ummtaalib

On one occasion, Maalik bin Dinaar (rahimahullah) was walking with Ja’far bin Sulaimaan (rahimahullah) in Basrah when they came across a palace being built. The person coordinating the project was a very handsome youngster. Maalik bin Dinaar (rahimahullah) turned to Ja’far (rahimahullah) and exclaimed “Do you not see this youngster, his beauty and his ambition for this construction?” (i.e. look at how his ambition is being wasted on the temporary things of this world.) He further exclaimed, “I really have to ask my Rabb to free him (from the clutches of this material world) and (by means of which) perhaps He (i.e. Allah Ta‘ala) will make him from among the youngsters of Jannah.” Thereafter, Maalik bin Dinaar (rahimahullah) requested Ja’far (rahimahullah) to accompany him to meet this youngster. They thus entered the site and made salaam to the youngster. The young man casually replied to the salaam without realizing that the man standing before him was the great scholar, Maalik bin Dinaar (rahimahullah). When those around him informed him that the man before him was Maalik bin Dinaar (rahimahullah), he stood up and asked Maalik bin Dinaar (rahimahullah) how he could be of assistance to him. Maalik bin Dinaar (rahimahullah) asked him “How much do you intend to spend on this palace?” He replied, “One hundred thousand dirhams (silver coins).” Maalik bin Dinaar (rahimahullah) then asked the youngster, “Why don’t you hand this money over to me and I will put it in its rightful place (i.e. I will spend it in the path of Allah Ta‘ala), and (in exchange of that money) I will guarantee for you from the side of Allah Ta‘ala a palace better than this palace, along with its servants and caretakers, domes and pavilions, made from rubies and studded with precious gems. The sand (of the palace) will be saffron, and its cement will be musk. It will be far more spacious than this palace of yours and it will never dilapidate. No hands have touched it and no builder has built it. The Most High (i.e. Allah Ta‘ala) instructed it, ‘Come into existence!’ and it came into existence.” The youngster asked Maalik bin Dinaar (rahimahullah) to give him till the next morning to decide. Maalik bin Dinaar (rahimahullah) spent the entire night concerned about this youngster. When the last portion of the night came, he engaged himself in excessive du‘aa. The next morning when Maalik bin Dinaar and Ja’far (rahimahumallah) set out, they saw the youngster sitting (and waiting for them). When he saw them, he rushed towards them and asked Maalik bin Dinaar (rahimahullah) if the offer of the previous day was still available. Maalik bin Dinaar (rahimahullah) asked him if he was willing to give him 100,000 dirhams as per their agreement. He replied in the affirmative and presented the entire amount to Maalik bin Dinaar (rahimahullah). Maalik bin Dinaar (rahimahullah) then asked for an inkpot and paper to be brought and thereafter began writing, “In the name of Allah, The Most Gracious, The Most Merciful. This is the pledge of Maalik bin Dinaar to so and so person (the youngsters name); Indeed I (Maalik bin Dinaar) promise you from the side of Allah Ta‘ala a palace in exchange of your palace with the description I had given (yesterday) and more (than what was mentioned) is Allah’s prerogative. I have purchased for you in exchange of this wealth a palace in Jannah which is far more spacious than an extensive shade, close to (the ‘arsh of) The Highest, The Mighty.” Maalik bin Dinaar (rahimahullah) then folded the letter and handed it over to the youngster. They then took the wealth and began distributing it. By the evening all the wealth was spent in the path of Allah Ta‘ala and only a night’s ration remained. Barely forty days later, Maalik bin Dinaar (rahimahullah) completed his salaah one morning when he saw a letter placed in the mihraab. When Maalik bin Dinaar (rahimahullah) picked up the letter and opened it, he found the following written on it without any ink: “This is an absolvent from Allah Ta‘ala for Maalik bin Dinaar; indeed We have granted the youngster the palace which you had promised him and (We have given him) seventy folds more.” Maalik bin Dinaar (rahimahullah) was astonished by this. Taking the letter with him, he and his companions set out to the house of the youngster. When they reached the house, they saw that the atmosphere of the house was one of grief and sorrow. When they enquired about the youngster, they were informed that he had passed away the previous night. They then called for the person who had made the ghusl and asked him. “Are you the one who performed the ghusl (of so and so youngster?) He replied in the affirmative. Maalik bin Dinaar (rahimahullah) then requested him to inform them about what had happened. The person explained that before the youngster passed away, he gave him a letter and requested that when he passes away, this letter should be placed in between his body and his shroud. Therefore, he abided by his request and buried him with this letter. Maalik bin Dinaar (rahimahullah) took out the letter which he had found earlier that day and showed it to the person who had done the ghusl for the youngster. Upon seeing this letter, he exclaimed, “By the one who took his soul, this is the very same letter! I had placed it with my own hands between his shroud and his body.” Hearing this, everyone began weeping profusely. Another youngster who was also present stood up and requested Maalik bin Dinaar (rahimahullah), “Take from me two hundred thousand dirhams and promise me the same thing.” Maalik bin Dinaar (rahimahullah) exclaimed, “It is not possible! Whatever happened, has happened and whatever has passed is over. Allah commands whatever He wishes.” Whenever Maalik bin Dinaar (rahimahullah) would remember the youngster he would weep and make du‘aa for him. (Kitaabut Tawwaabeen – Ibnu Qudaamah pg. 173) Lessons: 1. The luxuries of this material world are such that they very easily distract a person and make him forget his true purpose in life – worshipping Allah Ta‘ala and building his Aakhirah (Hereafter). Hence, it is extremely necessary for us, especially in our era of materialism and secularism, to keep the Aakhirah before us at all times. When the nature of this temporary world and the reality of the everlasting Aakhirah settles in our hearts, it will become easy for us to worship Allah Ta‘ala and pass our lives in His obedience. 2. Concern for the Deen of fellow Muslims is our duty and responsibility. We should thus endeavour to create an environment of reminding one another of Allah Ta‘ala, the shortness of this life and the eternity of the Aakhirah. We should also encourage one another to carry out good deeds and abstain from evil. Furthermore, we must dedicate time to make du‘aa for those Muslims who have lost the path and are involved in actions which are displeasing to Allah Ta‘ala. Hence, together with advising the person, Maalik bin Dinaar (rahimahullah) exerted himself in du‘aa on his behalf at the blessed time of tahajjud. UswatulMuslimah

Q. I came across an article claiming: “Hence the basic purpose of iddah is to determine whether a lady is pregnant or not. This is necessary to protect the lineage of the child. Hence in all cases where one is absolutely sure that the divorcee/widow is not pregnant there shall be no iddah. Obviously in such a case there shall be no other restrictions of the iddah as well.” Is this true? A. The article you came across contains a misunderstanding of the principles and objectives of iddah (waiting period). According to Islamic jurisprudence, the purpose of iddah extends beyond just determining whether a woman is pregnant. The iddah serves multiple purposes in Islamic jurisprudence: 1. Ta'abbud (عبادة): It is an act of worship and obedience to Allah's command. 2. Hifz al-ansab (حفظ الأنساب): Protecting lineage, which includes but is not limited to determining pregnancy. 3. Ihtiyat (احتياط): Precaution, as pregnancy may not be immediately apparent. 4. Hidad (حداد): Mourning period for widows. 5. Opportunity for reconciliation in cases of revocable divorce. 6. Psychological and emotional adjustment for the woman. The claim that "in all cases where one is absolutely sure that the divorcee/widow is not pregnant there shall be no iddah" contradicts the consensus (ijma') of Islamic scholars and the clear textual evidence from the Quran and Sunnah. Allah Ta’ala states in the Quran: "And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days]." (Surah Al-Baqarah, 2:234) "Divorced women remain in waiting (Iddah) for three periods …" (Surah Al-Baqarah, 2:228) These verses do not make an exception for women who are not pregnant. Therefore, it is obligatory to observe the iddah period as prescribed by Islamic law, regardless of the certainty of pregnancy. The iddah period remains obligatory even when pregnancy is ruled out, as it serves multiple purposes beyond determining pregnancy. And Allah Ta’ala Knows Best Mufti Moosa Salie Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Dārul Iftā – Official Fatwā site for Madrasah Urwah bin Az Zubay Here

