ummtaalib

The Qur’ān – A Clear Proof By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Indeed, We have sent down the Dhikr [the Qur‘ān], and indeed We are its guardian. (15:9) In this verse Allāh ta‘ālā proclaims that it is He, and He alone, who has revealed the Glorious Qur’ān to mankind, which means it is His Word. This claim is followed by a proof to validate it: that Allāh ta‘ālā Himself is its guardian and protector. When Allāh ta‘ālā protects something, nothing and no one can ever interfere with it, so the continual preservation of the Qur’ān is a proof that it is the Word of Allāh ta‘ālā. There are many other proofs of the Divine origin of the Qur’ān, including its i‘jāz (inimitability) – the challenge to mankind to invent even a single verse to match the Qur’ān in its perfection. However, the preservation of the Qur’ān is a proof that even a child can understand. Over 1,400 years have passed and it is still plain for everyone to see that not a single change has occurred in the Qur’ān. To fulfil the promise of protecting the Qur’ān, Allāh ta‘ālā has created a comprehensive system consisting of scribes who accurately copy the text; huffāz who accurately memorise its words; qurrā who preserve its mode of recitation; and mufassirūn, muhaddithūn, fuqahā and ‘ulamā who protect its meaning and message. Non-Muslim experts, while arguing over the authorship of the Qur’ān, nevertheless acknowledge that despite the passage of over fourteen centuries it has not undergone even the slightest alteration – not of a single letter or diacritical mark. It is obvious that a very powerful being must be safeguarding the Qur’ān for it to have been preserved over so many centuries. The Protected Book ‘Allāmah Al-Qurtubī rahimahullāh narrates an interesting story about the preservation of the Qur’ān. Once a stranger attended one of the debates that the ‘Abbāsid Khalīfah Ma’mūn Ar-Rashīd used to hold at his court. The man spoke eloquently during the debate, and afterwards Ma’mūn summoned him. Sensing that he was not a Muslim he asked him whether he was a Jew. The man replied that he was. Ma’mūn then invited him to embrace Islām and, as a test, offered him incentives for doing so. However, the man preferred to keep his religion, the religion of his forefathers. A year later the same man attended the court of Ma’mūn as a Muslim and spoke learnedly on Islamic jurisprudence. Afterwards, Ma’mūn called him and asked him if he was the same man who had come the year before. He replied in the affirmative, and upon being asked how he had come to become a Muslim he told his story. After he had left the debate the previous year he had decided to examine the different religions. Being a good calligrapher he made three copies of the Tawrāt, making some additions and omissions in the process. He took the copies to the Jews and they bought them from him. He then made three copies of the Injīl, again making some additions and omissions, and took them to the Christians, who bought them. Then he did exactly the same with the Qur’ān and took the copies to the Muslims. They checked them and when they noticed the additions and omissions they discarded the copies and refused to buy them. “I realised then that this was a Protected Book, and that was how I came to embrace Islām,” concluded the man. Enthusiasm for Memorising the Qur’ān The preservation of the Qur’ān is a great miracle, and the means Allāh ta‘ālā employs in its preservation are also amazing. Parents who encourage their children to memorise the entire Qur’ān are aware of the rewards they and their children will receive for doing so, but the children themselves are not. If you were to ask the students of a typical tahfīz-al-Qur’ān class what the rewards for memorising the Qur’ān are, majority would not be able to reply. Despite this, the desire Allāh ta‘ālā places in their hearts to memorise the Qur’ān is such that very few if any would dream of giving it up. Wherever you go you will see that there are never enough tahfīz-al-Qur’ān classes and that they are always oversubscribed! Just think, what power is there besides Allāh ta‘ālā that is keeping our children committed to memorising the Qur’ān? There are countless other well-known good deeds that promise great rewards, yet people do not adhere to them with such commitment and dedication as to memorising the Qur’ān. Allāh ta‘ālā Himself puts the love of memorising His Word into the hearts of young people! Nowhere in the whole world will you see classes full of children memorising a book that they do not understand. It is a miracle of the Qur’ān that people are able to learn a whole foreign alphabet and how to read in the foreign language, without learning to understand the language; furthermore, then they memorise a whole book in that language, and then keep it memorised for the rest of their lives. Remarkable Huffāz Throughout history there are examples of people who memorised the Qur’ān at a very young age and also in a very short time. Ibn Labbān rahimahullāh memorised the entire Qur’ān in just one year, remarkable in itself, but even more amazing is that he completed his memorisation at the age of five! Hāfiz Ibn Hajar Al-Asqalānī rahimahullāh became a hāfiz by the age of nine, and at the age of eleven led the Tarāwīh Salāh in Al-Masjid Al-Harām. Imām Ash-Shāfi‘ī rahimahullāh memorised the Qur’ān in just one month. When Imām Muhammad rahimahullāh went to study under Imām Abū Hanīfah rahimahullāh he was asked whether he had memorised the entire Qur’ān or not, for admission to his classes was conditional on being a hāfiz. He replied that he had not, but his desire to acquire knowledge was so great that he returned after just one week and told Imām Abū Hanīfah rahimahullāh that he was now a hāfiz! Connect Yourself to the Qur’ān After learning something of the miraculous nature of the Glorious Qur’ān, we need to take some practical steps to connect ourselves with it: 1. Reciting the Qur’ān regularly. Recite one juz daily, or if that is not possible then half a juz or a quarter, but recite daily. If the remembrance of Allāh ta‘ālā in its various forms such as tasbīh, tahmīd, salāt ‘alan-Nabī, du‘ā etc. are compared to individual ‘vitamins’ beneficial to a person’s spiritual health, the Qur’ān can be likened to a multivitamin, for it contains them all. 2. Attend tajwīd classes in your locality in order to learn how to recite the Qur’ān properly, which is one of the rights of the Qur’ān. 3. Attend the Durūs (lessons) of the Qur’ān delivered by the ‘ulamā in your locality in order to understand the message of the Qur’ān. 4. Practise upon the teachings of the Qur’ān. 5. Propagate the teachings of the Qur’ān. 6. Respect the people of the Qur’ān, i.e. the huffāz and ‘ulamā. Refrain from disrespecting them and talking ill of them at all costs. ‘Umar ibn ‘Abd-al-‘Azīz rahimahullāh used to say, “Become an ‘ālim if you can. If you cannot then become a student of ‘ilm. And if you cannot then have love for them [the ‘ulamā and students]. And if you cannot then do not have hatred for them.” May Allāh ta‘ālā grant us love for and affinity with the Qur’ān, the ability to memorise it, recite it in the proper manner, understand it and act according to it. Āmīn. © Islāmic Da'wah Academy

