ummtaalib

Juz Nineteen Friendships وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا. يَا وَيْلَتَىٰ لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا. لَّقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي ۗ وَكَانَ الشَّيْطَانُ لِلْإِنسَانِ خَذُولًا And (be mindful of ) the Day the wrongdoer will bite his hands saying, “ Would that I had taken a path along with the Messenger! Oh, woe to me! Would that I had not taken so-and-so for a friend! He did lead me astray from the Message (of Allāh) after it had come to me! Ah! Satan is but a traitor to man! (Al-Furqān 25:27-29). This is direct reference to the case of ʿUqbah ibn Abu Muʿayṭ, who accepted Islam then turned back and even spat on the face of the Prophet ﷺ under the pressure of his friend Ubayy ibn Khalaf. Both of them reached an evil end. But the wording is general and is a reminder that we should never accept as friends those people who may lead us away from the path of the Messenger ﷺ. If we do we’ll get nothing but regrets in the end. We should choose friends who will be a positive influence on us, whose friendship will make it easy for us to follow the path of piety and righteousness. A hadith makes it very clear: “Everyone is influenced by his friends, so watch out whom you are befriending.” The Qur’ān and Us وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا And (on that Day) the Messenger will say: “O my Sustainer! Behold, (some of) my people have come to regard this Qur’ān as a thing to be shunned” (al-Furqān, 25:30) The reference in my people (qawmī) is to the mushrikīn of Quraysh. But the general wording should give pause to the Muslims whose behavior fits the description. Today we have severed the link between the Qur’ān and our daily life. We do not read it, try to understand it, reflect on it, and make it the guiding light for the individual and collective affairs of our life as we ought to do. To the extent that we are deficient in these obligations, we are liable to be accused as mentioned here. May Allāh protect us from the Qur’ān and the Prophet ﷺ becoming our accusers. Portrait of Believers This sūrah ends with another snapshot of the character of believers. As mentioned in the reflections on Sūrah al- Mu’minūn, these should not be seen as so many disjointed commands, but as pointers to the desirable personality. These are the people who can affectionately be called the servants of the Most Merciful. It is also to be noted that the qualities are listed not as goals but accomplishments. These āyahs are not saying, “O believers do this.” Rather they are saying, “Believers are already doing this.” At other places in the Qur’ān believers have been praised for virtuous acts though they were not commanded to do them anywhere in the Qur’ān. Reflecting on this will enlighten us about both the role of the Prophet ﷺ and that of the Companions. The Companions either learned these qualities directly from the Prophet ﷺ or as a result of Prophetic training, they developed that mindset that automatically led them to the praiseworthy course of action. Qualities: They walk humbly. They avoid arguments with the ignorant people. They spend the nights in worship of Allāh. They follow the path of moderation in economic matters. They are neither spendthrift nor stingy. They respect sanctity of life. They do not commit fornication or adultery. They do not bear false witness. They do not turn deaf and dumb to the words of Allāh. They seek and pray for raising a family based on piety and virtue. Pharaoh and “Political Islam” قَالَ لِلْمَلَإِ حَوْلَهُ إِنَّ هَٰذَا لَسَاحِرٌ عَلِيمٌ. يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُم بِسِحْرِهِ فَمَاذَا تَأْمُرُونَ He (Pharaoh) said to the chiefs around him “This man is certainly an expert sorcerer”. He wants to expel you from your land with his sorcery. So what do you suggest?” (Ash-Shuʿarā’ 26:34-35) The encounters of Prophet Mūsa with the Pharaoh are reported in several places in the Qur’ān including here. It is obvious that both Pharaoh and his expert advisers were looking at the “problem” of Prophet Mūsa as a political problem. For them it was all about a power struggle. They painted Prophet Mūsa as the leader of a “political Islam” that threatened to drive them from power and fashioned their strategy and propaganda campaigns accordingly. In sūrah Taha we see them calling Prophet Mūsa as a threat to their superior lifestyle. “Said they, ‘Certainly, these two are sorcerers who wish to drive you out from your land, and do away with your excellent way of life.’” This preoccupation with political analysis became the big barrier that kept the Pharaoh and his advisers from seeing the Truth.

Sitting for i'tikaaf if one cannot fast Q: A person who is submitted to dialisis 2 to 3 times a week can not fast. Can he still sit in the sunnah i'tikaaf? Keep in mind that he will also have to leave the masjid when going to the hospital. He could go straight to the hospital and return on the shortest route possible. A: He may sit for nafil I'tikaaf. And Allah Ta'ala (الله تعالى) knows best. قلت ومقتضى ذلك أن الصوم شرط أيضا في الاعتكاف المسنون لأنه مقدر بالعشر الأخير حتى لو اعتكفه بلا صوم لمرض أو سفر ينبغي أن لا يصح عنه بل يكون نفلا فلا تحصل به إقامة سنة الكفاية (رد المحتار 2/442 ,البحر الرائق 2/300) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Demonstrations & Protest Marches In Islam INTRODUCTION TO FATWA With atrocities and injustices escalating all over the world, the suffering masses and those that wish to show support and solidarity with them are turning to mass-scale demonstrations and protests to give expression to their frustrations and feelings. Certain Muslims, by virtue of being highly emotional-charged about these issues, are quite eager to participate in these protest events. However, conscientious Muslims are always careful to ensure that all their activities conform to the Shari’ah. In this respect, the question on Muslim organization and participation in these events is answered by Mufti Zubair Bayat of South Africa in relative detail . QUESTION RELATING TO DEMONSTRATIONS & PROTEST MARCHES Respected Mufti Sahib As-Salaamu-Alaikum Question: Is it permissible to join protest marches, burn effigies of opposition leaders, burn flags of other countries, hold rallies in support of oppressed people of Palestine, Kashmir, etc. At many of these rallies, there is music, intermingling, missing of Salaats,blocking of roads, thus inconveniencing people in their daily movement, vandalism, coercion, etc. From an Islamic perspective, is it permitted for Muslims to indulge in these or not? Kindly reply urgently. May Allah reward you. ANSWER Expressing solidarity and support for oppressed people in any part of the world is a noble act, more so if the oppressed happen to be Muslims. Allah is Just and He has made oppression Haraam for Himself, so how would He ever allow it for another? Islam imbues Muslims with a keen sense of love for justice and hatred for injustice. The Muslim therefore instinctively identifies with the suffering of an oppressed people or nation. The Qur’an and Hadith is replete with injunctions on this subject. In today’s world, the mode of expressing indignation and outrage against oppression assumes many forms. Among these is the practice of holding demonstrations, protest marches, rallies, vigils and so forth. Some of the primary objectives of adopting these modes of protest is: · to convey to the oppressed people one’s solidarity with them · to draw the attention of the world towards their suffering · to embarrass the oppressor and to swing international public opinion against them. In a world that keenly tracks news events, the international media gives extensive coverage to events of this nature and thus, maximum exposure is gained to the strategic advantage of the oppressed. For a Muslim to express detestation for injustice and solidarity with the oppressed in the form of protest marches, etc. is allowed. Hazrat Thanwi ® has deemed these to be mubah (permitted) acts – refer “Hakimul-Ummat ke Siyasi Afkaar” by Mufti Taqi Usmani p.60. In a recent ruling, the eminent scholar, Mufti Taqi Usmani Sahib has also intimated that if the demonstration was not for any impermissible cause then it is permissible. However, all mubah (permitted) matters are governed by certain provisions or regulations of Shari’ah (Islamic Law). So long as these regulations are adhered to, there is no issue. If these regulations are ignored, then a mubah (permissible) act will be rendered impermissible and may in fact, itself become an act of transgression and sin, akin to oppression. A Muslim is always motivated by the desire to seek Allah’s pleasure in all that he does and will not transgress or violate His orders in the process of attempting to perform a mubah (permissible) deed. Among some of the matters that need to be considered by the organisers and participants of these activities is the following: 1. They shall not be accompanied by any Haraam activity such as violence, disrupting the peace, vandalism, coercion of unwilling people to participate by threats of violence, damage to persons or property, music, dancing, vulgarity, rowdy and uncouth behaviour, hindering the safe movement of non-participants or any other act that is un-Islamic in nature. All of the above acts are incorrect. In all of the above cases, support is being shown to others who are oppressed, but by the above acts, the protestor is ‘oppressing’ his own soul in the process. The protestor’s activity should not become a manifestation of “Rabbana zalamna anfusana – O Allah, we have indeed oppressed ourselves”. The organisers of these protest events have a greater responsibility to take the necessary measures that none of the above things take place, by arranging marshals and so on. 2. It shall not lead to the neglect of one’s primary responsibilities such as proper fulfillment of Salaah on its time, or a student neglecting his studies, or an employee neglecting his work duty unless permission is sought from the employer 3. The act of expressing protest must not be considered as the end-all and be-all of a Muslim’s responsibility towards the oppressed. Such an attitude needs revision. Rather, it should be regarded as a means for greater involvement in the struggle against oppression. Muslims should never allow themselves to get ensnared in the deceptive thinking that by merely joining a protest event or two, they have truly fulfilled their duty towards the oppressed. 4. On the point of burning flags and effigies, caution must be exercised in not allowing the main issues from becoming obscured or covered. For example, at certain protest events, flags (and effigies) of countries that are friendly towards an oppressive regime are also burnt. From a strategic point of view, this may not be the ideal form of protest. Citizens of those nations, who may not fully understand the rationale behind this, will not take kindly to watching their country’s flag being burnt. Driven by a spirit of patriotism, they may in turn develop negative attitudes towards the oppressed people. This is counter-productive to the purpose of the protest, which was supposed to have influenced public opinion and not the other way around. The focus must therefore be kept primarily on the oppressor and must not shift away from the actual villains towards their supporters and sympathisers. It is observed that some protest events unwittingly fall into this trap. The purpose of this response is simply to set out the Shari’ah considerations in the matter of protest methods and does not deal with the issue of the advantages or disadvantages, the pros and cons, of different protest modes. That is a separate matter altogether. There are some who argue in its favour, whilst others are opposed to it, regarding it a sheer waste of energy, time and resources. Different situations and conditions will beg different viewpoints. And Allah Ta’ala knows best Mufti Zubair Bayat South Africa

