Allah bless him and grant him peace, did not come out to them. In the morning, he said, “I saw what you were doing and the only thing that prevented me from coming out to you was that I feared that it would become obligatory (fard) for you.” This happened in Ramadan. [in Sahih Muslim also] 2 Yahya related to me from Malik from Ibn Shihab from Abu Salama ibn ‘Abd ar-Rahman ibn ‘Awf from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, used to exhort people to spend the night in prayer in Ramadan but never ordered it definitely. He used to say, “Whoever stands in prayer in the night during Ramadan with belief and expecting the reward will be forgiven all his previous wrong actions.”[These words are given in the banner above in Arabic) Ibn Shihab said, “The Messenger of Allah, may Allah bless him and grant him peace, died while that was still the custom, and it continued to be the custom in the khalifate of Abu Bakr and at the beginning of the khalifate of ‘Umar ibn al-Khattab.” [see Sahih al-Bukhari 1905] Yahya related to me from Malik that Yazid ibn Ruman said, “The people used to pray twenty-three rak’as at night during Ramadan in the time of ‘Umar ibn al-Khattab.” In this age of technology, it has become easy to claim something and cut and paste a barrage of references by most “researchers”, but how many people have the time, stamina and resources to check each and every reference that a party echoes forth as proof and contention for its arguments?! The principle objective of this treatise will be to examine and defend the authenticity of the major narration for 20 rak’ats of Taraweeh in the time of the Amir al-Mu’minin, the second Caliph, Umar ibn al-Khattab (radhiallahu ‘anhu), which has come via the route of the trustworthy narrator, Yazid ibn Abdullah ibn Khusayfa from the Sahabi, Saa’ib ibn Yazid (ra). In doing so, the alternate narration from the trustworthy narrator known as Muhammad ibn Yusuf from his uncle, the same noble Sahabi, Saa’ib ibn Yazid, apparently mentioning 8 rak’ats of Taraweeh in the time of Umar ibn a Khattab (ra) will be shown to have a Shadh (aberrant) wording. Supporting narrations for 20 rak’ats in the time of Umar ibn al Khattab (ra) will also be mentioned. In the latter part of this treatise, an examination and demonstration of why the variant narration for 8 rak’ats of Taraweeh as attributed back to the noble Sahabi, Jabir ibn Abdullah is also weak will be demonstrated, as well as an explanation of how the Ulama (scholars) understood A’isha’s (ra) narrations on 8 rak’ats. Let us now move onto observe the claims made by some and how they are answerable without bias and distortion. Please note the password to view the PDF below. Title: Answering The Claims That There Are No Authentic Narrations For 20 Rak’ats Taraweeh Author: Shaykh Dr. Abul Hasan Hussain Ahmed Date: 1 Ramadan 1430AH / 22 August 2009 Download link: ANSWERING THE CLAIMS THAT THERE ARE NO AUTHENTIC NARRATIONS FOR 20 RAK’ATS TARAWEEH Password: taraweeh

Taraweeh Summary 9th Night 10th Para: from Ruku 5- 5 of Surah Al – Anfaal till 11½ Ruku of Surah Taubah. Remaining clauses of Surah Anfaal are: - Clause 8: During the battle (i.e. on the battlefield) the remembrance of Allaah should be observed; Clause 9: Exhorting each other to avoid disputes should be practised; The Munaafiqeen (hypocrites) have no trust on the genuineness of the Deen (Islaam) while the Kuffar (disbeliever's) too have no proper contact with Allaah, therefore you Muslims will dominate them and be triumphant over them while they will not be able to do so; Clause 10: Weaponry should be prepared to the best of one's ability; Clause 11: Islaam welcomes settlements (i.e. by agreement) at any time; Clause 12: A command in encouraging the believers to wage war and fight; Clause 13: In political objectives only those Muslims, nations or factions are taken into consideration who are affiliated to the Markaz (i.e. headquarters); Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now 9. Suratul Towbah: Chapter on Repentance. Madinah – 129 Aayats. This Surah in brief: The subject matter in this Surah is "Declaration of War". 1. After the declaration of war against the Kuffar (disbelievers). Allaah and his Messenger (Sallallahu Alayhi Wasallam) are disgusted with the Kuffars on taking steps in all types of protection. 2. Four months of grace is granted for consideration after the declaration of war. The Kuffar are warned to desist from opposing Islaam otherwise they will be annihilated. Discussion of four matters are done: 1. Declaration of war; 2. Granting of a grace period for consideration; 3. Stipulation of time on the treaty signed with the Kuffar; 4. Signing of treaty without stipulation of time. The reasons for disputing with the Kuffar (Disbeliever) are mentioned. Elimination of three reasons for not fighting, viz:- 1. In spite of the Mushrikeen (polytheists) practising other good actions, the Jihaad could be carried out on them; 2. Muslims cannot merely desert their towns and take to the Masjids for Zikr and Fikr (i.e. remembrance and contemplation of Allaah) so as to absolve themselves from the Jihaad (Holy War); 3. No persons can prevent himself from participation in the Jihaad due to some worldly status he has or even if he be from noble family linage. Elimination of two or more reasons for not participating in war are added. 1. To be outnumbered; 2. Lack of basic needs of life and equipment for fighting cannot be an obstacle too. Also stated: - 1. The four months of grace is given so that the Muslim army can take rest and recuperate because they will have to stand up (in war) against all the nations of the world; 2. All the Muslims will have to stand up together for battle; 3. To regard one's self as an exception to Jihaad is a sign of hypocrisy, the three examples of those who exempt themselves from participating in the Jihaad are explained: I. Those who make no preparation at all to participate in the Jihaad. II. Those who fear that by going to the destination they may fall into some type of mischief, instead of being useful in battle. I II. Those who would fight for some material gain and not for the pleasure of Allaah and His Rasul (Sallallahu Alayhi Wasallam); 4. The fourth example of those who exempted themselves is explained: Those whose idea of truly serving the Deen (Islaam) does not coincide with that of Rasulullaah (Sallallahu Alayhi Wasallam); 5. Outlining of the ideal goal of the Munaafiqeen (hypocrites) and their punishment; 6. Outlining of the ideal goal of the Mumineen (believers) and their reward; 7. The Mumineen are commanded to wage war against the Kuffar and the Munaafiqeen and at the same time to be stern too; 8. The fifth example of those who exempted themselves is explained; 9. Those who used to beg from Allaah in poverty for affluence to do good actions, but when granted they transgressed; 10. The result of staying behind from the Jihaad is hell-fire; 11. After they had been restricted (for Jihaad) a change came about in their condition; 12. When the Munaafiqeen were warned against remaining behind from Jihaad they re-organised themselves (i.e. by presenting excuses);