The Muezzins of the Grand Mosque Last updated: Thursday, July 24, Saudi Gazette report Melodious voices chant the adhan (call for prayer) six times a day from the Grand Mosque — five for the daily prayers and once for the pre-dawn Tahajjud prayer. Recited by six different muezzins of the Grand Mosque who are considered to be the most talented and well-trained among all muezzins, tens of thousands of pilgrims — Makkawis and visitors alike — eagerly anticipate the Maghreb adhan, which announces the end of the day’s fast, and the Fajr adhan, which marks the beginning of the day’s fast. The most prominent among the these muezzins, Sheikh Ali Mulla, is referred to as the “Bilal” of the Grand Mosque. He said the adhan is linked to the Grand Mosque forever because it is the House of God. Mulla, who is the head muezzin in the Grand Mosque, explained how, prior to the introduction of microphones in the mosque, 24 muezzins used to raise the adhan from the minarets of the Grand Mosque so it could be heard in all parts of Makkah. “During prayers, there were 15 muezzins who used to repeat after the imam. There was always one muezzin who was available as a backup in case one of the muezzins was absent. Also, there were three muezzins during Taraweeh prayers,” he told Makkah Daily. The Grand Mosque’s caretakers used to calculate the times for adhan using a sundial, which was supervised and cared for by Al-Rayes family, until it was replaced by advanced scientific methods. “Currently, prayer times are determined according to a special clock in the Grand Mosque and by referring to the official Umm Al-Qura calendar. The most advanced and accurate means of recognizing prayer times have been adopted and implemented,” Mullah said. As the head of the Grand Mosque’s muezzins, Mulla’s role is to organize a schedule for muezzins, taking into considerations their other life obligations and concerns. He is also the link between the Presidency of the Two Holy Mosques and muezzins. There is constant communication between muezzins and other Grand Mosque departments to monitor any entry of bodies for funeral prayers and to distinguish between bodies of men, women and children. “Muezzins in the past were chosen according to the sonority of their voices, but nowadays, muezzins also have to memorize the Qur’an, have good manners and be responsible in carrying out their duties,” Mulla said. He pointed out that muezzins also have important roles outside the Kingdom and recalled numerous occasions when he raised the adhan during the inauguration of a number of mosques in the US, Spain and lately in Gibraltar. He has also raised the adhan in Malaysia and a number of Arab countries, including Egypt, Syria and Lebanon. “Muezzins are assigned parking spaces next to the Grand Mosque that are open 24 hours a day, in addition to special passes issued by the traffic police to allow them easy access to streets around the Grand Mosque,” he said. History professor Dr. Fawwaz Al-Dahhas believes that adhan in the Grand Mosque differs from all other mosques in Makkah and around the world. “The Grand Mosque used to have designated areas for the different Islamic schools of jurisprudence such as the Hanbali, Shafi’i, Hanafi and Maliki schools and each used to have their own muezzins,” he said.

Q: What is the difference between fatwa and taqwa? I could not understand when a man told me this difference. I only know that if someone asks fatwa, it is just because of taqwa. So I could not understand the difference, I was told about. He gave an example:- It is fatwa to lengthen the beard one fist and lengthening the beard 2 inches more than one fist is taqwa. But I know that if I lengthen my beard up to one fist, it is because of Taqwa, otherwise I would have trimmed it. Please clarify if there is exactly any differnce as I am told about? Also explain the given example on beard to be correct or not. Jazakallah. A: Fatwa generally refers to fulfilling the command with all it's requirements. e.g. One performs Salaah with all the requirements and the correct postures. It regard to fatwa, the Salaah is discharged. However if one performs the Salaah with extra kushu and khuzoo, then this is regarded as taqwa. And Allah Ta'ala (الله تعالى) knows best. وعن وابصة بن معبد أن رسول الله صلى الله عليه وسلم قال : " يا وابصة جئت تسأل عن البر والإثم ؟ " قلت : نعم قال : فجمع أصابعه فضرب صدره وقال : " استفت نفسك استفت قلبك " ثلاثا " البر ما أطمأنت إليه النفس واطمأن إليه القلب والإثم ما حاك في النفس وتردد في الصدر وإن أفتاك الناس " . رواه أحمد والدارمي (مشكاة #2774) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Juz Twenty Nine Life and Death تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ. الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ Glorious is the One in whose hand is the Kingdom (of the whole universe), and He is powerful over everything, the One who created death and life, so that He may test you as to which of you is better in his deeds. And He is the All-Mighty, the Most-Forgiving. (Al-Mulk, 67:1-2) This is the answer to the basic questions of life and death. This entire universe is in the hands of Allāh, Who has full control over its running. He created the system of life and death, so nobody can escape it. Those destined to be born will be born. And everyone who is born will die one day. Then people will be judged and rewarded or punished based on the goodness of their deeds or lack thereof. It follows that for those who hold this worldview it is incumbent that they find out what the good deeds are so they can perform them and what the bad deeds are so they can avoid them. Listening- Reasoning وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ And they will add: “Had we but listened (to those warnings), or (at least) used our own reason, we would not (now) be among those who are destined for the blazing flame!” (Al-Mulk, 67:10) This is the statement of the people judged to go to Hell. When asked whether anybody had warned them about this dreadful result they will readily admit that the warners had come and they had flatly rejected them. In rejecting the Messengers today they may be waxing eloquent about how the use of their sense perceptions and reason dictates this rejection. When they come face to face with Hell, they will suddenly realize that they had not really used their faculties of hearing and reasoning at all. On that day they will be volunteering this admission on their own. This is what the Qur’ān says elsewhere about the rejecters of faith: وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ Many are the Jinns and men We have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle—nay more misguided: for they are heedless (of warning). (Al-Aʿrāf 7:179) The tools of our sense perception and reasoning are not sufficient to find out the Truth about the deeper issues of life and death on our own. But they are sufficient to confirm the veracity of the Messengers who have been sent by Allāh to answer these questions. Those who reject the messengers have failed to use these tools properly. Human Weakness and its Treatment إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا. إِذَا مَسَّهُ الشَّرُّ جَزُوعًا. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا. إِلَّا الْمُصَلِّينَ. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ Surely man was created fretful, when evil visits him, impatient, when good visits him, grudging. Not so, however, those who consciously turn towards Allāh in ṣalāh (and) who incessantly persevere in their ṣalāh (Al-Maʿārij, 70:19-23) This is a general human weakness, born out of myopia. This will be reduced to the extent a person can keep his eyes on the long term. The longest term is that which encompasses the Hereafter. And therefore it is the practicing believers alone who escape this. Ṣalāh (prayer) has a central role in building a strong character and helping us overcome this weakness and therefore praying regularly is the first attribute mentioned here.

