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عن أبي هريرة رضي الله عنه قال قال رسول الله : من صلى علي في كتاب لم تزل الملائكة تستغفر له ما دام اسمي في ذلك الكتاب رواه الطبراني وغيره وروي من كلام جعفر بن محمد موقوفا عليه وهو أشبه و قال في كشف الخفاء رواه الطبراني في الأوسط وابن أبي شيبة والمستغفري في الدعوات بسند ضعيف (الترغيب و الترهيب رقم 157) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoeversends durood upon me through writing the durood in a kitaab, the angels continue seeking forgiveness on his behalf as long as my name remains in that kitaab. Ihyaaud Deen يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Repentance and seeking forgiveness by Shaykh Ahmed Abdul Mujeeb Qasmi Nadvi (translated by Muhammad Owais Jafrey) Istighfaar [seeking forgiveness] is in fact a form of supplication [du’aa]. It is a humble submission of a mercy plea to Allah (SWT) for forgiveness of sins. Tauba [repentance] is an intense feeling of shame for the wrong done and an earnest promise not to repeat that same mistake. It is to avoid Allah (SWT)’s displeasure and to win His favor. Both repentance and seeking forgiveness are inter-related. A simple example can perhaps illustrate the inter-relationship between Ishtighfaar and Tauba. A person in a rage of anger or a fit of depression takes poison to commit suicide. After having taken poison he realizes the mistake and in the agony of pain seeing imminent death, he repents his mistake. Wanting to live, he promises that if saved, he wouldn’t commit the same mistake again. A faithful person fails to be on guard at times and is victimized by temptations, but as soon as he realizes that he has violated Allah (SWT)’s command, and reminds himself of the consequences of Allah’s displeasure, he immediately repents and seeks forgiveness. This is called Istighfaar. Du’aa [supplication] is an act which displays bondsman-ship and servitude before Allah, the Almighty. According to the tradition of Prophet (SAW), du’aa is the essence of servitude and worship. The deep feeling of remorse and self-reproach intensifies the spirit of repentance and puts the sinner very close to Allah (SWT), a state which is unique. Allah (SWT) not only accepts sincere repentance, but rewards the repentant with His special favors of mercy and kindness. Man is but a very weak creation full of flaws and shortcomings. He is always surrounded by temptations. Vices disguised as virtues lay a snare and set up a trap for him. He needs to remain sensitive to distinguish between right and wrong, and between vice and virtue. Allah (SWT) has given him the supreme shield to defend himself from temptations and vices and that shield is Tauba and Istighfaar. Any person who lives in the formidable fort of Tauba and Istighfaar will always be safe against the attack of the forces of sins. When in all sincerity and earnestness, a sinner repents, bows down, prostrate and raises his hands in supplication, Allah’s mercy comes to his rescue and he is forgiven and his status is raised. Aayah 110 of Surah An-Nisa says: “Yet anyone who does evil or wrongs his own soul and then asks Allah for forgiveness will find Him most forgiving and merciful.” The real and true Tauba washes out the sins how great they may be. Aayah 38 of Surah Anfal says: “[Ya Rasul Allah], tell the disbelievers that if they desist, their past will be forgiven, but if they persist, they have an example in the fate of those who went before.” Allah keeps His door of forgiveness open all times. Abu Musa Al-Ash’ari (RA) reported that Prophet (SAW) said, “Allah, the Exalted, will continue to stretch out His Hand in the night so that the sinners of the day may repent, and continue to stretch His Hand in the daytime so that the sinners of the night may repent, until the sun rises from the west. [Muslim]. Umar Farooque (RA) reported that the Prophet (SAW) said, “Allah accepts a slave’s repentance as long as the latter is not on his death bad (that is, before the soul of the dying person reaches the throat).” [At-Tirmidhi] Allah (SWT)’s Grace and Mercy is beyond limit. He can forgive any sin subject to His will. He (SWT) commands to make repentance and seek forgiveness instead of giving up hope as mentioned in Aayah 53 of Surah Al-Zumar: “Say, [Allah says], My servants who have harmed yourselves by your own excess, do not despair of Allah’s Mercy. Allah forgives all sins: He is truly the Most Forgiving, the Most Merciful.” Remember that it will be self-deception to think that one can be free to commit sins and then repent and seek forgiveness. This is a great sin and Allah (SWT) has condemned such an attitude. It is also wrong to think the repentance and seeking forgiveness is limited to the sinners only. The truth is that the Prophets and Messengers who were all innocent were more conscious of Tauba and Istighfaar. They thought that did not do enough to thank Allah (SWT) and could not do justice with their status of servitude. Prophet (SAW) used to say Istighfaar three times after prayers. For sinners, Tauba and Istighfaar are to earn forgiveness and for those who are puritans, it is a means to get still closer to Allah (SWT) and have their status further raised. May Allah (SWT) enable us to avoid sins, and enable us to make sincere repentance and seek His forgiveness! Aamin! Source

