ummtaalib

Pearls of Wisdom: No.39 “Food for the Soul” Subject: HUMILITY & PRIDE Allah, The Most Exalted, says: “Certainly He (Allah) does not love the proud ones.” (Qur’an-16:23) The Noble Messenger of Allah, Muhammad (peace be upon him) is reported to have said: “Charity does not decrease wealth, no one forgives except that Allah increases his honor, and no one humbles himself for the sake of Allah except that Allah raises his status.” (Hadith-Sahih Muslim 2588) NOTE: Humility is often overlooked and regarded as trivial yet it leads to greatness and pride is destructive and comes before a fall. A raindrop one day fell into the ocean and regarded itself as low and nothing amidst the countless multitude of drops of the gigantic ocean. While in this state of mind, an oyster swallowed it and the raindrop became a precious pearl over time. The raindrop became exalted for it was humble. If we humble ourselves then will we be raised in honour and rank. As for him who struts with pride, then pride felled Shaytaan (Devil) from his place among the Angels to the pits of Hell. Humility is NOT thinking less of yourself BUT it’s thinking of yourself LESS. Pride makes us artificial while humility makes us REAL! www.eislam.co.za

Rasulullah (Sallallahu Alaihi Wasallam)’s Love for his Ummah It has been recorded in ‘Mawaahib Ladunniya’ from ‘Tafseer Qushairy’ that on the day of Judgement a believer shall appear for reckoning with a small measure of righteous deeds. Rasulullah (Sallallahu Alaihi Wasallam) shall appear and place on the side of the righteous deeds a small piece of paper that will be the size of the tip of one’s finger. The result will be that the scale of good deeds will far outweigh the evil deeds. Seeing this, the believer will exclaim, “May my mother and father be sacrificed for your sake, who are you? How beautiful is your physical appearance, and how sublime is your conduct.” Rasulullah (Sallallahu Alaihi Wasallam) shall answer: “Verily I am your Nabi (Sallallahu Alaihi Wasallam). This which I have placed on your scale is the salaat and salaam that you used to recite upon me during your lifetime. Now I have come to your aid and assistance at your time of need.” (Ihyaauddeen.co.za) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Preparation for Ramadhaan Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned With the approaching of the month of Ramdhaan, every person’s desire is that whatever he does must be accepted. Thus, for acceptance you require to ensure that the asbaab (means) of acceptance are also in place. The hadeeth speaks of a person’s fast being rejected when he breaks his fast with haraam, whether it is haraam food or food purchased with haraam wealth. The pain that you undertake does not deserve rejection, but one has brought into it something that has ruined it. Similarly, engaging in gheebat and vain talk causes the fast to be rejected. For many of us it is better to sleep and save ourselves from these ruining deeds. Some Mashaayikh say that if one has the urge to make gheebat then make gheebat of one’s parents and pass over your thawaab to them as they deserve it the most. The appropriate thing is that one should get into a routine before the month of Ramadhaan comes. One should get things in order, pay off all outstanding debts even if you are put into constraints. Likewise, covering up qadhaa namaaz, fasts etc. Source: Al-Haadi

Real Taqwaa “The common definition of taqwaa is to abstain from the disobedience of Allah subhanahu wata‘alaa. When a person tries to do this it is a struggle, known as mujahadah. Through the barakah of this struggle, actual taqwaa is achieved, wherein the noor (light) of taqwaa is entered into the heart. Once this is achieved, the person will no longer have to struggle much to avoid sins as before; the filth of sin will repel the person. It is like the prospect of walking through a narrow gully with damp and filthy walls. You will be repelled from the very thought, but even if you do and some filth touches your clothing, you will not be able to rest in peace until it is washed off. When you have acquired the actual taqwaa you are repelled by the filth of sins, and if you do ever slip and make a mistake, you will not find contentment until you repent; this will result in you repenting immediately.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

Control the Nafs In a hadeeth Rasūl Allāh صلى الله عليه وسلم mentions: الكيس من دان نفسه وعمل لما بعد الموت والعاجز من اتبع نفسه هواها وتمنى على الله Intelligent is he who suppresses his nafs and works for that which is to come after death, and the weak is he who allows his nafs free reign and continues to build hope in Allah. [Tirmidhi] It is the inherent nature of the nafs to keep desiring for things. If we keep satisfying our permissible desires (beyond our rights and needs), the nafs will soon become tired of these desires and aspire to other desires which are doubtful until there comes a time when it will eventually desire haraam. We fall into the trap of leaving a desire only for the sake of a new desire. The result is that one’s life becomes a never-ending cycle of new desires and following one’s passions. However, the only way to reach spiritual heights and gain closeness to Allah سبحانه وتعالى is to sacrifice even the permissible desires. One should sacrifice a desire only for the sake of Allah سبحانه وتعالى and not for the sake of the nafs in the form of a new desire. Only by sacrificing the permissible desires will the nafs remain under control. Either the nafs controls the person or the person controls the nafs. [This short excerpt is based on a dars entitled ‘Talk on the Nafs’ held by Shaykh Abu Yusuf Riyadh ul Haq on 7th March 2000].