His Personality Who was Shaikh Zakariyya ®? It can be stated without fear of contradiction that Shaikh Zakariyya was among the greatest of saints in the century. He hailed from a family of spiritual masters and saints. Besides the men, even his mother, grandmother and other ladies in his family were very saintly persons. Brought up in this pious environment, he grew up in the lap of saintly people. From his childhood, he displayed signs of greatness and piety. All the saints of the time showed deep love and affection for him. He was continuously blessed by their Duas. After completing his formal education, he began to serve Islam in earnest. His sterling services to Islam, spanning more than half a century, are acclaimed by all scholars. His love for studying and teaching Hadith was such, that he was given the title of “Shaikhul-Hadith”. He was also a prolific author whose works gained such acceptance due to his intensesincerity that after the Holy Qur’an, his books are the most read in the world today. His works have been translated into several languages. Such was the lofty spiritual status he reached, that he was blessed with the title of “Qutbul-Aqtaab” – “The Saint of all Saints”. Such was his acceptance in the world that hundreds of thousands of people loved him and benefited from his company. He was a centerpiece of attraction, receiving hundreds of visitors daily from all parts of the world. Such was his burning and ardent love for Rasul-Paak (sallallahu-alayhi-wasallam) that he emigrated permanently to Madinah Shareef towards the latter part of his life (about 15-16 years). Subsequently he passed on in this blessed city and rests in the graveyard of Jannatul-Baqi alongside his spiritual mentor and guide, Hazrat Maulana Khalil Ahmed ®. His Travels After having settled in Madinah Shareef, it was his desire not to go anywhere but to die in this blessed city. He was old and frail and had served the Deen for decades. However, Allah Ta’ala desired to take great work of Deen from him and despite his old age, ill health and infirmities, he was directed to visit different parts of the world to establish the gatherings of Zikr so that people could become connected to Allah Ta’ala and they could become spiritually cleansed and elevated. In this connection he traveled to several countries of the world such as Pakistan, UK, Zambia, Reunion and South Africa. His visit to Stanger, South Africa in the Ramadan of 1402-1981 was for this very purpose. It was his heart-felt desire that the gatherings of Zikr must become established everywhere so that people could move away from crass materialism towards spiritual rejuvenation. Not only did Hazrat Shaikh consider this practice to be extremely beneficial for the general public, but he also considered it important for the Madaris and for the Tablighi-Jamaats. This matter has been covered in captivating detail by the senior Khalifah of Hazrat Shaikh, Sufi Iqbal Muhajir-Madani in his work Majalis-Zikr-aur-Hazrat-Shaikh. It is worthwhile reading this work, especially about the famous dream wherein Rasulullah (sallallahualayhi-wasallam) gave certain instructions to Hazrat Shaikh, after which he concentrated his full attention on this aspect (of Zikr-Majalis and Khanqahs). In the very last stages of his life, when a new Islamic century was dawning, Hazrat Shaikh applied all his energy and strength towards enlivening this branch of Islam. Despite his infirmity, old age and being unaccustomed to travelling all his life, he undertook long and arduous journeys for the sake of this great mission. Untold sacrifices were made in this direction. The result and outcome of this effort was a new spiritual life that infused the Ummah. So consumed was he by the passion to accomplish this great mission, he wrote in one letter to Shaikh Abul Hasan Ali Nadwi ® thus: “It is my firm conviction that the remedy for all evils is the Zikr of Allah. For this very aim I am wandering from country to country, because the Khanqahs have become extinct all over the world.” May Allah perpetuate the spiritual legacy of this great man for centuries. Aameen. (Mufti Zubair Bayat)

Juz Eighteen Sūrah al-Mu’minūn Reflections on Falāḥ (Success) This sūrah begins with the promise of falāḥ for the believers who have certain qualities. It ends with the categorical assertion that non-believers will not get falāḥ. The first eleven āyahs specify the type of person who will definitely achieve falāḥ. Translated as success, falāḥ signifies a state where a person’s every wish comes true and at the same he is protected from everything undesirable. This point is also made explicit in other āyahs. “We have been your friends in the worldly life, and (will remain as such) in the Hereafter. And for you here is whatever your souls desire, and for you here is whatever you call for.” “And there will be whatever souls desire and that which eyes enjoy. And you will be living in it forever.” The point to ponder is that if everyone can get all their wishes fulfilled, this could also potentially lead to chaos. People, after all, are capable of harboring wild wishes! The answer is that only those people will be admitted to Paradise who can handle such a privilege with responsibility, who have purified themselves thoroughly and developed a personality that is qualified to get such a blank check. Paradise is an exclusive place. Not in the sense that it is reserved for a specific race or nationality or color or economic standing. But in the sense that it is meant only for those who have developed the required personal qualities. It is a beautiful place, more beautiful than the most beautiful place the human mind can even imagine. It is meant for people who have developed an inner beauty. Unlike physical beauty which may be inherited, this is the beauty of the soul which is to be acquired—through the purification of one’s intentions and actions. The qualities mentioned in this sūrah (āyah 1-11) should be read with this perspective in mind. This is not a disjointed list of some things that believers are supposed to do; the qualities paint the portrait of the God fearing and God conscious personality that is always seeking good and avoiding evil. We should be judging ourselves not only on the specific qualities listed here but also on how close we are to that ideal personality to see how far we are from true and eternal success. Qualities for Attaining Falāḥ The listed qualities are: A) They are believers. This is the key quality. The success in the Hereafter belongs only to the believers. The point is further emphasized in the end of this sūrah, where it says: “Lo! Disbelievers will not be successful.” Paradise is not something that will be given away to those who do not even believe in it and are not even seeking it. B) They concentrate their attention in humbleness when offering ṣalāh (prayers). This is the state of their prayer. Concentration and humbleness mark it, and with the frequency of ṣalāh in their daily life, make these the overriding parts of their personality. C) They keep themselves away from vain things. They stay away not only from sins, but also from vain pursuits and useless and purposeless activities. They know the value of their time and their resources and do not waste any of them on things that will not contribute to their success. D) They are performers of Zakāh. This refers to self purification as well as the purification of one’s wealth through the charitable donation normally known as Zakāh. E) They guard their chastity. They stay away from all extramarital sex and things that can lead to it. F) They honestly look after their trusts and covenants. They are a people for whom talk is not cheap. When they give their word, they honor it. Their pledges are solid. They are honorable people in their dealings with everyone. G) They (strictly) guard their prayers.The desirable traits are bracketed with references to ṣalāh, thus indicating that it is the pillar of the successful personality. A Muslim negligent in his prayers is far from the model of success that Islam espouses. Sūrah an-Nūr: Hijab One of the key qualities for eternal success mentioned in the previous sūrah was guarding chastity. This sūrah further amplifies on it and gives commands both for the preservation of that chastity and for the punishment when it is violated. It begins with the punishment for fornication, followed by punishment for slandering a chaste woman or man. These are two of the four Ḥudūd laws, which are not subject to any change with the passage of time. The other two Ḥudūd Laws deal with punishments for theft and consuming alcohol. It also deals with the slander of Sayyidah ʿĀ’ishah by the hypocrites, rebuking them and testifying to her chastity. It continues to give commands for the preservation of ḥayā in the social life of the Muslim community. This forms the essential Islamic “sex education” course. And a key component of that course is contained in the following two āyahs. قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ۚ ذَٰلِكَ أَزْكَىٰ لَهُمْ ۗ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ Tell the believing men that they must restrain their gazes and guard their chastity; it is more decent for them. Surely Allāh is All-Aware of what they do. (An-Nūr, 24:30) وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَىٰ عَوْرَاتِ النِّسَاءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ And tell the believing women that they must restrain their gazes and guard their chastity, and must not expose their adornment, except that which (necessarily) appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornment, except to their husbands or their fathers or the fathers of their husbands, or to their sons or the sons of their husbands, or to their brothers or the sons of their brothers or the sons of their sisters, or to their women, or to those owned by their right hands, or male attendants having no (sexual) urge, or to the children who are not yet conscious of the private parts of women. And let them not stamp their feet in a way that the adornment they conceal is known. And repent to Allāh O believers, all of you, so that you may achieve success. (An-Nūr, 24:31) The first step toward preserving chastity is the creation of the environment in which temptations are minimized. A woman’s beauty is not public property to be enjoyed by one and all. It is a private treasure that has to be kept private. Both men and women have to restrain their gazes so the looks that can potentially start lusts are nipped in the bud. But women have to do more by covering themselves as detailed above. Ḥayā’ Islam’s laws about hijab, its ban against free mixing of men and women, its teachings about gender-relations—all of these reflect a deep concern for ḥayā. The only people who will try to water down these injunctions are those who are not fully cognizant of ḥayā’s central place in Islamic life and the destruction caused in the society by its absence. What is ḥayā? It is normally translated as modesty or inhibition but neither word conveys the same idea as ḥayā. Modesty suggests shunning indecent behavior but it also implies bashfulness based on timidity. That is why the adjective based on its opposite, immodest, is sometimes also used as a compliment suggesting courage. Inhibition is defined as: “Conscious or unconscious mechanism whereby unacceptable impulses are suppressed.” This is a very neutral definition with no reference to right or wrong. Thus one finds psychiatrists “helping” their patients overcome inhibitions. In contrast to the moral ambiguity of these words, ḥayā refers to an extremely desirable quality that protects us from all evil. It is a natural feeling that brings us pain at the very idea of committing a wrong. Along with its unique connotation comes the unique value of ḥayā in Islam. Prophet Muḥammad ﷺ said: “Every religion has a distinct call. For Islam it is ḥayā.” Another famous hadith says: “There are more than seventy branches of Īmān (faith). The foremost is the declaration that there is no god except Allāh and the least of it is removing harmful things from the path. And ḥayā is a branch of Īmān.” As some Muḥadithīn point out, the number seventy is a figure of speech. What the hadith tells us is that the declaration of faith is the most important part of Īmān but that is not all. Īmān also has to reflect itself in all kinds of actions in real life. Moreover, ḥayā is a centerpiece of most of the actions that Īmān calls for. It is the basic building block of Islamic morality. When it is lost everything is lost. Restraining Gazes The command to restrain gazes is seen today in wholesale violation. In fact women feel they are a greater target of stares on the streets, say, in Karachi or Istanbul than they are in Los Angeles or London. This sad reality then leads some to question the very restrictions being violated. Maybe we can have better morality if all the restrictions are removed? We need to put this delusion to rest. What we are seeing in Los Angeles or London are better manners and not better morals. The alarming rates of sexual improprieties at every level of the society, from the President on down, at the same time that sexual impropriety is being constantly redefined and narrowed down, are sufficient to put an end to this fanciful thesis. However it does show that when believers violate Allāh’s commands, they may become worse than anybody else in their manners as well. This should not detract us from the fact that the goal of the believers is to excel in both manners and morals. This can only be achieved by turning back to Allāh. Once again, we need to start listening to the Qur’ān to get out of this terrible mess.

Good health while fasting > Do not skip meals (suhoor/iftar) during Ramadan > It is advisable to have a light meal at suhoor. > A wholesome meal can include wholegrain breads, oatmeal or high-fibre cereals with one cup of low-fat or fat-free milk and one piece of fresh fruits. > At iftar, eat slowly absorbed foods such as beans and lentils in addition to lean meat, fish or chicken, low-fat or fat-free milk or yoghurt. Consume plenty of vegetables and a serving of fresh fruit. > Avoid high-calorie, processed and salty foods > Limit fried and fatty foods. Measure the amount of oil used in cooking. > Limit intake of sweets and desserts > Drink enough water and/or sugar-free beverages between iftar and suhoor. > Avoid overeating > Take your medication and/or insulin as prescribed > Avoid exercise during fasting hours; do it two hours after iftar. Tarawih prayers are considered part of the exercise programme. Who should Not fast > Patients who have had severe low blood glucose three months prior to Ramadan > Patients with a history of recurrent low blood glucose > Hypoglycemia unawareness (diabetic patients with low blood glucose who do not have any symptoms of low blood sugar and are not aware of the hypoglycemia). > Patients who cannot control their diabetes especially those with diabetes type 1. > Those who had diabetic ketoacidosis three months prior to Ramadan. > Diabetic patients who are pregnant > Diabetic patients with renal failure and/or are on dialysis Gulfnews Source