A Muslim’s Pledge قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ. لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ Say, my worship and my sacrifice and my living and my dying are for Allāh, Lord of the Worlds. For Him there is no partner. And thus I have been commanded, and I am the first one to submit.” (Al-Anʿām 6:162-163) This is the definition of the Muslim—one who surrenders completely and as a result loves and hates; and lives and dies for the sake of Allāh. As the Qur’ān explains in several places, this was the call of all the previous prophets as well. Qur'an Reflections - Juz Eight Al-Balagh

Inward and Outward Sins وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ ۚ إِنَّ الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا يَقْتَرِفُونَ Forsake the outwardness of sin and the inwardness thereof. Lo! those who garner sin will be awarded that which they have earned. (Al-Anʿām 6:120) The outward sins are the content of our outward actions like telling lies, backbiting, failure to perform obligatory acts of worship, and failure to follow the commands of Allāh in all dealings and transactions. The inward sins are the thoughts, ideas and motives we hide in our heart like arrogance, malice, jealousy, and desire to show off. The Islamic discipline of fiqh deals with the first; that of tasawwuf (although it is greatly misunderstood these days) deals with the second. The āyah makes it clear that both are important; reforming both our actions and our motives and thoughts are equal obligations. Qur'an Reflections - Juz Eight Al-Balagh

Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Overtime in Ramadān When we have the opportunity to do overtime at work and earn time and a half or double pay, we ensure we do not miss out on the additional income. In Ramadān, a fard action is worth seventy times its value and a nafl action is worth the same as a fard action on a normal day. Despite the huge increase in rewards, we do not find the zeal to do anything extra for our ākhirah; in stark contrast to our readiness to do overtime for financial gain.

