ummtaalib

Tall buildings in Makkah; a sign of Qiyamah (click on picture to enlarge) Eight tunnels to ease traffic in Makkah Sayyiduna ‘Abdullah ibn ‘Amr (radiyallahu ‘anhuma) is reported to have said: “……When you see tunnels/canals being dug in Makkah Mukarramah and the buildings (of Makkah Mukarramah) higher than the peak of the mountains then know that Qiyamah is close.” (Musannaf ibn Abi Shaybah, hadith: 14306) Al Muhaddith Shaykh Muhammad ‘Awwamah (May ‘Allah protect him) has classified the above hadith as sound (hasan) in his footnotes on Musannaf ibn Abi Shaybah, hadith: 14306. Note: The narration in question is the recorded as the statement of Sayyiduna ‘Abdullah ibn ‘Amr (radiyallahu ‘anhuma ) and should be quoted as such. And Allah Ta’ala Knows best, Verified by: Moulana Muhammad Abasoomer

FOR EVER AFTER... '...One is suffering by taking the wrong medicine, the other for failing to take the right one...' By Khalid Baig In all societies and at all times marriage has been considered an occssion for great joy. The word most used with "wedding" is "celebration." In fiction, which reflects our inner desires, they "lived happily ever after." Obviously seeking success in marriage has been a pre-occupation of all societies. Today in the U.S. -- a society as advanced as human endeavour alone without Divine Guidance can make it -- the average length of "ever after" is about seven years. That is the average period a new marraige lasts today. But even this period is not entirely a period of happiness. As the Surgeon General report indicated a few years ago, home had become the most dangerous place for the American woman. The leading cause of injuries to them is beatings by husbands and boy friends. Obviously Science and the Age of Reason have not exactly delivered the happiest homes on earth. The secret to marital bliss eludes the Western civilization, although arrogance and conceit keep it from admitting fundamental flaws and looking elsewhere for solutions. Otherwise it would have found the solution in Islam. Islamic prescription for success in married life is based on taqwa, fear and consciousness of Allah. Taqwa -- the basis for all aspects of Islamic life -- is especialy relevant to the household. That is why Sura Nisa, where many commands regarding rights and responsibilities of spouses are given, begins with repeated reminders of taqwa. A hadith explains why. It descrbes a scene from the court of Iblis (Devil) where his assitants are reporting their achievements but he is not pleased. Then comes an assistant and says: "I did not spare so and so until I sowed the seed of discord between a husband and his wife." The Devil embraces him in joy saying "Well done." To fight the Devil, one needs Allah's help and it comes with taqwa, that is living with the awareness that Allah is watching us and will hold us accountable for our actions. A direct and far reaching consequence of this awareness is that a fight for rights is replaced by a concern for responsibilities. One's rights are other's responsibilities. A Muslim husband and wife will be concerned with discharging their duties toward each other. Not a very atractive prospect for those itching to start a fight for rights. But it provides for a home that is a model of peace, love and harmony. Islam emphasises organization and discipline, the five daily congregational prayers being a good reminder of that concern. If two Muslims travel together, they are required to choose one as the leader. Quite naturally the principle extends to the home as well, and husband is the head of the household. He is responsible for handling all outside affairs and providing finances, protection, and over all direction. Wife is his assistant in the home, responsible for taking care of the home and the children. A very famous hadith explains it: "Everyone of you is incharge and everyone will be accountable for those given in their charge. The man is incharge of the household and the woman is incharge of the home and the children." [bukhari]. This hierarchy of authority and responsibility is key to the stability and proper functioning of the society. Authority does carry risk of misuse. The solution does not lie in eliminating authority but in including suitable protections against the possible abuse. On the legal level this is achieved by delineating the boundaries of this authority. The basic ground rule in the Islamic society is that no one can ever ask for anything againt the Shariah. But that is not it. Actually a wife's legal obligation is very limited. In fact her only legal obligation is to stay in the home of her husband. She is not legally bound even to cook food, much less serve the parents or other relatives of her husband. The delicate balance between the legal and the moral here is very illuminating. On the moral plane she is expected to take care of household chores, but this is to be taken as a favor by the husband. Too many husbands take these services for granted. Realizing this necessary function as kindness would call for greater kindness in return. And a heavy emphasis on kindness keeps the husband's authority in check: "The best of you are those who are best in dealing with their wives and I am the best in dealing with my wives." [Tirmidhi]. A problem may still arise between the husband and wife. No two human beings can always meet the expectations of the other. Human beings are niether perfect nor perfectly matched. What is a husband to do if he sees something in his wife that he does not like? Unless the issue of concern is an unacceptable behaviour according to Shariah -- in which case he should use appropriate pursuasion to change it -- the husband is asked to ignore the negative and focus on the positive. "No believing man should totally detest a believing woman [who is his wife]. If he dislikes something in her, there would be something else in her that he would like." [Muslim]. Most problems in domestic life begin as minor incidents that become magnified by taking exactly the opposite approach. On the other hand even the most trying moments in marital relations can be overcome by following this one piece of Prophetic advice. Easier said than done? Well, what protects us from succumbing to our anger or frustrations in trying real life situations is taqwa and rememberance of Allah. He has more power over us than we have over those given in our charge. We remember His authority and seek His mercy. The success of our married life depends upon His mercy and not on our power or ability to fight or manipulate. This search for His mercy brings the best in ourselves. As one hadith says: "When a husband and wife look at each other with love, Allah looks at both of them with mercy." And that is the real secret to the marital bliss! Critics will point out the many domestic problems in Muslim societies today similar to [but on a smaller scale than] the problems in the West. True. But that should not blind us to the key difference between the two. The problems in the West are a result of the value system adopted by it; those in Muslim homes result from deviating from their values. One is suffering by taking the wrong medicine, the other for failing to take the right one.

