ummtaalib

The Virtues of Surah Fatihah 1. Hazrat Abu Saeed ibn Al-Mu’alla radiyallahu anhu said, "While I was praying in the Masjid, the Prophet sallallahu alaihe wasallam called me. I did not answer him then, but went to him afterwards and explained that I had been praying, whereupon he asked me whether Allah Ta’ala had not said, ‘Respond to Allah and to the Messenger when he calls you.’ adding, ‘Let me teach you the greatest Surah in the Qur’aan before you leave the Masjid.’ He then took me by the hand and when we were about to go out I reminded him of his promise to me that he would teach me the greatest Surah in the Qur’aan. He said, Surah Fatihah which is the seven oft-repeated verses in the Mighty Qur’aan which has been given to me." 2. Hazrat Abu Hurairah radiyallahu anhu reported that when Allah’s Messenger sallallahu alaihe wasallam once asked Ubayy ibn Ka’ab radiyallahu anhu, what he recited in his prayers. He replied Umm-ul Qur’aan (Surah Fatihah) the Holy Prophet radiyallahu anhu proclaimed, "By Him in whose dominion my soul is, nothing like it has been revealed in the Torah, the Gospel, the Psalms, or the Qur’aan and it is seven of the oft-repeated verses in the Mighty Qur’aan which I have been given." 3. Hazrat Abu Hurairah radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam as saying, "If anyone observes a prayer in which he does not recite Umm-ul Qur’aan, it is deficient (he said this three times) and incomplete." When someone said to Abu Hurairah radiyallahu anhu that we remain behind the Imaam, he replied, "Recite it inwardly," for he had heard Allah’s Messenger sallallahu alaihe wasallam declare that Allah Most High had said, "I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks.’ When the servant says, ‘Praise be to Allah Lord of the Universe.’ Allah most high says, ‘My servant has praised Me.’ When he says, ‘The Compassionate the Merciful.’ Allah most high says, ‘My servant has lauded Me.’ When he says, ‘Possessor of the Day of Judgement.’ He says, ‘My servant has glorified me,’ When he says, ‘Thee do we worship and of Thee do we ask help.’ He says, ‘This is between Me and My servant, and My servant will receive what he asks.’ Then when he says, ‘Guide us in the straight path, the path of those whom thou hast favoured; not of those with whom Thou art angry nor of those who go astray.’ He says, ‘This is for My servant, and My servant will receive what he asks." 4. Hazrat Abdul Malik ibn Umair radiyallahu anhu reports that Rasoolullah sallallahu alaihe wasallam said, "In Surah Fatihah there is a cure for all ailments." 5. Ambari in his ‘Kitaabur-Rad’ through his own chain of narrators has mentioned from Mujahid ibn Jabr rahmatullahi alaihe that Iblees the accursed of Allah Ta’ala lamented on four occasions: first when he was cursed; secondly when he was cast out of Heaven to the Earth; thirdly when Hazrat Muhammad sallallahu alaihe wasallam was given the Prophethood; fourthly when Surah Fatihah was revealed and it was revealed in Madinah. 6. Hazrat Abu Saeed radiyallahu anhu has said, "We were out on a journey. After a while we stopped to camp. Suddenly a girl came along saying that the chief of the clan has been bitten by a snake (or stung by a scorpion) and our menfolk are away from home. Is there anybody amongst you who can recite Ruqyah (incantations)? Whereupon a man stood up with her, we never used to cast any suspicion on him regarding him reciting Ruqyah (incantations). Nevertheless, he recited some charm on the chief and he was healed. Then the chief ordered 30 goats to be given to him, and he gave us milk to drink. When he returned we inquired, "Do you really know this science (or we inquired, were you reading spells)?" He replied, "I merely read Surah Fatihah." We said, "Don’t say a word about this till we return (or until we ask Rasoolullah sallallahu alaihe wasallam)." When we came to Madinah, we brought this incident to the notice of Rasoolullah sallallahu alaihe wasallam . Thus he replied, "And how did he know that Surah Fatihah is read as a Ruqyah (incantation)? Divide and assign a share for me as well." (Sahih Al-Bukhari, Muslim and Sunan Abu Dawood) 7. Hazrat Ibn Abbas radiyallahu anhu narrates that once Jibraeel u was sitting with the Apostle sallallahu alaihe wasallam when all of a sudden he heard a noise from above and raised his head. Thereafter he said, "This is a door of heaven which has been opened today and never has it been opened save this day, and from there has descended an angel." The Holy Prophet sallallahu alaihe wasallam further said, "This is an angel which has come down to Earth and never has he come down but this day. He has given greetings and has said, ‘Receive the good news of two lights, which have been bestowed on you, which no Prophet before you has been bestowed with. One is Surah Fatihah and the other, the concluding portion of Surah Baqarah, you will recite no word of it but you will be granted reward for it." inter-islam

Islamic Inheritance Laws Simplifying & Understanding 'Ilmul Faraaidh according to the Hanafi Madhab

Sabr Jameel - Beautiful Patience Beautiful patience (sabr jamîl – Yûsuf 12:83) and panic Mujâhid said: “Beautiful patience is patience without any panic.” ‘Amr ibn Qays said: “Beautiful patience means to be content with adversity and to surrender to the will of Allâh.” Yûnus ibn Yazîd said: I asked Rabî‘ah ibn ‘Abdu’l-Rahmân: “What is the ultimate of patience?”He said: “To be outwardly the same at the time of affliction as one was the day before it struck.” (This does not mean that a person does not or should not feel pain or anguish; patience in this instance means that one refrains from panicking and complaining.) Commenting on the meaning of beautiful patience, Qiyas ibn al-Hajjâj said: “The person who is suffering from some affliction should behave in such a way that nobody is able to distinguish him from others.”