STRIVING AGAINST THE NAFS (DESIRES) AND SHAYTAAN THE GREATEST JIHAD To transform Azaazeel into Iblees, was not the work of another shaitaan. It was the nafs which had ruined him. It is therefore of greater importance to defeat the nafs than to defeat the kuffaar. It is for this reason that the struggle against the nafs is termed Jihaad-e-Akbar (the Greatest Jihaad). – (Azaazeel was the name of Iblees before he became the shaitaan.) THE PERFECT MUJAHID Fudalah al-Kamil (radhiyallahu anhu) related that the Rasulullah (sallallahu alayhi wasallam) said: “A Mujahid is one who strives against his desires in order to obey Allah.” [Al-Bayhaqi, Shu’ab al-Iman] Commentary: Jihad against desire is referred to as the greater Jihad. Striving against one’s desires is referred to as the greater Jihad in many of the sayings of the spiritual masters. This is established from the Hadith above because the grammar in this expression “A Mujahid is one who” indicates that the speaker intends to restrict the reference to a certain kind of mujahid and, when there is nothing to indicate otherwise, the assumption is that the kind of Mujahid intended is the perfect Mujahid. This sort of expression is well known to scholars of Arabic. The hadith therefore means that a perfect Mujahid is a Mujahid who struggles with his or her desires. It should be obvious from the foregoing that the most perfect form of Jihad is Jihad against desires. Here, the words “perfect” and “greater” have the same meaning. Read more.............HERE

Struggling Against One's Base Desires (Nafs) by Shaykh Zulfiqar Ahmed (db) Those who believe and work righteous deeds, from them shall We blot out all evil (that may be) in them and We shall reward them according to the best of their deeds (29:7) Mujahida is the term used for any mental, physical, or financial hardship that one may have to bear for the sake of Islam, and the above verse is a poignant one for such people who strive in the path of Allah. Mujahida can indeed be very personal, in the case of fighting one’s base desires (nafs) and subjugating it to the rule of Islamic Sacred Law (shariah). The Messenger of Allah sallallaahu 'alayhi wasallam said that a mujahid is someone who struggles against his nafs for the sake of obeying Allah. The nafs always wants to lead mankind astray because it revels in acts that are against the shariah. Hence, a person becomes deserving of reward from Allah if he controls the unlawful desires of his nafs and subjugates it to the commandments of Allah. Read more..... struggle_nafs.pdf

Jihad al-Nafs (Striving Against One’s Lower Self) & the Path of Sufism Answered by Shaykh Faraz Rabbani Question I was listening to some girls talk the other day, and they were saying that there was no evidence for jihad al nafs, that all the evidence for it was fabricated, or so weak as to be worthless, and so jihad can only mean fighting physically. I am very confused by this. If you could explain this to me and show me the evidences, I would really appreciate it. Answer: Walaikum assalam, Affirming one reality is not a valid reason for negating another. Physical jihad is a reality, whose obligation and rules are clearly established. At the same time, the Prophet (Allah bless him & give him peace) himself used the term jihad for other than physical combat: He said (Allah bless him & give him peace), The striver (mujahid) is the one who strives against his lower self in obedience of Allah, and the migrant (muhajir) is the one who leaves wrongs and sins. [Related by Imam Ahmad, with a strong chain of narrators, with similar wordings being transmitted by Imam Tirmidhi, and others] This striving against ones lower self and appetitive impulses is in order to make ones beliefs, actions, and desires accord to the Sacred Law the Prophet (Allah bless him and give him peace) came with. This is why the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, None of you [truly] believes until his whims follow that which I have come with. [Nawawi said: an rigorously authenticated (sahih) hadith, narrated in Kitab al-Hujja, Ibn Taymiyya said: Abu Hatim narrated it in his Sahih] The process of striving against ones lower self is part of the science of tasawwuf.

