ummtaalib

Du’a for a New Year At the approach of a New Year or month, the Sahabah (radiyallahu ‘anhum) would recite the following du’a. Sayyiduna ‘Abdullah ibn Hisham (radiyallahu ‘anhu) reports that the Sahabah (radiyallahu ‘anhum) would learn the following du’a for when the new month or New Year would begin: اللّٰهُمَّ أَدْخِلْهُ عَلَيْنا بِالأَمْنِ وَالإِيمان وَالسَّلامَةِ وَالإسْلام وَرِضْوَانٍ مِّنَ الرَّحْمٰن وِجوارٍ مِّنَ الشَّيْطان Allahumma adkhilhu ‘alayna bil amni wal iman, was salamati wal islam, wa ridwanim minar Rahman, wa jiwarim minash Shaytan Translation: O Allah, bring this [month or year] upon us with security, iman, safety, Islam, your pleasure and protection from Shaytan. (Al-Mu’jamul Awsat of Tabarani, Hadith: 6237) ‘Allamah Haythami (rahimahullah) has ruled the chain as sound (hasan). (Majma’uz Zawaid, vol. 10 pg. 139-140) Hafiz Ibn Hajar (rahimahullah) has graded the chain that was quoted by ‘Allamah Baghawi for this narration as authentic (sahih). (Al-Isabah, no. 5007) Lets learn this du’a and teach it to others. The Ummah is in dire need for every part of this du’a. al-miftah

Muharram: The Month of Allah During certain blessed moments and places, we are given a wealth of opportunities to seek the mercy, love and blessings of Allah. These moments, particularly the ‘sacred months’, have been specially selected by Allah as the best times to worship Him and attain His proximity. From among these sacred months, we recently witnessed the month of Dhul Ḥijjah. We are yet again fortunate to witness another blessed month; a chance for us to begin the New Islamic Year with good deeds, righteous intentions and praiseworthy resolutions. The Four Sacred Months Regarding the sacred months, Allah said in the Noble Qur’ān: “Indeed, the [ordained] number of the months according to Allah is twelve [lunar] months, [as was decreed] in the [Preserved Heavenly] Book of Allah on the day He created the heavens and the earth. Four of them are sacred. That is the upright religion so do not wrong yourselves in them.” (9:36) These four months are Dhul Qaʿdah, Dhul Ḥijjah, Muḥarram and Rajab. The Messenger of Allah ﷺ said: “The year is twelve months of which four are sacred: the three consecutive months of Dhul Qaʿdah, Dhul Ḥijjah, Muḥarram, and Rajab of Muḍar (named after the tribe of Muḍar as they used to respect this month) which occurs between Jumād (al-Ākhirah) and Shaʿbān.” (Bukhārī 4406, Muslim 1679) The specific mention of these four months does not mean that other months are not sacred, because the month of Ramaḍān is unanimously the most sacred month in the year. But these four months were specifically termed as sacred months because even the Pagans of Makkah observed their sacredness, following in the footsteps of their forefather Ibrāhīm (ʿalayhis-salām). Despite their frequent tribal battles and regular wrangling, they deemed it unlawful to fight in these months. The sacredness of these four months was established right from the day Allah created the universe. The Magnitude of Actions during the Sacred Months Ibn ʿAbbās (radiy Allāhū ʿanhumā) said, “The phrase ‘so do not wrong yourselves in them’ refers to all the months, then these four were singled out and made sacred – thus sins in these months are more serious, and good deeds bring a greater reward.” In regards to the phrase “so do not wrong yourselves in them,” Qatādah (raḥimahullāh) said, “Wrongdoing during the sacred months is more serious and incurs a greater burden of sin than in other months. Wrongdoing is a serious matter in any circumstances, but Allah makes whatever He wills of His commands carry more weight.” He further said, “Allah has selected the elite from His creation: from the angels He selected Messengers; from mankind He selected Messengers; from speech He selected dhikr (His remembrance); from the spaces on earth He selected the Masājid; from the months He selected Ramaḍān and the sacred months…So, venerate that which has been venerated by Allah, for the people of understanding and wisdom venerate that which Allah had venerated.” (Ibn Kathīr) Start the Year on a Good Note Whether it is the beginning and end of the day or the beginning and end of the year, these beginnings and ends constantly remind us of our own beginning and end. It gives us a chance to reflect and ponder on our inevitable death, make amends and firm resolutions. Ibn Rajab (raḥimahullāh) said, “(Two of the) sacred months mark an end and the beginning of the Islamic Year: therefore, whoever fasts in Dhul Ḥijjah (excluding the prohibited days) and in Muḥarram has ended and started the year in worship. It is thus hoped that the entire year will be recorded as worship, as whoever starts any action with worship and ends it in worship, will be considered to have been in a state of worship between both of these times.” Why is Muharram Special? Along with being from among the sacred months, Muḥarram has other characteristics which are exclusive to it. They include: 1. The only month known as the ‘Month of Allah’ The Messenger of Allah ﷺ described Muḥarram as the “Month of Allah”. (Muslim 1163) The virtue and honour of this month can be attested to by the fact that it is the only month attributed to the name of Allah. A virtue which is exclusive to it. Ibn Rajab said, “Such an attribution is only made by Allah to the elite of His creation, such as the attribution of the Prophets to Himself as His slaves, and the attribution of the House (Kaʿbah) and the Camel to Himself.” 2. The best month to fast after Ramaḍān The Messenger of Allah ﷺ said, “The best fasting after Ramaḍān is the sacred month of Allah (Muḥarram).” (Muslim 1163) Ibn Rajab (raḥimahullāh) said, “The above ḥadīth makes it clear that the most virtuous optional fasts after Ramaḍān are the fasts of Muḥarram. And given that Allah attributed fasting, amongst all acts of worship, to Himself [saying, “It is Mine, and I Myself will give reward for it.”] it was suitable that this month, which is also ascribed to Allah, be selected for this particular form of worship. 3. It contains within it the Day of ʿĀshūrā’ The Messenger of Allah ﷺ said: “Fasting the day of ʿĀshūrā’, I hope Allah will expiate thereby for the year that came before it.” (Muslim 1162) For the virtues of ʿĀshūrā’, click here. What to Do in Muharram Below are a few things which you can do to make the most of this blessed month: Make duʿā’, especially while fasting. The Messenger of Allah ﷺ said, “There are three prayers that are not rejected: the prayer of a father for his child, the prayer of the fasting person and the prayer of the traveller.” (Tirmidhī 1905) To learn how to make du‘ā’ along with the du‘ās from the Qur’ān and Sunnah, download our free publication ‘I Am Near’. Recite and reflect over the Qur’ān. Make realistic targets which best suit your commitments, but aim to recite the Qur’ān daily. This may be a full chapter or even a few pages. Along with recitation, take time out to reflect and ponder over the message of the Qur’ān. Do dhikr abundantly. Make an intention to learn the Sunnah adhkār, especially the morning and evening adhkār, the adhkār after ṣalāh and of sleeping and the adhkār for general actions. Download a free copy of ‘Daily Adhkār’. Give in charity. The Messenger of Allah ﷺ said, “Spend in charity and do not count it, lest Allah counts it against you. Do not hoard it, lest Allah withholds from you.” (Muslim 1029) May Allah make this year our best year and the days of this year our best days; both individually and collectively as an Ummah. Āmīn. lifewithallah

