ummtaalib

Who are the Ahlul Bayt – Part 2 The first addressee of the word 'Ahle-Bayt' are the honourable and illustrious wives of Rasulullah Sallalahu Alaihi wa Sallam, the reason being: The phrase 'Ahlul-Bayt' in reference to Rasulullah Sallalahu Alaihi wa Sallam appears only once in the Noble Quraan. It appears in the verses wherein the honourable wives were given the choice of living a life of luxury at the cost of being divorced from Rasulullah Sallallahu Alayhi Wa Sallam or remaining married to Rasulullah Sallallahu Alayhi Wa Sallam and enduring an ascetic and abstemious life. Everyone one of his wives chose to forego the luxuries of this world and retain the unparalleled honour of being the wife of Rasulullah Sallallahu Alayhi Wa Sallam in this world and the next. In acknowledgement of the choice that they made Almighty Allah addressed them with two noble titles, viz. 'O wives of Rasulullah (Sallalahu Alaihi wa Sallam), and O Ahlul-Bayt. (Members of the Noble Household of Nubuwwah). (Surah Ahzaab, Verse 32-34) b) Clear mention is made in the hadith quoted by Imam Bukhari in his Sahih that Rasulullah Sallalahu Alaihi wa Sallam would address Hadrat Ayesha Radiyallah Anha with the title 'Ahlul-Bayt. Rasulullah Sallalahu Alaihi wa Sallam would say when entering the house of Hadrat Ayesha Radiyallahu Anha, 'Peace be upon you, O Ahlul Bayt, and the mercy of Almighty Allah and His blessings!' (Sahih Bukhari) c) One version of the salawaat (durood) that was taught by Rasulullah Sallalahu Alaihi wa Sallam (as narrated in Saheeh Bukhari), carries the following wordings: Allahumma Salli Ala Muhammad Wa Azwaajihi Wa Zurriyyatihi Kama Sallayta Ala Aali Ibraheem the meaning is 'O Allah, send salutations upon Muhammad (Sallalahu Alaihi wa Sallam) and on his wives and progeny as you have sent salutations upon the family of Ibrahim.’ This Durood clearly shows that the word 'family' includes the wives of Rasulullah Salallahu Alaihi wa Sallam. To exclude the honourable wives of Rasulullah Sallallahu Alayhi Wa Sallam from being part of the Ahlul-Bayt is not only illogical but absurd as well.

Who are the Ahlul-Bayt (Blessed Household of Rasulullah Salallahu Alaihi wa Sallam) - Part 1 Love for the Ahlul-Bayt (household of Rasulullah Sallalahu Alaihi wa Sallam) has and shall always be an integral part of one's faith. It is through this love that one shall acquire the pleasure of Rasulullah Sallalahu Alaihi wa Sallam, and through its medium, the pleasure of Almighty Allah. Thus, from amongst the edicts issued during the caliphate of Hadrat Abu Bakr, one was: 'Protect (the rights of) Muhammad with regards to his household' Some deviant sectors however wish to mislead the masses into believing that it is only them that love the Ahlul-Bayt, and that the Sahaba Radhiyallahu Anhum, Tabieen, Mufassireen, Muhaditeen, Fuqaha, Sufiya and the general Muslim Ummah from the death of Rasulullah Sallalahu Alaihi wa Sallam failed in their obligation towards the Ahlul-Bayt i.e. they did not show them the love they were deserving off and did not afford them their due rights. The answer to this misconception depends upon first understanding what the phrase 'Ahlul-Bayt' (household members) means. Generally, if one were to inform that he is coming with his family, the host would naturally enquire as to the number and the nature of his family members, in order to make appropriate arrangements. Mere guessing could at times be detrimental, especially if the guest were to arrive with his extended family, viz. his parents, in-laws, brothers and sisters, etc. Even worse than this would be if the host now bars certain members of the guest's household from entering, merely on the basis that he does not recognize them to be from his guest's family. Will the guest not feel humiliated, and will he not demand that either his family be allowed in or else he too shall depart? So too, is the delicate matter of the Ahlul-Bayt. It is not for one and all to decide who should be included in this blessed household and who should be excluded. Rather it is the exclusive right of Rasulullah Sallalahu Alaihi wa Sallam to pinpoint his blessed household. Thus, one needs to turn to the Noble Quraan and the Blessed Sunnah for an explanation in this regard. If we were left to ourselves define who the Ahlul-Bayt are, there would be a mix-up, and that is exactly what we are unfortunately experiencing today in some quarters. Since the Ahlul-Bayt have been afforded great importance in Islam, it was of utmost necessity that clear indication be made regarding who they are? Without clear indication from the Noble Quraan and the authentic Sunnah, each party could easily chalk out his own Ahlul-Bayt, including and excluding members without any solid basis. Allah Ta’ala says, “Many follow mere assumption, whereas in the face of truth, mere assumption is of no avail.” (Surah An Najm; V:28) Jamiatul Ulama (KZN)

Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Daily we hear of the depression rate increasing and escalating. It got me thinking that what is the solution to this? The following hadeeth came to mind: “Show mercy to those on earth, and in turn Allah Ta‘ala will show mercy to you.” The remedy is so simple, i.e. bringing some joy and cheer to the next person, and Allah Ta‘ala will bring cheer to your heart. This in actual fact is the fundamental teaching of Islam. Ihyaauddeen.co.za

lol!

