ummtaalib

Jazaakillah for this excellent article. It really needs to be understood inshaAllah!

Backbiting Q: If a person has committed backbiting against someone, and wants to make taubah from backbiting, and the person he was backbiting about does not know about it, does one have to go and tell the person I said this and that about you, make maaf, or can one beg forgiveness from Allah and do some good action and send the sawaab to the person? A: No. He should in a general way ask for forgiveness without specifying the wrong that he had done. And Allah Ta'ala (الله تعالى) knows best. يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ وَاتَّقُوا اللَّـهَ إِنَّ اللَّـهَ تَوَّابٌ رَّحِيمٌ ﴿الحجرات: ١٢﴾ وعن أبي سعيد وجابر قالا : قال رسول الله صلى الله عليه وسلم : " الغيبة أشد من الزنا " . قالوا : يا رسول الله وكيف الغيبة أشد من الزنا ؟ قال : " إن الرجل ليزني فيتوب فيتوب الله عليه " - وفي رواية : " فيتوب فيغفر الله له وإن صاحب الغيبة لا يغفر له حتى يغفرها له صاحبه " (مشكاة # 4874) وفيها الغيبة أن تصف أخاك حال كونه غائبا بوصف يكرهه إذا سمعه عن أبي هريرة رضي الله عنه قال قال عليه الصلاة والسلام أتدرون ما الغيبة قالوا الله ورسوله أعلم قال ذكرك أخاك بما يكره قيل أفرأيت إن كان في أخي ما أقول قال إن كان فيه ما تقول اغتبته وإن لم يكن فيه فقد بهته وإذا لم تبلغه يكفيه الندم وإلا شرط بيان كل ما اغتابه به (الدر المختار 6/ 410) قال الشامي : قوله ( وإلا شرط بيان كل ما اغتابه به ) أي مع الاستغفار والتوبة والمراد أن يبين له ذلك ويعتذر إليه ليسمح عنه بأن يبالغ في الثناء عليه والتودد إليه ويلازم ذلك حتى يطيب قلبه وإن لم يطب قلبه كان اعتذاره وتودده حسنة يقابل بها سيئة الغيبة في الآخرة وعليه أن يخلص في الاعتذار وإلا فهو ذنب آخر ويحتمل أن يبقى لخصمه عليه مطالبة في الآخرة لأنه لو علم أنه غير مخلص لما رضي به قاله الإمام الغزالي وغيره وقال أيضا فإن غاب أو مات فقد فات أمره ولا يدرك إلا بكثرة الحسنات لتؤخذ عوضا في القيامة ويجب أن يفصل له إلا أن يكون التفضيل مضرا له كذكره عيوبا يخفيها فإنه يستحل منها مبهما اه وقال منلا علي القاري في شرح المشكاة وهل يكفيه أن يقول اغتبتك فاجعلني في حل أم لا بد أن يبين ما اغتاب قال بعض علمائنا في الغيبة إلا بعلمه بها بل يستغفر الله له إن علم أن إعلامه يثير فتنة ويدل عليه أن الإبراء عن الحقوق المجهولة جائز عندنا والمستحب لصاحب الغيبة أن يبرئه عنها وفي القنية تصافح الخصمين لأجل العذر استحلال قال في النووي ورأيت في فتاوى الطحاوي أنه يكفي الندم والاستغفار في الغيبة وإن بلغت المغتاب ولا اعتبار بتحليل الورثة (رد المحتار 6/ 410-411) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

How will one Determine Adab in Deen? Hazrat Thaanwi (Rahmatullahi Alaihi) was once asked regarding placing Deeni kitaabs in a bathroom and toilet that was built but not yet used. Hazrat (Rahmatullahi Alaihi) replied that, apparently this does not seem to be correct. Although the bathroom and toilet have thus far not been used at all, however since they have been built for the purpose of one relieving oneself and bathing, it is against the dictates of adab (etiquette) to place Deeni kitaabs therein. Upon hearing this answer, an educated person who was present at that time enquired, “Doesn’t the impermissibility apply to when the bathroom and toilet are already in use?” Hazrat (Rahmatullahi Alaihi) said that the Fuqaha have used the words المعد لذلك (i.e. the Quran, Hadith or Deeni kitaabs should not be taken to any place that has been designed and prepared for such a purpose). By pondering over the statement of the Fuqaha, one understands that the ruling will relate to a place that has been built for this purpose, irrespective of whether people have commenced using it or not. Moulana further explained that just as it is impermissible for one to place a pair of new shoes on a Deeni kitaab, though one had not yet began using it, similarly will be the ruling in this case. Hazrat (Rahmatullahi Alaihi) then mentioned that etiquette revolves around the general practice of society. One should see whether something is regarded as etiquette in society or not. (Malfoozaat Hakeemul Ummat 10/ 36) Ihyaaud Deen