Israel's new "Facebook Bill" A new Israeli bill, dubbed the “Facebook Bill,” would give the Israeli government unprecedented powers to remove not only social media posts, but content from any website, including news platforms.HOW DOES THIS IMPACT PALESTINIANS?Israel already censors social media posts from Palestinians and allies who shed light on Israeli violence against Palestinians.Israel’s new bill threatens to escalate this censorship, giving the Israeli government even more authority to silence Palestinians. Full article here

Q. Is the Wudhu and Salaah of a woman with eyelash extensions valid? Does it make a difference if the eyelash extension is attached to the eyelash and not its roots? (Question published as received) A. Generally, eye lash extensions are attached to the eyelashes or eyelids with a non-permeable solution like glue etc. In that regard, regardless of whether the eyelash extension is attached to the roots of the eyelash or not, the performance of Wudhu and Ghusl will not be valid as it is a requirement for water to reach the complete eyelash including its roots. (Hindiyyah 1/4) N.B. Eyelash extensions made from human hair or pig hair are prohibited under all circumstances. (Hindiyyah 5/358 – Ahsanul Fataawa 8/75) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Mufti Moosa Salie (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Assalamu Alaykum Wa Rahmatullah. Please can you clarify this for me? Do the scholars of Deoband and their followers believe that Allah Ta’aala is (Astaghfirullah), I don’t even want to say it but for the purpose of gaining knowledge, do they believe that Allah Ta’aala is capable of lying? This, to me doesn’t make sense when lying is haram and considered a very ugly thing in Islam. Answer: In the name of Allah, the most Beneficent, the most Merciful. When discussing complexities which are related to Allah most high, one has to be very cautious, lest (Allah forbid) he utters something which is blasphemous and against the honour and dignity of Allah most high. Allah Ta’aala is free from all faults, he cannot be questioned for anything he does or doesn’t do. Allah Ta’aala says: “He cannot be questioned concerning what he does and they shall be questioned” (21:23) Falling into the topic which you have mentioned in your question, is extremely dangerous for the Iman of a believer. It can cause confusion, misunderstanding, misinterpretation, false judgements and disputes amongst one another. Therefore it is better and advised that we refrain from discussing such topics. This is neither something we are obliged to learn, nor will we be asked about it on the day of judgement. Having said that, what is the response of the ulama of deoband with regards to this query? People have approached the ulama of deoband with this question before. The ulama of deoband have explained this issue to the best of their knowledge according to the Quran and Sunnah. Therefore we need to look at this from an academic perspective rather than an emotional one. One of my respected teachers Hadhrat Molana Abdurrahim Ibn Dawud (May Allah preserve him) was asked this question and this was his reply: “Don’t fall into such arguments! You know Ulema-e-Deoband fully well. So keep your connection with the ulema, learn from them and derive maximum benefit from them. They are the ulema of haq and they are the ones who have been upholding the truth in times of fitnas. The reality is that some ulema of Deoband were asked, “Can Allah lie?” They explained that Allah never lies. Allah Himself has said in the Quran: “Who is more truthful in words than Allah?” (Surah Nisaa 04:87 and 122) Allah doesn’t need to lie. He is not scared of anyone nor does he need to please anyone so that he would tell a lie. He has instructed us to speak the truth at all times, so why would he do the opposite? Thereafter they explained that Allah has the power to do whatever he wants. So if he wanted to lie, nobody can stop him. No one can take that power away from him. There is a difference between “Allah does lie” and “Allah can lie.” So people who don’t like Ulemae-Deoband mix both things and say that they believe that Allah does lie. Be careful of the deceit of such misleading people.” (Tafseer-raheemi.com Q630) Only Allah Knows Best Written by Mufti Abdullah al-Ma’mun Checked and approved by Mufti Mohammed Tosir Miah Darul Ifta Birmingham.

Articles taken from https://lifewithallah.com/articles/sweetness-of-salah/

20: The Secret Of Salah: Focus Your Heart On Him We now arrive at the final and potentially the most important way to achieve khushūʿ in your ṣalāh. Ibn al-Qayyim (raḥimahullāh) has described it as ‘the secret and essence of ṣalāh.’ The secret of ṣalāh, and what transforms it from being a lifeless body to a real, moving and powerful force is: turning to Allah (ʿazza wa jall) fully and completely with your heart. During ṣalāh it is not permissible to turn your face away from the qiblah. Similarly, as His sincere slave, it is not befitting to turn your heart away from your Lord to matters other than Him. When placing your heart before Allah (ʿazza wa jall), do it with utmost humility, as though you are seeing Him. When asked by Jibrīl (ʿalayhis-salām) to define ihṣān, the Prophet ﷺ said, “That you worship Allah as though you are seeing Him; for if you cannot see Him, He truly sees you” (Muslim). The attainment of iḥsān should be every believer’s life goal. Iḥsān is to strive to worship Allah with the presence of the heart and watchful awareness (murāqabah). The reward of this will be the best of rewards: seeing Allah (ʿazza wa jall) Himself in Jannah inshā’Allah. Ṣalāh is akin to a heavily guarded treasure chest that can be opened only with a special key. That key is to turn towards Allah (ʿazza wa jall) and turn away from everything other than Him. Go to Allah (ʿazza wa jall) with full presence and concentration. Incline to Him completely. Focus on Him Alone. If you turn to Him, He will turn to you. If you turn away from Him, He will turn away from you. Achieve this by removing the world from your heart and purifying your heart from desires and doubts. Think of a cup which is full. To add to it, you must first throw out some of its contents. Likewise, the treasures of ṣalāh cannot enter a heart that is filled with concerns for the dunyā, is steeped in desires, and is riddled with doubts. These must first be removed. Similarly, clear your mind from all evil thoughts and ideas. Instead, steer your mind to think about Allah (ʿazza wa jall): His majesty, His beauty, His kindness, His love and His Generosity. Ḥassān b.ʿAṭiyyah (raḥimahullāh) said, “Indeed two men can be performing the same ṣalāh, but the difference between them is as vast as the distance between the heaven and earth. This is because one of them has fully directed his heart towards Allah (ʿazza wa jall), whereas the other one is heedless and inattentive.” The 3 components of focusing your heart on Allah 1- The focus of the heart: Safeguard your heart from desires, from the worldly thoughts and the whispers of Shayṭān as they will reduce the reward of ṣalāh. 2- The focus of iḥsān: Completely give your heart and its focus to Allah (ʿazza wa jall). Worship Him as though you see Him. 3- The focus of reflection: Contemplate on the Qur’ān and each component of the ṣalāh with its distinctive characteristics. Following this chapter’s exploration of the ten ways of attaining khushūʿ in ṣalāh, the next chapter will take you on a journey through ṣalāh. By understanding and recollecting the significance of each posture, you will find your khushūʿ increasing by the will of Allah (ʿazza wa jall).

