ummtaalib

A wealthy person Discharging sadaqatul fitr on behalf of his minor children Q: Is it necessary for a wealthy person to discharge the sadaqatul fitr on behalf of his minor children? A: It is necessary for a wealthy person to discharge the sadaqatul fitr on behalf of his minor children. فيخرجها عن نفسه وأولاده الصغار الفقراء (مراقي الفلاح مع حاشية الطحطاوى ص723, الدر المختار مع رد المحتار 2/361) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Is it permissible for several people to give their sadaqatul fitr to one poor person? A: It is permissible. كما جاز دفع صدقة جماعة إلى مسكين واحد بلا خلاف (تنوير الأبصار مع رد المحتار 2/367, مراقي الفلاح مع حاشية الطحطاوى ص725) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Giving the value of the wheat or barley as sadaqatul fitr Q: Is it necessary for one to give the actual wheat or barley as sadaqatul fitr or can one give the value of the wheat or barley as sadaqatul fitr? A: One can give the value of the wheat or barley as sadaqatul fitr. ويجوز دفع القيمة وهي أفضل عند وجدان ما يحتاجه لأنها أسرع لقضاء حاجة الفقير وإن كان زمن شدة فالحنطة والشعير وما يؤكل أفضل من الدراهم (مراقي الفلاح مع حاشية الطحطاوى ص724) ( ودفع القيمة ) أي الدراهم ( أفضل من دفع العين على المذهب ) المفتى به جوهرة و بحر عن الظهيرية وهذا في السعة أما في الشدة فدفع العين أفضل كما لا يخفى وقال فى الشامية: قوله ( أي الدراهم ) ربما يشعر أنها المرادة بالقيمة مع أن القيمة تكون أيضا من الفلوس والعروض كما في البدائع و الجوهرة ولعله اقتصر على الدراهم تبعا للزيلعي لبيان أنها الأفضل عند إرادة دفع القيمة لأن العلة في أفضلية القيمة كونها أعون على دفع حاجة الفقير لاحتمال أنه يحتاج غيرالحنطة مثلا من ثياب ونحوها بخلاف دفع العروض وعلى هذا فالمراد بالدراهم ما يشمل الدنانيرتأمل قوله ( على المذهب المفتى به ) مقابله ما في المضمرات من أن دفع الحنطة أفضل في الأحوال كلها سواء كانت أيام شدة أم لا لأن في هذا موافقة السنة وعليه الفتوى منح فقد اختلف الإفتاء ط (شامى 2/366) وذكر في الفتاوى أن أداء القيمة أفضل من عين المنصوص عليه وعليه الفتوى (الفتاوى الهندية 1/192) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach

Fast Breaking while in Itikaaf Q: If ones fast broke during the last ten days of Ramadhaan, will his sunnah i’tikaaf also break? A: His sunnah i’tikaaf will also break. 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:

Carrying out a Compulsory Itikaaf Q: If one made i’tikaaf compulsory upon himself, will it be compulsory to carry it out? A: It will be compulsory to carry it out. ( وهو ) ثلاثة أقسام ( واجب بالنذر ) بلسانه وبالشروع… ( وشرط الصوم ) لصحة ( الأول ) اتفاقا وقال الشامي: قوله ( وشرط الصوم لصحة الأول ) أي النذر حتى لو قال لله علي أن أعتكف شهرا بغير صوم فعليه أن يعتكف ويصوم بحر عن الظهيرية (رد المحتار 2/441-442, مراقي الفلاح مع حاشية الطحطاوي 701) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Q: At which time can one sit for nafl i’tikaaf? A: Nafl I’tikaaf is not restricted to any time. Whenever one remains in the masjid with the intention of i’tikaaf, nafl i’tikaaf will take place. ( وأقله نفلا ساعة ) من ليل أو نهار عند محمد وهو ظاهر الرواية عن الإمام لبناء النفل على المسامحة وبه يفتى (الدر المختار مع رد المحتار 2/443, الفتاوى الهندية 1/211) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach) Fasting when Sitting for Nafl Itikaaf Q: When sitting for nafl i’tikaaf, is it necessary for one to be fasting? A: It is not necessary. واستنبط المشايخ منه أن الصوم ليس من شرطه على ظاهر الرواية (البحر الرائق 2/300) ( فلو شرع في نفله ثم قطعه لا يلزمه قضاؤه ) لأنه لا يشترط له الصوم ( على الظاهر ) من المذهب (الدر المختار مع رد المحتار 2/442) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

How to Clean The Heart The sin of malice and discord is serious. Even on auspicious occasions despite Allah’s abundant mercy, we always find one particular class of people that are deprived; those who harbour ill-feelings in their hearts towards others. In addition to this, some narrations state that such people’s salah is not accepted by Allah. (At-Targheeb, vol.3 pgs.455-462) Hereunder are a few prescriptions (from the hadith and advice of seniors) to remove ill-feelings from the heart: 1. Recite the following ayah in abundance: “Rabbanagh fir lana wa li ikhwaninal lazheena sabaquna bil iman, wala taj’al fee quloobina ghillal lillazheena amanu Rabbana innaka Raoofur Raheem” (Surah: 59 Ayah: 10) 2. Rasulullah (sallallahu’alaihi wasallam) said: “Offer gifts to each other, for this creates affection and removes the anger of the hearts” (Muwatta Imam Malik, see Al-Tamheed, vol.15 pg.85-91 & Takhreejul ihya, hadith: 1453) 3. Greet each other with Salam and shake hands. This is also a way of bonding the hearts. (Sahih Muslim, hadith: 192) 4. Rasulullah (sallallahu’alaihi wasallam) said: “By fasting during the month of Ramadhan and 3 days of every other (Islamic) month, the rancour of the heart is removed” (At-Targheeb, vol.2 pg.121) 5. Make du’a for the the person from whom one is disillusioned. 6. Praise him in his absence. By implementing the above with the sincere intent of freeing ourselves from ill-feelings, Allah Ta’ala will cleanse our hearts Insha Allah. Inspiration from a Sahabi (radiyallahu’anhu) Sayyiduna Anas (radiyallahu ‘anhu) says: “We were sitting with the Messenger of Allah (sallallahu’alaihi wasallam) when he said: “A man who is from the inmates of Jannah is about to arrive.” Soon thereafter, a Sahabi (radiyallahu’anhu) came in, with his shoes in his left hand and the water of wudhu dripping from his beard. When the gathering ended, Sayyiduna ‘Abdullah ibn ‘Amr ibn ‘As (radiyallahu ‘anhuma) followed this person (with the motive of learning the reason for him being blessed with such a glad tiding) He said to him: “I have taken an oath that I will not go home for 3 days. Is it possible for you to accommodate me for this time?” The Sahabi agreed. Sayyiduna ‘Abdullah ibn ‘Amr stayed with him for 3 days, but noticed nothing extraordinary in his routine. i.e, he never engaged in additional voluntary deeds as expected. However, whenever this Sahabi (radiyallahu ‘anhu) would go to bed at night, he would recite some form of dhikr, then sleep till fajr. Furthermore, during these 3 days he did not hear him utter any word besides good. Sayyiduna ‘Abdullah ibn ‘Amr (radiyallahu ‘anhuma) says: “After three nights I almost deemed his deeds as “nothing so special”. I approached him and explained that my real motive for staying with him was to discover the special act that he may be engaging in, which warranted his guarantee of Jannah.” Then I asked him: “How did You achieve such a rank?” He said: “I have no special deeds beside whatever You have seen during your stay.” I accepted this and was about to leave when he exclaimed: “O, Yes! there is something. I do not harbor any evil or malice in my heart against any fellow Muslim. I am not jealous over whatever good Allah bestows upon any of them.” Sayyiduna ‘Abdullah ibn ‘Amr (radiyallahu ‘anhuma) said: “That is precisely the reason for You reaching such a lofty status.” (Musnad Ahmad & Nasaai. Hafiz Ibn Katheer -rahimahullah- has declared the chain of Nasaai as authentic, in accordance to the standards of Imams Bukhari & Muslim. refer: Tafseer Ibn Katheer, surah:59, Ayah: 9) We often look for extraordinary deeds to acquire success, when the solution lies in the basics… May Allah Ta’ala guide us all. Ameen. Source