Refraining from Giving Preference to One Effort of Deen Over the Other An Aalim once wrote a letter to Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) in which he asked the following question: I was recently pondering over the thought that if Rasulullah (sallallahu ‘alaihi wasallam) had to be present in the world at this time, which work of Deen would he turn his attention to? Would he engage in the work of dawat and tabligh or would he be involved in the work of teaching and imparting the knowledge of Deen as is done by Ulama in the madrasahs? Would Rasulullah (sallallahu ‘alaihi wasallam) author kitaabs and compile Deeni literature for the masses to benefit from or would he establish khanqahs and encourage people to join in its effort? After pondering over this, I felt convinced that Rasulullah (sallallahu ‘alaihi wasallam) would undoubtedly isolate himself from all other works of Deen and turn his attention to dawat and tabligh whereby he would repair the damaged structure of Deen and reform the condition of the Muslims. He would not merely turn his attention to this work. Rather, he would sacrifice his blessed life in fulfilling this goal. The reason for this is that every person who has the true value for Islam knows the great amount of sacrifice that was given for the establishment of the structures of this Deen. When Rasulullah (sallallahu ‘alaihi wasallam) would experience so much of anxiety and pain over the state of the disbelievers in his Mubaarak era, then one can well imagine the pain and concern he would feel over the degeneration of the Muslims had he been present today. Had he witnessed the decline in the Ummah today, the extent of his anguish and pain would certainly be inconceivable. At this moment in time, there is a great need to sacrifice everything for the sake of preserving the Deen of Rasulullah (sallallahu ‘alaihi wasallam). Without sacrificing our lives, it will be practically impossible for us to revive the Deen of Rasulullah (sallallahu ‘alaihi wasallam). When the books of deeds of his sinful Ummah are presented to him, what pain must be overcoming his blessed heart! When this thought occurs to me, you can imagine the pain I experience and you can imagine what goes through my own heart. O Allah! Accept this sinful servant to be sacrificed in your path! Hazrat Shaikh (rahmatullahi ‘alaih) wrote the following reply: There is no need to waste your time entertaining such unnecessary thoughts about which effort will be given preference over others, etc. Be it the work of dawat and tabligh, the work of imparting Deeni knowledge or the work of the khanqah, they all aim towards fulfilling the mission of Rasulullah (sallallahu ‘alaihi wasallam). The mission of Rasulullah (sallallahu ‘alaihi wasallam) entailed all these Deeni khidmaat. You think for yourself that if those committed to imparting Deeni knowledge in the madrasahs had to abandon their responsibilities and duties, will the knowledge of Deen ever be preserved? When the knowledge of Deen will not be preserved, how do you expect people to correctly practice upon Deen? Allah Ta’ala himself draws our attention towards the importance of imparting the knowledge of Deen and preserving it in the following aayat of the Holy Qur’aan: Nor should all the Believers set out (at once in the path of Allah Ta‘ala in jihaad): if a group (of Believers) from every community remained behind in order that they devote themselves to thoroughly studying the knowledge of Deen and admonishing the people when they return to them, that thus they may (learn to) guard themselves (against wrong). When Allah Ta’ala himself showed the importance of imparting Deeni knowledge and preserving it, then we should never take this department of Deen lightly and consider it insignificant. Just as this is an essential, important work of Deen, similar is the case of the khanqah and all other works of Deen. Show appreciation to Allah Ta’ala for allowing you to at least be involved in one work of Deen by ensuring that you devote yourself to that work and take it seriously. To trivialize other works of Deen and consider them insignificant is actually from the ploys of Shaitaan. Hence ensure that you totally avoid this and safeguard yourself from it. Ponder over the work of the khanqah and its basis being established from the Mubaarak life of Rasulullah (sallallahu ‘alaihi wasallam). Did Rasulullah (sallallahu ‘alaihi wasallam) not sit in i’tikaaf for many days? Is the life he lived in i’tikaaf not the basis of the khanqah? The blessed personality of Rasulullah (sallallahu ‘alaihi wasallam) was so comprehensive and complete, that on account of the divine assistance and help which he received from Allah Ta’ala, he was able to attend to all the works of Deen at the same time and fulfil them with perfection. In today’s times, if certain people, on account of their limited capacity, devote themselves to certain works of Deen and are unable to involve themselves in other efforts of Deen, we should not raise objections against them, and their involvement in certain works of Deen will not mean that there is any shortcoming in them. Do not put your mind in these types of baseless thoughts as they generally lead one to pride. (Tarbiyatus Saalikeen pg. 417) ihyaauddeen.co.za

The month of Ramadaan is almost upon us. Preparation for the blessed month should commence in earnest for indeed every moment of Ramadaan is most valuable. Sayyiduna Ubaadah bin Saamit Radhiyallahu Anhu reports, Rasulullah Sallallahu Alayhi Wa Sallam used to teach us this Dua at the approach of Ramadaan: اَللَّهُمَّ سَلِّمْنِيْ لِرَمَضَانَ وَسَلِّمْ رَمَضَانَ لِيْ وَسَلِّمْهُ لِيْ مُتَقَبَّلاً Allaa-humma Sallimnee Li Ra-ma-daa-na Wa Sallim Ra-ma-daa-na Lee Wa Sallimhu Lee Mu-ta-qabba-la. “O Allah! Safeguard me for the Month of Ramadaan (by making me see the Month of Ramadaan fit and healthy), and safeguard the Month of Ramadaan for me (by making the conditions in it such that I take maximum benefit from it) and accept it from me.” (Kanz-ul-ummal) Jamiatul Ulama (KZN) Council of Muslim Theologians