Juz Twenty Eight The Perils of Humanism وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنسَاهُمْ أَنفُسَهُمْ ۚ أُولَٰئِكَ هُمُ الْفَاسِقُونَ Do not be like those who forgot Allāh, so He made them forget their own souls. It is they who are truly depraved. (Al-Ḥashr, 59:19) Why does the Qur’ān emphasize remembrance of Allāh so much? It is for our own good. Allāh is in no need of our worship or our remembrance. As a hadith points out if the entire body of humans and jinns were to engage in such an intensive worship and remembrance of Allāh that they did nothing else, it would not add an iota to the majesty and power of Allāh. If all of them became totally disobedient, that would not take away even an iota from it. But we need it. Our lives have no meaning and our endeavors have no purpose when we are disconnected from our Creator and Master. Being oblivious of Allāh in fact amounts to being oblivious of what is good and bad for our own souls. This is what humanism has done as an ideology. By making the human being instead of God as the center of its universe, it has caused the humanity to sink into a life of utter depravity. The study of “humanities” thus has a problem with its very foundations. Unless that foundation is corrected by going back to a God-centered world, this education will be spreading ignorance instead of knowledge. Judging Others Muslim Women Marrying Non-Muslim Men يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ ۖ اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ ۖ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ ۖ لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ O You who have attained to faith! Whenever believing women come unto you, forsaking the domain of evil, examine them, (although only) Allāh is fully aware of their faith; and if you have thus ascertained that they are believers, do not send them back to the deniers of the truth, (since) they are not (any longer) lawful to their erstwhile husbands, and these are not (any longer) lawful to them. (Al-Mumtaḥinah, 60:10) This āyah is categorical that Muslim women cannot be married to non-Muslim men. By asking the community to decide the issue of faith of a claimant through examination the āyah also dissipates a common confusion about the issue of judging what is in people’s hearts. Only Allāh knows what is truly in people’s hearts as the āyah reiterates. Yet it asks us to deal with these women based on the results of our own examination. Many a time we do need to make a judgment about people’s intentions and faith in order to deal with them. For marriages or business dealings, we need to judge whether the other person is sincere. Courts need to judge the intentions of the accused to decide the gravity of his actions. Whether a person has true faith or not is known with certainty by Allāh alone. But since we need the information to decide our dealings with them, we judge based on apparent evidence. In doing so we fully realize that in the Hereafter everyone will be judged by Allāh and we cannot make any declarations with certainty as to what that judgment will be. A well-known saying of Sayyidnā ʿUmar ibn al-Khaṭṭāb makes it clear. “We decide based on apparent evidence and Allāh knows the secrets in people’s hearts.” Prophet Muḥammad ﷺ in the Bible إِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ And (this happened, too,) when Jesus, the son of Mary, said: “O children of Israel! Behold, I am an apostle of Allāh unto you, (sent) to confirm the truth of whatever there still remains of the Torah, and to give (you) the glad tiding of an apostle who shall come after me, whose name shall be Ahmad.” (Aṣ-Ṣaff, 61:6) Muhammad Asad writes: “This prediction is supported by several references in the Gospel of St. John to the Parklûtos (usually rendered as “Comforter”) who was to come after Jesus. This designation is almost certainly a corruption of Peraklytos (“the Much-Praised”), an exact Greek translation of the Aramaic term or name Mawhamana. (It is to be borne in mind that Aramaic was the language used in Palestine at the time of, and for some centuries after, Jesus, and was thus undoubtedly the language in which the original—now lost—texts of the Gospels were composed.) In view of the phonetic closeness of Peraklytos and Paraklûtos it is easy to understand how the translator—or, more probably, a later scribe—confused these two expressions. It is significant that both the Aramaic Mawhamana and the Greek Peraklytos have the same meaning as the two names of the Last Prophet, Muḥammad and Aḥmad, both of which are derived from the verb ḥamida (“he praised”) and the noun ḥamd (“praise”).” An even more unequivocal prediction of the advent of the Prophet Muḥammad ﷺ—mentioned by name, in its Arabic form—is in Gospel of St. Barnabas, which was accepted as authentic and was read in the churches until the year 496 of the Christian era, when it was banned as “heretical” by a decree of Pope Gelasius. Useless Knowledge مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا ۚ بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ The parable of those who were graced with the burden of the Torah, and thereafter failed to bear it, is that of an ass that carries a load of books (but cannot benefit from them). Calamitous is the parable of people who are bent on giving the lie to Allāh’s messages—for Allāh does not bestow His guidance upon such evildoing folk! (Al- Jumuʿah, 62:5) Knowledge that is not accompanied by true understanding and practice is as useful for the holder of that knowledge as the books are for the donkey carrying them. Deceptive Appearances وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِن يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌ And if you see them, their physiques would attract you, and if they speak, you would (like to) listen to their speech (because of their eloquence). (Yet, being devoid of substance,) it is as if they were propped up beams of timber. (Al-Munāfiqūn, 63:4) This is a description of the hypocrites. In the media age one wonders how many are the sought-after celebrities with carefully groomed appearances and telegenic personalities who have perfected the art of slick talks who precisely fit the description. They are wooden props on a stage, not real human beings. This should always remind us not to confuse eloquence with scholarship or video images with reality. Way Out of Hardships وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا Whoever fears Allāh, He brings forth a way out for him, and provides him (with what he needs) from where he does not even imagine. And whoever places his trust in Allāh, He is sufficient for him. Surely Allāh is to accomplish His purpose. Allāh has set a measure for every thing. (Aṭ-Ṭalāq, 65:2-3) When we are in a difficulty and all doors out of it seem to be closed, reciting this āyah repeatedly will bring comfort to our heart as well as ease from unexpected sources.