Diabetic? Consult doctor before fasting It has been a habit since childhood — waking up for suhoor in the wee hours of the night during the holy month of Ramadan, fasting until sunset and ending the day with a sumptuous meal at iftar. The holy month is more than a religious obligation for people like Parvez Ahmed Khan, 50, for whom it is a way of life. So when in 2007 he was diagnosed with diabetes, he didn’t think twice about renouncing the religious practice in favour of health concerns. Although international guidelines on management of diabetes exempts diabetic patients from religious fasting, almost 50 million diabetic Muslim patients are fasting this year, as per a recent survey conducted by MSD, a global healthcare leader. Abstaining from water and food from dusk to dawn, for more than 15 hours a day, is no mean feat for diabetic patients. Fasting for long hours alters body processes and can severely affect blood-sugar levels in the body. Due to long gaps between food intake along with certain diabetes medications, the health risks are more pronounced for such patients. “Fasting for long hours can lead to hypoglycemia, which is low blood sugar; or even hyperglycemia (high blood sugar) as well as dehydration and flambosis,” says Samer El-Ali, MSD’s Medical Director (Middle East & Africa). Since insulin levels fluctuate in diabetic patients, fasting aggravates the condition.” As per the World Health Organisation, nearly five per cent of the world population is diabetic. By 2035, this number is expected to rise to 10 per cent of the total population, and diabetes is expected to be the seventh leading cause of death. Management of diabetes, therefore, is critical for the overall well-being of the global populace. El-Ali, therefore, recommends patients to consult medical professionals at least a month or two before Ramadan begins to lower the risk associated with fasting. “Patients should discuss their medication schedule with the physician to see if any change is required to reduce the side effects of hyperglycemia or hypoglycemia. Secondly, the blood sugar levels should be closely monitored. Patients should plan their meals, exercise and know when to break fast. This is absolutely critical to good health management,” he states. El-Ali recommends that if the blood sugar is less than 70ml, during the first few hours after the starting of fast, or greater than 300ml, patients must break their fast immediately. According to Dr Mohammed Belal Alshammaa, Consultant Endocrinologist at Dubai Diabetes Centre (DCC): “The most important step for any diabetic who chooses to fast is to ensure he visits a health practitioner so that the doctor can advise whether it is safe for him to fast and to gauge whether his body will be able to manage long hours of fasting. Once that is ascertained, the patient needs to modify the medication dosage — usually lower the doage — to ensure they maintain their sugar levels.” Alshammaa also notes that self-monitoring of blood sugar is not only permitted but also essential during fasting and should be effectively utilised to avoid hypoglycaemia or hyperglycaemia, especially during the first few days of fasting. “During the first week, it is advisable to monitor the blood sugar several times a day — when the patient wakes up, before Asr prayer, before iftar, two hours after iftar and at suhoor so as to understand the pattern of their blood sugar levels and to adjust their medication if needed. If the sugar level is erratic, the patient should visit their doctor.” Dr Fathiya Al Awadi, Head of Endocrine Unit at Dubai Hospital, adds: “Self-monitoring of sugar, timely medication and right diet are all steps that diabetics need to take since their body does not have the ability to control fluctuations in blood sugar level. They also dehydrate faster, especially when their sugar levels rise. Therefore, they need to ensure they take sufficient precautions to maintain their sugar levels while fasting. Diabetics who are insulin-dependent, that is primarily type 1 diabetics are considered to be high-risk groups. We usually advise them not to fast because they are at a higher risk of developing hyperglycaemia or hypoglycaemia. Type 2 diabetics can fast after adjusting their medication in consultation with their doctor, following all the recommendations.” A drop or rise in the sugar level for diabetics can cause symptoms like weakness, shaking of the hands, difficulty in speech and heart palpitations. As a precaution, all diabetics should have a fast-acting sugar source at hand such as glucose gel or tablets, fruit juice, sugar, honey or dates, to consume if they are experience low sugar. Gulfnews Source

I thought posting by members was restricted here! Alhamdulillah, you just posted

Askimam.org Answer If your query is about pubic hair, it would not be permissible since this will entail a female looking into the private part of another female. This is not permissible according to the Shari'ah. If your question relate to those hair which you can remove, e.g. moustaches, beard, etc. then in this specific situation, it will be permissible. However, it is not permissible for female to trim/cut hair of the head. and Allah Ta’ala Knows Best Mufti Ebrahim Desai

Jazakallaahu khayran for this. Moving it to books section (sorry dr sahib, members are restricted from posting in this section)

Juz Seventeen Sūrah al-Ambiyā’ This sūrah narrates the stories of many prophets to highlight the central message of Islam and the urgency with which one must turn to it. This is captured in the following āyahs. اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُّعْرِضُونَ Closer draws unto men their reckoning: and yet they remain stubbornly heedless (of its approach). (Al-Ambiyā’, 21:1) The moment of reckoning will come unannounced to each one of us. And for humanity as a whole, too, it keeps coming closer. Yet we are too preoccupied with all the distractions to pay attention. كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ Every human being is bound to taste death; and We test you (all) through the bad and the good (things of life) by way of trial: and unto Us you all must return. (Al-Ambiyā’, 21:35) Both the good and the bad things in life are just a test. Those who remember Allāh all the time, are grateful in the case of the first and patient in the case of the second, and never cross the boundaries set by Him in all situations in life, will be winners. Others will be losers. وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ But We shall set up just balance-scales on Resurrection Day, and no human being shall be wronged in the least: for though there be (in him but) the weight of a mustard-seed (of good or evil), We shall bring it forth; and none can take count as We do! (Al-Ambiyā’, 21:47) Nothing will escape this accounting. We should never belittle a good deed, nor be careless about committing a seemingly minor sin. For all our good and bad deeds, big and small, will be in our books of accounts. The Mission of the Islamic State الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ (They are) those who, if We give them power in the land, establish Ṣalāh, pay Zakāh, enjoin the right and forbid wrong. And with Allāh lies the fate of all matters. (Al-Ḥajj 22:41) This is the mission statement for the Islamic government. As Yūsuf Ali writes: “‘Enjoining the right and forbidding the wrong’ is an essential duty of the Muslim Ummah and one of the main purposes for which it has been raised.” In contrast the secular democracy, far from making these the main goal of government, would not even permit their pursuit.

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Jazaakillaahu khayran! Further related posts HERE

Laylatul Qadr (The Night of Power) Crowning Glory Laylatul Qadr is the crowning glory of the holy month of Ramadhaan. It is associated with the sending down of the Qur’an Majeed, the last Book of Allah on His last Prophet Muhammad (Sallallaahu Alayhi Wasallam), for the guidance of mankind. The Qur’an Majeed describes this Night. إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ ٱلْقَدْرِ وَمَآ أَدْرَاكَ مَا لَيْلَةُ ٱلْقَدْرِ لَيْلَةُ ٱلْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ تَنَزَّلُ ٱلْمَلاَئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ سَلاَمٌ هِيَ حَتَّىٰ مَطْلَعِ ٱلْفَجْرِ “We have indeed revealed this (message) in the Night of Power: And what will explain to you what the Night of Power is? The Night of Power is better than a thousand months. Therein come down the Angels and the Spirit (Jibraeel) by Allah’s permission, on every errand: Peace! This until the rise of Morn!” (Surah 97) The Night of Power is the night of spiritual bliss. Our Nabi (Sallallaahu Alayhi Wasallam) is reported to have said concerning Ramadhaan: “Verily this month has come to you; and therein is a night which is better than a thousand Months. Whosoever is deprived of it, is deprived of all good; and none is deprived of its good except a totally unfortunate person”. (Ibn Majah) “Whosoever stands up (in prayer) at the Night of Power out of faith and hopeful of reward, all his past sins will be forgiven.”(Targhib) Better than a thousand months A thousand months are equivalent to 83 years and 4 months. Fortunate is the person who spends this night in prayer. The man or woman, who prays for the whole night during this Night, will deserve blessings and reward for the period as if he or she had been praying for eighty three years and four months consecutively. Since the Night of Power is better than one thousand months no one can actually measure the extent as to how much better it is. Exclusive The Holy Prophet Muhammad (Sallallaahu Alayhi Wasallam) said: “Laylatul Qadr has been bestowed by Allah to my Ummah (People). It was not given to any people before this.” (Dur-Mansoor). How manifest and replete the special bounties and mercies of Allah Ta’ala are upon this Ummat is quite really beyond imagination. It will therefore be extremely foolish to allow ourselves to be deprived of these great blessings at the expense of sheer laziness and a few hours of extra sleep. Which Night is it? Although there are different reports in different traditions regarding the exact night, it is almost unanimous that the blessed night occurs in one of the last ten nights of Ramadhaan and more probably in one of the last ten odd nights i.e. 2lst, 23rd, 25th 27th or 29th night. The popular opinion is, however, in favour of the 27th Night of Ramadhaan but that is not absolutely certain. The traditions indicate that it is to be sought in one of the last ten nights and preferably in the last three odd nights. It was therefore the practice of the Holy Prophet (Sallallaahu Alayhi Wasallam) and his companions to make I’tikaaf in the Mosque for the whole time offering Divine service during the last ten days of Ramadhaan. Hazrath Aisha (Radhiallaahu Anha) reported that the Apostle of Allah said: “Search for the Blessed Night in the odd (nights) from the last ten (nights) of Ramadhaan” (Bukhari). Hazrath Aisha has narrated another saying: “I asked: O Messenger of Allah! Tell me if I were to find a Night of Power, what should I recite therein?” Holy Prophet Muhammad (Sallallaahu Alayhi Wasallam) advised her to recite: Al-laa-hum-ma in-na-ka ‘afoow-wan tu-hib-bul-’af wa fa-fu ‘an-ni. O Allah! You are Forgiving, You love forgiveness, so forgive me. (Bukhari). Special attention should therefore be given to the excessive recitation of this dua on the blessed night. Furthermore one may engage in lengthy rakaats of Tahajjud salaat, Tilaawat of the Qur’an, Dua, Zikr, etc. The worship and the vigil of the Night of Power are a treat to the soul. The heart tends to melt into tears of heartfelt gratitude. The body is in a state of angelic ecstasy The soul strives to reach nearer to Almighty Allah. In this holy month of Ramadhaan let us strive to seek the Night of Power and its bliss. May Allah reward us with His bountiful blessings. Aameen. Source: Jamiatul Ulama

Aameeeen..thumma aameen! InshaAllah. We look forward to the posts...and just so you know, only the first five posts need approving.

