ummtaalib

Q. Does taking a COVID 19 Screening Test nullify the fast? A. The Jamiatul Ulama KZN Fatwa Department has been in contactwith Covid-19 Doctors on Call, established by KwaZulu-Natal Doctors Healthcare Coalition (KZNDHC) who offer screening and advice around Covid-19 in South Africa. They have confirmed that a Covid 19 Screening Test entails the following: 1. A swab is slowly inserted through the nostril until the nasopharynx (the upper part of the throat connecting to the nasal cavity) is reached.(Upper Respiratory Tract) 2. A swab is inserted into the mouth with the mouth wide open, to first rub the tonsils and then pharynx (the back of the throat).(Lower Respiratory Tract) 3. The patient is asked to cough and produce saliva that has been brought up. (Sputum Collection) The tool used in the test is a sterile, dry cotton or polyester swab that does not contain any substance or medication prior to testing. In terms of Shariah, the insertion of a dry object into the mouth or nostril does not nullify the fast. Therefore, taking a COVID 19 Screening Test whilst fasting will not nullify the fast. (Binaayah 4/65) 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

Love and Reverence for Rasūlullāh sallallāhu ‘alayhi wasallam By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Whenever the blessed name of our beloved Nabī sallallāhu ‘alayhi wasallam is mentioned, the one who is fortunate to utter this name and also the one who is fortunate to hear his name should, with utmost love and reverence, say, ‘sallallāhu ‘alayhi wasallam’. Nowadays, there is great negligence amongst youth in this regard. Some years ago, with the now older generation, we would see such great love and enthusiasm in reciting salāt ‘alan nabī (durūd); whenever the following verse would be recited in the khutbah, everyone would read some formula of salāt ‘alan nabī: This verse contains a command from Allāh ta‘ālā to send salāt ‘alan nabī as this is an action performed by both Allāh ta‘ālā and His angels. However, for the youth nowadays this verse doesn’t bring any response. When it is recited we do not see anyone reading salāt ‘alan nabī audibly or even silently. The ‘Ulamā have deduced from this verse that it is fard (compulsory) to send salutations and greetings upon the Prophet sallallāhu ‘alayhi wasallam at least once in a lifetime. Thereafter, whenever one participates in any gathering, be it dars on the Qur’ān or hadīth, a lecture or even an informal gathering, then the first time the blessed name of the Prophet sallallāhu ‘alayhi wasallam is mentioned it is wājib (obligatory) to read salāt ‘alan nabī; thereafter, every time, in the same gathering, whenever the blessed name is mentioned it is mustahab (desirable) to read salāt ‘alan nabī each time. Remember, love and reverence for the Prophet s dictates that even if the sharī‘ah had not stipulated that salāt ‘alan nabī be read when his blessed name is mentioned, we would still send salutations and greetings upon him in abundance. So, whenever we hear the verse above read in a khutbah we should read salāt ‘alan nabī. There are many formulae for salāt ‘alan nabī. The most virtuous is the formula that we read in salāh. The shortest formula is ‘sallallāhu ‘alayhi wasallam’. This is the formula commonly used by the Muhaddithīn and is probably the most frequently recited form. Our love for the Prophet sallallāhu ‘alayhi wasallam should be such that we should not think of it to be a burden; rather, we should be eager to read it whenever we can. If, during a lecture, the scholar is explaining a point and happens not to mention the name of the Prophet sallallāhu ‘alayhi wasallam for some time, we should feel that something is missing and eagerly await when the blessed name is mentioned so that we can say salāt ‘alan nabī. Love and reverence for the Prophet sallallāhu ‘alayhi wasallam also dictates that we do not shorten his name when writing it. Many, instead of writing ‘Muhammad’ in full, suffice with writing ‘Mohd’. We write an article or letter of many pages and the only word that we find that we can shorten is the blessed name of the beloved of Allāh sallallāhu ‘alayhi wasallam! Similarly, many do not write, for example, ‘sallallāhu ‘alayhi wasallam’, sufficing with ‘s.a.w’. Again, in the whole letter, article, etc. are these the only words that we can find to shorten? There is a similar trend in the Urdu language where the letters ‘Sād’ or ‘Sād, Lām, ‘Ayn and Mīm’ are used to represent ‘sallallāhu ‘alayhi wasallam’. Ponder for a while that who is planting these thoughts in your mind about shortening the name and salutation for our beloved Prophet sallallāhu ‘alayhi wasallam. What does this show regarding our love and reverence for our beloved Prophet sallallāhu ‘alayhi wasallam? I remember when I was a student in Dārul ‘Ulūm, the way we were taught by our elders and the culture in the madrāsah was such that as the blessed name of the Prophet sallallāhu ‘alayhi wasallam was mentioned again and again, it was very difficult to take down all the notes from the lectures and also write the name of the Prophet s with salutations. Therefore, in our notes, wherever we had to write the blessed name of the Prophet sallallāhu ‘alayhi wasallam and salutations, we would leave out a blank space and after class, in our own time, with our best handwriting we would write the salutations in our note books. I would also like to bring an important point to the attention of many lecturers, who speak with the most eloquent language and accents, yet, when it comes to salāt ‘alan nabī they quickly mumble the words, void of love and reverence. Is this the level of our love and reverence for our Prophet sallallāhu ‘alayhi wasallam? In reading salāt ‘alan nabī there is nothing but benefit for us: 1. Allāh ta‘ālā sends ten mercies upon a person who recites salāt ‘alan nabī once. 2. Ten sins are forgiven. 3. The person’s rank is raised by ten degrees. 4. Ten rewards are written for him. 5. There is acceptance of du‘ā where salāt ‘alan nabī is recited at the beginning and at the end. 6. The person will be blessed with the intercession of Rasūlullāh sallallāhu ‘alayhi wasallam. 7. Allāh ta‘ālā will forgive his sins. 8. Allāh ta‘ālā is pleased with him. 9. The person will be nearer to the Prophet sallallāhu ‘alayhi wasallam on the Day of Judgement. 10. The person will have all his worries removed in this world and the Hereafter. The great luminary in the field of tazkiyah and ihsān, Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Zakariyyā rahimahullāh would often receive letters regarding different problems and he would reply with appropriate answers. However, one point he would emphasise on in every reply was to be punctual in the recitation of salāt ‘alan nabī. There is a solution to every problem in sending salutations upon Muhammad sallallāhu ‘alayhi wasallam. Finally, the great shaykh, Hadrat Mawlānā Rashīd Ahmad Gangohī rahimahullāh would instruct that salāt ‘alan nabī be read a minimum of 300 times daily by every Muslim. In the beginning, we could read the shortest formula of salāt ‘alan nabī mentioned above. After that we should try to recite salāt ‘alan nabī with the most virtuous salāt ‘alan nabī mixed in after every 10-15 of the shortest formula. This figure of 300 should be increased on the day of Friday, as the day of Friday has a special affinity with the Prophet sallallāhu ‘alayhi wasallam. May Allāh ta‘ālā enable us to read salāt ‘alan nabī in abundance and have true love and reverence for our beloved Prophet sallallāhu ‘alayhi wasallam. Taken from Riyādul Jannah, Vol. 19 No. 9/10, 2010 © Islāmic Da'wah Academy

Assalaamu 'alaykum warahmatullah Nice to see you back brother CH..hammering away masha-allah...but preaching to the converted here. But please do continue posting your valuable contribution on our rather forlorn territory

Many of us have developed a culture of indulgent eating… lavish five course Sunday lunches, daily indulgent snacks and more! The Holy Quraan states: “…and eat and drink but do not be excessive, certainly He (Allah) does not like those who are extravagant.” (Quraan 7:31) Fasting gives our digestive system a much needed rest , where the energy usually used in food digestion and metabolism is directed towards the bodies detoxification , repair and healing…Subhaanallah! Fasting is one of the oldest forms of natural healing. The West are in fact now highly recommending fasting as an ideal detox and a brilliant way to supercharge the immune system This Ramadhaan, let us stop feasting and indulging and allow our bodies to obtain maximum spiritual and health benefits, Insha’Allah. What can we do? Introduce LIVE FOOD intake into our diet Live food refers to all foods that Allah Ta’ala has gifted us naturally from the ground, ready to eat and cook. No need for processing, preservatives, machines and factories. Did you ever realise that during the time of our Beloved Prophet Muhammad (Peace be upon him) there were no fridges and freezes? Our Beloved Prophet Muhammad (Peace be upon him) preferred to eat live, simple uncomplicated food that was easily available and required minimal preparation. These included: Fruits & vegetables Nuts and seeds Beans and lentils Unpasteurised milk Whole unrefined grains – barley & wheat Meat and poultry Our bodies and brains will express delight at receiving real food after several hours of fasting. So ensure you are organised this Ramadhaan and prepare a wholesome, well balanced menu plan before the holy month commences. Good ideas for SUHOOR would include Dates stuffed with almonds Raisins consumed whole or in a Sunnah drink known as “ nabeedh” Sliced Seasonal fruit or Fruit smoothies incorporating nuts & seeds Eggs & beans or lentils Wholegrain cereals – barley & oats (Barley was a staple in our Beloved Prophet Muhammad (Peace be upon him) diet consumed as “talbinah”) Good ideas for IFTAAR would include Fresh or dry dates Date, avocado or strawberry shakes (Remember to avoid adding refined sugars. Rather make use of raw honey, xylitol or stevia – more natural sweeteners) Attractive fruit platters or individual skewers served with a drizzling of honey & a sprinkle of cinnamon Freshly squeezed seasonal fruit juice Vegetable sticks & olives served with yoghurt or hummus & Dukkah or zaatar spice blends Assorted salads – Coleslaw, carrot, beetroot, apple, avocado salads Wholesome broths/soups cooked with meat, lentils and wholegrains. Similar to a broth made with barley called “ Sawiq” consumed by our Noble Prophet (Peace be upon him) Rice and meat dishes Remember to use beneficial cooking fats as used by our Noble Prophet (peace be upon him) - Olive oil, Ghee, Butter & Fat from meat. Other beneficial fats to include would be Organic coconut oil, avocado or macadamia oils. In conclusion, remember processed food, laden with sugars and harmful fats offers minimal nutrition, requires increased effort by the body to digest and is detrimental to health. We need to consume foods that are closest to their natural state, as the Quraan beautifully describes: “Oh mankind! Eat of that which is lawful and good on earth, and follow not the footsteps of Shaitaan. Verily, he is to you an open enemy.” (Quraan 2:168) With a healthy body and mind, the quality of our Fasting, Salaah and all other Ibaadat (worship) will increase Insha’Allah. Fasting is indeed food for the soul and healing for the Body! Umme Faatimah (B. Dietetics Univ. of Pretoria) Jamiatul Ulama (KZN) Council of Muslim Theologians

