ummtaalib

except for the annoying hand scribbling away

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Qurbani of Llama

Making up for Udhiya (Qurbani or the Ritual Slaughter) in another Country for Past Obligations

Few people collectively carrying out one nafil Qurbaani in one sheep or goat Q: Can few people buy one sheep or goat and carry out a nafil qurbaani? A: There are two views among our Ulama regarding this mas'alah. According to Mufti Shaf'ee Saheb, Mufti Abdur Raheem Laajpuri and Moulana Yusuf Ludyaanwi (Rahmatullahi Alayhim), one nafil qurbaani can only be carried out on behalf of one person. Two or more people cannot collectively carry out nafil qurbaani in one animal. According to Moulana Ashraf Ali Thaanwi (Rahmatullahi Alayh) and Mufti Mahmood Gangohi (Rahmatullahi Alayh), one nafil qurbaani can be carried out on behalf of few people collectively. It should be borne in mind that this ruling pertains to the validity of the nafil qurbaani if carried out by more than one person. As far as the sawaab is concerned, all the Ulama agree that if one person carries out the nafil qurbaani, he can convey the sawaab to as many people as he wishes. And Allah Ta'ala (الله تعالى) knows best. وقال بعض أهل العلم: لا تجزي الشاة إلا عن نفس واحدة، وهو قول عبد الله بن المبارك، وغيره من أهل العلم (سنن الترمذي 1/277) (وإن) (مات أحد السبعة) المشتركين في البدنة (وقال الورثة اذبحوا عنه وعنكم) (صح) عن الكل استحسانا لقصد القربة من الكل، ولو ذبحوها بلا إذن الورثة لم يجزهم لأن بعضها لم يقع قربة (الدر المختار 6/326) امداد الفتاوى 3/573 فتاوى محموديه 26/310 امداد المفتين 2/957 فتاوى رحيميه 10/56 آپ کے مسائل اور ان كا حل 4/194 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Tafsir al-Jalalayn: Qur’anic commentary by al-Suyuti and al-Mahalli Tafsir Al-Jalalayn is one of the most significant tafsirs, or commentaries, for the study of the Quran. Composed by two “Jalals”- Jalal al-Din al-Mahalli (d. 1459CE) and Jalal al-Din al-Suyuti (d. 1505CE), Tafsir Al-Jalalayn is generally regarded as one of the most easily accessible works of Quranic exegesis beacause of its simple style and one volume length. For the first time ever Tafsir al-Jalalayn is completely translated into an unabridged, highly accurate and readable annotated English translation by Feras Hamza. This Qur’anic commentary is one of the most popular Tafasir in the Islamic world, perhaps even THE most popular Tafsir. Copies of it are available in almost every bookshop and library in the Arab and Muslim world. It is by far the shortest and easiest to understand. Consequently, it is invariably read as an introduction to Classical Tafsirs by millions of students and adults who never go further into the subject. It is thus an immensely successful and influential work not just as the classic introduction to Tafsir, but also as the standard reference work for the language of Qur’an. Al-Jalalayn’s two author’s deliberately summarized, streamlined or simplified the material in order to stay focused on their one overriding aim: to make the literal meaning of the Holy Qur’an completely intelligible in the simplest possible way. Download: https://ia800708.us.archive.org/2/items/TafsirAlJalalayn/TafsirAlJalalayn_eng_suyuti.pdf Read online: https://archive.org/details/TafsirAlJalalayn/TafsirAlJalalayn_eng_suyuti/mode/1up Darultahqiq

Masha-allah concise and clear! Can be passed on to anyone, even the youth for correct understanding

(Part 1) Since Hajj has been cancelled for millions of Muslims across the globe, many people who were intending to go will be feeling disheartened. However, Allah Ta’ala in his infinite mercy has attached the reward of optional Hajj to certain other deeds for the benefit of everyone. We can take consolation from the following narrations which promise the reward of Hajj: 1. Wudu at home before proceeding for Salah with Jamaah Rasulullah Sallallahu Alayhi wa Sallam said, “One who makes wudhu and leaves his home to attend the Fard salah in congregation receives the reward of a Haaji in the state of Ihram.” (Sunan Abi Dawud) 2. Salaatul Ishraaq Rasulullah Sallallahu Alayhi wa Sallam) said, “Whoever offers his Fajr salah in congregation and then remains seated making the dhikr of Allah until (approximately 15 mins after sunrise) after which he offers two rak’aats of (Ishraq) Salaah, will receive the reward of one complete Hajj and one complete Umrah.” (Sunan Tirmidhi) 3. Serving one’s Parents Sayyiduna Anas Radhiyallahu Anhu reports that a man came to Rasulullah Sallallahu Alayhi wa Sallam and said, “I wish to participate in Jihad, but I cannot afford it.” Rasulullah Sallallahu ‘Alayhi wa Sallam enquired if any of his parents were alive, to which he said, “Yes! My mother is alive.” Rasulullah Sallallahu Alayhi wa Sallam said, “Show Allah (the good manner) in which you serve her. If you do so, you will be like a: Haji, a Mu’tamir (one doing ‘Umrah) and a Mujaahid (One striving in Allah’s way).” (Abu Ya’la, Tabarani) 4. To recite “Subhanallah” 100 times in the morning and evening Rasulullah Sallallahu Alayhi wa Sallam said, “Whoever recites Subhanallah 100 times in the morning and 100 times in the evening is like one who performed Hajj100 times!” (Sunan Tirmidhi) 5. Esha Salah in Congregation A reliable Tabi’e, Uqbah ibn ‘Abdil Ghaafir (rahimahullah) said, “Offering the Esha salah in congregation equals the reward of Hajj, and the Fajr in congregation equals Umrah.” Almiftah.com