The following hadith is commonly quoted when emphasising the importance of the sunnah: “Whoever holds of to my sunnah at the time of corruption of my Ummah, will get the reward of a hundred martyrs” References: This hadith is reported by the following Sahabah (radiyallahu ‘anhum) 1) Sayyiduna Abu Hurairah (radiyallahu ‘anhu): His narration appears in Mishkatul Masabih. Hafidh Ibn Hajar (rahimahullah) states in his takhreej of this book: “recorded by Baihaqi in his kitabuz zuhd on the authority of Sayyiduna Abu Hurairah (radiyallahu’anhu) (Hidayatur Ruwat, hadith:174 ) Imam Naji (rahimahullah) has mentioned that Baihaqi has also recorded it in his Al-Madkhal on the authority of Sayyiduna Abu Hurairah (radiyallahu ‘anhu) with the reward as ”a hundred martyrs” (‘Ujalatul Imla, pg.40 ( Note: Imam Tabarani (rahimahullah) cites the narration of Abu Hurairah in Al-Mu’jamul awsat (5414) wherein there is mention of the reward of only “one martyr” Imam Naji (rahimahullah) states that the version of Tabarani was probably altered. He says: لعل لفظ المائة سقطت من الرواية المذكورة “Perhaps the word “hundred” was (accidently) omitted from this (Tabarani’s) narration.” (‘Ujalatul Imla, pg.40) One could also argue that both versions of Sayyiduna Abu Hurairah (radiyallahu ‘anhu) be viewed separately. It is possible that Rasulullah (sallallahu ‘alaihi wasallam) initially said “one martyr”. Thereafter Almighty Allah increased the reward to that of “one hundred martyrs”. This explanation is common in such cases. Furthermore, the narrations of the following Sahabah also support the reward of one hundred martyrs. 2) Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma): ‘Allamah Mundhiri (rahimahullah) quotes the very same wording (the reward of a hundred martyrs) in his Al-Targheeb on the authority of Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) He then references it to Baihaqi also. (Al-Targheeb, vol.1 pg.80 And Kitabuz Zuhd of Baihaqi, hadith:112. Also see Al-Kamil of Ibn ‘Adiy, vol.3 pg.173-174) 3) Sayyiduna ‘Ali (radiyallahu’anhu) Recently, a friend drew my attention to this narration in Ibn Batta’s Al-Ibanatul Kubra (vol.1, pg.309) This version also has the reward as one hundred martyrs. The status of the hadith This hadith can be graded as sound (hasan) according to Hafidh ibn Hajar (rahimahullah) and acceptable according to ‘Allamah Mundhiri (rahimahullah). The reason for this is that Hafidh ibn Hajar has abstained from criticising the narration in his book “Hidayatur Ruwat”. Hafidh ibn Hajar himself has stated that his silence in this particular chapter (fasl thani) denotes acceptance. (Introduction fo Hidayatur Ruwat, vol.1 pg. 58) قال ابن حجر: فالتزمت في التخريج أن أبين حال كل حديث من الفصل الثاني، من كونه صحيحا أو ضعيفا أو منكرا أو موضوعًا، وما سكت عن بيانه فهو حسن. Furthermore, Al-Mundhiri (rahimahullah) has quoted the narration in a manner that indicates acceptability to him. i.e. He used the wordعن (‘an) when doing so. He has stated in his introduction to Al-Targhib that any narration for which he uses the word عن (‘an) will be sahih (authentic), hasan (sound) or close to them two. (Targhib, vol.1 pg. 37) Lastly, Shaykh Muhammad Tahir Al-Fatani (rahimahullah) quotes a similar hadith with the same virtue of a hundred martyrs for reviving a sunnah, and grades it as hasan (sound) (Tadhkiratul Mawdu’at, pg.44) يُلاحَظ أن هؤلاء الأئمة لم يروا في هذا الحديث نكارة، وإلا لبينوها. خلافًا لمن رأى ذلك… An Objection Some people have challenged the authenticity of the narration of Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma) because of a narrator in the chain named: Hasan ibn Qutaibah. Their claim is backed by the fact that ‘Allamah Dhahabi (rahimahullah) has declared him extremely weak (هالك) (Al-Mizaan, vol.1 Pg.473 ) According to them, this ought to render the narration as extremely weak. Answer Hasan ibn Qutaibah being extremely weak is not a unanimous verdict. Hafidh Al-Mundhiri (who is an earlier muhaddith to Dhahabi) actually viewed Hasan ibn Qutaibah as one regarding whom there are mixed opinions. He therefore included him in the “chapter of the narrators that are differed upon” at the end of his book. (Targheeb, vol.4 pg.569) Verdicts of the Muhaddithun on Hasan Ibn Qutaibah Imam Daraqutni says: متروك الحديث Al-Azdi said: واهي الحديث Dhahabi said: هالك Note: The above three verdicts denote extreme weakness. Imam Abu Hatim Al-Razi says: ليس بقوي الحديث، ضعيف الحديث Al-‘Uqaily said: كثير الوهم Al-Mundhiri, Ibn Hajar and Al-Buseeri have all used the term: ضعيف Note: The verdicts of these five Muhaddithun denote general weakness, i.e, not severe. Imam Ibn Hibban has declared him as reliable (thiqah) but added: يُخطيئ ويُخالِفُ Imam Ibn ‘Ady says: للحسن بن قتيبة هذا أحاديث غرائب حسان، وأرجو أنه لا بأس به Note: The words used by the above two Muhaddithun denote a degree of credibility. References for the above: Mizanul i’tidal, vol.1 pg.473, Du’afa lil ‘Uqaili, vol.2 pg.17, Al-Jarh Wat-Ta’deel libn Abi Hatim, vol.3, pg.33, Targheeb, vol.4 pg.569, Al-Matalibul ‘Aliyah, vol.4 pg.295, Ihtaful buseeri, vol.9, pg.244, Tiqat-Ibn Hibban, no.772 & Al-Kamil li Ibn ‘Ady, vol.3 pg.174) These quotations clearly illustrate the amount of difference on Hasan ibn Qutaibah’s credibility. To only quote those Muhaddithun who discredit him severely while omitting those who stated otherwise is academic treachery. Narrations that have people like this (differed upon) are generally classified as hasan (sound) by Mundhiri (rahimahullah) and others. (see introduction to Targhib, vol.1 pg.37 & Qawa’id fi ‘Ulumil hadith, pgs.72-77) Summary The varied opinions of the earlier scholars on Hasan Ibn Qutaibah only affect the narration of Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma). The hadith in question is further substantiated by the narration of Sayyiduna Abu Hurairah (radiyallahu’anhu) in which there is apparently no mention of Hasan ibn Qutaibah. Therefore even though some may challenge the authenticity of the chain of Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu ‘anhuma), it acquires sufficient strength when combined with the chain of Sayyiduna Abu Hurairah (radiyallahu ‘anhu). This is probably the reason for three Muhaddithun clearly sanctioning the hadith; they are Imams: Al-Mundhiri, Ibn Hajar and Al-Muhaddith Shaykh Al-Fatani (may Allah be pleased with them all). This is sufficient to prove the acceptability of the hadith. Final caution 1. The word used in this narration is: “man Tamassaka” which translates as: One who holds steadfast to my sunnah, and not: One who revives it (as is commonly quoted). 2. A look at the other ahadith in the chapter under which ‘Allamah Mundhiri and ‘Allamah Baghawi have cited this hadith clearly points to the meaning being: Adherence to the sunnah in general. For example, Hafidh Mundhiri (rahimahullah) quotes the following hadith before this one: “Whoever eats halal, practices upon the sunnah and doesn’t harm the people will enter Jannah” (Hakim) ‘Allamah Baghawi (rahimahullah) cites the following hadith before the one in question: “…Whoever loves my sunnah loves me, and who loves me will be with me in Jannah” (Tirmidhi) Undoubtedly, these ahadith do not mean that the love or practice of just one sunnah yields the reward of Jannah! Although it cannot be denied, that Allah Ta’ala could grant an individual Jannah even for his love for only one sunnah. Therefore, when asked about this issue, Shaykh Yunus Jawnpuri (may Allah protect him) answered: “It’s quite clear that the Hadith is referring to the practice on the entire sunnah, although it wouldn’t be farfetched to understand it to be referring to even just one sunnah” (Al-Yawaqitul Ghaliyah, vol.1 pg.46) After writing the above, I asked my Respected Teacher, Al-Muhaddith Shaykh Muhammad ‘Awwamah (may Allah protect him) on 13 January 2014, about the meaning of the hadith, to which he replied: “It’s difficult to say that it refers to adhering to just one sunnah. The more appropriate meaning is the broader one (i.e, that this is the virtue of holding on to the sunnah in general) although one may use it for a specific sunnah when wisdom demands so.” Be that as it may, let us all make a firm intention to always stick to the way of our Beloved Nabi (sallallahu’alayhi wasallam). And Allah Ta’ala knows best. al-miftah