Zakaat given under the Pretext of a Gift or a Loan Q: Will the zakaat be fulfilled if it is given under the pretext of a gift or a loan? A: If the person discharging the zakaat has the intention of zakaat at the time he gifted the wealth or loaned it to the poor person, the zakaat will be discharged. However, in the case where he gave the zakaat as a loan it is impermissible for him to take back the wealth. If he takes it back he will be sinful. قوله ( نية ) أشار إلى أنه لا اعتبار للتسمية فلو سماها هبة أو قرضا تجزيه في الأصح ( شامى 2/268) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Taking an Injection whilst Fasting Q: Is it permissible for a person to take an injection whilst fasting and will the fast be nullified? A: It is permissible for a person to take an injection whilst fasting. The injection does not nullify the fast. However, in the case where the injection is directly injected into the stomach or brain the fast will be nullified. (Fataawa Mahmoodiyyah vol.15 pg.180/181, Ahsanul Fataawa vol.4 pg.432, Fataawa Raheemiyyah vol.7 pg.257,263) والمفطر إنما هو الداخل من المنافذ (رد المحتار على در المختار ج2 ص395) والذي ذكره المحققون أن معنى المفطر وصول ما فيه صلاح البدن إلى الجوف أعم من كونه غذاء أو دواء (رد المحتار على در المختارج2 ص410 وما وصل إلى الجوف أو إلى الدماغ من المخارق الأصلية كالأنف والأذن والدبر بأن استعط أو احتقن أو أقطر في أذنه فوصل إلى الجوف أو إلى الدماغ فسد صومه (بدائع الصنائع ج2 ص93) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Types of Mujaahadah There are two kinds of mujaahadah. 1. Physical Mujaahadah. This is the imposition of practices upon the nafs in order to accustom it to difficulties, e.g. accustoming the nafs to Salaat by imposing upon it Nafl Salaat in abundance; reducing the greed of the nafs by means of abundance of Nafl Fasting. 2. Opposition. In this type of mujaahadah the nafs is opposed in its desires. When the nafs urges to commit sin then opposition is offered. The main type of mujaahadah is this second kind. This second kind of mujaahadah is Waajib (compulsory). The first type of mujaahadah is employed in order to acquire the second kind. When the nafs becomes accustomed to difficulties then it will develop the habit of controlling its desires. Those who possess the ability to control their desires without resorting to physical mujaahadah (the first kind) are not in need of this type of mujaahadah. However, because such people are extremely few, the Sufiyahhave stringently adopted physical mujaahadah as well. According to the Sufiyah physical mujaahadah consists of four fundamentals (arkaan) as follows: 1. Qillat-e-Ta’aam: To eat less. 2. Qillat-e-Kalaam: To speak less. 3. Qillat-e-Manaam: To sleep less. 4. Qillat-e-Ikhtilaat Ma’al Anaam: To associate less with people. One who fully acquires these four qualities and becomes accustomed to observe them, will attain the ability to control his nafs. He will be in a strong position to check the evil desires of the nafs. Mujaahadah against the nafs in its urges for sin is acquired when the nafs is opposed to a certain degree in even its lawful desires, e.g. refusal to fulfil immediately the desire of the nafs for some delicious food, its urge for such food beingrebutted and only fulfilled after vehement desire so that the nafs does not become frustrated. When one becomes accustomed to oppose the nafs in things lawful then it will become relatively simple to oppose the sinful urges of the nafs. A person who grantshis nafs absolute freedom in the mubaahaat (lawful things) at times will not be able to suppress the urge for sinning. from "Shariat and Tasawwuf" by Shaykh Maseehul Ummat, Maulana Mohammed Maseehullah Khan (Raheemahullaah)

Moderation in Mujaahadah The purpose of mujaahadah is not to depress and frustrate the nafs, but is to habituate the nafs to difficulty and to eliminate the habit of comfort and luxury. For this purpose that amount of mujaahadah is sufficient which brings some difficulty on the nafs. It is of no benefit to impose excessive strain on the nafs and frustrating it. Excessive strain will render the nafs useless. Understand this well. Effort and trial are not always and in all conditions meritorious. It is desirable if in moderation resulting inbeneficial progress. Excess in mujaahadah is contemptible, hence observance of moderation is incumbent. Shaikh Sa’di (rahmatullah alayh) echoes this in the couplet: Eat not so much that it spills from the mouth Eat not so less that the body is overcome with weakness. Allah Ta’ala says in the Qur’aan Shareef: “(The servants of Allah are) those who when they spend, do nor waste nor are they miserly. But, between these (extremes of waste and miserliness) they are moderate.” Moderation has therefore to be observed in mujaahadah. But, this moderation should not be prescribed by one’s own opinion and desire. The degree of moderation and the method of mujaahadah should be acquired from a Muhaqqiq (a Shaikh qualified in Tasawwuf and who has been authorised by some spiritual master to spiritually train others). from "Shariat and Tasawwuf" by Shaykh Maseehul Ummat, Maulana Mohammed Maseehullah Khan (Raheemahullaah)

The Need for Mujaahadah A’maal-e-Saalihah (righteous deeds) are always accompanied by labour, toil and difficulty because such a’maal are in conflict with the desires of the nafs. There will always be some form of opposition sometimes great, sometimes slight by the nafs against a’maal. Striving against the nafs is therefore a life-long process. Both the mubtadi and the muntahi are at times faced with lethargy because of conflict in the a’maal. (Mubradi is a beginner in the Path of Tasawwuf). Muntahi one who has attained his goal in Tasawwuf. Both are in need to ward off their lethargy by means of mujaahadah. However, the mubtadi stands in greater need of mujaahadah in the initial stages, he at times becomes overconfident. But, frequently natural traits and habits return and the consequence is an urge for sinning. The nafs of the muntahi therefore also becomes lethargic at times in obedience. He, therefore, stands in need of mujahadah at such a time. There is, however, a great difference between the mujaahadah of the mubtadi and the muntahi. The mubtadi is like one who is seated on the back of a horse just trained. The rider of the newly trained horse has to be much more alert and exercise greater control over the horse as such a horse tends to be more mischievous and is apt to go out of control. The muntahi is like a rider seated on the back of a well trained horse. He exercises no great endeavour to maintain the horse under control. Nevertheless, he too has to be alert because even a trained horse sometimes reverts to mischievousness because of its natural animal traits. But, the slightest warning from the rider is sufficient to check the horse. If, however, the rider is totally negligent then even the trained horse will sometimes suddenly drop him from its back. Thus, mujaahadah for the control of the nafs is necessary for the muntahi also. from "Shariat and Tasawwuf" by Shaykh Maseehul Ummat, Maulana Mohammed Maseehullah Khan (Raheemahullaah)