The Day of Eid! By Umm Ammarah The Month of Ramadaan is coming to an end and the transition from Ramadaan to Eid and thereafter should be a path the that brings us closer to our Creator and a path that treads the Sunnah i.e. The way of the Messenger of Allah (peace be upon him) . After a month of sacrifice, Allah Ta’ala takes it upon Himself to reward His faithful servants. Allah Ta’ala is the Most Generous and Most Benevolent. Indeed Allah Ta’ala’s Generosity multiplies in Ramadaan. When Allah Ta’ala sees His servants carry out all their duties faithfully and strive to gain closeness to Him through fasting ,salaat (prayer) ,patience ,recitation of Quraan ,zikr ,dua ,and controlling of even permissible desires and needs like food, drink etc. then Allah Ta’ala bestows on His faithful servants a special prize on the night preceding the day of Eid… THE PRIZE GIVING NIGHT: Allah Ta’ala bestows the rewards on those who have spent the month in His obedience and all their Du’as (prayers) on such an occasion are indeed accepted. It has been the practice of The Messenger of Allah Ta’ala (pbuh)that he would not sleep during the night preceding Eid-ul –Fitr, this night has been named Laylatul Jaaiza (The Prize Giving night). The night when the faithful and obedient servants of Allah Ta’ala are given the true reward. To benefit from this opportunity, one should exert in prayer and ask Allah Ta’ala for all our needs.Our Beloved Rasulullah (Salallaho alaihe wassallam) said: "The person who stays awake on the nights preceding the two Eids occupying himself with ibâdah(worship), his heart will not die on the day when everyone's heart will perish." (his heart will not die during the time of evil and corruption). It could also mean that with the blowing of the trumpet his soul will not become unconscious. (Hadith –Ibn Majah) The then comes the joyous day of… EID-UL-FITR: Celebrated on the first day of Shawwaal, at the completion of Ramadhaan. Shawwaal is the 10th month of the Islamic calendar. Eid-al-Fitr is a very joyous day for the believing men and women. On this day Muslims show their real joy for the many blessings Allah Ta’ala has given to them to fulfil their obligation of fasting and other good deeds during the blessed month of Ramadhaan. Indeed this joyous day can cannot pass by without remembering the poor and destitute… SADAQTUL FITR: Islam has prescribed a simple yet graceful way to observe this happy day. First of all well off Muslims start their day by giving charity Sadaqtul Fitr to the poor of their society, so that the less endowed can also enjoy their day along with others. Ibn Abbas(RA) said that the Messenger of Allah Ta’ala (pbuh) enjoined Sadaqatul Fitr so that those who fasted may be purified of idle deeds and shameful talk committed during Ramadaan and so that the poor may be fed. Whoever gives it before salaah( even days before) will have his obligation accepted, and whoever gives it after salaah it will be an ordinary charity.(Hadith -Abu Dawood) This day of Eid should be spent in the way shown to us by The Messenger of Allah (peace be upon him)… SUNNAH ACTS ON THE DAY OF EID: Wake up early. Take a Ghusl (bath) before Eid Salaah Brush your teeth (use Miswaak) Dress up, putting on best clothes available. Use itr (perfume) Eat something sweet before proceeding to the Eid Musallah e.g. Dates etc. Pay Sadaqatul Fitr before Salaatul-Eid (on Eid-al-Fitr). Go to Eid Musallah (Eid Gah/prayer ground) early. Offer Salaah-al-Eid in congregation in an Eid Musallah except when weather is not permitting like rain, snow, etc. Use different roads en route to the Eid Musallah and back home. Recite the following Takbir on the way to Eid Musallah : Allahu-Akbar, Allahu-Akbar. La ila-ha illallahu Allahu-Akbar, Allahu-Akbar. Wa-lillahil hamd. (Allah is the Greatest, Allah is the Greatest. There is no god but Allah. Allah is Greatest, Allah is Greatest. And all praises are for Allah) THE EID PRAYER-And then comes along the morning of Eid, Allah Ta’ala sends down the angels to all the lands in the earth, where they take their positions at access points of roads calling out with a voice that is heard by all accept man and jinn. Allah Ta’ala then says: I call you to witness, Oh my Angels that for their having fasted during the month of Ramadaan ,and for their having stood before me in prayer by night, I have granted to them as reward My pleasure and have granted them forgiveness.-Allah Ta’ala will then say…,Oh my servants ask now of Me, for I swear by My honour and My Greatness, that whatsoever you shall beg of me this day in this assembly of yours for the needs of the Hereafter ,I shall grant you, and what so ever you shall ask for your worldly needs shall look at you favourably. (Hadith-Targheeb) Jubayr ibn Nufayr (RA) said: 'When the companions of Allah Ta’ala's Messenger (peace be upon him) met on the day of `Eid, they would say to each other, 'TaqaballAllahu Ta’ala minna wa minkum (may Allah Ta’ala accept from you and us ).” (Fathul Bari ). TIPS ON HOW TO SPEND THE DAY OF EID: Keep in mind the pleasure of Allah and uphold Shari'ah at ALL times. Adorn yourself and your family modestly in the best of garments (not necessarily new). Avoid over eating and other festivities that have no benefit. Visit the poor, needy, orphans, elderly and sick. Should Eid be made at “my mum or your mum or wherever?” This requires Shura/Mashurah (mutual consultation). Shurah is a Sunnah of the Messenger of Allah (Sallalaho alaihe wassallam).Try to compromise and accommodate each other. Maintain and strengthen family bonds- Rasulullah (Salallaho alaihe wassallam) is reported to have said, "Anyone who wishes to have his means of livelihood enlarged and a prolonged life, should treat his relatives with kindness."(Hadith) Don't forget the suffering, oppressed, poor and needy Muslims in all parts of the world in your du’as and charity. Be punctual with our acts of worship and on this joyous day. BE CAUTIOUS!- Avoid excessive indulgence of any kind and stay away from places where the laws of Islam are violated. It is a joyous occasion indeed and let it be spent in ways that are pleasing to our Creator. Use the day profitably to earn the pleasure of Allah Ta’ala and continue to do so everyday. “A Muslim is a Muslim for life and not just during Ramadaan!” WHAT NOW AFTER RAMADAAN…We leave the month Ramadaan, its beautiful days and nights, we leave the Month of Mercy wherein we excelled in recitation of the Quraan , Taqwa and Ibadat, sympathy ,forgiveness...we need to ask ourselves: Ramadaaan is over and what have we gained? Ramadaan was a 30 day course on self restraint and piety , have we graduated from the course having learnt to fight our desires and defeat them..? Have we recharged our spiritual batteries and gained Taqwa (Allah consciousness)? If we have …then ALHAMDULILLAH (Praise be to Allah)…now let us continue to obey Allah Ta’ala and ask Allah Ta’ala to keep us steadfast. Ramadaan is over and Shawwal has come, let us save the changes that we all made in our lives during the month of Ramadaan. Let Ramadaan not be a final destination but a stepping stone to greater good from now on. We need to make a firm resolution to continue with the momentum and lead a life of piety and free of sins. We now face another eleven months after this training. Let it be that we come out stronger and better servants of Allah Ta’ala…AMEEN! Eid Mubarak! EISLAM

No that message was just to do with jumuatul wadaa and the possibility of it being laylatul qabr. However i'm glad you posted this as well because someone asked me about it