The Station of Fear By Imam Ibn ul Qayyim al Jawziyyah (RA) From among the stations of worshipping Allah and seeking His help is the station of fear. Fear is one of the most important stations on the path and most beneficial for the heart. Fear is an obligation upon everyone, Allah said, "So fear them not, and fear Me alone, if you are believers." [3:175] (The actual word used for fear in this verse is 'khawf.') Another verse says, "And Me alone you all should fear," [2:40] the actual word being a derivative of 'rahba.' And, "So do not fear people, but fear Me," [5:44] the actual word in Arabic being 'khashya.' Different connotations of these various terms in Arabic for fear will be discussed shortly. Allah has praised those who possess the attribute of fear saying, "And such (are the believers) who are humbled by the fear of their Lord..." [23:57] Fear (of Allah's displeasure or punishment) is not only for grave sinners, but also for the pious, observant believers, as in the following hadeeth: Aisha said, "O Messenger of Allah, is the verse "And those who dispense their charity while their hearts fear that to their Lord they must return" [23:60] referring to someone who commits fornication, drinks alcohol and steals and still fear Allah? The Prophet, sallallahu alayhe wa sallam, said, "No, O daughter of as-Siddiq, but it refers to one who fasts, perform salah and gives charity, and fears that it may not be accepted from him." (Tirmithi) Al-Hasan, commenting on this, said, "By Allah, they (the Companions) obeyed Him and strove hard in it, yet they feared it might be rejected. A believer combines righteousness with fear in his heart, while a hypocrite combines evil with impunity." The terms 'wajal,' 'khawf,' 'khashya' and 'rahba,' are used in the Qur'an to refer to what we have translated as ‘fear', but they are not synonyms. Abul-Qasim al-Junayd said, "Al-khawf is the anticipation of punishment." Another scholar said, "Al-khawf is the moving of the heart upon the cognizance of that which is feared." The word khashya is more specific than khawf, for it is specific to the true knowers of Allah - as Allah, subhanahu wa ta'ala, said, "Truly, those who fear Allah from among His servants are the knowers." [35:28] Hence, khashya. is fear associated with the intimate knowledge (ma'rifa) of Allah-as the Prophet, sallallahu alayhe wa sallam, said, "I am most mindful of Allah among you, and most intense in fearing Him." (Bukhari, Muslim) Khawf is movement in its essence, while khashya is concentration, stillness, and holding of breath. For example, someone who sees a fierce enemy or a flood or something like that has two states: first, movement in order to flee from it, and this is the state of khawf. Second, his stillness in a place safe from the danger-and this is khashya. Ar-Rahba means the urge to run away from the danger-which is the opposite of ar-Raghba, which means the urge of the heart to journey towards that which it likes. Al-Wajal is the trembling of the heart upon the cognition or remembrance of someone whose power or punishment one fears. Al-Haybah is fear associated with awe and glorification, and its greatest form is that which occurs in association with love and intimate knowledge (ma'rifa). Al-Khawf, then, is for the common believers, while al-kbashya is for the scholars with profound knowledge, while at-haybah is for those nearest to Allah. The extent of one's fear for Allah is proportional to one's knowledge, both formal and experiential, of Allah. As the Prophet, sallallahu alaybe wa sallam, said, "I am the most knowledgeable of Allah among you, and most intense in His khashya." In another narration of the same hadeeth, the word used is khawf instead of khashya. The Prophet, sallallahu alayhe wa sallam, also said, "if you knew what I know, you would laugh little and weep much, and would not enjoy intimacy with women, and would go out wandering in the wildernesses and praying to Allah." (Ahmad) When faced with his object of fear, a man with khawf turns to fleeing and grabbing, while a man with khashya seeks the support of knowledge. For example, when a lay person is faced with an illness, he seeks to protect himself (and seeks someone who could help) while a skilled physician turns to investigating the illness and the cure. Abu Hafs says, "Al-khawf is Allah's lash with which He straightens up those fleeing from His door." He also said, "Al-khawf is a lamp in the heart, with which the good and the evil inside of the heart can be seen-and everyone you fear from, you run away from him, except Allah-when you fear Him, you run towards Him for refuge." Hence, the one who fears Allah is a refugee towards His Lord's [mercy] from his Lord's [displeasure]. Abu Suleiman said, "Whenever fear (of Allah) departs a heart, it is ruined." Ibraheem ibn Sufyan said, "When fear of Allah resides in hearts, it burns away the sources of lust and eradicates worldly attachments." Thun-Noon said, "People will stay on the path so long as they have (Allah's) fear when this fear leaves them, they will go astray." Fear, however, is not the end in itself, but a means towards an end. When that end, Allah's ultimate pleasure, is attained, there is no need for fear. As Allah says to the people of Paradise: "there is no fear upon them, nor do they grieve." Fear is associated with actions, while love is connected with being and attributes. When the believers enter the Realm of Allah's eternal blessings, their love will multiply, while their fear will disappear. Hence, the place of love is higher and nobler than the place of fear. The true and praiseworthy fear is that which stops a person from the prohibitions of Allah. But when fear exceeds this boundary, it may bring hopelessness and despair. Abu Uthman said, "Sincerity of fear is vigilance from sins, open and secret." I also heard Shaykhul Islam Ibn Taymiyyah, may Allah honor his soul, say, "The praiseworthy fear is that which prevented you from the prohibitions of Allah." The author of al-Manazil, Shaykh al-Harawi, said, "Al-khawf, or fear, is to do away with careless sense of security by envisioning the great news (of the Last Day)." He further said, "The beginning of fear is the fear of punishment, and this kind of fear is sufficient to establish the soundness of one's faith. It is born out of one's affirmation of the warning (of Allah's punishment), recognition of one's transgressions and consideration of the punishment." Thus, fear is preceded by cognition and knowledge for a man cannot fear what he does not know. Two more things are related to fear: the thing or occurrence that is feared, and the way that leads one to it. Lack of knowledge of either of these leads to a concomitant lack of fear. If one does not know that a certain act leads to a feared outcome or he knows so but does not know the value or might of that which he claims to fear, one does not really have true fear. Similarly, an active awareness of the punishment or loss that one fears, not just a passive and abstract knowledge of it, is an indication of the sincerity of fear and sound faith. Another praiseworthy category of fear is to fear returning to the state of sinfulness and heedlessness after one has attained closeness to Allah and sincere fear of His displeasure-for if one feels unduly secure in one's state, it is likely that one will go back to the state of sinfulness. Balancing Fear with Hope The heart in its journey towards Allah, subhanahu wa ta'ala, is like a bird whose head is love, and hope and fear are its two wings. When the head and the two wings are sound and healthy the flight of the bird is good, but when the head is cut off, it immediately dies, and when either or both wings are deficient, the bird cannot properly fly and may become victim of any hunter or snare. The righteous predecessors preferred to strengthen the wing of fear during good times when heedlessness is feared, and to strengthen the wing of hope at times of calamity and when near death. Some have said that it is better to strengthen fear more than hope because when vain hopes overcome a person he is ruined. Others say that the best of situations is a complete balance of hope and fear with overwhelming love, for love is composite, while hope is a sharpener and fear a driver. Article taken (with Thanks) from www.islaam.com