Consequences of Withholding Zakāh By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Zakāh is one of the five fundamentals of Islām. The Prophet sallallāhu ‘alayhi wasallam said: “Islam is founded on five pillars: bearing witness that there is no deity except Allāh, and that Muhammad is His Servant and Messenger; establishment of salāh; paying zakāh; performance of hajj; and fasting the month of Ramadān.” (Al-Bukhārī) After Īmān, salāh is the most important act of worship which is to be performed physically, and zakāh is the main act of worship which is to be performed monetarily. Salāh and zakāh have been mentioned together on many instances in the Glorious Qur’ān, to cite just some examples, Allāh ta‘ālā says: “And establish regular salāh and pay regular zakāh, and bow down with those who bow down.” (2:43) “In fact, the mosques of Allāh are built only by those who believe in Allāh and the Last Day, and those who establish salāh and pay zakāh and who fear none but Allāh. So, it is hoped that they are to be among those on the right path.” (9:18) Such verses of the Qur’ān substantiate that zakāh is the most important fundamental after salāh. Those who fulfil this duty have been promised abundant reward in this world and the Hereafter; and those who evade zakāh have been sternly warned in the Qur’ān and ahādīth of the consequences. Benefits of Giving Zakāh The following are some of the many benefits mentioned in the Qur’ān and ahādīth for the one who gives zakāh: 1. Pleasure of Allāh ta‘ālā. 2. Increase in wealth. 3. Protection from losses. 4. Forgiveness and blessing from Allāh ta‘ālā. 5. Safety from calamities. 6. Protection from the Wrath of Allāh ta‘ālā and from a bad death. 7. Shelter on the Day of Judgement. 8. Security from seventy misfortunes. 9. Safety from the fire of Jahannam. 10. Safety from grief. Consequences of Not Paying Zakāh in this World When Allāh ta‘ālā sends a calamity to punish people for their sins, no power on earth can prevent the onslaught. Men may form thousands of plans, but something decreed by the Lord of the universe must come to pass. Nowadays, the calamities of famine, flood, etc. have become a great problem for the whole world. If we wish to seek relief from such sufferings and cure the malady, we shall have to follow the remedy revealed to us by Allāh ta‘ālā. Rasūlullāh sallallāhu ‘alayhi wasallam has warned us over fourteen hundred years ago, against all those evil practices which bring calamities and afflictions in this world. These warnings were given long ago and now the world has witnessed their truth through experience. Today, the predictions are coming true. If only people had acted according to the rulings prescribed by Rasūlullāh sallallāhu ‘alayhi wasallam, who was undoubtedly the wisest of all wise men. It is beyond the scope of this article to discuss how specific evils cause specific afflictions, but I will bring to the attention of the readers the ahādīth related to the subject matter - non payment of zakāh. Non Payment of Zakāh – A Cause of Famine Buraydah radhiyallāhu ‘anhu relates that Rasūlullāh said, “The nation that withholds zakāh (i.e. does not pay it), Allāh afflicts famine on them.” (At-Tabrānī) Ibn ‘Umar radhiyallāhu ‘anhu relates that Rasūlullāh sallallāhu ‘alayhi wasallam once said, “O Muhājirūn! There are five (dreadful) sins; if you fall into these – and I take refuge in Allāh from the evil of these sins lest you fall into them – (you will face horrible disasters)…” The Prophet sallallāhu ‘alayhi wasallam thereafter enlisted a number of sins and their punishments, amongst which he said, “Thirdly, if people stop paying zakāh, rain will be withheld from them, and were it not for the animals, no rain would fall on them.” (Ibn Mājah, Al-Bazzār, Al-Bayhaqī) A similar hadīth is also reported by Ibn ‘Abbās radhiyallāhu ‘anhu. Non Payment of Zakāh – A Cause of Windstorms, Earthquakes, etc. ‘Alī radhiyallāhu ‘anhu and Abū Hurayrah radhiyallāhu ‘anhu report that Rasūlullāh sallallāhu ‘alayhi wasallam prophesied fifteen actions which his Ummah will perpetrate, and from amongst these he mentioned, “When zakāh is looked upon as a penalty (i.e. people will pay zakāh with a heavy heart, as though it is a penalty), then look for violent windstorms, earthquakes, men being swallowed by the earth, metamorphosis, stones raining down from the skies, and calamities following one another in rapid succession, like beads of rosary falling one after the other when its string is cut.” (At-Tirmidhī) Destruction of Property ‘Umar radhiyallāhu ‘anhu narrates that Rasūlullāh sallallāhu ‘alayhi wasallam said, “Wealth is generally lost on the land and the sea because zakāh is not paid on it.” (At-Targhīb) ‘Ā’ishah radhiyallāhu ‘anhu narrates that Rasūlullāh sallallāhu ‘alayhi wasallam said, “Zakāh will destroy wealth in which it is.” (Al-Bazzār, Al-Bayhaqī) The destruction of wealth upon which zakāh is obligatory will be by way of Allāh ta‘ālā destroying the wealth in which the amount due for zakāh lies, or by removing the barakah from it. Consequences in the Hereafter “As for those who hoard gold and silver and do not spend it in the way of Allāh, give them news of a painful punishment. On the day it (i.e. the wealth) will be heated up in the fire of Jahannam, then their foreheads and their sides and their backs shall be branded with it and (it will be said to them), ‘This is what you had accumulated for yourselves. So, taste what you have been accumulating.’” (9:34-35) The majority of the Sahābah radhiyallāhu ‘anhum and ‘Ulamā are agreed that the severe punishment mentioned in the verse is for those who do not pay zakāh. May Allāh ta‘ālā protect us from such severe punishments. Āmīn. “And let not those who hoard wealth, which Allāh has bestowed them with from His grace, think that it is better for them. No, it is worse for them. That which they hoard will be made into a collar (in the form of a snake and put around their necks) on the Day of Qiyāmah. To Allāh belongs the inheritance of the heavens and the earth. Allah is All-Aware of what you do.” (3:180) Imām Ar-Rāzī rahimahullāh writes in his tafsīr, “This verse does not apply to the cases of nafl (optional) spending. It applies to cases of failure in obligatory spending.” This is substantiated by a hadīth in Al-Bukhārī that Rasūlullāh sallallāhu ‘alayhi wasallam said, “The person on whom Allāh bestowed wealth, and he does not give zakāh on it, then on the Day of Judgement, his wealth will be transformed for him into a large bald snake with two black spots over its eyes; it will wind round his neck on the Day of Judgement, then grab (him) with both his jaws and say, ‘I am your treasure.’” Then Rasūlullāh sallallāhu ‘alayhi wasallam recited the above verse. Abū Hurayrah radhiyallāhu ‘anhu reports that Rasūlullāh sallallāhu ‘alayhi wasallam said, “If anyone possessing gold and silver does not pay what is due, then on the Day of Judgement his gold and silver will be made into sheets and will be heated in the fire of Jahannam. His side, forehead and back will then be branded with (the heated sheets), again and again, on that day, the duration of which will be fifty thousand years.” (Muslim) Once, Rasūlullāh sallallāhu ‘alayhi wasallam saw gold bangles on the hands of two women. He inquired if they had given zakāh for the bangles. They replied, “No.” Rasūlullāh sallallāhu ‘alayhi wasallam said, “Do you wish that on the Day of Judgement you be made to put on bangles of fire?” They replied, “No.” He said, “Give zakāh on them.” (Ahmad) The following facts are clear from the aforementioned discussion: • Zakāh is fard. • The significance of zakāh is very great. • Failure to pay zakāh will bring calamity and misfortune in this world and the Hereafter. Allāh, the All-Merciful has bestowed upon us many favours: He has given us health and wealth, luxury and comfort, friends and children, life and wife. Every penny that we earn is from the Grace of Allāh. He has given us everything and asks for only 2.5% to be spent in His way upon those who are not capable of providing for themselves. Remember, 2.5% at the end of the each Islamic year from the excess wealth (i.e. which remains after spending) is basically nothing. If we pay zakāh in full and abstain from greed, extravagance, etc. there will not remain a single destitute among the Muslims. Rasūlullāh sallallāhu ‘alayhi wasallam’s ḥadīth is clear evidence for this claim. He said, “In the wealth of rich Muslims, the amount which is sufficient for the poor among the Muslims has been made obligatory. The hardships of the poor among the Muslims regarding food and clothing are because of the deeds of the wealthy (i.e. their refusal to pay zakāh). Beware! Allāh will demand a stern reckoning from them and mete out a painful punishment.” (At-Tabrānī) Bear in mind that anything we leave behind is not ours. If we want to protect our hard-earned money and save it for use at a time when we shall need it badly, let us spend it in the way of Allāh ta‘ālā and deposit it in the bank of the Hereafter. © Islāmic Da'wah Academy