Juz Twenty Seven Purpose of Our Life وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ I did not create the Jinns and the human beings except for the purpose that they should serve and worship Me. (Adh-Dhāriyāt, 51:56). ʿIbādah, which has been translated as service and worship here, implies total obedience, willing surrender, and dedicated worship. The purpose of our creation and of the freedom of choice given to us is that we choose the path of submission and lead a life of loving service to our Creator. If we do so we’ll fulfill the purpose of our creation—which is the very definition of success. Its manifestation will be the everlasting bliss in Paradise. If we fail to do that, our life will have been a failure which will be manifested in the never ending punishment in the Fire. If we choose other goals in life—goals that are contrary to this goal—then regardless of whether or not we succeed in achieving those goals, our life will have been a failure. Individual Responsibility أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ That no bearer of burdens shall be made to bear another’s burden. (An-Najm, 53:38) As Muhammad Asad writes, this expresses a categorical rejection of the Christian doctrine of the “original sin” with which every human being is allegedly burdened from birth; secondly, it refutes the idea that a person’s sins could be “atoned for” by a saint’s or a prophet’s redemptive sacrifice (as evidenced, for instance, in the Christian doctrine of Jesus’ vicarious atonement for mankind’s sinfulness, or in the earlier, Persian doctrine of man’s vicarious redemption by Mithras). This also has serious implications in law. No one can be punished for the crimes of another. It thus negates collective punishment as well as guilt by association, principles that are being violated in the new security states now emerging. Qur’ān is Easy وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ Indeed We have made the Qur’ān easy for seeking advice. Then is there any that will receive admonition?? (Al-Qamar, 54:17) The Arabic word is dhikr, which means remembering, mentioning, reminding, and invocating. This also implies seeking advice. The Qur’ān has been made very easy for all this. Its words are easy to memorize and easy to comprehend and follow. Its simple message solves the riddle of the purpose of creation and our role in this world. Anyone who approaches the Qur’ān with an open mind to seek guidance will be guided by it. At the same time it is a profound work with an unending store of meanings and fiqhi points within its limited word list. The best of experts may spend a lifetime to unearth them and the store will still not be exhausted. The task of deriving legal rulings is therefore to be entrusted to those who have developed the requisite knowledge and expertise. Sūrah Ar-Raḥmān Called the bride of the Qur’ān, this beautiful sūrah has a unique rhythm to it punctuated by the constant refrain, “How many of the bounties of Your Sustainer shall you deny?” Addressed to both human beings and jinns it describes their creation, reminds them that everything in this universe has a finite lifespan after which it will end and then will be resurrected to face the results of its endeavors—either Hell or Paradise. There is a moving description of both. The Space for Women حُورٌ مَّقْصُورَاتٌ فِي الْخِيَامِ Most beautiful eyed ones (houris) houris, cloistered in cool pavilions. (Ar-Raḥmān, 55:72) Regarding the maidens of Paradise, it is significant that we do not find them in the public space, where there are eternal young boys as servants. The maidens will be in private pavilions. And they will be happily cloistered in their vast pavilions. Maqṣūrāt has also been interpreted to mean restrained as to their glances. Either way they will be leading happy sheltered private lives. If anyone harbors the suspicion that this arrangement may be uninteresting they may do well to ponder on what the Qur’ān says elsewhere about the Paradise, “Ones who will dwell in them forever. They will have no desire for relocation from there.” Paradise is the ideal state. And if our ideas of the ideal state are at variance from the Qur’ānic description, we need to seriously rethink our ideals. This Life and That Life اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ Know (O men) that the life of this world is but a play and a diversion, and pageantry, and (the cause of ) your boastful vying with one another, and (of your) greed for more and more riches and children. Its parable is that of (life-giving) rain: the herbage which it causes to grow delights the tillers of the soil; but then it withers, and you can see it turn yellow; and in the end it crumbles into dust. But (the abiding truth of man’s condition will become fully apparent) in the life to come: (either) suffering severe, or God’s forgiveness and His goodly acceptance: for the life of this world is nothing but an enjoyment of self-delusion. (Al-Ḥadīd, 57:20) This is a description of the life lived in this world without concern for the life to come. Like the vegetation that brings delightful greenery and then withers and crumbles, this life goes through its cycles and no stage in this cycle is permanent, no matter how badly we may wish it to be. Permanencebelongs to the life to come. And wisdom is in not letting the fleeting pleasures distract us from the permanent ones. One result of developing the correct outlook here will be a graceful life that will not be unduly impacted by the highs and lows of life. As the following āyah says: “so that you may neither grieve on what has escaped you, nor over-exult on what He has given to you.”

Jazaakillah. There is a whatsapp message going around regarding jumatul wadaa and the 27th night and i wondered if it was true

Application of Ointments Q. Does the application of ointments like deep heat and therapeutic oils on the skin break the fast? (Query published as received) A. The application of such oil and ointments/medication on the skin does not invalidate the fast. (Al-Fatawa Al-Hindiyyah) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

The following is a continuation of the discussion on democracy from the last juz: It is worth noting that philosopher and poet Muḥammad Iqbal blasted both of them—nation state as well as democracy—as they were emerging a century ago. Regarding the nation-state he said: "The biggest of the newly minted gods is the nation-state. What it chooses for its cloak is the burial shroud of religion." Regarding democracy he said: "Democracy is a system of government, in which Opinions are counted, not weighed." And he says this on secularism. "Whether it is the majesty of monarchy or the show of democracy—When religion is removed from politics, what is left is barbarism." Juz Twenty Six Sūrah al-Ḥujurāt Sūrah al-Ḥujurāt contains essential teachings for our collective life and along with sūrah Noor must be part of the core Qur’ānic syllabus for everyone. Here are just some of the highlights from this sūrah. News Reports يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ O you who believe, if a wicked person comes to you with any news, ascertain the truth, lest you harm people unwittingly. (Al-Ḥujurāt, 49:6) We are required to check the sources before jumping on a news report. If the source is not trustworthy then we must investigate the report itself before spreading it or acting on it. The āyah says that we should not accept a report from a fāsiq. The word can be translated as wicked, ungodly, and iniquitous. This gives us much to think about our practices as media consumers for the description fits most mainstream media reports about Islam and Muslims. We know that most of these reports are tainted, yet continue to treat them as reliable. It should also stop our practice of publishing reports through emails, social networking, blogs, and other channels without ascertaining the credibility of the resource or authenticity of the report. The āyah also gives another very important message regarding our media policy. It uses the Arabic word إن meaning in case to describe the situation that a report comes from a fasiq. It does not say إذ meaning when. It follows that it should not be a normal practice that our news sources are of the type described; we need to develop our own reliable sources of news and information. Brotherhood إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allāh, that you may receive Mercy. (Al-Ḥujurāt, 49:10) Yūsuf Ali writes: “The enforcement of the Muslim Brotherhood is the greatest social ideal of Islam. On it was based the Prophet’s ﷺ Sermon at his last pilgrimage, and Islam cannot be completely realized until this ideal is achieved. Mocking and the Standup Comedian يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ O you who believe! Let not some men among you laugh at other men: It may be that the (latter) are better than the (former): Nor let some women laugh at other women: It may be that the latter are better than the (former): Nor defame each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong. (Al-Ḥujurāt, 49:11) Laughing at someone implies a sense of superiority. So the act is bad both for the harmony of relationships as well as for the spiritual health of the one making fun of the other. Today mockery, like many other sins, has been turned into an art form and a serious business. With the invasive culture of entertainment which is spreading like a cancer, it has made inroads in areas that would be unthinkable a generation ago. Today in the West there is hardly a major Islamic conference without entertainment from singers, musicians, and comedians. In that atmosphere many may not realize that the standup comedian is a recent American invention. The term standup comic or standup comedian entered Oxford and Webster’s dictionaries in 1966. As usual, radio and television were the main channels responsible for its phenomenal spread. Its predecessors were in Vaudeville and Burlesque, two American institutions of popular entertainment, which followed the Minstrel shows of early 1800s. The Minstrel shows made mockery of black people. So much for the dark history of this craft. Humor is fine when it is within limits. We see examples of it in the Prophet’s ﷺ life. But it was not a routine, everyday occurrence. Imam Ghazali says, “It’s not appropriate that it should be invoked by one who wants to indulge in it regularly. Excessiveness in humor and practicing it constantly is prohibited.” An Arabic saying goes: "Humor in conversation is like salt in the food." A little bit of salt makes it tasty and more palatable. The problem of the comedian is that he wants to produce the entire dinner from salt alone. To be sure he presents himself as a social, cultural or political critic. But it is not that he wants to talk about, say, a social issue and while talking a joke comes to mind so he uses it to drive home his point. Instead he looks for jokes to make people laugh and uses the serious issues only to wrap his jokes in. So he comes with imitation bread, meat, and vegetables but in reality all he has is salt. His stock in trade is salty monologues disparaging others to make the audience laugh. And that is a deadly diet. The Comedian’s problem is in the very nature of his job; he must make people laugh. If nobody laughs at his lines then that will be the end of his career. Under that intense pressure he will do whatever it takes to produce the desired results. This overriding concern can be seen in a famous line from George Carlin, who “helped bring stand-up comedy to the very center of American culture” according to Time magazine. He said, “I think it’s the duty of the comedian to find out where the line is drawn and cross it deliberately.” This shows why “Muslim comedian” is an oxymoron. For one can either be intent on crossing the line or intent on not crossing it. Some of the lines are drawn in the āyah quoted above. Others are in hadith. One hadith says, “Woe be to the person who tells lies to make people laugh.” Another hadith warns us against causing insults or injury to others. “It is sufficient evil for a person that he should disdain his Muslim brother.” As a side note, it is significant that prohibition of mockery has been done in a gender specific language; men are prohibited from making fun of other men, women of other women. The question of men making fun of women and women making fun of other men does not arise because such mockery takes place in social settings and Islam does not recognize a mixed gender social setting to begin with. Suspicions, Spying, Backbiting يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ O you who have attained to faith! Avoid most guesswork (about one another)—for, behold, some of (such) guesswork is (in itself ) a sin; and do not spy upon one another, and do not backbite one another. Does one of you like that he eats the flesh of his dead brother? You would abhor it. And fear Allāh. Surely Allāh is Most-Relenting, Very-Merciful. (Al-Ḥujurāt, 49:12) Suspicions, spying, presumption of guilt, backbiting—these are common ailments in most social settings. In addition to telling us that these are deadly diseases (note the very graphic depiction of the reality of backbiting), this āyah is also telling us that the way to get rid of them is only to remember Allāh and have His fear in our heart.) Tribalism يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ O mankind, We have created you from a male and a female, and made you into races and tribes, so that you may identify one another. Surely the noblest of you, in Allāh’s sight, is the one who is the most God-fearing and righteous of you. Surely Allāh is All-Knowing, All- Aware. (Al-Ḥujurāt, 49:13) This is the universal declaration that alone can end all tribalism, racism, and nationalism of all Jāhiliyyah—modern and ancient. Unfortunately Muslims whose responsibility it was to invite the entire humanity to this declaration have been at the forefront of violating it. These are very powerful words. But their full power will be realized when the world sees them in practice.