I somehow missed this...need to listen

I dont really understand how this is done but yes, better to delete

Introduction Living in the West, we are all familiar with the Gregorian calendar, the years, the months, even the dates which are significant to people of other faiths. The real question is, how many of us are familiar with the Islamic Calendar? Can we say that we know the significant dates in Islam or the names of the months? In fact, how many of us know which Islamic month or year we are currently in? We all know when it is Ramadaan and maybe Dhul Hijjah, but what about the other months? Consider the following: A child reaches adulthood in Islam on their 15th Islamic birthday if they haven’t experienced any of the natural signs Our Zakaat is payable once every Islamic Year Our obligatory fasting begins on the 1st of Ramadaan and ends on the 1st of Shawwaal Our obligatory pilgrimage (Hajj) takes places between the 8th and 12th of Dhul Hijjah Bearing the above in mind, as Muslims, it is imperative for us to familiarize ourselves with our Islamic Calendar. The Origin of the Islamic Calendar On one occasion, Abu Musa al-Ashari radiyallahu anhu wrote a letter to Umar radiyallahu anhu, when he was the Ameer ul-Mu’mineen. In the letter, he mentioned that the letters of Umar radiyallahu anhu reach him, but the letters were not dated. Hence, in the 17th year of Hijrah, Umar radiyallahu anhu gathered the Sahabah radiyallahu anhum to discuss how to set a date, in other words, how to fix the Islamic calendar. The first point of discussion was when should the Islamic calendar start, i.e., what should be the first year. Some of the opinions were as follows: From the birth of Rasulullah sallallahu alayhi wa sallam From the time Rasulullah sallallahu alayhi wa sallam received Prophethood From the time of the Hijrah - Migration to Madinah Munawwarah From the demise of Rasulullah sallallahu alayhi wa sallam Regarding setting the date from the birth of Rasulullah sallallahu alayhi wa sallam, Umar radiyallahu anhu didn’t like this opinion as this would resemble the Christians. Regarding setting the date from the demise of Raslullah sallallahu alayhi wa sallam, Umar radiyallahu anhu didn’t prefer this either, as the passing away of Rasulullah sallallahu alayhi wa sallam was a blow to the Ummah. After the discussion, Umar radiyallahu anhu came to the decision that the Islamic calendar should commence from the Hijrah. The reason being that the Hijrah marked the beginning of the rise and honour of Islam. The Sahabah radiyallahu anhum unanimously agreed with his opinion. The First month Now that the first year had been determined i.e. After the Hijrah, which month should be the first in the Islamic calendar? If analogical reasoning was used, the first month should be Rabi ul Awwal as this was the month in which Rasulullah sallallahu alayhi wa sallam migrated to Madinah Munawwarah. However, the actual intention for migration was made by Rasulullah sallallahu alayhi wa sallam in the month of Muharram. In the 13th year of Prophethood, the Ansar (from Madinah) had taken the pledge of allegiance with Rasulullah sallallahu alayhi wa sallam on the 10th of Dhul Hijjah. At the end of Dhul Hijjah, the Ansar returned to Madinah Munawwarah after completing Hajj. A few days later, in the month of Muharram, Rasulullah sallallahu alayhi wa sallam made the intention to migrate to Madinah Munawwarah and granted permission to the Sahabah t to also migrate. Therefore, it was decided that the first month of the Islamic calendar should be Muharram. This was the opinion of both Uthman radiyallahu anhu and Ali radiyallahu anhu. Other Sahabah radiyallahu anhum suggested that the year should start with the month of Ramadan, however Umar radiyallahu anhu said it should be the month of Muharram, as this is the month in which the pilgrims return from Hajj. The Sahabah radiyallahu anhu unanimously agreed with his opinion. (Source: The Islamic Calendar) Jamiatul Ulama (KZN) Council of Muslim Theologians

Robbers of Time By Shaykhul-Hadith, Hadrat Mawlana Muhammad Saleem Dhorat damat barakatuhum The gift of time is a very precious favour of Allah ta‘ala. It is a favour we can neither store nor stop from passing. This is why we say, ‘Time waits for no one.’ A similitude for time and life is a block of ice melting away, slowly, minute by minute, second by second, breath by breath. Yet one stark difference between the two is that it is possible to put ice back in the freezer, but nothing can freeze our lives. Thus, life is an asset that needs to be utilised now. Upon close observation of our own lives, we will find that there are many activities which rob us of our time. Let us take football as an example; just ponder for a minute, how many people in the world today spend hour after hour of their precious time watching football games? What tangible benefit do we get from just watching football? Seldom do we have a conversation that is void of this topic. Just imagine, during only one season or during a single World Cup campaign, how much of our lives are wasted behind football? How much time do we waste in talking about football, watching football, listening to football commentaries and thinking about football? How much time do we devote to these activities and how much time do we devote to Allah ta‘ala? How much time do we spend pursuing religious or secular knowledge that will benefit us, in helping those who are less fortunate and less privileged than us, in helping the needy and the disabled, or in other ways of making a positive contribution to the communities in which we live? Football is just one example; there are many other robbers of time: engaging in futile conversations and gossip, spending hours on shisha, discussing politics without any practical outcome, etc. Let us all value time and utilise it in something fruitful, for a day is coming when we will be made to stand in the Court of Allah ta‘ala and be questioned about how we spent each and every moment of our lives. Taken from 'Inspirations' (Volume 1) published by Islamic Da'wah Academy © Islamic Da'wah Academy