Session 3 – 10th April 2020 Toxic Relationships – Recognising & Recovering “Toxic relationship” is a trendy term but what does it mean? By definition, a toxic relationship is a relationship characterised by behaviour on the part of the toxic partner that are emotionally and physically damaging to their partner. While a healthy relationship contributes to our self-esteem and emotional energy, a toxic relationship damages self-esteem and drains energy. Toxic relationships are mentally, emotionally and possibly even physically damaging to one or both partners. It has a wide spectrum where the middle level is when it is harmful or hurtful to one participant and the extreme level is verbal or physical abuse which is not just toxic, but wrong. Many of us deal with the middle level i.e. toxic behaviour from parents/children, other family members, colleagues, etc. Various types of self-help therapies can be found online however God is taken out of the picture. As Muslims we look towards Islam for solutions and this series is about looking for practical Qur’anic therapy. Signs of a Toxic person · Belittling – always criticising, name calling · Hurting – hurtful, sarcastic or snide comments · Lack of empathy – they don’t care if they hurt the person on the receiving end · Manipulative – they induce guilt in the victim · They feel entitled to and deserving of their demands · Control – they have to be in control Signs of being in a Toxic Relationship A person can determine whether they are in a toxic relationship when they feel; · Hurt after being around a particular person · Fear, insecurity · Low self-esteem, undermined · Dominated with one’s own weaknesses used against them Note: Good advice given in a good way which you don’t want to hear is not regarded toxic because the person is trying to help you. Types of Toxic Situations Toxic situations can arise due to; · People – it can be parents, spouse, colleague, etc. who demean, belittle, criticise, and cause a toxic situation · Places – There is a story mentioned in Hadith regarding the man who killed 99 people The Prophet of Allah (ﷺ) said: "There was a man from among a nation before you who killed ninety-nine people and then made an inquiry about the most learned person on the earth. He was directed to a monk. He came to him and told him that he had killed ninety-nine people and asked him if there was any chance for his repentance to be accepted. He replied in the negative and the man killed him also completing one hundred. He then asked about the most learned man in the earth. He was directed to a scholar. He told him that he had killed one hundred people and asked him if there was any chance for his repentance to be accepted. He replied in the affirmative and asked, 'Who stands between you and repentance? Go to such and such land; there (you will find) people devoted to prayer and worship of Allah, join them in worship, and do not come back to your land because it is an evil place.' So he went away and hardly had he covered half the distance when death overtook him; and there was a dispute between the angels of mercy and the angels of torment. The angels of mercy pleaded, 'This man has come with a repenting heart to Allah,' and the angels of punishment argued, 'He never did a virtuous deed in his life.' Then there appeared another angel in the form of a human being and the contending angels agreed to make him arbiter between them. He said, 'Measure the distance between the two lands. He will be considered belonging to the land to which he is nearer.' They measured and found him closer to the land (land of piety) where he intended to go, and so the angels of mercy collected his soul". [Al-Bukhari and Muslim]. In another version: "He was found to be nearer to the locality of the pious by a cubit and was thus included among them". Another version says: "Allah commanded (the land which he wanted to leave) to move away and commanded the other land (his destination) to draw nearer and then He said: "Now measure the distance between them.' It was found that he was nearer to his goal by a hand's span and was thus forgiven". It is also narrated that he drew closer by a slight movement on his chest. [Riyaaadhus Saaliheen] The town was toxic for the man and he was advised to leave it to become a better person. This shows that places can be toxic and they can bring out the worst in us. Mention is made in Hadith regarding the best and worst of places; “The most beloved of places to Allah are the mosques, and the most hated of places to Allah are the markets.” Muslim The Masaajid are the best places to detox as they are the most spiritually productive and peaceful places where Allah ta’ala’s Rahmah descends. In the Halaal spectrum, the marketplaces are the worst places due to greed, envy, etc. which are part of marketplaces. · One’s own self – one’s own self can be toxic i.e. a person’s anger issues, jealousy, etc. can affect relationships so much so that even their children do not wish to confide or talk to them. Therefore, we also need to be truthful with ourselves and see if we are the cause of hurt for others around us How to deal with a Toxic situation It depends on the situation; · Wider circle – includes colleagues, acquaintances, people who one is not living closely with and therefore easier to put up and control barriers. In this case we find the following solutions in the Qur’an and Hadith; Ø Turn away/ignore/remain silent It takes two people to fight so if one remains quiet or ignores the toxic comments then there will be no fight. Toxic people look for and enjoy a reaction so remaining silent puts a person in a better position. In a tug of war if one side lets go, the other side falls. What does the Qur’an teach us regarding this? ‘Umar bin al-Khattab RA was known for his anger yet it is reported about him that a man sought permission to speak and then he said, "O Ibn al-Khattab, you are not giving us much and you are not judging fairly between us." 'Umar RA was so angry that he was about to attack the man, but al-Hurr bin Qays - who was one of those present – said, "O Commander of the Believers! Allah (سبحانه وتعالى) said to His Prophet (صلي الله عليه وسلم): "Show forgiveness, enjoin what is good, and turn away from the foolish." [al-A'raf; 199], and this man is one of the foolish." The narrator says, “By Allah, 'Umar could go no further after al-Hurr had recited this verse to him, as he was a man who was careful to adhere to the Book of Allah." Ø Being a true Servant of Allah ta’ala & doing Sabr Allah ta’ala says in Surah Furqaan who the true servants of Ar-Rahmaan are: وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا True servants of the Compassionate (Allah) are those who walk on the earth in humility and when the ignorant people address them, they say: "Peace;" [Furqaan:63] Allah ta’ala says, وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ ۖ وَاصْبِرُوا ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ Obey Allah and His Rasool and do not argue with one another, lest you lose courage and weaken your strength. Show patience, surely Allah is on the side of the patient. [Surah Anfaal: 46] Toxic people drain your energy and weaken you emotionally so much so that you do not have energy for anything else Ø Being just in Vengefulness Aishah RA reports that a person once came to the Prophet sallallaahu ‘alayhi wasallam and, after being seated asked, “I have few slaves who lie to me, deceive me and disobey me. I scold them and sometimes even hit them. What will become of us?” The Prophet replied, “On the Day of Judgment, their lies, deceit and disobedience will be reckoned against the punishment that you mete out to them. If the two are found to be equal, then the matter will be resolved. Neither will you receive anything from them, nor will you be punished. If your punishment is found to be less than their misdeeds, you will receive compensation for it. However, if your punishment exceeds the extent of their misdeeds, then they will be compensated at your expense.” Hearing this, the person moved away, weeping and wailing. The Prophet sallallaahu ‘alayhi wasallam then told him, “Did you not read in Allah’s Book, ‘On the Day of Judgment, We will erect the scales of justice and no soul will be oppressed in the least?’” The person then told the Prophet sallallaahu ‘alayhi wasallam, “O Prophet. By Allah! I see nothing better for them and for me except that I should be separated from them. I call you to witness that I have freed all of them.” [Mishkat] Our Deen allows revenge under conditions however, people tend to exceed the limit in revenge. This is an injustice for which there is accountability. Injustice in revenge creates a vicious and ugly cycle so if there is fear of injustice being committed, then it is better to forgive and separate · Family - includes spouses, children, members of the family one lives with and those whom one is bound to keep ties of kinship with i.e. blood ties, marriage ties, etc. Due to close relations and interactions, it becomes more difficult to put up barriers however it can still be done while remaining within the legal boundaries of the Shari’ah. Ø “Sila Rahmi” while remaining within boundaries – Sila Rahmi an important part of our Deen. Allah ta’ala says in the Qu’ran, وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ “… and fear Allāh through whom you demand your mutual (rights), and (do not cut) family ties. [Surah Nisaa’: 1] The Hadith have laid great emphasis on bonds of kinship. The Prophet sallallaahu ‘alayhi wasallam has said: “Whoever likes to have his livelihood made plentiful and his age extended for him should maintain good relations with his near of kin.” One can pick one’s friends but not one’s relatives so in situations where one has toxic relationships with a family member or relative it does become difficult to honour family ties. There are different ways and levels of maintaining ties, the minimal being making salaam when meeting. One should also offer condolences at some loss and wish congratulations at some good news. This is the minimum degree of maintaining ties without being close especially when relations are trying to harm you or break your marriage as sometimes happens. Therefore, one can keep their distance without breaking ties. One should always endeavour to overlook the faults of others and never let the great virtue of joining family ties escape one’s grasp. Uqba bin Amir RA narrates that he once met the Prophet sallallaahu ‘alayhi wasallam and, grasping hold of his hand, requested to be informed of a most virtuous action. The Prophet sallallaahu ‘alayhi wasallam replied, “Oh Uqba, join ties with those who sever them with you. Be generous to those who deprive you, and ignore those who oppress you.” Ø Affectionate speech - In the Qur’an (Surah Maryam, verses 41-49) we see the beautiful manner in which Ibraheem AS deals with his father who was an idol maker and worshipped idols. He used different approaches to convince his father. He asks his father addressing him يَا أَبَتِ (which is a kind and affectionate term), why he worships things (idols) that cannot hear, cannot see and cannot be of any assistance to him. He continues addressing him in this way and tells him to follow Him (i.e. Ibraheem AS) as he has knowledge and will guide him to the straight path. Thereafter he invokes his father’s emotions and uses the fear factor by expressing his fear lest his father be punished. His father however remained silent throughout this address and thereafter threatened violence and turned him out. How did Ibraheem AS react? He detoxed the situation by saying, قَالَ سَلَامٌ عَلَيْكَ – “He said, peace be upon you” and made Du’a for him and thereafter he left. He was a Prophet but human, with human feelings. He tried his best to make his father understand and when he was threatened and turned out, he left calmly and peacefully. In this there are many lessons for us. In a toxic relationship with relatives one can adopt different methods without breaking ties: Ø Keep a minimal level of maintaining ties Ø Use kind/affectionate speech Ø Do not reciprocate toxic behaviour Ø Make excuses for them Ø Overlook and forgive – the best method but the hardest and heaviest Overcoming negative feelings arising from Toxic Relationships As we learnt in the introduction session, thought patterns can change our emotions which in turn change our actions. يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱجۡتَنِبُواْ كَثِيرً۬ا مِّنَ ٱلظَّنِّ إِنَّ بَعۡضَ ٱلظَّنِّ إِثۡمٌ۬‌ۖ “Oh you who believe; avoid most of suspicion for surely, suspicion in some cases is a sin.” [Surah Ankaboot: 12] الظَّنّ refers to any thought which is negative or wrong. Therefore, avoid it, push it away, protect yourself from it. This verse shows the power of thoughts. The following are ways one can overcome the negative feeling arising from toxic relationships however, it requires emotional and spiritual maturity. Ø This is a test from Allah ta’ala – realising that it is a test from Allah ta’ala makes a person do Sabr. يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ O' You who believe! Seek My help with patience and prayer: surely, Allah is with those who are patient. [2:153] وَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلًا Bear patiently with what they say and leave their company in a polite manner. [Surah Muzzammil: 10] Ø Allah ta’ala is al-Baaqi and everything is Faani – nothing is forever Ø It is Allah ta’ala Who makes us laugh and weep – the toxic person causing hurt and grief is but the means. It is Allah ta’ala Who makes us laugh and cry. وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ And that He it is Who maketh laugh, and maketh weep, [An-Najm: 43] Ø Getting emotional closure - means that you can distance yourself emotionally from your situation and its associated pain when you cannot distance yourself physically i.e. put on a protecting shield/defense mechanism. Ø Make Du’a and take the opportunity to make the connection with Allah ta’ala strong. In our present situation of the global pandemic and lockdown, toxic relationships become magnified and relationships can break down. Therefore, there is a necessity for self-awareness, self-care and self-help - take care of yourself physically, mentally and emotionally. Don’t let toxic behaviour affect your health. Leave them to Allah ta’ala. Forgive and move on and learn from your pain. The best life lessons a person learns are from testing times.