The Nature of Mujaahadah

Mujaahadah وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ Waallatheena jahadoo feena lanahdiyannahum subulana wainna Allaha lamaAAa almuhsineena “Those who strive in Our Path, We will most assuredly guide them towards Our Paths,and lo! Allah is with the good.” Suratul Ankaboot Verse 69 Fudalah al-Kamil (radhiyallahu anhu) related that the Rasulullah (sallallahu alayhi wasallam) said: “A Mujahid is one who strives against his desires in order to obey Allah.” [Al-Bayhaqi, Shu’ab al-Iman] What is Mujaahadah? The Need for Mujaahadah Moderation in Mujaahadah Types of Mujaahadah Jihad al-Nafs (Striving Against One’s Lower Self) & the Path of Sufism (Q/A) Struggling Against One's Base Desires (Nafs) by Shaykh Zulfiqar Ahmed (db) Striving against the Nafs and Shaytaan Control the Nafs Real Taqwaa

"Fasting in Ramadan is one means to protect oneself and keep oneself righteous. Fasting is not merely abstinence from food and drink, but all the organs of the body must be in a state of fasting. The fast of the eyes is not to look at what is forbidden; the fast of the tongue is not to lie and slander and likewise, every organ must stay away from wrong. A Muslim in Ramadan must be in a state of fasting from head to toe." "Cultivation of righteousness and humility is the wisdom behind fasting" Shaykh Zulfiqar Ahmad (d.b) Source

