ummtaalib

The outcome of our lives is determined by our final actions. No matter how pious or sinful one’s life may seem, it is the conclusion that counts in the eyes of Allah. This reality should instil in us both hope and humility—hope, because redemption is always possible, and humility, because none of us knows how we will meet our Lord. The Prophet ﷺ said: “One man does the deeds of those who go to hell but is one of those who go to paradise, and another does the deeds of those who go to paradise but is one of those who go to hell, for judgement is given according to one’s final actions.” (Bukhari and Muslim). In light of this, it’s crucial to adopt an attitude of humility and self-awareness. Often, we are quick to judge others based on their current state or past actions, but we must remember that we do not know their true standing in the sight of Allah. Someone who appears distant from righteousness today may surpass us in the end, just as someone who seems virtuous might falter at the last moment. Therefore, we should never consider ourselves superior to others. Instead, we should strive to see ourselves as constantly in need of improvement and guidance. Imam Sha’rani mentions in his 'Code of Companionship’: “Among the rights that a brother is entitled to from his brother is that one should always perceive themselves as inferior when comparing themselves to their brother. This should be rooted in firm conviction, not just opinion or speculation.” Moreover, this humility should extend to how we interact with others, regardless of their social status or knowledge. Scholars have noted, “One who does not genuinely regard themselves as inferior to their brother will not truly benefit from their companionship.” Every person we encounter has something to offer us, and we should always be open to learning from them. By perceiving others as greater than ourselves, we open our hearts to true growth and wisdom, benefiting from the experiences and insights of those around us. We owe it to our brothers never to look down at them with an eye of disdain, and refrain from disgracing them due to a sin or any other matter. Reflect on the words of a great spiritual scholar Sayyidi ‘Ali Wafa: “It would be foolish and thoughtless to assume that you are immune from being in a similar situation or to condemn someone for something you could potentially do yourself. You should be aware that what is possible for someone else, is equally possible for you.” May Allah allow us to benefit from the companionship and insights of those around us, and protect us from arrogance and self-righteousness. whitethreadpress.com

Q. Lately, I have been feeling overwhelmed and stressed, as it seems difficult to achieve my goals, leading to thoughts of giving up. Despite this, I strive to maintain my faith and remain strong. Could you offer any advice on how to stay positive and resilient amidst the challenges of life, especially when it feels like this life is so short? A. May Allah Ta’ala ease your heart and grant you peace in these challenging times. It is natural to feel overwhelmed by the weight of our goals and the pressures of this Dunya (world), but remember that our existence here is just a brief journey, a test designed by Allah Ta’ala to purify and elevate our souls. Allah Ta’ala reminds us in the Quran: "And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient." (Surah Al-Baqarah, 2:155) Patience (Sabr) and reliance on Allah Ta’ala (Tawakkul) are key in navigating the trials of life. Here are some steps that may help you stay positive and grounded in your Imaan (faith): 1. Reconnect with Allah Ta’ala: Regular prayer (Salaah), recitation of the Quran, and making dhikr (remembrance of Allah Ta’ala) can bring immense tranquillity to the heart. Allah Ta’ala says, "Verily, in the remembrance of Allah Ta’ala do hearts find peace and tranquillity." (Surah Ar-Ra'd, 13:28) 2. Break down your goals: Sometimes, we feel overwhelmed because we try to take on too much at once. Break your goals into smaller, manageable tasks. Achieve them step by step, and rely on Allah Ta’ala for strength and guidance. 3. Reflect on the temporary nature of life: Rasulullah Sallallahu Alayhi Wa Sallam said, "Be in this world as if you were a stranger or a traveller." (Sunan Tirmidhi) This life is fleeting, and our ultimate goal is the Hereafter. Every difficulty we endure with patience and faith brings us closer to eternal bliss in Jannah, Insha’Allah. 4. Seek support from others: Do not hesitate to share your feelings with trusted friends, family, or a counsellor. Sometimes, speaking about our struggles can lighten the burden and provide a new perspective. 5. Practice gratitude: Focus on the blessings you have, no matter how small they may seem. Gratitude can shift your perspective from what is lacking to what is present, bringing contentment to your heart. 6. Remember the bigger picture: Every trial you face is an opportunity to grow closer to Allah Ta’ala. It is through these challenges that our character is refined and our faith strengthened. In conclusion, life may be short, but it is also a precious opportunity to earn the pleasure of Allah Ta’ala and prepare for the eternal life to come. Stay strong, continue to make Du’aa, and trust in Allah Ta’ala’s plan for you. He is the Best of Planners, and He knows what is best for you in this life and the next. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui 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