Session 2 – 3rd April 2020 The Anger Games – Dealing with the toughest emotion The session is titled “anger games” because anger is something which requires different tactics, strategies and techniques to control it, much like a game. Anger is an emotion on which a lot has been written and is a widespread problem in all spheres; public and private. In work places it is somewhat subdued due to the professional environment however it is at its worst in domestic cases. Some people are extremely nice in public however, they have extreme anger issues in private. It is important to understand that Anger is a necessary emotion and it is not bad in itself. The Prophet sallallaahu ‘alayhi wasallam also felt anger. It is mentioned in Hadith how, when the Prophet sallallaahu ‘alayhi wasallam was angry, his face changed colour however he did not react angrily in word or act and he became angry only for truth. Positive anger is a combination of fear and anger which results in courage. Negative anger is the uncontrolled, destructive anger which controls a person’s life. To be completely devoid of anger manifests as cowardice. Therefore, it is not about subduing anger, but controlling it. Imam Ghazali (Rahimahullah) says, "When anger is under control it results in courage. Its excess and defect lead to rashness and cowardice." Anger is necessary to fight any wrong however it has to be applied with justice and righteousness. Imam Ghazali (Rahimahullah) says, “Anger is acceptable only at the right time, at the right place, for the right reason and with the right intensity.” Therefore, there are conditions attached. In a commentary on Imam Al-Ghazali’s “The Forty Foundations of Religion” the author says, “Anger is like a hunting dog that does not oppose the hunter who trained it. Anger is led, like a hunting dog, by the intellect and sacred law, abiding by their guidance. This is only possible after a great deal of spiritual struggle against the self and becoming habituated to forbearance and resisting those things that cause anger.” Imam Birgivi (Rahimahullah) says there are two types of anger; excessive anger which comes out of stupidity and anger which is a sickness of the heart. Therefore, excessive anger is a sign of the person being stupid. Anger due to the sickness of the heart can flare up much like a physical illness which is fine at times and flares up at times. Anger with one’s own self Imam Birgivi (Rahimahullah) says, “To be annoyed at yourself because you have been lax in worship or you realize that you have sinned is correct, so long as it is not excessive. When your anger leads you to decide to redeem yourself by good actions and extra prayers, it is commendable.” Causes for Anger There are many causes for excessive anger. It can be genetic or due to environment. Anger can be contagious and it can be a learnt behaviour. Children especially learn from the angry, aggressive behaviour of their parents. Other underlying causes can be: · Takabbur (Pride/arrogance) – leads to anger at being slighted or criticised even a little. · Hirs (Desire) – leads to anger when things do not go according to desire and the remedy for this is having Tawakkul i.e. do we trust in Allah ta’ala’s plans or ours? Imam Ghazali (Rahimahullah) says, “There is no cause for your anger except the denial that a thing occurs by the will of Allah rather than by your own will…the anger of Allah upon you is greater than your own anger, and the grace of Allah is greater…” · Hasad (Jealousy) and jesting and mockery can make a person angry · PMS - mood swings, fatigue and irritability lead to anger in premenstrual days How to deal with Anger In the present situation of the Corona virus pandemic, lockdown and social distancing, amid fear, uncertainty and stress, anger can become a great problem affecting relationships. How do we deal with anger when it erupts within ourselves or facing it in others? Being aware one has anger issues and understanding why and when one gets angry, helps in dealing with it. If facing anger in someone else, try to understand their anger i.e. a child may be showing anger due to jealousy of a sibling or a husband may be angry due to stress, an elderly person may be angry due to feeling unwell, etc. Treatment of Anger through self-help Therapy Remember TEA - thoughts affect your emotions which lead to actions Pause to reflect. Avoid reacting immediately to any situation - Identify your thoughts. Analyse the cause of the anger. Therapy through the Qur’an & Hadith Restrain/control your anger وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ And those who control their wrath and are forgiving toward mankind; Allah loveth the good; [Surah Aali ‘Imraa:134] “Swallowing/restraining/controlling” anger it is not that which gets stuck in the throat and later manifests itself into vengefulness. It is do Ihsaan, to overlook and forgive. The Prophet sallallaahu ‘alayhi wasallam said, “He who has the strength, the opportunity, and favourable conditions for success in expressing anger by violence, yet restrains himself, will be shown to the resurrected crowds on the Day of Judgment as an honoured servant of Allah and asked to choose his own rewards.” (Abu Dawood, Tirmidhi) Understanding the verses of the Qur’an and absorbing them is very important as the message is brought to the forefront when required. Umar ibn al-Khattaab RA was a powerful leader yet he welcomed criticism. He used to say, “May Allah have mercy on the one who shows me my faults.” Sunan al-Dārimī 649 Ibn 'Abbas RA narrated: "A man sought permission to speak to 'Umar bin al-Khattab RA, then he said: "O Ibn al-Khattab, you are not giving us much and you are not judging fairly between us." 'Umar was so angry that he was about to attack the man, but al-Hurr bin Qays - who was one of those present - said: "O Commander of the Believers! Allah ta’ala said to His Prophet (صلي الله عليه وسلم): {"Show forgiveness, enjoin what is good, and turn away from the foolish."} [al-A'raf; 199], and this man is one of the foolish." By Allah, 'Umar could go no further after al-Hurr had recited this verse to him, as he was a man who was careful to adhere to the Book of Allah." ['Fath al-Bari'; 4/304] Ask yourself, is the anger for the sake of Allah ta’ala or is it for personal reasons? It is related about Ali RA that once when he was in the midst of a battle, he was about to slay his opponent. As he rose to strike his foe, the man spat on his face. Ali immediately dropped his sword and left him. When he was asked why he did not kill the man when he had full control of that situation, he replied that if he had killed the man after he spat on his face, his intention would not have been solely for the cause of Allah, but out of personal anger. Upon hearing this, his opponent accepted Islam. Remind yourself, would I like Allah ta’ala to treat me for my shortcomings as I am about to treat my detractor? Abu Mas'ood al-Ansari RA reported: When I was beating my servant, I heard a voice behind me (saying): Abu Mas'ood, bear in mind Allah has more dominance over you than you have upon him. I turned and (found him) to be Allah's Messenger (ﷺ). I said: Allah's Messenger, I set him free for the sake of Allah. Thereupon he said: Had you not done that, (the gates of) Hell would have opened for you, or the fire would have burnt you (Muslim) Having humbleness in the heart وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا True servants of the Compassionate (Allah) are those who walk on the earth in humility and when the ignorant people address them, they say: "Peace;" [Furqaan: 63] Forgiving - Yusuf AS was thrown in a well and abandoned at a tender age yet he forgave his brothers قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ ۖ يَغْفِرُ اللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ He said, “No reproach upon you today! May Allah forgive you, and He is the Most- Merciful of all the merciful. [Yoosuf: 93] Yoosuf AS did not remind them of their evil action or reproach them and instead made Du’a for forgiveness for them saying Allah ta’ala is Most Merciful of all the merciful. Some practical tips to keep anger under control: · Diffuse the situation by: Ø Keeping quiet - "If any of you becomes angry, let him keep silent." Sahih al-Jami' Ø Reciting the Ta’awwudh - "I know a word, the saying of which will cause him to relax, if he does say it. If he says: 'I seek Refuge with Allah from Satan' then all his anger will go away" Bukhari Ø Walking away Ø Changing posture - “When one of you becomes angry while standing, he should sit down. If the anger leaves him, well and good; otherwise he should lie down.” Abu Dawood · Perform Wudhu – “Anger comes from the devil, the devil was created of fire, and fire is extinguished only with water; so when one of you becomes angry, he should perform ablution.” Abu Dawood · Apologising · Remind yourself that this is but a test from Allah ta’ala and was written in one’s Taqdeer · Breathing exercise · Keeping a journal to vent feelings · With children, changing the way of talking i.e. talking in whispers or playing a game i.e. each person thinks of 3 things to do shukr for – puts family in better mood Shukr brings contentment and Dhikr brings peace. A peaceful heart will not be an angry heart.