Comprehensive method of Janaazah Salaah Make the intention for Janaazah Salaah in the heart as follows: “I am performing Janaazah Salaah for the sake of Allah as a Dua for the deceased.” The Imaam will recite the first Takbeer (Allahu Akbar). The congregation will recite the Takbeer inaudibly and thereafter recite Thanaa: سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالٰى جَدُّكَ وَلَا إلٰهَ غَيْرُكَ Subhaa-na-kallaa-humma wa bi-humdi-ka wa ta-baa-ra-kas-mu-ka wa ta-'aa-laa jaddu-ka wa laa ilaa-ha ghay-ruk. Glory be to You O Allah and praise be to You, and exalted is Your Name and lofty is Your Majesty and there is no God but you. Note 1: The Thanaa in Janaazah Salaah is commonly quoted with the additional words of “Wa-Jalla Thanaa-uka”. This addition has not been narrated from the Sunnah. It has been recommended by some Ulama but there is no rule that it must be recited. It may be recited and may be omitted. Note 2: The hands are only raised for the first Takbeer. The hands are not to be raised for the subsequent Takbeers but will remain folded as is normal in Salaah. The Imaam will recite the second Takbeer. The congregation will recite the Takbeer inaudibly and thereafter recite Durood-Ebrahim: اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَعَلٰى اٰلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلٰى إبْرَاهِيمَ وَعَلٰى اٰلِ إبْرَاهِيمَ إِنَّكَ حَمِيْدٌ مَجِيْدٌ، اَللّٰهُمَّ بَارِكْ عَلٰى مُحَمَّدٍ وَعَلٰى اٰلِ مُحَمَّدٍ كَمَا بَارَكَتْ عَلٰى إبْرَاهِيمَ وَعَلٰى اٰلِ إبْرَاهِيمَ إنَّكَ حَمِيدٌ مَجِيدٌ Allaa-humma Salli 'Alaa Muhammadiw Wa-'Alaa Aa-li Muhammadin Ka-maa Sallayta 'Alaa Ibraa-hee-ma wa-'Alaa Aa-li Ibraa-hee-ma Inna-ka Ha-mee-dum Ma-jeed, Allaa-humma Baa-rik 'Alaa Muhammadiw Wa-'Alaa Aa-li Muhammadin Ka-maa Baa-rakta 'Alaa Ibraa-hee-ma wa-'Alaa Aa-li Ibraa-hee-ma Inna-ka Ha-mee-dum Ma-jeed. O Allah, shower mercy upon Muhammad and upon the family of Muhammad as You showered mercy upon Ibrahim and the family of Ibrahim. Verily, You are the Praiseworthy, the Majestic. O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim. Verily, You are the Praiseworthy, the Majestic. The Imaam will recite the third Takbeer. The congregation will recite the Takbeer inaudibly and thereafter recite the following Dua: اَللّٰهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِبِنَا وَصَغِيْرِنَا وَكَبِيْرِنَا وَذَكَرِنَا وَأُنْثَانَا اَللّٰهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الْإِسْلَامِ وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْإِيْمَانِ (أبو داود، ترمذي) Allaa-hum magh-fir-li hay-yi-naa wa may-yi-ti-naa wa shaa-hi-di-naa wa ghaa-i-bi-naa, wa sa-ghee-ri-naa wa ka-bee-ri-naa wa za-ka-ri-naa wa un-thaa-na. Allaa-humma man ah-yay-ta-hu min-naa fa ah-yi-hee 'alal Islaam, wa man ta-waf-fay-ta-hu min-na fa-ta waf-fa-hu 'alal ee-maan. O Allah! Forgive those of us that are alive and those of us that are deceased; those of us that are present and those of us who are absent; those of us who are young and those of us who are adults; our males and our females. O Allah! Whomsoever You keep alive, let him live as a follower of Islam and whomsoever You cause to die, let him die a Believer. The following Dua may also be recited (Deceased male version): اَللّٰهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ وَعَافِهِ وَاعْفُ عَنْهُ، وَأَكْرِمْ نُزُلَهُ، وَوَسِّعْ مُدْخَلَهُ، وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ، وَنَقِّهِ مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الْأَبْيَضَ مِنَ الدَّنَسِ، وَأَبْدِلْهُ دَارًا خَيْرًا مِنْ دَارِهِ، وَأَهْلًا خَيْرًا مِنْ أَهْلِهِ وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ، وَأَدْخِلْهُ الْجَنَّةَ وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ وَمِنْ عَذَابِ النَّارِ (صحيح مسلم) O Allah, forgive him and have mercy on him, keep him safe and sound and forgive him, honour the place where he settles and make his entrance wide; wash him with water and snow and hail, and cleanse him of sin as a white garment is cleansed of dirt. O Allah, give him a house better than his house and a family better than his family. O Allah, admit him to Paradise and protect him from the torment of the grave and the torment of Fire. (Deceased female version): اَللّٰهُمَّ اغْفِرْ لَهَا وَارْحَمْهَا وَعَافِهَا وَاعْفُ عَنْهَا، وَأَكْرِمْ نُزُلَهَا، وَوَسِّعْ مُدْخَلَهَا، وَاغْسِلْهَا بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ، وَنَقِّهَا مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الْأَبْيَضَ مِنَ الدَّنَسِ، وَأَبْدِلْهَا دَارًا خَيْرًا مِنْ دَارِهَا، وَأَهْلًا خَيْرًا مِنْ أَهْلِهَا وَزَوْجًا خَيْرًا مِنْ زَوْجِهَا، وَأَدْخِلْهَا الْجَنَّةَ وَأَعِذْهَا مِنْ عَذَابِ الْقَبْرِ وَمِنْ عَذَابِ النَّارِ If these Duas are not known, any Dua may be recited for the deceased, for example: اَللّٰهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ Allaa-hum maghfir la-hu war Hum-hu (for deceased male), O Allah forgive him and have mercy on him. اَللّٰهُمَّ اغْفِرْ لَهَا وَارْحَمْهَا Allaa-hum maghfir la-haa war Hum-haa (for deceased female). O Allah forgive her and have mercy on her. If the deceased is a male child, recite the following Dua: اَللّٰهُمَّ اجْعَلْهُ لَنَا فَرَطًا وَاجْعَلْهُ لَنَا أَجْرًا وَذُخْرًا وَاجْعَلْهُ لَنَا شَافِعًا وَمُشَفَّعًا Alaa-hum maj-‘alhu la-naa fa-ra-taw waj-’alhu la-naa aj-raw wa zukh-raw waj-‘alhu la-naa shaa-fi-aw wa mu-shaf-fa-‘aa. O Allah, make him (this child) a forerunner for us and make him a source of reward and treasure for us and make him an intercessor for us and one whose intercession is accepted. If the deceased is a female child recite the following Dua: اَللّٰهُمَّ اجْعَلْهَا لَنَا فَرَطًا وَاجْعَلْهَا لَنَا أَجْرًا وَذُخْرًا وَاجْعَلْهَا لَنَا شَافِعَةً وَمُشَفَّعَةً Alaa-hum maj-‘alhaa la-naa fa-ra-taw waj-’alhaa la-naa aj-raw wa zukh-raw waj-‘alhaa la-naa shaa-fi-a’-taw wa mu-shaf-fa-‘ah. O Allah, make her (this child) a forerunner for us and make her a source of reward and treasure for us and make her an intercessor for us and one whose intercession is accepted. Note: As the Janaazah Salaah is a Dua in itself, there is no Dua prescribed after the Janaazah Salaah. Therefore, the Dua after the 3rd Takbeer should not be rushed as this is the time to make Dua for the deceased. Rasulullah Sallallahu Alayhi wa Sallam has stated, “When performing Salaatul Janaazah on the deceased, then be sincere in your Dua for him.” (Abu Dawood) The Imaam will recite the fourth Takbeer and make Salaam. The congregation will recite the Takbeer inaudibly and make Salaam. The Janaazah Salaah is now complete and the deceased should be taken for burial. It is preferable to form at least three rows behind the Imaam. The 4 Takbeers in the Janaazah Salaah are compulsory. If a person comes late for the Janaazah Salaah and misses any Takbeer, then he should first recite the missed Takbeers and then make Salaam. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport Durban, South Africa