The Benefits Of Sincere Repentance Imaam Ibn Qayyim rahmatullahi alaihe mentions certain benefits: 1. Repentance is the most noble and beloved form of obedience in the eyes of Allah Ta'ala. He loves those who repent and it is because of His love for His creation that He tests them with sins so that He may shower His blessings and favours upon them after they repent. 2. Repentance has a status that no other form of worship has. This is why Allah is extremely happy when a servant repents just as a traveller is happy when he finds his lost mount in the desert. This pleasure (of Allah) has a great impact on the heart of the one repenting. Hence, the repenting person reaches the status of being amongst the beloved through his repentance. 3. Repentance brings about humbleness and a sense of helplessness that is not easily acquired through other forms of worship. 4. Allah’s statement, "Except those who repent, have faith and good deeds, those Allah will charge their sins for good deeds. Certainly Allah is most forgiving and merciful." (Qur'aan 25:70) This is a greatest glad tiding for those who repent and combine their repentance with faith and good deeds. Repentance breeds good deeds, whilst sinning (without repentance) can cause deprivation of obedience altogether. It has been said that committing sins regularly will darken and harden the heart. It may even lead a person to reject Allah completely (Allah forbid) or lead him to commit a bigger sin. There is no recourse for a sinner except to ask Allah for forgiveness and to feel great regret for his actions. Repentance is to repent from the heart, to train the heart into obedience and to make a firm resolution never to commit the sin again. The repenting person should remember three facts: 1. The grave consequence of sins. 2. The painful punishment for sins and 3. The helplessness of the servant with regards to these two things. What Should I Do After I Have Sinned? Someone may ask, "How do I go about repenting from a sin?" Do I just say, "I repent." and that’s it, or is there anything to be done after that? Two things should immediately be done. The first is an act of the heart, to sincerely regret the sins of the past. The second is an act of the body, to bring up some good deeds, starting two cycles of prayer of repentance. The following is a hadith in support: Hazrat Abu Bakr radiyallahu anhu, says, "I heard the Holy Prophet sallallahu alaihe wasallam say, ‘There isn’t a man who, when he commits a sin, rises, makes ablution, and offers two rak’ats of prayers, but Allah forgives his sins.’ Then the Holy Prophet sallallahu alaihe wasallam recited the verse, ‘Those (are the true believers) who, when they commit an evil deed, or wrong their souls, remember Allah, and seek forgiveness for their sins - and who but Allah forgives sins? They do not insist upon the sins they have committed, and they know (that Allah is forgiving)." (Qur'aan 3:135) There are other reports that describe more in detail how these two cycles of prayers of repentance must be offered. For instance: 1. There isn’t a man who makes ablution (and does it well, but sins fall off the limbs of the body with the last drop of water. And doing the ablution well includes saying the Bismillah in the beginning, and some other prayer words after it such as: "I bear witness that there is no deity save Allah , the one, and I also bear witness that Muhammad is his slave and messenger." "O’ Allah! make me of the repenting, and make me of the purified." "O’ Allah! with praises to you I bear witness that there is no deity but you. I seek your forgiveness and turn to you in repentance." 2. Offer two rak’ats of prayer. Performs them in full presence of mind and heart. Commits no mistake within the prayers. Does not speak to himself within them. Recites the prayer-words in them well and in humility. Then seeks Allah’s forgiveness. The Result 1. His past sins are forgiven. 2. He is assured paradise. Then, as these things have been achieved he should now increase his good deeds to the extent possible. Don’t you see what Umar radiyallahu anhu did when he had committed the mistake of arguing with the Prophet sallallahu alaihe wasallam, at Hudaibiyya. He used to offer special acts of worship, (like fasting, almsgiving, etc.), to atone for that sin. The following hadith should also be considered. "He who commits some evil deeds, and then turns to doing good deeds is like the man who had on him a tight-fitting coat of mail made of steel, so tight, it would almost choke him. Then he did a good deed and it opened up a little more until it became so loose as to fall off to the ground." So you see how good deeds release a man from the clutches of past sins and liberate him from the tension that they cause. Let me at this point offer you the abridged version of an incident, which is laden with lessons. Ibn Mas’ood radiyallahu anhu says a man came to the Prophet sallallahu alaihe wasallam and said, "O Apostle of Allah. I found a woman in a garden and did everything to her except having intercourse: I kissed her and hugged her and so on, but I didn’t go beyond this. So judge me as you wish." The Prophet of Allah sallallahu alaihe wasallam said nothing in reply and the man went away. Upon this Umar radiyallahu anhu remarked, "Allah would have kept it a secret if he had kept it a secret." The Prophet sallallahu alaihe wasallam in the direction the man had gone and said, "Call him back." When they called him back, he recited to him the following verse, "Establish Prayers at the two ends of the day and early part of the night. Indeed good deeds wipe out evil ones. And this (Qur’aan) is a reminder unto the mindful." (Qur'aan 11:114) Upon hearing this, Mu’adh radiyallahu anhu (and according to another report Umar radiyallahu anhu) said, "O’ Apostle of Allah sallallahu alaihe wasallam, is this for him alone or is it (this ruling) common?" he replied: "No, it is common." More on inter-islam

Question Should one read the Masnun du’as immediately after the Fardh Salah or read the Sunnah Salah first and then read all the Masnun du’as? Answer Sayyidatuna A’aishah (radiyallahu ‘anha) reports that when Nabi (sallallahu ‘alayhi wa sallam) would make salam (after salah) he would not sit except for the duration of “Allahumma antas salam wa minkas salam tabarakta Ya dhal jalali wal ikram” (Sahih Muslim, hadith: 1334) Based on the above hadith, the Hanafi jurists say that a person should not delay in reading his Sunnah Salah, rather he should only sit for a short duration after the Fardh Salah. After the Sunnah Salah one may engage in other adhkar and du’as. Note: A person may recite any of the (short) Masnun du’as after the Fardh Salah and not only the du’a mentioned in the above narration. (Refer: Fathul Qadir, vol. 1 pg. 439 and Raddul Muhtar, vol. 1 pg. 530) The above rule applies to those salats that are followed by other nafl (sunnah) salats. Fajr and Asr are therefore excluded. One may recite all the sunnah du’as immediately after the fardh of these two salats. And Allah Ta’ala Knows best Verified by: Moulana Muhammad Abasoomer hadithanswers