Juz Twelve Joys and Pains of This Life وَلَئِنْ أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ. وَلَئِنْ أَذَقْنَاهُ نَعْمَاءَ بَعْدَ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّي ۚ إِنَّهُ لَفَرِحٌ فَخُورٌ. إِلَّا الَّذِينَ صَبَرُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ And thus it is: if We let man taste some of Our grace, and then take it away from him—behold, he abandons all hope, forgetting all gratitude (for Our past favors). And thus it is: if We give him a taste of comfort after a hardship has touched him, he will say, “Evils have gone away from me”, (and thus) He will become over-exulting, boastful. (And thus it is with most men—) save those who are patient in adversity and do righteous deeds: it is they whom forgiveness of sins awaits, and a great reward. (Hūd 11:9-11) The big barrier to following an ākhirah-oriented life is the human weakness of being a slave to the present moment. Hardships in the now make us desperate; joys in the now make us exultant because we cannot see beyond the immediate. Patience and righteousness help us overcome this tendency and make us see the bigger picture of life, thereby promising forgiveness for our mistakes and great reward for our good deeds. It may be noted that the pop culture and the consumerist society thrive on the desire for instant gratification. Marketing experts learn the art of exploiting this human weakness. And with the latest electronic gadgets, with their click-click and now tap-tap world, where results come in split seconds, this natural human weakness is taken to extremes. While we use them we need to take extra steps to counter these tendencies. Pursuit of Happiness or Disaster مَن كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ. أُولَٰئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ ۖ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَّا كَانُوا يَعْمَلُونَ Those who seek (merely) the worldly life and its beauty, We shall repay them in full for all that they did in this (life), and they shall not be deprived of their just due therein. It is they who, in the life to come, shall have nothing but the fire—for in vain shall be all that they wrought in this (world), and worthless all that they ever did! (Hūd 11:15-16) This is again a very powerful reminder that a life led based on the idea that this world is all there is to it is entirely wasted. Good deeds performed without faith and without expectation of reward in the Hereafter are rewarded in this world. Such a person may get luxuries of this life and fame here, but nothing but disaster in the eternal life. Having the right motives and intentions is so important even for the apparently good deeds! Response to Those Who Mock Our Religion وَيَصْنَعُ الْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلَأٌ مِّن قَوْمِهِ سَخِرُوا مِنْهُ ۚ قَالَ إِن تَسْخَرُوا مِنَّا فَإِنَّا نَسْخَرُ مِنكُمْ كَمَا تَسْخَرُونَ He started making the Ark. Whenever the chieftains of his people passed by him, they scoffed at him. (Thereupon) he said: “If you are scoffing at us—behold, we are scoffing at you (and your ignorance), just as you are scoffing at us. (Hūd 11:38) There is great support and inspiration here for those struggling to swim against the popular currents. As they know too well, the most visible symbols of an Islamic life are generally also the favorite targets of this popular pressure. Thus we see that in many Muslim countries even such a simple act as growing a beard (or observing hijab for women) are treated as crimes punishable by public ridicule! To go beyond that and challenge any of the established un-Islamic practices qualifies one to be labeled as a fanatic! This episode from the story of Prophet Nūḥ is so telling. His final act of building the ark was considered proof positive by his people of he being out of his mind. Building a ship in an area nearly a thousand miles away from the sea! What could be crazier than that! They were having a great time, making fun of Prophet Nūḥ. Little did they realize that soon the Flood would wash away all of their ignorant self-assurance. One can imagine their horror when the end finally came, for it must have been in proportion to their delusion till that point. We must realize that the most ridiculous thing would be for anyone to leave the Straight Path for fear of being ridiculed by those who are happily rushing on their path to eternal doom. The most laughable act is to trade truth for falsehood for fear of being laughed at. The craziest deed would be to knowingly disobey Allāh for fear of being called crazy! Supporting Oppression وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ And do not incline towards those who are bent on evildoing lest the fire (of the Hereafter) touch you: for (then) you would have none to protect you from Allāh, nor would you ever be helped (by Him). (Hūd 11:113) There is a stern warning here that we should never lend any support to the powers of oppression and injustice. What is prohibited here is even a slight inclination towards them. Can we imagine the dire results for the oppressors themselves? Good Deeds Drive Away Bad Deeds وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ ۚ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ ذَٰلِكَ ذِكْرَىٰ لِلذَّاكِرِينَ Establish Ṣalāh at both ends of the day, and in the early hours of the night. Surely, good deeds erase bad deeds. That is a reminder for the mindful. (Hūd 11:114) This āyah covers the five daily obligatory ṣalāhs, details of which are in hadith. The five ṣalāhs set the rhythm of the daily life of a Muslim. They also act as strategically placed filters that sift out the dirt and contamination picked up during the course of the day to clean out a person’s account of deeds. The principle stated in the second part (good deeds drive away bad deeds) is a general one and we are asked to remember to always do some virtuous act after having committed a mistake, to wipe it out, although ṣalāh is especially emphasized for this purpose. If we make a mistake then as soon as we realize it, we should pull out the eraser and erase it. The mechanism works in three ways. 1) Good deeds cause the bad deeds to be erased from our record. 2) They strike at one’s inclination for doing bad deeds, thereby reducing the possibility of their recurrence. 3) They help create an environment for the community in which virtue flourishes and vice is curbed. However as Shāh ʿAbdul Qādir noted, the volume of good deeds is important to attain the desired results: The detergent should be in proportion to the laundry load. Destruction of Nations وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ Your Lord is not such that He would destroy the towns unjustly, while as yet their people were putting things right. (Hūd 11:117) This should set our perspective right on the causes of and way out from the destruction going on around the world. A nation would not be destroyed if it is engaged in reform. But it is a candidate for punishment when evil and corruption becomes dominant in it and voices and efforts for reform have been marginalized.

Juz Eleven Sin, Repentance, and Forgiveness وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللَّهُ أَن يَتُوبَ عَلَيْهِمْ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ And there are others who admitted their sins while they had mixed a good deed with an evil one. It is likely that Allāh will relent towards them. Surely, Allāh is Most-Forgiving, Very-Merciful. (At-Tawbah 9:102) This is part of the commentary of the Qur’ān on the Tabūk expedition. It was an extraordinary time. The Islamic state faced a grave threat from the Roman army, which represented a superpower of the time. A call for universal mobilization was thus given. The hypocrites failed to respond. But some true Muslims also failed to show up. What separated these ten people from the rest was their later behavior. The hypocrites fabricated excuses for their failure. The true believers admitted their mistake without hesitation. Out of these, seven Companions tied themselves to the pillars in the Masjid Nabawi as an act of self punishment. These are mentioned here and forgiveness for them is announced. Three others did not submit themselves to this self-punishment but acknowledged their error when the Prophet ﷺ returned. They were subjected to a severe social boycott for fifty days before they were forgiven. The hypocrites did not get any punishment. But their eternal punishment in the Hereafter was announced here. We all make mistakes. What distinguishes a true believer from a hypocrite is not the absence of sin, even major sin, but the moral courage to admit it and sincere desire to reform. A true believer would never try to rationalize or justify his sins, leave alone insist on them. Boundaries Set by Allāh التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللَّهِ ۗ وَبَشِّرِ الْمُؤْمِنِينَ (Triumphant) are those who turn repentant (to Allāh), those who serve (Him), those who praise (Him), those who fast, those who bow down, those who fall prostrate (in worship), those who enjoin the right and who forbid the wrong and those who keep (within) the boundaries (set by) Allāh—And give glad tidings to believers! (At-Tawbah 9:112) These are the qualities of the true believers who were being contrasted with the hypocrites in this sūrah. Each of these qualities demands serious introspection so we can see where we stand. “Keeping within the boundaries” requires a word of explanation. Our life is a complex web of relations and interactions involving ourselves, the world around us, and our Creator. We are subject to conflicting demands and emotions regarding all of them. To achieve a perfect balance in this complex situation is a lifelong struggle. The key to success in this struggle is being fully cognizant of the boundaries set by Allāh. For example, our spouses have rights on us, as do our parents. They may sometimes also come into conflict. Earning a ḥalāl living is a sacred duty. It can at times also interfere with our other obligations. Serving humanity is a noble act. What if it causes one to neglect his duties toward Allāh? In all these cases the fair resolution of the conflict requires that we not exceed the limits set by Allāh in each relationship. Learning the limits, and learning to stick by them in real life, is itself a lifelong effort. We should know where the lines are drawn in each situation and make our best effort not to cross them. But only those can have some hope of succeeding in this effort who are aware of the task itself. Education وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً ۚ فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ Nor should the Believers all go forth together (in time of war): if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them—that thus they (may learn) to guard themselves (against evil). (At-Tawbah 9:122) The Tabūk expedition required a general mobilization where everyone was required to go with the army. Here it is made clear that this was the exception and not the rule. Even during war, there is another very important task that the community collectively has to be aware of. This is the task of Islamic education. The purpose of Islamic education, as laid out here, is to provide that knowledge, guidance, and inspiration that is needed by the community of believers to guard itself from all harmful and un-Islamic practices and continue its journey of life on the Straight Path. This āyah is the foundation stone upon which the entire structure of Islamic education is to be built. All talk of education in the Muslim world that is not informed by this āyah is misguided and a waste—as is happening today. Calls to Revise the Qur’ān وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ ۙ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَٰذَا أَوْ بَدِّلْهُ ۚ قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِن تِلْقَاءِ نَفْسِي ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۖ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ And when Our clear āyahs are recited unto them they who look not for the meeting with Us say: Bring a Qur’ān other than this, or change it. Say (O Muḥammad): It is not for me to change it of my own accord. I only follow that which is revealed to me. Lo! If I disobey my Lord I fear the retribution of an awful Day. (Yūnus 10:15) The calls to “reform” or revise the Qur’ān keep coming to this day. Sometimes they use the euphemism of reinterpretation for revision. There is nothing modern or novel about them. Their motive is the same, and our answer is the same as given here. The Reality of This Life إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالْأَنْعَامُ حَتَّىٰ إِذَا أَخَذَتِ الْأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيْهَا أَتَاهَا أَمْرُنَا لَيْلًا أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيدًا كَأَن لَّمْ تَغْنَ بِالْأَمْسِ ۚ كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ . وَاللَّهُ يَدْعُو إِلَىٰ دَارِ السَّلَامِ وَيَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ The example of worldly life is just like the water We sent down from the sky, then the vegetation of the earth grew with it, which is (meant to be) eaten by men and cattle, until when the earth took on its ornament and was fully adorned, and its people thought that they had control over it, Our command came to it at night or by day, and We turned it into a stubble, as if it had not been there a day earlier. This is how We elaborate the signs for a people who reflect. And Allāh summons to the abode of peace, and leads whom He wills to a straight path. (Yūnus,10:24-25) This life is temporary and to get a full appreciation of what that means, one only needs to look at the plants in one’s backyard. How they sprout, grow to full vigor producing flowers, fruits and vegetables that please us, and then wilt and disappear. And sometimes, when it is Allāh’s will, they may not even go through their normal lifecycle. The real abode of peace and unmixed happiness is the Hereafter. And Qur’ān calls the humanity to that perfect bliss. The path leading to it is the Straight Path. No Compulsion to Accept Islam وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ And if your Lord willed, all who are in the earth would have believed together. Would you compel men until they are believers? (Yūnus10:99) قُلْ يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الْحَقُّ مِن رَّبِّكُمْ ۖ فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَا أَنَا عَلَيْكُم بِوَكِيلٍ Say: “O mankind! The truth from your Sustainer has now come unto you. Whoever, therefore, chooses to follow the right path, follows it but for his own good; and whoever chooses to go astray, goes but astray to his own hurt. And I am not responsible for your conduct.” (Yūnus 10:108) These two āyahs set it straight. We invite humanity to the Straight Path. Our job is only to deliver the message, not to compel or manipulate people into submission. Neither force nor fancy un-Islamic attractions or methods are to be used for this dawah mission because its purpose is not to win converts but to discharge our responsibility of delivering the message in its pure, unadulterated form. Essential Qur’ānic Message الر ۚ كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ. أَلَّا تَعْبُدُوا إِلَّا اللَّهَ ۚ إِنَّنِي لَكُم مِّنْهُ نَذِيرٌ وَبَشِيرٌ. وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُمَتِّعْكُم مَّتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ ۖ وَإِن تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ. إِلَى اللَّهِ مَرْجِعُكُمْ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ Alif , Lām , Rā . (This is) a book the āyahs of which have been made firm, and elaborated by the One who is All Wise, All Aware. (It teaches) that you should worship none but Allāh. (Say): “ Verily I am (sent) unto you from Him to warn and to bring glad tidings. Ask your Sustainer to forgive you your sins, and then turn towards Him in repentance—(whereupon) He will grant you a goodly enjoyment of life (in this world) until a term set (by Him is fulfilled); and (in the life to come) He will bestow upon everyone possessed of merit (a full reward for) his merit. But if you turn away, then, verily, I dread for you the suffering (which is bound to befall you) on that awesome Day. To Allāh is your return, and He is powerful over everything.” (Hūd 11:1-4) The Qur’ān contains clear and firm guidance for the entire life. It comes from the All-Wise, All-Knowing Creator. It provides certain knowledge, not conjectures and speculations. The guidance covers our entire life, not just spiritual life, and promises total success. Those who follow it will also get a goodly enjoyment of this worldly life. Those who refuse to follow it stand to get the terrible punishment when they return to Allāh. In essence the message is to realize the reality of the eternal life to come (ākhirah) and lead an ākhirah oriented life in this world. We should also take note of the term مَّتَاعًا حَسَنًا (goodly enjoyment) used here to refer to the provisions of worldly life. Normally it is referred to as مَتَاعُ الْغُرُورِ (illusory enjoyment) in the Qur’ān. The difference tells us much about Islam’s view of this world. When a person is occupied with the enjoyments and achievements of this world, with no concern for the Hereafter, this is an illusory enjoyment. When a person has his or her focus on the Hereafter (as called for here) and uses this life to prepare for that, then this same world becomes a goodly enjoyment.