Q. Kindly advise if it's permissible for a female to get a back and legs massage by a non-Muslim female, and vice versa, for a male to get a massage by a non-Muslim male. This massage is not for any medical reasons. (Question published as received) A. In regards to men, a man is permitted to have a massage done by a Muslim or non-Muslim man of his entire body except the area between his navel to his knees (Awrah/Satr). In regards to women, a Muslim woman is permitted to have a massage done by a Muslim woman of her entire body except the area between her navel to her knees (Awrah/Satr). However, a Muslim woman is not permitted to have a massage done by a non-Muslim woman except for her hands, feet and face. This ruling is subject to the condition that there is no temptation or lust perceived by either one during the massage. In the case of medical needs and necessities, the limitations of the Awrah/Satr will be relaxed to the extent of necessity. (Hindiyyah 5/327) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Mufti Moosa Salie (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Update

Israeli settlers launch mass outpost construction operationHundreds of Israeli settlers set out across the occupied West Bank on Wednesday to take part in an unprecedented effort to erect a number of illegal settlement outposts in the territory. Led by Daniella Weiss, a leader of the religious-Zionist and settler movements and an advocate of an “Arab-free” Jewish state, the plans started as a goal of establishing “10 Evyatars” - named after the Evyatar outpost in Beita, what the group considers to be one of its most successful settlement projects in years. Although technically illegal under Israeli law, the new campaign appears to have Far-right Israeli settlers have tacit government support, and is bringing a new wave of violence against Palestinian along with it. Read more here