Sunnah of Eating & Drinking Sayyiduna Anas Radiyallahu anhu narrates that Rasulullah Sallallahu alayhi wa sallm said, “Whoever revives my Sunnah loves me. And whoever loves me, shall be with me in Jannah.” (Sunan Tirmidhi) ______________________________ 1) To spread the dining mat (table cloth). (Bukhari) 2) To wash both hands. (Ibn Majah) 3) To remove one's shoes. (Ibn Majah) 4) To eat with the intention of gaining strength for Ibadah. (At-Targhib wat-Tarhib) 5) To sit on the floor. (Bukhari) 6) To eat together and share the utensils. (Ibn Majah) 7) To eat with the right hand. (Bukhari) 8) To eat from what is closest to you on the plate. (Bukhari) 9) To eat with three fingers, but if the need arises, then to use five fingers is also permissible. (Fathul Bari) 10) To refrain from eating or drinking very hot food or drink. (Kanzul Ummal) 11) Not to blow on the food or drink (to cool it). (Abu Dawud) 12) To lick the fingers after eating. (Muslim) 13) If a morsel falls on the floor, one should pick it up, clean it and eat it. (Muslim) 14) Not to criticise the food. (Bukhari) 15) To clean the plate thoroughly ensuring no food goes to waste. (Muslim) 16) To recite the Duas before & after eating. Jamiatul Ulama (KZN) Council of Muslim Theologians

Me too Yaa Rabb! Aameen

Click here for more definitions by ibn Qayyim (Rahimahullah) and ibn Juzzay (Rahimahullah) Levels of Taqwa

The History of Udhiyah Although udhiyah had been ordained an ‘ibādah from the time of Sayyidunā Ādam ‘alayhis salām, special importance was attached to it only after an incident which took place with Sayyidunā Ibrāhīm ‘alayhis salām, and consequently it was made wājib (incumbent) in the time of our Beloved Nabī Muhammad sallallāhu ‘alayhi wasallam in memory of Sayyidunā Ibrāhīm ‘alayhis salām. This is a unique incident in world history and of great spiritual value, which the Qur’ān mentions in Sūratus-Sāffāt: The dreams of the Prophets are regarded as revelations; thus, the observance of slaughtering in a dream is just like receiving the command to slaughter. Sayyidunā Ibrāhīm ‘alayhis salām therefore asked, ‘Are you ready to fulfil this Command of Allāh?’ The son replied, ‘O my father! do that which you are commanded. If Allāh wills, you will find me to be among those who are patient. This was a great trial for Sayyidunā Ibrāhīm ‘alayhis salām. He is commanded to slaughter his only child. A child, who was blessed to him by Allāh ta‘ālā in his old age after making numerous supplications and now reaching the stage where he could assist his old father in his duties and mission. Similarly, it was a great trial for the son too. To obey the command and give away his life was not a trivial or simple thing. However, the son too showed the qualities of his father by submitting and not relying on his own intentions, determination and courage. Entrusting himself to Allāh ta‘ālā, he said, ‘If Allāh wills.’ Further, he did not say, ‘I will have patience,’ but said, ‘you will find me to be among those who are patient’, which is a sign of humility that indicates that he does not claim the quality of patience for himself only. Through the blessings of entrusting themselves to Allāh ta‘ālā and their humility, they did not falter during the stages of this difficult path. The sole bread winning father and his obedient son left home for Minā to carry out the Command of Allāh ta‘ālā. When they finally reached Minā, the father turned the face of his son and placed the knife on his throat and used his full strength to fulfil the order and decree of sacrifice, but the Power of Allāh ta‘ālā intervened in the function of the knife and a call from the heavens turned the events of this whole scene: Then when they had both surrendered (to Allāh) and he had flung him down on his face, we called unto him: ‘O Ibrāhīm! You have already fulfilled the vision. Indeed do we reward the good. Indeed this was a clear test.’ And we ransomed him with a tremendous sacrifice. (37:103-107) And with it a ram was sent down from the Heavens as a ransom for Sayyidunā Ismā‘īl ‘alayhis salām, so that it may be slaughtered in his place. Allāh ta‘ālā accepted this sincere act and deed of his Messenger, Sayyidunā Ibrāhīm ‘alayhis salām - so much so that to keep this act alive as a rite of remembrance till the Day of Judgement, He made it wājib (incumbent) upon the pilgrims in particular and upon the Muslims in general to sacrifice an animal. © Islāmic Da'wah Academy

except for the annoying hand scribbling away

Durood_book.pdf The Gift of Durood & Salaam Published by Madrasha Taleemuddeen Download

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