Sunnats of sleeping

Narrated Al-Bara' bin `Azib: Allah's Messenger (ﷺ) said, "O so-and-so, whenever you go to your bed (for sleeping) say, 'O Allah! I have surrendered myself over to you and have turned my face towards You, and leave all my affairs to You and depend on You and put my trust in You expecting Your reward and fearing Your punishment. There is neither fleeing from You nor refuge but with You. I believe in the Book (Qur'an) which You have revealed and in Your Prophet (Muhammad) whom You have sent.' If you then die on that night, then you will die as a Muslim, and if you wake alive in the morning then you will receive the reward." Bukhari "‏ يَا فُلاَنُ إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَقُلِ اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَوَجَّهْتُ وَجْهِي إِلَيْكَ وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ‏.‏ فَإِنَّكَ إِنْ مُتَّ فِي لَيْلَتِكَ مُتَّ عَلَى الْفِطْرَةِ، وَإِنْ أَصْبَحْتَ أَصَبْتَ أَجْرًا ‏"‏‏.‏

As slamu Alykum, What should one do when saw a bad dream? What should be done when one sees a good dream? Sometime one dream has some bad portion and good portion as well. What should be done in this case? In all three case, I am looking for answers like changing sides, spitting, reciting of dua etc, telling the dream to some one and best timing to tell the dreams etc. Jazakallahu Khairun Answer The Reality of Dreams Qaadhi Thanaullah Panipati (RA) mentions in Tafseer Mazhari, ‘The images seen in sleep are known as dreams.’ Dreams are messengers from the unknown, voices from our collective subconscious, warners of deep inner disturbance in the individual psyche, bearing glad tidings of good things to come or echoes of happiness or sadness and long hidden memories. Some dreams belong to the domain of personal experience and some are prophetic voices of the future. They are a universal phenomenon. Hence, the art of interpretations is a science known to selected and gifted individuals. Dreams are of 3 types: a) Images of incidents which transpired in real life b) Frightening images indoctrinated by Shaytaan. c) Dreams in which Allah Ta’ala opens the unseen to the heart. This is a true dream. The above 2 types of dreams are false dreams. Allaamah Aloosi (RA), the mufti of Baghdad, explaining the reality and essence of dreams says, Allah Ta’ala creates in the heart of a sleeping person certain thoughts or images as he does to the heart of a conscious person. Allah then makes these thoughts or images signs to event which He will create in future. Nabi (Sallallaahu Alayhi Wasallam) said, ‘Nothing remains of prophethood but glad tidings.’ The companions asked, ‘What are glad tidings?’ Nabi (Sallallaahu Alayhi Wasallam) said, ‘Pleasant true dreams’. True dreams constitute a portion of the knowledge and fundamental make-up of Nubuwwat (prophethood), hence, generally the more resemblance a person has with prophethood by his actions, speech, piety, knowledge and character, accordingly, his dreams will also generally be true. Dreams are most potent during the latter part of the night, during siesta, during the time and during the fruit ripening season. This is probably, based on the Hadith, ‘When the time till draw near, the dreams of a Mu’min will not be false.’ Ulama has interpreted this to also mean, ‘the night and day being equal in duration and the abovementioned normally occurs when the day and night are equal in duration. Ulama mention certain etiquettes of dreams, derived from the Ahaadith. Nabi (Sallallaahu Alayhi Wasallam) has stated, ‘He should not narrate it to anyone’. It should be narrated to a beloved and intelligent person. Nabi (Sallallaahu Alayhi Wasallam) said, ‘The dream is like a string suspended on the feet of a bird, as long as it is not related to anyone, the moment it is narrated, it will transpire.’ If a person sees an evil dream, he should; a) Spit lightly 3 times to the left side, b) Change the side on which he was sleeping, c) Perform 2 Rakaats of Salaat seeking protection. Source

In the name of Allah, the most Beneficent, the most Merciful. The interpretations of dreams is a gift given by Allah to some of his chosen servants therefore dreams should only be discussed with ones close friends or ones shaikh or guide. (Mazahirul Haqq p.330 v.5) If it is a good dream then it is from Allah ; he should thank Him and may tell others of the dream. If it is a bad dream, one should seek refuge from Allah and should not tell anyone of the dream. Saaiduna Abu Saaed ul-Khudri narrates that he heard the Prophet of Allah say ‘When someone amongst you sees a good and pleasing dream, he should know that it is from Allah, and so he should praise an thank Allah, and describe to others what he saw in his dream. But is he sees something that he dislikes then it is from Shaitan, so he should seek refuge from Allah from its evil and should not mention it to anyone’. (Sahih Bukhari p.1034 v.2) The following ahadith have been taken from Imam Nawawi’s Riyadhus Saliheen with regards to seeing a bad or scary dream. Saaiduna Abu Qatadah reports that the Prophet of Allah has said, “A good vision (dream) is from Allah and a bad dream is from the Satan. He who sees something in a dream that he dislikes, should blow thrice on his left, must seek Allah’s Refuge from the evil of the Satan (i.e., by saying: A`udhu billahi minash-Shaitanir-Rajim). Then it will not harm him.” (Sahih Bukhari and Sahih Muslim). Saaiduna Jabir reports that the Prophet of Allah said, “When one of you sees a bad dream let him blow three times on his left, seek refuge in Allah from the Satan three times (i.e., by saying: A`udhu billahi minash-Shaitanir-Rajim) and change the side on which he was lying.” (Sahih Muslim) (Extracted from Riyadhus Saliheen p.245) From the aforementioned ahadith we can conclude that scary dreams and nightmares are from Shaitan and they have no meanings. One should not tell anyone of the scary dream and as mentioned in the hadith blow three times on his left, seek refuge in Allah from the Satan three times (i.e., by saying: A`udhu billahi minash-Shaitanir-Rajim) and change the side on which he was lying. Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham.