Brother CH and Sister Acacia, this is a very important topic. MashaAllah, Acacia as usual your research is very informative and along with what is on muftisays.com I feel its important to have an appropriate name for it. Perhaps you can think of one? I'm moving it to general...

FORGIVENESS IS DIVINE By Sister Jasmine “Surely Allah loves those who constantly turn to Him in repentance and those who keep themselves pure” (Quran-Surah al-Baqarah 2:222) We are now entering the second ten days of Ramadaan, the days when we have the opportunity to beg Allah for forgiveness. There is a du’a (prayer) we are encouraged to recite throughout these ten days, but how mindful are we of the benefits of these days? It is not enough to beg for Allah’s forgiveness. If we have wronged someone, we should ask for that person’s forgiveness. Sometimes the person will forgive, sometimes not. Once you have done your part, turn to Allah in repentance for the act. If someone has wronged you, are you still carrying that resentment? Often we believe that in forgiving someone we are we are either excusing or condoning the behaviour. Forgiving a wrong brings peace to us. It releases us from the feelings of hurt, anger, and resentment which will poison us and affect every emotion and action. Remember, we are in Ramadaan, the days when Allah promises forgiveness for our sins. If Allah is so forgiving, who are we to withhold what is so freely and divinely given. How many families are split due to anger, judgment and a refusal to forgive? Allah says in the Holy Quran in Surah Ar Rad that those who sever family ties, their home is the Jahannam(hell). In The Messenger of Allah (peace be upon him) we have the perfect example, no matter what people did to him, no matter how horrifying and despicable the acts were, he freely forgave those who wronged him, and continued to be a perfect example. When we refuse to forgive, it is like drinking poison, and expecting the other person to die. There is one type of forgiveness which we find very hard. It is the forgiveness of the self. We constantly hark back to things we did or said when we knew no better, or when we were not in a very good emotional space. We punish ourselves and find it very difficult to forgive our own mistakes. Our self-worth is so low that when we have a bad experience we think we deserve it. This is because we believe others have the power to control or alter our destiny. Forgive yourself for the belief that your truth can be altered by another human being. Often we say, or do something without thinking through the consequences and we hurt or insult others. When we do this our bodies will experience a feeling of unease, and we may exclaim silently: “I can’t believe I just did/said that”. The thing to do is to immediately say: “I am sorry I said/did that”. Firstly you clear yourself and bring ease back to your body, secondly the other person has no time to take offence and get angry. After all we do not really mean to hurt or insult people; as humans and creations of Allah we are naturally predisposed to be good. When we say we are sorry we practise kindness, this is a good first step to forgiving. Having done this we can now turn to begging Allah for forgiveness for the wrongs we have done. We do this with sincere taubah (repentance), a process of turning from sin and resolving not to repeat the sin and to feel regret and sorrow. It means leaving what Allah has prohibited and returning to what He has commanded. During the second ten days of Ramadan we can strive for purification and thus return to our original sinless state of the Fitrah. Allah’ infinite mercy has proclaimed this middle part of Ramadan specifically for begging for forgiveness, an act of repentance which is itself an act of worship through which we may be saved. Making full use of these days and sincerely obeying Allah’s command to turn to Him in repentance, we will embark on an act of worship which is so great that it can totally absolve us of our sins. As we pass the halfway mark of Ramadan, many of us tend to get a little lax; this is the time when the Masajid has fewer musallees (worshippers) for Taraweeh Salaah, thoughts turn to all the things we still have to do for Eid. The du’a that we should constantly be reciting: Allahuma Innaka Afuwun Kareemun, Tuhibul Afwa fafu Ani (Oh Allah,Thou art the One who grants pardon for sins. Thou lovest to pardon, so pardon me) But there is a danger that it could become a ritual done without full consciousness. To make Istighfar(seek forgiveness), to recite with complete consciousness and sincerity, hoping for Allah’s forgiveness, opens a pathway to relief and contentment. You will find that you move from anxiety to tranquillity. Repentance opens the door of mercy, the door of knowledge and leads to greater productivity. Ibn Abbas (RA) related: “The Messenger of Allah, (PBUH) said: “If anyone constantly seeks pardon from Allah, Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects it not.” (Hadith-Abu Dawud). Messenger of Allah (peace be upon him) himself sought Allah’s forgiveness at least 70 times per day. Asking for forgiveness causes Allah to deal with the person in the same manner as Allah does with the servant who has attained taqwa (piety). Messenger of Allah (peace be upon him) also said: “The one who regularly makes Istighfar(seeks forgiveness), Allah will open a path from poverty and difficulties (All sorrow and hardship will be removed, and in its place prosperity and contentment granted.) and one will receive sustenance from unimagined and unexpected sources”. The benefits of begging Allah for forgiveness are immense and it would be unfortunate if we do not take advantage of this Ibadah (act of worship). As Muslims we are so blessed with the bounties that Allah has bestowed upon us. We can do this at any time, but here Allah has carved out a period for us where He promises forgiveness if we are truly repentant. Allah is so Merciful; Let this quality of mercy manifest within us.There are so many people sad and unhappy because of rifts in families, broken marriages, and friendships which ended for no apparent reason. We should also ask Allah to forgive those who have hurt us, after we have forgiven them. The doors of repentance and forgiveness remain open during this period; let us not shut it as we would slam the door on someone we do not want to see. To err is human and to forgive is divine! From the first ten days of mercy, which Allah has promised us, let us go through these ten days with full consciousness of Allah, who loves us and does not want to punish us. Let us resolve now to take full advantage of this gift, let us not allow Ramadaan to pass without extracting all of its blessings. After all, they were intended by Allah, for His creation, and we are the divine creations of Allah, Alhamdulillah. Forgiveness: It’s Extra Special please visit: EISLAM