We have all heard the phrase, “following in someone’s footsteps”. It is used figuratively to mean that we look up to that someone who has set an excellent example. Hence following in their example is a means to avoid errors and harms, and to gain benefit and goodness. I have always wondered why “footsteps” were used as the metaphor, and not something else. I still do not know about that. But I often wonder about whose footsteps we could follow who has set excellent example. The simple and correct answer is the Final Messenger of Allah, Muhammad, upon whom be peace and blessings of Allah Ta’ala. Yet Allah has left us a more profound imprint of footsteps to follow. It would be imperative for us to trace back to those footsteps that the Beloved Final Messenger of Allah reminded us about, helped us to reorient to that original message and provided lasting guidance to keep on the path those footsteps. Allah Reveals in the Qur’an: And remember that Ibrahim was tried by his Lord with certain Commands, which he fulfilled; He (Allah) said,” I will make you an Imam to the people.” (Ibrahim) said, “And also from my off springs?” He (Allah) said, “My covenant does not include the wrong-doers.” [2:124] I have left the word “Imam” in its original form. This word, linguistically means, “leader”. Generically it carries a much more profound meaning. It refers to “pattern” or “example” to follow. Following from the verse quoted above, the next verse says to the effect: Remember we made the House a place of assembly for mankind, and a place of safety; and take the Station of Ibrahim as a place for prayer and We enjoined Ibrahim and Isma’il that they purify My House for those who circle it, or take it as a retreat, or bow or prostrate themselves therein. [2:125] Allah Ta’ala makes reference to the Station of Ibrahim, as a place of prayer. Whilst the Ka’aba is referred to in general here, there is also a deeper message, which I will return to a little later. Reference is also made to the following verse: In it are Signs manifest (of matters memorial)‐ The Station of Ibrahim; whoever enters it attains safety…. [3:97] Certainly, there are Signs for those who reflect. Behold! We pointed the site of the House to Ibrahim, saying, “Do not associate with me anything; and purify my House for those who circle it, or stand up, or bow or prostrate themselves. [22:26] This is a powerful verse that culminates meaning from other verses that refer to Ibrahim, Prophet of Allah, upon whom be peace. It is the verse that confirms regarding Ibrahim, upon whom be peace, that: Allah is the Truth, so follow the way of Ibrahim, the upright one; and he was not one of the polytheists. [3:95] They affirm the position of Ibrahim being the Imam, the leading model of Tawhīd‐ Oneness of Allah and that no partner is to be associated with Allah. This is the Station of Ibrahim, upon whom be peace. The Way of Ibrahim was perfected and re‐affirmed by the Final Messenger, upon whom be peace and blessings of Allah, who is from amongst the off‐springs of Ibrahim. The final Messenger, re‐affirmed the rituals revealed to Ibrahim, peace be upon him, which we know today as Hajj. What is profoundly important in all these verses is that Allah Ta’ala points out to Ibrahim, upon whom be peace, the “foundations of the House”: Purity & sincerity Beneficial action by returning one’s intention to Allah Uprightness and steadfastness Submission before Allah One of the rituals that symbolises all of this is the circumambulation of the Ka’bah. “Ţawafa”, from which is derived the word for circling around the Ka’aba, means to make effort to go in circle… if one has ever experienced centrifugal force of being forced away from the circle, and the effort needed to maintain balance in the locus of a circular motion, can really understand the meaning of this. There is another meaning to Ţawafa, which refers to spilling over, like good deeds would. The overflowing of the river banks utilises the same words, because with the overflow, the river leaves behind rich sediments full of minerals and nutrients for new planting. When actions are beneficial, they are exponential and greatly effecting of so many others, just live the overflowing river. Ţawāf is a Sign of this. The key concept attributed to the message related to Ibrahim, upon whom be peace, is Tawhīd; it is repeated oft‐enough times in the Qur’an in this context, in the verses relating to the Ka’bah. And Ibrahim, peace be upon him, was the perfect exemplar, model and Imam regarding Tawhīd. Which leads me to following in someone’s footsteps. The Station of Ibrahim contains a stone…. A stone etched with the deep effort of Ibrahim, peace be upon him. It is an imprint of the footsteps of the Prophet of Allah, Ibrahim, upon whom be peace. People who visit the Sacred House, would die to see it, or even touch it… and that is where the problem may arise. It may help to re‐read the verses quoted above and reflect on the many parts of advice and commands in them. There is a constant reminder of being purified, being focussed on Allah, that no partner be associated with Allah…. That the Station of Ibrahim is a manifest Sign. That Sign is what is etched on the stone‐ the footsteps of the Messenger of Allah, Ibrahim, peace be upon him. The footsteps and indeed the stone is not meant to be marvelled over, but to be a reminder of the utmost striving of Ibrahim to returning everything to the Oneness of Allah. Upon the finishing of Ţawāf, it is recommended that one prays a two‐unit prayer in close proximity to the Station of Ibrahim. It is recommended that we recite Surah al‐Kafiroon and Surah al‐Ikhlas in the prayer. Both of these chapters compel us to remind ourselves firstly of how easy it is towards disbelief, and we seek no part in that; and secondly that we should we be sincere in embracing and submitting to the Oneness of Allah… that all we do and engage in requires our effort to turn to Allah alone. Upon arriving at the Station of Ibrahim, a pure heart looks to the site where Allah pointed the site for the Sacred House. He experiences the foundations of the House, and firmly realises the Oneness of Allah and associates no partner to Him. Him alone is the devotion towards. Not even the stone with the footsteps of Ibrahim so artistically presented, which can be a diversion for the purified heart. The visitor to the Sacred House does not get lost in the magnificence of the etched footsteps, the archaeological marvel, but is fully conscious of the Truly Magnificent that the footsteps is supposed to direct us towards. Being awed by the etched footsteps and its worldly magnificence is being awed by creation. It is supposed to be a Sign, not the possessor of the heart. The Station of Ibrahim is a Sign, for those who wish to reflect, and a Reminder, for those who wish to remember. It is a reminder of the footsteps Ibrahim took to be elevated to his Station of being the righteous, the true monotheist. May Allah give all the Pilgrims the Providence and Success to walk in the footsteps of Ibrahim, peace be upon him © 2011, Afroz Ali by Imam Afroz Ali seekersguidance