Tafseer (Commentary) of the Qur'an in English by Shaykh Muhammad Saleem Nawab Beautiful & enlightening Audio HERE

Q. Is there any benefit for a menstruating woman to make Wudhu whilst in the state of menstruation? (Question published as received) A. The primary purpose of performing Wudhu is to gain cleanliness (Tahaarah) for the performance of Salaah and to perform other acts of worship. Whilst a person in the state of major impurity (Janaabah) or a woman in the state of menstruation (Haidh) may not obtain complete cleanliness by making Wudhu in such a state, there are other virtues/benefits in doing so. Sayyidatuna Aaisha Radhiyallahu Anha reports: “Whenever Rasulullah Sallallahu Alayhi Wasallam intended to sleep after engaging in conjugal relations, he performed Wudhu just as he would perform Wudhu for Salaah before going to sleep.” (Sahih Muslim) The Jurists (Fuqahaa) have stated: “When the Salaah times sets in, it is preferable (Mustahab) for a menstruating woman to perform Wudhu and sit in the place of Salaah in her house reciting “Tasbeeh” (SubhanAllah) & “Tahleel” (Laa Ilaaha Illallah) for the duration it takes her to perform her Salah when she is pure.” (So as not to fall out of habit or become negligent towards performing Salaah.) (Hindiyyah 1/38) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned the following: The trials and tribulations that one undergoes in life have been predestined and will occur at their appointed time. When one undergoes any difficulty, then for one to experience grief is natural. However, at the time of difficulty, when one turns to Allah Ta‘ala in du‘aa, engages in zikr, remains firm on deen and does not leave out the tilaawat of the Qur’aan Majeed, then due to remaining punctual on righteous deeds and being committed to Deen despite the hardship, the rewards of one’s actions will be extremely weighty in the sight of Allah Ta‘ala (and this is the solution for one to gain Allah Ta‘ala’s mercy). In reality, these are valuable moments of acceptance. Hence, one should take advantage of these moments and try to achieve the love of Allah Ta‘ala and the rewards of the Hereafter. (Qutbul Aqtaab Hazrat Sheikhul Hadith Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) pg. 492-493) Ihyaauddeen.co.za

N = Nurturing E = Education E = Example D = Dua Nurturing Our children are our future. The upbringing we imbue within them now will play out in their lives tomorrow. Firstly we need to condition our minds that their success as human beings depends on deen. Therefore, we should channel our efforts into instilling Islamic values within them. The ball is in our court. Invest in them and secure your sadaqah jaariyah. Education This is our responsibility and not that of the Maktab teacher. They only do us a favour by easing our load. ‘Abdullah bin ‘Abbaas (radhiyallahu ‘anhuma) has reported his personal experience at a very tender age with Nabi (sallallahu ‘alaihi wasallam). He says: “One day I was seated behind Rasulullah (sallallahu ‘alaihi wasallam) on a conveyance, when He said to me, ‘O young lad! Let me teach you a few statements. Protect Allah’s Deen and He will protect you. Remain within the limitations set down by Allah Ta‘ala and you will find Him (His mercy and help) ahead of you. When you beg, beg of Allah. When you seek assistance, seek it from Allah.’” (Sunan Tirmidhi) A famous slogan we chant is: “He is still small.” Well, in the above hadeeth, Nabi (sallallahu ‘alaihi wasallam) teaches the basic articles of imaan to ‘Abdullah bin ‘Abbaas (radhiyallahu ‘anhuma) who was still a child. A simple starting point would be: Sit together as one family unit and dedicate a few minutes for recitation of the Quraan, ta’leem of Fazaaile Aa’maal and some collective du‘aa. Example Our children are our CCTV (Child’s Careful Thoughtful Vision). They absorb our every move and replay it when faced with similar situations. Therefore, we need to walk the talk, and they will follow suit. This is the easiest method to teach our children. The famous adage goes “An apple does not fall far from the tree.” Hence let us lead by example. Dua Supplicating to Allah Ta‘ala for their earthly and spiritual success was the hallmark of our pious predecessors. Ebrahim (‘alaihis salaam) implored unto Allah Ta‘ala: “O Allah! I have settled my children in a barren land (Makkah Mukarramah) by Your sacred house so that they may establish salaah … O Allah! Grant me and my offspring the ability to be punctual with salaah.” (Surah Ebrahim v37 & 40) Deep-rooted concern for the Deen of one’s children is a salient quality of the true servants of Allah Ta‘ala, as highlighted in Surah Furqaan (v74), by means of the following supplication: “O our Rabb! Make our spouses and offspring the coolness of our eyes (by making them obedient to you) and make us leaders (and examples) to those who fear You.” Dedicate time daily to cry for them, before they make you cry. ibnumasood.co.za