Juz Sixteen Sūrah Al-Kahf This sūrah starts in the fifteenth juz and is concluded in the sixteenth. It is highly recommended that we recite it every Friday. Several ahadith promise that those who do so will be protected from the deceptions of Dajjāl. The Dajjāl will be a person who personifies deception. His will be an era of extreme trials and tribulations for the believers. We are asked to always pray for protection against those trials. While the Dajjāl has not yet appeared, we are indeed living in an age when dajjālic deceptions are increasingly manifest all around us. The story of the People of the Cave is narrated in āyahs 9-26. These were young people for whom their faith was all important. They lived at a time when the people of faith were being persecuted by a ruthless king. They could not fight him, nor could they surrender to him. So they took refuge in a cave. They put their affair in the Hands of Allāh and He saved them from persecution through a miraculous sleep that lasted for three centuries. The story of Prophet Mūsā and Khiḍr is narrated in āyahs 60-82. Its most important moral is that things are not always what they appear to be. We should not be deceived or disheartened by the events that unfold before us every day. What seems to be an imperfect world is actually a perfect testing ground. The story of Dhul Qarnayn is told in āyahs 83-98. He was a powerful, just, and Allāh fearing king. Two actions of his are specially highlighted. 1) His declaration that he would punish the unjust and deal kindly with the virtuous. This makes moral purpose and virtue as the yardstick with which to measure any ruler. In contrast secular western democracy holds that the government has no business deciding morality or virtue. 2) He refused to tax the people for a national project even when the tax was offered by the people. This was obviously not for the purpose of improving his chances of reelection; it was the extension of morality and virtue to the economic field. Here are reflections on some āyahs from this sūrah. InshāAllāh َلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدً إِلَّا أَن يَشَاءَ اللَّهُ ۚ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ And never say about anything, “I shall surely do this tomorrow,” without (adding), “If Allāh so wills.” And remember your Lord if you forget. (Al-Kahf, 18:23-24). Here is the background for this āyah. The account of the Seven Sleepers, the encounter between Prophet Mūsā and Khiḍr, and the story of the king Dhul Qarnayn were unknown to the Arabs. The Quraysh of Makkah were advised by Jewish scholars in Madinah to ask the Prophet ﷺ about them as a test of the authenticity of his prophethood. He promised to answer the question the next day expecting the revelation to come by that time. This sūrah was the answer. (This was a most brilliant answer that not only gave details about them, but also applied their stories to the situation at hand to show that the Quraysh were on the side of wrong in the stories about right and wrong. Unfortunately obstinacy kept the Quraysh and the Jews from accepting the Truth.) This sūrah was the answer, but it was delayed by two weeks. The two anxious weeks were a Divine reminder of an important message mentioned in this āyah. We should never announce plans about the future as if we control it. Rather we should qualify these by the words, inshāAllāh (If Allāh wills). There was a time when in the Western world, the phrase God willing, carried the same message. Today the secularized discourse shies away from acknowledging that we do not control the future. And even when it does acknowledge that, it refuses to acknowledge that the control belongs to God. So “God willing” is replaced by any number of clumsy expressions, whose common concern is to avoid mentioning God, like “If fate decrees,” “If the wind blows right,” “Hope it’s my lucky day,” “Barring some unforeseen (circumstance/ incident/accident),” “If things work out,” and “If things go according to plan.” Superstition also reigns supreme as people normally say “knock on wood” or “keep your fingers crossed.” We should not give in to this secular madness. We need to bring inshāAllāh2 (and God willing) back to our everyday discourse—on every continent and in every language of the world. For wherever we are and whatever language we speak, the future is always totally in the Hands of Allāh. Extremism وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا Keep yourself content with those who call their Sustainer morning and evening, seeking His countenance, and let not your eyes overlook them, seeking the splendor of the worldly life. And do not obey the one whose heart We have made heedless of Our remembrance, and who has followed his desire and whose behavior has exceeded the limits. (Al-Kahf, 18:28) Here is the most profound—and ignored—truth about extremism. Those who do not remember Allāh end up following their own desires and go to extremes in satisfying them. It all starts from a single minded devotion to the splendor of this worldly life. Extremism is thus a direct and inevitable result of materialism and unbelief. And turning to Allāh—and away from obedience to our lusts and greed—is the only way to fight it. Recently the spelling of this expression has received undue attention due to some misconceptions about the meaning of the phrase when “inshā” is written together in English (as opposed to “in shā”). The fact is that readers of English tend to pronounce and understand it in the same manner when written as “inshallāh” or “inshāAllāh» or «in shaa Allāh.» In all cases they clearly understand it to mean «If Allāh wills.» So all are valid forms as affirmed by many scholars. The Life of this World. وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth’s vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allāh who prevails over all things. (Al-Kahf,18:45) All the pleasures and riches of this world are short-lived. Here today, gone tomorrow. How foolish that one should make them the yardstick to measure success in life. This comment follows the account of the encounter of two characters: a rich non-believer and a poor believer. The latter was not at all impressed by the riches of the former and was much concerned about his unbelief and ungratefulness towards Allāh. The former refused to listen to him and was destroyed. This āyah captures the moral of the story. That encounter continues today and so does the need for remembering the story and its moral. The Greatest Loss قُلْ هَلْ نُنَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَالًا. الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا. أُولَٰئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا Say, “Shall We tell you about the greatest losers in respect of (their) deeds? Those are the ones whose effort in the worldly life has gone in vain, while they think they are doing well. Those are the ones who rejected the signs of their Sustainer and (the concept of ) meeting with Him, so their deeds have gone to waste, and We shall assign to them no weight at all.” (Al-Kahf, 18:103-105) Good deeds without the right motives are a waste. Motives are the soul of every action. In turn motives are driven by belief. When belief in Allāh and the Hereafter is absent then one’s good deeds are soulless. This is an all important reminder that we need to purify both our intentions and our actions. If we do not seek rewards from Allāh in the Hereafter, we’ll surely not get them. The Blessed People أُولَٰئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ مِن ذُرِّيَّةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَاهِيمَ وَإِسْرَائِيلَ وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَا ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُ الرَّحْمَٰنِ خَرُّوا سُجَّدًا وَبُكِيًّا Those are the people on whom Allāh bestowed His grace, the prophets from the progeny of ’Ādam, and of those whom We caused to board (the Ark) along with Nūḥ, and from the progeny of Ibrāhīm and Isrā’īl ( Jacob), and (all of them were) whom We guided and selected. When the āyahs of The Raḥmān (The All-Merciful) were recited before them, they used to fall down in Sajdah (prostration), while they were weeping. (Maryam, 19:58) In sūrah al-Fātiḥah we make the dua to be shown the path of those on whom Allāh bestowed His grace. Here the same exact word is being used to tell us that the prophets were the people who were so favored. So anyone sincerely looking to find Allāh’s true favors and blessings should be following in the footsteps of the prophets. And the thing to note in their behavior is their attitude toward the words and commands of Allāh. Falling down in sajdah with tears of love and awe in their eyes captures their willing and loving devotion to Allāh and His commands. We can judge where we stand with reference to Allāh’s true blessings and grace, by seeing where we stand in relationship to Allāh’s words and commands. Reflections on Āyahs of Sajdah (Prostration) This is one of the fourteen āyahs of sajdah in the Qur’ān. These āyahs are themselves a reminder of the miracle of the Qur’ān. When reciting any of these āyahs, or listening to their recitation, inside the ṣalāh or outside, believers always perform sajdah. That simple act of prostration that we do not think much of is in reality an extraordinary event. To realize that we can ask if anyone can produce a book such that whenever readers reach a certain point in it they will perform a prescribed act of devotion. All of them. All the time. We can challenge the multibillion dollar publishing empires to pool all their resources and marketing talents to produce such a book. They will fail. For only the Words of Allāh can command such devotion. There is another important message here. We cannot approach the Qur’ān as another book, to be critically evaluated and judged and selectively accepted or rejected based on one’s understanding. This is the way an Orientalist will approach the Qur’ān. But for a Muslim these āyahs set the tone for all our interaction with it; it is one of total and loving submission. Importance of Ṣalāh فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا Then came after them the successors who neglected Ṣalāh and followed their lusts and desires. So they will soon face Destruction. (Maryam, 19:59) This emphasis on Ṣalāh came in Makkah (in the 5th year of Prophethood) about five years before the five daily prayers were ordained. After narrating the stories of many prophets, we are told how deviations came in their followers. The prophets had shown the Straight Path. With the passage of time, their followers were overcome by lusts and turned away from this path. And the first error they committed, which finally led to this tragic result, was being negligent in ṣalāh. A famous hadith gives the same message. Ṣalāh is the pillar of dīn, the Islamic way of life. Whoever destroys it destroys his dīn. In other words one cannot build an Islamic life, an Islamic community, an Islamic institution, or an Islamic government while neglecting or weakening this pillar. In one of his circulars Sayyidnā ʿUmar ibn al-Khaṭṭāb sent instructions to all his administrators saying, “In my opinion, ṣalāh is the most important of your obligations. Whoever takes good care of it and safeguards it safeguards his religion and whoever neglects it will neglect other things even more.” He then added instructions about the times for the five ṣalāhs and admonition against dozing off before Isha. This letter from the ruler of a vast empire to the officials of his government—shall we call it Executive Order?—gives us a lot to reflect upon. For ṣalāh is among the most emphasized

Wa'alaykumus salaam warahmatullaahi wabarakaatuh! Alhamdulillah that dr sahib considered driving by IT (I am now so glad i left that invite), it is indeed an honour! However dr sahib, may we make an earnest request you inshaAllah make it a habit of not just driving by, but benefiting our readers with your most beneficial posts. This is an appeal from the depth of our hearts. We pray Allah ta'ala bless you with all the khayr of this world and the Hereafter and we request your du'as for us all and the success of this small effort on IT which we were blessed with just under two years ago. Chai? inshaAllah intizaam one day...

Assalaamu 'alaykum Welcome to the forum sister sidra yaseen! Sorry the picture had to be removed. Please read forum rules Here InshaAllah you will benefit the forum!