Gaza under attack

19: Bring Your Heart To Salah: Love, Hope & Fear Think of the human being you love the most. Imagine a situation where you have not met for a year. Now is the time for you to finally reunite. How will you feel? What will be running through your mind? How fast will your heart be beating? Similarly, every ṣalāh is an occasion in which you reunite with Allah (ʿazza wa jall) after having been parted. You should feel the same trepidation and excitement at its arrival. As you journey towards Allah (ʿazza wa jall), in and outside of your ṣalāh, there are three primary emotions you should try to cultivate in your heart: hope, fear and love. Hope Hope in Allah (rajā’) is the first of these three emotions. Open your heart and allow it to become overwhelmed with the mercy and kindness of Allah (ʿazza wa jall). Rajā’ springs from thinking good of Him and attaching your heart to Him. In a ḥadīth qudsī, Allah stated, “I am as My slave thinks of Me” (Bukhārī). Remember that Allah (ʿazza wa jall) wants to forgive you. Allah does not want to ‘catch you out.’ Rather He ‘catches’ you when you fall, so long as you turn to Him. Allah (ʿazza wa jall) wants to forgive you, shower you with His mercy and guide you to Paradise. Believe this from the bottom of your heart. Belief in the heart is not enough however. Your belief must be accompanied by action. You must make a distinction between rajā’ and tamannī (wishful thinking). Tamannī is when you fail to take action, yet you still hope for a good outcome. Conversely, rajā’ is when you take the means and place your hope in Him. Such a hope, or rajā’, is achieved by acknowledging everything Allah has blessed you with. Always return to the Source of every blessing in your life: Allah (ʿazza wa jall), the Supreme Provider (al-Razzāq). Another powerful way to fill your heart with hope in Allah (ʿazza wa jall) is by reflecting on His Beautiful Names. The more you know Allah, the more hope you will have in Him. Allah is al-Muṣawwir (The Fashioner); He has created you in the most beautiful form. Allah is al-Raḥmān (The Extremely Merciful); His mercy encompasses all of His creation. Allah (ʿazza wa jall) is The Concealer of sins (al-Sittīr); He (ʿazza wa jall) will not expose you despite the multitude of your sins. Allah (ʿazza wa jall) is Gentle (al-Rafīq); He loves gentleness. Allah is The Most Compassionate (al-Ra’ūf); His compassion knows no ends. Allah (ʿazza wa jall) is The Most Modest (al Ḥayiyy); He feels shy to turn you back, empty-handed. What choice do you have other than to have hope in Him? Fear Fear is the second emotion which should overwhelm you in ṣalāh. Fearing Allah (ʿazza wa jall) should make you tremble in awe of Him and humble you in front of Him. Some say that we should mainly focus on loving Allah (ʿazza wa jall) and having hope in Him. They argue that positivity will bring people closer to the dīn. However, this is misleading and can damage our understanding and application of the dīn. Allah (ʿazza wa jall) says, “…They used to race towards the good deeds and invoke Us with hope and fear; and they were humbly submissive to Us” (21:90). In a ḥadīth qudsī, Allah (ʿazza wa jall) says, “By My Glory, I will not combine two fears nor two assurances for My slave: if he feared Me in the world, I will grant him safety on the Day of Judgement. And if he felt safe from Me in the world, I will make him fear Me on the Day of Judgement.” (Ibn Ḥibbān) In life, you tend to run away from what you fear. For example, anyone who is scared of spiders or rodents will freeze or run away upon seeing them. However, fearing Allah (ʿazza wa jall) is unique and beautiful. It makes you flee to Him, and not away from Him. The more you fear Him, the more you turn to Him. A fear of worldly matters is usually accompanied by a dislike of it. However, the fear of Allah is coupled with love and respect. You are in awe of Him. Although Allah (ʿazza wa jall) is beyond all worldly examples, think of an elderly grandfather or an older person who is well-respected. As soon as he enters the room, everyone falls quiet out of respect for him. The silence is not because this elder is a tyrant of the household; rather, it is because of the respect that his family accords him. This type of fear is known as haybah or khashyah, a reverential type of fear. It is this emotion that the senior Companion ʿAmr b. al-ʿĀṣ (raḍiy Allāhu ʿanhu) felt when he was in the presence of the Messenger of Allah ﷺ . He said even though he ﷺ was the most beloved of people to him, he could not describe him. This is because whenever he was in his company, he was unable to look directly at his blessed face. He would lower his head and humbly gaze downwards, out of deep respect and awe. The fear of Allah (ʿazza wa jall) is not an irrational fear. It is a fear built on knowledge. The more you get to know Him, the more you fear Him. You are in constant awe of His majesty, greatness and power. When the Prophet ﷺ saw Jibrīl (ʿalayhis-salām) in his original form, he had 600 wings, and his huge size filled the horizon between the sky and the earth. Jibrīl is the best of angels, who was tasked with the most prestigious responsibility of transmitting the word of Allah. Despite his physical and spiritual greatness, the Prophet ﷺ saw him on the night of Miʿrāj (ascension) looking like “a worn-out piece of cloth due to the fear of Allah” (Ṭabarānī). Jibrīl’s knowledge of Allah’s majesty and greatness reduced him to this state. Aim to strike a balance between excessive fear and a lack of fear. If there’s too much fear, you’ll end up in despair. And if there’s too little, you’ll become complacent and feel secure from Allah’s punishment. Fear is a deterrent. It prevents you from becoming distracted, disobeying Allah and falling off the right path. Three steps to cultivate fear in your heart 1) Reflect on Allah’s greatness, grandeur and majesty. 2) Reflect on the gravity of standing before Allah (ʿazza wa jall), the terrors of the grave, the horrors of the Day of Judgement, the sharpness of the ṣirāṭ and the torment of the Hell-fire. 3) Think about your sins and shortcomings. Reflect on how little you have prepared for your journey to the hereafter. A life between hope and fear The pious people of the past would advise that during good times, when you are more likely to forget Allah (ʿazza wa jall), you should increase your fear of Him. And during difficult times, you should increase your hope in Him. Other scholars stated that throughout one’s life, fear should be dominant over hope; but towards the end of one’s life, hope should become dominant. When Muʿādh b. Jabal (raḍiy Allāhu ʿanhu) was in his final moments, he turned to Allah (ʿazza wa jall) and said, “O Allah, indeed I used to fear you, but now I have hope in You. O Allah, indeed, you know that I did not love the world nor want to remain in it for long to dig wells or plant trees. Rather it was to experience thirst in the midday heat during the long fasts; to struggle through standing for hours at night in prayer; and to kneel in the company of scholars in the gatherings of dhikr.” Anas (raḍiy Allāhu ʿanhu) reported that the Prophet ﷺ entered upon a young boy who was dying. The Prophet ﷺ asked him, “How are you?” The boy replied, “O Messenger of Allah, I swear by Allah that I have hope in Allah and I am scared over my sins.” The Messenger of Allah ﷺ said, “These two (qualities) do not gather in a slave’s heart in such a moment except that Allah gives him what he hopes for, and protects him from what he is scared of.” (Tirmidhī) Love Love is the third – and most important – emotion. Love is the greatest station the seeker on the path to Allah (ʿazza wa jall) can attain. The love of Allah (ʿazza wa jall) is the purest and greatest of all loves. It gives life to the heart, it is sustenance for the soul, and is the roadway to eternal success. When your heart overflows with His love, you will experience genuine bliss and contentment. Ibn Taymiyyah (raḥimahullāh) said, “Know that there are three things that push the hearts towards Allah: love, fear, and hope. The strongest of these three is love; and it is something that is sought-after in and of itself, since it is something that is desired both in this world and the hereafter, as opposed to fear, which will disappear in the Hereafter. Allah says, ‘For certain, the friends of Allah shall have no fear, nor shall they grieve’ (10:62).” Our purpose in life is to worship (ʿibādah) Allah. ʿIbādah consists of: (1) utmost humility and (2) utmost love. Without love, there is no ʿibādah. Without love, we fail in actualising our purpose of existence. Love is the ‘soul’ of worship. Loving Allah (ʿazza wa jall) is beautiful. It cannot be compared to loving any of His creation, as His creation will cease to be, whilst He is the Ever-Lasting. His creation has limits, whilst He is the Limitless, the All-Encompassing and the Most Able. Loving Allah (ʿazza wa jall) is beautiful because there is no one kinder, more giving and more appreciative than Him. As humans, we are prone to making mistakes, and we are prone to not forgiving those who have erred. On the other hand, Allah (ʿazza wa jall) loves to forgive and will forgive us even if we go to Him with mountains of sins. Our fellow humans tire of our persistent questioning and begging. However, Allah (ʿazza wa jall), our Generous Lord, does not stop giving and is angered when we don’t ask from Him! Loving Allah (ʿazza wa jall) can only be achieved when you prefer Him over everything else. You must love Him more than you love your parents, children, spouse, friends and wealth. Love – by the consensus of the scholars – is an obligation (farḍ) and one of the fundamental aspects of the dīn. When considering matters that are farḍ in our dīn, loving Allah (ʿazza wa jall) does often not cross our minds. Moreover, when we reflect on loving Allah (ʿazza wa jall) , we tend to equate love to obedience. We often limit our perception of Allah (ʿazza wa jall) as someone Very Powerful and Scary. Yes, Allah (ʿazza wa jall) is Extremely Powerful, and this should make us tremble, yet equally, there is nothing more soothing and comforting to the soul than His love. There is a vast difference between someone who obeys Allah (ʿazza wa jall) out of love for Him, and someone who obeys Him without love. When a lover obeys his beloved, the obedience is done willingly and sincerely. Such a level of obedience differs from that brought on by force. The former experiences happiness and joy in willingly complying to the orders, whereas the latter feels burdened, and may even resent the order. Love, therefore, is the driving force and the impetus of ʿibādah. It is this love of Allah (ʿazza wa jall) that makes the slave-Creator relationship special. This love makes the servant eager to be in His company, to converse with Him and do everything possible to please Him. Obedience with love is not just a tick-box exercise that solely involves the fulfilment of obligations. Instead, it consists of a sincere desire to be with Him and remember Him. Love makes the slave eager to meet Him. Love is what makes him cry out in the depths of the night, “My Lord, do not deprive me of the greatest joy: the joy of seeing You in the Final Abode.” The next time you stand up for your ṣalāh, fill your heart with the aforementioned emotions: hope, fear and love. اَللّٰهُمَّ – إِنِّيْ أَسْأَلُكَ حُبَّكَ ، وَحُبَّ مَنْ يُّحِبُّكَ ، وَحُبَّ عَمَلٍ يُّقَرِّبُنِيْ إِلَىٰ حُبِّكَ – (O Allah), I ask You for Your love, the love of those whom You love, and the love of deeds which will bring me closer to Your love (Tirmidhī).