Taraweeh Summary 8th Night 9th Para : from 10½ Ruku of A’raf till 4½ Ruku of Sura Al- Anfaal- The Spoils. These topics are mentioned :- 1.) Da'wah (invitation) is given to Ahle -Kitaab (The Book) by mentioning the signs of Allaah till the end of the Para (chapter); 2.) A critical observation is made of the previous nations and this serves as a warning to the antagonists of Islaam; 3.) Belying the Nabis was the cause of the destruction of the previous nations and in the narration of Moosa (Alayhis Salaam), this is verified; 4.) The narration of Moosa (Alayhis Salaam) and Fir’oun continues; 5.) Moosa (Alayhis Salaam) proceeds to the mount Toor (Sinai Mountains) to receive the commandments for his people; 6.) After Moosa (Alayhis Salaam) proceeded to Mt. Toor (Sinai Mountains, his people took to idol worshipping; 7.) Then mention is made of cow-worshipping, which draws disgrace and the anger of Allaah. The conditions for perpetual help are laid down for the nation of Moosa (Alayhis Salaam); 8.) The Da'wah (invitation) of the people of Moosa (Alayhis Salaam) and its outcome. 9.) The Daa'ee (invitor of Truth) is absolved of his duty after having extended the invitation to others. Then several points are highlighted here: 1. The reason perceived for the need of a Da'wah (invitation) to Kitabullaah (The Book of Allaah) is that guidance is necessary in order to fulfil the covenant, in which every individual directly pledged servitude to Allaah, so that on the day of Qiyamah none can excuse himself of being uninformed; 2. Another strong reason is that Shaytaan (The Devil) is ready to mislead man, for example, it is he who led Bal'am 'The Seer' astray; N.B: Ba'lam was a man called out by the enemies of Israel to curse Israel, but who blessed Israel instead. 3. Those who negate the invitation to the Book of Allaah are worse than animals; 4. To give to those invited during the period of revolting is also from the Sunnatullaah (i.e. The Ways of Allaah). 5. It is very difficult or virtually impossible to turn away from shirk (Acts of polytheism) by merely avoiding the Book of Allaah, therefore it is of utmost importance to emulate The Book of Allaah. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now 8. Suratul Anfaal: Chapter on the Spoils of War. Makkah – 75 Aayats. This Surah in brief: Da'wah (invitation to Islaam) was extended to all nations of the world in the pervious Surah. This serves as an introduction to this Surah which contains the Jaamiate Qanoon (i.e. the Comprehensiveness of the Divine Law). These are those laws which attract benefit, to those who fulfill it, and at the same time safeguard them from harm. The differences relating to the booty of the battle of Badr are clarified. Clause 1: (in the strategy of battle): one should be firm-footed in the battle lines; Clause 2: One should remain obedient to Allaah and his Rasul (Sallallahu Alayhi Wasallam) during the battle; Clause 3: Consider such obedience as life itself; Clause 4:There should be no misapplication in the obligatory duties; Clause 5: To achieve the criterion, one needs to adhere to Taqwa (i.e. Allaah Consciousness); Clause 6: The limit of fighting is to the point of establishing the Haqq (Truth); Clause 7: Laws related to the distribution of booth should be keep in mind;

Taraweeh Summary 7th Night 8th Para from Ruku 13 of Surah An’aam till 10½ of Surah Aa’raaf- The Heights. More topics are stated :- 1. The existence of such disfigurations (devil in the forms of man and Jinn) become an obstacle for all Nabis. 2. The upholders of Tawheed and its antagonists can never be equal and the antagonists are terribly disgraced. 3. The antagonists of Tawheed (monotheism) sense the truth (in Islaam) and their existing creed is illogical and misquoted. 4. The illogical nature and misquotations of the prohibitions and permissibilities by the Kuffar is stated and details how well reported and understandable our Deen of Islaam is clarrified. 5. The prohibited actions which are Haraam (i.e. Prohibitions) for the Muslims are reported , whilst it being sensible too. 6. A brief summary of all the laws of Islaam are outlined aside from the laws pertaining to Ma'koolaat (i.e. Edibles). 7. Allaah Ta'aala draws the attention of the Kuffar to the fact that they object to the Qur'aan while he made its following blessed, directing them to the creed of Ibrahim (Alayhis Salaam). Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now 7. Suratul A'raf: Chapter of the Heights. Makkah – 206 Aayats This Surah in brief: Surah al- Baqarah invites the Jews to al Kitaab (the Book), Surah Aale 'Imraan invites the Christians to Tawheed (monotheism), Surah Nisaa and Maa'ida discuss the reformation of the Arabs, Surah An'aam discusses the reformation of the Majoos (fire worshippers), while Surah (i.e. Surah al A'raf) invites all the remaining nations to the Qur’aan. Subjects discussed are:- 1. The visitations of Allaah; 2. Incidents relating to after death; 3. The boons and favours of Allaah by way of inviting to the Kitabullaah (The Book of Allaah); 4. Emphasis is made of the need of following the Book of Allaah; 5. By complying to the Book of Allaah, one will be granted Libas –‘ut - Taqwa (i.e. A spiritual shield of Allaah consciousness) and such a shield is much more superior to a physical shield (clothing etc); 6. A physical protection (clothing etc) is not prohibited, though a spiritual one is preferable, if one has to be deprived of a spiritual shield, he could be listed among the cursed ones; 7. The Divine manner in which the one who had been granted Libas –‘ut- Taqwa (i.e. The spiritual shield of Allaah-consciousness) should deal with those who shun the Qur'aan; 8. Explaining the punishment for those who shun the Qur’aan and the reward for the Allaah conscious ones; 9. Mention is made of how to warn the third party of those who shun Libas –‘ut- Taqwa (The Spiritual shield of Allaah-consciousness) and what is their punishment. 10. Da'wah (invitation) is given to Ahle -Kitaab (The Book) by mentioning the signs of Allaah till the end of the Para (chapter).

Taraweeh Summary 6th Night 7th Para: Wa Izaa Sameu i.e from 10½ Ruku of Surah Maidah till end of 12 Ruku of Al – Anam – The Cattle. More topics are stated :- 1. When Propogating to the Ahlul Kitaab (people of the Book) priority is given to the Christians over the Jews. 2. During the course of propogation refrain from going to the extremes. 3. The Baitul Haraam remains the headquarters of the Muslims irrespective of their whereabouts and the bond should not cease. 4. It is necessary for the Muslims to be cautious against nonsensical questioning and uncivilized customs. 5. On the day of Qiyaamah (Judgement) all the Nabis will be present as true witnesses. 6. The Nabis express their wishes at the time of bearing witness on the day of Qiyaamah. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now 6. Suratul Maaidah: Chapter of the Cattle. Makkah – 165 Aayats This Surah is brief: The invitation is extended to the Majoos (i.e. the Fire : Worshippers of Zoroastrianism. The three main factors are mentioned here: i.e. the Principles of Deen. Firstly, the Tawheed (i.e. monotheism-belief in the unity of Allaah); Secondly, the Kitaabullaah (i.e. the heavenly Scripture); Thirdly, the Risaalaah (i.e Prophethood). Also mention is made of :- 1. In order to achieve the strong feeling of Tawheed (monotheism) it is incumbent to hold firm onto the rope of Allaah. 2. Refusal of complying to the Book of Allaah involve a person in acts of Shirk (polytheism) thereby involving him in the remorse of the polytheists. 3. It has been a ongoing habit of man to falsify the Nabis and the Nabis had to exercise tremendous patience. The Divine help of Allaah descends on the basis of this patience. 4. Invitations towards Tawheed (monotheism) is given by the mention of the visitation(signs) of Allaah. 5. Only through the medium of Tawheed (monotheism) can one be worthy enough for the company of Muhammad (Sallallahu Alayhi Wasallam). 6. Severing all ties with the antagonists of Tawheed (Monotheism). 7. The Whole of creation is subdued and overpowered by the Divine Power of Allaah. 8. The Model of Ebrahim (Alayhis Salaam) is the course of Tawheed. 9. On the issue of Tawheed (monotheism) our (i.e. Muslims) school of thought is that of Ebrahim (Alayhis Salaam) and other Nabis. 10. It is unanimously accepted that the Noble Qur'aan invites to Tawheed (oneness of Allaah). 11. After having given invitation to the oneness of Allaah, attention is drawn to marvel at the Divine Power thoroughly, therefore the lessons of Tawheed will really settle firmly, but foolishly they (Kuffar) attribute sons and daughters to Allaah instead.

Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Precious, Precious Moments Every moment of our life is very precious, as each second can potentially be used to acquire the pleasure of Allāh ta‘ālā and earn great reward. However, during Ramadān these moments become even more precious. This is why we should take great care to use the very precious moments of Ramadān wisely.

Hardships and Calamities – Blessings in Disguise Allah gives the toughest battles to His strongest soldiers, a fact we should keep safely sealed in our minds each time we are faced with opposition in this world. The following is a short list of benefits hardships and calamities provide. Shows us the transience of this world Calamities remind us that this world is a short temporary place where our actions count far much more in the hereafter, rather than on this Earth. They teach us that this world is filled with fatigue, sickness and exhaustion, whereas the Hereafter is perfectly free of these inconveniences. We yearn for the ease and contentment of the Hereafter and we are motivated to work towards that end. “Verily, the home of the Hereafter that is the life indeed (i.e. the eternal life that will never end), if they but knew.” [{Surat Al-‘Ankaboot 29: Verse 64}] Brings us closer to The Almighty If we accept the challenges in our lives and work on overcoming them, chances are that we will succeed 100% by the will of Allah. On the other hand, if we get discouraged and give up, we are sure to fail. We must believe that all things come from Allah (subhanahuwata’aala) and He would never give us any burden bigger than we can bear. By doing this, we become closer to our Creator and we feel more comfortable with our deen. Allah (subhanahuwata’aala) is pleased when we pass His tests. We attain His pleasure and guidance when we face these trials headfirst. Let us be of those who attain Allah’s (subhanahuwata’aala) pleasure and shun His wrath. Our sins are washed away Narrated by Abu Hurayrah (radiAllahu anhu): The Prophet (salallahu aleyhi wasallam) said: “Trials will continue to befall the believing man or woman in himself, his child and his wealth until he meets Allah with no sin on him.” [Narrated by al-Tirmidhi (2399)] It was narrated that Anas (radiAllahu anhu) said: The Messenger of Allah (salallahu aleyhi wasallam) “When Allah wills good for His slave, He hastens the punishment for him in this world, and when Allah wills ill for His slave, he withholds the punishment for his sins from him his sin until he comes with all his sins on the Day of Resurrection.” [Narrated by al-Tirmidhi (2396)] Aa’ishah (radiAllahuanha) said:The Messenger of Allah (salallahualeyhiwasallam) said: “The believer is not harmed by a thorn or anything greater, but Allah will raise him in status thereby, or erase a sin thereby.” [Muslim (2572)] These beautiful ahadith are evidences of the true nature of hardship in this world. Allah (subhanahuwata’aala) is showing us that when He puts obstacles in our lives, they are only there to help clear our path into Heaven in the Hereafter. We should recognize and appreciate each trial and smile upon anything that brings us distress in this world, for we are being cleansed for the Hereafter. Allahu Akbar! Improves our patience “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” {Surat Al Baqarah 2: Verse 153} Patience in Islam is seen as the light, which guides good decision-making and keeps us on the straight path. But let’s be honest, most of us rarely use this light and our frustrations with the world grow. We should aim to be of the patient, for Allah (subhanahuwata’aala) loves those who are patient. This demonstrates the high regard the virtue of patience is given in Islam. If we approach every calamity with patience, we are sure to find a solution to our problems quicker than if we rage on about how unfair it is. Surely, Allah (subhanahuwata’aala) is with the patient and we should all strive to be in His company. Gives us an opportunity to gain more rewards Worship in times of hardship is said to have a “special flavor and reward.” We all know that when things are rough, we get despondent and sometimes neglect our prayers due to our frustrations. However, Allah (subhanahuwata’aala), in His mercy has given us the opportunity at our low moments to turn to Him asking for help. For He alone do we worship, and He alone do we ask for help. Allah (subhanahuwata’aala), The Almighty, loves when we rush to Him when we are in difficulty and He raises our status. It was narrated from Ma’qil ibn Yasaar (radiAllahuanhu) that the Prophet (salallahualeyhiwasallam) said: “Worshiping at times of tribulation and confusion is like migrating to join me.” [Narrated by Muslim, 2948] By: Sister Rhali idealwoman

Ghusl for conjugal relations after Sehri Q. Is it permissible for a person have conjugal relations with his wife before Sehri and take a bath after Sehri? A. It is permissible for husband and wife to engage in conjugal relations from sunset until Subah Sadiq (true-dawn). Hence, it will be permissible for husband and wife to engage in conjugal relations before Subah Sadiq (true-dawn) and take a Ghusal after Subah Sadiq (true-dawn). However, one should take a Ghusal as soon as possible so that Fajr in the Masjid is not missed. (Al-Bahrur-Raa’iq 2/293) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

The following are the medical interventions that affect fasting as per Hanafi fiqh. The above was prepared from a treatise written by Hazrat Mutfi Rafi uthmani sahab (db) & translated by Hazrat Mufti Zubair butt sahab (db) duas.. wa Assalam.. Posted HERE by dr76