Q: A person in the state of Ihraam indulged in sexual relations. What is the condition of his Hajj? Can you please explain in detail the laws pertaining to a Mufrid, Mutamatti’ and a Qaarin in this situation. A: If a person indulged in sexual relations before wuquf in Arafah then his Hajj will become invalid. However he is required to continue with the Haj and fulfil the remaining rituals of Hajj. He will have to make Qadha of the Hajj as well as slaughter one damm (i.e. sheep or goat). If he indulged in sexual relations after wuquf in Arafah before performing Tawaafe Ziyaarat and shaving his head then his Hajj will remain valid. However he has to slaughter a camel or cow. If he indulged in sexual relations after wuquf in Arafah, after shaving his head or performing Tawaafe Ziyaarat the Hajj will remain valid. However he has to slaughter a sheep or goat. The above-mentioned rulings relate to the one who performed Ifraad or Tamattu’ Hajj. As for the one performing Qiraan Hajj then the following laws will apply: If he indulged in sexual relations before making tawaafe umrah and wuquf in Arafah then both Hajj and Umrah become invalid and the damme shukr falls off. However he is required to continue with the Hajj and fulfil the remaining rituals of Hajj. He will make Qadha of one Hajj and one Umrah and he has to slaughter 2 damms. If he indulged in sexual relations after Tawaafe Umrah and wuquf in Arafah but before shaving his head and performing Tawaafe Ziyaarat then the Hajj and Umrah will remain valid. He has to slaughter one camel or cow and one sheep or goat and the damme shukr will remain waajib on him. If he indulged in sexual relations after Tawaafe Umrah (four rounds or more) but before wuquf in Arafah then in this case the Umra will be complete and his Hajj will become invalid. He will make Qadha of one Hajj and he will slaughter 2 damms. The damme shukr falls off. If he indulged in sexual relations after Tawaafe Umrah and wuquf in Arafah but before shaving his head and performing Tawaafe Ziyaarat then the Hajj and Umrah will remain valid. He has to slaughter one camel or cow for the Hajj and one sheep or goat for the Umra. The damme shukr will remain waajib. If he indulged in sexual relations after Tawaafe Umrah and wuquf in Arafah and after shaving his head but before performing Tawaafe Ziyaarat then the Hajj and Umrah will remain valid. Regarding this case the Fuqahaa differ as to what compensation becomes waajib on this person. Some Ulama are of the opinion that one damm becomes waajib for the Hajj and one damm becomes waajib upon him for the Umra while other Ulama opine that one damm becomes waajib on him for the Hajj and there is nothing waajib on him for the Umrah. (ووطؤه في إحدى السبيلين ) من آدمي ( ولو ناسيا ) أو مكرها أو نائمة أو صبيا أو مجنونا ذكره الحدادي لكن لا دم ولا قضاء عليه (قبل وقوف فرض يفسد حجه وكذا لو استدخلت ذكر حمار أو ذكرا مقطوعا فسد حجها إجماعا ( ويمضي ) وجوبا في فاسده كجائزه ( ويذبح ويقضي ) ولو نفلا ولو أفسد القضاء هل يجب قضاؤه لم أره والذي يظهر أن المراد بالقضاء الإعادة ( ولم يتفرقا ) وجوبا بل ندبا إن خامر(اي خاف) الوقاع ( و ) وطؤه ( بعد وقوفه لم يفسد حجه وتجب بدنة وبعد الحلق ) قبل الطواف ( شاة ) لخفة الجناية … قل الشامى: قوله ( لخفة الجناية ) أي لوجود الحل الأول بالحلق في حق غير النساء وما ذكره من التفصيل هو ما عليه المتون ومشى في المبسوط و البدائع والإسبيجابي على وجوب البدنة قبل الحلق وبعده وفي الفتح أنه الأوجه لإطلاق ظاهر الرواية وجوبها بعد الوقوف بلا تفصيل وناقشه في البحر و النهر وأما لو جامع بعد طواف الزيارة كله أو أكثره قبل الحلق فعليه شاة لباب قال شارحه القاري كذا في البحر الزاخر وغيره ولعل وجهه أن تعظيم الجناية إنما كان لمراعاة هذا الركن وكان مقتضاه أن يستمر هذا الحكم ولو بعد الحلق قبل الطواف إلا أنه سومح فيه لصورة التحلل ولو كان متوقفا على أداء الطواف بالنسبة إلى الجماع اه وظاهره أن وجوب الشاة في هذه المسألة لا نزاع فيه لأحد خلافا لما في شرح النقاية للقاري حيث جعلها محل الخلاف المذكور قبله نعم استشكلها في الفتح بأن الطواف قبل الحلق لم يحل به من شيء فكان ينبغي وجوب البدنة ويعلم جوابه من التوجيه المذكور عن شرح اللباب هذا ولم يذكر حكم جماع القارن قال في النهر فإن جامع قبل الوقوف وطواف العمرة فسد حجه وعمرته ولزمه دمان وسقط عنه دم القران وإن بعدهما قبل الحلق لزمه بدنة للحج وشاة للعمرة واختلف فيما بعده اه وتوضيحه في البحر ( شامى ج 2 ص 560) ولم يذكر المصنف حكم القارن إذا جامع وحكمه أنه إن كان قبل الوقوف بعرفة وطواف العمرة فسد حجه وعمرته ولزمه دمان وقضاؤهما وسقط عنه دم القران وإن كان بعد طواف العمرة أو أكثره قبل الوقوف فسد الحج فقط ولزمه دمان أيضا وقضاء الحج فقط وسقط عنه دم القران وإن كان بعد الطواف (اي طواف العمرة) والوقوف (اي وقوف عرفة) قبل طواف الزيارة لم يفسدا وعليه بدنة للحج وشاة للعمرة إن كان قبل الحلق اتفاقا واختلفوا فيما إذا كان بعد الحلق في موضعين الأول في وجوب البدنة للحج أو الشاة وقدمناه والثاني في وجوب شاة للعمرة فالذي اختاره صاحب المبسوط والبدائع والأسبيجابي أنه يجب شاة للعمرة والذي اختاره الوبري أنه لا يجب شيء لأجل العمرة لأنه خرج من إحرامها بالحلق وبقي إحرام الحج في حق النساء واستشكله الشارح بأنه إذا بقي محرما بالحج فكذا في العمرة ورده في فتح القدير بأن إحرام العمرة لم يعهد بحيث يتحلل منه بالحلق من غير النساء ويبقى في حقهن بل إذا حلق بعد أفعالها حل بالنسبة إلى كل ما حرم عليه وإنما عهد ذلك في إحرام الحج فإذا ضم إحرام الحج إلى إحرام العمرة استمر كل على ما عهد له في الشرع فينطوي بالحلق إحرام العمرة بالكلية فالصواب ما عن الوبري ا هـ (البحر الرائق ج 3 ص 19) ( انظر أيضا: معلم الحجاج ص 241، ص 283/ غنية الناسك ص 268/مناسك ملا علي ص 337) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Autism - Balance Balance (vestibular) Situated in the inner ear, our vestibular system helps us maintain our balance and posture, and understand where and how fast our bodies are moving. People with an ASD may experience the following differences. Hypo A need to rock, swing or spin to get some sensory input. Hyper Difficulties with activities like sport, where we need to control our movements. Difficulties stopping quickly or during an activity. Car sickness. Difficulties with activities where the head is not upright or feet are off the ground. Source