Part 2 - Self-help Therapy for minor mental health problems People have a remarkable ability to adapt and we see this in our current situation of the global pandemic. Since no one can change their circumstances, people have to change themselves according to the circumstances and these sessions are about self-help therapy; knowing how to help ourselves practically, learning how to cope/manage the everyday problems mentally and emotionally i.e. to understand the problem (what are my thinking patterns and how are they causing the problem?) and then changing them. This is what Allah ta’ala says in the Qur’an; إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ The fact is that Allah never changes the condition of a people until they intend to change it themselves. [Surah Ra’ad: 11] Allah ta’ala changes the external conditions when we change our internal condition. For example, the pandemic we’re all in now, maybe Allah ta’ala is forcing us to look deep within ourselves and change our internal condition (negative thinking, diseases of the heart, etc.) To change our condition, we have to understand our own selves. There are different scenarios regarding stress: Ø A person has problems and stress Ø A person has problems and no stress Ø A person no problem and no stress Ø A person has no problem but has stress – many people say they are stressed but have no problems as they have everything they need. The Power of Thoughts Surah Hujuraat: verse 12 يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ O ye who believe! Shun much suspicion; for lo! some suspicion is a crime الظَّنّ refers to any thought which is negative or wrong. Therefore, avoid it, push it away, protect yourself from it. This verse shows the power of thoughts. A person’s thoughts result in their thinking pattern which develops into their emotional pattern (mostly in childhood). Example: a child has a bad experience in school so mum gives him a chocolate. Next time the child is sad he is given an ice cream and this develops into emotional eating. Some people go shopping to feel better. In extreme cases especially among youth, they harm themselves by cutting, scratching or slashing themselves. They do not do this to die but according to psychological research, their pain is so deep that to numb the internal pain they bring upon themselves, physical pain. Our awareness of mental health issues is so low that we cannot see the suffering behind the actions and call them crazy. We cannot judge people with mental health problems who need help. When a child complains and refuses to go to school because someone made fun of them, we should not dismiss it and negate their emotions. We have to see it from their point of view and have empathy. We can use different approaches to make them feel better and continue going school i.e. saying, “If you don’t go to school then you’re letting them win. Don’t let them win. Go to school and work hard and win.” This will change their thinking pattern. The Cognitive processes Beware of thoughts as they affect your emotions which lead to actions - (TEA) · Identify your thoughts – be aware of yourself and this is also part of Taqwa (Being aware/conscious of Allah ta’ala is the higher level) · Change your thoughts · Changing thoughts will change your emotions · Changing emotions will change your actions Example 1. A person fears failure and thinks to himself, “I can’t do this, I’m not good enough” - he will give up 2. Viewing it as a challenge - will change his feelings and use them to grow Both these responses affect the actions. Therefore, ظَنّ and safeguarding one’s self from negative ظَنّ is very important. Be aware of your thoughts and negotiate with yourself. Self-care, self-awareness and self-help work together for better minor mental health issues. This is Cognitive Behavioural Therapy. Following definition taken from psychcentral.com Cognitive Behavioural Therapy is a short-term, goal-oriented psychotherapy treatment that takes a hands-on, practical approach to problem-solving. Its goal is to change patterns of thinking or behaviour that are behind people’s difficulties, and so change the way they feel. It is used to help treat a wide range of issues in a person’s life, from sleeping difficulties or relationship problems, to drug and alcohol abuse or anxiety and depression. CBT works by changing people’s attitudes and their behaviour by focusing on the thoughts, images, beliefs and attitudes that are held (a person’s cognitive processes) and how these processes relate to the way a person behaves, as a way of dealing with emotional problems. Beliefs & Values One’s beliefs and values can also change the thought process. They can overcome and break the mental health problem caused due to life experiences. Emotions such as anger, jealousy, etc can also be overcome through self-awareness and self-help

Many of us usually live life dependent on an upcoming major event eg. “I’m going to start reading a page of Quran a day as soon as Ramadan starts; I’m going to start praying every Salaah when I come back from hajj; or I’m going to stop smoking when my child is born.” And because of this way of thinking we usually end up with an anti-climax; we don’t end up giving up smoking, we don’t end up praying Salaah and we start reading Quran but then get back to our normal old self after a few days or weeks. This is because these ‘statements’ or ‘feelings’ are based on impulse and not a real thought out plan. We usually don’t prepare for Ramadan or hajj or have a plan for our Imaan to stay at the increase; we just go with the flow and expect it all to happen. Well, it doesn’t! Wouldn’t you love to enter the month of Ramadan on a real high and have the effects of this beautiful month be a permanent impact on your life thereafter? How can this be done? Below are 7 steps for prosperous & productive Ramadan: Step 1 – Seek knowledge about Ramadan This will help you ensure you will do things correctly and perfectly for Ramadan, it will create a hype as there are many motivational aspects and events in the month to look forward to and finally it is a reward reaper. The more you know about Ramadan the more you can apply, hence multiplying your rewards. Step 2 – Make a Ramadan plan Be it reading the entire Quran or ensuring you pray Taraweeh every night; make a list of things you would like to achieve in the month and then how you plan on achieving these goals. It is important that goals are realistic and it is better that your life doesn’t need to entirely take a different road in this month (i.e. take the month off work or change work hours etc.) so that you may continue to do these deeds after Ramadan. Knowing what you want to achieve in the month will help you stay focused. Ensure you plan your day every night before you sleep when Ramadan starts (try to continue this even after Ramadan). Step 3 – Know your life Be aware if Ramadan affects anything that is happening in the month or shortly after. Do you have exams during Ramadan? Or is there a major family wedding after Ramadan by a short time? Moving house? If so, plan for these events from now. Study now so that you are prepared for the exams before the month starts. Be packed and ready to go before Ramadan or plan that you do it after so that it doesn’t take time away from your worship. The last thing you want to do is spend Ramadan at the shopping centres. Buy any Eid presents and prepare for any wedding before the month starts. Step 4 – Prepare spiritually We all know that Ramadan is about Fasting, Praying, Reading Quran and giving in charity. Start these worships early; don’t expect to just click into it as soon as the first day of Ramadan starts. Start performing extra prayers from now, start regularly reading Quran now, get used to being generous and following the daily Sunnah of Rasulullah Sallallahu Alayhi wa Sallam. Step 5 – Prepare your mind Fasting is to refrain from more than just what we consume in our mouth. Start working on your patience; be extra vigilant with your conversations: ensure you are not backbiting, slandering or talking about useless things. Step 6 – Say ‘good riddance’ to bad habits Know what bad habits you have and stop them from now, don’t wait until Ramadan begins. If you sleep late, start sleeping early, if you are a Social Media junky start cutting down etc. It might sound much easier said than done, but once you’ve committed yourself, purified your intentions – make sincere Dua for guidance. Insha’Allah, these bad habits will be easier done with than you ever expected. Step 7 – Plan your life around your worship For instance; instead of working through your prayer or setting up meeting etc. at prayer times, plan that you have a break at prayer time. Don’t take your phone with you to the place you pray and forget the world as you stand before Allah Ta'ala. Jamiatul Ulama (KZN) Council of Muslim Theologians

Part 1 - What is Mental Health & What is our Reaction to it? Humans have a mind, body and soul and therefore we have mental health, physical health and spiritual health. Each has different forms of staying healthy and each can lose the quality of health. Just as a person can lose the quality of their physical health i.e. through an illness or injury, and would seek treatment for it, similarly, a person can lose the quality of their mental health. The heart can hurt after traumatic experiences and a person can get emotionally worn out and just as people need physical therapy for an injury, they need emotional therapy for mental health. Mental Health & Fear of Stigma Unfortunately, our community is naïve about mental health. When a physically sick person seeks medical help, we think nothing of it yet if someone we know tells us they are depressed or are having therapy, our reactions negate their feelings. Our reaction would be to make a judgement and tell them to pray more, make Sabr, recite the Qur’an or make Dhikr or say things like, “If you pray then you shouldn’t feel anxious or depressed”. Some even mock or make fun. This fear of being judged and stigmatised creates fear in people and some remain quiet about their mental health and carry on for years coping by themselves which worsens the state of their mental health and it becomes a never-ending cycle. We should realise that different people have different levels of stress and also different levels of coping with it. Some stress out earlier than others and some have stress in one aspect of their life while others have stress in other aspects. These differences in people can be due to being affected by their environment or having had trauma in childhood. Some may genetically be happy go lucky. Not having had emotional trauma or bad life experiences, they deal with problems better. Others need to work hard to be able to cope with problems. There is therefore, a crucial need to change our mindsets and destigmatise mental health therapy. Avoiding talking about mental health problems will not take the problem away and until people can talk about it without fear, they will suffer in silence and suffering in silence is the worst type of suffering. What advises do we find in the Qur’an? The story of Maryam AS فَأَجَاءَهَا الْمَخَاضُ إِلَىٰ جِذْعِ النَّخْلَةِ قَالَتْ يَا لَيْتَنِي مِتُّ قَبْلَ هَٰذَا وَكُنْتُ نَسْيًا مَنْسِيًّا Then the labour pains brought her to the trunk of a palm-tree. She said “O that I would have died before this, and would have been something gone, forgotten.” [Surah Maryam verse 23] Maryam AS was about to deliver baby ‘Isaa AS. She was naturally anxious, worried and fearful about facing the people so much, so that she said she wished she had died before that moment, having gone and forgotten. Alone and without any support, as she faced labour pains, in a moment of extreme anguish she wished she was dead. What was the response to her emotions? Verses 24 – 26: فَنَادَاهَا مِنْ تَحْتِهَا أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا Then he called her from beneath her: “Do not grieve; your Lord has placed a stream beneath you. Jibra’eel AS called to her from below the hill upon which she sat telling her not to grieve as Allah ta’ala has created a stream beneath her. [Verse 24] Abdullah bin Abbas RA says that the stream began to flow when Jibra’eel AS struck his foot on the ground. Another narration says that there was a dry stream nearby which Allah ta’ala caused to flow and a wilted date palm which Allah ta’ala caused to bear dates. وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا Shake the trunk of the palm-tree towards yourself and, it will drop upon you ripe fresh dates. [Verse 25] Jibra’eel AS told her to shake the trunk of the date palm which caused fresh ripened dates to fall on her. This was also miraculous because normally even a strong man will be unable to shake a date palm, let alone a weakened woman in labour. She was able to shake the tree so that dates fell. فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا ۖ فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا So eat, drink and cool your eyes. Then if you see any human being, say (to him), ‘I have vowed a fast (of silence) for the All-Merciful (Allah,) and therefore, I shall never speak to any human today.’” [Verse 26] She was then told to eat and drink which are simple pleasures of life and to cool her eyes. The new born child will be the coolness of her eyes i.e. a source of comfort to her. Response to Maryam AS’s feelings of Anguish & Grief Her feelings were not negated or belittled. She was not told, “Oh Maryam! You are a Siddeeqah. How can you feel this way?” She was not told to continue her ‘Ibaadah or to have Tawakkul. Instead she was told not to be sad and many times that is all a person feeling down or depressed needs to hear. Thereafter she was told to be proactive. Allah ta’ala could have made the dates fall but she was told to shake the tree so that ripe dates would fall. Physical activity can often eradicate feelings of anger, depression, etc. This teaches us that the way to help someone who is overcome with grief, sadness, fear, etc. is to say comforting words, show ways to be proactive and provide them with some resources. Consolation for the Prophet sallallaahu ‘alayhi wasallam Surah Kahf: verse 6 فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَىٰ آثَارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهَٰذَا الْحَدِيثِ أَسَفًا So, (O Prophet) perhaps you are going to kill yourself after them, out of grief, if they do not believe in this discourse. Despite the various miracles and replies to their innumerable questions, the Jews, Christians and the Mushrikeen adamantly refused to accept. Their disbelief greatly grieved the Prophet sallallaahu ‘alayhi wasallam. Allah ta’ala knew that even after listening to the account of the people of Kahf, they would still not believe. Therefore, before revealing the story of the people of Kahf, Allah ta’ala first consoles, pre-empts and prepares the Prophet sallallaahu ‘alayhi wasallam by saying that it should not be that you destroy yourself after them in grief because they do not believe. In Surah Dhuhaa, Allah ta’ala first reassures and then consoles him, مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ Your Rabb has neither forsaken you, O Muhammad, nor is He displeased [93:3] وَلَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولَىٰ Certainly the later period shall be better for you than the earlier. [93:4] These episodes show the emotional states of Maryam AS and the Prophet sallallaahu ‘alayhi wasallam. They were human and experiencing human emotions and the response was comforting and consoling to them in their grief. Save a life It is very stressful to deal with someone with mental health issues however if someone’s mental health state can be changed from a low dark spot to hope and comfort then that person will forever appreciate it from their hearts because coming out of mental health problems is like starting a new life and Allah ta’ala says in the Qur’an, وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا and whoever saves a life, it will be as if they saved all of humanity [Surah Maa’idah: 32] We do not know what trauma people with mental health problems suffered in childhood and what they are suffering in silence so we should try to be patient and do what we can to relieve them of their suffering. Trials will come Allah ta’ala says in the Qur’an, أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ Do the people think that they will be left alone on saying "We believe," and that they will not be tested? [Surah Ankaboot: 2] Spiritual Solutions · Seek help through Sabr & Salaah in times of difficulties, وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ Seek help through patience and prayer. It is indeed exacting, but not for those who are humble in their hearts, [Surha Baqarah: 45] · When some difficulty occurs, reflect on why/how this happened since calamities can befall us due to our sins; وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ And whatever befalls you of (the) misfortune, (is because) of what have earned your hands. But He pardons [from] much. [Surah Ash-Shura: 30] Ask yourself, how can I change? “If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not.” [Abu Dawood] · What should I read? There are various Du’a, Wazeefah, Dhikr, etc. for different occasions and this is all ‘Ibaadah. In this way a person does Muhaasabah, taking account, and this is part of our Deen. With this method the problem itself may not be removed, but the anxiety/stress/fear will be removed. الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ Those who believe and whose hearts find comfort in the remembrance of Allah. Surely in the remembrance of Allah do hearts find comfort [Ar-Ra’ad: 28]