Our friends can either be the rope that ties us to our faith in Allah, or the knife that cuts any connection we had with our Creator. They are blessings, they are tests. Ask yourself, who are your friends? And more importantly, what kind of friend are you? “You can do it!” “I have faith in you!”; “C’mon don’t be a wimp”; "Here, try one”; “If you say no, people will think you’re weird”; “Don’t hang out with those boring, ‘religious’ guys!” Whether you are in school, college, university, or working in the corporate world, these are the voices of many of the people you interact with. In our teenage culture, which exaggerates the idea of personal freedom and excessive entertainment, you are exposed to Peer Pressure. You know You are a Victim of Peer Pressure when…. Most teenagers fall into flirting, clubbing, smoking, cursing, cheating, stealing, bullying, gambling, drinking, drugs, pornography and other immoral practices due to negative peer pressure. You know you are a victim of this pressure when you: are curious to try something new because "everyone's doing it"; want to be liked, to fit in, to look cool; worry that others will think you are weird or a coward if you resist; say and do things in the group which you would not do on your own; wish your parents should stay out of your ‘social life’; do something without questioning the outcome. Beat the Pressure: Tips to Try! A) Before the Pressure Strikes Know your values, beliefs and limits Ask yourself 'What are my boundaries?'’ before anything happens. Know what pleases and offends Allah. He is the One who created you, sustains you, and helps you. Study your faith and clarify your limits of ‘fun’ so you can resist the pressure with confidence. Prepare your Strategy Plan ahead of time what you can say and do in difficult situations. If your friend invites you to a party on a Friday night, you can imagine what you may encounter. If, at the party, someone cracks open a can of beer and offers you a swig, what will you do? Having a strategy will help you shun the pressure and keep your honour intact. Steer Clear of Potential Trouble Usually we know with whom, when and where the pressure to do wrong can emerge. Avoid late night outings, including malls, movies, parties, and clubs, especially with friends who don’t share your values. Watch out for places where gender-mixing takes place. Choose who you Hang Out with * You become like those you hang out with. As the Prophet Muhammad (peace be upon him) once said, “A person is likely to follow the faith of his friend, so look (carefully) whom you choose to befriend.” [Ahmad] * Don’t belong to the ‘popular crowd’. The quarrels, competition, fads, and deception involved in the ‘popular crowd’ are not worth the image. Choose your friends based on character, not popularity or status. * Friends who are not sincere and do not love you for your principles, will gradually lure you into an artificial world of false hopes. Either help these friends change gently, or abandon their company before it’s too late! Participate in the Community! There are immense benefits of getting involved with your local food bank, seniors’ home, children’s program, anti-racism group, newspaper, library, Mosque, Muslim youth group, or any other project that helps society. For instance, you: * avoid wasting time just ‘hanging out’ with your friends; * enhance your skills and talents; * meet people who share the same values and enjoy the same activities; * gain confidence to influence others through positive peer pressure; * earn rewards from Allah! Don’t Kill your Eyes: Watch less TV! Yes, it’s tough to escape peer pressure, especially when your friends keep talking about the clothes, the music and the stars they watch on TV. Today, TV defines teen culture. TV, with its barrage of alluring ads and captivating shows, tells you how to dress and act, what is cool and sexy, and what is ‘in’ and ‘out’. Let Islam, not TV, decide your dress code, morals, and values. ‘Goofy’ Teachers, ‘Dumb’ Parents, ‘Preachy’ Imams can help! Teachers, parents, Imams, and counsellors—a group of potential friends we often ignore—can be the first line of defence. When you feel weak in your relationship with Allah or find yourself in a tough situation, be smart—consult them! Make Dua! Ask Allah to help you resist the pressures around you. B) When Facing the Pressure Think about the consequences of every action. Use wisdom, not emotion. Say ‘No’ with courage. Make it clear how you feel about the situation. Explain why. It may be an opportunity to invite your friends to the Islamic way of life. Use Humour. Throw out a funny line to ease the tension and show how you feel! “I don’t drink. I can’t afford to kill my brain cells. Unfortunately, I only have a few left as it is!” Suggest a better idea. “Why don’t we play some hockey, instead of watching that movie? It’ll save us some money too!” Remember Allah, your best Friend! He is there to help you. The Prophet told his close companion: “By Allah! Whoever gives up something for the sake of Allah, Allah will replace it with something better than it!” Are Your Friends Worth it?...Use the Checklist to find out! Does your friend fit these traits of a sincere, loving, and true friend? Does he help you become a better and productive person? It’s a mistaken belief that a ‘good friend likes you for what you are’. A sincere friend inspires you, either with words or actions, to improve your personality and situation. In a beautiful analogy, the Prophet likened the company of a sincere friend to visiting a perfume seller. Every time you visit the perfume seller, you benefit from his shop: You get some perfume as a present, or you buy some from him or, at the least, you obtain a beautiful fragrance from his company. [bukhari & Muslim] Is she like a mirror to you? The Prophet stated, “The believer is like a mirror to other believers (in truthfulness).” [Abu Daud]. Like a mirror, your friend gives you an honest image. She forgives your mistakes, but does not hide or exaggerate your strengths and weaknesses. Do his manners and lifestyle remind you of Allah? Once the Prophet was asked, “What person can be the best friend?” “He who helps you remember Allah, and reminds you when you forget Him,” he counselled. The Prophet(saw) was further asked, “Who is the best among people?” He replied, “He who, when you look at him, you remember God”. Such a friend reflects qualities of love, mercy, honesty, service, patience, optimism, professionalism, and the entire lifestyle taught by Islam. Does he love you solely for the sake of Allah? The bonds we form at work, school and in the neighbourhood may whither over time if they are not built for the right reason. Friendship based on Islamic principles is sincere and everlasting, since it is strengthened by a higher purpose and fervent faith. Do you feel comfortable and secure in her presence? If your friend’s company makes you feel guilty about the things you do and thoughts you share, you must question the benefit of this relationship. Consider the wise saying: “Being alone is better than having an evil companion and having a sincere companion is better than being alone.” If your friend does not like you for the beauty of your character, intelligence, morality, and sincerity, you deserve better! “And keep yourself content with those who call on their Lord morning and evening, seeking His Countenance, and let not your eyes pass beyond them to those who seek the pomp and glitter of this life.” [18:28] Courtesy: www.everymuslim.net

Juz Fifteen This juz begins with Sūrah al-Isrā’ (also known as Sūrah Banī Isrā’īl). The very first āyah establishes the permanent, irrevocable importance of Masjid al-Aqṣā for Muslims. It refers to the miraculous night journey of Prophet Muḥammad ﷺ from Makkah to Jerusalem and from there to the high heavens for a meeting with Allāh, Most High. The second part of this journey is known as Mi’rāj or Ascension. This second part is mentioned later in Sūrah an-Najm (53). The five daily prayers were ordained during Mi’rāj and are referred to in āyah 78 in this sūrah. This event took place toward the end of the Makkan period and signified the beginning of a new era where Islam would be established as a state. Thus important commandments for collective life were given in this sūrah in āyahs 22-39. The beginning and ending āyahs of this section are given below. Tawḥīd لَّا تَجْعَلْ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتَقْعُدَ مَذْمُومًا مَّخْذُولًا Do not set up any other deity besides Allāh, otherwise you will find yourself disgraced and forsaken. (Al-Isrā’, 17:22) ذَٰلِكَ مِمَّا أَوْحَىٰ إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتُلْقَىٰ فِي جَهَنَّمَ مَلُومًا مَّدْحُورًا This is part of that knowledge of right and wrong which your Sustainer has revealed to you. Hence, do not set up any other deity besides Allāh, lest you be cast into hell, blamed (by yourself ) and rejected (by Him)! (Al-Isrā’, 17:39) The list begins and ends with the reminder that we must not worship anyone except Allāh alone. Corrupt practices have corrupt ideas behind them and to remove the corruption from our lives, we must begin with the purification of our ideas and beliefs. Thus tawḥīd is the all important belief. A talk of “good deeds” is meaningless without it. Tawḥīd is the cornerstone of Islamic life, and shirk (polytheism) is its exact opposite. It follows that it must be a Muslim’s top most concern to avoid shirk of all forms in his beliefs and practices. Parental Rights وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا. وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا Your Sustainer has decreed that you worship none but Him, and do good unto your parents. If any one of them or both of them reach old age, do not say to them: uff (a word or expression of anger or disgust) and do not scold them, and address them with respectful words. And, out of kindness, lower to them the wing of humility, and say: “My Sustainer! Bestow on them your Mercy just as they cherished me in childhood.” (Al-Isrā’, 17:23-24) These āyahs set the bar for kindness to parents so high that no one can ever be complacent about it and think that they have done all that they should have done. And to compensate for our shortcomings, we should be regularly praying for our parents as mentioned in the second āyah. It should be kept in mind that parents have rights even when they are non-Muslims. In the hierarchy of rights, parental rights are the greatest among all the rights of other human beings. But they are subservient to the rights of Allāh. Thus one cannot revoke obedience to Allāh under the command of his or her parents. Although even in that situation politeness is required. Being Spendthrift وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا. إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift. Verily spendthrifts are brothers of the satans; and the Satan is very ungrateful to his Sustainer. (Al-Isrā’, 17:26-27) There are two related terms used in the Qur’ān regarding improper spending. Tabdhīr, used here, is spending on projects for which no spending is justified. Isrāf, mentioned elsewhere, is spending extravagantly on projects which are in themselves permissible. Both are condemned. Unfortunately, both are very common in the Muslim world today. The extravagant spending in weddings and celebrations, so common today one might think that it was normal or fine, is just one example of this epidemic. Killing Children for Fear of Poverty وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا Do not kill your children for fear of poverty. We provide sustenance to them and to you, too. Killing them is a great sin indeed. (Al-Isrā’,17:31) This also refers to abortions. While the āyah refers to the economic motive, as it was the common motive in pre- Islamic Jāhiliyyah, it is obvious that killing for other reasons is no more permissible. Birth control for fear of poverty, as a personal or national project, is also prohibited in Islam. Adultery and Fornication وَلَا تَقْرَبُوا الزِّنَا ۖ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا Do not even go close to fornication. It is indeed a shameful act, and an evil way to follow. (Al-Isrā’, 17:32) Islam does not just prohibit all extramarital sex, it also closes the doors that may lead to it. That is why what is prohibited here is getting close to fornication. This means it is obligatory to stay away from things that can excite the desires and situations that can make extramarital sex possible or easy. The problem today is that while societies still claim that they want to eliminate adultery, they insist on leaving open all the channels that lead to it. Their strategies make as much sense as putting a pot full of water on the stove and turning on the stove, then prohibiting the production of steam. Today’s media based commercial and cultural propaganda campaigns have put all their energy in exciting sexual desires because they help sell. The same can be said about the music industry, fashion industry, film industry, and all sorts of businesses that make money from exploitation of lust. This is the first time in history that the inviting picture of a woman has been placed on every square inch of available space. Coeducation and free mixing in general which have become commonplace today and are considered as marks of human progress, all stoke the fires that lead to fornication and adultery and all sorts of sexual perversions. The pot is full and the heat setting is at the highest level. Is it any wonder that steam production is also at the highest levels? Quite expectedly those who have chosen to declare fueling the fires as a fundamental human right have taken fornication off the list of crimes. This makes the statistics not look as bad, but does not change anything in reality. The destruction of family life, which has reached epidemic proportions, is a direct result of this attitude. Islam’s call is to end this fatal contradiction and self delusion. Solve the problem at its roots. Close the doors that lead to sexual anarchy. It is a shame that the Muslim world, in large parts, has also become deaf to this Qur’ānic message with the result that the graphs of incidents of sexual crimes are at an all time high and going up. This is another reminder that our problems will not be solved until we start listening to the Qur’ān. Murder وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ۗ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِف فِّي الْقَتْلِ ۖ إِنَّهُ كَانَ مَنصُورًا And do not take any human being’s life—(the life) which Allāh has willed to be sacred—otherwise than in (the pursuit of ) justice. Hence, if anyone has been slain wrongfully, We have empowered his heir (to exact a just retribution); but even so, let him not exceed the bounds of equity in (retributive) killing. Surely, he will be helped (in a just retribution). (Al-Isrā’, 17:33) Killing is permitted only in the execution of a legal sentence,in a just war, or in legitimate self-defense. The overriding concern for justice demands that we avoid excesses in both directions: in letting murderers go unpunished, or going beyond limits in punishing the murderer and even others merely suspected of capital crimes. We see both extremes in the world today. Murderers go unpunished as capital sentence is considered too harsh. Yet killing men, women, and children on mere suspicions using remote killing mechanisms (like drones) is considered legitimate, even virtuous. Vain Pursuits وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا And pursue not that of which you have no knowledge; verily, (your) hearing and sight and heart—all of them—will be called to account for it (on Judgment Day). (Al-Isrā’, 17:36) This is banning idle curiosities, vain pursuits, and all pointless uses of our faculties of sense and intellect. This is the stuff that fills up most of the modern media and countless hours in Internet surfing, chatting, and texting. Social networks have taken this human weakness to an entirely new plane. This is a reminder that our use of our faculties must be made with a heavy sense of responsibility and accountability before Allāh. Only this sense of ultimate accountability can prevent us from misusing these God given faculties. Arrogance وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّكَ لَن تَخْرِقَ الْأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولًا And walk not on earth with haughty self-conceit: for, verily, you can never rend the earth asunder, nor can you ever grow as tall as the mountains! (Al-Isrā’, 17:37) This is meant to cut the megalomaniacs of all grades to size. A six foot tall human being walking arrogantly on the face of this vast earth, in comparison to which he is nothing more than a speck, makes an interesting spectacle. Let us be honest—and be humble.