Anger: 10 Ways To Defeat It 1 - Seek refuge with Allah from the Shaytan: Sulayman bin Sard (رضي الله عنه) narrated: "I was sitting with the Prophet (صلي الله عليه وسلم), when two men began slandering one another. One of them was red in the face, and the veins on his neck were standing out. The Prophet (صلي الله عليه وسلم) said: "I know a word which, if he were to say it, what he feels would go away. If he said: "I seek refuge with Allah from the Shaytan (a'udhu billahi minashaitanir rajeem - أعوذ بالله من الشيطان الرجيم)," what he feels would go away.'"['Fath al-Bari'; 6/337] The Messenger of Allah (صلي الله عليه وسلم) said: "If a man gets angry and says: "I seek refuge with Allah," his anger will go away." ['Sahih al-Jami'; # 695] 2 - Remain silent: The Messenger of Allah (صلي الله عليه وسلم) said: "If any of you becomes angry, let him keep silent." ['Sahih al-Jami'; # 693] 3 - Sit down or lie down: "Abu Dharr (رضي الله عنه) was taking his camels to drink at a trough that he owned, when some other people came along and said to one another: "Who can compete with Abu Dharr in bringing animals to drink and make his hair stand on end?" A man said: "I can." So, he brought his animals and competed with Abu Dharr (رضي الله عنه) and ended up breaking the trough. Abu Dharr (رضي الله عنه) was standing when he saw this, so, he sat down, then he laid down. Someone asked him: "O Abu Dharr, why did you sit down then lie down?" He said: "The Messenger of Allah (صلي الله عليه وسلم) said: "If any of you becomes angry and he is standing, let him sit down, so that his anger will go away. If iit does not go away, let him lie down.""" [Reported in the 'Musnad' of Ahmad (5/152) and 'Sahih al-Jami' (694)] al-Imam al-Khattabi (رحمه الله) said: "One who is standing is in a position to strike and destroy, while the one who is sitting is less likely to do that, and the one who is lying down can do neither. It is possible that the Prophet (صلي الله عليه وسلم) told the angry person to sit down or lie down so that he would not do something that he would later regret, and Allah Knows best." ['Ma'alim as-Sunan'; 5/141] 4 - Smile: Anas bin Malik (رضي الله عنه) narrated: "I was walking with the Messenger of Allah (صلي الله عليه وسلم), and he was wearing a Najrani cloak with a rough collar. A bedouin came and seized him roughly by the edge of his cloak, and I saw the marks left on his neck by the collar. Then the bedouin ordered him to give him some of the wealth of Allah (سبحانه وتعالى) that he had. The Prophet (صلي الله عليه وسلم) turned to him and smiled, then ordered that he should be given something." ['Fath al-Bari'; 10/375] 5 - Remember the advice of the Prophet (صلي الله عليه وسلم): Abu Hurayrah (رضي الله عنه) narrated: "A man said to the Prophet (صلي الله عليه وسلم): "Advise me." He (صلي الله عليه وسلم) said: "Do not become angry." The man repeated his request several times, and each time the Prophet (صلي الله عليه وسلم) said to him: "Do not become angry."" ['Fath al-Bari'; 10/456] According to another narration, the man later said: "I thought about what the Prophet (صلي الله عليه وسلم) said, and I realized that anger combines all kinds of evil." [Reported in the 'Musnad' of Ahmad; 5/373] 6 - Remember the high status of those who control themselves: The Messenger of Allah (صلي الله عليه وسلم) said: "The strong man is not the one who can overpower others. Rather, the strong man is the one who controls himself when he gets angry." [Reported in the 'Musnad' of Ahmad; 2/236, and it is authentic] The Messenger of Allah (صلي الله عليه وسلم) also said: "The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger." ['Sahih al-Jami'; # 3859] Anas bin Malik (رضي الله عنه) narrated "The Messenger of Allah (صلي الله عليه وسلم) passed by some people who were wrestling. He asked: "What is this?" They said: "So-and-so is the strongest; he can beat anybody." The Messenger of Allah (صلي الله عليه وسلم) then said: "Shall I not tell you who is even stronger then him? The man who, when he is mistreated by another, controls his anger, has defeated his own devil and the devil of the one who made him angry."" ['Fath al-Bari'; 10/519] 7 - Rewards for those who control their anger: The Messenger of Allah (صلي الله عليه وسلم) said: "Do not become angry, and Paradise is yours." ['Sahih al-Jami'; # 7374] The Messenger of Allah (صلي الله عليه وسلم) said: "Whoever controls his anger at the time when he has the means to act upon it, Allah will call him before all of mankind on the Day of Resurrection, and will let him choose of the Hur al-'Ayn whoever he wants." [Reported by Abu Dawud (4777), and it is in 'Sahih al-Jami' (6518)] 8 - Remember that resisting anger is one of the signs of righteousness: {"And march forth in the way to forgiveness from your Lord, and for a Paradise as wide as the heavens and the earth, prepared for the righteous; those who spend in prosperity and in adversity, repress anger, and pardon men. Verily, Allah loves the good-doers."} [Al 'Imran; 134] 9 - Submit to reminders: Ibn 'Abbas (رضي الله عنهما) narrated: "A man sought permission to speak to 'Umar bin al-Khattab (رضي الله عنه), then he said: "O Ibn al-Khattab, you are not giving us much and you are not judging fairly between us." 'Umar (رضي الله عنه) was so angry that he was about to attack the man, but al-Hurr bin Qays - who was one of those present - said: "O Commander of the Believers! Allah (سبحانه وتعالى) said to His Prophet (صلي الله عليه وسلم): {"Show forgiveness, enjoin what is good, and turn away from the foolish."} [al-A'raf; 199], and this man is one of the foolish." By Allah, 'Umar could go no further after al-Hurr had recited this verse to him, as he a man who was careful to adhere to the Book of Allah." ['Fath al-Bari'; 4/304] ...as opposed to how one of the hypocrites reacted when one of the Companions said to him: "Seek refuge with Allah from the Shaytan," So, he replied: "Do you think I am crazy? Go away!" ['Fath al-Bari'; 1/465] 10 - Remember the bad effects of anger: 'Alqamah bin Wa'il (رضي الله عنهما) narrated: "My father said to me: "I was sitting with the Prophet (صلي الله عليه وسلم), when a man came to him leading another man by a rope. He said: "O Messenger of Allah, this man killed my brother." The Messenger of Allah (صلي الله عليه وسلم) asked him, "Did you kill him?" He said: "Yes, I killed him." He (صلي الله عليه وسلم) asked: "How did you kill him?" He said: "He and I were hitting a tree to make the leaves fall for animal feed, and then he insulted me, so I struck him on the side of the head with an axe and killed him."" ['Sahih Muslim'; # 1307] muftisays.com

A man came to visit Junaid Baghdadi, whose life reflected no change, even after having performed Hajj. Junaid asked him: “Where are you coming from?” “Sir, I have returned after performing Hajj of the House of Allah”, was the reply. “So, have you actually performed Hajj?” “Yes, Sir, I have performed Hajj “, said the man. “Did you pledge that you would give up sins when you left your home for Hajj?” asked Junaid. “No, Sir, I never thought of that”, said the man. “Then, in fact, you did not even step out for Hajj. While you were on the sacred journey and making halts at places during the nights, did you ever think of attaining nearness to Allah?” “Sir, I had no such idea.” “Then you did not at all travel to the Ka’bah, nor did ever visit it. When you put on the Ihram garments, and discarded your ordinary dress, did you make up your mind to abandon your evil ways and attitudes in life as well ?” “No, Sir, I had no idea of that.” “Then, you did not even don the Ihram garments!” said Junaid ruefully. Then he asked; “When you stood in the Plain of Arafat and were imploring Allah Almighty, did you have the feeling that you were standing in Divine Presence and having a vision of Him?” “No, Sir, I had no such experience. Junaid then became a liltle upset and asked: “Well, when you came to Muzdalifah, did you promise that you would give up vain desires of the flesh?” “Sir, I paid no heed to this.” “You did not then come to Muzdalifah at all.” Then he asked: 0″Tell me, did you happen to catch glimpses of Divine Beauty when youmoved round the House of Allah?” “No, Sir, I caught no such glimpses.” “Then, you did not move around the Ka’bah at all.” Then he said: “When you made Sa’i (running) between the Safa and the Marwa, did you realize the wisdom, significance and objective of your effort?” “Sir, I was not at all conscious of this.” “Then you did not make any Sa’i!” Then he asked: “When you slaughtered an animal at the place of sacrifice, did you sacrifice your selfish desires as well in the way of Allah?” “Sir, I failed to give any attention to that!” “Then, in fact you offered no sacrifice whatever.” “Then when you cast stones at the Jamarahs, did you make a resolve to get rid of your evil companions and friends and desires?” “No, Sir, I didn’t do that.” “Then, you did not cast stones at all”, remarked Junaid regretfully, and said: “Go back and perform Hajj once again, giving due thought and attention to all the requirements, so that your Hajj may bear some resemblance with Prophet Ibrahim’s Hajj, whose faith and sincerity has been confirmed by the Qur’an : “Ibrahim who carried out most faithfully the Commands (of his Lord).” (53:37) seekersguidance