ANSWER In the name of Allah, Most Compassionate, Most Merciful, Before answering the question, it is imperative to understand that extremism and immoderation is disapproved of in the Shari’ah. Islam is a religion of moderation and teaches its followers to be moderate in all spheres and walks of life. Being extreme in one way or another would entail going against the pristine teachings of Allah Most High and His beloved Messenger (Allah bless him & give him peace). Allah Most High says: “Thus, have We made of you an Umma justly balanced, that you might be witnesses over the nations, and the Messenger a witness over yourselves…” (Surah al-Baqara, V: 143) The Messenger of Allah (Allah bless him & give him peace) said in a Hadith: “Beware of extremism in religion, since those before you were only destroyed by extremism.” (Sunan Nasa’i, Musnad Ahmad and others) Hence, Islam is a middle way between excess and laxity. It is a path that is between the harshness found in the Shariah of Moses (peace be upon him) of killing one’s self as a form of repentance, paying one quarter from one’s wealth as Zakat and other such matters, and the laxity found in the Shari’ah of Jesus (peace be upon him) of the permissibility of alcohol, clothes not being considered impure with filth and other such matters. It is a path that is in between the extremism and neglect found amongst the various deviated sects. It lies in between the belief of those who rejected destiny altogether (qadariyya) and those who considered destiny to have sole control over human actions (jabariyya). The path lies in between the ideologies of the Khawarij (who considered sinners to be out of the fold of Islam) and the Murji’a (who believed committing sins to have no consequence at all), and in between the position of the anthropomorphist (mushabbiha) who likened the attributes of Allah to His creation and those who completely rejected the attributes of Allah Most High (Mu’tazila). It is also a religion that lies between law and spirit, between intellect and love, and between theology and spirituality. It rejects the concept of the Jews of everything being based on intellect and reasoning and the concept of the Christians of everything being based on love and affection. Rather, Islam teaches its followers to combine between the paths of Iman and Ihsan, and the paths of law and spirit. This is the straight path mentioned in the opening Surah of the Qur’an which we recite daily in our prayers: “Show us the straight way” (Surah al-Fatiha, V: 6) (See: Mulla Jiwun, Nur al-Anwar ala matn al-Manar, P: 5-6) Thus, it is vital to have a balanced approach in all aspects of our Deen. Unfortunately, some people become extreme in one way or another. Some only take consideration of the outward meaning of the Sacred Law in that they reject the spiritual and inner dimensions of Islamic rulings, whilst others, on the other hand, believe love and spirit to be everything. Both these approaches are incorrect as explained earlier. With regards to Imam Ibn Taymiyya (Allah have mercy on him), certain Muslims consider him to be the greatest thing to have happened in Islamic history. He is regarded as the Shaykh al-Islam giving his views precedence over the views of all other Mujtahid Imams. They consider him to be immune from committing any errors and mistakes, hence his opinions are considered to be the final and absolute understanding of Islam. On the contrary, some Muslims consider him to be severely deviated and completely out of the fold of Ahl al-Sunnah wa al-Jama’ah. Some even go to the extent of considering him to be out of the fold of Islam! Once a brother asked me what I thought of Imam Ibn Taymiyya (Allah have mercy on him) and I replied by saying that I acknowledge his works and have respect for him, although I disagree with certain views of his. Then he asked me what I thought of Shaykh Ibn al-Arabi (Allah have mercy on him) and I replied by saying that he was one of the greatest authorities of Islam in terms of spirituality and Ihsan. The brother said: “How is it possible for you to respect both these personalities. You either like Imam Ibn Taymiyya and reject Shaykh Ibn al-Arabi, or you agree with the views of Shaykh Ibn al-Arabi and dislike Imam Ibn Taymiyya. I said, “I am sorry to say that I like and respect both these personalities, whether you like it or not.” There are not two camps here for me to be included in, I explained, and that if I belong to one camp, I automatically come out of the other. The fact is that there are certain Muslims who make Takfir of Shaykh Ibn al-Arabi and consider Imam Ibn Taymiyya to be the greatest scholar in history, whilst others consider Imam Ibn Taymiyya to be Kafir and Shaykh Ibn al-Arabi to be the greatest authority in all aspects of Islam. Both these approaches are unbalanced and incorrect. The position of the majority of this Umma’s scholars, both past and present, with regards to Imam Ibn Taymiyya (Allah have mercy on him) is that they respect him as a scholar and acknowledge his works, but disagree with certain views of his wherein he chose to go against the mainstream understanding of the scholars of Ahl al-Sunnah Wa al-jama’ah. This viewpoint is held by most of the contemporary scholars, both from the Indian Subcontinent and the Arab and Muslim world. Imam Taqi al-Din ibn Taymiyya al-Harrani was a famous Hanbali scholar of Qur’anic exegesis, Hadith and jurisprudence. He was endowed with a compelling writing style and a keen memory and was an eloquent writer whose works numbered many. His legal verdicts (fatawa) are printed in many volumes and his works in refutation of the Shi’as and other subjects are second to none. Many Ulama, such as Imam Dhahabi and others, have great words of praise for him. Despite this, the Imam made grave errors in certain matters concerning tenets of faith (aqida) and jurisprudence (fiqh). He chose certain positions in Fiqh that went against the mainstream understanding of the Ulama from the four Sunni Schools of Islamic law. He was mainly a follower of the Hanbali School, but he held certain opinions that went against the mainstream Hanbali position also, hence the Ulama did not consider him to be the final authority in that School. Similarly, some of his positions with regards to the tenets of faith, mentioned in his works such as al-Aqida al-Wasitiyya, were a cause of a lot of controversy and he was rightfully