Juz Ten Nurturing Īmān Before Issuing Commands This juz begins with the following āyah: وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ إِن كُنتُمْ آمَنتُم بِاللَّهِ وَمَا أَنزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ And know that whatever spoils you receive, their one fifth is for Allāh and for His Messenger, and for kinsmen and orphans and the needy and the wayfarer, if you do believe in Allāh and in what We sent down upon Our Servant on the Decisive Day, the day when the two forces encountered each other. And Allāh is powerful over everything. (Al-Anfāl, 8:41) This is an answer to the question which was mentioned right in the beginning of sūrah al-Anfāl itself, forty āyahs ago. That āyah said: “They ask you about the spoils. Say, “The spoils are for Allāh and the Messenger.” So, fear Allāh, and set your relations right, and obey Allāh and His Messenger, if you are believers.” The question was about the distribution of the spoils of war. In the tribal society the soldier who laid his hand on the spoil kept it. The rules were to be changed now. But it is extremely significant that after mentioning the question, the answer was delayed while mention was made of the special favors of Allāh that led to the decisive victory in the highly unequal battle of Badr for which Muslims were not even prepared. Mention was also made of the qualities of the true believers, whose hearts tremble upon the mention of the name of Allāh, whose īmān increases upon listening to the Words of Allāh, and who put their trust in Him. The ruling regarding distribution was given after the minds had been prepared to accept it. Today a mention of rulings—in all areas of life—elicits arguments instead of compliance because of the lack of this preparation. Unless Islamic education carefully nurtures īmān and creates strong conviction about Islamic beliefs and teachings, simply imparting knowledge of commandments will not change the behavior. Today the sources of this nurture are neither in the formal education nor in the environment created by the media. Parents and educators can continue to ignore this point only with disastrous results. The Wealth of the Hypocrites فَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ Let not, then, their wealth and their children excite your admiration. In fact, Allāh intends to punish them with these in this lowly life and that their souls should depart while they are disbelievers. (At- Tawbah, 9:85) Sūrah Tawbah contains much commentary about the hypocrites. This āyah is also about them. The hypocrites were men of wealth and position. In fact their possessions, and their undue love for them, were the main cause of their hypocrisy. This āyah reminds us that the wealth of a hypocrite or non- believer should never engender envy in the believer. We must not be dazzled by the lifestyles of the rich and famous. Net worth estimates should not excite us. Accounts of the richest men should not attract us. If we realize the troubles in the Hereafter caused by disbelief, we’ll feel pity rather than envy. Hypocrites versus Believers الْمُنَافِقُونَ وَالْمُنَافِقَاتُ بَعْضُهُم مِّن بَعْضٍ ۚ يَأْمُرُونَ بِالْمُنكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ ۚ نَسُوا اللَّهَ فَنَسِيَهُمْ ۗ إِنَّ الْمُنَافِقِينَ هُمُ الْفَاسِقُونَ The hypocrites, males and females, are all alike. They enjoin vice and forbid virtue and withhold their hands (from doing good). They are oblivious of Allāh, and so He is oblivious of them. Surely, the hypocrites are the sinners. (At-Tawbah, 9:67) وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ سَيَرْحَمُهُمُ اللَّهُ ۗ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ The believers, male and female, are protectors one of another: they enjoin virtue and forbid vice and establish Ṣalāh and pay Zakāh and obey Allāh and His Messenger. On them will Allāh pour His mercy. Surely, Allāh is Powerful, Wise. (At-Tawbah, 9:71) These two verses compare and contrast believers and hypocrites and invite deep reflection. More often than we realize we are engaged in persuading others or are being persuaded by them about big and small things in life. It is a very powerful force. That is why marketers yearn for word of mouth publicity and powerful media machines long for becoming the talk of the town. Concerned with good as it is, Islam gives this tremendous social force a purpose. It must be used for promoting good, truth and justice and checking evil and injustice. That is the essence of amr bil maʿrūf wa nahi ʿanil munkar. And the Qur’ān declares it as the defining mission for this Ummah. A believer may commit sins, but he cannot be on the side of promoting them. In the Islamic society sin is a private weakness, not a public cause. Today we seem to be doing exactly the opposite. There are Muslim women who have been pressured out of observing hijab by friends and relatives. Men and women are enticed into riba transactions by family and friends. All innovations (bidʿah) and false social practices continue under social pressures. Bribery, backbiting, corruption, indecency, and dishonesty flourish under social approval. It is frightening to see how our real life matches the description given for the hypocrites. For we are warned that if we persuade others to commit a wrong we’ll add to our burden of sins by the same amount. It is one thing to commit a wrong out of weakness. It is totally different to advocate the wrong and willingly multiply our burden of sins.

There were three boys who wanted to get married to the imaams daughter, so all three of them went to the imaams house to ask for his daughter's hand in marriage. The imaam asks the first guy "What's your name?" first guy:"My name is Ibraheem" Imaam:Oh ok, recite to me surah Ibraheem"...and so he did Imaam:"Maasha-Allah! and what is your name?" second guy:"My name is Yusuf" Imaam:"Recite surah Yusuf" and he recites it So then the imaam asks the third guy "What's your name?" The third guy was really nervous and was like "err, my name is Yaseen, BUT BUT BUT at home my parents call me Qulhuwallahu Ahad. source

Hadhrat Maulana Mufti Muhammad Taqi Usmani HA said, “This idea has crept into and firmly settled on, our hearts that what the western nations are doing is worth emulation and the Sunnah of the Holy Prophet is – God forbid – an ordinary issue, unworthy of being followed. It is rather a hurdle and hindrance in the path of progress. Consider! What harm will fall on us if we take our food with the right hand? Our malady is that the evil of slavery to the west has over-powered our minds. We have given up slavery to the Holy Prophet and become slaves to the western powers, with the natural result that we are living and dying in slavery. We have become entangled in this slavery so badly that we now see no way out of it. The fact, however, remains that we cannot get out of this slavery, nor can we attain honour and superiority in this world unless we accept slavery to the Holy Prophet in the true sense and follow in his footsteps.” [islahi Khutbaat: Discourses on Islamic Way of Life, Vol: VII, pg. 184] Source

Benefits of Ramadan 1. Fasting in Ramadan helps in achieving Taqwaa. Allaah says: “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous (achieve Taqwaa)” (Al-Baqarah, 2:183) When we change our attitude while fasting and have a good mental state, we can achieve Taqwaa. Jabir ibn Abullah said, “When you fast, your hearing, your vision, and your tongue should also fast by avoiding lies and sins. You should not abuse your servant. You should maintain your composure and dignity on the day you fast. Do not make your fasting day the same as your normal day.” (Musannaf Ibn Abi Shaybah) 2. Double reward of fasting: “Whoever feeds a fasting person will have a reward like that of the fasting person, without any reduction in his reward.” (Al Tirmidhee) Ibn Taymiyah said: What is meant by giving him iftaar is giving him enough to satisfy him. (Al-Ikhtiyaaraat, p. 194) 3. Reading Qur’an in Ramadan assists in attaining “Taqwaa” Reading Qur’an in this month assists in attaining “Taqwaa” since it is one of the main objectives of the revelation of the Qur’an. Allaah says: “(It is) an Arabic Qur'an, without any deviance that they might become righteous.” (Az-Zumar, 39:28) 4. A means of gaining forgiveness of sins: The Prophet (Sallallaahu Alaihi Wasalaam) said: a. “Whoever fasts Ramadan out of faith and in the hope of reward, his previous sins will be forgiven.” (al-Bukharee, 2014; Muslim, 760) b. “…from one Ramadan to the next are expiation for sins committed in between, so long as you avoid major sins.” (Saheeh Muslim (233)) 5. Steadfastness and Patience: Fasting helps in developing a strong will power. Fasting is patience in obeying Allaah, patience in keeping away from the things forbidden by Allaah, and patience in bearing the decree of Allaah, hunger, thirst, physical and mental weakness. So it combines all three types of patience, thus the fasting person deserves to be counted as one of the patient, and Allaah says: “Indeed, the patient will be given their reward without account." (Az-Zumar, 39:10) 6. Seeking Laylatul Qadr: Prophet (Sallallaahu Alaihi Wasalaam) said: “There has come to you Ramadan, a blessed month which Allaah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.” ( An-Nasa’ee, 2106; Ahmad, 8769.) 7. Fasting precludes ar-riya and assists in ikhlaas: “Allaah said: ‘Every deed of the son of Adam is for him except fasting; it is for Me and I shall reward for it…’” ( Al-Bukharee (1761) and Muslim (1946)) Allaah didn’t say “prayer is Mine”, or “Hajj is Mine”, or “charity is Mine”. Why did He single out fasting? Al-Qurtubi said: Because showing off may enter into all good deeds, but no one can see when a person is fasting except Allaah, so Allaah connected it to Himself. 8. Ramadan trains us to have good character and be truthful: The Prophet (Sallallaahu Alaihi Wasalaam) said: “Whoever does not give up false speech and acting upon it and ignorant behaviour, Allaah has no need of his giving up his food and drink”. (Sahih Al-Bukharee,1903) So if a person refrains from disobeying Allaah or gives up sinfulness, then this is true fasting. Meaning, your body needs to fast with you too along with hunger and thirst. 9. A sense of Unity: All the Muslims participate in this act of worship. All of us are fasting and breaking the fast at the same time. We as a single ummah gather upon a single act of worship directing towards a single purpose. 10. Ramadan is an opportunity to learn discipline in food and drink: One of the benefits of fasting is good health. This is something we should seek because with good health, we can worship Allaah better and do extra good deeds which we might not be able to do if we did not have it. The Prophet (Sallallaahu Alaihi Wasalaam) said: “A strong believer is better and is more lovable to Allaah than a weak believer, and there is good in everyone…” (Sahih Muslim 2664) 11. Two moments of Joy: The Prophet (Sallallaahu Alaihi Wasalaam) said: “The fasting person will have two moments of joy: one when he breaks his fast, and the other when he meets his Lord; then he will be pleased because of his fasting.” (al-Bukharee, 1771) Source : Idealmuslimah (Edited)