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The enthusiasm to share whatever beneficial knowledge we come across sometimes results in the oversight of flooding peoples timelines, inboxes, or ears. This leads to “information indigestion.” Do not be too frequent to the extent that the audience or recipients are burdened. This is an established principle of knowledge. Despite the high level of the eagerness that the Sahabah (radiyallahu’anhum) had to learn from Nabi (sallallahu’alayhi wasallam), he too would consider this principle. The Method of Nabi (sallallahu’alayhi wasallam) Sayyiduna ‘Abdullah Ibn Mas’ud (radiyallahu ‘anhu) says, “Rasulullah (sallallahu ‘alaihi wasallam) would carefully consider the times in which he would advise us, for fear of us tiring.” (Bukhari) The Practice of the Sahabah (radiyallahu’anhum) The narrator of this Hadith; Sayyiduna Ibn Mas’ud (radiyallahu’anhu) himself had one set day in the week (a Thursday) in which he would address the public. When he was approached about this he replied: “I do not want to bore you.” [he then cited the Hadith mentioned above]. (Bukhari) Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu’anhuma) says, “Advise the people once a week. If you are requested, then agree for up to three times a week. Do not bore the audience… You should only lecture them when they are eager to listen to you.” (Adabul Imla wal Istimla) Note: It should be noted that this applies to when sharing knowledge with general people. As far as dedicated students that are in institutions of learning, they will obviously be lectured with much more frequency. A Repulsive Trend Some people have the habit of forwarding whatever piece of information they come across. This results in a flood of posts crowding people’s inboxes and timelines! One should rather choose that which is most beneficial. Not everyone has the same amount of time to spare! One who occasionally shares such information is actually following the sunnah. If we are doing so with more frequency, then ideally, it should be with the request or permission of the recipients. Further, we should rather allow the recipients to willingly subscribe to our frequent messages/broadcasts/emails etc, instead of forcing it upon them. Another form of Tiring the Audience The above principle applies to lectures as well. Many of our senior ‘Ulama have discouraged lengthy lectures which tire out the audience. Yes, occasionally, when needed, the lecture can be lengthy, but not on a frequent basis. My Beloved Father; Shaykhul Hadith, Moulana Haroon Abasoomar (Rahimahullah) passionately discouraged the habit of lectures at Walimah functions etc. wherein the actual purpose for gathering is to have a meal. To lecture people on such occasions has several harms, one such being the issue of boring the audience. This is not in keeping with the spirit of the sunnah in sharing knowledge. Al Miftah

Brother CH Is there any chance the other 3 madhaahib rulings can be checked by someone? If they are all correct then we can double check and edit the hanafi ruling and still keep the topic. I like the way its doen with the diffenrences all in one place

Wa'alaykumu salaam warahmatullah I just saw this thread! Sorry been quite inactive of the forums I was so happy to see the chart...though an image or PDF would be better But after bint Aisha's question maybe not a good idea to post it. I dont have time to go through all of it but: @Bint e Aisha First example: Reading the Qur'an (without direct touch) - impermissible in menses and post-natal Second example: Menstrual spotting within the purity period is Considered istiḥāḍah, not menstruation - any coloured spotting during purity will be istihadhah. So its correct but I think the word "menstrual spotting" can cause confusion Third example: After reaching menopause (usually 55 years), any bleeding is considered istiḥāḍah. No bashing inshaa-allaah : ) You are correct. After reaching 55 lunar years age if a woman sees blood which is black or red or another colour which she used to see before menopaye AND it reaches the menstrual minimum then yes, it will be menstruation

What will the people say? Will they approve of it? Will they laugh at it? It seems that such concerns influence our actions –especially our public conduct– more than anything else. Social pressure is a powerful force. It works by appealing to our desire not to be insulted, ridiculed, or criticized. In a righteous society it could also be a force for good, as some people will avoid a bad name more than they would a bad action. But in the real world out there it mostly turns into an evil force, pressuring people into doing things they know are wrong or keeping them from doing what they know are right. The question of right and wrong is changed into a question of acceptable and unacceptable to this evil force. In some cases we recognize it easily. Nearly every parent in the West today seems to be concerned about peer pressure, especially on the teenagers. There is hardly a sin that attracts teenagers — drugs, violence, lewdness, fornication, gangs — that does not have peer pressure as its main or major cause. Countless lives have been turned upside down or totally destroyed by it. But is the teen peer pressure an anomaly in an otherwise healthy society? Obviously not. It attracts our attention because of the scale of destruction it causes but the general trend is not different in other segments of the society. In many cases the same Muslim parents who are genuinely worried about the teen peer pressure, themselves seem to be giving in to the pressures for conformance. Some trade their names for meaningless but more “acceptable” constructions. Some will participate, say, in the office Christmas party, so that they are not discovered. Some admit to being Muslim but an “open- minded” one. (“Actually Islam is a very progressive religion. It allows us to do everything that the society asks us to do. Too bad most Muslims are so ignorant about their own religion.”) The phenomenon is not limited to the Western world either. Unfortunately today most Muslim countries at many times seem to be putting their weight on the side of wrong. There, un-Islamic traditions, innovations (bidaat), and outright evils flourish under social pressures. The most visible symbols of an Islamic life are generally also the favorite targets of this pressure. Thus we see that in many Muslim countries even such a simple act as growing beard (or observing hijab for women) are treated as crimes punishable by public ridicule! (Of course in a country like Egypt, the same act calls for investigation, on pain of torture, by secret agencies. But that is an altogether different story). To go beyond that and challenge any of the established un-Islamic practices qualifies one to be labeled as a fanatic! Actually there is nothing new in all of this. This psychological warfare is as old as the struggle between good and evil! The Qur’an tells us that all the Prophets were insulted and ridiculed by the very people they were trying to save from the eternal punishment. They were called liars and sorcerers; they were ridiculed for being “too pious”; they were laughed at for being “crazy.” The story of Prophet Noah is so telling here. His final act of building the ark was considered proof-positive by his people of him 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! The Qur’an mentions: “And he was building the Ark and every time that the chieftains of his people passed by him, they threw ridicule at him. He said: “If you ridicule us now, we in our turn, can look down on you with ridicule likewise’.” [Surah Hood, 11:38]. They were having a great time, making fun of Prophet Noah. 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. Such is the story of the struggle between Truth and Falsehood. Truth will eventually triumph. But Falsehood has great fun before that, ridiculing the Truth. That is why Truth attracts people with foresight and patience, courage and determination. They have their eyes set on the final outcome. They are not deterred by the flood of insults and false propaganda that they are sure to face. That is why the Qur’an mentions that one of the qualities of the believers whom Allah loves and who love Allah is that “They fear not the blame of any blamer.” [Surah Maida 5:54]. That must be so because 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 Allah for fear of being called crazy! The Qur’an assures us, and history confirms it, that it is not a reasonable goal for a believer that he or she should be able to go through life without ever being subjected to mockery and ridicule. Such expectations produce failure at the first instant, when the rubber meets the road, and apologists personify such failure. Unfortunately, but understandably, in the age of the mega propaganda machine we see too many of them. When their laughter becomes too loud, we should remember that the chieftains of the people of Noah were also laughing at one time. But who had the last laugh? “The guilty used to laugh at those who believed. And whenever they passed by them, used to wink at each other in mockery. And when they returned to their own people, they returned jesting. And whenever they saw them they would say: `They have gone astray.’ But they had not been sent as keepers over them. But on this day the Believers will laugh at the Unbelievers.” [Mutaffifeen, 83:29-34]. By Khalid Baig

Political Uncertainty “Corruption has appeared on the land and sea because of what the hands of men have earned (by oppression and evil deeds), that Allah may make them taste a part of what they have done, so that they may return (to Allah).” (Surah Rum) As we are all aware the National and Provincial elections are set to be held on Wednesday the 29th of May 2024. It is incumbent upon the Muslim Ummah to turn to Allah Ta’ala for favourable conditions for Islam and the Muslims of this country as well as for its general citizens. We should make fervent dua that the outcome should not affect us as far as practising Islam is concerned. Listed below are some deeds that we can engage in for favourable conditions: • Salaah, Quraan & Zikr • Durood on our Nabi (Sallallahu ‘alayhi wa sallam) • Sadaqah • Abundant Taubah • Dua Suitable Duas to be recited اَللّهُمَّ لَا تُسَلِّطْ عَلَيْنَا مَنْ لَا يَرْحَمُنَا Allahumma laa tusallit alaynaa man laa yarhamunaa “O Allah! Do not grant authority (to a leader) over us who will not have mercy on us.” [Tirmidhi] اَللّهُمَّ آمِنَّا فِيْ اَوْطَانِنَا وَاَصْلِحْ اَئِمَّتَنَا وَوُلَاةَ اُمُوْرِنَا Allahumma aaminnaa fee owtawnina wa aslih a’immatanaa wa wulaata umoorina “O Allah, keep us safe in our country and rectify our leaders and those who run our affairs.” @jamiat.org.za