Our hearts are the same hearts which were given to Junaid Baghdadi and Abdul Qadir Jilani because Allah is just. They made effort at purification and became Shaykh Junaid Baghdadi and Shaykh Abdul Qadir Jilani. We have in our minds that we do not have the capabilities and therefore we do even make the effort.

Backbiting and Slander '...Allah will defend him in this world and in the next....' And why did you not, when you heard it, say? "It is not right of us to speak of this: Glory to God, this is a most serious slander" (Quran 24:16) A commentary on one of the most destructive of major sins Islam is a religion of peace, love and compassion. Lies, suspicion, back biting, slander and gossip are totally alien to Islam. In fact they are considered amongst the most destructive of major sins. This is so because these sins sow enmity and discord among the Muslim Ummah and lead to its destruction. They cause hostilities between people of the same household, and between neighbors, friends and relatives. Islam demands that our relationship with mankind should be one of sincerity and responsibility. It should be one where we have respect for the honor, reputation and privacy of others. Islam teaches us that we are not only held accountable for our own attitudes and actions but also for anything else over which we have control or influence over, in our society or the world around us. Verses: Let's see what the Quran states about backbiting and slander - 'This is the Book, in it is guidance sure, without doubt, to those who fear Allah'. (2:2) Allah has forbidden the believers from backbiting O you who believe! Avoid much suspicion, in deeds some suspicions are sins. And spy not neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah, verily, Allah is the one who accepts repentance, Most Merciful. (49: 12) When we reflect deeply over this assimilation it should be enough to keep us away from backbiting! Do not treat the issue of Backbiting & Slander with indifference because it is a great sin Behold, you received it on your tongues, and said out of your mouths things which you had no knowledge; and you thought it to be a light matter, while it was most serious in the sight of Allah (24: 15) Many of us back bite and gossip without thinking. We think it is minor matter, however Allah reminds us to be careful and even though we think we are doing something little it is in fact very big in the sight of Allah! Allah teaches us to speak out against Slander and try to put a stop to it And why did you not, when you heard it, say? "It is not right of us to speak of this: Glory to Allah, this is a most serious slander" (24:16) Many people are so busy spreading the slander they hear that they do not even stop to think if it is true or not. Shaitan (Satan) wants us to use our tongue to create conflict and hatred Say to My servants that they should only say those things that are best, for Satan does sow dissensions among them, for Satan is to man an avowed enemy. (17:53) Are we falling into Shaitan's (Satan's) trap? We can all analyze ourselves. Hadiths: Let's see what Prophet Muhammad (Peace Be Upon Him) said about Backbiting in the hadiths. Allah states in the Quran - You have indeed in the Messenger of Allah an excellent pattern of conduct. (33:21) The definition of Backbiting & Slander Prophet Muhammad (Peace Be Upon Him) said :"Do you know what backbiting is?" They said, "Allah and His Messenger know best." He then said, "It is to say something about your brother that he would dislike." Someone asked him, "But what if what I say is true?" The Messenger of Allah (Peace Be Upon Him) said, "If what you say about him is true, you are backbiting him, but if it is not true then you have slandered him." (Muslim) We should guard our tongue from sins and use our limbs in acts of obedience Prophet Muhammad (Peace Be Upon Him) said : "Who protects his tongue from unlawful utterances and his private parts from illegal sexual intercourse, I shall guarantee him entrance into Paradise." (Bukhari and Muslim) The definition of the best muslim "I asked the Messenger of Allah (Peace Be Upon Him): Who is the best Muslim? The Messenger of Allah(Peace Be Upon Him) replied, "He is the one from whom Muslims are safe from the evil of his tongue and hands." (Muslim) Deriding people in their presence by making negative facial expressions or by hand gestures while they are unaware is also a form of backbiting. We need to beware of the slipping of our tongues "When man wakes up in the morning each day, all parts of the body warn the tongue saying, ‘Fear Allah as regards us for we are at your mercy; if you are upright, we will be upright and if you are crooked, we become crooked.’" (At-Tirmidhee) Summary Backbiting and slander is so widespread that it has become the topic of people’s meetings and an avenue for expressing their anger, misgivings and jealousy. Those who indulge in backbiting are oblivious of the fact that they are only harming themselves. This is because of the fact that on the Day of Resurrection both the wrongdoer and the wronged will stand before Allah, Who is the Just Judge, Allah will then give this wronged person from the good deeds of the person who wronged him in accordance with his wrong by backbiting. Some situations allow us to inform others of what someone has done. It is allowed for us to inform the authorities when someone does injustice to us or others. It is allowed for us to inform someone who can help a perpetrator from committing further vice. It is also permissible for us to tell whoever seeks our advice on a person for business dealings or marriage. In this case it is not allowed for us to hide what we know about the person so that the enquirer will not be deceived. All these types of speaking about others are lawful. Islam teaches us that if people are being ridiculed or backbited in our presence, we should defend their honor. If we neglect this, we shall deprive ourselves of ever needed help and mercy from Allah - If a man's Muslim brother is slandered in his presence, and he is capable of defending him and does so, Allah will defend him in this world and in the next. But if he fails to defend him, Allah will destroy him in this world and the next. (Baghawi). What will we do the next time we are tempted to backbite or hear slander in our presence? Right now the choice is ours! We ask Allah the Most High, the All Powerful, to teach us that which will benefit us, and to benefit us by that which we learn. May Allah grant blessings and peace to our Prophet Muhammad (Peace Be Upon Him) and his family and companions.