Juz Nine Hardships and Ease وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّبِيٍّ إِلَّا أَخَذْنَا أَهْلَهَا بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَضَّرَّعُونَ. ثُمَّ بَدَّلْنَا مَكَانَ السَّيِّئَةِ الْحَسَنَةَ حَتَّىٰ عَفَوا وَّقَالُوا قَدْ مَسَّ آبَاءَنَا الضَّرَّاءُ وَالسَّرَّاءُ فَأَخَذْنَاهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ We did not send any prophet to a town, but We seized its people with hardship and suffering, so that they might humble themselves; then We transformed the affliction into ease of life, so that they thrived and said (to themselves), “Misfortune and hardship befell our forefathers as well”—whereupon We took them to task, all of a sudden, without their being aware (of what was coming). (Al-Aʿrāf, 7:94-95) This sūrah narrated stories of many Messengers whose nations refused to listen to them and were ultimately destroyed. Here is then a general statement about their behavior. The hardships and ease of life were created by Allāh as a way of shaking them out of their complacency with their ignorant ways. They are not accidents that just happen randomly, nor are they ultimately the result of just the local and apparent causes. There is a Divine plan behind everything that is happening in the world. People of wisdom can see the Hand of Allāh in their afflictions as well as their prosperity and use both to come closer to Him and to submit to Him. Others fail—even refuse—to see it that way and are destroyed. This is a very important reminder for developing the right outlook about the news of the day. Blind Imitation وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتَوْا عَلَىٰ قَوْمٍ يَعْكُفُونَ عَلَىٰ أَصْنَامٍ لَّهُمْ ۚ قَالُوا يَا مُوسَى اجْعَل لَّنَا إِلَٰهًا كَمَا لَهُمْ آلِهَةٌ ۚ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ. إِنَّ هَٰؤُلَاءِ مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَاطِلٌ مَّا كَانُوا يَعْمَلُونَ We made the children of Isrā’īl cross the sea, then they came across a people sitting in devotion before their idols. They (the Israelites) said, “O Mūsā, make a god for us like they have gods.” He said, “You are really an ignorant people. What these people are engaged in is sure to be destroyed; and false is what they are doing.” (Al-Aʿrāf, 7:138-139) This is after the Israelites had been rescued from the Pharaoh’s oppression. Long years of slavery had taken their toll on their ways of thinking and this can be seen in the slavish mentality showcased here. Blind imitation of the other (as can be seen in the vast areas of the Muslim world today regarding the West) is a serious disease. We want the same objects of devotion, days of celebration, and pursuits and patterns of life as those who we think to be successful. Ibn ʿAṭiyyah says, the children of Israel perhaps were not proposing idol worship per se; they might have been rationalizing that the statue would help them visualize and thereby do their worship of God with more concentration. If true, it only shows that such rationalizations camouflaging a slavish mentality—so common today as a result of colonial experience—have a long history. Let us not forget that the children of Israel did end up doing calf worship after all. In any case the reply of Prophet Mūsā is so fitting and it can help rid us of this debilitating sickness. The Prophet and His True Followers الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِي التَّوْرَاةِ وَالْإِنجِيلِ يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ۚ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ Those who follow the Messenger, the Ummī (unlettered) prophet whom they find mentioned in their own (scriptures), in the Torah (law) and the Injīl (Gospel), and who bids them what is fair and forbids what is unfair, and makes lawful for them good things, and makes unlawful for them impure things, and relieves them of their burden, and of the shackles that were upon them. So, those who believe in him and support him, and help him and follow the light sent down with him, those are the ones who are successful. (Al- Aʿrāf, 7:157) This is a concise introduction to Prophet Muḥammad ﷺ and his message. He commands what is fair, just, and good. He forbids what is unfair, unjust, and evil. He declares permissible what is clean and pure. He declares impermissible what is unclean and unhealthy. He liberates humanity from the shackles that it had put upon itself—those of customs, traditions, superstitions and man-made laws. His is the most empowering and liberating message that leads to eternal success. This success is only for those who reject all the competing heroes and exemplars for the light of guidance brought by him. The Sabbath-Breakers وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ ۙ لَا تَأْتِيهِمْ ۚ كَذَٰلِكَ نَبْلُوهُم بِمَا كَانُوا يَفْسُقُونَ Ask them about the town which stood by the sea, when they used to transgress in the matter of Sabbath, when their fish came to them openly on the Sabbath, and did not come when they did not have Sabbath. In this way, We put them to a test, because they used to act sinfully. (Al-Aʿrāf, 7:163) Muhammad Asad writes: “The story of the Sabbath-breakers (alluded to in several places in the Qur’ān) is a general illustration of the tendency, so often manifested by the children of Israel, to offend against their religious laws in pursuit of their passions or for the sake of worldly gain.” Unfortunately the description of the past of the children of Israel fits the present of much of the Muslim world with all sorts of economic justifications being offered for putting Allāh’s commands on the side. Those who put forward or accept such fancy justifications, sometimes in highly academic language, should realize that when economic gains result from breaking Allāh’s commands, then the situation is itself a punishment for our transgressions. And the proper thing to do is to throw away the balance sheets and turn to Allāh in repentance. Innate Sense of the Creator وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ أَن تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ (Recall) when your Lord brought forth their progeny from the loins of the children of Ādam, and made them testify about themselves (by asking them,) “Am I not your Lord?” They said, “Of course, You are. We testify.” (We did so) lest you should say on the Day of Judgment, “ We were unaware of this.” (Al-Aʿrāf, 7:172) According to the Qur’ān, as explained further by several ahadith, all human beings who will be born until the Last Day had a prior existence when the witnessing referred to above took place. Our innate sense of our Creator and our obligation to worship and obey Him is a result of that event. That is why belief in a deity and acts of worship have been a common phenomenon in all human societies. Another hadith informs us that all human beings are born in the state of fiṭrah, which is in perfect harmony with Islam, and only later parents and environmental influences make them deviate from that path. The awareness may be obscured from our conscience and buried deeply under false ideas but it comes to the surface at extraordinary times. Thus at times of great calamities people of all persuasions suddenly remember God. The Prophet and the Knowledge of the Unseen قُل لَّا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ ۚ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ ۚ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ Say, “I have no power to bring a benefit or a harm to myself, except that which Allāh wills. If I had the knowledge of the Unseen, I would have accumulated a lot of good things, and no evil would have ever touched me. I am but a warner, and a herald of good news for a people who believe.” (Al-Aʿrāf, 7:188) Prophets receive communications from God and speak to the people for Him, but they are not God. Many people have difficulty in comprehending this distinction. Non-believers, including the mushrikeen of the pre-Islamic Jāhiliyyah said that if the Prophet did not have divine powers then he could not be the Prophet. Ignorant followers later claimed that he indeed had full knowledge of the unseen. This āyah sets the record straight. The Prophet is a human being, but he is appointed by Allāh to speak for Him to humanity. His knowledge of the unseen world exceeds that of other human beings, because it has been given to him by Allāh. But this is not the all encompassing knowledge of the unseen, which is held by no one except Allāh. Listening to the Qur’ān وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ When the Qur’ān is recited, hearken unto it, and listen in silence, so that you may be blessed. (Al-Aʿrāf 7:204) This is the proper etiquette regarding Qur’ānic recitation. The Qur’ān should command our attention and devotion unlike any other word, as this is the Word of Allāh. Disrespect here will deprive us of the mercy contained in it. Consequently a person should not recite it audibly at a place where people are busy in other activities and will not be able to listen to it attentively. Unfortunately in the media age this situation has become more common. Electronic devices make recitation easy but many a time the required attention is lacking. We should remember that the Qur’ānic recitation should never form the background sound for our activities. We should either listen to it with full attention or turn it off. For the same reason using it as a ring toner in mobile phones is an act of disrespect. When the Qur’ān is recited in tarāwīh, the spirit of this āyah requires that we listen to it and not leave in the middle without a good reason. Even worse would be to engage in socializing and ignore the recitation of the Qur’ān. Unfortunately these are becoming a common trend in our communities, and especially amongst the youth in the West.

wa'alaykumus salaam ww Haya Best to ask a mufti sahib. I wouldn't know if right or not