1. An act of obedience. The hijab is an act of obedience to Allah and to his prophet sallallaahu 'alayhi wasallam. Allah says in the Quran: "It is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger sallallaahu 'alayhiw asallam, has indeed strayed in a plain error." [Noble Quran 33:36] Allah also said: "And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc) and not to show off their adornment except what must (ordinarily) appear thereof, that they should draw their veils over their bosoms." [Noble Quran 24:31] 2. The Hijab is Iffah (Modesty). Allah made the adherence to the hijab a manifestation for chastity and modesty. Allah says: "O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) over their bodies (when outdoors). That is most convenient that they should be known and not molested." [Noble Quran 33:59] In the above verse there is an evidence that the recognition of the apparent beauty of the woman is harmful to her. When the cause of attraction ends, the restriction is removed. This is illustrated in the case of elderly women who may have lost every aspect of attraction. Allah made it permissible for them to lay aside their outer garments and expose their faces and hands reminding, however, that is still better for them to keep their modesty. 3. The Hijab is Taharah (Purity) Allah had shown us the hikmah (wisdom) behind the legislation of the hijab: "And when you ask them (the Prophet's wives) for anything you want, ask them from behind a screen, that is purer for your hearts and their hearts." [Noble Quran 33:53] The hijab makes for greater purity for the hearts of believing men and women because it screens against the desire of the heart. Without the hijab, the heart may or may not desire. That is why the heart is more pure when the sight is blocked (by hijab) and thus the prevention of fitnah (evil actions is very much manifested. The hijab cuts off the ill thoughts and the greed of the sick hearts: "Be not soft in speech, lest he in whose heart is a disease should be moved with desire, but speak in an honorable manner." [Noble Quran 33:32] 4. The Hijab is Taqwah (Righteousness) Allah says in the Quran: "O children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc) and as an adornment. But the raiment of righteousness, that is better." [Noble Quran 7:26] The widespread forms of dresses in the world today are mostly for show off and hardly taken as a cover and shield of the woman's body. To the believing women, however the purpose is to safeguard their bodies and cover their private parts as a manifestation of the order of Allah. It is an act of Taqwah (righteousness). 5. The Hijab is Iman (Belief or Faith) Allah did not address His words about the hijab except to the believing women, Al-Mu'minat. In many cases in the Quran Allah refers to the "the believing women". Aisha RA addressed some women from the tribe of Banu Tamim who came to visit her and had light clothes on them, they were improperly dressed: "If indeed you are believing women, then truly this is not the dress of the believing women, and if you are not believing women, then enjoy it." 6. The Hijab is Haya' (Bashfulness) Rasoolullah sallallaahu 'alayhi wasallam has said, "Modesty is part of belief." The hijab fits the natural bashfulness which is a part of the nature of women. 7. The Hijab is Ghairah The hijab fits the natural feeling of Ghairah, which is intrinsic in the straight man who does not like people to look at his wife or daughters. Ghairah is a driving emotion that drives the straight man to safeguard women who are related to him from strangers. Attarbiyah (December 2000) Islamic Tarbiyah Academy

DOES اَللَّه تعالى LOVE YOU? A pious person says he was wondering if Allah loved him? So he checked the Qur'an to see what are the characteristics of the people Allah has mentioned He loves them for. So he found that Allah loves Al-Muttaqeen (the pious), he says "I wouldn't dare consider myself one of them". Then he found that Allah loves As-Sabireen (the patient). So he remembered; "How impatient I am." He found that Allah loves Al-Mujahedeen (those who strive in HIS path), so he remembered how lazy and powerless he was. Then he found He loves Al-Muhsineen (those who do good deeds). So he remembered how far he is from that. He says: "So I stopped searching to avoid more disappointment. I reflected on my good deeds, I found most of them are mixed with laziness, coldness, flaws and sins. Then it came to my mind that Allah loves the at-Tawwabeen (those who repent). I just figured out it is the one for me and for others like me. So I started saying "AstaghfiruAllah wa Atoobu ilaih" in abundance so I could be one of ones He loves."

yes the waaw will be read with a tashdeed

wa'alaykumus salaam...is it ok now?

(Click on picture to enlarge)

Reciting “I am pleased with Allah as my lord” One should recite the following Duaa thrice in the morning and evening: رَضِيتُ بِاللهِ رَبَّا وَبِالإسْلَامِ دِينًا وَبِمحَمَّدٍ نَبِيًّا Transileration: Radheetu billaahi Rabbaw wabil Islaami deenaw wabi Muhammadin nabiyyaa I am pleased with Allah as my lord, Islaam as my religion and Hadhrat Muhammad (Sallallahu Alaihi Wasallam) as my messenger. عن أبي سلام قال قال رسول الله صلى الله عليه وسلم ما من عبد مسلم يقول حين يصبح وحين يمسي ثلاث مرات رضيت بالله ربا وبالإسلام دينا وبمحمد صلى الله عليه وسلم نبيا إلا كان حقا على الله أن يرضيه يوم القيامة (مسند احمد رقم 18967) Hadhrat Abu Salaam (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever recites the following duaa thrice in the morning and in the evening, Allah Ta’ala will certainly please him on the day of Qiyaamah (i.e. Allah Ta’ala will forgive him and usher him into Paradise): رَضِيتُ بِاللهِ رَبَّا وَبِالإسْلَامِ دِينًا وَبِمحَمَّدٍ نَبِيًّا Ihyaaud Deen