Could you please tell me about Tasbeeh of Taraweeh? Answer: askimam In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh Tasbīh al-Tarāwīh Traditionally, in each tarwīhah, the mustahabb break between each set of four rak’ahs of the Tarāwīh prayer, the Muslims of different regions, especially in Makkah and Madīnah, observed different acts of worship. The Muslims in Makkah used to make tawāf of the Ka’bah during each tarwīhah, whereas those in Madīnah, unable to make tawāf, would pray an additional four rak’ahs instead. However, during the tarwīhah, a person may recite the Qur’ān, tasbīh (Subhān Allāh), tahmīd (Alhamdulillāh), tahlīl (Lā ilāha illallāh), pray nawāfil individually, send durūd (blessings) on the Prophet صلى الله عليه وسلم, or simply remain silent. This is mentioned by the fuqahā’ and ‘ulamā’ in their books, including al-Mabsūt,[1] al-Muhīt al-Burhānī,[2] Badā’i’ al-Ṣanā’i’,[3] Mukhtārāt al-Nawāzil,[4] al-Fatāwā al-Tātārkhāniyyah,[5] Ghunyat al-Mutamallī,[6] Nihāyat al-Murād,[7] Fath Bāb al-‘Ināyah,[8] Majma’ al-Anhur,[9] Imdād al-Ahkām,[10] and Fatāwā Rahīmiyyah.[11] Surprisingly, none of the abovementioned books mention any masnūn or mustahabb du‘ā’ for the tarwīhah, including the du‘ā’ commonly read by Muslims in several Masjids, many of which advertise the du‘ā’ on large printed banners. This du‘ā’, commonly known as the “Tarāwīh Du‘ā’,” is as follows: سُبْحانَ ذِي الْمُلْكِ وَالْمَلَكُوتِ سُبْحانَ ذِي الْعِزَّةِ وَالْعَظْمَةِ وَالْهَيْبَةِ وَالْقُدْرَةِ وَالْكِبْرِياءِ وَالْجَبَرُوْتِ سُبْحانَ الْمَلِكِ الْحَيِّ الَّذِيْ لا يَنامُ وَلا يَمُوتُ سُبُّوْحٌ قُدُّوْسٌ رَبُّنا وَرَبُّ المْلائِكَةِ وَالرُّوْحِ اللَّهُمَّ أَجِرْنا مِنَ النّارِ يا مُجيرُ يا مُجيرُ يا مُجيرُ Exalted is the Possessor of the hidden and the manifest dominion. Exalted is the Possessor of Might, Greatness, Reverence, Power, Pride, and Majesty. Exalted is the Master, the Living, the one who neither sleeps nor dies. All-perfect, All-holy, Our Lord, and the Lord of the angels and the souls. O Allāh, grant us refuge from the Hellfire. O Granter of refuge, O Granter of refuge, O Granter of refuge. Unfortunately, a thorough search of the books of ahādīth, tafāsīr, fiqh, etc. did not reveal a single mention of this du‘ā’ anywhere. However, some parts of the above du‘ā’ are mentioned in several books of tafsīr as the tasbīh of the angels.[12] Yet, none of the books, whether of tafāsīr or any other Islāmic science, have narrated this exact du‘ā’ in any context, let alone as the “Tarāwīh Du‘ā’.” Apparently, the basis for any specific du‘ā’ for the tarwīhah stems from Imām Ibn ‘Ābidīn mentioning in Radd al-Muhtār[13] that one should recite the following du‘ā’ three times: سُبْحانَ ذِي الْمُلْكِ وَالْمَلَكُوْتِ سُبْحانَ ذِي الْعِزَّةِ وَالْعَظْمَةِ وَالْقُدْرَةِ وَالْكِبْرِياءِ وَالْجَبَرُوْتِ سُبْحانَ الْمَلِكِ الحَيِّ الَّذِي لا يَمُوْتُ سُبُّوْحٌ قُدُّوْسٌ رَبُّ الْمَلائِكَةِ وَالرُّوْحِ لا إلَهَ إلاَّ اللهُ نَسْتَغْفِرُ اللهَ نَسْأَلُكَ الْجَنَّةَ وَنَعُوْذُ بِكَ مِنَ النّارِ Exalted is the Possessor of the hidden and the manifest dominion. Exalted is the Possessor of Might, Greatness, Power, Pride, and Majesty. Exalted is the Master, the Living, the one who does not die. All-perfect, All-holy, Our Lord, and the Lord of the angels and the souls. There is no god except Allāh. We ask Him for forgiveness, we ask Him for Paradise, and we seek refuge in Him from the fire. Surprisingly, even Imām Ibn ‘Ābidīn did not quote the words of the “Tarāwīh Du‘ā’.” In Ṭawāli’ al-Anwār,[14] Imām ‘Ābid al-Sindhī has also narrated the same words as Imām Ibn ‘Ābidīn. Although neither have claimed the the du‘ā’ they quote as sunnah or mustahabb, Khayr al-Fatāwā[15] mentions reading the above-mentioned du‘ā’ as mustahabb based on the text in the Radd al-Muhtār. Furthermore, both Imām Ibn ‘Ābidīn and Imām ‘Ābid al-Sindhī quote the du‘ā’ from Imām Quhustānī. Imām Ibn ‘Ābidīn, when quoting Imām Quhustānī, states that the du‘ā’ is mentioned in Manhaj al-‘Ibād. On the other hand, Imām ‘Ābid al-Sindhī quotes Imām Quhustānī mentioning Mafātīh al-‘Ibād as the source of the du‘ā’. In Jāmi’ al-Rumūz,[16] Imām Quhustānī mentions the source of the du‘ā’ as Manāhij al-’Ībād. Regardless of whether the correct name of the book is Manhaj al-‘Ibād, Manāhij al-‘Ibād, or Mafātīh al-‘Ibād, it is not a reliable book in establishing any preference for the recitation of this du‘ā’, let alone in each tarwīhah, nor does Imām Quhustānī, from whom others narrate, attach any special reward to it. Therefore, it is incorrect to regard the “Tarāwīh Du‘ā’” as sunnah or mustahabb. Although the actual words of the du‘ā’ are not problematic, one should realize that it is simply mubāh (permissible), nothing more. In addition, if one wishes to act according to the recommendations or practices of our pious predecessors, then one may recite the du‘ā’ mentioned by Imām Quhustānī, also quoted from him by Imām Ibn ‘Ābidīn and Imām ‘Ābid al-Sindhī, the wordings of which are different from the words of the “Tarāwīh Du‘ā’.” Furthermore, Imām Gangohī’s[17] practice was to recite: سُبْحانَ اللهِ وَالْحَمْدُ لِلَّهِ ولا إلَهَ إلاَّ اللهُ واللهُ أَكْبَرُ Exalted is Allāh and all-praises be to Allāh. There is no god besides Allāh, and Allāh is the Greatest. Nonetheless, one should be fully aware that there is no sunnah or mustahabb du‘ā’ for each tarwīhah. Rather, one should engage tasbīh, tahmīd, nawāfil, durūd, etc. or simply remain silent, as quoted earlier from several books of fiqh. However, if he/she wishes to recite the du‘ā’ quoted from Imām Quhustānī or even the “Tarāwīh Du‘ā’,” then it is permissible as long as he/she accepts that it is simply mubāh, realizes that it does not hold any special merit, does not look down on the one who does not recite it, and does not give the impression to others as if it is sunnah or mustahabb through, for example, hanging posters of the du‘ā’ in the Masjid. And Allah knows best Wassalaamu `alaykum Ml. Abrar Mirza, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah [1] [الانتظار بين كل ترويحتين] وهو مستحب هكذا روي عن أبي حنيفة رحمه الله تعالى لأنها إنما سميت بهذا الاسم لمعنى الاستراحة وأنها مأخوذة عن السلف وأهل الحرمين فإن أهل مكة يطوفون سبعا بين كل ترويحتين كما حكينا عن مالك رحمه الله تعالى (البسوط للسرخسي، كتاب الصلاة، باب التراويح، الفصل الرابع: 2/132؛ الفكر) [2] وكلما يصلي ترويحة ينتظر بين الترويحتين قدر ترويحة... فالانتظار بين كل ترويحتين مستحب بمقدار ترويحة واحدة عند أبي حنيفة رحمه الله تعالى وعليه عمل أهل الحرمين غير أن أهل مكة يطوفون بين كل ترويحتين سبعا وأهل المدينة يصلون بدل ذلك أربع ركعات وأهل كل بلدة بالخيار يسبحون أو يهللون أو يكبرون أو ينتظرون سكوتا (المحيط البرهاني، كتاب الصلاة، الفصل الثالث عشر: 2/250؛ إدارة) [3] ومنها أن الإمام كلما صلى ترويحتة قعد بين الترويحتين قدر ترويحة يسبح ويهلل ويكبر ويصلي على النبي صلى الله عليه وسلم ويدعو (بدائع الصنائع، كتاب الصلاة، صلاة التراويح: 1/648؛ إحياء التراث) [4] ويقعد بين كل ترويحتين مقدار ترويحه الخامس في الوتر ثم هو مخير فيه إن شاء سبح وإن شاء هلل وإن شاء صلى (على النبي صلى الله عليه وسلم) وإن شاء سكت وأهل مكة يطوفون بين ترويحتين أسبوعا (مختارات النوازل، كتاب الصلاة، فصل في التراويح: ص 95؛ العلمية) [5] فالانتظار بين كل ترويحتين مستحب بمقدار ترويحة واحدة عند أبي حنيفة وعليه عمل أهل الحرمين غير أن أهل مكة يطوفون بين كل ترويحتين أسبوعا وأهل المدينة يصلون بدل ذلك أربع ركعات وأهل كل بلدة بالخيار يسبحون أو يهللون أو ينتظرون سكوتا (الفتاوى التاتارخانية، كتاب الصلاة، الفصل الثالث عشر: 1/654؛ إدارة القرآن) [6] (فيجلس بين كل ترويحتين مقدار ترويحة) أي بين كل أربع ركعات وأربع ركعات مقدار أربع ركعات وكذا بين الآخرة والوتر وليس المراد حقيقة الجلوس بل المراد الانتظار وهو مخير فيه إن شاء جلس ساكتا وإن شاء هلل أو سبح أو قرأ أو صلى نافلة منفردا وهذا الانتظار مستحب لعادة أهل الحرمين فإن عادة أهل مكة أن يطوفوا بعد كل أربع أسبوعا ويصلوا ركعتي الطواف وعادة أهل المدينة أن يصلوا أربع ركعات... فثبت من عادة أهل الحرمين الفصل بين كل ترويحتين ومقدار ذلك الفصل وهو مقدار ترويحة فكان مستحبا لأن ما رآه المؤمنون حسنا فهو عند الله حسن (غنية المتملي، فصل في النوافل، تراويح: ص 404؛ سهيل) [7] قال في فتح القدير قيل ينبغي أن يقول والمستحب الانتظار بين الترويحتين وأهل المدينة كانوا يصلون بذلك أربع ركعات فرادى وأهل مكة يطوفون بينهما أسبوعا ويصلون ركعتي الطواف إلا أنه روى البيهقي بإسناد صحيح أنهم كانوا يقومون على عهد عمر رضي الله عنه... وأهل كل بلدة يسبحون أو يهللون أو ينتظرون سكوتا أو يصلون أربعا فرادى وإنما المستحب الانتظار لأن التراويح مأخوذة من الراحة فيفعل ذلك تحقيقا لمعنى الاسم وكذا هو متوارث انتهى (نهاية المراد، التراويح: ص 649؛ البيروتي) [8] (على كل ترويحة) أي أربع ركعات وقيل خمس تسليمات (جلسة بقدرها) لتوارث ذلك من السلف وكذا قبل الوتر هكذا روي عن أبي حنيفة لأنها إنما سميت بالترويحة للاستراحة فيفعل ذلك تحقيقا لمعنى الاسم ثم إن أهل مكة تطوف سبعا بين كل ترويحتين كما حكي عن مالك وأهل المدينة يصلون فرادى أربعا بدل ذلك وأهل كل بلدة بالخيار يسبحون أو يهللون أو ينتظرون سكوتا أو يصلون فرادى (فتح باب العناية، كتاب الصلاة، فصل في صلاة التراويح: 1/342؛ الأرقم) [9] (وجلسة بعد كل أربع بقدرها) أي بقدر أربعة من ركعاتها ولو قال وانتظار بقدرها لكان أولى فإن بعض أهل مكة يطوفون بين كل ترويحتين وأهل المدينة يصلون بدل ذلك أربع ركعات وأهل كل بلدة بالخيار يسبحون أو يهللون أو ينتظرون سكوتا (مجمع الأنهر، كتاب الصلاة، باب الوتر والنوافل، فصل: 1/136؛ إحياء التراث) [10] (إمداد الأحكام، كتاب الصلاة، فصل في التراويح: 1/624؛ كراتشي) [11] (فتاوى رحيمية، كتاب الصلاة، مسائل تراويح: 6/245؛ الإشاعت) [12] وأخرج ابن جرير وأبو نعيم في الحلية عن سعيد بن جبير أن عمر بن الخطاب سأل النبي صلى الله عليه و سلم عن صلاة الملائكة فلم يرد عليه شيئا فأتاه جبريل فقال إن أهل السماء الدنيا سجود إلى يوم القيامة يقولون : سبحان ذي الملك والملكوت وأهل السماء الثانية ركوع إلى يوم القيامة يقولون سبحان ذي العزة والجبروت وأهل السماء الثالثة قيام إلى يوم القيامة يقولون : سبحان الحي الذي لا يموت (الدر المنثور، سورة البقرة، الآية 30: 1/113-114؛ الفكر) ثم ينزل الجبار في ظلل من الغمام (البقرة 210) والملائكة يحمل عرشه يومئذ ثمانية وهم اليوم أربعة أقدامهم على تخوم الأرض السفلى والأرضون والسموات إلى حجزهم والعرش على مناكبهم لهم زجل بالتسبيح فيقولون : سبحان ذي العزة والجبروت سبحان ذي الملك والملكوت سبحان الحي الذي لا يموت سبحان الذي يميت الخلائق ولا يموت سبوح قدوس رب الملائكة والروح سبحان ربنا الأعلى الذي يميت الخلائق ولا يموت فيضع عرشه حيث يشاء من الأرض (المرجع السابق، سورة الزمر، الآية 10: 7/258) قال: وينزل الجبار، عز وجل، في ظُلَل من الغمام والملائكةُ، ولهم زَجَل مِنْ تسبيحهم يقولون سبحان ذي الملك والملكوت، سبحان رب العرش ذي الجبروت سبحان الحي الذي لا يموت، سبحان الذي يميت الخلائق ولا يموت سُبّوح قدوس، رب الملائكة والروح، قدوس قدوس، سبحان ربنا الأعلى، سبحان ذي السلطان والعظمة، سبحانه أبدًا أبدًا (تفسير ابن كثير، سورة البقرة، الآية 210: 1/567؛ الطيبة) ثم ينزلون على قدر ذلك من التضعيف، حتى ينزل الجبار، عَزَّ وجل، في ظُلل من الغمام والملائكة، فيحمل عرشه يومئذ ثمانية -وهم اليوم أربعة -أقدامهم في تخوم الأرض السفلى والأرض والسموات إلى حُجْزَتَهم والعرش على مناكبهم، لهم زجل في تسبيحهم، يقولون: سبحان ذي العرش والجبروت، سبحان ذي الملك والملكوت، سبحان الحي الذي لا يموت، سبحان الذي يميت الخلائق ولا يموت، سُبُّوح قدوس قدوس قدوس، سبحان ربنا الأعلى، رب الملائكة والروح، سبحان ربنا الأعلى، الذي يميت الخلائق ولا يموت، فيضع الله كرسيه حيث يشاء من أرضه (المرجع السابق، سورة الأنعام، الآيات 70-73: 3/284-285) قال ابن عباس: حملة العرش ما بين كعب أحدهم إلى أسفل قدميه مسيرة خمسمائة عام، ويروى أن أقدامهم في تخوم الأرضين، والأرضون والسموات إلى حجزهم، وهم يقولون سبحان ذي العزة والجبروت، سبحان ذي الملك والملكوت، سبحان الحي الذي لا يموت، سبوح قدوس رب الملائكة والروح (تفسير البغوي، سورة الغافر، الآيات 5-7: 7/139-140؛ الطيبة) حدثنا ابن حميد، قال: حدثنا يعقوب القمي، عن جعفر بن أبي المغيرة، عن سعيد بن جبير... فأتاه جبريل فقال: يا نبي الله، سألك عُمر عن صلاة أهل السماء؟ قال: نعم. فقال: اقرأ على عمر السلام، وأخبره أن أهل السماء الدنيا سجودٌ إلى يوم القيامة يقولون:"سبحان ذي الملك والملكوت"، وأهل السماء الثانية ركوعٌ إلى يوم القيامة يقولون:"سبحان ذي العزة والجبروت"، وأهل السماء الثالثة قيامٌ إلى يوم القيامة يقولون"سبحان الحي الذي لا يموت (تفسير الطبري، سورة البقرة، الآية 30: 1/472-473؛ الرسالة) ثم نزل أهلُ السموات على عدد ذلك من التضعيف، حتى نزل الجبار في ظُلل من الغمام والملائكة، ولهم زجَلٌ من تسبيحهم يقولون:" سبحان ذي الملك والملكوت! سبحان ربّ العرش ذي الجبروت! سبحان الحي الذي لا يموت! سبحان الذي يُميت الخلائق ولا يموت! سبوح قدوس، رب الملائكة والروح! قدّوس قدّوس! سبحان ربنا الأعلى! سبحان ذي السلطان والعظمة! سبحانه أبدًا أبدًا (المرجع السابق، سورة البقرة، الآية 210: 4/267) ثم نزل أهل السموات على قدر ذلك من الضعف حتى نزل الجبار في ظلل من الغمام والملائكة، ولهم زجل من تسبيحهم، يقولون: سبحان ذي الملك والملكوت، سبحان رب العرش ذي الجبروت، سبحان الحي الذي لا يموت سبحان الذي يميت الخلائق ولا يموت، سبوح قدوس رب الملائكة والروح، قدوس قدوس، سبحان ربنا الأعلى سبحان ذي الجبروت والملكوت والكبرياء والسلطان والعظمة سبحانه أبدا أبدا (المرجع السابق، سورة الفجر، الآيات 20-23: 24/419) [13] قوله ( بين تسبيح ) قال القهستاني فيقال ثلاث مرات سبحان ذي الملك والملكوت سبحان ذي العزة والعظمة والقدرة والكبرياء والجبروت سبحان الملك الحي الذي لا يموت سبوح قدوس رب الملائكة والروح لا إله إلا الله نستغفر الله نسألك الجنة ونعوذ بك من النار كما في منهج العباد ا هـ (رد المحتار، كتاب الصلاة، باب الوتر والنوافل: 2/46؛ الفكر) [14] (ويخيرون) في هذا الانتظار (بين تسبيح) في القهستاني يقول سبحان ذي الملك والمكوت سبحان ذي العزة والعظمة والقدرة والكبرياء والجبروت سبحان الملك الحي الذي لا يموت سبوح قدوس رب الملائكة والروح لا إله إلا الله نستغفر الله نسألك الجنة ونعوذ بك من النار كما في مفاتيح العباد انتهى وقال الحلبي وإن شاء هلل أو سبح انتهى فأفاد به أن كل ذكر من تسبيح أو تحميد أو تكبير أو حوقلة أو مذاكرة علم يقوم مقام ذلك والله أعلم (طوالع الأنوار، كتاب الصلاة، باب الوتر والنوافل: 2/299-300/ب-أ؛ مخطوط) [15] (خير الفتاوى، كتاب الصلاة، فصل في التراويح: 2/521؛ إمدادية) [16] فإن لكل بلدة أن يسبح أو يهلل كما له أن يسكت كما في المحيط (بقدرها) أي الترويحة فقال ثلاث مرات سبحان ذي الملك والملكوت سبحان ذي العزة والعظمة والقدرة والكبرياء والجبروت سبحان الملك الحي الذي لا يموت سبوح قدوس رب الملائكة والروح لا إله إلا الله نستغفر الله نسألك الجنة ونعوذ بك من النار كما في مناهج العباد (جامع الرموز، كتاب الصلاة، فصل في الوتر والنوافل: 1/215؛ سعيد) [17] (فتاوى دارة العلوم ديوبند، كتاب الصلاة، الباب الثامن، الفصل الرابع: 4/246، 248؛ الإشاعت)