Juz Eight Slick Talk وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا ۚ وَلَوْ شَاءَ رَبُّكَ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا يَفْتَرُونَ So it is that, for every prophet, We have set up enemies—the devils of mankind and jinn—who whisper unto one another flowery discourses in order to deceive-Had Allāh willed, they would have not done it. So, leave them alone with what they forge. (Al-Anʿām, 6:112) The key phrase here is “zukhraf al-qawl ghurūrā” which can be translated as “embellished speech or varnished falsehood by way of deception.” This is the slick talk that has been developed into perfection in the age of the media, sound bites, and spin doctors. These forces of deception will remain there; the task of the truth seeker is to be aware of their ways and not allow himself to be deceived by them. The next āyah tells us that it is really those who do not believe in the Hereafter that will be persuaded by them. It says: “and (they seduce one another) in order that the hearts of those who do not believe in the Hereafter may incline to it.”A belief in the Hereafter that is alive and a concern for our accountability before the All-Knowing Allāh will protect us from their deceptions. The Majority Says … وَإِن تُطِعْ أَكْثَرَ مَن فِي الْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ ۚ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ If you obey the majority of those on earth, they will make you lose the way of Allāh. They follow nothing but whims, and they do nothing but make conjectures. (Al-Anʿām 6:116) This again emphasizes that matters of truth and falsehood cannot be decided through democracy or opinion polls. Further, the views of most people on fundamental questions of life are based on conjectures and speculation, not on certain knowledge, which can only come through revelation. Inward and Outward Sins وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ ۚ إِنَّ الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا يَقْتَرِفُونَ Forsake the outwardness of sin and the inwardness thereof. Lo! those who garner sin will be awarded that which they have earned. (Al-Anʿām 6:120) The outward sins are the content of our outward actions like telling lies, backbiting, failure to perform obligatory acts of worship, and failure to follow the commands of Allāh in all dealings and transactions. The inward sins are the thoughts, ideas and motives we hide in our heart like arrogance, malice, jealousy, and desire to show off. The Islamic discipline of fiqh deals with the first; that of tasawwuf (although it is greatly misunderstood these days) deals with the second. The āyah makes it clear that both are important; reforming both our actions and our motives and thoughts are equal obligations. Halal Slaughter وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ Do not eat that (meat) over which the name of Allāh has not been pronounced. This is surely a sin. (Al-Anʿām 6:121) Taking a life, even that of an animal that has been created to feed us, is something that we cannot do on our own authority. That is why it is of utmost importance that we slaughter that animal by pronouncing the name of Allāh and only in the way prescribed by Him. When the pronouncement is left out intentionally, or done by someone who does not believe in Allāh in the first place, then that meat is not permissible for consumption. In this sūrah, which deals basically with the wrong beliefs of the mushrikeen of Makkah and is meant to explain and assert the truth of Islamic beliefs, it is interesting that the issue of ḥalāl and ḥarām meat has been discussed in no less than ten āyahs. This again makes it clear that this is not a secondary or peripheral issue. Hearts, Open and Constricted فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ ۖ وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ ۚ كَذَٰلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ So, whomsoever Allāh wills to guide, He makes his heart wide open for Islam, and whomsoever He wills to let go astray, He makes his heart tight and constricted, (and he feels embracing Islam as difficult) as if he were climbing unto the skies. In this way, Allāh lays abomination on those who do not believe. (Al-Anʿām, 6:125) A hadith explains the signs of this wide opening of the breast: “Turning to the eternal abode, turning away from the abode of deception (this world), and preparation for death before it comes.” Such a person would accept the commands of Allāh with an open heart. There is much to ponder here for those Muslims who habitually show allergic reactions to different commands of the Sharīʿah. The roots of this behavior is the sickness of the heart mentioned here. At higher elevations atmospheric pressure is low, making breathing difficult. (That is why airplane cabins are pressurized). What a fitting illustration of the constriction of the breast. A Muslim’s Pledge قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ. لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ Say, my worship and my sacrifice and my living and my dying are for Allāh, Lord of the Worlds. For Him there is no partner. And thus I have been commanded, and I am the first one to submit.” (Al-Anʿām 6:162-163) This is the definition of the Muslim—one who surrenders completely and as a result loves and hates; and lives and dies for the sake of Allāh. As the Qur’ān explains in several places, this was the call of all the previous prophets as well. Dress Code يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ O Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness,- that is the best. Such are among the Signs of Allāh, that they may receive admonition! (Al-Aʿrāf, 7:26) While all other animals have a skin that provides them protection against the elements, human beings don’t. Monkeys can live without clothing; human beings cannot. Why? It is not that our bodies did not develop our skin—so thin and fur free that it requires external covering for protection—because of some unexplained evolutionary accident. Rather, our Creator designed it this way so we will always need clothing. He also put in us the sense of shame that forces us to cover ourselves. At the same time, He provided us with the means and abilities for producing nice clothes. On the other hand, the first act of Satan was to cause Adam and Eve to expose themselves as explained in the āyahs preceding this one. The address here is to all humanity, emphasizing thereby the universal human need to cover ourselves properly. The Qur’ān then warns that Satan was not finished after his first attempt for the next āyah says: “Oh Children of Adam! Let not Satan seduce you in the same manner as he got your parents out of the Garden, stripping them of their raiment, to expose their shame.” Those who design, promote, and use the fashions— especially women’s fashions—that develop new ways of not covering the body are thus obedient servants of Satan, whether they realize it or not. Homosexuality وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُم بِهَا مِنْ أَحَدٍ مِّنَ الْعَالَمِينَ. إِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِّن دُونِ النِّسَاءِ ۚ بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ And (remember) Lūṭ, when he said unto his people: “Do you commit abominations such as none in all the world has ever done before you? Verily, with lust you approach men instead of women. You are indeed a people transgressing beyond bounds.” (Al-Aʿrāf, 7:80-81) The story of the people of Prophet Lūṭ (Lot) is mentioned in more than ten sūrahs in the Qur’ān. This is a story of crime, defiance, and punishment. Unprecedented crime, extremism in insisting on that crime, and exemplary punishment. Anyone who reads this narrative with an open mind can have not the slightest confusion about Islam’s attitude about homosexuality. The first thing the Qur’ān mentions is that homosexual practice was invented by the people to whom Prophet Lūṭ was sent as a messenger. The Qur’ānic word is al-fāḥishah, which means lewdness, shameful act, indecency. Fornication and adultery (zinā) are also mentioned as examples of fāḥishah in the Qur’ān. But here the definite article al is added to show the even more serious nature of this act. Homosexual act is not fāḥishah but al-fāḥishah. It is not just a shameful act but the shameful act, the lewdness, the abomination. Secondly in telling that no one before them committed this act, the Qur’ān uses the word min in addition to aḥadin. Without this, it would still mean that no one did it before you. But with min emphasis is added. In other words, no one whosoever ever did this act among all the creatures. This is an outright rejection of the claim that this tendency is an inborn and ingrained part of nature for which no person should be held accountable. Prophet Lūṭ accuses them of having invented this shameful act. And the Sodomites do not say that they are helpless because it is a call of nature. Rather they say, “You know very well what we want.” And that the Prophet would be added to the list of people who have been expelled from their city for objecting to their practices if he does not cease and desist from criticizing their way of life. They are the inventors of this perversion and fully committed to use of violence to defend it. This Qur’ānic account regarding the genesis of this perversion is attested to not only by the Bible and the Talmud but also by the terms used to describe this act in languages around the world. It is sodomy in English, sodomie and sodomiser (the doer) in French, sodomia and sodomizar in Spanish and sodomi in Norwegian. Sodomie in German and sodomia in Polish also refer to variant forms of sexual perversion. All point to the fact that it was invented in Sodom, which was the principle city of these people. In Arabic and languages influenced by it like Urdu the term used is liwatat or aml qaum lut, referring to the practice of the people of Prophet Lūṭ. Again it is pointing to the same date and place of invention. The date is about four thousand years ago. For thousands of years before that no one ever felt the urge for this perversion. Obviously if it was in human nature then some people in earlier times should also have expressed this inclination. The place is the area now submerged under the Dead Sea. This was a very prosperous and rich fertile land. Then the punishment came in the form of a huge earthquake and rain of brimstones and fires that turned their world upside down. The area then became the lowest point on the face of the earth, being about 1300 feet below sea level. It was submerged under the ocean and turned into a desolate place where little life exists. Its harsh environment permits neither fish or other sea animals nor aquatic plants. It was as the Qur’ān said: “And verily of that We have left a clear sign for people who have sense.” Sodomites committed other crimes as well like highway robbery and performing shameful acts in public as mentioned in one place in the Qur’ān9 But their biggest crime was homosexuality, which is mentioned repeatedly. And then there was defiance. When Prophet Lūṭ warned them about divine retribution, they challenged him to bring it. Their fate was thus sealed by their own demand. That was before the angels arrived at the scene. Their invasion of the house of Prophet Lūṭ for the explicit purpose of molesting the angels who appeared in the guise of beautiful young men was thus just the last nail in their coffin. It was not the primary reason for their punishment. Some people have tried to distort the Qur’ānic account by claiming that their crime was rape not homosexuality. Others have surmised that the problem was that they were targeting young children, otherwise it would be fine. The Qur’ān does not leave the slightest possibility of such interpretation. In the āyah quoted above it says: “Verily, with lust you approach men instead of women.” It is rijāl (men) not aṭfāl (children). It is for the act itself, without any mention of compulsion, that they are called as musrifūn (going beyond limits). Also significant is the role of Prophet Lūṭ’s wife. While in the entire town only one house was saved, that of Prophet Lūṭ, even in that house there was an exception. It was the wife of the Prophet, who was killed with the rest of the people. Her fate is mentioned repeatedly so it does not remain just a footnote to the story. Why was she punished? Not for committing homosexual acts but for betraying her husband. She betrayed the cause of her husband by being an active sympathizer with the people and therefore shared their fate. When the people invaded the house of Prophet Lūṭ, and he was at the point of despair, the people were blinded by the angels. We can see a figurative blindness in the people who try to make a case for approval of homosexuality in Islam. A most bizarre argument that has been forwarded by some of them is that the Qur’ān mentions the presence of young boys as servants in Paradise. Interestingly it is the same people who argue that the modern homosexual affair is between consenting adults and that they also agree that sex with young boys is wrong. Yet that is what comes to their lustful minds when they read the accounts of the servants in the Qur’ān. If they had maintained their sensibilities, they would have realized that this Qur’ānic account actually gives exactly the opposite message. In Paradise women will not be in the public places. They will be in the private space, where they will not face the attention of anyone except their husbands (“houris, cloistered in cool pavilions”). Young boys will be in all the public places, because those who enter Paradise will not look at them with any sexual desires. They will have nothing to worry as those who could look at them with desire will not be in Paradise at all. They will be in the exact opposite of Paradise, a small manifestation of which was given to the people of Prophet Lūṭ. Self-Righteousness وَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوهُم مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ But his people’s only answer was this: “Expel them (Lūṭ and his followers) from your township! Verily, they are folk who make themselves out to be pure!” (Al-Aʿrāf, 7:82) The people of Prophet Lūṭ not only invented the heinous practice of homosexuality, they also fashioned a propaganda weapon for fighting those who would try to stop them. As quoted above they blamed Prophet Lūṭ and his associates of being self-righteous. We can hear the echoes of this blame even today. If someone dares to say that what someone else is saying or doing is wrong or un-Islamic, he will be immediately convicted of being self-righteous. And there is no sin greater than that. With this one word anyone can be stopped from pointing out any wrongs. Needless to say the term does not belong in the Islamic discourse. Muslims have had lots of debates in their history on the actions and words of each other. But you do not find the use of this word in these debates. The proper response to an accusation of wrongdoing is to show that the act in question is not wrong. But those using a counter accusation of self- righteousness are in effect saying: “How dare you accuse us of doing anything wrong.” Instead of answering the accusation, they aim at silencing it. So we should make it clear that the term is not acceptable in the Islamic discourse. In fact the entire institution of amr bil maʿrūf wa nahi ʿanil munkar, so central to Islam, can be disbanded if we continue to allow the use of this term.