Kibr: The Mother of all Sickness Amongst the items that are harmful and detrimental to us, the most serious one is Kibr or pride. This is the mother of all sicknesses and the spiritual doctors have said that 99 percent of people have contracted the disease of Kibr. To a certain extent even the Ulema and Mashaaikh have contracted the disease of Kibr, therefore it is important that we look at this disease of Kibr. From this disease you find that other diseases like jealousy, revenge, hatred towards people etc. emerges. The first person to contract this disease was Iblees, when ALLAH created Hazrat Aadam Alaihis Salaam and commanded the Malaaikah to make Sujood to him, all made Sujood besides Iblees, because he did not realise that he had the disease of Kibr saying that he was better than Aadam Alaihis Salaam. He argued that because Aadam Alaihis Salaam was created from sand and he (Iblees) from fire, fire is always above whilst sand is always at the bottom. So in his small mind he thought himself to be better than Aadam Alaihis Salaam. What was the consequences of this? He was rejected till the day of Qiyaamah. We can thus see how severe is this Kibr, it can lead a person to Kufr and rebellion and it can also earn that person the curse of ALLAH. Source

What is "Kibr"? “No one with the slightest particle of arrogance in his heart will enter Paradise.” (Bukhari) Allah, the Almighty, says, “Pride is My garment and haughtiness My Mantle: whoever vies with Me for them I will throw into Hell.” (Muslim) ‘Arrogance (kibr) is to deliberately consider one’s self superior to others in religious or worldly achievements in a manner that reflects that others are inferior. Hence, it has two components, (1) to consider one’s self superior and (2) to look down upon others. This is its reality. It is impermissible (haram) and sinful. Then there is form of it where all components are presents except one component. That is it is not deliberate. It is an involuntary thought. Till this point it is not sinful. However, if one deliberately considers this thought to be fine or even without agreeing to it deliberately keeps (it in his mind), it will become the reality of arrogance and sinful (activity). Tarbiyet us Salik, volume 3, page 108 Hakim al Umma Maulana Ashraf Ali Thanvi (Allah have mercy on him) Source ****** Arrogance (Kibr) The definition of Arrogance (kibr) according to Ibn Juzay is, “A person thinking highly of themselves and looking down upon others.” Imam al-Ghazzali in his Forty Foundations defines pride as, “The reality of arrogance (kibr) is that one deems himself superior to others in regards to qualities of completion which leads to snobbish and overjoyed”. The Causes and Signs of Arrogance Arrogance can be caused by having knowledge, worship, lineage, courage, strength, beauty, wealth, or prestige. Some of the effects of arrogance is that a person would want a high position in gatherings, being the first while walking, looking down on others, being hateful towards others if they don’t begin with salam, or that when he looks at the masses its like he is looking at donkeys. What Pride leads to Arrogance will cause a person to be driven away from the signs of Allah (Quran 7:146). Ibn Zukri said, “As long as a person is arrogant his heart will not submit to truth, accept it, nor benefit from it.” seekersguidance ****** Pride has many Forms “Pride and arrogance come in many forms. One manifestation of pride, which is not easily recognisable, takes the outward form of humility: some people feel the need to outwardly display humility while within they actually think highly of themselves for doing so. People who are genuinely humble don’t have a high opinion of themselves, but truly believe themselves insignificant and humble. An analogy will help us understand what true humbleness is. Imagine a sleeping person: while fast asleep he does not know that he is asleep; it is only after waking up that he realises that he had been asleep. Likewise, a person who is humble does not feel that he is being humble; his behaviour is naturally full of humbleness without him knowing it.” Pride: the last to be Eradicated from the Heart “Pride is the root of all spiritual illnesses. It is so ingrained in the heart that it is usually the final spiritual ailment to be eradicated from a person’s heart.” Shaykh Muhammad Saleem Dhorat

Levels of khushu’ in Salah Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) said, ‘It has to be acknowledged here that the required khushu‘ (reverence, serenity and presence of mind) has multiple levels. The first level is essential (fardh). That is, at least at the moment of opening takbeer (tehrimah) an individual brings to his mind (actively) that he/she is praying. Absence of this will make the salah void. The best and highest level (of khushu‘) is that during the entire salah nothing transpires except the thought of Allah. (As is mentioned in the Prophetic saying) The middle level (in between these two) is the one each Individual must strive to attain. That is, one should be aware and attentive of the words that are being recited during salah. One should be cognizant of what is being recited. On reciting الحمد لله رب العالمين he should have knowledge that he said الحمد لله رب العالمين. On saying الرحمن الرحيم he should know he recited الرحمن الرحيم. One should strive for this level of khushu. Salah should not be (offered) like switching on a machine (that runs on its own) and comes to culmination (automatically). (That is without attention and awareness.) Even if some involuntarily thoughts come during salah they will in-sha-Allah be forgiven provided that on becoming aware of this derailment one returns to being attentive of the words being recited. Initially one has to be be attentive towards the words being recited, than gradually the attention will turn towards Allah.’ Inam ul Bari, volume 3, page 472 Source

Question The following du’a is commonly recited at the beginning of Rajab, Is it authentic? Some people say it’s baseless & should not be read. Allahumma Barik Lana Fi Rajab Wa Shaban Wa Balighna Ramadan. Answer Sayyiduna Anas Ibn Malik (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alayhi wa sallam) would recite the following supplication when the Month of Rajab would commence: اَللّٰهُمَّ بَارِكْ لَناَ فِيْ رَجَبٍَ وَشَعْبانَ وَبَلّغْنَا رَمَضَانْ Allahumma baarik lana fi Rajaba wa Sha’bana wa balligh-na Ramadan Translation: Oh Allah! Grant us Barakah (Blessing) during (the months of) Rajab and Sha’ban, and allow us to reach Ramadan. (Shu’abul-Iman, hadith: 3534, Ibnu Sunni, hadith: 660, Mukhtasar Zawaid Bazzar, hadith: 662, also see Al-Azhkar, hadith: 549) Authenticity This hadith is classified as weak but suitable for practice. To say that this du’a is baseless is exaggerate. ‘Allamah Nawawi (rahimahullah) said the chain is slightly weak. (Al-Adhkar, hadith: 549) Hafidh Ibn Rajab Al-Hambali (rahimahullah) says this narration is suitable to prove the merit of reciting this du’a -”istihbab”. Lataif, pg.172. ‘Allamah Muhammad Tahir Al-Fatani (rahimahullah) declares it weak and suitable to practice in this instance. (Tadhkiratul Mawdu’at, pg.117) It should be noted that weak hadiths that have du’as can be implemented. (Mustadrak Hakim, beginning of the Chapter on Du’as & Nataijul Afkar of Hafiz Ibn Hajar, vol.5 pg.291) Note: The narration states that this du’a be recited at the ‘beginning’ of Rajab. Click here to read more on ‘what to do in Rajab & Sha’ban’ And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomer

عن عبد الله بن مسعود رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : ما من مسلم يقول إذا سمع النداء فيكبر المنادى فيكبر ثم يشهد أن لا إله إلا الله وأن محمدا رسول الله فيشهد على ذلك ثم يقول اللهم أعط محمدا الوسيلة واجعل في عليين درجته وفي المصطفين محبته وفي المقربين داره إلا وجبت له شفاعة النبي صلى الله عليه و سلم يوم القيامة (شرح معاني الآثار رقم 814) Hadhrat Abdullah bin Mas’ood (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whichever Muslim hears the azaan being called out, and replies to the takbeer of the muazzin by reciting takbeer, and replies to the shahaadat of the muazzin by reciting shahaadat, and thereafter he recites the following duaa, he will be granted the intercession of Rasulullah (Sallallahu Alaihi Wasallam) on the day of Qiyaamah: اللهُمَّ أَعْطِ مُحَمَّدًا الْوَسِيلَةَ , وَاجْعَلْ فِي عِلِّيِّينَ دَرَجَتَهُ وَفِي الْمُصْطَفَينَ مَحَبَّتَهُ , وَفِي الْمُقَرَّبِينَ دَارَهُ O Allah, bless Hadhrat Muhammad (Sallallahu Alaihi Wasallam) with waseela (the right of interceding for the entire creation on the day of Qiyaamah), and elevate his stages to the highest stage in illiyeen (in Paradise), and bless the hearts of Your chosen servants with his special love, and bless the extremely pious of Your servants with his companionship in the Hereafter. Ihyaaud Deen

The Barkat of Durood The following story is related in “Nuzha”, “There was once a pious person who had fallen seriously ill due to not being able to pass urine. One night he had a dream that he was complaining to Shaikh Shahaabuddeen bin Raslaan (Rahmatullahi Alaihi) (who was a very famous saint and scholar) about the difficulty he was going through. In the dream, the sheikh told him, “How is it that you are ignorant of the cure for all diseases? Commence reciting Durood upon Rasulullah (Sallallahu Alaihi Wasallam) and Allah Ta’ala will bless you with shifaa. The sheikh then told him to recite the following durood: اَللَّهُمَّ صَلِّ وَ سَلِّم وَ بَارِك عَلَى رُوحِ سَيِّدِنَا مُحَمَّدٍ فِي الْاَرْوَاح وَ صَلِّ وَ سَلِّم عَلَى قَلبِ سَيِّدِنَا مُحَمَّدٍ فِي القُلُوبِ وَ صَلِّ وَسَلِّم عَلَى جَسَدِ سَيِّدِنَا مُحَمَّدٍ فِي الاَجْسَاد وَ صَلِّ وَ سَلِّم عَلَى قَبْرِ سَيِّدِنَا مُحَمَّدٍ فِي القُبُور O Allah, from all souls (You have created), bestow Your special mercy, peace and blessings on the mubaarak soul of Hadhrat Sayyiduna Muhammad (Sallallahu Alaihi Wasallam), and from all the hearts (You have created), bestow Your special mercy and peace on the heart of Hadhrat Sayyiduna Muhammad (Sallallahu Alaihi Wasallam), and from all the bodies (You have created), bestow Your special mercy and peace upon the body of Hadhrat Sayyiduna Muhammad (Sallallahu Alaihi Wasallam), and from all the graves (of the creation), bestow Your special mercy and peace upon the grave of Hadhrat Sayyiduna Muhammad (Sallallahu Alaihi Wasallam). Upon awakening, the man continued reciting this durood, and very soon his illness had disappeared. (Fazaail Durood) يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

A water bearer in India had two large pots, each hung on one end of the pole he carried across the back of his neck. One of the pots had a crack in it, and while the other pot was perfect and always delivered a full portion of water at the end of the long walk from the stream, the cracked pot arrived only half full. This went on every day for two years, with the bearer delivering only one and a half pots of water to his master’s house. Of course, the perfect pot was proud of its accomplishment and saw itself as perfectly suited for the purpose for which it was made. But the poor cracked pot was ashamed of its imperfection and miserable that it was able to accomplish only half of what it had been made to do. After two years of what it perceived as bitter failure, it spoke to the water bearer one day by the stream. “I am ashamed of myself and I want to apologize to you.” “Why?” asked the bearer. “What are you ashamed of?” “For the past two years, I have been able to deliver only half my load because this crack in my side causes water to leak out all the way back to your master’s house. Because of my flaws you have to work without getting the full value of your efforts,” the pot said. The water bearer felt sorry for the old cracked pot, and out of compassion he said, “As we return to the master’s house, I want you to notice the beautiful flowers along the path.” Indeed, as they went up the hill, the old cracked pot took notice of the sun warming the wildflowers on the side of the path. The pot felt cheered. But at the end of the trail, the pot still felt bad because it had leaked out half its load, and again it apologized for its failure. The bearer said to the pot, “Did you notice that there were flowers only on your side of your path, but not on the other pot’s side? That’s because I knew about your flaw and took advantage of it. I planted flower seeds on your side of the path, and every day while we walk back from the stream, you’ve watered them for me. For two years I have been able to pick these beautiful flowers to decorate my master’s table. If you were not just the way you are, he would not have such beauty to grace his house. Moral: Each of us has his/her unique flaws—we are all cracked pots. But its the cracks and flaws we each have that make our lives together so very interesting and rewarding. You just have to take each person for who they are and look for the good in them.

