ummtaalib

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

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

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

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

Leaving the Musjid to Perform Sunnah Ghusal Q: If one sitting in sunnah i’tikaaf left the masjid with the intention of sunnat ghusal on Friday, will the I’tikaaf break? A: The I’tikaaf will break. ( وحرم عليه ) أي على المعتكف اعتكافا واجبا أما النفل فله الخروج لأنه منه له لا مبطل كما مر ( الخروج إلا لحاجة الإنسان ) طبيعية كبول وغائط وغسل لو احتلم ولا يمكنه الاغتسال في المسجد كذا في النهر (الدر المختار مع رد المحتار 2/444-445, الفتاوى الهندية 1/212) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Juz Thirteen Sūrah Yūsuf Sūrah Yūsuf is unique among Qur’ānic narratives as the entire sūrah is devoted to the story of Prophet Yūsuf. Further, his story, unlike other stories, is not mentioned anywhere else. The sūrah is filled with moral lessons, for which a good tafsīr should be consulted. Here are only some of those lessons. In-between Muslims اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِينَ “Let us kill Yūsuf, or throw him at some place on earth, and thus your father’s full attention will be devoted for you alone, and after doing that, you may become a righteous people.” (Yūsuf, 12:9) The brothers of Prophet Yūsuf were Muslims. They were driven by jealousy and not by an ideological conflict. But this jealousy led them to commit serious wrongs. Torn between their negative emotions and their sense of right and wrong, they were the in-between Muslims. They must have felt the pricks of conscience in formulating their evil plan. This is how they assuaged their guilt feeling. “Do this one wrong now, and afterward lead a virtuous life.” Anyone resorting to the same justification for any wrong should realize the hollowness of this logic. Human Nature This sūrah gives extremely valuable insights into human nature. It also tears apart the idea that good people are above lusts and desires or that there can be such a thing as platonic love. This idea only helps remove the safeguards thereby making succumbing to those desires easier. This is the story of a Prophet, whose innocence is attested to by the Qur’ān. Yet it also says clearly that he could have succumbed to the lust, except for the help from Allāh. The following āyahs make it very clear. وَلَقَدْ هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا لَوْلَا أَن رَّأَىٰ بُرْهَانَ رَبِّهِ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ She certainly desired him, and he might have desired her, had he not seen the proof from his Lord. Thus We did, to turn evil and lewdness away from him. Surely, he was one of Our chosen servants. (Yūsuf, 12:24) قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ الْجَاهِلِينَ He (Yūsuf ) said, “My Lord, the prison is dearer to me than what these women invite me to do. If You do not turn their guile away from me, I might yet yield to their allure and become one of those who are unaware (of right and wrong). (Yūsuf, 12:33) وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ And yet, I am not trying to absolve myself: for, verily, man’s inner self does incite (him) to evil, and saved are only they upon whom my Sustainer bestows His grace. Certainly, my Sustainer is the Most- Forgiving, Very-Merciful. (Yūsuf 12:53) In the first āyah Allāh is saying that Prophet Yūsuf might have desired her. In the second āyah Prophet Yūsuf is seeking Allāh’s help against their seduction since without that help he might yield to their allure. The third āyah is a general observation about human nature which has inclinations to evil. The idea that human beings can be reformed against their nature is a fantastic one. This story should liberate us from such illusions. The proper moral reform consists in recognizing human nature and eliminating the opportunities for it taking the wrong course. The attraction between the sexes is an important force of nature, which makes family life possible, which is the basic unit of society. When it spills outside marriage, it becomes a destructive force, which must be curbed. And the way to do that is to restrict the exposure and opportunities for interaction between the sexes in those situations. Hence the laws of hijab and the restrictions against free-mixing, which are based on a perfect knowledge of the human nature. All those who try to water them down are working against the forces of nature. It should also be noted that Zulaykha was older than Prophet Yūsuf. He had entered their house as a child to be possibly adopted as a son. This removes any grounds for relaxation of the requirements of hijab for an older (as opposed to an old) woman. As long as the two are of marriageable age, the restrictions are to be observed. Sermon in the Prison قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَن يَأْتِيَكُمَا ۚ ذَٰلِكُمَا مِمَّا عَلَّمَنِي رَبِّي ۚ إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّهِ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ. وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَا أَن نُّشْرِكَ بِاللَّهِ مِن شَيْءٍ ۚ ذَٰلِكَ مِن فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ. يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ. مَا تَعْبُدُونَ مِن دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ I have abandoned the way of those who do not believe in Allāh, and who are deniers of the Hereafter. And I follow the creed of my forefathers Ibrāhīm (Abraham), Isḥāq (Isaac), and Yaʿqūb ( Jacob). It is not conceivable that we should (be allowed to) ascribe divinity to anyone beside Allāh: this is (an outcome) of Allāh’s bounty unto us and unto all mankind – but most people are ungrateful. O my companions in imprisonment! Which is more reasonable: (belief in the existence of numerous divine) lords, each of them different from the other—or (in) Allāh, the One God, who holds absolute sway over all that exists? All that you worship instead of Allāh is nothing but (empty) names which you have invented—you and your forefathers—(and) for which Allāh has bestowed no warrant from on high. Sovereignty belongs to none but Allāh. He has ordained that you shall not worship anyone but Him. This is the only right path. But most of the people do not know. (Yūsuf 12:37-40) This is a very powerful sermon that passionately appeals to our ingrained sense of truth and falsehood to show the truth of the universal call of Islam. Prophet Yūsuf, like all prophets, is constantly on the lookout to call people to Allāh. He gets an opportunity when the inmates approach him for interpretation of their dreams. With great wisdom and passion he uses the occasion to deliver them the message. It is a penetrating question, which can be posed to all the polytheists of the world: “Which is more reasonable: (belief in the existence of numerous divine) lords, each of them different from the other—or (in) Allāh, the One God, who holds absolute sway over all that exists?” It is telling that this important part of the story is completely missing from the narrative in the Torah, which otherwise has many historical details (names, places, numbers) not mentioned in the Qur’ān. Such details are a characteristic of human story telling. On the other hand the Qur’ān ignores such details and focuses totally on telling the stories to highlight the guidance for humanity inherent in them. Tawakkul وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِن بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُّتَفَرِّقَةٍ ۖ وَمَا أُغْنِي عَنكُم مِّنَ اللَّهِ مِن شَيْءٍ ۖ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ And he said, “O my sons, do not enter (the city) all of you from the same gate; rather, enter from different gates. And I cannot help you in any way against (the will of ) Allāh. Sovereignty belongs to none but Allāh. In Him I place my trust, and all those who trust should trust in Him alone.” (Yūsuf, 12:67) For security reasons Prophet Yaʿqūb (Jacob) asked his sons not to travel together. But after advising them of the necessary precaution, he made it very clear that his trust was not in his prudence but in Allāh. This is a lesson in the very important concept of tawakkul: We should take the best steps needed based on our knowledge and understanding, then leave the results to Allāh. Tawakkul means making and executing the plans to the best of our ability and then putting our trust in Allāh to make our plans and actions bring out the desired outcomes. This is Islam’s middle way between the extremes of taking matters completely in our hands or leaving them altogether and hoping for desired outcomes without any effort. Tawakkul ends worries and anxieties without compromising on our plans and actions. Forgiveness قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ ۖ يَغْفِرُ اللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ He said, “No reproach upon you today! May Allāh forgive you, and He is the Most- Merciful of all those who show mercy. (Yūsuf, 12:92) قَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُم مِّنَ الْبَدْوِ مِن بَعْدِ أَن نَّزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي (My Lord) favored me when he released me from the prison, and brought you from the countryside after Satan had caused a rift between me and my brothers. (Yūsuf, 12:100) This is the greatness of the Prophetic character, an example in both forgiveness and thankfulness. After all the ordeals through which his brothers had put him as a young child, he forgave them. And the forgiveness referred to in the first āyah mentioned above was really meant as we can see in the second āyah quoted above. Prophet Yūsuf, instead of blaming his brothers, simply referred to whatever happened to the inspirations of Satan. When Prophet Muḥammad ﷺ conquered Makkah and he was in a position to take revenge from the Quraysh leaders who had left no stone unturned in hurting him and his followers for more than a decade, he used the same words to forgive them. Prophet Yūsuf had faced three great tribulations. First, he was mistreated by his brothers. Second, he had to withstand long separation from his parents. Third, he was unjustly put in prison. Here in summing up his story he is giving a profound lesson in thankfulness. First, he reversed the order making the last incident the most important and the first, which had started it all and for which his brothers were directly responsible, the least. Second, he focused not on the ordeal but on the ending of the ordeal. He thanked Allāh for helping him get out of the prison, and for bringing back his parents and family. No complaints about his long ordeal, no ill feeling about his brothers. Only thanks and rejoicing. Knowledge, Wisdom, Blindness أَفَمَن يَعْلَمُ أَنَّمَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَىٰ ۚ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ Now, can the one who knows that whatever has been revealed to you from your Lord is the truth, be equal to one who is blind? But only men of understanding heed. (Ar-Raʿd, 13:19) Allāh’s guidance has been mentioned in many places as the light. This light makes the believers see the truth as truth. Others are in utter darkness and therefore they cannot see it. That is, they are blind to it. Worldly Provisions اللَّهُ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ ۚ وَفَرِحُوا بِالْحَيَاةِ الدُّنْيَا وَمَا الْحَيَاةُ الدُّنْيَا فِي الْآخِرَةِ إِلَّا مَتَاعٌ Allāh expands the provision for whom He wills and narrows it (for whom He wills). And they (who are given abundance) rejoice in the life of this world—even though, as compared with the life to come, the life of this world is nothing but a fleeting pleasure. (Ar-Raʿd, 13:26) Too many people get deceived into thinking that their economic achievements are a result of their own smarts. This āyah should help destroy this myth. A person who truly believes in this statement will always be thankful to Allāh for all his provisions and earnings, will not be tempted by ḥarām sources of income, and will be a contented person. Peace of Mind الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ The ones who believe and their hearts are peaceful with the remembrance of Allāh. Listen, the hearts find peace only in the remembrance of Allāh. (Ar-Raʿd, 13:28) This is the real recipe for achieving that elusive peace of mind. Remembrance of Allāh (dhikr) brings one closer to Allāh. And as one gets closer to Allāh his worries and anxieties are replaced by tranquility and contentment. Dhikr is the food for the soul. Nothing else would satisfy a healthy soul. On the other hand a sick soul may not be able to digest it, but it will find nothing else either that can provide proper nourishment for it. That is why the āyah first says that the guidance of Allāh is for those whose hearts find peace in the remembrance of Allāh. In other words those who have healthy souls. Then it tells that real peace lies only in the remembrance of Allāh. Conquering Nature? اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ ۖ وَسَخَّرَ لَكُمُ الْأَنْهَارَ. وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ ۖ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ It is Allāh Who has created the heavens and the earth and sends down rain from the skies, and with it brings out fruits wherewith to feed you; it is He Who has made the ships subject to you, that they may sail through the sea by His command; and the rivers (also) has He made subject to you. And He has made subject to you the sun and the moon, both diligently pursuing their courses; and the night and the day has He (also) made subject to you. (Ibrāhīm 14:32-33) Here is the cure for the delusion of modern science that it is conquering nature. We constantly hear how man has conquered the earth and is now out to conquer space. The apparent control over rivers and seas, mountains and deserts, and plants and animals that mankind seems to exert, the astounding ability with which the powers of the sun and the moon have been harnessed to serve human needs, the wonderful inventions that seem to put gigantic forces of nature at our disposal-all of these result from His Will. It is Allāh who created the universe and it is He who has granted us control over it. (And whenever He wills, He takes it back as well.) Instead of congratulating ourselves for “conquering” it, we should be thanking Allāh for granting us this domination. The disasters that modern science has produced, especially the environmental disaster, are a result of its delusion. A scientist informed by this āyah will be freed from this debilitating sickness that is threatening the humanity. He would act responsibly, knowing that he is accountable before Allāh for how he uses the domination given to him as a test. He would be a grateful and humble servant of Allāh instead of the mad scientist out to maximize his power and profits. He would know that Allāh created the universe to serve us and created us to serve Him.