Juz Seven The Tyranny of the Majority قُل لَّا يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ ۚ فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ Say, “The corrupt and the good are not equal, even though the abundance of (what is) corrupt may attract you. So, fear Allāh, O people of understanding, so that you may be successful.” (Al- Mā’idah, 5:100) The term khabīth applies to all forms of corrupt things, people, and ideas. When applied to things, the āyah means that a little wealth from ḥalāl sources is far better than a whole lot of it from ḥarām sources. Referring to this Sayyidnā Abū Hurayrah said, “One dirham from ḥalāl income that I give in charity is more beloved to me than a hundred thousand dirhams from ḥarām income.” ʿUmar ibn ʿAbdul ʿAzīz invoked this āyah when government revenue was reduced considerably after his economic reforms that eliminated unjust taxes. Some functionaries were concerned about the running of the government. Not he. His response: Fill your rule with justice just as it was filled with injustice before, and Allāh will take care of us. Today we witness wholesale violation of this message in the running of everything from small organizations to big governments. We think that a hundred bucks are better than one, regardless of how they were earned. The message is general and cautions us that in any situation we should not be swayed by numbers alone. This is the antidote to the tyranny of the majority and the claim to truth of the prevalent. We should never be the ones that go with the flow. We judge all things based on their own merit and not on their popularity or preponderance. Good is what Allāh declared to be good, no matter what the opinion polls say. Wrong is what He declared to be wrong, no matter how many pundits line up in its favor. Self Reform يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنفُسَكُمْ ۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا اهْتَدَيْتُمْ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ O you who believe, take care of your own selves. The one who has gone astray cannot harm you, if you are on the right path. To Allāh all of you have to return. Then He will tell you what you have been doing. (Al-Mā’idah, 5:105) Our first responsibility is to reform ourselves for we will stand accountable to Allāh for our own actions and inactions, not of others. Our normal conversations consist of criticizing others. This has a place in the proper scheme of things, when it is part of our conscious effort to promote good and prohibit evil and when it is guided by the Sharīʿah limits on such conversation. But when this becomes our sole occupation, to the exclusion of our self monitoring and accounting, there is a serious problem. This is not a negation of our responsibility to enjoin good and forbid evil. Rather it assures us that when we have done our job in promoting good, yet people do not listen, then we will not be responsible for their actions. Saʿīd ibn al-Musayyab said: “When you have enjoined good and forbidden evil, and you are following the right path, then the going astray of a person despite your efforts will not harm you.” Denying Life after Death وَقَالُوا إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ. وَلَوْ تَرَىٰ إِذْ وُقِفُوا عَلَىٰ رَبِّهِمْ ۚ قَالَ أَلَيْسَ هَٰذَا بِالْحَقِّ ۚ قَالُوا بَلَىٰ وَرَبِّنَا ۚ قَالَ فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ They say, “There is nothing but this worldly life of ours, and we are not going to be raised again.” If only you could see when they will be made to stand before their Lord! He will say, “Is this not a reality?” They will say, “Of course, by our Lord, it is.” He will say, “Then, taste the punishment, for you used to disbelieve.” (Al-Anʿām 6:29-30) This was revealed in Makkah and documents the belief of the pagans regarding the Afterlife. The great intellectuals, scientists, professors, and authors of today who hold and promote this view are no better or different than the ignorant people of the pre-Islamic Jāhiliyyah society quoted here. All corruption arises from this basic premise that there is no life after this one. If this life is all there is to it, then might must be right because it works and moral principles are meaningless because they require you to give up immediate gratification and many a time go unrewarded in this world. The second āyah tells us that visualizing the utter shock of those who subscribe to this view when they come face to face with reality after death is the best answer to their philosophies. Limits on Interactions with the Non-Believers وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ وَإِمَّا يُنسِيَنَّكَ الشَّيْطَانُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرَىٰ مَعَ الْقَوْمِ الظَّالِمِينَ When you see men engaged in vain discourse about Our signs, turn away from them unless they turn to a different theme. If Satan ever makes you forget, then after recollection, sit not in the company of those who do wrong. (Al-Anʿām, 6:68) This āyah sets the limits on interaction with the non- believers. If in any gathering, truth is ridiculed, blasphemy is perpetrated, or someone is making fun of Allāh and the Prophet, we must not sit in such company, watch or listen to such a program or participate in the chat. If we find ourselves in it, as soon as we realize it, we must show our disapproval by leaving. If this is isolationism then be it. We must isolate ourselves from evil environments for our own protection.

Ghusl of Janabah Q. Can one take a bath after Sehri, to be cleared from the state of Janaabat (requiring a Fardh Ghusal)? A.It is not advisable to unnecessarily delay the Fardh Ghusl. However if one is in the position that he wants to partake of Sehri before taking the Ghusl, it will be permissible. Rasulullah (Sallallahu Alaihi Wasallam) had sometimes delayed the Fardh Ghusl till after Suhoor. (Fathul Mulhim, V: 5, P: 226, Darul Qalam) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Some points below most should be well aware of, however just as a reminder we list below 30 important points about the performing of taraweeh 1) Taraweeh follows Esha. Taraweeh is not before Esha. In a Masjid wherein Esha Jamaat is not performed, it is not valid to perform Taraweeh. (Kabiri Pg 391) 2) If a person performed Taraweeh as an Imaam or follower, he cannot again perform Taraweeh as an Imaam although he may join as a follower (with Nafl intention) in another Masjid’s Taraweeh. (Kabiri Pg 389) 3) a. To read two Rakaats with one Salaam is best. b. To read four Rakaats with one Salaam is without objection. c. To read eight Rakaats with one Salaam is Makrooh (detested). d. But the reward for resting after every four Rakaats will not be obtained. e. However, to read more than eight Rakaats with one Salaam is against the best action and Makrooh-e-Tanzihi. (Kabiri) 4) A person who enters the Masjid when Taraweeh has started, one must perform the Fardh and Sunnat then join the Taraweeh etc. (Kabiri) 5) It is permissible to perform Fardh behind one Imaam and Taraweeh and Witr behind another. 6) If the Esha Salaat was not valid due to some reason (e.g. Imaam performed it without Wudhu), then the Esha and the Taraweeh has to be repeated, although the reason for invalidity did not exist in the Taraweeh. (Kabiri) 7) All of the following intentions are valid for Taraweeh: a. “Standing for night Salaat in Ramadhaan” b. “of Sunnat” c. “of the time of Salaat” d. “of the Imaam”. (Kinayah) 8.) If an Imaam is reading the second and the third section and the follower made the intention of following him in the first section, there is no problem. (Kinayah) 9) If any part of the Taraweeh was invalid or missed, then it is Makrooh to make its Qaza with Jamaat. 10) If one remembered after Witr, that a portion has been left out, this can be read in Jamaat. 11) If only 19 Rakaats were read, then two more should be read. There is no need to repeat the whole Taraweeh. 12) When repeating the two Rakaats (of those Rakaats which have been rendered invalid), the Quraan recited in those two invalid Rakaats should be repeated so that the Quraan is recited in a valid Salaat. 13) If the Imaam made 18 Rakaats and then started the Witr and then remembered that two Rakaats Taraweeh are left and makes Salaam after the second Rakaat of the Witr, it will not be counted as Taraweeh. 14) If the Imaam did not make Qa’da after the second Rakaat but did so after four Rakaats, then the later second Rakaats are counted as two of Taraweeh. 15) To read Taraweeh sitting without reason is valid, but half the reward will be received. 16) If the Imaam performed Taraweeh in a sitting position due to some reason then it is Mustahab (preferable) for the followers to stand and read. 17) To keep counting how many Rakaats have been performed is Makrooh. This is a sign of uneasiness. 18) To spend most of the night in Taraweeh is Mustahab (preferable). 19) To make one Khatam (read or listen) is Sunnat. The second Khatam is meritorious. The third Khatam is best, thus if in every Rakaat plus minus ten Aayats are read then easily one Khatam can be read and will not be difficult for the followers. 20) It is meritorious for a Hafez to return home and perform another twenty Rakaats so that he obtains the reward for two Khatams. 21) It is best to make one Khatam every ten days. 22) If the followers are so weak and disinterested, that they are not prepared to listen to the whole Quraan, with the result they discard Jamaat then read so much which pleases them or from Alam Tara. But in the above cases, they will be deprived of the reward of the Sunnat of Khatam. 23) If Aayats have been missed and whilst the Hafiz remembers those Aayats have been missed, then it is Mustahab (preferable) to read the missed Aayats and to repeat the proceeding ones. 24) It is Makrooh (detested) to leave out the small in between Surahs in Fardh Salaat but it is not Makrooh to do so in Taraweeh. 25) If the followers are weak or not energetic that they cannot bear lengthy Salaats, then after the Durood, Dua may be left out without any objection. Care should be taken not to leave out the Durood. 26) Do not read Thana when you join the Jamaat when the Imaam has started the Qiraat. 27) a. The Masbooq (one who has come late for Salaat) should not stand up quickly to complete his Salaat until he is sure and certain that the Imaam has ended his Salaat. (Muheet) b. Sometimes the Imaam may make a Salaam to be followed by Sajda Sahwa while the Masbooq stands up the Masbooq should immediately return and join the Imaam. 28) If a person hurriedly said Takbeer while standing straight and then rushed into Ruku and his back straightened before the Imaam raised his head from Ruku then the person has got the Rakaat even if he did not say one Tasbeeh. Otherwise not. If the person did not say the Takbeer while standing straight, but said it while going into Ruku, then his start is not valid. (Muheet) 29) If one says one Takbeer as Takbeer-e-Tahrima while standing and immediately goes into Ruku to join the Imaam, it is adequate (sufficient). 30) It is permissible to read Fardh Salaat under one Imaam and Taraweeh and Witr under another Imaam. (Kabiri) Above references (Fatawa Mehmoodia of My Ustaad Hazrat Moulana Mufti Mehmoodul Hasan Gangohi Vol 2 Pg 350 till 357) al-islam