By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat dāmat barakātuhum Imām Al-Bukhārī rahimahullāh has narrated a hadīth on the authority of Sayyidunā Abū Hurayrah radhiyallāhu ‘anhu that Rasūlullāh sallallāhu ‘alayhi wasallam said: Many lessons can be derived from this hadīth, but I wish to draw your attention to a specific lesson, that of providing water for the creation of Allāh ta‘ālā. It is evident that the deed that attracted the Mercy of Allāh ta‘ālā was quenching the thirst of a dog. Water – A Gift from Allāh Water is an essential need of a human; a person can survive weeks without food, but only days without water. The body’s function is dependent on water and all its essential organs need a constant supply. As the body cannot make its own water, a person needs to supply the body with water. This important need of humans is provided by Allāh ta‘ālā himself in the form of rain, streams, rivers, lakes, seas and oceans. Allāh ta‘ālā states: Water – A Medium to Gain Great Reward Due to its importance and necessity, Allāh ta‘ālā has also promised great reward for those who provide water to the creation of Allāh ta‘ālā. In the above ḥadīth, we already learnt that it attracts the forgiveness of Allāh ta‘ālā. Many other ahādīth also mention further benefits: • Rasūlullāh sallallāhu ‘alayhi wasallam has stated, “There is no sadaqah more rewarding than [providing] water.” (Al-Bayhaqī) • Upon being asked regarding the most virtuous form of sadaqah, Rasūlullāh sallallāhu ‘alayhi wasallam replied, “[Providing] water.” (Abū Dāwūd) • Rasūlullāh sallallāhu ‘alayhi wasallam stated, “Whichever Muslim quenches the thirst of another Muslim, Allāh will grant him drink from Ar-Rahīqul-Makhtūm.” (Abū Dāwūd) Ar-Rahīqul-Makhtūm is a special wine of Jannah which has been promised for the special servants – the Abrār (the righteous). Allāh ta‘ālā says: Water – A Means of Continuous Reward Sadaqah is of two types: 1. Sadaqah: where the reward is confined to the action and the reward is a single entry. For example, when someone feeds another person, a one-off reward is written for him; and 2. As-Sadaqah Al-Jāriyah: when the reward is continuous. In fact, it also continues after one’s demise. For example, authoring a book from which people benefit; for as long as people benefit from this knowledge, the author will continue to reap its reward. After one’s demise, the avenues to gain further reward by any action inevitably cease. A person finding himself in a bad state in the afterlife cannot carry out any deed to change his situation. Similarly, if he finds himself in a good state and he wishes to enhance his condition further, he is unable to carry out any deed to achieve this. At this juncture, a deceased person has two possibilities of earning reward: 1. Īsāluth-Thawāb: someone performing a good deed and sending him its reward; and 2. As-Sadaqah Al-Jāriyah: as explained above, a deed he carried out during his lifetime which is still generating reward for him. Nabī sallallāhu ‘alayhi wasallam said: There are many forms of As-Sadaqah Al-Jāriyah a person can carry out. In one narration Rasūlullāh sallallāhu ‘alayhi wasallam listed seven and from amongst them he mentioned, “.…a stream which he causes to flow....” (Ibn Mājah) In another narration we find that Rasūlullāh sallallāhu ‘alayhi wasallam also advised providing water as a form of Īsāluth-Thawāb. After the demise of his mother, Sayyidunā Sa‘d Ibn ‘Ubādah radhiyallāhu ‘anhu asked Rasūlullāh sallallāhu ‘alayhi wasallam which sadaqah would be most meritorious and rewarding. Rasūlullāh sallallāhu ‘alayhi wasallam replied, “Providing water.” Sayyidunā Sa‘d radhiyallāhu ‘anhu then got a well dug and dedicated its reward for his mother. (Abū Dāwūd) ‘Allāmah Al-‘Aynī rahimahullāh has mentioned a hadīth wherein Rasūlullāh sallallāhu ‘alayhi wasallam visited a person who was in his last moments. Rasūlullāh sallallāhu ‘alayhi wasallam asked him what he was observing [of the next world]. He explained, “I see two angels distancing themselves from me and two snakes coming closer; and I see evil increasing and goodness weakening.” The person sought help from Rasūlullāh sallallāhu ‘alayhi wasallam by requesting him to make du‘ā. Rasūlullāh sallallāhu ‘alayhi wasallam supplicated, “O Allāh! Accept little [he has done] and forgive the large quantity [of evil deeds he has committed].” Rasūlullāh sallallāhu ‘alayhi wasallam then asked him what he was seeing now. He replied, “The two angels are coming closer and the two snakes are going away; and I see goodness increasing and evil weakening.” Rasūlullāh sallallāhu ‘alayhi wasallam asked him which of his actions he found most rewarding. He said, “Providing water.” (‘Umdah-al-Qārī) Sayyidunā Anas radhiyallāhu ‘anhu narrates that Rasūlullāh sallallāhu ‘alayhi wasallam said: Warning on Not Sharing Water It is the sheer Grace of Allāh ta‘ālā that he has provided this necessity for survival in much abundance and in principle, it is for all people. Therefore, it would be extremely inhuman to deprive someone of water at the time of his need, especially when one has the means to provide it. Consequently, a grave warning has been cited for such wretched people whose hearts do not soften upon seeing others suffering thirst. Rasūlullāh sallallāhu ‘alayhi wasallam has stated: Benefit in this World Providing water not only benefits a person in the hereafter, but it also has worldly benefits. A person once came to ‘Abdullāh ibn Al-Mubārak rahimahullāh complaining about a wound in a knee which was not healing for the past seven years, despite referring to doctors and treating it with various methods of treatment. ‘Abdullāh ibn Al-Mubārak rahimahullāh advised him to find a place where people are in need of water and provide water by digging a well. The person located a place and dug a well and Allāh ta‘ālā cured him. (Al-Bayhaqī) Imām Al-Bayhaqī rahimahullāh narrates that my teacher Imām Al-Hākim had a wound on his face. Despite many types of treatment, it could not be cured for a period of one year. He requested Abū ‘Uthmān Sābūnī rahimahullāh to make du‘ā for him in his weekly majlis on Friday. Abū ‘Uthmān rahimahullāh made du‘ā for him. The people who attended earnestly beseeched Allāh ta‘ālā saying āmīn to the du‘ā of the shaykh. The following Friday, a woman who had attended the previous week, sent a note to Imām Abū ‘Uthmān rahimahullāh. In the note she narrated that, after the previous majlis, she went home and earnestly prayed for Imām Al-Hākim rahimahullāh that night. She mentioned that she saw Rasūlullāh sallallāhu ‘alayhi wasallam in her dream as if he was advising her to tell Imām Al-Hākim rahimahullāh that he should provide water for the Muslims in abundance. When this note reached Imām Al-Hākim rahimahullāh, he ordered a siqāyah [a place where water is provided] to be constructed outside his home. When the construction was completed, it was filled with sweet water. Ice was also placed in it and people began drinking. Not even a week passed and he was cured and his face turned beautiful again. (Al-Bayhaqī) Providing Water to Others It is a great Mercy of Allāh ta‘ālā that we in England do not experience a shortage of water. Clean and abundant water is available at all times. We should be thankful to Allāh ta‘ālā for this great gift. There are so many people throughout the world who have to travel far distances to bring clean water for their homes. The short supply obliges them to get every family member to walk the long distance in order to obtain as much water as possible, including young children. Those of us who are fortunate to have water in abundance and sufficient wealth, should resolve to provide water to the less fortunate ones according to our means. This could be through: • arranging for wells to be dug; • providing water pumps; • providing water coolers; and • setting up drinking fountains. In whatever way possible, we should seek to quench the thirst of people and animals. Providing water to the general public on a hot summer day in this country or elsewhere, will also be a deed that will be greatly recompensed by Allāh ta‘ālā. Along with that, the wider community will be able to appreciate the beautiful teachings of the saviour of humanity, our beloved Nabī sallallāhu ‘alayhi wasallam, who was sent as mercy for the world. May Allāh ta‘ālā grant us the ability to engage in this meritorious act as much as possible, in order to secure His Mercy in this life and in the hereafter. Āmīn. © Riyādul Jannah (Vol. 26 No. 3, March 2017)