Q. Is it permissible to give Zakaat to build a well or borehole? (Query published as received) A. One of the conditions for Zakaat to be discharged is that ownership must be given to the poor recipient or his/her proxy (if he/she has appointed one to accept funds on his/her behalf). A well or borehole in a community does not have any specific owner. Hence, ownership of the poor recipient is not established. Therefore, it is not permissible to use Zakaat to build wells or boreholes. The Zakaat will not be discharged if channeled in such avenues. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

THE IMPORTANCE OF SADAQATUL-FITR Sadaqatul fitr is a compulsory charity which becomes payable on the occasion of Eid-ul-Fitr. The Noble Messenger of Allah ( Sallallâhu 'alayhi wasallam) said: "The fast remains suspended between Heaven and Earth until the fitrah is paid." Rasulullâh Sallallâhu ‘alayhi wasallam made charity of Fitr compulsory as a purification of fasts from useless talks and vile discourses and also as food to the poor (Hadith-Abû Dawûd). Fitr means to break fast or to refrain from fasting. Hence the Eid after the fasts of Ramadhân is called Eid-ul-Fitr, as it is the day of rejoicing after the completion of fasting. On this occasion of happiness, as a sign of gratitude one has to give a specific amount in aims, which is called Sad'qatui-Fitr. To purify and obtain complete blessings for the fasts of Ramadhân Mubârak one has to give Sadaqatul-Fitr. Thus it is wâjib to give Sadaqatul-Fitr to purify one's fast. The true object in giving Sadqatul-fitr on this happy, occasion is also to assist the poor and needy, so that, they may rejoice with the more fortunate. Sadaqatul Fitr (or fitrah) is wâjib upon all Muslims -male, female and children fitrah should preferably be paid before the Eid Salâh. It is not permissible to delay the payment of fitrah later than the Day of Eid. What amount Should be paid The amount of Sadqatul Fitr is 1.633kg of wheat or 3.266kg of barley or the equivalent in cash. Please consult your local Ulama (Islamic Scholars) for the exact amount It is highly recommended that this amount is paid in advance so that the contributions could be used for the benefit of the poor on Eid day For a detailed article and rules on Sadaqatul Fitr please visit: EISLAM