Question and Answer: Q. When one changes a baby’s nappy and one gets some of the stool on your hand or clothes, how does this affect your wudhu? (Query published as received) A. Changing the child’s nappy (diaper) does not invalidate the Wudhu even if some impurity soils your hand or clothing. Your Wudhu remains valid and you need only wash the soiled area of your hands or clothing. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Question and Answer: Q. We were visited by our non-Muslim relatives. They mistakenly brought us products from forbidden (Haram) meat. This food was remained at our home. What should we do with this food – should we give it to non-Muslims or give pet? (Query published as received) A. It is not permissible to derive any benefit from Haraam meat nor is it permissible to feed anyone such meat. You cannot even feed a non-Muslim or an animal this meat. (al-Fatawa al-Hindiyyah, Vol: 5, Pg: 344) You should discard this meat in the appropriate manner of disposal (e.g.; burying it in the ground). And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Patience always triumphs! By Ibn Abdullah The sweetness of Sabr (Patience) outlives grief. Patience is a cup every person has to drink from. There are some types of grief that weigh on the heart, that if they were to be felt by a mountain, that mountain would crumble to the ground… When The Messenger of Allah, Muhammad (peace be upon him) lost his beloved son Ibrahim, he held his small body in his arms and said "The eyes send their tears and the heart is saddened, but we do not say anything except that which pleases our Lord. Indeed, O Ibrahim, we are bereaved by your departure from us." Then he turned his face towards the mountain before him and said, "O mountain! If you were as sorrowful as I am, you would certainly crumble into pieces! But we say what Allah has ordered us: (we are the servants of Allah and we will return to Him; we thank Allah, the Creator of the Universe)." (Ibn-i Sa'd, Tabaqat v.1, p.131-144) The human heart is just a small, fragile piece of flesh - but with Sabr (patience), it is able to carry the kind of pain that would cause a mountain to disintegrate. Allah Ta’ala says; "Oh you who believe! Persevere in patience and constancy. Vie in such perseverance, strengthen each other, and be pious, that you may prosper." (Qur’an 3:200) Patience only comes with great struggle and difficulty. It is like trying to grasp and hold onto a strong and fast-swimming fish with your bare hands. You may succeed for a moment or two, but if you are not vigilant, it will escape from grip just as quickly as it came. Really how desperate is our need for patience?! Patience doesn't mean to just ‘wait out’ the pain. It doesn't mean burying your head in the sand until the storm has ended and you can be sure safely re-emerge into life. And patience isn't peaceful…at least not at first. True patience is like stepping onto shards of glass and muffling your screams. As you sit and remove the pieces from your skin, tears stinging at your eyes from the pain, you smile and do not say a word. Patience is like being lit on fire from within, a fire that feels as though it will consume you. And yet you keep walking forward calmly, extending your hand to take cool water from those who offer them in order to quell the flame. Patience is like treading water in violent seas after your boat has capsized – you are exhausted, but if you stop trying for a moment, you will drown. Patience is indeed a pillar of great virtue. Allah Ta’ala says; "No one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune." (Qur’an 41:35) "Verily man is in loss, except such as have faith, and do righteous deeds, and join together in the mutual enjoining of truth, and of patience and constancy." ( Qur’an 103:2-3) Patience and success are like twin brothers, for victory comes with patience, relief comes with distress and ease comes with hardship. Its relationship to victory is like that of the head to the body. In the Qur’aan, Allah Ta’ala has guaranteed those who are patient that He will give them reward without measure. He tells them that He is with them by guiding and supporting them and granting them a clear victory. Allah Ta’ala says; “Surely, Allaah is with those who are As‑Saabiroon (the patient)” (Qur’an al-Anfaal 6:46) During times of deep trial, despair and sadness, patience is a fort. Relief and comfort can be found in adhering to Deen. We will most definitely be tried and tested in life, and these trials should be borne with "patience, perseverance and prayer." Indeed, people before us have suffered and had their faith tested; so too will we be tried and tested in this life but we should not lose hope or feel despondent. Allah Ta’ala says; “Verily, with every difficulty there is relief” (Qur'an 94:5-6) When our focus ceases to be solely on ourselves, our pride and our ego, then patience is easier to manifest. No matter what types of adverse conditions prevail, a person who exercises patience will not be at loss. The Messenger of Allah Ta’ala (peace be upon him) said; "How wonderful is the affairs of the believer, for his affairs are all good, and this applies to no one but the believer. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him." (Hadith-Muslim) So next time you are struck with arrow of grief or caught-up in a storm of difficulties, remember to exercise patience, turn to Allah Ta’ala in repentance and pray to Him for relief…for at the end of every dark tunnel there are rays of light! www.eislam.co.za

Patience & Gratitude By Ibn Qayyim al-Jawziyyah What scholars have said about patience Different degrees of patience Obligatory patience (wâjib) Encouraged patience (mundûb) Forbidden patience (mahdhûr) Disliked patience (makrûh) Permissible patience (mubâh) & A Lot More

Surah al-Baqarah, Verse 153 (Ma'ariful Qur'an, Volume 1, Mufti Muhammad Shafi rahmatullahi alaih) "O you who believe, seek help through patience and prayer. Surely, Allah is with those who are patient." (2:153) As we have already seen, the enemies of Islam have been objecting to the change in the orientation of Qiblah, wishing to produce in the minds of the people doubts about the validity of Islam as a religion. The earlier verses have, in answering these objections, removed all such misgivings. But some of the enemies simply ignored the answers, and still persisted in their hostility. This situation was likely to dishearten the Muslims. So, the present verse nullifies such a reaction on the part of the Muslims by prescribing the method of overcoming one's grief or anxiety. The Patience And The Salah And the method consists in turning to patience and prayers; for Allah assures us here that He is with those who are patient. This promise applies, above all, to those who offer prayers, whether fard (obligatory) or nafl (supererogatory), for prayers are the supreme form of worship. In explaining the context, we have mentioned a specific situation, but the verse, in fact, identifies the elixir for all the ills which are a necessary part of human existence, whether they be wants and needs, or anxiety and suffering. The Holy Qur'an itself has indicated; in a very subtle and eloquent way, the general efficacy of this remedy by employing a generalizing expression - "seek help" - without specifying the situation in which help is to be sought. (Mazhari) Now, the two ingredients of this remedy are patience and prayers. The Arabic term Sabr (sabr) is much more comprehensive than its usual English equivalent, "patience". Lexically, the word "Sabr" signifies "restraining oneself, or keeping oneself under control." In the terminology of the Holy Qur'an and the Hadith, Sabr has three modes:- 1) Restraining oneself from what the Shari'ah has declared to be illegal or impermissible (Haram). 2) Forcing oneself to be regular in the observance of the different forms of worship and to be steadfast in obeying the commandments of Allah and the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him. 3) To endure all kinds of trouble and pain - in other words, to understand clearly and to believe that it is the will of Allah to make one suffer, and to hope that one shall receive a reward for this suffering. With regard to this last point, let us add that, on the authority of the commentator Sa'id Ibn Jubayr, Ibn Kathir says that if one cannot help uttering a word of grief or a sigh of pain, it does not go against Sabr, or nullify it. People generally identify Sabr with the third mode alone, and ignore the first two which are, indeed, more basic and essential. We cannot insist too much on the fact that all the three are equally obligatory, and that every Muslim is required to practice all the three forms of Sabr. In the terminology of Holy Qur'an and the Hadith, Al-Sabirun is the title of those who are steadfast in observing all the three forms with equal rigour. According to the Hadith, people will hear a call on the Day of Judgment, "Where are the Sabirun?"; at this, those who had been constant in observing the three forms of Sabr will stand up, and they will be allowed to enter Paradise without having to present the account of their deeds. In citing this hadith, Ibn Kathir (rahmatullahi alaih) points out that it is corroborated by the Holy Qur'an itself: Say, "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account." (39:10) As for the second ingredient of the prescription, it is Salah (Prayer). Although Sabr, as we have just explained it, covers the different forms of worship, including prayers, all of them being its branches. Salah, however, has been mentioned separately, because that is the most perfect model of Sabr. For, in the state of Salah, one binds oneself to obedience and worship, and restrains oneself not only from all that is sinful or reprehensible but even from what is otherwise permissible - e.g., from eating or drinking or talking. Hence, Salah is a visible demonstration of Sabr which signifies keeping oneself under control in shunning everything sinful and in submitting oneself totally to obedience. A Remedy To All Problems Moreover, Salah does possess a special efficacy in releasing man from all kinds of trouble and pain, and in fulfilling all his needs. We may not be able to explain it rationally, but the efficacy is present as a characteristic quality in the very nature of prayers - as happens in the case of certain medicines too. But the efficacy shows itself only when prayers are offered in the proper way and according to the physical and spiritual etiquette laid down by the Shari'ah. If our prayers seem to be fruitless, it is because we have been deficient in observing this etiquette, and have not turned to Allah 'azza wa jal in single-minded devotion and total submission. Let us not forget that, according to the Hadith, whenever the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him was faced with a grave problem of any kind, he always hastened to offer nafl prayers, and through the barakah (benediction) of the prayers Allah came to his aid and resolved the problem satisfactorily. As to how Sabr can save man from all kinds of trouble and pain and resove all his difficulties, the secret has been revealed in the last phrase of this verse - "Surely, Allah is with those who are patient." That is to say, as a reward for Sabr man receives the honour of the "company" of Allah. And it goes without saying that when the might of the Lord of the Worlds Himself has come to the aid of a man, what pain or trouble can overcome him, and who can prevent his concerns from prospering?Source