“O you who have believed, do not consume one another's wealth unjustly but deal [in lawful] business by mutual consent.” (S:4 ; V:29) Below are some key business principles that Muslim businesses should adhere to: Be Honest and Truthful Honesty and truthfulness is especially important for Muslim businesses because of the need to make a profit and the temptations to enhance the attributes of their product of service during a sales pitch. This is why Rasulullah Sallallahu alayhi wa sallam said: “The honest and trustworthy merchant will be with the prophets, the truthful, and the martyrs.” (Sunan Tirmidhi) “The merchants will be raised on the Day of Resurrentction as evil-doers, except those who fear Allah, are honest and speak the truth.” (Sunan Tirmidhi) Keep Your Word Rasulullah Sallallahu alayhi wa sallam said: “If you guarantee me six things on your part I shall guarantee you Paradise. Speak the truth when you talk, keep a promise when you make it, when you are trusted with something fulfill your trust, avoid sexual immorality, lower your gaze, and restrain your hands from injustice.” (Musnad Ahmad) Love Allah More Than Your Trade We must love Allah even if we have to sacrifice everything else. Allah warns us in the Qur’an: Say, “If it be that your fathers, your sons, your brothers, your spouses, or your kindred; the wealth that you have gained; the commerce in which you fear a decline; or the dwellings in which you delight – are dearer to you than Allah, or His Messenger, or the striving in His cause - then wait until Allah brings about His Decision: and Allah guides not the rebellious.” [Al Qur’an 9:24] Do Not Deal in Fraud Businessmen should avoid deceitfulness. They should treat others in the same righteous and fair manner that they themselves would like to be treated. “Woe (destruction be) to those that deal fraudulently. Who, when they take a measure from people, take it in full, but when they give by measure or weight, they give less than what is due. Do they not think that they shall be raised (taken to account)? (Al Qur’an 83:1-4) Do Not Bribe Businessmen may sometimes be tempted to offer bribes, attempt to persuade another party to gain 'special concessions' or get embroiled in dishonest practices. These practices of bribery and dishonesty are forbidden in Islam. Sayyiduna Abu Hurairah Radiyallahu anhu reported that Rasulullah Sallallahu alayhi wa sallam cursed the one offers bribes and the one who takes bribes. (Sunan Tirmidhi) Deal Justly. The general principle that applies across all transactions including those pertaining to business is that of justice. Allah emphasizes this point in the Qur’an: “Deal not unjustly, and you shall not be dealt with unjustly.” [Al Qur’an 2:279] May Allah Ta‘ala grant us the ability to deal honestly and justly in our businesses and may He grant us Halaal sustenance that is full of barakah, Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

Therapy through the Qur’an Series Aalimah S. Ahmed Zaynab Academy Online Session 1 – 27th March 2020 Aim of this Series Disclaimer: This series will not focus on major mental health problems like suicidal thoughts, clinical depression, etc and does not replace medical treatment. The series will focus on minor mental health problems and learning how to cope/manage, mentally and emotionally through practical and spiritual solutions. The focus will be on understanding and changing our thinking patterns (caused due to life experiences) because thoughts affect our emotions, which in turn affect our actions. Therapy through the Qur’an One’s beliefs and values can change the thought process. What we learn in the Qur’an is theoretical, and this series is about how can we incorporate it into our thought process and overcome and break the mental health problems. Introduction At present we are living in an unprecedented time of a pandemic – unprecedented in terms of being globally affected. With physical illness, families being closed in together in homes where there may be arguments, issues, etc., together with anxiety, fear and an uncertain future, mental health problems are likely to increase especially for people already suffering from anxiety and depression and for women who need to be strong to hold the family together. It is therefore very important to understand mental health especially through the Qur’an. The introduction session will cover understanding mental health, how to deal with minor mental health problems and how to approach mental health.

There was once a pious man, living with his family in the wilderness. They had a dog, donkey and rooster. The rooster would awaken them for salaah, the donkey would be used to carry their water and grain etc., and the dog would guard and protect them. One day, a fox arrived and snatched away the rooster, causing his family to grieve over its loss. However, since the man was a pious man, his response was, “Perhaps there is some good in what transpired.” After some time had passed, a wolf arrived and attacked the donkey, splitting open its belly and killing it. They grieved over the loss of the donkey, but the pious man once again responded saying, “Perhaps there is some good in what transpired.” Sometime later, the dog also died, and once again, the pious man’s response was, “Perhaps there is some good in what transpired.” Thereafter, they awoke one morning to find that during the night, all the people living in the nearby vicinity had been captured (and taken into slavery). The reason for this was that the people who had raided the area had been able to find those people and capture them, in the darkness, due to the noise that their animals had made. As for this household, since they had no animals to make noise, they had remained undetected and were thus saved from being captured. (Musannaf Ibni Abi Shaibah #36024) Lesson: A true believer is always pleased with the decree and decision of Allah Ta‘ala. Never will he complain against Allah Ta‘ala or ask questions such as, “But why me? Could Allah Ta‘ala not find someone else? Have I not been through enough?” Rather, a true believer will trust in Allah Ta‘ala and believe that Allah Ta‘ala, in His infinite knowledge, knows best. There is definitely some wisdom in the decision of Allah Ta‘ala, even if we cannot comprehend the wisdom. Hence, what seems to be a calamity is often a blessing in disguise, although we may not realize it at the time. Thus, in hardships and adversities, we must trust in Allah Ta‘ala, turn to Him and hold onto sabr (patience and steadfastness). uswatulmuslimah