Juz Twenty Five The Purpose behind Economic Scarcity وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ وَلَٰكِن يُنَزِّلُ بِقَدَرٍ مَّا يَشَاءُ ۚ إِنَّهُ بِعِبَادِهِ خَبِيرٌ بَصِيرٌ For if Allāh were to grant (in this world) abundant sustenance to (all of) His servants, they would behave on earth with wanton insolence: but as it is, He bestows (His grace) from on high in due measure, as He wills: for, verily, He is fully aware of (the needs of) His creatures, and sees them all. (Ash-Shūrā 42:27) Economics is the science that deals with the issue of scarcity. However it cannot see the Divine plan behind this scarcity and therefore leads to the same wanton insolence that is meant to be avoided through it. Scarcity of provisions leads to interdependence and makes the working of the human society possible. It also makes us realize our limits and keeps us from being haughty. The result is that we are thankful for the bounties we receive and patient over wants that go unfulfilled. But when this understanding is not there, it results in exploitation and oppression. We want to have monopoly over the limited resources and use that monopoly for unfair advantage. That is why Islamization of Economics, and other social and physical sciences, is so important for the welfare of humanity. Shūrā = Democracy? وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ Those who hearken to their Sustainer, and establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance; (Ash-Shūrā, 42:38) This āyah highlights the importance of shūrā or the system of mutual consultation for the running of all collective affairs, whether in the family, in a small group or at the highest levels of the Islamic state. When carried out properly, the system shows that the power of the group is much more than the sum of its members. The group benefits from the best of individual resources, talents and ideas. The process of consultation also brings its members closer together, cementing the group. A hadith promises Allāh’s succor to those practicing shūrā. Sometimes people mention Islamic Shūrā as another name for democracy. This is a dangerous oversimplification and ignores the gulf of difference between their philosophical underpinnings. Democracy is not a system of mutual consultation, but a system of negotiation between divergent interests. Each constituency on this negotiating table seeks to gain at the expense of others and will do whatever it can get away with—from vote rigging and gerrymandering to manufacturing consent through slick propaganda campaigns. The division of the community into political factions is part of the blueprint of democracy, as is the permanent division between the ruling and opposition groups. All of these are the exact opposite of the spirit and purpose of shūrā, where everyone is working towards the same goals and seeks the greatest benefit for the entire group. The centrifugal tendencies of democracy require some organizing principle to keep the group together. This was provided by territorial nationalism and the nation-state, which has done much harm to humanity. It is no accident that the rise of democracy and the nation-sate has been simultaneous. Needless to say that Islam stands in total opposition to territorial nationalism. The Perils of Affluence وَلَوْلَا أَن يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَٰنِ لِبُيُوتِهِمْ سُقُفًا مِّن فِضَّةٍ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ. وَلِبُيُوتِهِمْ أَبْوَابًا وَسُرُرًا عَلَيْهَا يَتَّكِئُونَ. وَزُخْرُفًا ۚ وَإِن كُلُّ ذَٰلِكَ لَمَّا مَتَاعُ الْحَيَاةِ الدُّنْيَا ۚ وَالْآخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ Were it not that all people would become of a single creed (i.e. disbelief), We would have caused, for those who disbelieve in Raḥmān, roofs of their houses to be made of silver, and the stairs as well, on which they would climb, and doors of their homes, and the coaches on which they would recline, and (would have made some of these things) of gold-ornaments. And all this is nothing but an enjoyment of the worldly life. And the Hereafter, with your Lord, is (destined) for the God-fearing. (Az-Zukhruf 43:33-35) This is a perspective on the perils of gold and silver that is totally ignored today both by the experts and the laymen. It is a mercy of Allāh that He did not make all of the non-believers extremely rich. Otherwise the road to unbelief would become so slippery that no one would escape sliding down to it.

SADAQATUL FITR - Frequently Asked Questions Q.What is the amount of Sadaqatul Fitr for this year, Ramadhaan/Shawwaal 1435 (2014)? A. The recommended amount for KZN, South Africa is R17.00 or more per person. Q. To whom can Sadaqatul Fitr be given? A. Sadaqatul Fitr should preferably be given Muslims who are eligible for Zakaat. (al-Fataawa Hindiyyah) Q. On whom is Sadaqatul Fitr Waajib (compulsory)? A. Sadaqatul Fitr is Waajib on every Muslim who has the value of Nisaab in access of necessities on the day of Eid after subtracting debts. (al-Fataawa Hindiyyah) Q. What is the status of Sadaqatul Fitr, Waajib, Sunnah etc.? A. Sadaqatul Fitr is Waajib. (al-Fataawa Hindiyyah) Q. I have minor children. Is Sadaqatul Fitr waajib upon them? A. Yes, Sadaqatul Fitr will have to be discharged on their behalf by the father. If they have their own savings then it could be discharged from their money. (al-Fataawa Hindiyyah) Q. When can Sadaqatul Fitr be discharged? A. Sadaqatul Fitr can be discharged on any day during Ramadaan before the day of Eid. (Raddul Muhtar) Q. What is the deadline for discharging Sadaqatul Fitr? A. Sadaqatul Fitr should be discharged before the Eid Salaah. If one fails to do so it should be discharged as soon as possible. (al-Fataawa Hindiyyah) Q. What is the significance of Sadaqatul Fitr? A. Sadaqatul Fitr is a Sunnah of Rasulullah (Sallallaahu alayhi wa sallam) and an opportunity to ease the plight of those in need. Q. What is the consequence for those who do not discharge Sadaqatul Fitr? A. Rasulullah (Sallallaahu alayhi wa sallam) said, ‘The fast remains suspended between the heavens and the earth until Sadaqatul Fitr is discharged.’ (Targhib) Q. What is the best method of discharging Sadaqatul Fitr i.e. should I give it to an organisation or individual? A. It is preferable to pursue the needy and hand it to them personally. However it also permissible to hand it to an organisation provided the organisation discharges it timeously. Q. What is the position of my Sadaqatul Fitr if I handed it to an organisation that discharged it long after the prescribed time? A. By giving your Sadaqatul Fitr to an organisation you have appointed them as wakeel (representative) on your behalf to discharge your Fitrah. Your fitrah will only be discharged when the organisation distributes the money. Default from their side will be considered a default on your path. It is thus advisable that you query from the organisation as to when and how they discharge their funds. Q. I did not discharge Sadaqatul Fitr timeously. What should I do? A. Discharge it as soon as possible. You should also repent for having delayed. And Allah Knows Best Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

We cannot carve and chisel Islam to suit our nafs ; rather it is for us to cut our nafs down to size.

Totally agree! Allah guide us all, aameen. BTW i think this was written by an aalim, his name is added on whatsapp where it is circulated

Anger according to Quran and Sunnah The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allâh ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. (Fussilat 41:34) Those who spend [in Allâh's Cause - deeds of charity, alms, etc.] in prosperity and in adversity, who repress anger, and who pardon men; verily, Allâh loves Al-Muhsinûn (the good­doers). (Al-'Imran 3:134) Prophet صلى الله عليه و آله و صحبه و سلم said, "The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger." (Sahih Al-Bukhari 8.135) A man said to the Prophet صلى الله عليه و آله و صحبه و سلم , "Advise me!" The Prophet said, "Do not become angry and furious." The man asked (the same) again and again, and the Prophet said in each case, "Do not become angry and furious."(Sahih Al-Bukhari 8.137) ...It is said that he (sallallahu alaihi wa sallam) mentioned anger, saying, "Some are swift to anger and swift to cool down, the one characteristic making up for the other; some are slow to anger and slow to cool down, the one characteristic making up for the other; but the best of you are those who are slow to anger and swift to cool down, and the worst of you are those who are swift to anger and slow to cool down." He continued, "Beware of anger, for it is a live coal on the heart of the descendant of Adam. Do you not notice the swelling of the veins of his neck and the redness of his eyes? So when anyone experiences anything of that nature he should lie down and cleave to the earth." (Al-Tirmidhi #5145) What to do when angry Two men abused each other in front of the Prophet صلى الله عليه وسلم while we were sitting with him. One of the two abused his companion furiously and his face became red. The Prophet صلى الله عليه وسلم said, "I know a word (sentence) the saying of which will cause him to relax if this man says it. Only if he said, 'I seek refuge with Allah from Satan, the outcast.' " So they said to that (furious) man, "Don't you hear what the Prophet is saying?" He said, "I am not mad." (Sahih Bukhari 8.136) AbuWa'il al-Qass رضي الله ﺗﻌﺎﻟﯽٰعنه said: We entered upon Urwah ibn Muhammad ibn as-Sa'di رضي الله ﺗﻌﺎﻟﯽٰعنه . A man spoke to him and made him angry. So he stood and performed ablution; he then returned and performed ablution, and said: My father told me on the authority of my grandfather Atiyyah رضي الله ﺗﻌﺎﻟﯽٰعنه who reported the Prophet (peace be upon him) as saying: Anger comes from the devil, the devil was created of fire, and fire is extinguished only with water; so when one of you becomes angry, he should perform ablution. (Sunan of Abu Dawood) Prophet (peace be upon him) said to us: When one of you becomes angry while standing, he should sit down. If the anger leaves him, well and good; otherwise he should lie down.(Sunan of Abu Dawood) islaaminfo