Question Could you please let me know what is Sunnat in doing Musafa (Shaking Hands) & Muaenka (Hugging) 1. Musafa first & Muaenka second or vice versa. 2. How many times do we need to do Muaenka 3 times or only 1 time. 3. How to answer to Jazakallah Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. It is sunnah to make Musafahah using both hands. It has been narrated in Sahih al-Bukhari that Rasullullah Sallallahu Alayhi Wa Sallam made Musafahah with Hadhrat ‘Abdullah Ibn Mas’ood Radhiyallahu ‘Anhu while the palm of Hadhrat ‘Abdullah Ibn Mas’ood Radhiyallahu ‘Anhu was between the two palms of Nabi Sallallahu Alayhi Wa Sallam.[1] ‘Allamah Anwar Shah Kashmiri Rahimahullah states: “The complete Sunnah in it (i.e. Musafahah) is that it be done with two hands. But the sunnah will also be achieved with one hand (though incomplete). [2] Musafahah and Mu’aanaqah are two different actions that are to be practiced upon at their different times. The practice of doing Musafahah has been narrated from the Ahadith as one that was prevalent on a general day-to-day basis. Whilst Mu’aanaqah is proven only at certain occasions such as leaving on a journey, returning from a journey, meeting somebody after very long and due to intense affection and love.[3] The actual practice of showing one’s affection is making Salaam. The practices of Musafahah and Mu’aanaqah serve as a means of perfecting the Salaam. Anyone one of these two are enough for this purpose. The practice of making both Musafahah and Mu’aanaqah together with Salaam within one meeting is not proven from Sunnah.[4] However, if one does so without any attribution to or intention of Sunnah, there is leeway in doing so. Due to the fact that both these practices in one meeting cannot be found in the Sunnah, there is no Sunnah method known regarding which of the two shall precede the other. ‏Mu’aanaqah means to embrace somebody, bringing one’s neck into contact with another person’s.[5] It is Sunnah to make Mu’aanaqah once only. The practice of making Mu’aanaqah thrice is not proven from Sunnah.[6] Firstly, it is important to understand that the term ‘Jazakallah’ as a phrase of gratitude is derived from the Hadith. However, as understood from the Ahadith, the correct method of saying this is ‘Jazakallahu Khaira’ (meaning: may Allah recompense you with good). Sayyiduna Usamah bin Zayd Radiyallahu ‘anhuma reports that Nabi Sallalahu ‘alayhi wa sallam said: “Whoever says ‘Jazaka Allahu Khaira’ to the one who has done good to him, has certainly extolled him in praise.” [7] As far as the response to this is concerned, it is appropriate to either say ‘Aameen’ or ‘Wa Iyyaaka’ (meaning: the same be to you). And Allah Ta’āla Knows Best Nabeel Valli Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net askimam [1] صحيح البخاري (8/ 59) [دار المنهاج] وقال ابن مسعود: «علمني النبي صلى الله عليه وسلم التشهد، وكفي بين كفيه» وقال كعب بن مالك: «دخلت المسجد، فإذا برسول الله صلى الله عليه وسلم، فقام إلي طلحة بن عبيد الله يهرول حتى صافحني وهنأني» [2] فيض الباري على صحيح البخاري (6/ 204) [العلمية] واعلم أن كمالَ السنة فيها أن تكونَ باليدين، ويتأدَّى أصلُ السنة من يدٍ واحدةٍ أيضًا. [3] أحسن الفتاوى (8/410) [أيج أيم سعيد] [4] أحسن الفتاوى (8/410) [أيج أيم سعيد] [5] أحسن الفتاوى (8/407) [أيج أيم سعيد] [6] فتاوى محمودية (19/118) [الفاروقية] أحسن الفتاوى (9/77) [أيج أيم سعيد] حاشية ابن عابدين (رد المحتار) (6/ 380) [أيج أيم سعيد] (قَوْلُهُ وَكَذَا مُعَانَقَتُهُ) قَالَ فِي الْهِدَايَةِ وَيُكْرَهُ أَنْ يُقَبِّلَ الرَّجُلُ فَمَ الرَّجُلِ أَوْ يَدَهُ أَوْ شَيْئًا مِنْهُ أَوْ يُعَانِقَهُ وَذَكَرَ الطَّحَاوِيُّ أَنَّ هَذَا قَوْلُ أَبِي حَنِيفَةَ وَمُحَمَّدٍ، وَقَالَ أَبُو يُوسُفَ لَا بَأْسَ بِالتَّقْبِيلِ وَالْمُعَانَقَةِ لِمَا رُوِيَ «أَنَّهُ - عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ - عَانَقَ جَعْفَرًا حِينَ قَدِمَ مِنْ الْحَبَشَةِ وَقَبَّلَهُ بَيْنَ عَيْنَيْهِ» وَلَهُمَا مَا رُوِيَ " «أَنَّهُ - عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ - نَهَى عَنْ الْمُكَامَعَةِ» ؟ " وَهِيَ الْمُعَانَقَةُ «وَعَنْ الْمُكَاعَمَةِ» وَهِيَ التَّقْبِيلُ، وَمَا رَوَاهُ مَحْمُولٌ عَلَى مَا قَبْلَ التَّحْرِيمِ، قَالُوا الْخِلَافُ فِي الْمُعَانَقَةِ فِي إزَارٍ وَاحِدٍ أَمَّا إذَا كَانَ عَلَيْهِ قَمِيصٌ أَوَجُبَّةٌ لَا بَأْسَ بِهِ بِالْإِجْمَاعِ وَهُوَ الصَّحِيحُ اهـ. [7] سنن الترمذي ت بشار (3/ 557) [العلمية] 2035 - حَدَّثَنَا الحُسَيْنُ بْنُ الحَسَنِ الْمَرْوَزِيُّ بِمَكَّةَ، وَإِبْرَاهِيمُ بْنُ سَعِيدٍ الجَوْهَرِيُّ، قَالاَ: حَدَّثَنَا الأَحْوَصُ بْنُ جَوَّابٍ، عَنْ سُعَيْرِ بْنِ الخِمْسِ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَقَالَ لِفَاعِلِهِ: جَزَاكَ اللَّهُ خَيْرًا فَقَدْ أَبْلَغَ فِي الثَّنَاءِ.