A man was once sitting at the airport waiting to board his flight, when out of the blue a random stranger approached him. The stranger sat next to him and said, “I’m sorry to bother you, but I was seated nearby and my gaze fell on you. As a specialist who has been treating cancer patients for more than 30 years, I noticed certain distinct markers and signs in you which indicate that you likely have cancer. I am only mentioning this to you as I wish well for you. Please get yourself checked up and treated if necessary. If the cancer is detected early enough, there will be a greater chance of you making a full recovery.” Hearing these words from a total stranger, the man became enraged. He rocketed to his feet, his face growing redder with rage by the second, and burst out, “Who are you to judge me? Why don’t you worry about yourself? All you doctors ever do is find fault in people!” Or did he…? Of course he didn’t! Rather, he gratefully thanked the doctor and booked the earliest appointment at the hospital. Thereafter, when he was diagnosed with cancer and it was successfully treated due to early intervention, he phoned the doctor and thanked him yet again, sending him gifts as well, as he appreciated that the doctor had pointed out the problem in him, assisting him to treat it and save his life. In the same way, just as people have bodies which become sick and require treatment, they also have souls which contract various maladies such as pride, greed, dishonesty, shamelessness, etc. These maladies too require treatment. The difference between the two is that neglecting the illnesses of the body will only lead to death, whereas neglecting to address and remedy the maladies of the soul will lead to misery, suffering and punishment in Jahannam. Therefore, it is absolutely vital for people to regularly refer to and consult with the ‘doctors’ of the soul – the pious, rightly-guided ‘Ulama. If any ‘Aalim – or even a non-‘Aalim for that matter – has to point out our faults in order to correct us, we should realize that he is our well-wisher and only wishes to assist us to reform ourselves so that we will be saved from difficulties in this world and punishment in the Hereafter. If one has humility in his heart, where his ego, pride and arrogance does not prevent him from accepting criticism and correction, then he will indeed go far in life and will insha-Allah be successful in the Hereafter as well. ‘Allaamah Ibnu ‘Aabideen Shaami (rahimahullah) is a renowned Hanafi jurist who was born in Damascus in the year 1198 AH. The book he compiled, Raddul Muhtaar, is so invaluable that it will not be farfetched to say that almost every Hanafi Mufti is in need of it when issuing fatwa. It is mentioned that when ‘Allaamah Shaami (rahimahullah) was a young lad, he would sit in his father’s business premises in order to observe and learn the workings of a business. On one occasion, when he was in his father’s business place, he began to recite the Quraan Majeed audibly. After some time, a person passed by and, on hearing him recite, he rebuked him saying, “It is not correct for you to recite the Quraan Majeed here, since you are reciting it in such a place where the people (coming here to purchase goods) are not listening attentively to your recitation (which is an obligation). Furthermore, your recitation has weaknesses and flaws in it (i.e. the tajweed and pronunciation is incorrect).” On hearing this random stranger publicly rebuke him in this manner, ‘Allaamah Shaami (rahimahullah) was not upset and angry. Rather, on account of his humility and sincerity, he accepted the correction and went out in search of the greatest Qaari in the city. On being informed that the greatest Qaari was Shaikh Sa‘eed Hamawi (rahimahullah), he proceeded to him and commenced studying under him. (Ibnu ‘Aabideen wa Atharuhu fil Fiqhil Islami pg. 276 and Faqeehul Hanafiyyah Muhammad Ameen ‘Aabideen pg. 8) In this manner, ‘Allaamah Shaami (rahimahullah) studied qiraa-ah and the other various sciences of Deeni knowledge, until Allah Ta‘ala blessed him with the high position which we all acknowledge today – where millions of people around the globe benefit from his knowledge and work. The point over which we should reflect is that had ‘Allaamah Shaami (rahimahullah) been overcome by pride, and had he received the criticism and correction negatively, it is likely that instead of correcting his mistakes and improving himself, he would have remained in his father’s shop, conducting trade until the end of his life, and nothing more would have become of him. Hence, the hadeeth mentions that when a person humbles himself, for the pleasure of Allah Ta‘ala, then Allah Ta‘ala elevates him and blesses him with a lofty position and rank. (Saheeh Muslim) May Allah Ta‘ala bless us with the humility to accept correction, aameen. Uswatul Muslimah

Question and Answer: Q. Please let me know the ruling on spray bottles and mist bottles for Wudhu? There are a variety of them available on the market. Is it acceptable to use for daily use, or hajj or umrah? A. It is permissible to perform Wudhu with a spray or mist bottle in the following manner: 1. Spray the face a few times so that droplets of water begin to bead and trickle down. Use your hands to rub the moisture across the entire face as well as over the beard for men. 2. Use the same procedure for the limbs - spray water across the length of the forearms and use your hands to rub the moisture over the entire surface from fingertips to elbows. 3. Spray water onto your palms and make Masah (passing wet hands) over the head. 4. Spray water onto the feet and use your hands to rub the moisture over the entire feet, including between the toes and the ankles. (It is a condition that when washing any limb, water must bead and trickle off that limb for the Wudhu to be valid. If sufficient water is not sprayed and water does not drip off the limb, the Wudhu will not be considered valid.) The Wudhu is now complete with these Fard (obligatory) actions. (Hindiyyah 1: 3) However, it should be noted that this method comprising just the Fard actions should be undertaken only when performing a full Sunnah Wudhu is inconvenient or difficult. Under normal circumstances, one should perform the full Sunnah Wudhu which includes washing the limbs thrice, using a miswak (tooth-stick), and rinsing the mouth and nostrils. And Allah Ta’ala Knows Best Mufti Moosa Salie Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Many of us see Ramadan as an opportunity to gain some extra reward by fasting, reciting more Qur’an and offering night prayers in the form of tahajjud salat. But Ramadan holds a much deeper significance transcending mere rituals. Allah Most High tells us: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ O you who believe, fasting has been prescribed for you, as it was prescribed for those before you, so that you may adopt taqwa. (Quran 2:183) Here lies the key to understanding the true essence of Ramadan. Taqwa, often simplified to 'fear of Allah,' is a concept that encompasses far more than trepidation. It serves as the cornerstone of our faith, embodying self-discipline, heightened spiritual awareness, and profound reflection. But what does it truly mean to embody taqwa? In essence, taqwa is to carefully guard oneself against anything in speech or action that may lead to displeasure or punishment from Allah. It encompasses not only avoiding major sins but also steering clear of the 'grey' areas that may compromise or jeopardise our relationship with the Divine. It's about navigating the path of Shari'ah with caution, always choosing the safer option in matters of the Deen. Taqwa calls for a conscientious effort in every action and word, ensuring they align with the principles of righteousness and piety while fostering a deep awareness of Allah's presence in every moment of our lives. Now, how does Ramadan serve as a catalyst for attaining taqwa? Firstly, by abstaining from permissible acts (eating, drinking and sexual intimacy) during the fasting window, we are able to take control of our nafs and desires. This rigorous training of abstinence for one month of the year not only builds our willpower but also bolsters our resilience against temptations, instilling within us the discipline necessary to resist the impermissible throughout the rest of the year. Willpower is like a muscle, the more you exercise it, the stronger and easier it becomes. Furthermore, Ramadan facilitates a profound realisation of our inherent weaknesses. As we experience hunger and thirst for just a few hours of the day, we become lethargic and cranky, humbling us before Allah the Supreme Power, the greatest, transcendent above any weaknesses. We realise our dependance on Allah and foster gratitude for the countless blessings He bestows on us without even being deserving of them. The happiness we experience while drinking a glass of water during iftar is incomparable to any other time of the year when we mindlessly quench our thirst. Through these spiritual exercises, Ramadan becomes a transformative journey towards eternal success by nurturing the essence of taqwa in our hearts and actions. وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ Be mindful of Allah so you may be successful. (Qur’an 2:189) فَمَنِ ٱتَّقَىٰ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Those who are mindful of Allah and correct themselves will have no fear, nor will they grieve. (Qur’an 7:35) May this Ramadan be a source of immense blessings and spiritual growth for us all. whitetreadpress