refuted by Scholars such as Imam Subki, Ibn Hajar al-Haytami and others. He differed with the other Ulama on many issues such as the permissibility of Tawassul, travelling specifically to visit the grave of the Messenger of Allah (Allah bless him & give him peace) and other such maters. His position with regards to the attributes of Allah Most High caused him to be imprisoned in Cairo and Damascus, and the Ulama pointed out his erroneous approach. One of the great scholars of Hadith and Islamic Creed from the Indian Subcontinent, Imam Anwar Shah al-Kashmiri (Allah have mercy on him) has refuted Imam Ibn Taymiyya in many of his works including his commentary of Imam al-Bukhari’s Sahih, Faydh al-Bari. In an Urdu work in which his student complied his various sayings, he states: “Ibn Taymiyya and others have come close to anthropomorphism.” (Malfuzat Muhaddith Kashmiri (Urdu), P: 242) His student Mawlana Sayyid Ahmad Rida al-Bijnori states, “Imam Ibn Taymiyya and Ibn al-Qayyim (his student) at times rejected authentically proven Hadiths when they went against their positions. There are many examples of this. Imam Ibn Hajar al-Asqalani has also condemned Ibn Taymiyya for rejecting authentic (sahih) Hadiths when they go against his position. Shaykh Abd al-Aziz al-Dehlawi (Allah have mercy on him), after studying Ibn Taymiyya’s Minhaj al-Sunnah, was immensely distressed by his undermining of the Ahl al-Bayt (members of the Prophet’s family) and the Sufis. Shaykh Mawlana Husayn Ahmad al-Madani (Allah have mercy on him) was quite unsympathetic towards Imam Ibn Taymiyya. He even disliked the title of “Shaykh al-Islam” being used for him, hence he became upset when Shaykh Muhammad Zakariyya al-Kandahlawi (Allah have mercy on him) used this title for Imam Ibn Taymiyya in one his works.” He then goes on to say that the most balanced approach with regards to Imam Ibn Taymiyya is the approach of Imam Dhahabi, Imam Ibn Hajar al-Asqalani and others, in that one may benefit from his great and extensive works, but be wary of his isolated positions that number many in matters of Creed (usul) and particulars of Islamic jurisprudence (furu’). This is the position of our (Deobandi) scholars. (Malfuzat Muhaddith Kashmiri, P: 413-414) Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him) has also mentioned a similar stance with regards to Imam Ibn Taymiyya. He states: “As far as the opinions of Allama Ibn Hazm, Allama Ibn Taymiyya and Allama Ibn al-Qayyim are concerned, with due respect to their lofty status and rank, they have chosen certain positions that go against the mainstream scholars of this Ummah…” (Fiqhi Maqalat, 2/21) One of the renowned scholars of the world over, Shaykh Abul-Hasan al-Nadwi (Allah have mercy on him) dedicated an entire chapter from his work covering the life and achievements of Imam Ibn Taymiyya. The respected Shaykh’s renowned work in Arabic Rijal al-Fikr Wa al-Da’wa looks at the lives and achievements of figures such as Umar ibn Abd al-Aziz, Hasan al-Basri, Imam Ahmad ibn Hanbal, Imam Abu al-Hasan al-Ash’ari, Imam al-Ghazali, Jalal al-Din al-Rumi and others and also Imam Ibn Taymiyya. This takes us back to the aspect of having a balanced approach; hence Shaykh Nadwi reflects on the lives and works of great luminaries in the field of Islamic spirituality (tasawwuf) and also has space in his work for Imam Ibn Taymiyya. The same attitude has been taken by many Arab scholars also. The late renowned scholar of Hanafi Fiqh and principles of Islamic Jurisprudence, Imam Muhammad Abu Zahra (Allah have mercy on him) of Egypt states in his Tarikh al-Madhahib al-Islamiyya: “The founder of the Wahhabi movement, Muhammad ibn Abd al-Wahhab, studied the works of Imam Ibn Taymiyya in depth and became more extreme. He put Ibn Taymiyya’s views into practice rather than keep them in theory. Thus, they (Muhammad ibn Abd al-Wahhab and his followers) destroyed many graves of the Companions (Sahaba) and extended the meaning of innovation in a manner that was not heard of before…” (Tarikh al-Madhahib al-Islamiyya, P: 199) Having said the above, the same author (Imam Abu Zahra) then dedicated a whole volume mentioning the life and works of Imam Ibn Taymiyya. He first compiled a series of four books shedding light on the lives and works of the four Mujtahid Imams (Abu Hanifa, Shafi’i, Malik and Ahmad), and thereafter, he compiled another series of four books that covered the biographies of other Imams, including Imam Ibn Taymiyya. Imam Zahid al-Kawthari (Allah have mercy on him) is renowned for his Hanafism, Sunni-ness and his refutation of the Wahhabis, yet one of his main students Shaykh Abd al-Fattah Abu Ghudda (Allah have mercy on him) not only relates and quotes from Imam Ibn Taymiyya in many of his works, rather he edited and published one of his works titled “Risalat al-Halal Wa al-Haram” (Book of the lawful and unlawful and some principles of monetary transactions) and on the cover of the book (and also inside) he mentioned the name of Ibn Taymiyya with the title Shaykh al-Islam. Many other major contemporary scholars of the Arab world, from Damascus and elsewhere, have also taken the same stance. Scholars such as Shaykh Muhammad Sa’id Ramadhan al-Buti, Shaykh Wahba al-Zuhayli, Shaykh Mustafa al-Bugha, Shaykh Mustafa al-Khin, Shaykh Abd al-Latif al-Farfur and many others often quote Imam Ibn Taymiyya in their respective works, but with caution and discernment, and they warn others of Ibn Taymiyya’s isolated and controversial opinions. Therefore, in conclusion, the balanced approach concerning the figure of Imam Ibn Taymiyya is that we acknowledge his extensive services to the Din. We acknowledge his accomplishments and benefit from his works that are in accordance with the mainstream Ahl al-Sunnah Wa al-Jama’ah and Sunni Islam, and reject that which is not in accordance with the majority of this Umma’s scholars. We respect him as a scholar, hence avoid condemning him totally, but we do not consider him to be an authority in matters of faith, Creed and jurisprudence. We leave his controversial views and opinions in tenets of faith to Allah Most High and concentrate on that which we need to learn and know of. This is the fair and balanced approach maintained by the majority of the scholars concerning controversial personalities. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK https://islamqa.org/hanafi/daruliftaa/8373