Taraweeh Summary 5th Night Generally the 6th Para :- i.e La Yoohiboo Alaahu Jahra – last part of Ruku 20 of Surah Nisaa till 10½ Rukus of Al – Maidah. Firstly mention is made of the defects of the munifiqueen (hypocrites) and secondly, severing relations from the Kuffaar. The defects of the Ahlul-Kitaab (People of the Book) are brought to light. The Deen (creed) of Rasulullaah (Sallallahu Alayhi Wasallam) fundamentally unites with the creeds of the past. The Nabis of the Ahlul Kitaab (People of the Book) were not fanatics or extremists and for this reason they were the preservers of the teachings of which Rasulullaah (Sallallahu Alayhi Wasallam) is too. 5. Suratul Maaidah: Chapter of the Table Spread. Madinah – 120 Aayats Topics discussed are :- 1. The subject of this chapter is the reformation of the Arabs. 2. Exhortation in fulfilling the Divine Covenant. 3. The method of distinguishing the pleasant things and then more emphasis is made on fulfilling the pledge. 4. The results of violating pledges. 5. The reason for the Divine curse, which was the result of the violation of the covenant, mentioned in the first Ruku. The curse created cowardice from within. 6. The loss of common sense is the second ill-effect of the Divine curse, such a veil, obscured their senses which degraded them to a level lower than that of animals. 7. Such a mode of conduct should be adopted which does not allow one an opportunity to violate the covenant. 8. The imperative need of complying to the Book of Allaah's in order to gain proximity to him. 9. Ties with the enemies of Allaah should be severed so that abiding to his Book becomes possible. 10. The reason for severing ties with the enemies of Allaah is (due to) their mockery against Deen. 11. The propogation of the moderate nation (i.e. the followers of Muhammad (Sallallahu Alayhi Wasallam) and issues relevant to prorogation.

Taraweeh: 8 or 20 Shaykh Riyadhul Haqq URDU 8 or 20 rakats? Best Video on the Issue of Taraweeh Prayer HERE

A Noble act of Charity عَنْ أَبِي سَعِيدٍ الخدري عن رَسُولَ الله صَلَّى الله عَلَيه وسَلَّم قَالَ : أيما رَجُلٍ لَمْ يَكُنْ عِندَهُ صَدَقَةٌ ، فَليَقُل في دُعَائِه: اَللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ ، وَصَلِّ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ، وَالْمُسْلِمِينَ وَالْمُسْلِمِاتِ ، فَإِنَّهَا زَكَاةٌ (صحيح ابن حبان) Hadhrat Abu Saeed Khudri (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whichever person does not possess anything to give in charity, then he should recite the following durood in his duaa, for indeed this will serve as charity for him: اَللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ ، وَصَلِّ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ، وَالْمُسْلِمِينَ وَالْمُسْلِمِاتِ O Allah, send your choicest blessings upon Hadhrat Muhammad (Sallallahu Alaihi Wasallam) your slave and messenger, and descend blessings upon the believing men and women. from Ihyaauddeen.co.za

Make Wudū an Important Part of Your Life By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Wudū is not only a means of external cleanliness, it is also a means of internal purification. As well as removing al-hadath al-asghar (the impurity that arises when wudū is broken) it also purifies the soul and the heart and assists the nafs through the lowly stage of ammāriyyah, through lawwāmiyyah, towards itmi’nān, the stage of perfection. To fully appreciate how wudū contributes towards this internal cleansing we need to understand that our hearts are corrupted or rectified by our actions, and that our actions come into existence through the function of four parts of the body: the face, head (mind), hands and feet. There is a process by which an action normally comes into existence: 1. First, the inclination to do or not do a particular action is born. This happens by coming face to face with and seeing something, for that is how we understand something to be attractive or repulsive. It is possible for this inclination to arise straight away or at some future time after the encounter. 2. Next, the mind weighs up whether to undertake the action or leave it. 3. Thereafter the feet move one towards doing it or avoiding it, and the arms and hands reach out to accomplish it, or deflect it. So, as a rule, a human uses these four parts of the body in order to acquire or avoid something. If these four parts of the body are blessed, through the action of wudū, they will incline towards blessed things; if they are left unclean, they will incline towards filthy things. By washing the face, arms and feet and doing masah of the head in wudū we increase both their power of attraction towards goodness and their power to repel evil. Therefore, we should do wudū as frequently as we can and try to remain in a state of wudū at all times. Wudū is one of the weapons Allāh ta‘ālā has given believers to ward off the insidious whispers of Shaytān. Washing the face frequently will mean that the eyes will be inclined towards goodness and disinclined to evil. Doing masah often will mean that if confronted with temptation, the mind will decide against it, and when encountering goodness it will decide to acquire it. As the hands and feet – the servants of the mind – are also washed frequently they will support and obey the mind. This is why it has always been the habit of the sulahā (pious predecessors) to remain in the state of wudū at all times. They not only do wudū for salāh or tilāwah, but renew it whenever it breaks. A special effort should be made to also retire to sleep in the state of wudū. Ḥaḍdrat Shaykh Mawlānā Muhammad Zakariyyā rahimahullāh explains that doing wudū before sleeping wards off bad dreams and Shaytānī whispers during the night, and if combined with the recital of Āyat-ul-Kursī before sleeping, then all the better. Tahiyyat-ul-Wudū We should also make a habit of performing two raka‘āt of Tahiyyat-ul-Wudū after completing wudū, as long as it is not a makrūh time to offer salāh and there is enough time before the fard salāh. After Rasūlullāh sallallāhu ‘alayhi wasallam returned from mi‘rāj he asked Bilāl radhiyallāhu ‘anhu, “O Bilāl! Tell me in which of the actions you have done in Islām you have the most hope of reward, for truly, I heard the sound of your footsteps ahead of me in Jannah?” Bilāl radhiyallāhu ‘anhu replied, “I have done no action that I have more hope in than that whenever I do wudū, any time in the day or night, I perform as much salāh with that wudū as Allāh ta‘ālā has ordained for me.” (Al-Bukhārī) Attentiveness During Wudū To derive the greatest benefit from wudū we must do it with understanding, concentration and attentiveness. When Imām Zayn-ul-‘Ābidīn rahimahullāh (the son of Husayn ibn ‘Alī radhiyallāhu ‘anhu) used to sit down to do wudū, his demeanour would change and he would turn pale. Once, someone asked the cause of the change and he explained that when commencing wudū the realisation would dawn that it is time to stand in the court of the Almighty, and thus his heart would be weighed down by a sense of awe at the Greatness and Majesty of Allāh ta‘ālā. Our pious predecessors would do wudū with the realisation that they were about to present themselves in the court of the Almighty. They would start preparing for salāh up to an hour beforehand, and utter beautiful supplications during the various stages of wudū, remaining mindful of Him from beginning to end. They would enter the masjid with that attentiveness, offer Tahiyyat-ul-Masjid and the sunnah salāh and then sit in anticipation of the fard salāh, neither looking this way nor that, completely engrossed in the remembrance of Allāh ta‘ālā. Imagine the connection with the Almighty they would have established when they would finally stand for the fard salāh and say Allāhu Akbar! Shaykh Fadl-ur-Rahmān Ganjmurādābādī rahimahullāh used to say that when placing his forehead on the ground in sajdah, he would feel like never lifting it up again, and he would feel he had placed his head in the lap of Allāh ta‘ālā, and Allāh ta‘ālā was stroking his head with affection. That is why when our pious predecessors would finish salāh they would not feel like leaving the masjid. It is sad to say that our condition is very different. When the time for salāh approaches we rush through wudū and rush to offer salāh, which we regard as a burdensome duty. Even while doing wudū, our minds are occupied with worldly matters, or we chat and laugh. And after salāh we rush out of the masjid. May Allāh ta‘ālā instead grant us the ability to follow in the footsteps of our pious predecessors by giving wudū an important place in our lives, and doing it frequently and with attentiveness. © Riyādul Jannah (Vol. 25 No. 4, Apr 2016) Islamic Da'wah Academy