Opinions Of The Scholars Imam Abu Hanifa, Imam Shafi’i, and Imam Ahmad (rahmatullahi alaihim) are unanimous that twenty rak’ats are to be performed for taraweeh during Ramadan. There are different opinions recorded from Imam Malik (rahmatullahi alaih): one states twenty rak’ats; another is of thirty-six rak’ats, about which Imam Malik (rahmatullahi alaih) said, ”This is our former opinion;” and a third view is of thirty-eight rak’ats. There is also an opinion which states forty-one rak’ats (Bidayat al-Mujtahid 1:210). ‘Allama ‘Ayni (rahmatullahi alaih) mentioned the second of view of thirty-six rak’ats to Imam Malik’s (rahmatullahi alaih) more popular opinion. What becomes clear at this point is that none of the four prominent Imams held a view of taraweeh being less than twenty rak’ats. Twenty is the minimum number mentioned, and the reason for Imam Malik’s (rahmatullahi alaih) view of thirty-six is that it was the practise of the people of the noble city of Makkah to perform tawaf (circumambulation) of the Ka’bah after every four rak’ats of taraweeh. During the pause between each four rak’ats of taraweeh, the people of the illuminated city of Madinah would observe an extra four rak’ats of prayer in place of the tawaf. (see al-Mughni 2:167) Therefore, since taraweeh was performed as twenty rak’ats, consisting of five sets of four rak’ats (each set called a ‘tarweeha’), the people of Madinah would perform an extra four rak’ats after every tarweeha, bringing the total number of extra rak’ats to sixteen. Sixteen extra rak’ats plus the twenty rak’ats of taraweeh make thirty-six rak’ats. Hence, the actual number of tak’ats of Taraweeh was twenty even according to Imam Malik (rahmatullahi alaih). ************* Views of the Scholars Imaan Qurtubi radhiallahu anhu states: “Twenty rakaats taraweeh and three rakaats witr is the most authentic narration.” Imaam Nawawi radhiallahu anhu states: “Taraweeh is a unanimously accepted sunnah of the Muslims. It is twenty rakaats”. “The pandemonium that the Ghair Muqallideen (people who do not follow any Mazhab) had started for the past hundred years was never heared of in the Islamic world before……… Similarly from the time of Umar radhiallahu anhu upto the emergence of this sect there was no masjid in the world where eight rakaats of Taraweeh was performed……”. (Moulana Habib ur Rahmaan Azmi).