Juz Twenty Four Sincerity Sincerity and exclusive devotion to Allāh alone is the central tenet of Islam. In sūrah al-Zumar, which was revealed before the migration to Abyssinia and which is a concise statement of what Islam is all about, this tenet is repeated four times. It begins with a command and a statement of principle: إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ. أَلَا لِلَّهِ الدِّينُ الْخَالِصُ Surely We have revealed the Book to you with truth; so worship Allāh making your submission exclusive for Him. Remember, Allāh alone deserves the exclusive submission. (Az-Zumar, 39:2-3) Then it reiterates the command: قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ Say, “I have been ordered to worship Allāh, making my submission exclusive to Him. (Az-Zumar, 39:11) And again it asserts a statement of fact: قُلِ اللَّهَ أَعْبُدُ مُخْلِصًا لَّهُ دِينِي Say, “It is Allāh whom I worship, making my submission exclusive to Him. (Az-Zumar, 39:14) Those who believe in Allāh being the sole creator and master of this universe still run the danger of losing the purity of their devotion due to lusts and desires. Attaining and maintaining this purity is a life long struggle. It helps to realize that of all groups of Muslims, the Companions had the highest level of sincerity. And their unique status is due entirely to it. That is why Allāh announced in the Qur’ān that He was pleased with them, while Allāh does not accept anything which has any taint of insincerity. Learning about their lives and keeping an eye on their examples is thus an effective way of nurturing this sincerity. Turning Back to Allāh قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ. وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ مِن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُونَ Say: “(Thus speaks Allāh:) ‘O my servants who have transgressed against your own selves! Despair not of Allāh’s mercy: behold, Allāh forgives all sins. Surely, He is the One who is the Most-Forgiving, the Very-Merciful. Hence, turn towards your Sustainer (alone) and surrender yourselves unto Him before the suffering (of death and resurrection) comes upon you, for then you will not be helped.”(Az- Zumar, 39:53-54) This is such a reassuring message for those who have sinned. By sinning we transgress against our own selves. But the All Merciful Allāh will still turn to us with mercy if we turn to Him in repentance. He is Most-Forgiving; there is no sin He will not forgive if we sincerely seek His forgiveness and take corrective action. The pencil which has been given to us to draw the course of our life’s journey does come with a huge eraser. It lasts as long as the pencil itself. There are no signs on the highway of life that prohibit a U-turn. No matter how messed up our lives may have been, we can always correct course. The door to repentance is always open—until the very end of our life. But if we wait too long and the end comes in sight, then repentance will not help. Admonishment to Pharaoh يَا قَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ فَمَن يَنصُرُنَا مِن بَأْسِ اللَّهِ إِن جَاءَنَا ۚ قَالَ فِرْعَوْنُ مَا أُرِيكُمْ إِلَّا مَا أَرَىٰ وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ. وَقَالَ الَّذِي آمَنَ يَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُم مِّثْلَ يَوْمِ الْأَحْزَابِ. مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِن بَعْدِهِمْ ۚ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِّلْعِبَادِ “O my people, the kingdom is yours today, while you are dominant on the land. But, who is going to help us against Allāh’s punishment, if it comes upon us?” Pharaoh said, “I do not give you an opinion unless I myself believe it to be correct, and I do not direct you to anything but to the right way.” Thereupon exclaimed he who had attained to faith: “O my people! I fear for you something like a day of the (disbelieving) groups (of the past), like the fate of the people of Nūḥ and ʿĀd and Thamūd and those who were after them—and Allāh does not intend to do any injustice to His servants.” (Ghāfir, 40:29-31) The story of the believer in the court of the Pharaoh is described in some detail in this sūrah. He kept his belief to himself for fear of persecution. However when things started to go out of hand, he had to come out and tell the truth. In the first sentence above he spoke of we and us so as not to alienate them. Upon Pharaoh’s rejection of his passionate appeal, he had to tell them “I fear for you.” Moral: The inclusive language should be used whenever possible and the exclusive language when necessary. Fighting Evil with Good وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ Good and evil are not equal. Repel (evil) with what is best, and you will see that the one between whom and you was hatred become as if he were a close friend. (Fuṣṣilat, 41:34) This teaching will keep the callers to Islam from ever going on ego trips in dealing with the opponents. In his commentary on this Sayyidnā ʿAbdullāh ibn ʿAbbās said, “Show patience when someone is venting his anger on you. Show forbearance when someone is rude to you. Forgive when someone hurts you.” We should never leave the high moral ground in dealing with adversity and it may even win over the most committed enemies.

Eid Cards In the name of Allah, the most Beneficent, the most Merciful. The sending of Eid cards to friends and relatives is a custom, which is taken from the practice of non-Muslims (e.g. Christmas cards). In a Hadith related by Imam Abu Dawud in his Sunan and others, The Prophet said: “Whoever imitates a nation will be amongst them.” (Sunan Abu Dawud, no. 4031). Another reason to consider is whether in sending Eid cards one is dishonoring the Holy Quran. Since some Eid cards have verses of the Holy Quran printed on them, it is argued that the respect the Holy Quran deserves are not observed in the process of sending and receiving these cards. In conclusion, the custom of sending and receiving Eid cards is not permissible. Allah knows best S Rahman Darul Ifta Birmingham

Eid cards or the sending of Eid cards to friends and relatives is a custom which is widely observed by the Muslim community of today. According to the Shar’iah, the custom of Eid cards is a practise which cannot be condoned permissible. There are several factors which establish the prohibition of the Eid card custom. These prohibiting factors are: 1. Tashabu-Bil Kuffãr or imitation of the unbelievers. Muslims have taken this practise from the Christians. Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever imitates a nation becomes one of them.” 2. Tauheenul Qur’ãn or Disgracing and Defiling the Qur’ãn. (a) In most cases, the printers of Eid cards are non-Muslims. They may continuously be in the state of greater impurity. They handle these cards and touch the verses of the Qur’ãn imprinted on many cards, and this is not permissible. (b) According to the law of Islãm it is compulsory for a Muslim to be in the state of Wudhu if any verse of the Qur’ãn is touched. This injunction is ignored by the over-whelming majority of those who deal in Eid cards. ATTARBIYAH Islamic Tarbiyah Academy Dewsbury