Unhealthy Rivalry: Feminism and More وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا ۖ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ ۚ وَاسْأَلُوا اللَّهَ مِن فَضْلِهِ ۗ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا Do not covet something in which Allāh has made some of you superior to others. For men there is a share of what they earned, and for women, a share of what they earned. Pray to Allāh for His grace. Surely, Allāh is All-Aware of everything. (An-Nisā’, 4:32) This āyah was revealed in response to questions regarding disparity between men and women. Sayyidah Umm Salamah, the mother of believers, looking for an explanation, observed: “Men take part in battles and we do not. We do not take part in combat so we can become martyrs. Also our share in the inheritance is half theirs.” According to another report from ʿIkrimah some women said “We deeply desired that Allāh would let us participate in battles so we would get the same reward as men.” According to another report a woman was concerned that since women have half the share in inheritance and are given half the weight as witnesses in many cases, they would also get half the reward of men for all good deeds. Lest anyone influenced by feminist ideology jump into confusion here, women were not seeking equal rank in the family or tribal hierarchy; they were rather concerned about rewards in the Hereafter. They wanted to make sure they would get equal wages of piety for equal piety. And they were assured, here as well as at many other places in the Qur’ān, that the rewards for good or bad deeds are the same for men and women. While we are encouraged to compete with each other in performing good deeds, we should not get carried away with the idea of competition. Feminism is the result of taking competitiveness to extremes by seeking everything for women that applies to men. This is its foundation and this foundation is being demolished in no uncertain terms here. If men are superior in some respects (like physical strength) so be it. That is Allāh’s plan. If they are given the sole responsibility for earning a living for the family and therefore are given a bigger share in the inheritance in most circumstances, so be it. Their abilities are not the same. Their spheres are not the same. But within their sphere, ultimately everyone will get the rewards based on their own effort and ability. If they listen to this āyah, women will be content being women and will lead happy lives. But the message is not to be limited to its immediate context. It is general and applies to all unhealthy rivalry. We have not been created equal in our appearance, skin color, physical strength, talents, and abilities. We should not waste any time comparing ourselves with others and lamenting our disadvantages in any of these things. We submit to the Will of Allāh in everything that is beyond our control. But we try to do the best in areas where we have been given freedom of action. And we seek Allāh’s grace and mercy all the time. Most of the psychological problems in the world would go away if we followed this one gem of advice. Qur'an Reflections - Juz Five Al-Balagh

Taraweeh Summary 4th Night From beginning of Surah Nisaa till ½ of Ruku 20 4. Suratun Nisaa: Chapter of Women. Madinah – 176 Aayats Subjects mentioned :- 1.) The reformation of the Arabs is based on two categories, the first being domestic management and the second being state politics, domestic management is subdivided into two more parts. 1. Laws pertaining to the overseeing of wealth. 2. Laws pertaining to the discipline of wives and children. 2.) To totally prevent the income (of wealth) from being misused in forbidden activities. 3.) The correct laws regarding the income (of wealth) are discussed. 4.) Laws pertaining to reformation for vices of spouses and various degrees of vice. 5.) To adopt such a mode of life whereby moral decadence does not come about. 6.) Laws pertaining to reformation of business dealings. 7.) The rank distinction between the spouses and their joint responsibilities. 8.) Several points are highlighted here: Firstly, mention is made of the need to be cautious in order to acquire the laws of divinity. Secondly, the dangers of natural disfigurement due to heedlessness is mentioned. Thirdly, to equate human law to that of divine law has a texture of Shirk (polytheism) therein. 9.) Failing to adhere to the Book of Allaah will result in the following the ways of false gods and shaytaan (the devil) and to do such will draw the divine curse of Allaah. 10.) Then mention is made that abandoning of the true path would cause one to take judicial rulings from the ways of Shaytaan. Also, mention is made of executing judicial rulings in compliance with Rasulullaah (Sallallahu Alayhi Wasallam). 11.) The need of fighting in prorogating the laws of justice, particularly in the defense of the weak and oppressed. 12.) Several points are stipuilated here: Firstly, to contemplate over death from the recesses of the heart and to thoroughly make preparation for it. Secondly, during the battle expedition all moments of ease and adversity should be attributed to Divine fate not evading submissions to the Ameer (commander in charge). Thirdly, encouragement to strive should be given to all soldiers. 13.) A description is then given about four Kuffaar (disbeliever) categories. It is prohibited to fight three of the four categories, and as for the fourth category, reconciliation is prohibited. 14.) An end should be put to Muslims fighting amongst themselves and as for Muslims on the battlefield, there souls will be distinction of identity, furthermore, mentions is made of three of the four categories of Muslims after the announcement of war. 15.) Mention is made of the fourth category of Muslims after the announcement of war. 16.) The importance of Jihaad is emphasised. 17.) Those people who have taken a pledge or have made a contract should not show any support to the treacherous and the criminals. 18.) The believers should never recede (draw back) from their truth path. 19.) Those people who shift from the path of Rasulullaah (Sallallahu Alayhi Wasallam) entangle themselves with disease of shirk (polytheism) and become the followers of the accursed devil (Shaytaan). 20.) More issues pertaining to authority over possessions are mentioned. A review should be made on these issues, which have passed in the introduction of Shurah Baqarah. 21.) Several parts are then summarised here. Firstly, persuasion of steadiness and firmness. Secondly, the effects of unsteadiness and unstableness. Thirdly, the result and outcome thereof. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now