Be more Concerned about the Opinion of Allah Ta’ala than the Opinions of People Once, a person addressed Hazrat Abu Zarr Ghifaari (Radiyallahu Anhu) in a rude manner and began hurling abuse at him. Hazrat Abu Zarr Ghifaari (Radiyallahu Anhu) replied by saying: “The only barrier between Jannat and I is a valley. If I am able to cross over that valley, then I take an oath by Allah that I am not concerned and troubled by what you have to say. However, if I am unable to cross over and I am left on the other side (i.e. the side of Jahannum) then really I am much worse than all what you have to say.” (Jawaahir Paare)

Q: I divorced my wife two years a go. I still have not paid her dowry. I can not afford it. Is it possible if I pay her whatever I can? A: The full amount is a debt upon you. Hence you should pay her the full amount unless she is prepared to forgive you and wave off the debt. And Allah Ta'ala (الله تعالى) knows best. وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إِلَّا أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ وَأَن تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ وَلَا تَنسَوُا الْفَضْلَ بَيْنَكُمْ إِنَّ اللَّـهَ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿البقرة: ٢٣٧﴾ Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Duaa to Earn one Forgiveness of Sins and Safety from Jahannum One should Recite the Following Duaa in the Morning and Evening اللَّهُمَّ إِنِّى أَصْبَحْتُ أُشْهِدُكَ وَأُشْهِدُ حَمَلَةَ عَرْشِكَ وَمَلاَئِكَتَكَ وَجَمِيعَ خَلْقِكَ أَنَّكَ أَنْتَ اللَّهُ لاَ إِلَهَ إِلاَّ أَنْتَ وَحْدَكَ لاَ شَرِيكَ لَكَ وَأَنَّ مُحَمَّدًا عَبْدُكَ وَرَسُولُكَ O Allah, I spend the morning while I call upon You, and I call upon the angels who are the bearers of Your throne, and I call upon Your (other) angels and I call upon Your entire creation to bear witness that You are Allah, none is worthy of worship except You. You are alone, You have no partner, and Hadhrat Muhammad (Sallallahu Alaihi Wasallam) is Your messenger. عن أنس بن مالك رضي الله عنه قال قال رسول الله صلى الله عليه وسلم من قال حين يصبح اللهم إنى أصبحت أشهدك وأشهد حملة عرشك وملائكتك وجميع خلقك أنك أنت الله لا إله إلا أنت وحدك لا شريك لك وأن محمدا عبدك ورسولك إلا غفر له ما أصاب فى يومه ذلك من ذنب وإن قالها حين يمسى غفر له ما أصاب تلك الليلة (ابو داود رقم 5080) Hadhrat Anas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The one who recites the following Duaa in the morning, then whatever sins he commits during that day will be forgiven. And whoever recites it in the evening, then whatever sins he commits during the night will be forgiven. اللَّهُمَّ إِنِّى أَصْبَحْتُ أُشْهِدُكَ وَأُشْهِدُ حَمَلَةَ عَرْشِكَ وَمَلاَئِكَتَكَ وَجَمِيعَ خَلْقِكَ أَنَّكَ أَنْتَ اللَّهُ لاَ إِلَهَ إِلاَّ أَنْتَ وَحْدَكَ لاَ شَرِيكَ لَكَ وَأَنَّ مُحَمَّدًا عَبْدُكَ وَرَسُولُكَ عن أنس بن مالك رضي الله عنه أن رسول الله صلى الله عليه وسلم قال من قال حين يصبح أو يمسى اللهم إنى أصبحت أشهدك وأشهد حملة عرشك وملائكتك وجميع خلقك أنك أنت الله لا إله إلا أنت وأن محمدا عبدك ورسولك أعتق الله ربعه من النار فمن قالها مرتين أعتق الله نصفه ومن قالها ثلاثا أعتق الله ثلاثة أرباعه فإن قالها أربعا أعتقه الله من النار (ابو داود رقم 5071) Hadhrat Anas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The one who recites the following Duaa once in the morning or in the evening, then Allah Ta’ala will save one quarter of his body from the fire of Jahannum. Whoever recites it twice, Allah Ta’ala will save half of his body from the fire of Jahannum. Whoever recites it thrice, Allah Ta’ala will save two thirds of his body from the fire of Jahannum. Whoever recites it four times, Allah Ta’ala will save his entire body from the fire of Jahannum اللَّهُمَّ إِنِّى أَصْبَحْتُ أُشْهِدُكَ وَأُشْهِدُ حَمَلَةَ عَرْشِكَ وَمَلاَئِكَتَكَ وَجَمِيعَ خَلْقِكَ أَنَّكَ أَنْتَ اللَّهُ لاَ إِلَهَ إِلاَّ أَنْتَ وَحْدَكَ لاَ شَرِيكَ لَكَ وَأَنَّ مُحَمَّدًا عَبْدُكَ وَرَسُولُكَ Note: When reciting the Duaa in the evening, one will recite the word إنى أمسيت instead of إنى أصبحت. One should not construe the above Duaa as a license to intentionally commit sins. However, one should regard this Duaa as a means of grace and blessings from the side of Allah Ta’ala. that if one mistakenly had fallen into sin, then Allah Ta’ala will forgive him through the blessing of this Duaa. Ihyaaud Deen