The Biden administration is facing pressure to scrap plans to build a U.S. Embassy in Jerusalem after a Palestinian legal group revealed the proposed embassy is located on land that was illegally confiscated by Israel from Palestinians in 1948. The historical documents were made public by the Palestinian legal group Adalah ahead of President Biden’s trip this week to Israel and the occupied West Bank. The group’s legal director, Suhad Bishara, said, “This plan is a serious escalation in U.S. legitimization of Israeli expropriation of land from Palestinians. If the Biden administration doesn’t abandon it, then there is no other way to interpret the move than siding with Israel’s racist policies.”

US President Joe Biden at his arrival ceremony yesterday: “You need not be a Jew to be a Zionist” and added, "And I am a Zionist" @adnan_barq says, "Thank you Joe Biden for stating facts and ending confusion" www.instagram.com/p/Cf-F1P2odVf/

Why Biden must cancel his trip to Israel Joe Biden should put people over oppression by cancelling his planned trip to Israel and Saudi Arabia From July 13 to 16, President Joe Biden will visit the governments of Israel and Saudi Arabia, deepening his complicity in their human rights abuses. As Black and Palestinian organizers in the U.S. who visited Palestine last week, we see President Biden’s widely criticized trip for what it is: a war crimes tour. Both Israel and Saudi Arabia have used U.S.-funded weapons to brutally murder people, from Israel’s killing of 260 Palestinians in Gaza just last year, to Saudi Arabia’s horrific seven-year war that has killed nearly 400,000 Yemenis. President Biden is cozying up to these apartheid and authoritarian governments, while failing to hold them accountable. If Biden cares about human rights at all, he should #CancelTheTrip—as thousands of grassroots activists have demanded—and stop funding the weapons behind their war crimes. The Saudi Arabia leg of his visit has already caused an uproar amongst some U.S. lawmakers, given Saudi Arabia’s egregious human rights record and killing of journalist Jamal Khashoggi. Biden himself previously asserted Saudi Arabia should therefore be rendered a “pariah.” Yet now, Biden is going against his own policy as he brushes Saudi Arabia’s war crimes under the rug. What is most interesting is what’s missing from Biden’s trip. Nowhere on his agenda will the president be meeting with Palestinian people who are resisting ethnic cleansing, as Israel attempts to violently force Palestinians in Masafer Yatta, the Naqab, Jerusalem, and more out of their homes—a war crime. It would be surprising that Biden is shunning the Palestinian people most impacted by Israel’s violence, if not for the U.S.’s decades-long complicity. The U.S. gives Israel a minimum of $3.8 billion in military funding every year. This is what impunity looks like: funding Israel’s violence against Palestinians with no accountability. This is what impunity looks like: funding Israel’s violence against Palestinians with no accountability. What else is the president avoiding? Could it be the worldwide cries for justice for Israel’s murder of Palestinian journalist (and U.S. citizen) Shireen Abu Akleh? Could it be the two million Palestinians living under Israel’s blockade of the Gaza Strip, cut off from the world and basic human necessities? Or could it be the native Palestinians in Masafer Yatta, who every day resist brutal violence and expulsion from their homes at the hands of the Israeli military and in the name of Israeli settlers? About 1,300 Palestinians in Masafer Yatta could be violently forced out of their homes at any moment, in Israel’s largest expulsion of Palestinians since 1967. Masafer Yatta activist Sami Huraini, the coordinator of the Youth of Sumud center known for leading protests, demanded Biden cancel his trip on Instagram Live. “We do not want his visit and he is not welcome at all,” Huraini said. “The United States is the first one responsible that Israel has not been held accountable up until this moment.” So why has there been no public outcry from the American political establishment? Where U.S. politicians admonish Saudi Arabia, they heap praise on the Israeli government. The hypocrisy knows no bounds. Even with Israel’s decades-long record of human rights abuses, interim Israeli Prime Minister Yair Lapid claimed the ties between Israel and the U.S. are “unbreakable,” based on “shared values and a common vision.” And what are these shared ideologies? We, as Black and Palestinian organizers who were just in Palestine, know the answer. We have witnessed an elderly Palestinian mother brought to tears, recalling how she was brutally beaten by Israeli settlers set on stealing the home that she built. We have witnessed displaced Palestinian families stuffed into refugee camps without basic water and electricity. We have traversed dozens of checkpoints—built between Palestinian towns, families, and even homes, to restrict Palestinians’ movement. The leadership in both countries back the incarceration, segregation, and brutal violence against those who it deems disposable. In Israel, that is Palestinian people. In the United States, it is Black folks. The leadership in both countries back the incarceration, segregation, and brutal violence against those who it deems disposable. In Israel, that is Palestinian people. In the United States, it is Black folks. Look at the racist police killings of Black Americans here in the U.S., such as the recent killing of Jayland Walker in Akron, Ohio, who police brutally shot more than 60 times. The connections between the policies of the U.S. and the Israeli government are obvious. U.S. police often get trained in Israel, where they learn racist and repressive tactics from Israeli forces. After our many trips sitting with the Palestinian communities struggling against Israel’s violent colonialism, there arises another reason why Biden’s visit completely ignores Palestinian rights—because freedom and human rights can’t be compromised. Palestinian people are not defeated. They’re demanding accountability: for murdered Palestinian journalists and for millions of Palestinians displaced within Palestine and in the diaspora. They are rebelling, resisting, and flourishing under the most inhumane conditions. Just like we and other activists are fighting for Black liberation from the U.S. militarized police state. So of course Biden dodges Palestinians in Palestine. As he dodges Black Americans in the U.S. In the end, no matter what becomes of Biden’s trip, one thing is for sure: that the shared values and vision of the People are cooperation and liberation. Anyone who cares about human rights will join the struggle for collective liberation, until we’re all free. Source