Superstition in the Month of Safar Rasulullah Sallallaahu Alaihi Wasallam said, “There is no superstitious owl, bird, no star-promising rain and no bad omen in the month of Safar.” [Sahih Bukhari] Many people have erroneous beliefs regarding this month i.e. it is a month of misfortune and calamities. The teachings of Allah Ta’ala and His most beloved Rasul (SallAllahu Alaihi wa Sallam) gives us clear guidelines on such incorrect beliefs. Today, there are some Muslims who hold incorrect beliefs regarding the month of Safar. Some incorrect beliefs are: 1. A Nikah performed in this month will not be successful. 2. This month is full of misfortune and calamities. 3. To commence any important venture, business etc. during this month will bring bad luck. 4. The first to the thirteenth of Safar is ill-fortune and evil. 5. The person who distributes food or money on the 13th of Safar will be saved from its ill-fortune. 6. To celebrate the last Wednesday of Safar and regard it as a holiday. In pre-Islamic days people considered the month of Safar to be evil and ominous. Rasulullah Sallallaahu Alaihi Wasallam strongly rejected such beliefs and ideas. The truth is that no time, day, month or date is in itself evil, but the deeds of people are either good or bad. The time spent in the performance of good deeds will be auspicious and the time spent in sin and the disobedience of Allah Ta’ala will be evil and ominous. The Month of Safar is not ominous. Evil deeds and incorrect beliefs are ominous and should be given up and repented for. It is incorrect to postpone or delay marriage or its proposal or a journey, etc. because of such beliefs. The polytheists believed the Month of Safar (up to the 13th day) to be inauspicious, hence, Rasulullah Sallallaahu Alaihi Wasallam rejected this superstition. It is therefore wrong for Muslims, who are the followers of Rasulullah Sallallaahu Alaihi Wasallam, to adopt the ways of the non-Muslims and to entertain the very beliefs which he had come to change. May Allah Ta’ala grant all Muslims the ability toshun all types of erroneous beliefs regarding the blessed month of Safar and to accept and practice upon all the beautiful teachings of Rasulullah Sallallaahu Alaihi Wasallam, Aameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