Five Groups of People during Ramadan Ramadan is the month of fasting, standing, generosity, self-evaluation, patience and the Qur'aan. Indeed there are many groups and paths regarding the month of Ramadan. Let's see which group we belong to. The first group: is a group that sees Ramadan as a time of restrictions and preventions; a time of prohibitions from desires and lust. They do not comprehend the benefits of Ramadan. You will find them lazy and tired. They fast with great difficulties while continuing in backbiting, lying and other sins. They see the fast as nothing more than an obstacle in front of their desires. As for the second group: it is a group that sees the month of amadan as a month of food and drink. Most of their time is consumed going and coming from the grocery store purchasing food for themselves, families and guests. Ramadan doesn't increase them except in appetite. We know that consuming lots of foods will cause fatigue and laziness. The worst thing that the sons of Adam can fill is their stomachs. In addition, some from amongst them actually gain weight in Ramadan. As for the third group: they know nothing of Ramadan except that it is obligatory. Neither the days nor the nights are spent in worship rather they might not even perform the five daily prayers. They awaken with Allah's displeasure and sleep with Allah's displeasure. As for the fourth group: it is a group who does not know Allah except and until the month of Ramadan. They attend the Jumu'ah prayer, frequent the Masjid and the women wear the hijaab for the duration of Ramadan. And when the month is over all of those good deeds come to end, that is until the next Ramadan. As for the fifth group: this group is a group who can not wait for the arrival of Ramadan. And when it comes they roll up their sleeves even more and they work as hard as they can. This month rejuvenates and strengthens them. Evaluate yourself. Which group do you belong to? Al-Haadi

When Shaytãn was rejected and thrown out of the heavens he said to Allah Ta’ãla: “I swear that since you have sent me astray, I will lie in wait for them on the straight path. Then I will Approach them (to mislead them) from the front, from behind them, from their right and from their left. The most treacherous attack of shaytãn is that he presents an irreligious deed as a religious one, so that one engages in it as an act of righteousness and hopes to get rewarded for it. Since the person performs it as a religious act, there is no likelihood of him making Tawba. If someone is addicted to obvious sins like adultery and theft there is a possibility that he may make Tawba and give them up. However, if someone is doing something wrong under the impression that it is a religious duty, then the question of him making Tawba does not arise. Rather he will get more involved in it day by day. This explains the words of shaytãn: “I involved them in sins but they frustrated my efforts through Zikr, Tawba and Istighfãr, thereupon I confused then in such a manner that it was then impossible for them to escape.” Imãm Ghazali (Rahmatullahi Alayh) has reported from Hasan Basri (Rahmatullahi Alayh), a narrative that shaytãn says: “I presented sinful deeds in an attractive form to the Muslims but they nullified my efforts through Istighfãr, then I presented before them vices in the garbs of virtues, thus leaving no chance for Istighfãr.” Lesson: It is essential that in all matters of Deen, guidance be sought from the way of Life of Rasulullah (Sallallahu Alayhi Wasallam) and of His Sahabah (Radiyallahu Anhum). Acting contrary to the way of Rasulullah (Sallallahu Alayhi Wasallam) involves a person in sin. ATTARBIYAH Islamic Tarbiyah Academy

Some common health complications that can arise from fasting, and how to prevent and deal with them. The following advice has been provided following consultation with medical experts and Islamic scholars. Fasting and heartburn Fasting usually reduces the amount of stomach acid, which digests food and kills bacteria. However, thoughts of food, or the smell of it, make the brain tell the stomach to produce more acid, which can lead to heartburn. People who regularly take medicine for indigestion – such as antacids, antihistamines or proton pump inhibitors – are advised to continue taking them. A good time to do this could be with the pre-dawn meal. The control of heartburn or belching can be aided by eating in moderation and avoiding oily, deep-fried or very spicy food. Reducing your caffeine intake and stopping smoking can also help. Preparations such as peppermint oil may help reduce belching or abdominal discomfort. Sleeping with your head raised on a few pillows, in addition to long-term weight loss, may also help prevent heartburn. Fasting and poor control of diabetes People who regularly inject insulin are advised not to fast, as the potential risk to health – both in the short and long term – of not taking insulin is too great. People who have their diabetes under control using tablets should seek careful advice from their GP before starting a fast. Regular self-monitoring of your blood glucose is strongly advised. Low blood sugar levels (known as a "hypo") are dangerous, and may lead to fainting or fits if left untreated. Feeling dizzy, sweaty and disoriented may all suggest a hypo. If a person with diabetes has these symptoms, they should immediately have a sugary drink, or place sugar or a sugar-rich sweet below their tongue. Fasting and a headache This common problem has many causes. Headaches during a fast could be due to dehydration or hunger, poor rest, or the absence of addictive substances, such as caffeine or nicotine. A moderate and balanced diet, especially not missing the pre-dawn meal, taking in enough fluids and, if necessary, some painkillers such as paracetamol, can help prevent or reduce the risk of getting a headache. Headaches can also be prevented by not exposing yourself to direct sunlight, wearing a hat when out, using sunglasses to reduce the effect of glare from the sun and relieving any tense muscles with a short, gentle massage. Fasting and dehydration Dehydration is common during a fast. The body continues to lose water and salts through breathing, perspiring and urinating. If you don’t drink sufficiently before a fast, your risk of dehydration increases. This risk is higher in older people and in those taking tablets, such as diuretics. If you are unable to stand up due to dizziness, or you are disoriented, you should urgently drink regular, moderate quantities of water – ideally with sugar and salt – or Dioralyte or Lucozade. If you faint due to dehydration, your legs should be raised above your head by others, and when you awake, you should urgently rehydrate as outlined above. Fasting and constipation When you are fasting, being active, drinking water regularly and eating healthily (during the times when you are not fasting) will help to keep your bowel motions regular. Include lots of fruit and vegetables in your diet and increase the fibre content of your food using bran. If the problem persists, a short course of laxatives may help. Fasting and stress Lack of food and water, changes of routine and shorter periods of sleep can cause stress. It’s important to deal with any potential sources of stress to stop any harmful effects. This can be helped by not taking on more than you can handle, not playing sports in the hot sun, controlling your anger and not smoking. Fasting and weight control Food consumed during the pre-dawn and dusk meals may lead to some unintended weight gain. However, if you approach the fast with discipline, it can be an opportunity to lose weight and become healthier. NHS Choices