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Jazaamukullah. Moved to "Matters of the Heart" and edited the title a little so we can add on the subject inshaAllah Learn how to reconnect with Allah ta’ala by studying ‘Tawbah; Repentance’ by our respected Shaykh Muhammad Saleem Dhorat hafizahullah Read Here

Generally, we would like that our name be preserved and maintained, and that people should speak greatly about us etc., but we do not worry about how we view others. However, the reality is that ‘we should look at others with respect and at ourselves with suspect’. We should always be suspicious of ourselves; is there any evil lurking in my heart, pride, vanity, etc. One’s personal ma’moolaat etc. are important, but keeping the heart clean and free from evils is even more important. If we have the ‘azmat and honour for deen then we will refer to someone for all matters that pertain to our islaah and deen. Source: Al- Haadi

Sunnah postures of eating Question Is there a hadith regarding sitting in a specific posture while eating? What is the grade of the Hadith Answer There are a few narrations explaining the posture in which Nabi (sallallahu ‘alayhi wa sallam) ate: 1) Squatting Sayyiduna Anas ibn Malik (radiyallahu ‘anhu) reports that he saw Rasulullah (sallallahu ‘alayhi wa sallam) squatting and eating dates. (Sahih Muslim, hadith: 5299) The arabic words of this narration are as follows: رأيت النبي صلي الله عليه و سلم مقعيا يأكل تمرا 2) Erecting the right leg and sitting on the left leg Abul Hasan Al Muqri has recorded a naration in his ‘Shamail’ on the authority of Sayyiduna Anas (radiyallahu ‘anhu) that when Nabi (sallallahu ‘alayhi wa sallam) would sit to eat, he would sit on his left knee and erect his right knee… Hafiz ‘Iraqi (rahimahullah) has deemed the chain of narrators of the above narration as weak. (Al Mughni ‘An Hamlil Asfar, hadith: 1304) The arabic words of this narration are as follows: كان اذا قعد علي الطعام استوفز علي ركبته اليسري و اقام اليمنى 3) Kneeling on the knees OR sitting in the tashahhud position Sayyiduna ‘Abdullah ibn Busr (radiyallahu ‘anhu) reports that Nabi (sallallahu ‘alayhi wa sallam) was once gifted a sheep, Nabi (sallalallahu ‘alayhi wa sallam) knelt on his knees and began eating… (Sunan Ibn Majah, hadith: 3263) Hafiz Ibn Hajar (rahimahullah) has classified the above hadith as sound (hasan) (Fathul Bari, hadith: 5399) The arabic words of this narration are as follows: أهديت للنبي صلي الله عليه و سلم شاة فجثا علي ركبتيه يأكل Some ‘Ulama like Imam Ghazali (rahimahullah) have interpreted the above to mean ‘sitting in the tashahhud position’. This is also is a legitimate explanation. (See Ithafus Sadah Al Muttaqin, vol. 5 pg. 214, Zadul Ma’ad, vol. 4 pg. 203 and ‘Umdatul Qari, hadith: 5398) قال ابن حجر و العيني : فالمستحب في صفة الجلوس للاكل ان يكون جاثيا علي ركبتيه و ظهور قدميه أو ينصب الرجل اليمني و يجلس علي اليسري (فتح البارى, 5399) (عمدة القارى, 5398) قال الغزالي: ربما جثا للاكل علي ركبتيه و جلس علي ظهر قدميه و ربما نصب رجله اليمني و جلس علي اليسرى (اتحاف السادة ج.5 ص. 214) قال السيوطي: بل يأكل جاثيا علي ركبتيه أو مقعيا أو علي قدمه أو يقيم ركبته اليمني و يقعد علي اليسرى (عمل اليوم و الليلة, ص. 32) And Allah Ta’ala Knows best Verified by: Moulana Muhammad Abasoomer hadithanswers.com