The Messenger of Allah ﷺ said, “Whoever fasts Ramadān with īmān and iḥtisāb (hoping for reward), all his previous sins will be forgiven. Whoever performs qiyām in Laylat al-Qadr with īmān and iḥtisāb, all his previous sins will be forgiven. Whoever performs qiyām in the month of Ramaḍān with īmān and iḥtisāb, all his previous sins will be forgiven” (Bukhārī). Notice the caveat of ‘īmān’ and ‘iḥtisāb’ with these actions of Ramaḍān. When you fast in Ramaḍān, it cannot be because of habit, or because it’s what your family does and is deemed ‘culturally’ the right thing to do. The repetition of īmān and iḥtisāb in the above ḥadīth reminds us that all our good deeds should be an expression of our servitude (ʿubūdiyyah) and obedience to Allah. Fasting must be accompanied by īmān. It cannot merely be a physical act. It is deeply tied to the state of your heart. Fasting with īmān means to firmly believe that this is a command from Allah: He has made it compulsory, and He will reward you for it. Fasting with iḥtisāb means to fast hoping for reward only from Him; to not feel that you are being forced to fast, or that the fast is too long and feels like a burden. It is simply and purely for Him. A person who fasts with īmān and iḥtisāb is not only content and peaceful, but he is happy that Allah gave him an opportunity to fast. The Goal of Ramadan: Strengthen Your Iman The Prophet ﷺ said, “Indeed īmān wears out in the heart just as clothes wear out — so renew your īmān” (Ṭabarānī). Īmān is like a tree. If it isn’t tended to, it will wither and die. It has to be constantly watered with beneficial knowledge, righteous deeds and the remembrance of Allah. And just as a strong healthy tree must be protected from pests and weeds, we must protect our hearts from sins, desires, and doubts for our īmān to be strong. The purpose of the acts of worship is to revive the hearts with īmān. The month of Ramaḍān is a perfect opportunity to rejuvenate our īmān and kickstart our journey to Allah. This is because we combine some of the greatest acts of worship such as fasting, ṣalāh, the night prayer, charity, iʿtikāf, dhikr etc. for thirty consecutive days. We also try our best to stay away from sins and we try to have excellent character (akhlāq) in our interactions with people. If someone manages to do all of the above well, it will have a huge impact on reviving his heart, filling it with the light (nūr) of īmān, ready to thrive in its journey to Allah. Let us make it our goal this Ramaḍān to ensure that everything we do will increase our īmān. The goal should not be to just perform x number of good deeds. Rather than focusing on quantity, let us focus on quality by learning about the inner dimensions of worship. Ibn al-Qayyim (raḥimahullāh) writes, “You may find a person who fasts, prays, does dhikr and recites Qur’ān abundantly, but nothing from his actions reach his heart: no fear, no hope, no love, no conviction in Allah and no happiness with Him.” Our īmān will only be strengthened if we combine the external physical acts of obedience with the internal ‘actions of the heart’. The actions of the heart include: knowledge of Allah (maʿrifah), sincerity (ikhlāṣ), piety and mindfulness (taqwā), repentance (tawbah), trust in Allah (tawakkul), hope (rajā’), fear (khawf ), gratitude (shukr), patience (ṣabr), love (ḥubb), yearning for Allah (shawq) and certainty (yaqīn). Taste the Sweetness of Iman & Worship in Ramadan One of Allah’s greatest blessings upon the servant is that He makes īmān beloved to him, He adorns his heart with the beauty of īmān and He makes him taste its sweetness. The Prophet ﷺ said, “There are three [qualities] which, if they are found in anyone, shall cause him to experience the sweetness of īmān: that Allah and His Messenger are more beloved to him than everything else; that he loves a person only for Allah’s sake; and that he hates to return to disbelief after Allah had saved him, just as he would hate being thrown into the fire” (Bukhārī). The sweetness of īmān refers to feeling joy in doing good deeds and in undergoing difficulties for the sake of Allah. The servant worships and undergoes difficulties, forsaking worldly pleasures in pursuit of the eternal pleasures of the hereafter. It is a contentment experienced by those who worship Allah sincerely. Instead of ʿibādah feeling like a burden or a chore, you rush to and relish to worship Allah and serve His creation. Ibn Rajab (raḥimahullāh) writes, “Īmān has a flavour and a sweetness which is tasted by the heart just as the sweetness of food and drink is tasted by the mouth; for indeed īmān is the sustenance of the hearts, just as food and drink are the sustenance of the body.” Many of us exert ourselves in acts of worship, and yet do not experience this sweetness and happiness. The reason is because we focus solely on the outer physical actions, and we neglect the actions of the heart. Likewise, if our hearts are sick and diseased due to committing sins and following desires, we cannot enjoy the ‘sweetness of īmān’. When we are sick, we do not enjoy the taste of food. Sometimes we cannot even taste the flavour of the food. If we are feeling nauseous, even the most expensive meal would not entice us to eat. In order to taste the sweetness of īmān, we have to purify our hearts from its diseases (pride, envy, greed, heedlessness, hypocrisy etc). The Prophet ﷺ said, “Whoever does three things will experience the taste of īmān: …a servant who purifies himself. A man asked, ‘O Messenger of Allah! What does it mean for a person to purify himself?’ He replied, ‘He knows that Allah is with him wherever he may be’” (Bayhaqī). The Worldly Paradise Experiencing the sweetness of īmān and acts of worship is life-changing. It is what makes the journey to Allah beautiful. Once you have experienced it, you will know real happiness and forever crave its delight. You will realise that no other blessing can compare, and become protective over it. It is something you can read about extensively, but cannot fully appreciate it until you experience it. A saint of Allah said, “There are times when I say: if the people of Paradise have anything like this, then how blissful must their lives be!” Another stated, “There are times when the heart bursts in joy (out of the love for Allah).” After quoting the above, Ibn al-Qayyim (raḥimahullāh) writes, “Glorified is the One who lets His slaves witness His Paradise well before they meet Him, who opens its doors to them in this world of deeds; and who gives them some of its joy, its breeze and its perfume, so that they may seek it and hasten towards it with all their strength.” Begin Your Journey to Allah The month of Ramaḍān is a perfect opportunity to experience the joy of īmān and worship: to deeply connect with Allah, to live a life with Him. In our journey to Allah, the initial stages will feel very difficult at times. We have to fight against the nafs, persevere and keep going, until our hearts become attached to Allah. Once our hearts are attached to Allah, the acts of worship will no longer feel difficult and we will begin to enjoy them. Abū Zayd (raḥimahullāh) said, “I forced my nafs (inner self ) to go to Allah whilst it was crying, until I was able to take it to Him whilst it was laughing.” This Ramaḍān, start your journey to Allah with sincere repentance (tawbah), and revel in the joy of reuniting with your Creator after having been away. This Ramaḍān, feel the joy of hunger when fasting, and give up your desires (which you love) for your Beloved, who you love much more. This Ramaḍān, relish the sweetness of ṣalāh. Our beloved Prophet ﷺ said, “My utmost joy has been put in ṣalāh” (Nasā’ī). Soothe your heart by conversing and crying to your Lord in the stillness of the night, alone. Make the Qur’ān your best friend, and find immense peace in its recitation as, “There is nothing sweeter to the lover than the words of his beloved, for it is the joy of their hearts and their utmost desire” (Ibn Rajab (raḥimahullāh)). This Ramaḍān, serve your family, neighbours and the creation of Allah selflessly and happily. Overcome your ego and emulate the sublime character of Allah’s beloved, Muḥammad ﷺ. Feel greater joy in giving charity and helping others than the recipients of the charity themselves. Let us always ask Allah with the words of His Beloved ﷺ: اَللّٰهُمَّ زَيِّنَّا بِزِيْنَةِ الْإِيْمَانِ ، وَاجْعَلْنَا هُدَاةً مُّهْتَدِيْنَ O Allah, adorn us with the beauty of īmān and make us those who guide others and are guided themselves. May Allah al-Mu’min (The Giver of īmān and safety) make our īmān firm in our hearts and may He make us die on īmān. May He grant us the bliss of īmān and worship in this world, and the bliss of His company in Paradise. lifewithallah