Meaning of the word Sabr (More Indepth) Q. I would like to find out what is meant islamically by the word sabr ( patience / perseverance A. The following is some information on Sabr (Patience). Allah Says in the Holy Quran: ” O ye who believe! Be patient and out do all others in endurance” (3:200) The term sabr is commonly translated as patience, but this is only an approximate meaning which does not convey totally the true meaning of sabr. ‘Patience’ comes from a Latin root, meaning ‘suffering.’ – a very negative type of idea. Sabr however comes from the root sabr which means to tie, or in other words to tie down uncontrolled feelings of fear or weakness. Some equivalent English words would therefore be perseverance, fortitude, resolution, self-discipline and control. Far from being a negative moral virtue, it is an active, determined and dynamic quality which Islam encourages for all believers. It therefore requires that Muslims fight for justice and freedom against human tyranny and it also requires Muslims to be steadfast in the face of calamity. There are six major applications of the quality, of sabr (patience and perseverance) in the life of a Muslim. (1) First of all, the Quraan links perseverance with obedience of Allah. As the Quraan states “Lord of the heavens and of the earth and of all that is between them; so worship Him and be constant and patient in His worship.” (2) Perseverance in keeping away from things which are bad is enjoined on Muslims by both the Quraan and the sayings of the Prophet (S.A). The Prophet (S.A), for example said: “Paradise is surrounded by things which are trying and difficult, whereas hellfire is surrounded by things which are pleasing and glittering”. (3) In several places, the Quraan call upon both Prophet Muhammad (8.4) and the believers to practice resolution and perseverance as a moral virtue in itself. As the Quraan says: “Therefore be patient with constancy to the command of thy Lord and harken not the sinner or the ingrate among them” (76:24). (4) Perseverance and patience in the face of calamity and misfortune is enjoined on the believers. As the Quraan says:” ” And bear with patience whatever befall thee for this is firmness in the conduct of affairs…” (31:17) (5) Muslims are advised to persevere their friendships with those who are pious and good, but not with those people who are after the glitter of this life and are therefore not truly believers. As the Quraan says: ”And keep thy soul content (i. e. tie-down your souls) those who call on their Lord morning and evening seeking His pleasure.” (18:28) (6) We are advised to practice perseverance in our faith even when good fortune befalls us. As the Quraan says: “If we give man a taste of our mercy and then withdraw it from him, behold! He is in despair and falls into blasphemy.” (ll:9) But if we, give him a taste of (our) favors after adversity hath touched him, he is sure to say ‘all evil has departed from me’: Behold! He falls into arrogance and pride” (11:10) ‘Except those who show patience and constancy and work righteousness; for them is forgiveness and a great rewards” (11:11) The Prophet (S.A) himself said: “How excellent is the case of a faithful servant, there is good for him in everything and this is not the case with anyone except him. If prosperity reaches him, he expresses gratitude to Allah and that is for him and if adversity befalls him, he endures it patiently and that is better for him.” (Muslim) Thus, the Islamic moral virtue of sabr is a much broader term than patience. The question will arise; why does the pious and good seem to face ‘all calamities without reward?’ To answer this, we must understand that no one is in a position to judge Allah’s ultimate wisdom. When so many things in life appear self-contradictory – for instance pious people suffering calamities, the human being is apt to forget that beyond the limited human judgement, there is a higher order of justice and wisdom which no human being is qualified to judge. The Quran indicates that it is not only the evil, and wicked people who are touched by calamity in this world. Allah ordains hardship on the believers also. Similarly, bounty is given not only to the good but also to the wicked. The Quraan explains this apparent contradiction by saying that people wi1l not be left to just profess their belief and faith without being tested with trials and difficulties and even disaster in order to ascertain the sincerity of belief. As the Quraan says: “And we shall surely test you with fear and hunger, and loss of wealth and lives and fruit, and give glad tidings to the patient ones’. (2:156) Another explanation for the seemingly suffering hardship of believers was given by the Prophet (S.A) when he said that if Allah loves a person a lot, he will try him with difficulty. In addition, he said in another hadith that Allah sometimes punishes a person for his sin in this life so that on the Day of Judgement he will not face eternal punishment. Muslims are encouraged to look upon calamity and trials as perhaps good in the long run, but this does not mean that the believer should actually go out and seek hardship. There is a difference between the person who is patient, constant and steadfast in the face of difficulty, and the person who actively seeks calamity and disaster. The Prophet (S.A) has set an example in this regard by counseling his followers, who were on their way to the battle front to defend Islam, that they should not be eager for the fight and should pray that it be averted: however, if fighting is inevitable, then they should show courage and perseverance. It is reported that the Prophet (SA) saw a very old man on pilgrimage walking but supported by his sons. When the Prophet (SAS) questioned the party he was told by the old man’s sons that their father had taken a covenant that he would endure the difficulty of walking all the way to Mecca. The Prophet (S.A) said “Allah does not need that from you “, and, ordered the man to ride in comfort. The moral virtue of perseverance is related to several of the other moral virtues in Islam, for example it is related to: (a) The quality of Taqwah or piety that is, those who have a Taqwah also practice sabr. (b) Forgiveness, it is obvious that those who practice patience will also be forgiving and will not carry a grudge. Muslims are allowed the right of retaliation but the Quraan says that patience and forgiveness is better. Allah says: “But indeed whosoever bears wrong with patience and forgives, that would truly be an exercise of courageous will and resolution in the conduct of affairs.” © Gratefulness to Allah for His bounties. (d) Trust, confidence and dependence upon Allah. (f) Jihad (struggle) in the path of Allah. (g) Mercy, because those who have the quality of sabr are compassionate to one another. The benefits and rewards of sabr are many. First of all quality of patience is one of the main characteristics which distinguishes the prophets from other people. The Quran goes on to say that the believers who practice sabr will be granted forgiveness and a great reward Allah says: “Verily the patient ones —shall have their reward without measure” (39:11) The quality of constancy or perseverance is also a pre-requisite for spiritual leadership in Islam, and the Quraan gives glad tidings of great rewards for those who practice patience in their lives. The-Prophet (S.A) described perseverance as a light of the believers and as-half of the faith. Islam teaches that if the following attitudes are inculcated, one’s quality of sabr will be increased: (a) Strengthen, faith and trust in Allah, as the owner and possessor of the entire universe. He who has knowledge, wisdom and justice totally beyond our comprehension. (b) Have the idea that Allah gave everything and so if He wills, he can take this property back. © Everything that happens, has been decreed by Allah before the creation of the earth, and so, even if the whole world gathered to benefit or harm a person, it would not happen unless Allah so willed. (d) Realize that difficulties may be an atonement for sins and so persevere through them. (e) In all cases of difficulty, turn to Allah and pray to Him for support in the face of adversity. And Allah knows best. Mufti Waseem Khan Source