The House with the Golden Windows The little girl lived in a small, very simple, poor house on a hill and as she grew she would play in the small garden and as she grew she was able to see over the garden fence and across the valley to a wonderful house high on the hill – and this house had golden windows, so golden and shining that the little girl would dream of how magic it would be to grow up and live in a house with golden windows instead of an ordinary house like hers. And although she loved her parents and her family, she yearned to live in such a golden house and dreamed all day about how wonderful and exciting it must feel to live there. When she got to an age where she gained enough skill and sensibility to go outside her garden fence, she asked her mother is she could go for a bike ride outside the gate and down the lane. After pleading with her, her mother finally allowed her to go, insisting that she kept close to the house and didn’t wander too far. The day was beautiful and the little girl knew exactly where she was heading! Down the lane and across the valley, she rode her bike until she got to the gate of the golden house across on the other hill. As she dismounted her bike and lent it against the gate post, she focused on the path that lead to the house and then on the house itself…and was so disappointed as she realized all the windows were plain and rather dirty, reflecting nothing other than the sad neglect of the house that stood derelict. So sad she didn’t go any further and turned, heart broken as she remounted her bike … As she glanced up she saw a sight to amaze her…there across the way on her side of the valley was a little house and its windows glistened golden …as the sun shone on her little home. She realized that she had been living in her golden house and all the love and care she found there was what made her home the ‘golden house’. Everything she dreamed was right there in front of her nose! Islaaminfo

At The Approach of Rajab & Sha’ban With the sighting of the crescent of Rajab, Rasulullah (sallallahu ‘alaihi wa sallam) would anticipate and begin preparations for the month of Ramadhan. This is two months in advance! People “live to see” various accomplishments in their lives, but a Believer “lives for” and yearns to witness sacred days like these. Rajab Du’a Sayyiduna Anas Ibn Malik (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alaihi wa sallam) would recite the following supplication when the Month of Rajab would commence: اَللّٰهُمَّ بَارِكْ لَناَ فِيْ رَجَبٍ وَشَعْبانَ وَبَلّغْنَا رَمَضَانْ Allahumma baarik lanaa fee Rajaba wa Sha’bana wa balligh-naa Ramadhan Translation: Oh Allah! Grant us Barakah (Blessing) during (the months of) Rajab and Sha’ban, and allow us to reach Ramadhan. (Shu’abul-Iman #3534, Ibnu Sunni #660, Mukhtasar Zawaid Bazzar #662, also see Al-Azhkar #549) Hafidh Ibn Rajab rahimahullah says this narration is suitable to prove the merit of reciting this du’a -”istihbab. Lataif, pg.172. To declare this du’a as baseless is exaggerate. See here for more. Sacred Months Rajab is the second of the “four sacred months” in the Islamic Calendar which are referred to as: “Al-Ash-hurul hurum“ (Surah Tawbah, verse: 36) The others are: Zhul-Qa’dah, Zhul-Hijjah and Al-Muharram. Explaining their significance the ‘Ulama mention that during these months, good deeds are more virtuous and evil deeds are more detestable to Almighty Allah. (Lataiful-Ma’arif, pg.163) A pious person once fell ill before Rajab. He made du’a to Allah that He allow him to live till Rajab (at least) because he had heard that Allah frees people from punishment in Rajab. Allah Ta’ala had accepted his du’a. (Latiful Ma’arif, pg.173) Sha’ban As for Sha’ban, authentic Ahadith describe special significance for the 15th night. (see detailed article here) Rasulullah (sallallahu ‘alaihi wa sallam) is reported to have said: “Certainly Almighty Allah forgives everyone on this night besides those who ascribe partners to Him and those who harbor enmity for others”. (Sahih Ibn Hibban #5665, Al-Targheeb,vol.3 pg.459, Majma’uz-zawaid,vol.8 pg.65 & Lataaiful-Ma’arif, pg.194) Imam ‘Ataa Ibn Yasar (rahimahullah)- a distinguished Tabi’e- said: “ After Laylatul Qadr, there is no other night more virtuous than the middle (15th) night of Sha’ban .” (Ibid, pg. 197) Du’as are accepted Imam Shafi’e (rahimahullah) has stated: “I have heard that du’as are accepted by Almighty Allah on five nights: 1) The night of Jumu’ah, 2 & 3) The nights of the two ‘Eids, 4) The first night of Rajab, 5) The middle (15th) night of Sha’ban, (Lataiful Ma’arif, pg. 196) In fact, the experience of people prior to Islam even, shows that Allah Ta’ala would accept their du’as during the month of Rajab. Imam Ibn Abi Dunya (rahimahullah) has cited several examples of this in his book: “Mujabu Da’wah”. (ibid) Specific forms of worship There are no specific types of Salah etc. that are prescribed for the Month of Rajab or the 15th night of Sha’ban. One may engage in whatever form of ‘ibadah one is comfortable with. (Lataiful Ma’arif, pg.168, Islamic Months by Mufti Taqi Uthmani, pgs.63 & 79) The Sahabah (radiyallahu ‘anum) and the Tab’un (rahimahumullah) would increase their Quranic recital during these months (especially in Sha’ban), i.e. in preparation for Ramadhan. (Lataiful Ma’arif, pg. 192) The beginning of a new season The crescent of Rajab actually signals the start of a “New Season”. One of hope, mercy and forgiveness for a believer. This “season” only finishes three months later; on the day of Eid! Shaykh Abu Bakr Balkhy (rahimahullah) says: “Rajab is a month in which we plant the seeds of good. i.e, by increasing our ‘ibadah. In Sha’ban we water them, to cultivate (and reap the rewards) in Ramadhan” (Lataif, pg. 173) Opportunities like these only come once a year. Fortunate are those who maximise their benefit there from. al-miftah