Live Like a MirrorBy Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Call towards the path of your Rabb with wisdom and good admonition. (16:125) This is the order of Allāh ta‘ālā to every believer. Rasūlullāh sallallāhu ‘alayhi wasallam spent his entire life calling towards the Path of Allāh ta‘ālā with the concern that every single human being should be saved from the fire of Jahannam and granted entry into Jannah. Out of this concern, he continuously instructed and taught people to do good and refrain from evil. As followers of Rasūlullāh sallallāhu ‘alayhi wasallam, we also need to adopt this concern for our Muslim brothers and sisters and our fellow human beings. We should ask ourselves: “How can I help others to follow the Straight Path, reach Allāh ta‘ālā, acquire entry into Jannah and secure refuge from the Fire of Jahannam?” Be a Mirror Rasūlullāh sallallāhu ‘alayhi wasallam has said: A believer is a mirror for [another] believer. (Abū Dāwūd) When you stand in front of a mirror it shows your physical appearance. It reveals what is good about the way you look as well as any defects you may have. In this hadīth, Rasūlullāh sallallāhu ‘alayhi wasallam instructs every believer to be like a mirror for other believers. A number of important points can be derived from this hadīth: 1. If you witness another believer behaving incorrectly, you should inform him, for you are a mirror for him and a mirror points out the defects of the one who stands in front of it. However, a mirror reveals the faults very quietly, without bringing disgrace; you should do the same too. 2. A mirror does not only reveal physical defects but also physical beauty. Similarly, when advising a fellow believer, you should highlight his mistakes in the overall context of his good attributes, an approach that is more palatable to the one being advised and less likely to breed resentment. Take the example of someone who performs sajdah in a manner contrary to the Sunnah: inform him of his mistake after commending him on the correctness of the rest of his salāh. 3. Just as you are a mirror for other believers, every other believer is also a mirror for you. So every Muslim is simultaneously a mirror and a person standing in front of a mirror; an advisor and one who is advised. 4. If a mirror reveals a defect in your appearance, you may be upset but you will not feel resentment or anger towards the mirror. Similarly, when another Muslim adopts the role of a mirror and advises you of something you are doing wrong, you should not get offended. Why should we take offence when someone points out a shortcoming in us that, if left unattended would make us unsuccessful at the time of death, in the grave and on the Day of Qiyāmah? Instead, we should be happy. In fact, it is only those who have love and concern for us that will go to the trouble of informing us of our shortcomings. The Sharī‘ah commands us to point out the mistakes of a fellow brother in a polite manner, tactfully, with wisdom and concern. However, even if someone were to point out a fault impolitely, we should still not take offence and still be happy that he helped save us from harm in the hereafter. If we were walking along a path and about to fall into a hole and someone shouted in an impolite way for us to stop, we would thank him and be grateful and indebted to him for saving us, despite his manner. Shaykh Qārī Siddīq Bandwi rahimahullāh was a great scholar and a very pious saint. He treated me with a lot of love and affection and I had the privilege of accompanying him when he was here on his one and only visit to the UK, during the latter days of his life. In a talk in Walsall he said: “Assume you have two doors to your house, one at the front and one at the back, and you only ever use the front door. One day, your neighbour is in his garden when he notices a huge crack in the back wall of your house. He then knocks on your door and tells you about the structural damage to your house, and advises you to tend to it without delay. Will you feel happy he told you or unhappy? Will you feel indebted to him or not?” We all answered that we would be happy and indebted to him. The Shaykh continued: “If someone sees a structural problem in our spiritual and religious ‘building’, and says e.g. that ghībah is harām and will bring our spiritual structure down, why do we feel offended?” Concern for Self-Rectification Our mashāyikh have mentioned that while being concerned for the spiritual wellbeing of others, we should always be concerned about our self-rectification too. A person who is particular about his appearance will often be seen standing before a mirror. Those who are concerned about their spiritual rectification and purifying themselves from any religious mistakes will also be seen ‘standing before the mirror’ by asking their friends to point out any shortcomings and highlight any room for rectification they see. The fact is, at times we cannot see our own faults and it takes someone else to point them out to us. ‘Umar al-Fārūq radhiyallāhu ‘anhu had great concern for his self-rectification, despite his eminent status and despite having been given the glad tidings of Jannah by Rasūlullāh sallallāhu ‘alayhi wasallam on numerous occasions. A question he once asked Hudhayfah ibn Yamān radhiyallāhu ‘anhu reflects this concern. Hudhayfah radhiyallāhu ‘anhu was known as Sāhibu Sirri Rasūlillāh sallallāhu ‘alayhi wasallam, i.e. one to whom Rasūlullāh confided certain information that no one else knew. One such piece of information was the names of those among the Muslims who were actually hypocrites. ‘Umar radhiyallāhu ‘anhu, concerned about his own standing in the eyes of Allāh ta‘ālā, once asked whether his own name was among the list of hypocrites, upon which Ḥudhayfah radhiyallāhu ‘anhu assured him it was not. Four Ways to Self-Rectification Our mashāyikh have explained that there are four ways through which a person can rectify himself: 1. The best way, is to find a shaykh. Hand yourself over to him and give him full liberty to carry out your spiritual rectification in the way he sees fit. Normally, complete rectification is not possible without the guidance of a shaykh. However, until you find a shaykh, adopt one of the following three methods (these methods are also beneficial for those who have a shaykh): 2. When you see someone doing something wrong, reflect immediately on your own life and question yourself whether you are free of that shortcoming or not. 3. Keep your ears open to what your enemies say about you. It is part of life that people have enemies, those who dislike them and talk about them. You should reflect on the faults they perceive in you, and if those faults truly exist, they should be rectified. 4. Tell your friends to act as mirrors and notify you of any faults they see in you. at-tazkiyah