Virtues of Sabr Sabr - Most Precious Gift to a Mu'min One of the great results and precious fruits of our freedom and emancipation from servitude to our carnal self is patience in calamities and misfortunes. In other words, Sabr means restraining ourselves from complaining about hidden anguish. Sabr produces many excellent results, among which is the soul's training and discipline. Sabr in regard to obedience [ta'at] is the source of intimacy with Almighty Allah Jallah Wa'ala. And Sabr in misfortunes is the source of rida or contentment with Divine destiny and decrees. These are the stations of the faithful [ahl-al-Imaan] or rather those of the Gnostics [ahl-al-Irfan]. It is said that Sabr is to faith what the head is to the body. The body perishes without the head, and so when Sabr goes faith also disappears. The accounts of the lives of the Ambiya Alayhim Salaam from Nabee Adam Alayhis Salaam to our Beloved Nabee Muhammad Sallallahoo Alayhi Wasallam reveal that although their stations were over and above the stations of Sabr, rida and taslim [surrender], they never stopped supplicating, lamenting and confessing their needs to Almighty Allah Subhanahu Wata'ala and this is not contrary to their spiritual stations. Remembering Almighty Allah Azza Wajjal, cherishing the intimacy of solitude with the Exalted Beloved, and expression of servitude and humility in front of His absolute perfection and greatness is the ultimate end of the hopes of the mystics [arifun] and the final destination of the journey of the wayfarers [salikun]. Sabr is the key to the gates of felicity and the main means of deliverance from the mortal perils. Sabr makes a human being bear calamities with ease and face difficulties with composure. Sabr strengthens the will and the power of resolution. Sabr brings independence to the dominion of the soul. Anguish and anxiety on the other hand, aside from their shameful character, are symptoms of the soul's weakness. They deprive one's being of its stability, weaken the determination, and enfeeble the intellect. "Sabr restrains the inner being from anguish, the tongue from complaint and the bodily members from untoward movements." There are various degrees and levels of Sabr, and its reward and merit vary in accordance with its degree and level. This is revealed by the following tradition as narrated by Hazrat Ali Radhiallahu Ta'ala Anhu: Hazrat Ali (Radhiallaahu Anhu) said: "The Messenger of Almighty Allah Azza Wajjal said, Sabr is of three kinds: Sabr in regard to disobedience. One who bears patiently with affliction, resisting it with a fair consolation, Allah writes for him or her three hundred degrees [of sublimity], the elevation of one degree over another being like the distance between the earth and heavens. And one who is patient in regard to obedience, Allah writes for him or her six hundred degrees [of sublimity], the elevation of one degree over another being like the distance between the earth's depths and the Throne [al-Arsh]. And one who is patient in regard to disobedience, Allah writes for him or her nine hundred degrees [of sublimity], the elevation of one degree over another being like the distance between the earth's depths and the furthest frontiers of the Arsh [Throne]." This noble tradition reveals that Sabr in regard to disobedience is superior to the other levels of Sabr, for it not only possesses greater number of degrees but also the range between its degrees is greater than those of the other kinds. It also shows that the extent of Paradise is much greater than what can come into our imagination, for our vision is limited and confined. That which has been said as a description of Paradise that: [part of verse 21 of Surah Al-Hadid] "And a Garden the breadth whereof is as the breadth of heaven and earth." perhaps refers to the Paradise of deeds. That which has been referred to here in this most beautiful verse is the Paradise of character and the criterion in the Paradise of character is the strength and perfection of will. Hence its extent should not be confined within any limits. Almighty Allah Subhanahu Wata'ala informs us with words of wisdom and with the expression of truth in verse 45 of Surah Al-Baqara: "Nay, seek Allah's help with patient perseverance and prayer; It is indeed hard, except to those who bring a lowly spirit." The Arabic word Sabr implies many shades of meaning, which is impossible to comprehend in one English word. It implies (1) patience in the sense of being thorough, not hasty; (2) patient perseverance, constancy, steadfastness, firmness of purpose; (3) systematic as opposed to spasmodic or chance action; (4) a cheerful attitude of resignation and understanding in sorrow, defeat, or suffering, as opposed to murmuring or rebellion, but saved from mere passivity or listlessness, by the element of constancy or steadfastness. Almighty Allah Subhanahu Wata'ala then informs us in Verse 153 of Surah Al-Baqara of the reward awaiting those who display Sabr: "O you who believe! Seek help with patient perseverance and Prayer: for Allah is with those who patiently persevere." What then can be a greater reward for patience, perseverance, self-restraint and constancy than that Almighty Rabbul Ala'meen should be with us? For this promise opens the door to every kind of spiritual wellbeing. The "patient perseverance and prayer" mentioned is not mere passivity. It is active striving in the way of truth, which is the way of Almighty Allah Jallah Wa'ala. If a Mu’min bears patiently with misfortunes and calamities and seriously endures the hardships entailed by worship and rites and the bitterness arising from the renunciation of carnal pleasures, and if he or she does all this for the Pleasure of Almighty Allah Jallah Wa'ala, his or her soul gradually becomes accustomed to these things. The Righteous are patient in Constant Devotion: Almighty Allah's Way is open to all: whosoever has the Will may attain to the Perfect Goal as promised by Almighty Rabbul Ala'meen in verse 12 of Surah Al-Insan: "And because they were Patient and constant, He will reward them with a Garden and (garments) of silk." Almighty Allah Azza Wajjal tells us with words of wisdom in verses 155 - 157 of Surah Al-Baqara: "And surely We shall try you with something of fear and hunger and loss of wealth and lives and crops; but give good tidings to the steadfast. Those who say, when a misfortune striketh them: Lo! We are Allah's and lo! unto Him we are returning, such are they on whom there are blessings from their Lord, and mercy, such are the rightly guided." When something unpalatable happens or we come across troubles or deprivations, we are naturally inclined to resist the onslaught of the happenings, and when resistance be of no avail, we may lose heart. On such occasions Sabr (patience) comes in as a handy remedy prescribed by Almighty Allah Subhanahu Wata'ala, to act as an anti-toxin to the poisons of mishaps. The ordeal is not so afflicting as the sense of it. But when one is accustomed to bear things with Sabr and surrenders oneself to the Will of Almighty Allah Jallah Wa'ala, a great deal of the adverse effect of tribulation vanishes away. "O ye who believe! Seek help in steadfastness and prayer. Lo! Allah is with the steadfast." [surah Al-Baqara Verse 11]. When one mediates over the significance of the above verses that for such unhappy occasions, Almighty Rabbul Ala'meen has prescribed Sabr (patience) as the most handy weapon to ward off evil effects of the mishaps etc; it acts as a neutralizing agent to the poisonous reactions of adverse circumstances. The affliction is not so grueling as the sense of it. But when one cultivates the habit of patience and steadfastly bears things resigning to the Will of Almighty Allah Azza Wajjal, his or her whole psychological set up of mind undergoes a great change. It is a sublime philosophical teaching of Islam that teaches one to resign and surrender oneself to the Will of Almighty Allah Azza Wajjal. When a Mu’min is convinced that "Rabbul Ala'meen - Exalted is with the steadfast", it gives him or her great consolation and comfort. Such contemplation no doubt mitigates his or her sufferings. Thus Sabr is the elixir of all ills and an anti-toxin of all mishaps, hardships and failures etc. The full meaning of Sabr is to be understood here viz.: Patience, perseverance, constancy, self-restraint, refusing to be cowed down. These virtues we are to exercise for ourselves and in relation to others; we are to set an example, so that others may vie with us, and we are to vie with them, lest we fall short; in this way we strengthen each other and bind our mutual relations closer, in our common service to our Glorious and Exalted Creator as shown to us in verse 200 of Surah Al-Imran: "O you who believe! Persevere in patience and constancy; vie in such perseverance; Strengthen each other; And fear Allah; That you may prosper." Prosperity [Falah} in this verse is to be understood in a wide sense, including prosperity in our mundane affairs as well as in spiritual progress. In both cases it implies happiness and the attainment of our wishes, purified by the love of Almighty Allah Subhanahu Wata'ala. Almighty Allah Jallah Wa'ala declares to us in verse 115 of Surah Hud: "And be steadfast in patience; For verily Allah will not suffer the reward of the righteous to perish." A Mu’min must be patient with what seems to be evil all around. That does not mean that we should sit still and do nothing to destroy evil; for the fight against evil is one of the cardinal points of Islam. What we are told is that we must not be impatient. We must pray to our Glorious and Exalted Creator and commune with Him, so that our patience and faith may be strengthened. "Almighty Allah's Grace and Help are ever ready for His servants who patiently persevere. Let not arrogance blind the souls of men. The Hour of Judgement is bound to come. The keys of Life and Death Are in the Hands of Allah. Dispute not the Signs of Allah, but learn from history And the world around you. Science and skill avail you not if the soul is dead." [synopsis of Surah Ghafir Verses 51 to 85]. What then can we do to make Almighty Allah's Light shine forth through the darkness around us? We must first let it shine in our own true selves with that Light in the niche of our inmost hearts we can walk with steps both firm and sure: We can humbly visit the comfortless and guide their steps. Not we but the Light will guide. But oh! The joy of being found worthy to bear the Torch, and to say To our brethren: "I too was in Darkness, Comfortless, and behold, I have found Comfort and Joy in the Grace Divine." askimam