Q: I live in Jammu and Kashmir India. Here we have a tradition that whenever anyone is ill or has some problem or on the occasion of joy, the people make qurbani (zabiha) of a goat or sheep or any other halal animal and take that to a shrine (a sufi buzurg’s grave) and distribute it among people. However the slaughtering is done according to shariah in the name of the so and so sufi buzarg. Is it permissible? If yes, is it halal for everyone? Can everyone eat it? A: The animal should be slaughtered in the name of Allah Ta'ala not in the name of any person. Slaughtering an animal in the name of any sheikh or buzurg, etc is shirk and will render the slaughter invalid. The meat will be haraam and will be regarded as carrion. The animal should only be slaughtered in the name of Allah Ta'ala and the thwaab may be conveyed to any amount of people one wishes. And Allah Ta'ala (الله تعالى) knows best. حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَنْ تَسْتَقْسِمُوا بِالْأَزْلَامِ ذَلِكُمْ فِسْقٌ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِإِثْمٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ وقوله: { وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ } أي: ما ذبح فذكر عليه اسم غير الله، فهو حرام؛ لأن الله أوجب أن تذبح مخلوقاته على اسمه العظيم، فمتى عُدِل بها عن ذلك وذكر عليها اسم غيره من صنم أو طاغوت أو وثن أو غير ذلك، من سائر المخلوقات، فإنها حرام بالإجماع (تفسير ابن كثير 2/ 8) ( ذبح لقدوم الأمير ) ونحوه كواحد من العظماء ( يحرم ) لأنه أهل به لغير الله ( ولو ) وصلية ( ذكر اسم الله تعالى ولو ) ذبح ( للضيف لا ) يحرم لأنه الخيليل وإكرام الضيف إكرام الله تعالى والفارق أنه إن قدمها ليأكل منها كان الذبح لله والمنفعة للضيف أو للوليمة أو للربح وإن لم يقدمها ليأكل منها بل يدفعها لغيره كان تعظيم غير الله فتحرم وهل يكفر قولان بزازية و شرح وهبانية قلت وفي صيد المنية أنه يكره ولا يكفر لأنا لا نسيء الظن بالمسلم أنه يتقرب إلى الآدمي بهذا النحر ونحوه في شرح الوهبانية عن الذخيرة ونظمه فقال وفاعله جمهورهم قال كافر وفصلي وإسماعيلي ليس يكفر قال الشامي : ( لا يحرم الخ ) قال البزازي ومن ظن أنه لا يحل لأنه ذبح لإكرام ابن آدم فيكون أهل به لغير الله تعالى فقد خالف القرآن والحديث والعقل فإنه لا ريب أن القصاب يذبح للربح ولو علم أنه نجس لا يذبح فيلزم هذا الجاهل أن لا يأكل ما ذبحه القصاب وما ذبح للولائم والأعراس والعقيقة قوله ( والفارق ) أي بين ما أهل به لغير الله بسبب تعظيم المخلوق وبين غيره وعلى هذا فالذبح عند وضع الجدار أو عروض مرض أو شفاء منه لا شك في حله لأن القصد منه التصدق حموي ومثله النذر بقربان معلقا بسلامته من بحر مثلا فيلزمه التصدق به على الفقراء فقط كما في فتاوى الشلبي قوله ( وإن لم يقدمها ليأكل منها ) هذا مناط الفرق لا مجرد دفعها لغيره أي غير من ذبحت لأجله أو غير الذابح فإن الذابح قد يتركها أو يأخذها كلها أو بعضها فافهم واعلم أن المدار على القصد عند ابتداء الذبح فلا يلزم أنه لو قدم للضيف غيرها أن لا تحل لأنه حين الذبح لم يقصد تعظيمه بل إكرامه بالأكل منها وإن قدم إليه غيرها ويظهر ذلك أيضا فيما لو ضافه أمير فذبح عند قدومه فإن قصد التعظيم لا تحل وإن أضافه بها وإن قصد الإكرام تحل وإن أطعمه غيره تأمل قوله ( وهل يكفر ) أي فيما بينه وبين الله تعالى إذ لا يفتى بكفر مسلم أمكن حمل كلامه أو فعله على محمل حسن أو كان في كفره خلاف قوله ( أنه يتقرب إلى الآدمي ) أي على وجه العبادة لأنه المكفر وهذا بعيد من حال المسلم فالظاهر أنه قصد الدنيا أو القبول عنده بإظهار المحبة بذبح فداء عنه لكن لما كان في ذلك تعظيم له لم تكن التسمية مجردة لله تعالى حكما كما لو قال بسم الله واسم فلان حرمت ولا ملازمة بين الحرمة والكفر كما قدمناه عن المقدسي فافهم (رد المحتار 6/ 309-310) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

"Let me explain the problem science has with God..........." The atheist professor of philosophy pauses before his class and then asks one of his new students to stand. "You are Muslim aren't you son?" "Yes Sir"........... READ HERE