Question What is the correct way according to sunnah of drinking Zamzam water sitting or standing? Answer (Fatwa: 1220/1028/B=1433) Zamzam is very sacred and holy water. Hence it is better and mustahab to drink it while standing. However, if someone drank it sitting then it is also lawful. Allah (Subhana Wa Ta’ala) knows Best Darul Ifta, Darul Uloom Deoband

Q: How to deal with a husband who regularly disobeys Allah and gets angry when wife reminds him to stop bad habits? A: Don’t approach him directly. However, commence ta`leem in the home in the mornings and evenings for at least ten to fifteen minutes and then beg Allah Ta`ala’s assistance and guidance for all. And Allah Ta'ala (الله تعالى) knows best. ادعُ إِلىٰ سَبيلِ رَبِّكَ بِالحِكمَةِ وَالمَوعِظَةِ الحَسَنَةِ وَجـٰدِلهُم بِالَّتى هِىَ أَحسَنُ إِنَّ رَبَّكَ هُوَ أَعلَمُ بِمَن ضَلَّ عَن سَبيلِهِ وَهُوَ أَعلَمُ بِالمُهتَدينَ ﴿١٢٥﴾ Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

Easter Celebrations If anything is reminiscent of Easter, then it is of shops filled with chocolate bunnies, eggs and hot cross buns. For many of us it may simply be a time to indulge in goodies that only come around once a year. But what really is the meaning of all these things and should we be indulging? The BBC tells us the following: “Easter is the most important festival in the Christian calendar. It celebrates the resurrection from the dead of Jesus, three days after he was executed.” According to Christian belief, Good Friday commemorates the Friday on which Jesus was killed on the cross and the next Monday was the day he was resurrected. It is important for us and especially our children who may be exposed to such Christian beliefs at schools to know the true Islamic belief surrounding this issue. î Firstly, Allah is one, eternal and absolute. Neither does he have a son, nor does he die and subsequently be resurrected. î Secondly, Esa Alayhis Salaam (Jesus in English) was one of foremost prophets of Allah. His message, as was the message of all prophets before him, was to worship Allah alone and to submit to His will. î Thirdly, neither was Jesus killed or crucified. Allah Ta’ala divinely protected him and raised him to the heavens where he currently resides. Towards the end of this earthly life, Allah will once again send him to this world, where he will complete the rest of his earthly lifespan and will play his role in establishing Islam on the earth. These are integral beliefs of a Muslim. Ensuring that our children and ourselves are educated regarding the same are essential requirements of Imaan. Masjid Poster of this article can be downloaded here. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport,

Rayyan Institute Mercy. Inspiration. Relevance. Our VisionRayyan Institute aims to educate Muslims in their religion in a manner that is easy to comprehend and practical to implement in their lives. Realizing the importance of proper Islamic knowledge in the lives of all Muslims, we offer a commitment to seekers of knowledge to give them the tools to become better Muslims and role-models for their families and communities. With us, seekers of knowledge put themselves on a path through which they can acquire Divine Pleasure and Divine Mercy, which are both priceless. How we teach Rayyan Institute offers its classes in an online format, which means that all you need is an internet connection and a computer, tablet or phone (with speakers or headset) to attend a class from anywhere in the world. Our Approach One of the greatest challenges facing our communities today is that although people have the motivation to advance their Islamic knowledge, there is generally a lack of effort in seeing it through. This is due to a number of obstacles which we intend to remove. The first obstacle is that people think it is difficult to acquire sacred knowledge. They think that you have to be in a certain place, classroom, masjid, or seminary at a particular time. How many times have you desired to join a class you heard about online but were unable to attend due to distance or schedule conflicts. Now, you have access to interactive, live and pre-recorded, sessions from virtually anywhere in the world and learn from some of the best contemporary scholars. Another obstacle is the perceived difficulty in comprehending the subtleties and complexities of certain Islamic sciences. The aim at Rayyan Institute is to simplify our courses and make them easy to understand but without losing the nuances and subtleties of each science. Our teachers have experience in conveying their knowledge in a manner relevant to even the average Muslim.