From Palestine

The Day of ‘Arafah: The Ultimate Day of Mercy The Day of ʿArafah (9th of Dhul Ḥijjah) is the greatest day of ḥajj. It is the day on which sins are forgiven, souls are released from the Hell-fire, and duʿās are readily accepted. This day is also special because it was the day Allah (subḥānahū wa ta‘ālā) bestowed upon our Ummah’s greatest gift: He perfected the religion of Islam and completed His favour upon us. ʿUmar b. al-Khaṭṭāb (raḍiy Allāhu ‘anhu) narrated: ‘Once a Jew said to me: “O leader of the believers! There is a verse in your (Holy) Book which you all read; had it been revealed to us Jews, we would have taken that day (on which it was revealed) as a day of celebration.”’ ʿUmar (raḍiy Allāhu ‘anhu) asked him: “Which verse?” The Jew replied: اَلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ الْإِسْلَـٰمَ دِينًا “Today I have perfected your religion for you, completed My blessing upon you, and chosen Islam as your religion.” (5:3) ʿUmar (raḍiy Allāhu ‘anhu) replied: “No doubt, we know the day and the place when this verse was revealed to the Prophet ﷺ. It was Friday and the Prophet ﷺ was standing at ʿArafah (i.e. the Day of ḥajj)” (Bukhārī). Fasting When the Messenger of Allah ﷺ was asked about the fast of the Day of ʿArafah, he said: “It wipes away the (sins) of the past year and upcoming year” (Muslim). If you have been unable to fast for the first eight days of Dhul Ḥijjah, ensure not to miss out on the amazing reward of fasting on this special day. Freedom from Hell-fire The Prophet ﷺ said: “There is no day in which Allah sets free more slaves from Hell-fire than the Day of ʿArafah. Indeed, He draws near, and He then boasts about them to the angels and says: ‘What do these (slaves of mine) want?’” (Muslim) On this day, Allah (subḥānahū wa ta‘ālā) frees a huge number of His servants from the Hell-fire. This is Shayṭān’s worst day in the year. In just a few hours, years of Shayṭān’s efforts to mislead man come to naught. What enrages him even more is that not only does Allah free the pilgrims from the Hell-fire, but He frees the non-pilgrims too. ʿAbdullāh b. al-Mubārak (raḥimahullāh) approached Sufyān al-Thawrī on the evening of ʿArafah. Sufyān al-Thawrī (raḥimahullāh) was sitting on his knees and weeping bitterly. ʿAbdullāh b. al-Mubārak (raḥimahullāh) asked him: “Who is in the worst situation amongst these masses?” He replied: “The one who thinks that Allah will not forgive him.” Ḥakīm b. Ḥizām (raḥimahullāh) would stand in ʿArafah with 100 camels and 100 slaves. He would then free the slaves for the sake of Allah. The people would then start crying loudly, saying: “O Allah! Your slave freed his slaves, and we too are Your slaves, so free us (from the Hellfire).” The Day of Duʿa The best action on this great day is duʿā’. The Messenger of Allah ﷺ said: “The best duʿā’ is the duʿā’ of the Day of ʿArafah. The best of what I and the Prophets before me have said is: لَا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهُ لَا شَرِيْكَ لَهُ، لَهُ الْمُلْكُ، ولَهُ الْحَمْدُ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيْرٌ There is no god worthy of worship but Allah. He is Alone and He has no partner whatsoever. To Him Alone belong all sovereignty and all praise. He is over all things All-Powerful” (Tirmidhī). We see an astounding spectacle of duʿā’ in the Farewell Ḥajj of our beloved Prophet ﷺ. After years of struggle in conveying the message of his Lord, the whole of the Arabian Peninsula comes under his control and finally accepts his message. Yet, gathered on the plains of ʿArafah, at his highest point of victory, we do not witness parades or displays of pomp. Rather we witness nothing but humility and turning to Allah in desperate need. Despite being over sixty years of age, undertaking a long journey from Madinah to Makkah, and being responsible for huge crowds, none of it comes in the way of worshipping His Beloved (ʿazza wa jall). He delivers a moving and powerful sermon, and then leads his Companions (radiy Allāhu ʿanhum) in prayer, combining Ẓuhr and ʿAṣr. Everyone is looking at him. He moves towards the Mountain of Mercy, faces the qiblah and thereafter occupies himself in earnest duʿā’ until Maghrib. He spends approximately six hours in continuous duʿā’. He is so focused on making duʿā’ that even when the rein of his camel falls down, he grasps it with only one hand, and leaves his other hand raised towards the sky. How strong was his connection with His Lord! It is incredible to think that a man, to whom Allah had already given glad tidings of forgiveness, raises his blessed arms to the sky, and cries out: “O Allah, You hear my speech…I am the desperate and needy one, the one who is seeking Your help and protection, fearful and scared, one who confesses and acknowledges his sins. I beg You – the begging of a destitute; I humbly implore You – the imploring of a humiliated sinner. I invoke You – the invoking of the fearful afflicted person, whose neck is bowed down before You, whose eyes have overflowed with tears for You, whose body is humbled before You, and who has completely lowered Himself to You…” (Ṭabarānī). Experience the Sweetness of Duʿa The secret of making duʿā’ is to display an utter need of Allah, expressing utmost humility, desperation and dependence. Go to Allah as a humble beggar, lengthen your duʿā’ and have firm conviction that Allah will accept it. Persist and beg Allah in your duʿā’. Keep asking and do not tire of repeating the same duʿā’. Do not lose hope in your duʿā’ being accepted. Allah may be delaying the fulfilment of your request, as He loves to hear your voice and your sincere pleas. He may delay the fulfilment of your duʿās for reasons unknown to you at this moment, but whichcontain much good for you in the future. Cut yourself off from the world and its distractions on this special day, and let your soul ascend up to the heavens. Experience the sweetness of intimately conversing with Allah (ʿazza wa jall), humbling yourself to Him and crying to Him. Turn to Him with sincerity and beg Him to forgive you. Imām al-Nawawī (raḥimahullāh) wrote: “It is mustaḥabb to perform dhikr and duʿā’ in abundance, and to exert oneself in this. This is the best day of the year for duʿā’…It is essential that one devotes every effort to doing dhikr, making duʿā’, reciting Qur’ān, supplicating with various supplications and performing a variety of adhkār… He should make duʿā’ for himself, his parents, his relatives, his teachers, his companions, friends and loved ones, all those who have done good to him, and all the Muslims. He should be extremely careful not to neglect any of these, because he will not be able to make amends for it, unlike other acts.” One of the pious predecessors said: “I have been making duʿā’ on the Day of ʿArafah for the last 50 years, and not a year passes by except that I see them (answered) as clearly as the light of the morning.” Try to precede your duʿā’ with a good deed (e.g. by giving charity or visiting the sick). Go to Allah as a humble beggar, lengthen your duʿā’ and have firm conviction that Allah will accept it. As this day comes only once a year, we should switch off our phones, take the day off from work (if possible), and spend as much time as we can in duʿā’. If we find it difficult to make duʿā’ for such a long duration, we can alternate between making our own duʿā’, reading from a duʿā’ book, listening to a duʿā’; or switching to another act of worship (e.g. recitation of the Qur’ān), and coming back to making duʿā’. I struggle to make duʿā’ for more than 5 minutes. If you have ever felt like this, you may find the following tips useful: – Spend a long-time praising Allah at the start of your duʿā’ and during it. – Send abundant salutations on our beloved Messenger ﷺ . – Ask Allah with the duʿās from the Qur’ān and Sunnah. Have a book/print-out ready. (See the book ‘I Am Near’/‘Dhikr & Dua’ App by LWA, for a collection of duʿās). – Write down a list of duʿās beforehand. – Keep repeating certain duʿās. E.g. Don’t just ask Allah for Paradise once. Keep asking Him, and keep coming back to it. – Make duʿā’ for people by their names. Abu al-Dardā’ (raḍiy Allāhu ʿanhu) said, “Indeed I make duʿā’for thirty of my brothers whilst I am in sujūd, with their names and their fathers’ names.” – Make duʿā’ for the Ummah. – Learn the deeper meanings of and reflect on the Qur’ānic and Prophetic duʿās to learn how to make duʿā’. – Uphold the etiquettes of duʿā’. The Optimal Guide For Making Duʿa 1. Make your heart present and completely focus on Allah. 2. Choose a time in which du‘ā’ is readily accepted. 3. Perform wuḍū, face the qiblah and raise your hands. 4. Humble yourself and submit to Allah. 5. Start by praising Allah (subḥānahū wa taʿālā) 6. Send ṣalawāt upon the Prophet ﷺ 7. Repent for your sins and ask for forgiveness. 8. Ask with persistence, love and fear. 9. Ask Allah through His Oneness and Names. 10. Give ṣadaqah before making duʿā’. (Adapted from al-Jawāb al-Kāfī by Ibn al-Qayyim raḥimahullāh) Action items for the Day of Arafah Set apart this day for the worship of Allah (subḥānahū wa ta‘ālā). Ensure all your ʿEīd preparations are done beforehand, leaving the day free for worship. Do not waste this day in elaborate ʿEīd preparations and miss out on one of the most important days in the entire year. In addition to the obligatory and voluntary good deeds, the following are specific actions for the Day of ʿArafah: 1. Fast on this day. 2. After each farḍ ṣalāh, recite the takbīrāt of tashrīq: اَللّٰهُ أَكْبَرُ اَللّٰهُ أَكْبَرُ لَا إِلٰهَ إلَّا اللّٰهُ وَاللّٰهُ أَكْبَرُ اَللّٰهُ أَكْبَرُ وَللهِ الْحَمْدُ 3. Keep repeating: لَا إِلٰهَ إلاَّ اللّٰهُ وَحْدهُ لاَ شَرِيْكَ لَهُ، لَهُ الْمُلْكُ، ولَهُ الحمْدُ، وَهُوَ عَلَىٰ كُلِّ شَْءٍ قَدِيْرٌ There is no god worthy of worship but Allah. He is Alone and He has no partner whatsoever. To Him Alone belong all sovereignty and all praise. He is over all things All Powerful” (Tirmidhī). 4. Make lots of duʿā’, particularly between ʿAṣr and Maghrib. 5. Seek forgiveness and protection from Hell-fire. From His mercy, Allah placed the Night of Qadr at the end of Ramaḍān; the best days of the year at the end of the year (Dhul Ḥijjah); and the Day of ʿArafah at the end of these best days, to give us a chance to make up for our shortcomings. Let us make the most of this day. lifewith allah