Juz Six Basis for Cooperation ۘ وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ Help one another in furthering virtue and Allāh-consciousness, and do not help one another in furthering evil and aggression. (Al- Mā’idah, 5:2) This is a fundamental principle that governs all our cooperation with others. Cooperative arrangements result from calculations that it will be, as normally phrased, a win- win situation. But what does that exactly mean? It means that both the parties entering into a pact of cooperation will achieve their self interest. However for Muslims, considerations of virtue override all other considerations. Any enterprise, no matter how attractive on the basis of self interest, is a no-no if it leads to sin, evil, or aggression. Perfection of Religion ۚ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا Today, I have perfected your religion for you, and have completed My blessing upon you, and chosen Islam as Dīn (religion and a way of life) for you. (Al-Mā’idah, 5:3) This āyah was revealed at ʿArafāt in the afternoon of Friday, the 9th of Dhu ’l-Ḥijjah, 10 AH, eighty-one or eighty-two days before the death of the Prophet ﷺ. No legal injunction whatsoever was revealed after this. Here was the announcement that the sequence of revelations to the last of the prophets was now coming to an end. The deen, the system of beliefs and practices, was completed. It was perfected. People are free to accept or refuse to accept the message of the Qur’ān. But this categorical declaration does not leave any room for anyone to “improve” it or “reform” it. Additionally this āyah contains the last legal ordinances ever revealed to the Prophet Muḥammad ﷺ. They deal with ḥalāl and ḥarām meat. This shows the importance of eating ḥalāl. Conflict of Interest: Justice in the Face of Enmity يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ O you who believe! Stand out firmly for Allāh, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety: and fear Allāh. For Allāh is well-acquainted with all that you do. (Al-Mā’idah 5:8) This āyah deals with the other equally potent impediment to justice: hatred. It commands loudly and clearly that you cannot do injustice even when you are dealing with the enemy. The natural, uneducated, and uncivilized tendency is to treat the enemy as less than a human being; one who has no rights and deserves no justice or fairness. It was as true in the pre-Islamic tribal jahiliyyah (based on ignorance) society as it is today. See how Islam directly curbs it. It is a command to the believers, with a reminder that Allāh is watching you, that enmity of others cannot be used as an excuse for committing injustices against them. Friendship with Enemies of Islam يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ هُزُوًا وَلَعِبًا مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاءَ ۚ وَاتَّقُوا اللَّهَ إِن كُنتُم مُّؤْمِنِينَ O you who have attained to faith! Do not take for your friends such as mock at your faith and make a jest of it—be they from among those who have been given the Book prior to you, or the disbelievers. But remain conscious of Allāh, if you are (truly) believers. (Al- Mā’idah, 5:57) This āyah is self explanatory and sets the limits on interfaith friendship. Yūsuf Ali writes: “It is not right that we should be in intimate association with those to whom religion is either a subject of mockery or at best is nothing but a plaything. They may be amused, or they may have other motives for encouraging you. But your association with them will sap the earnestness of your Faith, and make you cynical and insincere.”

Juz Five Fundamental Law of Business Dealings يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ إِلَّا أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ ۚ O you who believe, do not devour your wealth among yourselves by false means, unless it is trade conducted with your mutual consent. (An-Nisā’, 4:29) This is the fundamental law of Islam for all financial dealings. It declares all exploitation unlawful and stipulates two conditions for the acceptability of financial dealings. A) It should be a fair trade and B) it should be with free mutual consent. Trade includes sales, rentals, and employment of labor. It excludes interest transactions, since it is exchange of money for time and not for any valuable property. Deception and coercion also invalidate a transaction. All financial laws of Islam are governed by this fundamental law. Consent is so important that even charitable donations collected through pressure techniques are impermissible in Islam. Today most marketing aims at precisely the opposite goals, whereby exaggerating the virtues and hiding the defects are considered acceptable marketing practices. Worse, creative marketing makes a virtue of such deceptions, equating successful exploitation with smartness. It is a travesty that business schools in the Muslim world today teach the same “sciences” and feel good about spreading “education.” Unhealthy Rivalry: Feminism and More وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا ۖ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ ۚ وَاسْأَلُوا اللَّهَ مِن فَضْلِهِ ۗ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا Do not covet something in which Allāh has made some of you superior to others. For men there is a share of what they earned, and for women, a share of what they earned. Pray to Allāh for His grace. Surely, Allāh is All-Aware of everything. (An-Nisā’, 4:32) This āyah was revealed in response to questions regarding disparity between men and women. Sayyidah Umm Salamah, the mother of believers, looking for an explanation, observed: “Men take part in battles and we do not. We do not take part in combat so we can become martyrs. Also our share in the inheritance is half theirs.” According to another report from ʿIkrimah some women said “We deeply desired that Allāh would let us participate in battles so we would get the same reward as men.” According to another report a woman was concerned that since women have half the share in inheritance and are given half the weight as witnesses in many cases, they would also get half the reward of men for all good deeds. Lest anyone influenced by feminist ideology jump into confusion here, women were not seeking equal rank in the family or tribal hierarchy; they were rather concerned about rewards in the Hereafter. They wanted to make sure they would get equal wages of piety for equal piety. And they were assured, here as well as at many other places in the Qur’ān, that the rewards for good or bad deeds are the same for men and women. While we are encouraged to compete with each other in performing good deeds, we should not get carried away with the idea of competition. Feminism is the result of taking competitiveness to extremes by seeking everything for women that applies to men. This is its foundation and this foundation is being demolished in no uncertain terms here. If men are superior in some respects (like physical strength) so be it. That is Allāh’s plan. If they are given the sole responsibility for earning a living for the family and therefore are given a bigger share in the inheritance in most circumstances, so be it. Their abilities are not the same. Their spheres are not the same. But within their sphere, ultimately everyone will get the rewards based on their own effort and ability. If they listen to this āyah, women will be content being women and will lead happy lives. But the message is not to be limited to its immediate context. It is general and applies to all unhealthy rivalry. We have not been created equal in our appearance, skin color, physical strength, talents, and abilities. We should not waste any time comparing ourselves with others and lamenting our disadvantages in any of these things. We submit to the Will of Allāh in everything that is beyond our control. But we try to do the best in areas where we have been given freedom of action. And we seek Allāh’s grace and mercy all the time. Most of the psychological problems in the world would go away if we followed this one gem of advice. Conflicts of Interest: Justice in the Face of Love يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا ۚ وَإِن تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا O you who believe! Stand out firmly for justice, as witnesses to Allāh, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allāh can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (the truth) or decline to do justice, verily Allāh is well-acquainted with all that you do. (An-Nisā’ 4:135) Under normal circumstances many people can be just. But Islam commands its followers to be just even in the face of strong conflicting emotions. In dealing with other human beings, two major impediments to justice are love and hatred. This āyah teaches us to overcome the first impediment when we are dealing with our closest relatives or even ourselves. Here is the resolution from the Qur’ān of the perennial conflict between self-interest and justice. Be just, even if it is against your narrowly defined self-interest or that of those very close to you. Ignorant people think they are protecting their self-interest by being unjust to others. Their decision to be just or unjust may be based on a cold calculation of self-interest. But real faith in Allāh elevates one beyond that narrow-mindedness. This āyah reminds us that the real protector of interests of all people is Allāh and He will protect us when we follow His command to be just. The justice demanded by Islam permits no favoritism. The second impediment to justice is discussed in the next juz.