40 Hadith on the Virtues of Ramadan A concise PDF that highlights the virtues and merits of Ramaḍān mentioned in authentic aḥādīth. The Messenger of Allah ﷺ said: “The month of Ramaḍān has come to you, a blessed month in which Allah – Exalted and Majestic is He – has obligated (its) fasting upon you. In it the gates of Paradise are opened, the gates of Hell-fire are closed, and the rebellious devils are chained. In it, Allah has a night which is better than a thousand months. Whoever is deprived of its good is truly deprived!” (Nasā’ī) We ask Allah The Most Exalted to make Ramaḍān the means of forgiveness for our sins, and to attain His love and mercy. Download, read, print and share with family and friends

In one of the nations of the past, there was a king who had a magician. When this magician reached old age, he said to the king, “Search for an intelligent youngster for me so that I may teach him my knowledge. I fear that I may pass away thereby causing this knowledge (of magic) to terminate without there being anyone among you who can teach it (to others).” The king thus sent to him a youngster so that he may teach him. The youngster began attending his classes. On his way to the magician lived a monk. At that time Christianity was the true religion. The youngster once sat in the monk’s company and was impressed with what he had to say. Hence, thereafter, whenever he would go to the magician, he would first visit the monk. When he would reach the magician, he would beat him for arriving late. He thus complained to the monk regarding the dilemma he faced. The monk said, “When you fear the magician, say (to him), ‘My family delayed me.’ And when you fear your family, say (to them), ‘The magician has delayed me.’” This continued for some time, until one day he came across a lion that was blocking the people’s path. He said to himself, “Today I will find out who is better – the magician or the monk.” He thus picked up a rock and said, “O Allah, if the monk’s ways are more beloved to you than that of the magician, kill this animal so that the people may pass.” He then threw the rock at the animal and killed it, after which he went to the monk and informed him of what had happened. The monk said to him, “O my son! Today you are better than me, as you have reached such a level that I can see. You will certainly be put through trials. Hence, when you are tested, do not disclose my identity.” Allah Ta‘ala had also blessed this youngster by allowing him to cure the blind and lepers among many other sicknesses. Thus, a courtier of the king who had become blind heard of the youngster and brought him many gifts. He told him that if he is able to cure him, all these gifts will be his. The youngster replied, “I do not cure anyone. It is only Allah Who cures. If you believe in Allah, I will supplicate to Allah to cure you.” So the courtier brought faith in Allah Ta‘ala and Allah Ta‘ala cured him. The courtier then returned to the king and sat near him as per his habit. The king asked him, “Who returned your eyesight?” He replied, “My Rabb.” The king asked, “Do you have a lord besides me?” He replied, “My Rabb and your Rabb is Allah.” The king was enraged by this and thus seized him and continued torturing him until he informed him of the youngster. When the youngster was brought before the king, he asked him, “O my son! Your magic has reached such a level that you are able to cure the blind, the lepers, and you do such and such things!” The youngster replied, “I do not cure anyone. It is only Allah Who cures.” The king thus seized him as well and continued torturing him until he informed him of the monk. In this manner, the monk was also brought before the king. The king ordered him to renounce his religion. However, he remained firm and refused to do so. The king thus asked for a saw, which was then placed at the centre of the monk’s head. He was then mercilessly cut until both halves of his body fell apart. The king’s courtier was thereafter summoned and ordered, “Renounce your religion.” However, he too refused. A saw was also placed at the centre of his head and he was cut until both halves of his body fell apart. Finally, the youngster was summoned and ordered to renounce his religion. However, like his two companions, he also refused to do so. The king thus handed him over to some of his people and instructed them to take him to the summit of a mountain. His instructions were that if they reach the summit and he has not yet renounced his religion, they should throw him off the mountain. They thus set off and took him to the top of the mountain. The youngster turned to Allah Ta‘ala and supplicated, “O Allah, save me from them in whichever way You wish.” Allah Ta‘ala caused the mountain to shake and they all fell off, but the youngster was saved. He then returned to the king who asked him what had happened to the others. He replied, “Allah saved me from them.” The king then handed him over to another group. He instructed them to take him in a ship and set sail to the middle of the ocean. If he does not renounce his religion by then, they should cast him in the ocean. When this group set off with him, the youngster turned to Allah Ta‘ala and implored him just as he had done before. Allah Ta‘ala caused the ship to capsize and they all drowned, but the youngster survived. He then returned to the king who asked him what had happened to the others. He replied, “Allah saved me from them.” The youngster eventually told the king, “You will never be able to kill me unless you do as I say.” The king asked what he should do. The youngster explained, “You should assemble all the people on a single plain and suspend me from a branch of a tree. You should then take an arrow from my quiver, place it in the centre of your bow and say, ‘In the name of Allah, the Rabb of the youngster.’ You should then shoot me. If you do so, you will kill me.” Having no other option, the king agreed to do as the youngster suggested, just so that he may kill him, not realizing the outcome of his action. He thus assembled all the people in an open field. He then suspended the youngster from a tree, took an arrow from his quiver, placed it in the centre of the bow and said, “In the name of Allah, the Rabb of the youngster.” He then shot the arrow which struck the youngster’s temple. The youngster placed his hand on his temple and passed away just as he foretold. On seeing this, the people realized that the religion of the youngster was indeed true and they proclaimed thrice, “We believe in the Rabb of the youngster.” In this manner, the king’s plan backfired and what he feared became a reality – the people had brought imaan. The king was obviously enraged and ordered trenches to be dug on the roads. Fires were ignited therein. He then instructed his men to cast anyone who does not renounce his Deen in the fire. They obeyed his order and began casting them into the fire. In their anxiousness to give their life for Allah Ta‘ala, the believers were actually rushing to leap in the fire. Among them was a woman who had an infant child. She was naturally overcome with concern for her child and thus hesitated to jump in. The small infant (who was not able to speak previously) addressed her saying, “O my mother! Exercise patience, for you are on the truth.” In reference to these trenches and the perpetrators of this heinous crime, Allah Ta‘ala states, “Cursed were the people of the trenches, the (people of the) fire that was rich with fuel, when they were sitting by it, and were watching what they were doing with the believers. They punished them for nothing but that they believed in Allah, the All-Mighty, Worthy of All Praise.” (Surah Burooj v4-8) According to one narration, many years later, in the time of Sayyiduna ‘Umar (radhiyallahu ‘anhu), this youngster’s body was uncovered and surprisingly, his finger was still on his temple just as it was when he passed away. (Saheeh Muslim #7511, Musnad Ahmad #23931 and Sunan Tirmizi #3340) Lessons: 1. The people of imaan have always been, and will always be, tested, persecuted and oppressed. Their only ‘crime’ is that they have brought imaan in Allah Ta‘ala. However, in the face of these tests, these people of true imaan persevere and remain firm on their imaan, thereby securing the eternal pleasure of Allah Ta‘ala and the everlasting bliss of Jannah. Hence, although the suffering of the Ummah, especially our brethren in Gaza currently, greatly pains and hurts us, we should understand that this has always been the situation with the people of true imaan, and the end result will definitely be in their favour – if not in this world, then definitely in the Hereafter. 2. Outwardly, it seemed as though the youngster was presenting himself to be killed. However, his plan was to sacrifice his own life for the guidance of thousands of others. Exactly as he had planned, Allah Ta‘ala made it transpire. In light of the current situation in Gaza, daily, dozens of innocent people are being massacred in cold blood. However, numerous reports bear testimony to the fact that their blood has not been shed in vain. Besides earning their own Jannah, their resilience and imaan have been what may be termed as one of the largest da’wah campaigns of the modern era, since it has become a means of many people accepting Islam. alhaadi.org.za