Pandemic… What should I do? Indeed these are very trying times. In trying times, one must not remain casual and carefree. A carefree and heedless attitude in such situations is in fact dangerous, as it indicates indifference to Allah Ta‘ala. While one must take the necessary precautions within the limits of Shariah, that alone is not going to take away the virus. There is much more to do. Hereunder are some aspects to undertake in order to treat the root of the issue: Shed tears before Allah Ta’ala Repeatedly make deep, heartfelt taubah and istighfaar, and shed tears of remorse and regret. Allah Ta‘ala has declared in the Quraan: “Indeed Allah loves those who constantly repent...” (Surah Baqarah, v.222) Rasululah (sallallahu ‘alaihi wasallam) has said: “The one who cries out of the fear of Allah Ta‘ala will not enter the Fire.” (Tirmizi #1633). If all of us repent sincerely, the mercy and blessings of Allah Ta‘ala will descend upon everyone and the hardships will insha-Allah be uplifted. Talk about Allah Ta’ala More severe than the challenge to life and health is the challenge to imaan. Therefore, during challenges and hardships, we are much more in need of boosting our imaan than at other times. This requires that we talk much about Allah Ta‘ala, His Greatness, Power and Might. Repeatedly discuss His Qudrat (Power), that Allah Ta‘ala made the fire a garden for Nabi Ebrahim (’alaihis salaam) and He brought Nabi Yunus (’alaihis salaam) out of the belly of the fish. He controls the heavens and the earth. He has full control over every virus and every atom in the universe. We must therefore turn to Him. Keep talking about Allah Ta‘ala until His greatness settles deeply in the heart. Prostrate before Allah Ta’ala Whenever there was the slightest concern about anything, Rasulullah (sallallahu ‘alaihi wasallam) immediately hastened towards salaah. In trying times, one should perform much salaah. There can be no question of missing the five daily salaah at any time whatsoever. In challenging times, one should try to perform as many of the nafl salaah as well, such as tahajjud, ishraaq, duha, awwaabeen, etc. Regularly perform salaatul haajah (salaah of need) and engage in earnest Dua. Be loyal to Allah Ta’ala This is a time to shun all sins and adopt taqwa (Allah consciousness). The Glorious Quraan declares: “He who fears Allah (adopts taqwa), Allah Ta‘ala will give him a solution (from every problem) and grant him sustenance from sources he cannot imagine.” (Surah Talaaq, v. 3) The essence of taqwa is to give up all sin. This is our greatest need – to give up sin and become loyal to our Creator and Most Compassionate and Most Merciful Allah Ta‘ala. Give sadaqah for Allah Ta’ala With utmost sincerity, give for Allah Ta‘ala. Give as much as you can – and give without any fear of a decrease in wealth. Sadaqah (charity) repels calamities and in fact increases wealth. Give to anyone in need, Muslim or disbeliever. Nevertheless the first priority is to give to relatives in need. Also, in Lockdown time, when many will not be earning their salary for the weeks ahead, it will be more rewarding to give one’s own needy workers before giving others. They are the apparent means of helping one to earn one’s wealth and hence deserve special consideration in these trying times. Join ties for the sake of Allah Ta’ala If family relationships have been broken, join them for the sake of Allah Ta‘ala. Breaking family relationships results in deprivation of barakah in life and wealth and prevents one’s Duas from being accepted. Once, Sayyiduna Abdullah bin Mas‘ood (radhiyallahu ‘anhu) addressed those who were seated in his gathering: “I plead in the name of Allah Ta’ala to those who have severed family relationships to please leave the gathering. We wish to make Dua to our Rabb, whereas the doors of the heavens are closed to the one who cut ties.” (AlMu’jamul Kabeer #8793). Turn to Allah Ta’ala In short, turn to Allah Ta‘ala. Turn to Him in all sincerity and earnestness by means of all the actions advised above... and much more. Become His, and He will become ours. He alone has power over everything and He alone will remove all calamities and difficulties. May Allah Ta‘ala protect the entire Ummah from every hardship and bless all with the best of both worlds, Ameen. Al-Haadi Jamiatul Ulama (KZN) Council of Muslim Theologians

Pandemic & its Effect People stuck at home are coming up with all kinds of things; some create fear and some bring a smile : ) You need to be careful, people are going crazy about being in lockdown. I’ve actually just been talking about this with the microwave and toaster while drinking coffee and all of us agreed things are getting worse. I didn’t mention anything to the washing machine as she puts a different spin on things and certainly not to the fridge as he is acting cold and distant. I did discuss it with the hoover and he said the whole thing sucks. Meanwhile, the blender has mixed feelings and the taps kept running hot and cold about the idea. The whisk refused to talk about it because she didn’t want to whip things intoa frenzy and the eggs kept quiet because they didn’t want to get a beating. I didn’t check with the oven because she’s far too hot headed. The bin justspouted a whole load of rubbish about the situation and the freezer just gave my a frosty reception. In the end, the iron calmed me down: she said everything will be fine - no situation is too pressing. The tin at the back of the cupboard with no label on thinks it’s a total mystery. The knife made some very cutting remarks. The squash was very cordial about it all. Unlike the lemon who was very bitter about it

It did not take much time to spread the news in Malabar, through Arab merchants, about the emergence of a prophet named Muhammad (peace be upon him) in Makkah and his religion, Islam. When the moon was split into two as a miracle from Prophet Muhammad, many people inside and outside the Arabian peninsula had witnessed it. Cheraman Perumal Rama Varma Kulashekhara was said to be the king of Kerala at that time. He saw the miracle while he was relaxing on the rooftop of his palace in Kodungallore in a moonlit night. The king had come to know about Islam through Arab merchants and became more curious to know about the Prophet and his religion after the moon-splitting incident. Luckily a group of Arabs came to Kodungallore at that time, met the king to get permission to visit Ceylon, the present Sri Lanka. They wanted to visit the mountain which has the footsteps of Adam, the first human being and the first prophet. King Cheraman asked his Arab guests about the miraculous moon-splitting incident. Sheikh Sahiruddhin bin Baqiyuddhin Al-Madani, a prominent member of the team replied: “We are Arabs, we are Muslims. We have come here to visit Ceylon.” The king became more curious to hear about Islam directly from the residents of Madinah, the center of Islam and the first capital of the Islamic government. Sahiruddhin gave convincing reply to all the questions asked by the king. Cheraman then expressed his desire to embrace Islam and travel with them to meet the Prophet. This incident is well documented by M. Hamidullah in his book “Muhammed Rasulullah,” William Logan in his book “Malabar Manual” and Ahmed Zainudhin Makthum in his work “Thufhathul Mujahideen” as well as in the interview with Raja Valiya Thampuran of Kodungallore. Before going to Makkah, the king divided his Kingdom into three parts and appointed his sons and nephews to rule each province. He also visited many of his relatives and employees to give them instructions. He went to Kalankara to see his sister Sreedevi and told her about her decision to visit Makkah and embrace Islam. His nephew, son of Sreedevi, was appointed to rule the present Kannur district. He later embraced Islam and became Muhammed Ali, who established the Kannur Arakkal royal family and became the first Adiraja. The Arab visitors returned to Kodungallore from Ceylon to take King Cheraman along with them on their way back to Arabia. The king was waiting for them. They arrived in Shehr Muqlla. It is said the king met with the Prophet and this was mentioned by Balakrishnapillai in his book “History of Kerala: An introduction.”This historical meeting has been mentioned in the Hadith by Imam Bukhari and Abu Saeed Al-Khudri. The Hadith says: “A king from India presented the Messenger of Allah with a bottle of pickle that had ginger in it. The Prophet distributed it among his companions. I also received a piece to eat.” King Cheraman declared his conversion to Islam in the presence of the Prophet and adopted a new name, Thajuddin. He later performed Haj. As per the wishes of the Prophet, a team of his companions led by Malik bin Dinar started their journey with Thajuddin to propagate Islam in Kerala. But along the way the king fell sick. Before his death the king had written a letter to his sons to receive Malik Bin Dinar’s team and to give them all necessary help. The king later died and buried in Zafar (now Salalah) in Sultanate of Oman. After landing in Musris (Kodungallore), Malik Bin Dinar met the ruler of the area and handed to him the king’s letter. The ruler made necessary arrangements for them to propagate Islam. Some history books say that a temple named Arathali was converted to a mosque and named after Cheraman in Kodungallore. Bin Dinar and his colleagues built mosques in 12 places. Surprisingly all of them are situated along the coastal areas of Arabian Sea. Bin Dinar died when he was in Butkal, Karnataka, and was buried there. It is mere coincidence that King Cheraman and Bin Dinar were buried on the two banks of the Arabian Sea: Salalah and Butkal. Three conditions are to be fulfilled for a person to become a Sahabi or companion of the Prophet. First, he should embrace Islam from the Prophet or from his companion, second, should spend at least a small period of his lifetime with the Prophet, and third, should die as a Muslim. Cheraman fulfilled all the three conditions and can be said that he was the only Sahabi from Kerala, known to history. Source

Part 1 – The reward for Illness and Hardship 1. Rasulullah Sallallahu Alayhi Wa Sallam has stated, “No hardship, discomfort, worry, sorrow, grief, pain or distress afflicts a Muslim, to the extent of the pain of a thorn prick, but Allah will pardon his sins in lieu of it.” (Sahih Bukhari) 2. Rasulullah Sallallahu Alayhi Wa Sallam has stated, “Do not curse fever, for it removes the sins of the children of Adam as a furnace removes rust from iron.” (Sahih Muslim) 3. Rasulullah Sallallahu Alayhi Wa Sallam has stated, “When Allah tests a Muslim with physical illness, Allah instructs (the angels), ‘Continue recording the good deeds he would perform while healthy.' If Allah thereafter grants him cure, He washes and cleanses him (of sin); and If He takes his soul, He pardons him and grants him mercy.” (Musnad Ahmad) 4. Rasulullah Sallallahu Alayhi Wa Sallam has stated, “When Allah decrees a certain rank (in Jannah) for a person which he cannot reach through his deeds, Allah afflicts him with a test in his body, wealth, or children, and then grants him the patience to bear that test until he reaches the rank decreed for him.” (Abu Dawud) 5. Rasulullah Sallallahu Alayhi Wa Sallam has stated, “When those who suffered (in this life) will receive their reward on the Day of Qiyamah (judgement), those who enjoyed good health and prosperity will wish that their skins were cut with scissors in the world (so they may attain the same reward.)” (Sunan Tirmidhi) To be continued...