How can we show happiness upon the years of our lives decreasing? Question This subject was being discussed in the house, and my older sister objects to having a birthday party, which I kind of agree with her, but her husband wishes to celebrate the childs first birthday. Please explain why birthdays or other non-religious rituals are harmful or against shariah. By non-religous I mean on thanksgiving day when the whole family is off of work and you can all get together… Jazak Allah Kair Salaam Answer CELEBRATING BIRTHDAYS It is not necessary that everything the West does is according to logic. The biggest proof that it is the invention of the west are the song words without which this function is not complete viz. ‘Happy birthday to you.’ No one says, ‘Happy birthday celebration’ or ‘Happy Blessed birthday’ or any other words of this kind. This disease of celebrating birthdays was never prevalent among Muslims before, but since Muslims started living alongside the non-Muslims, they have been influenced by them. Birthdays are celebrated usually at the end of a year and not at the beginning of the year. For example, if one’s birth date is on the 1st of January, then the birthday will be celebrated on the 1st of January and not the 2nd of January. Now just ponder, what intelligence is there in celebrating and showing happiness when a year has decreased in one’s life. During a birthday celebration, candles are lit on a cake, amounting to the years of the one’s life. He extinguishes these candles by blowing them out and all present clap their hands. Hands are clapped at two occasions only, one at the time of joy for some achievement of his. Secondly, when someone acts foolishly, then to mock at him. Here a person is extinguishing the rays of the years of his life by blowing them out himself. Then this is no happiness, nor is it any achievement. So the clapping of hands is only for mocking at this person’s stupidity. Ponder that this is a custom and sign of non-believers. When it is someone’s birthday, one year of his life has decreased, and not increased. This world is a field to work for the hereafter. Rasulullah (Sallallaahu æ#129;layhi Wasallam)’s Ummah has been sent in this world for a very great object. The example of this world is like a king who send a few people into his treasure room saying that shortly he will send them out, so at that time whatever they will be possessing will be their property. Inside the treasure room, on one side there are heaps of gold and silver, on another side are lying pearls and jewels, then at another place in the room, delicious food and soft beds are arranged. Now some people think that the king may send them out any minute. They quickly gather the gold, silver, pearls and gems. They feel they will go out from there and organise the food and beds for themselves afterwards. There is another group of people who think that they have just arrived. They feel, ‘Let us enjoy the food, then lay down to rest. After that we will take from the treasures. There is ample time.’ So they eat, sleep and pass their valuable time without taking from the treasures. Suddenly the king sends everyone out. Now those who had collected the valuables can enjoy their lives eating and sleeping while those that wasted their time and did not accumulate anything will begin to regret. Every moment of this worldly life is very valuable. Here we have to earn for the long and everlasting life of the hereafter. Rasulullah (Sallallaahu æ#129;layhi Wasallam) has said that after entering into Jannat, the people of Jannat will not be sorry about anything of this world, except for that moment which was spent without the remembrance of Allah. It is apparent that when reward will be granted for remembrance of Allah in this world which is an abode of actions, then one must surely feel very regretful, that if they should have spent more time in the remembrance of Allah, they could be worthy of more rewards. Hafiz Zain Siqti asked Hafiz Jurjani the reason for swallowing dry flour to which he replied that when he compared the time of swallowing dry flour and chewing roti then, in chewing so much time is spent in which say 70 times Subhanalla can be uttered. Therefore he left eating roti for the last 40 years. How can it be permissible to waste time by celebrating birthdays and becoming happy that a big slice of one’s life is put behind. This world is a prison for the believer and a Jannat for the disbeliever. Allah has bought the life and wealth of the believers for Jannat. This life is a trust of Allah by us. Rasulullah (Sallallaahu æ#129;layhi Wasallam) said, ‘A person will not be able to move from his place, until he does not reply to five questions: How did you spend your life? How did you spend your youth? Where did you earn your wealth from? Where did you spend your wealth? How much did you act upon your knowledge? A person who is concerned of replying to these questions, how can he show happiness upon the years of his life decreasing? Besides all this, Islam does not permit waste. This is the reason that the poor of this Ummat will enter Jannat 500 years before the wealthy, because the wealthy will be delayed by giving an account of their wealth. By spending on birthday parties, there is no benefit to Islam nor to the poor. It is stated in a Hadith the worst Walima feast is the one in which the poor and destitute are left out and the wealthy are only invited. Another object of the birthday parties is show. Islam encourages simplicity. By this attitude of show, the poor feel inferior and deprived and the rich have a superiority complex. Also, in these gatherings, music, singing, video filming and the taking of photographs and other un-Islamic and forbidden acts take place. May Allah Taãla guide us and protect us from all these evils. By Moulana Abdul Hamid Ishaq Principal – Madrasah Arabia Islamia, Azaadville

There is no basis for the celebrations of Birthdays in Islam Question My second question is about celebrating birthdays and anniversiries . Is it ok if we celebrate birthdays and anniversiries but not with the intension of copying non muslims .If not is it of if we go to others birthday parties because our own close relatives can get angry and specially if we are living together in one house. Answer To celebrate anniversaries and birthdays is not permitted in Shari’a. One should refrain from celebrating in a manner which resembles the disbelievers. Islam is a perfect way of life and it has taught us the occasions in which a person should express his happiness and the manner of celebration. You should also abstain from participating in other people’s birthdays and anniversaries. If the person is a relative, then try to explain to them with wisdom that you are not participating in the party not due to any ill feeling, but for the reason that Islam does not permit it. One should remember that Islam teaches us to keep good ties with our relatives. If your relatives have become upset as a result of you not participating in their anniversary or birthday, then try to reunite this relationship by showing good character and even offering gifts from time to time. If after making efforts to keep good ties they still remain upset with you and they themselves break ties, then you will not be at fault and will not be responsible. And Allah knows best Wassalam Ml. Ehzaz Ajmeri, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah

Many cultures have one or more coming of age birthdays: Jewish boys become bar mitzvah on their 13th birthday. Jewish girls become bat mitzvah on their 12th birthday, or sometimes on their 13th birthday in Reform and Conservative Judaism. This marks the transition where they become obligated in commandments of which they were previously exempted and are counted as part of the community. In Canada and the United States, families often mark a girl's 16th birthday with a "sweet sixteen" celebration. In some Hispanic countries, as well as in Portuguese-speaking Brazil, the quinceañera (Spanish) or festa de quinze anos (Portuguese) celebration traditionally marks a girl's 15th birthday. In India, Hindu male children of some castes like Brahmins have the 12th or 13th birthday replaced with a grand "thread ceremony." The child takes a blessed thread and wears it, symbolizing his coming of age. This is called the Upanayana. This ceremony is practiced amongst boys in the Hindu Brahmin culture. In the Philippines, girls on their 18th birthday or boys on their 21st birthday celebrate a debut. In some Asian countries that follow the Zodiac calendar, there is a tradition of celebrating the 60th birthday. In Korea, many celebrate a traditional ceremony of Baek-il (Feast for the 100th day) and Doljanchi (child's first birthday). In Japan there is a Coming of Age Day, for all of those who have turned 20 years of age. In the United Kingdom cards from the Royal Family are sent to those celebrating their 100th and 105th birthday and every year thereafter. In Ghana, on their birthday, children wake up to a special treat called "oto" which is a patty made from mashed sweet potato and eggs fried in palm oil. Later they have a birthday party where they usually eat stew and rice and a dish known as "kelewele", which is fried plantain chunks. In Sudan the children who live in the cities celebrate their birthday, whereas in the country they don't. In India, on a child's first birthday, his or her head is shaved while being held by a special fire. Removal of the hair cleanses the child of any evil in past lives, symbolizing a renewal of the soul. wikipedia