In the company and words of the pious people, there is mercy and guidance. Below is a short book containing advices from the great saintly scholar Shaykh-ul-Hadith Hadhrat Shaykh Maulana Adam ibn Yusuf Lunat (rahimahullah wa adāma barākatuhu). When we describe the atmosphere at the departure of our respected Shaykh (rahimahullah) from this ephemeral abode, these words from Qasas-un-Nabiyyeen comes to mind: وبعد مدة مات يوسف أيضا فكان يوما على أهل مصر شديدا وحزن عليه أهل مصر حزنا شديدا وبكوا عليه بكاء طويلا ونسي الناس أحزانهم وكأنهم لم تصبهم مصيبة قبل هذا اليوم ودفنوا يوسف وعزى بعضهم بعضا فكانوا في يوسف سواء كل صغير فقد أباه وكل كبير فقد أخاه ومشى الناس إلى اخوة يوسف وابنائهم يعزونهم ويقولون لهم أيها السادة ليست خسارة لكم اليوم اكبر من خسارتنا نحن فقد فقدنا في دفين اليوم أخا شفيقا وسيدا رحيما وملكا عادلا هو الذي هدانا إلى الحق ودعانا إلى الله وكنا قبل قدومه لا نعرف الله ولا نعرف الآخرة انا لا ننسى ملكنا الكريم أبدا ولا ننسى أيها السادة انكم اخوته واهل بيته وانا لكم أيها السادة كما كنا في حياة سيدنا pages-of-pearls.pdf Taken from here

It has been said that whilst the primary purpose of fasting is to gain taqwā, the purpose of Ramaḍān is to connect with the Qur’ān. Indeed, Ramaḍān is the month of the Qur’ān. We know from the authentic Sunnah that every Ramaḍān, in the best month of the year, the best of mankind, the Messenger of Allah ﷺ would revise the Qur’ān, the best of words, with the best of angels, Jibrīl (‘alayhis salām). Here are 10 practical ways you can connect to the Qur’ān in this blessed month: 1. Recite as much Qur’ān as you can. Try to complete at least one khatmah/khatam of the Qur’ān. However, if you managed to complete one last year, aim to increase your khatmah by one and complete two this year. This may seem ambitious, but make du‘ā’ to Allah (subḥānahū wa ta‘ālā) to help you accomplish this as du‘ā’ makes the impossible possible. The charts here are an excellent guide to help you to plan your daily recitation in order to achieve your goals. 2. Read the tafsīr of a chosen sūrah. Pick a sūrah or a collection of sūrahs, and then read or listen to the tafsīr (explanation) of these sūrahs. Focus on them in this month. English translations of tafsīr works, some of which are available online include: Tafsīr al-Jalālayn, Tafsīr Ibn Kathīr, Ma‘āriful-Qur’ān, In the Shade of the Qur‘ān, and Tafsīr al-Sa‘dī. 3. Ponder and reflect on the Qur’ān (tadabbur). Recitation of the Qur’ān is not enough. Allah (subḥānahū wa ta‘ālā) tells us: “This is a blessed Book which We revealed to you, that they may reflect upon its verses, and those with understanding may take heed.” (38:29) Reflecting upon the Qur’ān entails thinking over the meaning and the purpose behind an āyah: what is Allah (subḥānahū wa ta‘ālā) asking me to do here? Deep thinking and reflection allow us to develop a deeper connection with the Qur’ān and will catalyse us to act upon the Qur’ān inshā’Allah. Suggestion: Qur’ān Journaling (i.e. jotting down thoughts and reflections) may be a useful means for staying consistent with tadabbur. 4. Listen to the Qur’ān. Although there is more reward in reciting the Qur’ān, listen to it when you are not able to recite it. The benefits of listening to the Qur’ān are (though not limited to): improving your tajwīd, aiding your memorisation and providing you with the chance to absorb the beauty of the Qur’ān. Here are a collection of long and short recitation clips which you may listen to. Suggestion: download your favourite clips to avoid the inescapable YouTube adverts or alternatively, use an ad-free Qur’ān app. 5. Choose a story from the Qur’ān and share it with your families and friends. The Qur’ān is full of stories which are filled with deep wisdom. Choose a story from the Qur’ān which inspires you and share this story with your families, friends and children. From the talking ant to the golden cow; from the baby which spoke to the snake which turned into a stick; make the Qur’ān a part of your families’ lives. 6. Select 30 du‘ās from the Qur’ān and focus on one each day. Select one Qur‘ānic du‘ā’ for each day of the month and repeat this du‘ā’ throughout the entire day. Choose as many moments as possible from the special times in which du‘ā’ is accepted to make this du‘ā’. Suggestion: reflect on the background of each du‘ā’ and learn the translation of the du‘ā’. 7. Memorise as much as you can. Fix an amount to memorise every day. Even if you do two lines a day, with consistency you will have memorised 60 lines by the end of the month inshā’Allāh. Just imagine that you are in the hereafter and you are being told: “Read, ascend, and recite slowly and distinctly as you used to recite in the world…” (Abū Dāwūd) and depending on how much you’ve memorised, that is where you will have to stop. The more you’ve memorised, the higher you will be able to go. Aim high this Ramaḍān! 8. Interact with what you recite. In your night prayers, interact with the āyāt you are reciting like the Messenger of Allah ﷺ did. When you come across an ayah of mercy, stop and supplicate to Allah. When you come across an āyah of punishment, stop and ask for Allah’s protection. 9. Vary what you read in Ṣalāh. Rather than sticking to what you always read, try to vary between the different sūrahs you have memorized. This will help you to perform Ṣalāh with more khushū’ (humility and concentration) and you will start to feel the sweetness of Ṣalāh. 10. Implement the Qur’ān in your life. Allah (subḥānahū wa ta‘ālā) has described specific qualities that we should embody as believers: these are the People of the Qur’ān. To help you become such people of the Qur’ān, who are the chosen people of Allah, here is a selected list of Qur’ānic qualities. a) Select one of the qualities from the list and make it your focus for this month. b) Reflect on the related āyāt (which are in the pdf document). c) Work on developing the quality consistently throughout Ramaḍān, so that it becomes a part of you and lives on in you beyond Ramaḍān. Suggestion: write down this quality on a piece of paper and stick it on your fridge or somewhere where you are likely to see it every day to remind yourself. May Allāh make us from the People of the Qur’ān. Source