My mother in law, widowed for twenty-five years, was one in a million. She was my friend, my mother, not a ‘mother in law’. I spent thirty one years of my life with her. I can’t remember a single day that we ever fought or argued. We had our differences but never things that got out of hand. She would easily resolve things with her heart of gold. Here are a few things that she did that made us friends rather than in laws: 1. She never stayed angry for more than an hour 2. It was always more important to her that we have a good relationship so that we could live happily. 3. She never interfered in my marriage or in the upbringing of my children. 4. She gave me authority and respect in her home. 5. One of the golden ingredients of her successful recipe was that she never complained to her son (my husband) or to my mother about me. In turn I never complained to my husband about her. We always sorted out our problems with each other. In this way my husband was spared of being caught in the middle, choosing sides, his mother or me. 6. Our personalities were different but due to our understanding and mutual respect, we got on like a ‘house on fire’. 7. She loved me unconditionally for who I was, not for what I could do for her. In return it was easy for me to do things for her to make her happy. 8. She always acknowledged and appreciated whatever I did for her. 9. She always took my part over her son, even if I was wrong. 10. Whenever she was wrong she never hesitated to apologize and ask for maaf! This was a truly remarkable quality. It takes a really amazing woman to do that. Not many mothers in law would be able to do this. And when she would do this, I would become extremely embarrassed, feeling terrible that my mother is asking me for maaf. 11. She had no qualms in praising me in front of others. She would always say that she was so lucky to have me. Truly speaking I was the lucky one to have her as my mother in law. 12. Some other qualities of hers was that her heart was always clean, she never kept any ill feelings in her heart and she was very soft hearted. 13. She was always humble, smiling and giggling. 14. She never complained about taking care of my brother in law who is mentally challenged and took him with her wherever she went. She did not make him my responsibility. 15. She loved my children unconditionally and never bothered of they made a noise or mess in her house. She would just say, “Leave them, children are not normal if they are not naughty.” 16. She had an amazing quality of feeding people. If you came to her home, she would never allow you to leave without eating. If she had no visitors then she would send food, baking or naan to her neighbours and friends. Even when she was ill and people came to visit she would ask me if I had fed them. A beautiful Sunnah which is dying so fast today. 17. She always had time for everyone, especially her nephews and nieces who were all beloved to her and in return she was beloved to them. 18. Most importantly, she always kept family ties in spite of living so far away from everyone. I hope that I can follow in those footsteps of hers. I truly loved her with all my heart. For my daughters, their Dadi was their world. I have lost my friend, my companion and my support of thirty one years. May Allah Ta’ala grant her the highest stages in Jannatul Firdaus, Aameen. From the Jamiatul Ulama KZN Social Office: The social department works primarily with relationship conflict on a consistent basis. We exist as social beings in this Dunya and relationships are central to our existence. Just as we require a license to drive a car, so too should we equip ourselves with the correct skills to efficiently maintain our relationships. Alhamdulillah, this heartwarming message presents some fundamental values required for a healthy relationship. In-law relationships in particular appear to be fraught with misunderstandings and a lack of tolerance. Media has also contributed to the added perception that this relationship is necessarily difficult. The alternative narrative like this message presents becomes useful in shifting current views. A healthy relationship recognizes that individuals are different, so we learn to appreciate our differences. We respect and appreciate a person's individuality whether they are our senior or junior. Insaan (humans) comes from the root word 'nasiya' which means 'to forget'...if we can so often forget our Creator, we can also definitely forget the rights another insaan has over us. So we learn to tolerate, overlook and forgive the other persons shortcomings as we recognise that we too are an imperfect insaan. How do we do so? ...we take the good someone has to offer and we disengage from the imperfect bits. We choose to look through rose-tinted glasses and focus on the strengths/positives of the person. If we choose to stand rigidly by the rights that we have over another person, we will be unlikely to enjoy survival of relationship. If we instead choose the path of ehsaan, we let go of our own emotional burdens and we permit ourselves to enjoy a better quality of relationship. Alhamdulillah, this message is indeed one in a million. It is exceptionally beautiful to hear that the teachings of our beloved Nabi saw are being actively applied in today's time. A final word, the shift begins with us in tiny steps and restart by purifying our intention....Oh my Creator, I am doing this overlooking, even though it feels hard right now only for Your pleasure....You have promised my reward for it. The rest will fall into place from Allah directly InshaAllah. Jamiatul Ulama (KZN) Council of Muslim Theologians

Who is Allah? – Life With Allah

Do you know how great Allah is? Our limited minds are unable to fully comprehend the greatness of Allah. However, we can attempt to appreciate His Greatness by pondering over: (1) His creation, (2) and His words (the Qur’ān).Watch this inspiring video about the greatness of Allah by Shaykh Ahmed Ali.

2nd August 2024 The Nakba (catastrophe) continues in Gaza....11 months of non-stop violence, brutal ethnic cleansing, mass displacement, destruction of schools and universities, hospitals, all infrastructure, homes....