The Method to gain acceptance in the sight of Allah Ta’ala Moulana Thaanwi (Rahmatullahi Alaihi) mentioned: Once a respected Aalim arrived and requested some advice. I told him that you are an Aalim of Deen, what advice can I offer you? After requesting for the second time, I told him that I only remember one lesson which I continue mentioning. The lesson that I have learnt from my elders is that to the best of your ability, regard yourself as a complete non-entity (i.e. if you wish to gain acceptance in the sight of Allah Ta’ala, then do not attach any importance to yourself and do not have pride). These words had such an impact on the Aalim that he immediately began to weep. (Malfoozaat Hakeemul Ummat 10/ 33) Ihyaaud Deen

Sunnats and Aadaab of Safr (Travelling) – Part 6 1. The following Duaa should be recited when bidding someone farewell at the time he is departing on a journey: اَستَودِعُ اللهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ I place your deen, your trust (wife, children and subordinates) and your final actions (at the time of death) in the care and trust of Allah Ta’ala عن سالم أن ابن عمر كان يقول للرجل إذا أراد سفرا ادن مني أودعك كما كان رسول الله صلى الله عليه و سلم يودعنا فيقول استودع الله دينك وأمانتك وخواتيم عملك (ترمذي رقم 3443) Saalim (Rahmatullahi Alaihi) reports that Hadhrat ibn Umar (Radhiallahu Anhuma) would address a person embarking on a journey saying: “Come close to me, I will bid you farewell in the manner that Rasulullah (Sallallahu Alaihi Wasallam) would bid us farewell. He would say: اَستَودِعُ اللهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ

Receiving the Reward for the Journey though Remaining Behind عن أنس بن مالك رضي الله عنه قال رجعنا من غزوة تبوك مع النبي صلى الله عليه و سلم فقال إن أقواما خلفنا بالمدينة ما سلكنا شعبا ولا واديا إلا وهم معنا حبسهم العذر رواه البخاري وأبو داود ولفظه إن النبي صلى الله عليه و سلم قال لقد تركتم بالمدينة أقواما ما سرتم مسيرا ولا أنفقتم من نفقة ولا قطعتم من واد إلا وهم معكم قالوا يا رسول الله وكيف يكونون معنا وهم بالمدينة قال حبسهم المرض (الترغيب و الترهيب 1/65) Hadhrat Anas (Radhiyallahu Anhu) reports that on one occasion while we were returning from the battle of Tabuk with Nabi (Sallallahu Alaihi Wasallam), Nabi (Sallallahu Alaihi Wasallam) said: “There is a group of people who remained behind in Madina Tayyiba. During our journey there was no valley or mountain pass that we had passed by except that they were with us (i.e. in regard to receiving the reward of the journey). (In the report of Abu Dawood) Sahaabah enquired from Rasulullah (Sallallahu Alaihi Wasallam), “How is it so that they were with us in the reward, whereas they remained behind in Madina Munawwara?” Rasulullah (Sallallahu Alaihi Wasallam) said: “(Allah Ta’ala has blessed them with the reward of passing by each mountain pass and valley, though they were not physically present with us on account of the fact that they had sincerely intended to come out with us on the journey,) however they were held back due to some valid excuse. Ihyaaud Deen

Tawakkul of Ibrahim (as) A beautiful example of faith in Allah was when Prophet Ibrahim (as) was ordered to leave his wife, Hajar and his son, Ismael in a barren valley. Imagine Ibrahim (as), after so many years of begging Allah for a son finally got Ismael, and soon afterwards he was commanded by His Lord to led them and leave them to an uncultivated valley having no fruit, no trees, no food, no water and no sign of life. Imagine how he would have felt. And what did he beg Allah for when he was leaving them? He didn’t ask Allah to provide food or water for them. Instead he made this beautiful plea; “O Our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy sacred House; in order, O Our Lord, that they may establish regular prayer: so fill the hearts of some among men with love towards them, and feed them with fruits: so that They may give thanks. O Our Lord! truly Thou dost know what we conceal and what we reveal: for nothing whatever is hidden from Allah, whether on earth or In heaven.” (Chapter 14, verse 37 – 38)

We cannot fully comprehend the workings of Allah Allah ta'ala makes mention of the meeting between Hazrat Musa (as) and Khidr in Surah Kahf. At that particular juncture in Musa’s life he assumed that he was the most knowledgeable person on the face of the earth. When Allah brought to Musa’s attention that there was someone (Khidr) who had more knowledge than him, Musa set out to meet and learn from Khidr. During their journey Khidr did certain actions that appeared to be harmful and ‘senseless’. For example he scuttled a boat that was owned by Masaakin (poor people). Musa (as) using reason and logic was of the opinion that Khidr intended to cause the owners of the boat to drown. However as Khidr would later reveal it was to safe guard their boat from the unjust ruler. The full story of Musa (as) and Khidr is recorded in Surah Kahf, ayats 65 to 82. (Tafseer Ibn Katheer) The Story of Musa and Al-Khidr Musa meeting with Al-Khidr and accompanying Him Damaging the Boat The Story of killing the Boy The Story of repairing the Wall Allah tells us that Interpretations of why the Ship was damaged Interpretation of why the Boy was killed Interpretation of why the Wall was repaired for no Charge