Not sure why it was necessary to approve the post. There is no restriction, ive checked If it happens again brother Arshad can check

Tribute to Shaikhul Hadith Moulana Haroon Abasoomar Rahimahullah 1952 - 2020 (Former Ameer of the Jamiatul Ulama KZN) Inna Lillahi Wa Inna Ilayhi Rajioon. The night of the 10 Shawwaal 1441 / 3 June 2020 marked the tragic demise of one of the great Ulama of South Africa, Shaikhul Hadith Moulana Haroon Abasoomar Rahimahullah. Hadhrat Moulana was a giant in Islamic knowledge especially in the field of Hadith. He was an example of unwavering steadfastness in the service of Deen. He served as Imaam of the Isipingo Beach Masjid for over forty years from the late 1970s until his demise. This remarkable achievement displays not only Moulana’s commitment to his community but also their value and love for him. Hadhrat Moulana was a true academic. As a student, he studied in the renowned Binnori Town Darul Uloom in Karachi, Pakistan under the tutelage of Allamah Sayyid Muhammad Yusuf Binnori Rahimahullah. His keen intellect and dedication to studying led to him become the first and only South African to achieve the first position in the national board examinations of Darul Ulooms in Pakistan. Qadhi Mujahidul Islam Rahimahullah, one of the renowned jurists of the Muslim world in the last few decades, whilst visiting South Africa, commented on Hadhrat Moulana’s brilliant intellect and knowledge during his interactions with him. When Moulana commenced teaching after his return from Pakistan then he was a fountain of knowledge quenching the thirst of thousands of students. Moulana would lecture for hours at a time and would list the various meanings of individual Hadith, at times quoting the deductions of more than ten Muhadditheen (Hadith Masters) regarding a single Hadith from memory alone. Hadhrat Moulana was at one time the Shaikhul Hadith (the most senior teacher of Hadith) of Madrasah Taleemuddeen in Isipingo Beach and Madrasah Inaamiyyah in Camperdown. He would commence teaching at Madrasah Taleemuddeen and thereafter travel to teach at Madrasah Inaamiyyah before returning home, a round trip of 130km, despite the difficulties of ill-health. In the latter years of Moulana’s life, he served as Shaikhul Hadith in Madrasah Hameediyyah in Durban as well. In spite of the senior position Hadhrat Moulana held as Shaikhul Hadith, teaching Saheeh Bukhari to the final year students of the Aalim course, the level of his humility was such that he would, at the same time, teach small children in the Isipingo Beach Maktab (elementary Madrasah). Hadhrat Moulana excelled and participated in all works of Deen. In the field of Tasawwuf, he was granted Khilaafat (spiritual successorship) by Hadhrat Hakeem Akhtar Saheb Rahimahullah. He gave strong support and encouragement to those involved in Dawah and Tabligh and would devote much time to the Majid Hilaal Markaz. Hazrat Moulana was very particular when it came to attending Janazah Salaah whether the person was known to him or not. He would try his level best to attend every Janazah. Hadhrat Moulana loved simplicity in every aspect of life from his home to his car and even in his dressing. At the same time, he was always impeccably well presented in his dressing and would always be seen dressed fully in white wearing a white kurta and topi. Despite his simplicity, Hadhrat Moulana had an awe-striking personality. Even words spoken softly would bear the power of royal authority. He would never shirk from declaring the truth and defending it. The Jamiatul Ulama KZN was fortunate to have had a very long-standing relationship with Hadhrat Moulana. He served the Jamiat in many capacities most notably as Secretary of the Jamiat and as the Ameer of the Jamiat from 2004-2007. Hadhrat Moulana enjoyed an immensely close relationship with Moulana Abdul Haq Omarjee Saheb Rahimahullah, one of the senior most Ulama of South Africa and founder member of the Jamiatul Ulama KZN. He took Moulana Omarjee Rahimahullah as his mentor after his return to South Africa. In his latter years, Hadhrat Moulana served on the Jamiat’s Executive Committee and would grace the important functions of the Jamiatul Ulama KZN. He inaugurated the official opening of the Jamiatul Ulama KZN Skills Development Centre in Overport, Durban on the 8th of November 2017. Hadhrat Moulana spoke highly of the centre and emphasised the importance of replicating such centres throughout the country. Many of the Ulama who currently serve the Jamiatul Ulama KZN are the students of Hazrat Moulana. Hadhrat Moulana was a trustee of various institutions, among them the first Darul Uloom in South Africa, Darul Uloom Newcastle in KwaZulu-Natal. He was held in great esteem by senior Ulama from across the globe and the many tributes and condolences messages being circulated are testimony to this. He had a very close relationship with many of the Imaams of the Haramain Shareefain. He was greatly honoured by them whenever he visited the blessed lands. His Janazah Salaah was conducted by Mufti Ebrahim Salejee Saheb, principal of Madrasah Ta’leemuddeen, Durban, after the Fajr Salaah on Thursday, 4th June 2020. Hadhrat Moulana was laid to rest at the Dayal Road Cemetery in Clairwood, Durban. He is survived by his wife, two sons and a daughter and many grandchildren. May Allah Ta’ala grant his family, students, associates and the community of Isipingo Beach Sabrun Jameel (beautiful patience) and Ajrun Azeem (great reward) on this irreplaceable loss. We have indeed lost one of our great spiritual leaders and giants. May Allah Ta’ala fill Hadhrat Moulana’s grave with Noor, grant him the highest of stages in Jannatul Firdaus, Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