Egypt, UAE and Morocco have normalized relations with the Israeli occupation entity. Recently, Israeli military reports went live from Saudi Arabia talking about normalization changes. Is Saudi Arabia next? www.instagram.com/p/CfoevLMlFZz/ Ahead of US President Joe Biden's visit to the Middle East next week, 'Israel' is going to push a deal with Riyadh over the use of Saudi Arabia's airspace for commercial flights. 'Israel' is currently trying to establish direct flights to Japan and seeks use of Saudi airspace to make this happen, Israeli news outlet Ynet reported. www.instagram.com/p/CftQPKEsInd/ In return for Riyadh allowing Israeli planes to use its airspace, 'Israel' will agree to transfer Sanafir and Tiran islands from Egypt to Saudi Arabia during US President Joe Biden's visit this month, Israel's Hayom reported. 'Israel' and Suadi Arabia have not officially normalized ties. Will they do so by Biden's visit? www.instagram.com/p/CftYAmVsLG5/

Is-rahe-lli oppression continues Al-Aqsa Israeli settlers break into Al Aqsa mosque under the protection of occupation forces. 5.7.2022 Masafer Yatta The Israeli occupation forces demolish a water well in the Zatoot community, East of the Bweeb area in Masafer Yata, southern Hebron. 4.7.2022 The occupation forces raided Masafer Yatta, destroyed water tanks, a garden fence in addition of cutting and uprooting more than 30 trees. Via Alliance For Human Rights 5.7.2022 Khallat Al Dabea village Bullets pierced the roofs of a Palestinian home in the Khallat Al Dabea village during the military training of the Israeli occupation forces in Masafer Yatta, southern Hebron. 6.7.2022 Birien village The occupation forces raided Birien village in Masafer Yatta, destroyed water tanks, a garden fence in addition to cutt and uproot more than 30 trees. Via Alliance For Human Rights 5.7.2022 Hebron The Israeli occupation forces demolish parts of the closed old market in the old city of Hebron for the expansion of illegal settlements in the city. 6.7.2022 Silwad village The Israeli occupation forces detained dozens of Palestinians in Sliwad village this morning. 6.7.2022 Jenin It has been announced that Rafiq Ghannam (20) has died of his wounds sustained by the Israeli occupation forces in the village of Jaba, southern Jenin. 6.7.2022 As for USA in the Shireen Abu Akleh case: The U.S. State Dep. announces that it could not reach a definitive conclusion regarding the origin of the bullet that killed Palestinian-American journalist Shireen Abu Akleh. "Ballistic experts determined the bullet was badly damaged, which prevented a clear conclusion,” the U.S embassy says in a statement, on Monday.