Longing for our True Abode Introduction بسم الله الرحمن الرحيم نحمده ونصلي ونسلّم على رسوله الكريم In the early 1900s, a cholera pandemic broke out in India and spread to many countries across the globe. The pandemic began in 1899 and only abated in the year 1929. Historical records place the number of fatalities at 800 000 in India alone with more than half a million deaths reported in the years 1918 and 1919. The bewilderment, fear and panic that gripped the masses at the time cannot be described in words. We may well imagine the state of mind at the time when medical facilities were rudimentary, living conditions were abject, every home was visited either by sickness, death or despair and hundreds of Janaaza Salaah were performed after every Salaah. During this period, Allamah Ashraf Ali Thanwi (RA) began a series of discourses aimed at bringing calm to the minds of the terrified local populace. These discourses centred around the life of the hereafter and the joys and delights it holds for the believer which are only attainable upon death. The focus was on rekindling the desire and longing for our Final Destination and True Abode. This life of the world is but a pastime and a game. Lo! the home of the Hereafter - that is Life, if they but knew. (Quran 29:64) The effect of these discourses was profound. The dark clouds of morbidity and gloom dissipated, and sparkling rays of serenity and tranquillity fell on the faces of his captive audience. Such was the impact of these discourses that many were those who began to long for death to meet their Creator and take delight in the rich reward promised to the believers in the hereafter. Hassaan bin Aswad (RA) stated, “Death is the bridge that unites the lover with his beloved.” (Irshadus Saari) Shortly thereafter, Allamah Thanwi (RA) decided to pen the subject matter of his discourses for the benefit of the greater public. He titled this work, “Shawqe Watan” (Trans.: Longing for the Abode) as the true abode and home is without doubt the hereafter and it is therefore only fitting that its desire be in the heart of every believer. While the fatality risk of the present Covid-19 outbreak is significantly lower than the decimating effect of the plagues of the past, I felt it, nonetheless, important that the content of this book reach the Muslim Ummah who may be experiencing a similar type of mental anguish and crisis. In order to facilitate this, I have condensed the subject matter of the book and separated its contents in a collection of articles. In acknowledgment to the original source, I have used the title of the original work (albeit translated in English) as the name of this collection. I beg of Allah, the All-Mighty, to accept this humble endeavour solely for His Pleasure and use it to bring hope, comfort and solace to troubled and despondent hearts. Say: “Never will anything afflict us except what Allah has decreed for us, He is our protector.” And on Allah let the Believers put their trust. (Quran 9:51) Mufti Moosa Salie Jamiatul Ulama KZN 27 March 2020

Dealing with Coronavirus A booklet compiled by Shaykh Muhammad Saleem Dhorat (Hafidhahullaah) Islamic Da'wah Academy (Leicester UK) Whilst the recent outbreak of the Coronavirus (COVID-19) has brought about a sense of fear and panic amongst many, a true believer will have complete faith in his Creator and firmly believe that everything is from Allāh S and that He is All-Wise, hence in whatever He does lies goodness for us. Through this belief, one will find solace and peace in regards to the current situation. Read more... dealing_with_the_coronavirus

Use of alcohol based hand sanitizers & disinfectants Q. Is it permissible to use Alcohol based Hand Sanitizers and to disinfect the Masjid with Alcohol based Disinfectants? A. Generally, the hand sanitizers and disinfectants available today in the market that are described as alcohol-based, contain ethanol/ethyl alcohol. Ethanol Alcohol is a synthetic/artificial based Alcohol. It is not alcohol that is prohibited in Shariah. Therefore, it is permissible to use hand sanitizers or disinfectants that contain ethanol alcohol to sanitize the hand and to disinfect the Masjid. 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

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What to do at the time of Natural Catastrophes

Coronavirus Advice

Seven advices from Shaykh Muhammad Saleem (hafidhahullah) from Qur'an and Hadith (Click on image to enlarge)

Guest Post by Hosai Mojaddidi The notion that adults, and in particular, parents and caregivers, are to be unequivocally trusted is something that most young children naively believe, unless or until that trust is broken. Typically, this involves some form of neglect or act of abuse, be it verbal, emotional, or physical or a combination of all three. Examples of such abuse may include humiliating a child in public, repeatedly ridiculing them or calling them cruel names, withholding love and affection from them, violent unprovoked outbursts, slapping, punching, etc. When a child is deliberately hurt by a parent, whether it’s ongoing abuse or an isolated traumatic incident, it can be especially difficult to overcome for the child, even years after the abuse is over. How can one determine if they have truly moved on from their traumatic past? Is “forgiving” your parents enough? The Cycle of Abuse Most people hold true that the purest form of love is between a parent and child and that somehow by simply becoming a parent one learns to love “unconditionally.” So naturally we expect that parents instinctively should love their children and treat them accordingly. The unfortunate truth is that many parents are not only abusive but are very capable of doing great harm to their children. In fact, a simple survey of the headline news on any given day will yield countless examples of seemingly “normal” parents who hurt, abandon, and in the most tragic cases even murder their own children. More than 8 out of 10 abused children are abused by their own parents. Every 6 hours in America a child dies in the US due to abuse or neglect.In 2005, more than 3.5 million children were reported as victims of child abuse or neglect. So while a person may know and understand on a rational level that their parents are human and flawed and capable of making mistakes, it can still be very difficult to disconnect from the negative memories and move past the feelings of betrayal. Such a person may grapple regularly with anger, resentment, passive-aggressiveness, hostility, apathy, or even hatred towards their abusive parent(s). At any given point, one can feel the full spectrum of these emotions or they may have learned to suppress their emotions and feel nothing at all. This is partly because of the destructive effect the abuse has on a child’s emotional development and self-esteem, which can carry well into adulthood if unresolved: “Children of abuse do not develop healthy self-esteem. They often blame themselves for the arguments and the violence. They may also believe that it is their own failing that they receive little love. Violence also creates low self-worth: For example, if a parent does not realize what happens to the child who witnesses or receives the abuse, the child may believe that, “My feeling (of fear or pain) are ignored, and my needs (for peace and comforting) are not being met…I must not be important. Fighting parents cannot attend to the child’s emotional needs. Often, the ups and downs of abusive homes are ignored: the child feels anxiety and agitation as the tension builds up; the child feels fear and helplessness during the battering; and then the child feels guilt and shame afterward. Without intervention, these feelings are never resolved.” – “Understanding Domestic Violence,” by Barbara Correy, M.A Some people carry on for years not realizing that they are still plagued with feelings of inadequacy, self-blame, and low self-esteem because of the abuse they experienced as a child. These feelings may manifest themselves in different ways, for example, how you perform in school or at work, how you allow your partners to speak to you or treat you, or how you feel about your own abilities and accomplishments. So even if you never confronted your parents or sought some type of treatment, you may falsely think you are “past” the abuse because of how long ago it occurred or because you deliberately suppress your memories, but the residual effects of it are actually with you every day. If one or more of your parents abused you as a child and you are now an adult, consider the following to know if you are truly over the abuse: 1) Do you feel any anxiety talking/interacting with your abusive parent(s)? 2) Do you try hard to impress them by sharing your accomplishments and goals? 3) Do you take their criticisms to heart more than you do other people in your life? 4) Do you constantly feel like nothing you ever do is good enough for them? 5) Do you feel a greater sense of value when they show you affection or approval? Forgiving & Moving Forward In Islam, we are constantly reminded throughout the Qur’an and in the hadith literature, that it is better to forgive those who wrong you than to have rancor towards them or cut them off. This is even more the case for parents, where children are told to be humble towards them and never even utter a single word of frustration to them: “Pardon them and overlook – Allah loves those who do good.” (Qur’an 5:13) “Those who control their anger and are forgiving towards people; Allah loves the good.” (Qur’an, 3: 134) “Your Lord hath decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility, and say: My Lord! Bestow on them Your Mercy even as they cherished me in childhood.” (Qur’an 17:23) To “forgive” one’s parents is therefore something anyone can do if they feel compelled enough to try; it can be as simple as telling them you forgive them or supplicating to God and asking for their pardon. The more difficult process is learning how to move forward from the abuse and become whole again. This isn’t as much about your relationship with your parents as it is about you. It’s about learning how to break away from the effects that the abuse had on your own self-image. This requires a deep level of introspection and a certain degree of faith and spiritual practice. And it’s important to note, that depending on your past experience with abuse, simply praying and offering forgiveness may not be sufficient. Yes, it’s important to put our faith in God and supplicate for relief from our tribulations, but we must also remember that He’s given us tools, such as science and medicine to learn and benefit from as well. Additionally, every person copes with trauma differently, so there isn’t a single approach to the healing process. Victims who’ve suffered through severe violence or sexual abuse, for example, typically need to do much more longterm work with the help of a mental health professional to overcome their trauma. Even so they may or may not ever reach the point of forgiving their parents; that decision is solely theirs.Violent/Sexual Abuse Cases In the Muslim community, oftentimes because of family pressure or culture, many victims of sexual abuse or domestic violence never report the abuse or if they do share it with someone they are pressured to keep it to themselves and “get over” what happened to them. A parent, sibling, friend or even the imam at a masjid may not know how to properly console the victim and defers to telling them to “forgive and forget,” or “let it go for the sake of Allah.” In this way, the victim may experience a form of revictimization, where they are once again silenced and their trauma dismissed and forgotten. Victims of severe abuse cases such as these need to be given a voice no matter how long ago the abuse occurred; they need to feel empowered and reassured that they have nothing to be ashamed of and they are not at fault. It is best to seek the help of a mental health professional who has experience helping victims of domestic violence and abuse. Others, even if they have the best of intentions and want to help, may end up causing more harm than benefit. mentalhealthfor muslims