An atheist philosopher and materialist put three questions to a Muslim divine. Firstly, if God exists,why is He not visible? Secondly, if the Devils made of fire,how will the punishment of fire be painful to him? Thirdly, when the power of doing every virtue and vice every good and evil proceeds from God,why will man be taken to task? The divine on hearing all three questions of the philosopher,picked up a clod of earth and struck it violently against the head of the philosopher.The philosopher made a complaint against him in a court of law. The magistrate summoned the divine and questioned him of his motive in striking the victim with the clot of earth instead of reasonable answers to his questions. The Magistrate said this was evidence of his ignorance and perversity and therefore he further asked why he should not be punished. The divine replied that as a matter of fact he had not hurt the philosopher but had furnished a reasonable answer to all his three questions. The magistrate inquired of him as to how it was and that he should explain it.The divine replied: 'The first question was that if God was existent why was he not visible.I call upon this philosopher to show the blow which has hurt him and for which he has complained in your court. Why is the pain felt on account of the blow was not visible? The thing which is visible is not the blow nor the pain but is the effect produced by the blow. The second question was that if the Devil is made from fire,how would the fire of hell cause pain to him? I ask him that when he is made of earth,how does the clod of earth cause pain to him. The third question was that when the power of doing good and evil proceeds from God,why would man be taken to task for his sins? I say that the striking of the clod by me was also ordained by God,so why did he register the case against me?' (We are responsible for our deeds whether good or evil) The magistrate,on hearing these reasonable and prompt answers of the divine,dismissed the complaint of the philosopher.