Homosexual Inclinations Sayyiduna Abdullah Ibn Abbas radiyallahuma anhu reported that Rasulullah (sallallahu alayhi wa sallam) said: “…May Allah’s curse be upon those who do the action of the people of Lut.” [Nabi (sallallahu’alayhi wasallam) repeated this curse thrice!] [Sahih Ibn Hibban] _____________________________________ Question I am a Muslim male who was very ‘normal’ in my nature until recently. Having watched a movie which explicitly encouraged homosexuality, I now find myself strongly attracted to other males, to the extent that it is extremely difficult to restrain the desire to engage in Haraam. I am overcome with remorse and very ashamed of these feelings and also afraid of giving into my desires, knowing that this is a very major sin. Please help. Reply Respected Brother in Islam, Wa-alaykumus Salaam wa-Rahmatullahi wa-Barakaatuh 1. Thoughts should be ignored, but if these feelings are being entertained, then effort has to be made in diverting the attention. 2. Being ashamed of one’s sins and wanting to keep them concealed is a sign of Imaan. Of course, this does not mean that a Muslim continues secretly indulging in disobedience to Allah Ta’ala and makes no effort of giving it up. 3. Often, the cause of boys / men suddenly feeling inclined and attracted to other men is due to watching some film/movie with such a content (i.e. of homosexuality). Due to the promotion and condoning and encouragement and the effects of such viewing, even an otherwise normal male will begin having such evil thoughts and desires in respect to other men. Others too have written of such experiences, so you are not alone in your anguish. For example: a teacher wrote to me, stating that he was a “normal” Muslim male – who had a complete aversion to homosexuality. However, after viewing just one film on homosexuality, found himself overcome with lust when it came to his male students, and he too was overcome with fear that he must not fall into the sin. He found himself very weak to the demands of his evil desires, but was also making every effort to curb them. And yet prior to viewing this film, he was sickened at the sin. So it was one movie that triggered off such a volatile situation in his personal and spiritual life. …May Allah Ta’ala save all. 4. Make the effort of reading 2 Rakaats of Salaatut Taubah and Salaatul Haajah every day, with sincere dua thereafter that Allah Ta’ala forgive and change your feelings and protect you from the mischief of nafs and shaytaan. 5. Keep reading: ‘Ya Hayyu Ya Qayyum - Laa ilaaha illa anta Subhanaka inni kuntu minaz zaalimeen' 6. Continue meditating over the punishment that was meted out to the people of Lut Alayhis Salaam and the Shar’ee punishments for the person engaging in the act; together with the fact that indulgence in the sin is such which draws the curses of Allah Ta’ala and Rasulullah (sallallahu alaihi wasallam) - and a person under such a curse is deprived altogether of the Mercy of Allah Ta’ala. {May Allah Ta’ala protect us} 7. Try and give Sadaqah in some form, on a daily basis, with the intention that Allah Ta’ala grant complete change in your feelings and protect you. 8. If Zam Zam is available, then drink it with the intention of cure from your evil desires – for Zam Zam is a cure for whatever is intended when drinking it. 9. Also, lower your gaze when it comes to such young boys/handsome men, where you fear there will be some kind of attraction. Don’t be alone with anyone. 10. Keep yourself occupied. Even when retiring to bed, try to just listen to some Zikr or Naath Shareef until you fall off to sleep. 11. Try and sleep in a state of Wudhu, read the Masnoon duas and Ayatul Kursi. 12. These are actually the whisperings, encouragement and deception of shaytaan and nafs. Both are trying to deceive and convince you that this is your nature, so that shaytaan can ruin your worldly life and your Hereafter, and the nafs can get some temporary gratification, not considering consequences – i.e. its own humiliation and disgrace. With effort and striving, you will, Insha-Allah, overcome both of them. 13. At least you feel remorse over your weakness. Consider the effort you are now making to address your weakness and to come out of the sin, as a sign that Allah Ta’ala is with you and He will support and assist you in your efforts to give it up. 14. May Allah Ta’ala grant complete shifa from this sickness, protect you from any Haraam indulgence and purify you of such evil feelings. Was-Salaamu alaykum wa-Rahmatullahi wa-Barakaatuhu Moulana Yunus Patel (Rahimahullah) Jamiatul Ulama (KZN) Council of Muslim Theologians

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

A Must-Watch Video After 8 months of horrific massacres and an ongoing genocide, how are the people of Gaza still steadfast? Discover the secret to the resilience, courage and imān shown by every young and old person in Gaza.

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