Aameen to this beautiful Du'a...welcome back!

Allah loves all of His creatures and for that reason He sent prophets and messengers to teach us the truth and guide us to the straight path. Allah and the believers want people to choose the way of righteousness and thereby enter Paradise, but Allah does not love sinful actions. A person who rejects Allah, commits evil deeds, and dies without repentance will be denied the blessings of Allah’s love. Therefore, we should become familiar with the characteristics of those whom Allah loves and does not love as mentioned in the Quran. Allah loves faith and the believers, those who depend upon Him for their needs, who are mindful of Him and remember Him, who are grateful to Him for their blessings, who fear His punishment and hope in His reward. Allah said: And Allah said: And Allah said: And Allah said: Allah does not love stubborn rejection of faith, committing sins, and showing ingratitude. Allah said: And Allah said: Allah loves justice, truthfulness, and those who are fair with people. Allah said: Allah does not love oppression, transgressing the limits, treachery, betrayal, and falsehood. Allah said: And Allah said: And Allah said: And Allah said: And Allah said: Allah loves those who are humble and patient, who repent from evil deeds, and purify themselves from sin both inwardly and outwardly. Allah said: And Allah said: Allah does not love arrogance, pride, boasting to one another, extravagance, and exultation in wrongdoing. Allah said: And Allah said: And Allah said: And Allah said: These are some of the characteristics of those who earn the love of Allah and those who reject His love by their evil deeds. We ask Allah to make us among those who are loved by Him and who are saved from the evil of our own deeds. Success comes from Allah, and Allah knows best. Source

Al-Nawawi on love for the sake of Allah Al-Nawawi (Rahimahullah) recorded in his book Riyad al-Salihin: Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said: Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said: Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said: Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said: In another narration, the Prophet said: Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said: Al-Bara reported: The Messenger of Allah, peace and blessings be upon him, said about the Ansar: Mu’adh ibn Jabal reported: The Messenger of Allah, peace and blessings be upon him, said: Mu’adh ibn Jabal reported: The Messenger of Allah, peace and blessings be upon him, said: In another narration, the Prophet said: And in another narration, the Prophet said: Al-Miqdam ibn Ma’di reported: The Messenger of Allah, peace and blessings be upon him, said: Anas ibn Malik reported: A man was with the Prophet, peace and blessings be upon him, when another man passed by and he said, “O Messenger of Allah, I love this man.” The Prophet said: He said no. The Prophet said: He went to the man and he said to him, “I love you for the sake of Allah.” The other man replied: Mu’adh ibn Jabal reported: The Messenger of Allah, peace and blessings be upon him, took me by the hand and he said: Success comes from Allah, and Allah knows best. Source