Recite Durood From Wherever you May Be عن أبى هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم لا تجعلوا بيوتكم قبورا ولا تجعلوا قبرى عيدا وصلوا على فإن صلاتكم تبلغنى حيث كنتم (ابو داود رقم 2044) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Do not make your homes into graveyards (i.e. Recite Qur’an and perform salaah in your home so that the home does not be a place void of Aa’maal as is the case of the graveyard), and do not make my grave a place of festivity, and recite durood upon me, for certainly your durood reaches me from wherever you may be. يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Ikhlaas - Sincerity from “Good Character” by Shaykh Maseehullah Khan (Rahmatullaah) a well known Shaykh of Tasawwuf. Essence: The sole intention in one's obedience to Allah ta'ala should be to please Him and attain nearness to Him. The pleasure of others or their happiness for reasons other than the above, the satisfaction of desires, the acheivements of material gain or any ulterior motive should not enter one's mind. Ikhlaas has different degrees: a) Complete Ikhlaas where the intention is to please Allah ta'ala only b) Ikhlaas of a lower degree is where the intention is to please others without ant motive of personal benefit. c) The lowest degree is the absence of any intention , being "empty minded". This is also Ikhlaas but is very close to Riyaa. Acqusition: 1. Remove Riyaa 2. Concentrate on the quality of deeds and not on their quantity. Where a deed is performed with complete sincerity, the rewards are proportionately greater.

Adopting Ikhlaas for Forty Days عن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال من أخلص لله أربعين يوما ظهرت ينابيع الحكمة من قلبه على لسانه )ذكره رزين العبدري في كتابه ولم أره في شيء من الأصول التي جمعها ولم أقف له على إسناد صحيح ولا حسن إنما ذكر في كتب الضعفاء كالكامل وغيره لكن رواه الحسين بن الحسين المروزي في زوائده في كتاب الزهد لعبد الله بن المبارك فقال حدثنا أبو معاوية أنبأنا حجاج عن مكحول عن النبي صلى الله عليه و سلم فذكره مرسلا وكذا رواه أبو الشيخ ابن حبان وغيره عن مكحول مرسلا والله أعلم( (الترغيب و الترهيب 1/62) Hadhrat ibn Abbaas (Radhiyallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever adopts the condition of ikhlaas in all his Aa’maal (i.e. bringing true faith in Allah Ta’ala alone and doing every action for His pleasure in accordance to the prescribed manner) for forty days, then springs of wisdom will flow from his heart upon his tongue Ihyaaud Deen

Sincerity Once ‘Umar ibn ‘Abdul ‘Azîz (rahimahullâh) was advised, “O ‘Umar, beware of being the ally of Allâh in open,while being His enemy in secret. If one’s nature in open and secret do not equate, then he is a hypocrite, and the hypocrites occupy the lowest level in the Hellfire.” From amongst the most difficult things one can acquire is sincerity and because of this, the pious predecessors ( as-salah as-salih) would try to block off all their acts of worship from riyaa (showing off) by hiding their good deeds just as they would hide their evil deeds. They would advise each other with words such as “Do not be an enemy to Shaytaan in public and his friend in private”; or in other words, make sure you are the same person in public as you are when in seclusion. Because of this, they loved to be alone and busy in acts of worship wherein only Allah could see them. As for those deeds which were public, then the following story would suffice: a student of Abdullah bin Masoud once hosted a blind man for a meal and decorated his meal as if he could see. When the people inquired as to why he was decorating the food to for a man who couldn’t even see, he replied by saying “But Allah can see!” Because of this, one of the best definitions of sincerity is to forget about the creation by constantly looking at the Creator (in terms of gaining admiration for your deeds); thereby not caring whether or not the people see any single act of worship. So when a man gets up to worship, he does not think about the people’s thoughts and does not care whether they praise him, or if they criticize him because he only sees Allah in front of him, thereby reaching the level of ihsan Then he (the man) said,“Inform me about Ihsan.” He (the Messenger of Allah) answered, “It is that you should serve Allah as though you could see Him, and even though you cannot see Him yet He sees you.” - Muslim So when one reaches ihsan, he does not become like those who Ali bin Abi Talib said regarding the insincere:“The one who shows off has three characteristics: he is lazy when by himself, he is lively and energetic when with others and he increases in his actions when he is praised and decreases in them when he is criticised. ”Because of the difficulty of sincerity, they (as-salaf) considered themselves to be hypocrites as it was said that a Tabi’e met thirty companions of the Prophet and all of them feared hypocrisy for themselves. These were the companions of the Prophet , those men and women who Allah was pleased with and who were pleased with Allah, so how about someone lower than them, people like us who act as if we have been granted Paradise while living on earth. And what is even more astonishing than this is Umar bin al-Khattab’s asking Hudhayfah ibn al-Yaman if he (Umar) were among the hypocrites! So one can never be sincere if he thinks himself to be sincere; since sincerity is to lose the vision of sincerity in oneself. And because of the greatness of sincerity, they (as-salaf) would say “whoever had a single instance in his lifetime which was purely and sincerely for the sake of Allah will be saved” since it has the capacity to purify you from all your sins. One of the salaf once remarked on how happy he would be if he only knew Allah accepted even two rakaat of salaah from him! Because of their sincerity they lived a pure life, free from anxiety and grief since it was to Allah that they turned to in both good and bad times. And perhaps ibn al-Qayyim rahimullah reflected on this when he said: Ikhlaas and Tawheed are a tree in the heart, its branches are good actions and its fruits are a good life in this world, and eternal comfort in the Hereafter; and just like in Paradise where the fruits whose supply is not cut off, nor are they out of reach, likewise are the fruits of Tawheed and Ikhlaas in this world. [ibn al-Qayyim – 'al-Fawaid' 292] So be sincere O servants of Allah and leave the inner cravings for attention for indeed the short-term pleasure attained from people’s admiration is not worth the anger and wrath of Allah and He is not unaware of what you do. And if you were to reflect on the people of insincerity, you would realize how pathetic their situation is, for indeed the one who is insincere cannot see anything except for what is in front of them, thereby unable to have high aspirations and unable to undergo hardship for anything worthy. (30:7} They know only the outside appearance of the life of the world (i.e. the matters of their livelihood, like irrigating or sowing or reaping, etc.), and they are heedless of the Hereafter.And if they could see beyond the outside appearance of this world, they would know with certainty that the only thing that separates them from looking up at the face of Allah is death; and they would never risk insincerity for a miserable gain such as fame in this world for how quick is the passing of this world and how forgetful do people become of each other and finally how useless is the deed that is bereft of sincerity; for indeed the only one Satan is able to lead astray is the one who is insincere. 82: [iblees] said, “By your might, I will surely mislead them all 83: Except, among them, Your sincere and chosen servants. muftisays