The reality of Jadu/Sihr (blackmagic) and Jinn in Islām Question: What does sharia says about jadu (black magic) and Jinnat, whereby it is prevailing in our society and families are really in deep troubles and strongly trying to follow Taweez from maulanas coming from more specially India/Pakistan etc. They ask us to open a page from Qur’aan shareef, that he will translate and will say something about our problems. Recently a wife was told few very bad things happening to her in the presence of a husband and on hearing all sort of things, a husband was grossly unhappy and they both had hot tempered arguments. Now I am requesting for more knowledge and guidance over this matter. Secondly is it permissible to engage such treatment of taawiz for some body in the family without his/her permission and knowledge. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The presence of Jādū/Sihr (black magic) and Jinn is undoubtedly common in the world. It cannot be entirely negated and overlooked because the Qur’ān and Ahādīth also to allude to the different aspects regarding this. Further, the precautionary measures to be adopted against the evils of these aspects and the cure for those who have been afflicted have also been mentioned in the Qur’ān and Ahādīth. As far as Sihr (black magic) is concerned, Rasulullāh Sallallāhu Alayhi Wa Sallam was also afflicted by this. A Jew by the name of Labīd Ibn A’sam carried out black magic on him by tying eleven knots in a few strands of his sacred hair and placing it under a rock in an unused well. This affected Rasulullāh Sallallāhu Alayhi Wa Sallam in such a way that it created uncertainty in his mind as to whether he had done a certain action or not. Allāh informed him through revelation of this Sihr (black magic). As far as the Jinn are concerned, they are one of the Divine creations of Allāh. They, like human beings, have a physical form, intellect and senses, but are hidden from the human eye. The existence of Jinn is established by conclusive and incontestable evidence in the Qur’ān and Sunnah. Allāh says in the Qur’ān: وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ. وَالْجَانَّ خَلَقْنَاهُ مِنْ قَبْلُ مِنْ نَارِ السَّمُومِ “And certainly We have created mankind from sounding clay made of decayed mud. As for Jinn, We had created them earlier from the fire of the scorching wind.” The creation of Jinn was well before that of humankind and they had wreaked havoc in the earth right from the beginning. Allāh alludes to this in the Qur’ān: وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ “Remember when your lord said to the angels, ‘I am going to create a deputy on the earth.’ They said, ‘Will You create there one who will spread disorder on the earth and cause bloodshed, while we proclaim Your purity along with your praise, and sanctify your name?’” This was after the angels had witnessed the mischief of the Jinn on earth. However, just as humans, Allāh has created Jinn for his obedience and subservience. Allāh says: وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُون ِ “And I have not created Jinn and human beings except that they worship me.” However, as is the case with humankind, there are those that are obedient to Allāh and those that are disobedient. It is these disobedient ones that cause mischief in on earth. They have the potential of harming humans. However, one should not be fearful of Jinn. It is the fear that people have of them that gives them the courage to cause mischief and harm. The people of Arabia would live in great fear of these Jinn before the advent of Islām. It was customary in the days of ignorance that when people halted in a jungle or valley in the course of a journey, they uttered the following words, believing that the leader of the valley (a Jinn) would protect them: “I seek refuge in the leader of this valley from the foolish mischief-makers of his nation.” Allāh discusses this in the Qur’ān: وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا “And some individuals of the humans would seek refuge in some individuals of the Jinn, and thus they (humans) increased their (Jinn’s) mischief.” Islām distances itself from such a level of fear and belief in the Jinn that they are superior to humans and humans should remain fearful of them. The mischief and evils of Jinn cannot be negated. However, it is inappropriate to attribute every unusual occurrence, illness and difficulty to the Jinn. Sihr (black magic) and the Jinn are most definitely effective. However, it should be noted that every illness, discomfort and calamity cannot attributed on Sihr (black magic) as is the common practice of people nowadays. It should be born in mind that whilst Sihr (black magic) is effective in nature, it is not as common as people consider it to be. Often people afflicted with medical issues tend to turn towards an Aamil, totally neglecting the medical aspect. It is incumbent that one exhausts all medical treatment before turning towards ascertaining whether it is the effect of Sihr (black magic) or not. Furthermore, the practice of curing people of the effects of Sihr (blackmagic) has become a commercial practice and many incompetent Aamils have taken up the practice. Hence, one should be wary of the legitimacy of the Aamils as they tend to untruthfully diagnose people with having effects of Sihr (black magic), in the process accusing others of having carried out the Sihr (black magic). This often causes animosity and disputes amongst close families. In curing oneself, one is not bound to engage an Aamil to do so. Shari’ah has educated us on a number of practices that one may adopt on his own in trying to alleviate Sihr (black magic). The following are methods that one may adopt: 1. Recitation of Surah Falaq and Surah Nās, blowing on the hands and thereafter rubbing them on oneself. Nabi Sallallāhu Alayhi Wa Sallam would do this during illness and before retiring to bed. These Surahs were revealed as a cure after the Jew, Labīd Ibn A’sam, had bewitched Rasulullāh Sallallāhu Alayhi Wa Sallam. Hadhrat Ā’isha Radhi Allāhu ‘Anhā narrates that whenever the Rasulullāh Sallallāhu Alayhi Wa Sallam would become ill, he would recite the Mu’awwizat (Surah al-Falaq and Surah an-Nas) and blow over himself. When his illness was aggravated, I used to recite these two Surahs (and blow my breath) over him and make him rub his body with his own hand, for its blessings.” 2. Recitation of the first three verses of Surah Mu’min/Ghafir and Āyat-ul-Kursī every morning and evening. 3. The reading of the Manzil (by Hadhrat Maulānā Muhammad Zakariyyā Kandhalwī)has proven to be extremely effective for protection against the evil influence of Jinn, Sihr (black magic), and other evils. It contains only verses of the Qur’an. Allāh Ta’ala says in the Qur’ān: وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَّرَحْمَةٌ لِّلْمُؤْمِنِيْنَ. “And We have revealed in the Qur’ān that which is a cure and mercy for the believers.” 5. Recitation of the following du’ās prescribed in the Ahādīth: · Read three times every morning and evening: بِاسْمِ اللَّهِ الَّذِيْ لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلا فِي السَّماءِ وَهُوَ السَّمِيعُ العَلِيْم Transliteration: “Bismillahi-lladhi La Yadhurru Ma’asmihi Shay’un Fil Ardhi Wa La Fis-Samaa’i Wa Huwas-Samee’-ul-‘Aleem.” Translation: “In the name of Allāh with virtue of whose name nothing in the earth nor the skies can harm. He is the ever-hearing and most knowledgeable.” · Read every morning and evening: أَعُوْذُ بِكَلِمَاتِ اللهِ التاَّمَّاتِ مِنْ شَرِّ مَا خَلَقَ Transliteration: “A’uudhu Bikalimaatillahi-ttammaati Min Sharri Mā Khalaq.” Translation: “I seek protection of Allāh’s perfect words from every evil that He has created.” 6. The eating of Ajwah dates has also been prescribed in the Hadīth. Rasulullāh Sallallāhu Alayhi Wa Sallam said, “One who eats seven ‘Ajwah dates in the morning shall not be harmed that day by any poison or Sihr (magic).” 7. The famous Tabi’ī, Ka’b al-Ahbār Radhi Allāhu ‘Anhu mentions, “Had it not been for a few phrases that I recite (regularly), the Jews would have turned me into a donkey (through black magic). He was asked, “What are these phrases?” He replied: أَعُوذُ بِوَجْهِ اللهِ الْعَظِيمِ. الَّذِي لَيْسَ شَيْءٌ أَعْظَمَ مِنْهُ. وَبِكَلِمَاتِ اللهِ التَّامَّاتِ الَّتِي لاَ يُجَاوِزُهُنَّ بَرٌّ وَلاَ فَاجِرٌ. وَبِأَسْمَاءِ اللهِ الْحُسْنَى كُلِّهَا. مَا عَلِمْتُ مِنْهَا وَمَا لَمْ أَعْلَمُ. مِنْ شَرِّ مَا خَلَقَ وَبَرَأَ وَذَرَأَ. Transliteration: “A’uuzu bi wajhillāh al-Adhīm alladhi laysa shay’un a’dhamu minhu wa bi kalimatillāh at-tammaati allati la yujawizuhunna barrun wa la faajir wa bi asmaa-illāh al-husnaa kullihaa ma alimtu minha wa ma lam a’lam min sharri ma khalaqa wa bara’a wa dhara’a.” Translation: “I seek the protection of Allāh the Great; He, than whom there is nothing greater. And I seek the protection of the perfect words of Allāh which no man, virtuous or evil, can even transcend; and I seek the protection of all the beautiful names of Allāh, those of them which I know and those which I do not know, from the evil of everything He (Allāh) created, to which He has given existence, and which He has spread (over the earth).” 8. The wearing of a Ta’weez (amulet) that contains Āyāt of the Qur’ān or the names of Allāh or a du’ā mentioned in the Hadīth. However, the Āyāt of the Qur’ān and those du’ās that are mentioned in the Ahādith are more effective and beneficial than the wearing of a Ta’weez. Whilst at times it may be necessary to employ the services of a Aamil, it should be ascertained that he is reliable, competent and he abides to Shari’ah in his practice of curing people. In such times of moral corruption, there are many Aamils who are unconcerned of maintaining Shar’ī practices in their work. Shari’ah has given permission of engaging in treatment through Ruqyah – which is one of the most common ways Aamils adopt in curing the afflicted. Ruqyah refers to the recitation of verses or words followed by blowing on a person. Ruqyah is permissible with the following conditions: · No such words are recited which constitute Kufr or witchcraft. · It is in a language that is generally understood by the people. It is preferable to recite in Arabic, specifically verses of the Qur’ān, du’ās from the Ahādīth and the attributes of Allāh. · One has faith that the Ruqyah in itself is not effective but Allāh has placed the effect of curing in it. As far as engaging in the treatment of a family member without his consent is concerned, it is not advisable to do so as it may lead to unwanted problems and quarrels in the family. The concerned family member should be advised, firstly, to undergo medical treatment and if that fails, then he/she should be advised to try any of the abovementioned methods of treatment. And Allah Ta’āla Knows Best Nabeel Valli Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net -

Click HERE for Prescription For Sihr /jinn