It was narrated that Anas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Du’a is not rejected between the adhan and iqamah, so engage in du’a (supplication).” [Tirmidhi]

Making Dua' After Adhaan. During his recent visit to Zambia, Shaykhul Hadeeth Mawlana Muhammad Saleem Dhorat Saheb Hafizahullah shared a beautiful gem with us! He mentioned that we have been advised by the Prophet salalahu Alayhi wasallam to make Dua' for Him, only once. When is that? After Adhaan! What Dua do we pray? Allahumma Rabba Haathihi da'wati taammati wassalaatil Qaaimati aati muhammadanil waseelata wal fadheelata wab'ath hu maqaamal Mahmoodanillathi wa'attahu. Innaka laa tukhliful mee'aad. O Allah, Lord of this perfect call and this everlasting Salaah, grant Muhammad salalahu Alayhi wasallam the right of intercession and honour and raise him to the laudable position which You have promised him. Surely, You do not break promise. Ever Wondered why the Prophet salalahu Alayhi wasallam chose the time after Adhaan? The Prophet salalahu Alayhi wasallam knew that at this time, Duas are readily accepted, therefore He salalahu Alayhi wasallam chose THIS time!

Note that this dua has variations Imam Bukhari (Rady Allahu anhu) related on the authority of Jabir (Rady Allahu anhu) that the Prophet Muhammad said whoever recites the following supplication after the Adhan shall get intercession on the Day of Judgment. The supplication is: اللهم رب هذه الدعوة التامة والصلاة القائمة آت محمدا الوسيلة والفضيلة وابعثه مقاما محمودا الذي وعدته “O Allah! Lord of this complete call and established prayer give Muhammad the position and distinction, and give him the praised station that you have promised. Allahumma hadhihi al-da’wat al-taammah wa al-salaat al-qaa’imah ati Muhammadan al-waseelata wa al-fadeelata waba’th hu maqaaman mahmudan alladhee wa’adta.” (Sahih al-Bukhari 1/160)

Three Levels of Sabr by Shaykh Husain Abdul Sattar Sabr is a very specific act, and can be defined in three ways: Although sabr has deeper levels, the basic principle of sabr is of sabr fil’musibah (having sabr in the face of difficulty). This is the type of sabr most people understand. This is when you show patience in the event of some difficulty. We all undergo difficulties, but the distinguishing factor is how we deal with them. Some people will get upset and continuously complain, but the believers will see difficulty as an opportunity to worship Allah swt, they will exhibit a calmness and say alhamdulilah (all praise is to Allah) for the chance to come closer to Him. They’ll say innallahi wa ina’ilahi rajioun (from Allah we came and unto Him is our return). Whatever we lost in the difficulty, it came from Allah سبحانه و تعالى‎ anyway so it ultimately doesn’t matter because we all have to go back to Him. Another level of sabr is sabr an’nil masiah (having the sabr to restrain from sin). When the believer is faced with the opportunity to do sin, he will immediately turn away from it. This will require a certain sabr, a certain restraint, because the chance to do sin is all around us. It’s easy to log onto the computer and engage in a variety of sin, it’s easy to sit with two people and talk about a third. The third level of sabr is sabr a’la taha (sabr in the acts of worship). There are inevitably times when a person feels excited to do a certain act of worship. If you’re in the masjid and everyone is praying maghrib, it’s easy to be excited for the one short period of time, but you have to pray maghrib 365 days of the year. To develop a consistency in our routine, to patiently do our good deeds and worship without fail requires a deep sabr. These are the three types of sabr the saalik (the seeker) must work to establish. Everyone is in different circumstances, some people don’t have the strength to pray abundantly, but they are able to be free from sin. Other people are able to face problems with great patience but don’t engage is extra worship. At the least, however, we should all abstain from committing sin. This is the least part of our sabr, and without sabr it will be very difficult to attain mayi’ah. Source

Definition From Ma'ariful Qur'an, Volume 1, Mufti Muhammad Shafi rahmatullahi alaih The Arabic term Sabr (sabr) is much more comprehensive than its usual English equivalent, "patience". Lexically, the word "Sabr" signifies "restraining oneself, or keeping oneself under control." In the terminology of the Holy Qur'an and the Hadith, Sabr has three modes:- 1) Restraining oneself from what the Shari'ah has declared to be illegal or impermissible (Haram). 2) Forcing oneself to be regular in the observance of the different forms of worship and to be steadfast in obeying the commandments of Allah and the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him. 3) To endure all kinds of trouble and pain - in other words, to understand clearly and to believe that it is the will of Allah to make one suffer, and to hope that one shall receive a reward for this suffering. With regard to this last point, let us add that, on the authority of the commentator Sa'id Ibn Jubayr, Ibn Kathir says that if one cannot help uttering a word of grief or a sigh of pain, it does not go against Sabr, or nullify it

Qur'anic Verses related to Patience “Nay, seek Allah’s help with patient perseverance and prayer; It is indeed hard, except to those who bring a lowly spirit.” (2:45) “O you who believe! Seek help with patient perseverance and Prayer: for Allah is with those who patiently persevere.” (2:153) ”And bear with patience whatever befall thee for this is firmness in the conduct of affairs…” (31:17) ”O ye who believe! Be patient and out do all others in endurance” (3:200) Ahaadith related to Patience “How wonderful is the affair of the believer, for his affairs are all good, and this applies to no one but the believer. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him.” (Muslim) “…whoever is patient Allaah will bestow patience upon him, and no one is ever given anything better and more generous than patience.” (Muslim) “There is no Muslim who is stricken with a calamity and says what Allaah has enjoined – ‘Verily to Allaah we belong and unto Him is our return. O Allaah, reward me for my affliction and compensate me with something better’ – but Allaah will compensate him with something better.” (Muslim)