Abu Hurayra 'Abdu'r-Rahman ibn Sakhr said that the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah does not look at your bodies nor your forms but He looks at your hearts and your actions." Riyad as-Salihin (The Meadows of the Righteous) by Imam Nawawi

Ikhlas In the name of Allah, the most Beneficent, the most Merciful. Ikhlas has been interpreted as being upright, sincere, and pure; being distant from show in one’s intention and conduct. Every deed must be for Allah alone and for His pleasure. Sincerity is the spirit of all deeds. Without sincerity all deeds are useless. (Spiritual Discourses, Mufti Taqi Usmani, p.170 v.2) Sincerity is one of the most significant qualities of those most faithful or loyal to Allah. Faithfulness and sincerity were as intrinsic and essential to the Prophets as air and water are to the lives of those who communicate the Prophets’ message to others in every age. In addition, they were the Prophets’ most important sources of power. The Prophets were convinced that they could not take one step forward without sincerity, and the representatives of the cause of Prophethood must believe that they will be able to achieve nothing without it. Sincerity is an attitude of the heart, and God views an individual according to his or her heart’s inclination. I have mentioned a couple of hadiths in this regard below. (Extracted from Imam Nawawi’s Riyadhus Saliheen p.21 –p.22) The Prophet of Allah Sallallahu Alahi Wasalam has said, “Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.” (Sahih Muslim) Saaiduna Ibn Abbas Radiallahu Anhu said that the Prophet of Allah Sallallahu Alahi Wasalam said in what he reported from his Lord, the Mighty and Majestic, “Allah wrote good actions and bad actions and then made that clear. Whoever intends to do a good action and then does not do it, Allah, the Blessed and Exalted, will write a full good action for him. If he intends to do it and then does it, Allah will write ten to seven hundred good actions multiplied many times over. If he intends an evil action and then does not do it, Allah will write a full good action for him. If he intends it and then does it, Allah will write one bad action for him.” (Sahih Bukhari & Sahih Muslim) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham.

Intention: Validity And Sincerity Answered by Shaykh Faraz Rabbani Question: I am confused about making an intention, a valid intention, and how to please Allah with my intention. Can you please help me? Answer: Assalamu alaikum, The place of the intention is the heart, such that one has the firm determination and resolve when one is about to start (or before it) such that if asked one could reply without hesitation, “I am praying, such and such…” As the fuqaha note, it is rare that one’s actions can be bereft of this minimal intention. Ibn `Abidin mentions that, linguistically, the intention is for the heart to resolve to do something. Formally, it is to firmly resolve to perform an action and to draw closer to Allāh, when initiating the action. [Radd al-Muhtar, Sunan al-Wudu, quoting Allama al-Quhustani and from al-Talwih of Imam al-Taftazani] It should be noted, then, that there are three aspects to the intention: 1) the minimum legally valid intention, which is to firmly resolve to perform an action; 2) intention needed for reward, which is to also intend to draw closer to Allāh; 3) the time: it is a condition that the intention be made as one initiated the action, or just before it. Ibn Abidin said: “Making one’s worship sincerely for Allah alone is obligatory, and showing off in good works (riya’), which is to desire from it other than Allah, is prohibited by scholarly consensus (ijma`) because of the decisive texts that have been transmitted about this. The Prophet (Allah bless him and give him peace) called showing off in good works (riya’) the lesser shirk (polytheism). This intention [of drawing closer to Allah] is for achieving reward, not mere validity, for validity related to fulfilling the conditions (shurut) and performing the integrals (arkan), and the intention that relates to validity is to know in one’s heart which prayer one is performing. In Mukhtarat al-Nawazil [a fatwa collection] is says, ‘As for reward, it is related to the soundness of one’s resolve, which is through ikhlas (making one’s worship sincerely for Allah alone).’” [Radd al-Muhtar, 6: 425-426, Kitab al-Hadhr wa'l Ibaha, Bab al-Bay`, abbreviated.] Sayyidi Ibn al-Arabi says in his What the Seeker Needs: “Do everything you do in order to come close to your Lord in your worship and prayers. Think that each deed may be your last act, each prayer your last prostration, that you may not have another chance. If you do this, it will be another motivation for becoming heedful and also for becoming sincere and truthful. Allah does not accept good deeds done unconsciously and insincerely as readily as deeds done in consciousness and sincerity.” Abdullah ibn al-Mubarak said, “How often it is that a small action is made great by its intention, and a great action is made small by its intention.” Ibn Rajab al-Hanbali mentioned that the great Sufi, Fudayl ibn al-`Iyad explained Allah’s words, “That He may test which of you is best in action” (Qur’an, 67:2) by saying, “That is, who is sincere in it and correct in it. And the action that is sincere but incorrect is not accepted. And if it is correct and insincere then it is also not accepted. It is only accepted when it is both sincere and correct. And it is only sincere when it is for the sake of Allah Most High, and correct when it is done according to the sunnah.” Ibn Rajab then said, “And the proof of what Fudayl said lies in the verse, “So whosoever hopes for the meeting with His Lord, let him work righteousness and associate none as a partner in the worship of His Lord ” (Qur’an, 18:110) [ibn Rajab al-Hanbali, Jami` al-Ulum wa'l Hikam, Hadith al-Niyya] May Allah grant us the success to seek Him, and Him alone. To close, Mawlana Jalal al-Din al-Rumi said in his Mathnawi (6: 4302-3): Passion makes the old medicine new: Passion lops off the bough of weariness. Passion is the elixir that renews: how can there be weariness when passion is present? Oh, don’t sigh heavily from fatigue: seek passion, seek passion, seek passion! And Allah knows best. Wassalam, Faraz Rabbani. MMVIII © Faraz Rabbani and SunniPath.