With Ramadan swiftly approaching, our hearts are inclined towards deepening our understanding of our faith and its teachings. Whether you are studying the fiqh of fasting, delving into the depths of the tafsir of the Qur’an or engaging with hadiths, let us remind ourselves of the profound importance of intention and the diverse motivations that drive seekers of knowledge. Imam Ghazali delineates three distinct classes of individuals who seek knowledge in his timeless work, “The Beginning of Guidance”, each with their own intentions and outcomes. Take a moment to reflect, which category do you find yourself in? The first class comprises those noble souls who pursue knowledge solely for the sake of Allah, seeking to adorn their hearts with the light of wisdom and righteousness. Their aim is none other than the pleasure of Allah Most High and the rewards of the Hereafter. They are the true winners, blessed with sincerity and steadfastness in their quest for divine wisdom. In contrast, the second class consists of individuals whose pursuit of knowledge is tainted by worldly aspirations. They seek knowledge to elevate their status, amass wealth, or gain recognition in society. Despite their awareness of their misguided intentions, they remain ensnared by the allure of worldly desires. Yet, there remains hope for repentance and redemption for those who sincerely turn back to Allah, seeking forgiveness and striving to rectify their intentions. “For truly, one who repents from a sin is like one who has no sin” (Ibn Maja). The third class, however, represents a perilous path of spiritual ruin. These individuals, consumed by greed and vanity, exploit their knowledge for personal gain and self-aggrandisement. Their actions serve only to lead others astray, as they succumb to the temptations of the world, despite adorning themselves with the semblance of piety. Their hearts are veiled from the truth, and their fate is one of utter loss, devoid of hope for salvation. Imam Ghazali's words serve as a stark reminder of the importance of purifying our intentions and seeking knowledge with sincerity and humility. As we immerse ourselves in deepening our connection with the teachings of our faith, let us strive to emulate the virtues of the first class of seekers – those whose hearts are firmly set on the Hereafter and whose actions are guided by a sincere devotion to Allah. Let us not be swayed by the allure of worldly gains or fall prey to the pitfalls of ego and arrogance. Ramadan presents us with a unique opportunity to seek knowledge that elevates our souls and draws us closer to our Creator. Let us seize this blessed month as a time for introspection, self-improvement, and spiritual renewal. May our pursuit of knowledge be a means of drawing nearer to Allah, and may He grant us the wisdom to tread the path of righteousness. In the words of Imam Ghazali, "O seeker, be among the first class of seekers. Dare not to be of the second class, for how many a procrastinator dies before he repents and forfeits everything. Above all, beware not to allow yourself by any means to be of the third class, and end your life wretchedly, utterly bereft of hope for success or salvation." whitethreadpress

We live in a world of import and export, a world in which most goods and commodities are available in most countries for most of the year. However, despite the year-round availability, there are many goods that enjoy a ‘peak season’. Astute businessmen are those who identify this period and utilize it to their advantage. A Golden Opportunity The season presents a golden opportunity for one to secure tremendous profits in a minimal period of time. Hence, during the month of December, even if the rest of the world is on vacation, it is practically unimaginable for one to find the serious businessman on holiday. He understands the pivotal role that the season plays in his success; if he remains focused and committed, he will reap the profits, and if he allows himself to become distracted or while away his time, he alone will suffer the consequences. The Season of Taqwa Just as other things have a special season; taqwa also has a special season – the month of Ramadaan. From fasting during the day to performing Taraaweeh during the night, the entire month has been specially designed to assist a believer in harvesting a bumper crop of fruit, from the tree of taqwa, which he will continue to enjoy long after the blessed month has expired. However, just as with other seasons, this will only be possible if one avails himself for this blessed month and expends all his energies in striving to secure the bargains it has on offer. More than Money If the shop owner arrives at work two hours late, he will regret the business that he lost and lament the money that he could have made. For every minute of the two hours, he could have been serving customers and turning the numbers. We often hear the adage ‘time is money’. However, contrary to popular belief, time is NOT money — it is far more valuable than money. Whereas money can always be later recovered if lost, time can never be recovered — and it is for this reason that time is our single greatest asset. In the race to secure the rewards of Ramadaan, it is those who are particular regarding their time that profit the most. Destructive Distractions In this regard, along with the ready-made opportunities to benefit are a host of ready-made distractions. After - Taraaweeh braais, meeting friends for a chat, an ‘Eid bargain-hunting’ excursion – these are all seemingly innocent activities. However, when thoroughly scrutinized, we realize that the braai ‘burnt’ two or three hours of our time, whereas a normal supper would have been concluded in a maximum of thirty minutes. The excursion to purchase ‘Eid-goods at the best prices may have saved us a few valuable rands but undoubtedly cost us invaluable hours and minutes. Media ‘Mania’ In the opinion of many, the uncrowned yet undisputed champion of ‘killing time’ is social media in all its various guises and forms. Whether in the masjid, while attending a program for spiritual upliftment, or at the time of sehri when du‘aas are accepted – instead of maximizing and benefiting from these opportunities, there are many who become Media ‘Maniacs’ and wile away the irrecoverable moments on their smart phones. For this purpose, just as we fast by shunning food and drink from dawn to sunset, let us make a resolution to ‘fast’ from all forms of media for all the 24 hours of every day in the Month of Ramadhan. We should initiate a complete ’fast’ from all these time-consumers during this blessed period and afterwards as well. Thus let us make this Ramadaan very profitable by correctly investing the capital of time that we have been blessed with. Insha-Allah we will reap the rewards in this world and the Hereafter. alhaadi.org.za

Tadabbur - Reflecting upon the Qur'an - The Importance of Tadabbur - Tips for Reflecting Upon the Qur'an - Tadabbur and 'Living' the Qur'an - Recite the Qur'an Slowly and Beautifully Tadabbur-Reflecting-Upon-the-Quran-by-Life-With-Allah-2.pdf

Wa'alaykumus salaam Brother the references for the verses in the beginning of the the post are incorrect 2:220: upon this world and the Hereafter. And they ask you ˹O Prophet˺ concerning orphans. Say, “Improving their condition is best. And if you partner with them, they are bonded with you ˹in faith˺.1 And Allah knows who intends harm and who intends good. Had Allah willed, He could have made it difficult for you.2 Surely Allah is Almighty, All-Wise.” 7:204: When the Quran is recited, listen to it attentively and be silent, so you may be shown mercy. I have edited your post and highlighted the verses. Please correct