Sajdah-e-Tilaawah upon Reciting the Translation of the Qur'an Q: Is it necessary to perform the Sajda-e-Tilaawah on reading the translation of the Qur'an in Urdu or English as it is necessary to perform Sajda-e-Tilaawah while reading the Qur'an in Arabic? A: Yes, it is necessary. ( وهو ) أي سجود التلاوة ( واجب ) ... ( ولو ) تلاها ( بالفارسية ) اتفاقا فهم أو لم يفهم لكونها قرآنا من وجه قال الطحطاوي: قوله ( ولو تلاها بالفارسية ) المراد بها غير العربية فتجب على السامع إذا أخبر بها قوله ( فهم أو لم يفهم ) قال في الجوهرة أما في حق السامع فإن كانت القراءة بالعربية وجب على السامع فهم أو لم يفهم إجماعا وإن كانت بالفارسية لزم السامع أيضا وإن لم يفهم عند الإمام وعندهما لا يلزم إلا إذا فهم وروي رجوعه إليهما وعليه الاعتماد اه قوله ( لكونها قرآنا من وجه ) أي نظرا للمعنى دون وجه نظرا للنظم فباعتبار المعنى توجب السجدة وباعتبار النظم لا توجبها فتجب احتياطا أفاده السيد (حاشية الطحطاوي 480) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

RIDHÃ---PLEASURE Allah Ta’ãla says: “Allah is pleased with them and they are pleased with Him.” Rasulullah (Sallallahu Alayhi Wassallam) said: “Of the good fortune of man is his pleasure with that which Allah has ordained for him.” THE NATURE OF RIDHÃ This consists of total submission and pleasure with qadhã (fate). One should neither by word or deed object against fate. Ridhã develops to such a lofty degree that its domination permeates one’s being. In this high state of Ridhã hardship recedes and is not considered as such. The state of ridhã in which even pain is not felt is called ridhã-tab’i (natural ridhã). The stare in which ridhã prevails along with the sensation of pain is called ridhã-aqli (intellectual ridhã). The first state (ridhã-rab’i) is a physical condition, the acquisition of which is not incumbent. The second stare (ridhã-aqli) is an intellectual condition, the acquisition of which is incumbent. Ridhã with fate is commanded and exhorted so as to inculcate in one the qualities of perseverance and contentment when afflicted by adversity and hardship. When ridhã has been inculcated adversity will be taken in its stride with Contentment and without feeling any undue hardship. This is so because the intelligence alerts one to the superior results of such ridhã in the face of adversity. The result of such ridhã is future thawãb (reward). This will be better understood by means of an illustration. A physician prescribes a bitter remedy to a patient or may even insist on an operation. The patient bears in mind his future recovery and health, and willingly submits to the treatment. He is not only pleased with the physician bur feels indebted to him. Similarly he who firmly believes that Allah Ta’ãla will grant thawãb for every difficulty and sorrow experienced here, will most certainly be imbued with pleasure and happiness. The thawãb for such ridhã is of such a nature that all difficulty wanes into nothingness. It is improper to desire anything contrary to that which Allah Ta’ãla has willed and ordained for the servant. When Allah Ta’ãla considers adversity and difficulty appropriate and advantageous for us, then we as His servants have no valid reason for dissatisfaction and sorrow. Whatever state Allah Ta’ãla chooses for a servant, that is best for him. Man seeing another in a more prosperous condition than himself yearns for such prosperity and is not contented with his own lot. But, reflection will convince one that the condition chosen for one by Allah Ta’ãla is best. It should be observed that making duã is not contrary to ridhã. Ahlullaah (Saints of Allah) resort to duã merely because of the Divine Command. In this way they profess their abdiyat (state of total submission and slavery to Allah). They therefore do no insist on the attainment of what is being supplicated for. In all states and circumstances they are fully pleased with the Choice of Allah Ta’ãla whether their duã is accepted or not. Non-acceptance never induces in them dissatisfaction. This then is the sign of Ridhã. ACQUISITION OF RIDHÃ Ridhã is the effect of muhabbat (Love for Allah). There is therefore no separate means of acquiring this quality. Ridhã is a necessary corollary of muhabbat. TarbiyatusSãlikeen Editor: Shaykh Mufti Zubair Dudha Published By: Islãmic Tarbiyah Academy