By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Every person’s life comprises of three phases; the past, the present and the future. Every second that is to come is the future. As it comes, it enters the phase of present, and as it passes, it turns into the past. These three phases represent a person’s life and will determine one’s fate in the Hereafter. If all three phases are good, one will attain success in the Hereafter. We should therefore understand each phase, so that we can strive to make each one a means for success. THE PRESENT Upon careful reflection, one will realise that one’s present condition is either one of happiness or grief. A person is healthy or sick, wealthy or poor, honoured or disgraced. For a believer, every condition, good or bad, is a blessing from Allāh ta‘ālā. The condition of grief is a blessing because adoption of patience during grief makes a person deserving of lofty rewards. Allāh ta‘ālā says, Through suffering, Allāh ta‘ālā also forgives sins and raises status in Jannah. It is not against the concept of patience to ask Allāh ta‘ālā to remove the difficulty or calamity. One should turn to Allāh ta‘ālā with humility and ask Him to remove the calamity. On experiencing happiness or peace, one is rewarded for expressing gratitude to Allāh ta‘ālā. One should keep in mind that true gratitude is when a person accepts in his heart that he was not deserving of the blessing bestowed on him by Allāh ta‘ālā. The method of expressing gratitude is not restricted to verbal utterances only, but practical gratefulness is also included; in fact, that is the true form of expressing gratefulness. Practical gratefulness would mean that a person refrains from using the blessings in disobedience to Allāh ta‘ālā. It is apparent from the above discussion that one’s present is made good by adopting the qualities of sabr (patience) and shukr (gratitude). THE FUTURE In order to safeguard the future, one needs to seek refuge in Allāh the Almighty, as no one knows what the future holds. The pious of today can become the wrongdoers of tomorrow and vice versa. Nabī sallallāhu ‘alayhi wasallam has said, An individual who carries out many devotions may be deprived of Īmān moments before his death due to pride or insincerity. Conditions of people can change unexpectedly, and so the only way to safeguard one’s future is through sincere devotion and seeking refuge in Allāh ta‘ālā from all harms that can possibly afflict one. Plato, a philosopher in the time of Sayyidunā Mūsā ‘alayhis salām, once approached Sayyidunā Mūsā ‘alayhis salām and asked him the following question, ‘If the heavens were to become a bow, and all calamities were to become arrows, and Allāh ta‘ālā Himself was the archer, how would one find protection?’ Sayyidunā Mūsā ‘alayhis salām replied, ‘In such a scenario there is only one way of protection, and that is to run towards the archer, i.e. Allāh, and seek refuge at His Side.’ The Ahādīth are full of supplications wherein Nabī sallallāhu ‘alayhi wasallam has sought refuge in Allāh ta‘ālā from all kinds of calamities, however small and insignificant they may be. These supplications are comprehensive and include all the needs of human beings, spiritual and physical. I have put together a collection of such supplications in a book called Al-Mu‘awwadhāt. Readers are requested to acquire a copy and include it in their daily practices. (See link at the end of article) THE PAST Now finally the past. It may seem odd and surprising how one’s past can be made good, as there is no apparent way of rectifying something that has occurred in the past and become part of history. If a person deeply and honestly reflects on his past, he will acknowledge many occasions wherein he had violated the Commands of Allāh ta‘ālā. A true believer will indeed feel regret and sorrow for disobeying his Creator. However, the question remains, how is it possible to turn the clock back and undo what has already been done? The believers do not need to worry, for Allāh ta‘ālā through His Mercy, has granted us the invaluable bounty of tawbah (repentance). As soon as His servant turns to Him and repents with a sincere feeling of remorse, Allāh’s infinite Mercy releases the floods of forgiveness. Requisites of Repentance There are three conditions for repentance to be accepted. The first is the feeling of remorse and regret at having committed the sin. This should stem from the depth of the heart. The second is to immediately cease committing the sin. The third is to make a firm resolve never to commit the sin again. If the sin is related to the rights of the creation i.e. a violation of their rights, a fourth condition will also apply, and that is to make amends for the loss caused, such as asking them for forgiveness or repaying what is owed to them. If these conditions are met, Allāh ta‘ālā will not only forgive the sin but erase it from one’s Book of Deeds. Nabī sallallāhu ‘alayhi wasallam has said, When a sin is committed, it is witnessed and recorded by all the surrounding creations of Allāh ta‘ālā, such as the angels, the earth, the nearby objects and even the limbs of the sinner himself. They will all testify against him in the Court of Allāh ta‘ālā. Allāh ta‘ālā says, However, once all the conditions of repentance are fulfilled, not only is the sin forgiven, but it is removed from the memory of all those who had witnessed the sin. Furthermore, Allāh ta‘ālā, through His Mercy, on many occasions, substitutes the sin with rewards. Allāh ta‘ālā says, Conclusion When all three phases of one’s life are protected, one will attain peace and contentment in this world and the everlasting success of the Hereafter. One’s past is made good by repentance which comprises of three things: remorse, forsaking wrong and a firm resolution never to return to wrong. One’s present is made good through adopting patience upon sufferings and grief, and being grateful to Allāh ta‘ālā upon happiness and prosperity. It is equally important not to be haughty and arrogant over the blessings provided by Allāh ta‘ālā. And finally, one’s future can be made good by doing good actions with sincerity and continuously seeking refuge in Allāh ta‘ālā from all possible harms of the future. May Allah ta‘ālā grant us His Protection from all the sufferings of this world and the Hereafter, and may He keep us steadfast on His true Dīn. Āmīn. Taken from Riyādul Jannah, Vol. 29 No. 1, 2020 © Islāmic Da'wah Academy

Wa'alaykumus salaam warahmatullah Apologies, it takes time and we have not had time to check the videos

Urdu bit too high for me