The practice of the Messenger of Allah (salallahu 'alayhi wa sallam) In a narration it is stated that the Messenger of Allah (Allah bless him and give him peace) performed twenty rak’ahs in tarawih.[24] The chain of this narration is weak. However, it is a well established principle in the sciences of Hadith and Fiqh that if a hadith possesses a weak chain but is supported by the general practice of the Ummah in the era of the Companions and the Followers (Tabi’in) then that hadith will be considered authentic.[25] Mawlana Habib al-Rahman Al-A’zimi has mentioned that this albeit weak narration is supported by the following points: (1) The fact that the general practice of the Muslims in the era of Sayyiduna ‘Umar (may Allah be pleased with him) conformed to it, (2) this remained the practice even in the era of Sayyiduna ‘Ali (may Allah be pleased with him), (3) all of the four madhhabs concur with it and (4) the fact that the entire Ummah has been practicing upon it till this day. These are sufficient reasons to strengthen this narration and raise it to the level of authenticity. (Rak’ate Tarawih, pg. 60) Interestingly, Imam Ibn Abi Shaybah, under the chapter of “The number of rak’ahs to be performed in Ramadan”, first quotes the practice of twenty rak’ahs from ten different Companions and Followers (Tabi’i) and thereafter cites the narration of twenty rak’ahs from the Messenger of Allah (Allah bless him and give him peace).[26] This probably means he was alluding to the strength of this narration.

Tarawih - Proof For 20 Rak'ats

Q. Is it true that we are supposed to recite Dua e Jameelah on the fifteenth Ramadaan? What is the significance of this? A.There is no virtue mentioned in the Hadith with regards to reciting Dua–e-Jameelah on the 15th Ramadaan nor is there any virtue recorded in authentic sources for the Dua itself. A person should rather engage in Duas that are recorded in the Hadith. And Allah Knows Best Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

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...