Tawakkul and Medication In the name of Allah, the most Beneficent, the most Merciful. Tawakkul is translated as either trust or dependence. It is a very important part of our belief to have trust in Allah (SWA). Allah (SWA) in the Holy Quran has said that: “Put the trust on the exalted in might, the merciful.” Surah Shuarah v.217) The absolute reliance upon Allah must be in every situation. It is the means of strengthening your Iman. It is knowing that no matter what happens, in the end everything will turn out to be good, as long as you depend on Allah to support and help remedy the situation. One must know that everything that happens happens because it is a part of a divine plan. If a person is tested with poverty or diseases there is good in it as long as we depend upon Allah (SWA). This was the case of Yusuf Alayhis Salam when he was imprisoned, he had tawakkul. Ibrahim Alayhis Salam when he was thrown into the fire and of Saaidah Maryam when she gave birth alone, she had tawakkul. There are many ahadith which encourage the Muslims to seek medical treatment. Saaidah Abu Hurairah Radiallahu Anhu narrates that the Prophet of Allah Sallallahu Alahi Wasalam said; “there is no disease that Allah (SWA) has created, except that he has created its remedy.” (Sahih Bukhari p.848 v.2) Saaiduna Usamah Bin Shuraik Radiallahu Anhu narrates; “O’ Prophet of Allah! Should we seek medical treatment for our illnesses? He replied; yes, you should seek medical treatment, because Allah (SWA), has left no disease without providing for its cure except for one ailment, old age.” (Sunan Tirimizi p.24 v.2) The Prophet of Allah Sallallahu Alahi Wasalam not only instructed sick people to take medicine, but also invented many medicines and cures, which can be found in Imam Suyuti’s Tibb Nabawi. Finally, it is stated in Fatawa Hindiyyah that there are three types of means to remove harms and difficulties: 1) Those that remove potential harm for certain such as the drinking of water in order to quench thirst and eating of food in order to remove hunger. 2) Those that by using them, it is presumed health will be restored such as medical treatment. 3) Those that may cure (but less significant than the second situation) such as the using of amulets etc… With regards to the first type, abstaining from using them is no way considered as part of reliance and trust in Allah, rather it is unlawful to refrain from using these means. If a person was to die due to not drinking water, he will be sinful. The second type of means, using it is not contrary to the concept of Tawakkul, and abstaining from its usage is not a sin also. The third type of means is not essential in that complete reliance in Allah is only achieved by abstaining from using them. Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham

Reliance on Allah swt Tawakkul means leaving everything on Allah SWT. Allah SWT lies above asbaab. But unfortunately, our state is that we are running after the sabab and forgetting that Allah SWT is the one who causes asbaab in the first place. He is above and beyond asbaab.There are not one, but many verses in the Quran in which Allah SWT talks about placing our complete trust and reliance on Him. Allah says that we should place our trust on Him if we are people of Iman and people of Taqwa because nothing is difficult for Allah. All He has to do for anything to happen is to say “Kun” (meaning: “Be”) and that happens. Allah SWT has guaranteed us that He is responsible for the rizq of everyone on earth. Rizq is not simply income. For different people, it can be different things. For example, for students, rizq is knowledge. Therefore, Rizq is every single thing that we need. Surely, we are forgetful and unthankful human beings. All we need to do is sit on janamaaz and ask Allah SWT but we keep on forgetting His promise and run after people and worldly objects and getting what we want. There is also a hadith of Prophet Mohammad S.A.W that we are supposed to rely on Allah like birds rely on Him. If we were to look at birds closely, we can observe that everyday birds leave their homes to get food for the day. Before leaving the homes, they have no idea from where will they get their rizq. But they completely rely on Allah (SWT). Birds are not like humans who , if were in a similar situation, would say “Oh what should I do? My future is so dark. I don’t even know how to get food for the day” Instead everyday is a new day for the birds and they always find their rizq and this is how they live their life. We should remember that Allah has promised Rizq but not promised Jannah. So instead of being worried on things He has promised us, we should be worried about Jannah, for which He has made no promise and which completely depends on our own efforts. If we were to look at our own Islamic history, we will realize that Prophet Mohammad (S.A.W) and sahabah had complete and absolute reliance on Allah SWT. In the battle of Badr, we all know that muslims were 313 as compared to the kuffar who were more than 1000 in number. Muslims had nothing but Iman with them to fight the army of kuffar. Normally, before war, people spend time making plans and schemes to fight the army but Prophet Mohammad S.A.W spent the time making dua to Allah SWT. He prayed so much to Allah SWT that Hazrat Abu Bakr R.A came and said that “Ya, Rasool Allah, enough. You have made so much dua that surely Allah will help us” And then, Allah sent down 3000-5000 angels from the sky to help the muslim army. And Muslims were victorious in the battle. Sahabah said that we saw people in white fighting next to us in the battle. And Allah never took those angels back to sky. He has left them on earth for us. Everything is still the same. Allah is same. Islam is same. It is we who are at fault that we have stopped relying on Allah SWT. Another very famous incident that we all know was when Hazrat Ibrahim was being thrown into fire. Angel Gibrael came and said to Hazrat Ibrahim that if you want, I can completely destroy this town. Then Hazrat Ibrahim said “Does my Allah know that I am being thrown into fire?” to which the angel replied in affirmative. Hazrat Ibrahim refused the help of an angel and said His Allah was enough for him. And then Allah said that if you don’t want any sabab, then I also don’t want anything in between. And He Himself asked the fire to cool down for Hazrat Ibrahim. You and I look for friend in this world. But Hazrat Ibrahim was Khalil Allah, the friend of Allah… , Nothing better than to have Allah as your friend! There is another incident of Hazrat Maryam. Hazrat Zakariya had left her with insufficient amount of food. When he came back, he saw she had a lot of food. So he asked her where she got it from. She said “min indillah (From Allah)” Verily Allah provides without measures. He gave her fruits out of season! When Hazrat Zakariya saw that, He prayed to Allah and He provided him with a son in a very old age. Another very famous incident is when Hazrat Ibrahim left Hazrat Hajra and Hazrat Ismael in the barren desert. But the only thing Hazrat Hajra asked him was if he was leaving them for the sake of Allah. When he answered in positive to her, she didn’t argue. And while at the desert, when Hazrat Ismael was thirsty, Hazrat Hajra ran from Safa andMarwa seven times to look for water. And Allah provided them water. There was so much water that Hazrat Hajra had to say “Zam Zam (Rok jaa)” Allah had provided them from the ghaib! This is the same practice that the muslims all over the world repeat when they go for Umra showing the importance of complete reliance on Allah (SWT) So now the next question is how to increase our reliance on Allah SWT? The first thing is that we should make Dua. Even when our shoe laces break, we should ask Allah that “oh Allah what should I do. Help Ya Allah” That’s how intimate He wants us to be with Him. For anything we want, we normally go to makhlooq (friends, teachers etc) but we should remember that “jis ka rab hai, uss kaa sab hai” So we should make dua to Allah as much as we can after reading Quran, after our fard namaaz, in tahajjud etc . Second thing is that we have to increase our rememberance of Allah. We should increase our nafl ibadat, recite istaghfar, listen to bayaans, read Quran etc. And the third thing is that we have to recite the verses of Takwa and tawakkul which will remind us of His promises if we forget. All these steps will make us a better Muslim Insha Allah. Zaynab Academy