Question Is the famous tasbih of tarawih mentioned in the Hadith? i.e, Subhana Dhil Mulki Wal Malakut……….. Answer I haven’t seen mention of this in Hadith books. Some Fuqaha (Jurists) have quoted it as a suggested form of tasbih, among other things that a person could engage in, between every set of 4 rak’ats of tarawih. (Raddul Muhtar, vol.2 pg.46) One may recite this or any other form of tasbih, dhikr etc as long as it’s not considered binding or sunnah. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar Hadithanswers

Juz Fourteen Message of Sūrah al-Ḥijr Sūrah al-Ḥijr was revealed in the early Makkan period. In fact it contains the āyah that ordered the beginning of public call to Islam. (Al-Ḥijr, 15:94). It contains stories of the nations of previous prophets. These nations refused to accept the call of the prophets and were destroyed. Stories of Prophets Ibrāhīm, Lūṭ, Shuʿayb, and Ṣāliḥ are mentioned. The sūrah ends with two important commands. A) Ignore the riches of the world لَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ وَلَا تَحْزَنْ عَلَيْهِمْ وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ (So) turn not your eyes (longingly) towards the worldly benefits which We have granted unto some of those (that deny the truth), and neither grieve over those (who refuse to heed you), but spread the wings of your tenderness over the believers. (Al-Ḥijr 15:88) The riches of this world can become a barrier to accepting and following the truth. They are a distraction that could cause a believer to stray from the Straight Path. While we do seek Allāh’s blessings in worldly provisions, we should never look at the worldly possessions of others with envy. This āyah is the strongest antidote to the rat race. B) Stay the course until the last minute وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ And serve your Lord till the Inevitable (death) comes unto you. (Al- Ḥijr 15:99) Our commitment to submit to Allāh should not be a fad, a temporary emotional reaction, or a seasonal act (like only in Ramadan). It is a lifelong devotion from which we should not waver despite all the highs and lows of life. The goal is to reach the end of our life in a state of total submission to our Creator. Humble Biological Beginnings خَلَقَ الْإِنسَانَ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ He has created man from a sperm-drop; and behold this same (man) becomes an open disputer! (An-Naḥl, 16:4) In many places in the Qur’ān we are reminded of our very humble biological beginnings as a check on the tendency to rationalize and philosophize our refusal to obey the commands of our Creator. Remembering how our own life started may give us the perspective so we do not get carried away with our superficial academic arguments. Just visualize a drop of semen arguing with the Creator of the universe. How Allāh Creates إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ Whenever We will anything to be, We but say unto it Our word “Be”—and it is. (An-Naḥl, 16:40) Allāh created this world out of nothing. How? Through His command: Be, and it was. The resurrection will be the same way. There is absolutely nothing to stop Allāh’s Will from coming into reality. It occurs precisely when and how He decides it to take place. A very powerful Hadith Qudsī says it so beautifully: “Allāh says: O My Slaves! All of you are lost except those whom I guide. So ask Me for guidance, I will guide you. And all of you are poor save those whom I enrich. So ask Me, I will give you. All of you are sinners except those whom I save. So he who seeks forgiveness from Me knowing that I am the one with the power to forgive, I will forgive him and it does not bother Me (how many I forgive). And if your first and your last, your living and your dead, your youthful and your exhausted, gather together to have hearts as the heart of the most righteous of My slaves that will not increase My domain by even so much as the wing of a mosquito. And if your first and your last, your living and your dead, your youthful and your exhausted gather together to have hearts as the heart of the most wretched of My slaves that will not diminish My kingdom by even so much as the wing of a mosquito. And if your first and your last, your living and your dead, your youthful and your exhausted gather together on one ground and each one of you prays to Me for all his desires and I give everyone what they are asking for that will not diminish from My kingdom except as much as the water withdrawn from the ocean if you were to immerse a needle in it. This is because I am Jawwād (the Bountiful) and Mājid (the Glorious). I do what I will. My grant is a word and my punishment is a word. My only command to anything when I intend it is that I say to it “Be” and it is.” Asking those Who Know وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِمْ ۚ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ We did not send (messengers) before you other than men whom We inspired with revelation. So, ask the people (having the knowledge) of the Reminder (the earlier Scriptures), if you do not know. (An- Naḥl, 16:43) This āyah tells us that those who do not know should ask those who do. While the reason for this is so self-evident, it is amazing how many people insist on doing the opposite when it comes to religious knowledge. Islam does not have a formal church like the Catholic Church for example. However it does not mean that everybody has equal knowledge, or equal right to offer religious opinions regardless of the state of their knowledge. Those who do not know should first acknowledge that they do not know and then should inquire from those who do. This principle is the basis for following the imams in matters of fiqh. This āyah also informs us that all messengers were men. The essential human equality between the genders (see below) does not call for a negation of their different roles in life. Right and Wrong: Most Comprehensive Āyah إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ Allāh enjoins justice and kindness, and giving to relatives (their due rights), and forbids lewdness and abomination and wickedness. He exhorts you so that you may take heed. (An-Naḥl, 16:90) This āyah encapsulates the most important Islamic teachings and has been called the most comprehensive āyah dealing with right and wrong. Three things top the list of do’s: Justice, good behavior, charity. Three top the list of don’ts: Obscenity, injustice, oppression. These teachings are so important to building the Islamic community that we must keep them in front of us all the time. That is why ʿUmar ibn ʿAbdul ʿAzīz, known generally as the fifth rightly guided khalīfah, and who was a great scholar in his own right, started the practice of including this āyah in the Jumuah khuṭbah. This wonderful practice continues to date. ʿAdl means justice with friend and foe alike. This is the bedrock of Islamic polity. ʿAdl also implies iʿtidāl or following the middle path and avoiding all extremes. Needless to say it includes avoiding the extremes that are propagated in the name of moderation. Iḥsān means going the extra mile. Giving people more than their due. This is what brings beauty and warmth in relationships. It also means acting with the consciousness that Allāh is watching. That would naturally bring out the best of us in every deed. The third command deals with good family relations, which Islam has elevated to a very high level among virtues. That is why it has been separately mentioned here although it would be covered by the first two in a general way. Faḥshā’ covers all obscenities and acts of lewdness. This is everything that nurtures and excites lust. Munkar is a general term that refers to all those evils that sensible human nature would abhor, whether lying, cheating, exploiting others, or committing the acts that Allāh has declared as sins. It is the antonym of maʿrūf which literally means “well-known” and refers to acts known to be good by the Islamic community. Baghy refers to acts of oppression. These three prohibitions cover the entire agenda for moral reform. As Sufi masters explain there are three faculties in human nature whose balance is the goal of self reform. These are desires, intellect, and anger. Thus of the three dont’s mentioned here, the first deals with out-of-control cravings, the second with an intellect suppressed (by Satanic inspirations or otherwise), and the third with out-of-control anger. Essential Equality between Men and Women مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ Whoever, male or female, has acted righteously, while being a believer, We shall certainly make him live a good life, and We shall bestow on such their reward according to the best of their actions. (An-Naḥl, 16:97) Islam asserts that men and women have separate spheres for their endeavors in this life. But underlying this separateness is a basic moral and human equality. This is mentioned here. When each one of them performs the right deeds based on their station in life, they will get the reward of a pure, enjoyable, and rewarding life here and best recompense in the Hereafter, regardless of their gender. Calling to Islam ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ Invite (people) to the way of your Sustainer with wisdom and good counsel. And argue with them in the best of manners. Surely, your Sustainer knows best the one who deviates from His way, and He knows best the ones who are on the right path. (An-Naḥl, 16:125) This is the essential guidance for anyone engaged in calling others to Islam. We must call others to Islam with wisdom and using the best manners. Even when we have to enter a debate with the non-believers, it must be done in a most beautiful way. Ḥikmah (wisdom) implies, among other things, intellectual strength of the argument being presented. Al-Mawʿidhat al-Ḥasanah implies speaking with sincerity, kindness, and compassion. The entire call to Islam should be such that any open minded person could realize that the caller is a well wisher who is driven by a sincere desire to help them and that the arguments he is presenting make sense. Further the caller to Islam should never be provoked into unseemly behavior by stubborn opponents. Stories of the Prophets in the Qur’ān illustrate all these points in action.and humble servant of Allāh instead of the mad scientist out to maximize his power and profits. He would know that Allāh created the universe to serve us and created us to serve Him.