Being Resurrected According to Intentions عن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم يغزو جيش الكعبة فإذا كانوا ببيداء من الأرض يخسف بأولهم وآخرهم قالت قلت يا رسول الله صلى الله عليه و سلم كيف يخسف بأولهم وآخرهم وفيهم أسواقهم ومن ليس منهم قال يخسف بأولهم وآخرهم ثم يبعثون على نياتهم رواه البخاري ومسلم وغيرهما (الترغيب و الترهيب 1/64) Hadhrat Aaisha (Radhiallahu Anha) relates that Rasulullah (Sallallahu Alaihi Wasallam) said: “An army will set out in order to demolish the Ka’bah. When they reach Baaydaa’ (a land on the outskirts of Madinah Tayyibah), the entire army (and all those around the area) will be sunken into the ground.” Hadhrat Aaisha (Radhiallahu Anha) thereupon asked: “O Rasulullah (Sallallahu Alaihi Wasallam), how is it that all of them will be sunken into the ground, whereas amongst them were those who merely joined them as tradesmen, as well as those who were not part of the army (i.e. they did not come out with the intention of war)?” Rasulullah (Sallallahu Alaihi Wasallam) replied: “All of them will be sunken into the ground, then on the Day of Qiyaamah they will be resurrected according to their intentions (i.e. those whose intentions were sinister will be punished, and the pious will be rewarded Ihyaaud Deen

“Indeed, actions only go by intentions. Everyone gets what they intend. Anyone, therefore, who emigrates for Allah and His Messenger, then his emigration is indeed for Allah and His Messenger. But anyone who emigrates to gain something of this world or to marry a woman, his emigration is for that for which he emigrated.”

Answered by Shaykh Faraz Rabbani Question: What is the relationship between Islam and Sufis? Answer: Assalamu alaikum, The Shari`ah is of fundamental importance to the Sufi path. This point is very strongly made by the great Naqshbandi Sufi, Shaykh Ahmad Sirhindi (also known as Imam ar-Rabbani), in his letters. Here is a small excerpt from one of his letters, where he clarifies this topic: For those who may not have heard of Shaykh Ahmad Sirhindi, he lived in India in about the 16th Century, and he reinvigorated and re-purified Islam in India, after the highly destructive anti-Islamic policies of the Moghul ruler Akbar. Most of the Naqshbandi lineages today stem from Shaykh Ahmad Sirhindi — this is an indication of his great influence. I think there is a strong parallel between Shaykh Ahmad Sirhindi’s time and the world today, and so I think we can learn very much from this great Shaykh’s life and writings. The Shari`ah is of fundamental importance to Tasawwuf. Therefore, if someone calls himself a “Shaykh,” yet does not practice the Shari`ah, all Muslims should avoid following him, and prefer to follow a Shaykh who does teach and practice Shari`ah. Wassalam, Fariduddien Rice qibla.com

Method of Reciting the Qur’an Allah Ta‘ala instructs that the Qur’aan should be recited with tarteel. With regards to tilaawat, there are two levels of recitation: (1) Preservation of what has been memorised. For this a haafiz is required to read at a swift pace to cover a good amount of recitation. Otherwise, by reciting slowly he will not be able to frequently complete a khatam. (2) General recitation with tarteel. This basically covers 3 aspects: (1) A melodious tone (2) Slow measured reading with the correct pronunciation. (3) Concentration and contemplation over the message of the Qur’aan. The third aspect is something which is greatly neglected nowadays. If we begin to recite the Qur’aan in this manner, then there will be no need for all these nasheeds and nazams. Moulana Thanwi (rahmatullahi ‘alaih) was very particular in this aspect that when any new mureed would come he would send him to learn the proper recitation of the Qur’aan with tajweed. The main thing is to get the basics right. You do not have to become like Shaikh Abdul Baasit and Shaikh Minshaawi etc. Presently our attention is only towards the display and show, whereas the more important thing is that how much effect is the Qur’an having on the heart. When we come across aayaat on Jannah and Jahannum we should cry and beg Allah Ta‘ala from our hearts. Source: Al-Haadi