Once a pious man went into a Masjid with the intention of observing I’tikaaf. He had no provisions of food or drink. The Imaam advised him that since he was a destitute person, it is better for him not to observe I’tikaaf. Instead he should take up work somewhere and earn his daily bread. The pious man gave no reply. The Imaam again insisted but he remained silent. After the Imaam had repeatedly asked him to do so for the third and fourth time, the pious man replied: “Next to the Masjid there is a shop owned by a Jew who has promised to send me two loaves of bread every day.” The Imaam said: “If he has promised to send you food then by all means you may observe I’tikaaf here.” The pious man then reprimandingly said: “It is quite strange that you have great reliance on the promise made by a Jew but you put little trust in the promise made by Allah Ta’ala to provide sustenance to all living creatures.” (Raudh-ur-Rayyaheen pg 278) Lesson: Various Aayaat of the Quraan-e-Kareem exhort us to cultivate a firm belief in Tauheed (the Oneness of Allah Ta’ala). And since Tawakkul (having complete reliance on Allah Ta’a’a) is the essence of Tauheed, the more firmly grounded a person is in his belief in Tauheed the more advanced will he be in Tawakkul. We should constantly remind ourselves that supreme control over everything lies only in the hands of Allah Ta’ala. Nothing can benefit us nor can anything bring us any harm except by the will of Allah Ta’ala. Al-Haadi

'Umar [ibn al-Khattab] (may Allah be well pleased with him) used to quote these two verses [of Arabic poetry] as an instructive example: Go easy on yourself, for the outcome of all affairs is determined by God's decree. If something is meant to go elsewhere, it will never come your way, but if it is yours by destiny, from you it cannot flee In the words of one wise saying: "He who puts all his trust in the Lord is like a baby. Just as the infant is not aware of having anything else to turn to, except its mother's breast, the completely trustful person [al-mutawakkil] feels himself guided in no other direction, except toward his Lord (Almighty and Glorious is He)." In the words of another wise saying: "Absolute trust in the Lord [tawakkul] means the banishment of doubts, and the delegation [tafwid] of one's concerns to the King of kings [Malik al-muluk]." In the words of yet another wise saying: "Absolute trust in the Lord [tawakkul] means relying with confidence on what is at the disposal of Allah (Almighty and Glorious is He), and expecting nothing at all from what is at the disposal of human beings." Someone asked Yahya ibn Mu'adh [ar-Razi] (may Allah the Exalted bestow His mercy upon him) : "When does a man become someone who is absolutely trustful [mutawakkil]?" To this he replied: "When he is perfectly satisfied with Allah as a Trustee [Wakil]." It was Bishr [al-Hafi] (may Allah the Exalted bestow His mercy upon him) who said: "One of them may say: 'I have put all my trust in Allah [tawakkaltu 'ala 'llah],' although he is actually telling a lie. For, by Allah, if he had really put all his trust in Allah, he would be perfectly content with the way Allah treats him." Abu Turab an-Nakhshabi (may Allah the Exalted bestow His mercy upon him) once said: "Absolute trust in the Lord [tawakkul] means casting the physical body into servitude ['ubudiyya], attaching the inner feeling to the Divine Lordship [rububiyya], and having serene confidence in sufficiency [kifaya], so that one responds to receiving by giving thanks, and to deprivation by being patient." Full Article

Tawakkul means putting all one's trust in Allah subhaanhau wata'ala "And when someone puts all his trust in Allah, He will be enough for him." (65:3) 'Umar ibn al-Khattab (may Allah be well pleased with him) is reported as having said: "Allah's Messenger (Allah bless him and give him peace) said: "'If you really and truly placed all your trust in Allah [law tawakkaltum 'ala 'llahi haqqa tawakkuli-hi], He would sustain you as He sustains the birds. They start the day with their bellies empty, and end it with their bellies full.'" Anas ibn Malik (may Allah be well pleased with him) is reported as having said: "A man once rode into town on a fine she-camel of his, and he said: 'O Messenger of Allah, shall I just leave her unattended, and put my trust in the Lord [ada'u-ha wa atawakkalu]?' So the Prophet (Allah bless him and give him peace) told him: 'Hobble her feet with a rope, and put your trust in the Lord [a'qil-ha wa tawakkal]!'"