Taraweeh Summary 3rd Night Generally read from Ruku 3 of Surah Al- Imraan till end of Sura Imraan Matters ender discussion are :- 1.) The coming of the antagonists of the true Deen on the straight path is difficult, therefore the Muslims should tread firmly on the true path for their own salvation. 2.) In order to attain respect in the high court of Allaah Ta'aala, one will have to tread the path of the saintly and righteous servants. 3.) The glad tidings of the birth of Esa (Alayhis Salaam) teachings are also outlined. 4.) The four promises of Allaah to Esa (Alayhis Salaam) are elucidated. 5.) The invitation of the Ahlul Kitaab (i.e. people of the Book) to the true and their deviation from it is explained here, in fact they strive to deviate the Muslims. 6.) The Ahlul Kitaab (i.e. people of the Book) continue their efforts against the Muslims. 7.) The Ahlul Kitaab are notified that their own leaders (i.e. the Past Nabis) testified to following the teachings of the Nabi Muhammad (Sallallahu Alayhi Wasallam). 8.) Firstly mention is made of the answers to the doubts of the Jews, and secondly invitation is given to the home of Ibraheem (Alayhis Salaam)'s and thirdly mention is made to boycotting the Ahlul Kitaab. 9.) From among the Muslims there should always be a group of people calling to the true path and mentions is made of the results pertaining to the Aakhirat (hereafter) for such a group. 10.) The obligation of the Muslim Ummah and the boycotting of the Munifiqeen (i.e. hypocrites) is mentioned. 11.) The secret of the success of the battle of Badr was that separation was maintained from the Kuffar (i.e. disbelievers), and the Munifieen (hypocrites). For this reason these was consistency in the plans. 12.) The amendment of the slip-up during the battle of Uhud is discussed. 13.) Every task should be carried out on the trust of Allaah whilst not relying on any particular leader. 14.) The temporary setback of the battle of Uhud was the result of disputes and disobedience to the Rasul (i.e. Nabi (Sallallahu Alayhi Wasallam). 15.) The number of quality’s that Nabi (Sallallahu Alayhi Wasallam) is an embodiment of is stated. Further mention is made of the defeat of Uhud. 16.) The cause of the success in Badr-e-Sughra (i.e. the occasion when Abu Sufyaan and the Makkans had to meet the Muslims). 17.) The Muslims should abstain from the two sicknesses of the Jews mentioned namely miserliness and concealment of the truth. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now

Taraweeh Summary 2nd Night Generally from 21st ruku of Surah Baqarah till the end of Ruku 2 Of Sura Al-Imraan. 1. The second principle of domestic management that is discussed is the "Principle of Spending". 2. The third and fourth principle of domestic management, Criminal Law, and Civil court are discussed respectively. 3. The fifth principle of domestic management (i.e. propagation of education and reformation of dealings) is also mentioned here. 4. Discussions are made on the first category of the third subject (i.e. Political science) namely territorial management. 5. The types of Hajjis (Pilgrims to Makkah) are highlighted. 6. The repeated command for fighting is given after the preparations for battle has been made. 7. Miscellaneous Masaa'il (issues) pertaining to battle are continued in discussion on the second category of political science, namely authority over possessions. 8. Issues regarding authority and ownership of possessions are continued. 9. A continued discussion on authority of possession is emphasised. 10. The enforcement of action after having laws on territorial management and authority over possessions established is stated. 11. The Ameer (ruler) tests his people after being elected as their Ameer to distinguish the competent ones from the incompetent ones. Then, through the blessings of the Allaah-worshipping, competent ones, the goal may be achieved, i.e. the necessary vice-regency. 12. The obligations of the Khalifa (Viceregent) are stipulated. 13. The most important of which is for the Khalifa and his subordinates to maintain Tawheed (Monotheism of Allaah) even at the expenses of one's life and wealth. 14. It's also part of the obligation for the Khalifa to publicize and promulgate the events which support Tawheed (i.e. monotheism). 15. Mentioned is then made of those factors which assist in carrying out the obligations of khalifaafat (vice-regency) and further more, four of the five conditions for spending in the path of Allaah are outlined, namely: 16. To give encouragement for spending 17. Not to boast about the wealth one has spent, and no inconvenience should be caused by one's spending. 18. It should be spend only for the pleasure of Allaah. 19. One should not be grieved after spending. a. The fifth condition is outlined: 20. Items of value and an indication in this Ruku is given to highlight the need of Ahlul Ilm (people of knowledge). a. The contrast of spending in the path of Allaah is mentioned here, namely the prohibition of usury (interest). 21. The laws of loans are illustrated. 22. The inter relationship of the governing body with Allaah is mentioned. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now Suratul Ahle "Imraan”: Chapter on the Family of Imraan Madinah – 200 Aayats This Surah in brief: 1. Whenever reformation is intended for any nation, irrespective of whichever Surah, then with this point kept in mind, it is used as an introduction to the beginning of the Surah, as in the case of Surah Baqarah (the cow) the Jews were addressed whereby the invitation to (i.e. this is the book wherein there is no doubt) was given to them, similarly in the case of Surah Ahle I'mraan, the Christians were invited to (i.e. there is none worthy of worship but Allaah) on account of them faltering with regard to Tawheed, monotheism and introducing the trinity belief. 2. The Christians were invited to 'The Book" and to its teachings, which distinguished the right from the wrong. 3. The declaration for the destruction of the antagonists to the true path and the eminence of those who are in conformity to the true path is mentioned.