ummtaalib

What is Hayaa? Haya itself is derived from the word hayat which means life. But that is something that we will get into later on in this essay. This term covers a large number of concepts. In English, it may be translated as modesty, shyness, self-respect, bashfulness, shame, honour, etc. The original meaning of Haya according to a believer's nature refers to a bad and painful feeling accompanied by embarrassment, caused by one's fear of being exposed or censured for some unworthy or indecent conduct. Islamically Haya is an attribute which pushes the believer to avoid anything distasteful or abominable. It keeps him/her from being neglectful in giving everyone what is due upon them, and if for any reason he/she is not able to keep up with his/her commitment then they will feel extremely bad and ashamed about this. The reason being that he/she will have displeased Allah by breaking a commitment. Haya plays a huge role in the lives of Muslims because it is a very important part of our eeman (faith/belief). If we do not have any form of haya then it is most likely that our eeman is very weak. Narrated by Abu Huraira (RA): The Prophet SAW said, "Faith (Belief) consists of more than sixty branches (i.e. parts). And Haya (This term "Haya" covers a large number of concepts which are to be taken together; amongst them are self respect, modesty, bashfulness, and scruple, etc.) is a part of faith." (Bukhari) We also learn from the Prophet (sallallahu alayhi wa sallam) the importance of having Haya and how it is not something to be ashamed of, but instead one should be ashamed if they do not have it. Narrated Abdullah ibn Umar (RA): The Prophet SAW passed by a man who was admonishing his brother regarding Haya and was saying, "You are very shy, and I am afraid that might harm you." On that, Allah's Apostle said, "Leave him, for Haya is (a part) of Faith." (Bukhari) Now the above hadith is also a form of proof that "shyness" is not just something regarding women but also an attribute that believing men should have, for it is an indication if their fear of Allah and an indication of the value of their deen. Now to discuss the different types of haya. How many types of haya are there? Haya' is of two kinds: good and bad: The good Hayâ' is to be ashamed to commit a crime or a thing which Allah and His Messenger (saw) has forbidden, and bad Hayâ' is to be ashamed to do a thing, which Allah and His Messenger (saw) ordered to do. Firstly, to talk about the types of Good haya. For example, one should build one's personality and character with the good dimensions of haya. The most important is that one must be shy of doing ANYTHING displeasing to Allah (azw), with the belief that one would have to answer all one's deeds. If one develops a sense such as this, it would help one to obey all of Allah's commands and to stay away from sins. Once one realizes that Allah (azw) is watching all the time and one would have to answer to every move one makes, then one would not neglect any order from Allah or His Messenger (saw). The stronger this sense of haya becomes, the more it motivates one to make sure that Allah (swt) doesn't see one doing anything forbidden. The way to develop this haya is to keep learning and absorbing more and more knowledge of Deen. Another type of haya is more of a social aspect concerning others besides Allah (swt). Normally these things often come in regard with ones relationship with family. For instance a child not wanting to do something displeasing to his mother, or a wife not wanting to do something displeasing to her husband or even a student who is careful about saying something incorrect in front of his teacher (dai'i). And finally, the type of haya in which one becomes shy of oneself. This is when one reaches the peek of eeman. What this means is that if one does, says, or sees, anything wrong or even commits the tiniest of sin, one starts to feel extremely bad and embarrassed and feels extremely guilty in the heart. This builds a high degree of self-consciousness and that is what strengthens one's commitment to Allah (azw). After discussing the various types of "beneficial" haya, it is time to discuss the type of haya which is not only against the teachings of our Prophet (saw) but it is also solid proof of the weakness of someone's eeman. This negative aspect revolves around a person's shamefulness or shyness of doing something that Allah (swt) has ordered us to do through the Quran or our Prophet's (saw) sunnah. This constitutes the shamefulness or embarrassment of doing a lawful act or something that is ordered upon us from Allah (azw). Meaning for someone not to follow an obligation of Islam, due to the fact of being shy infront of others about it. This is totally forbidden because then one is giving the people of this dunya more respect than the One who created this whole universe. It also means if someone is shy or afraid to seek knowledge of Islam for worldly reasons, because they do not want others to see them or to know of their ignorance. This once again goes contrary to what Allah (swt) has told us in the Quran, which is to seek knowledge and preach it to others. In this society there are many examples. People will go out and get degrees in law schools, or science, or engineering and they will put four to six years of their lives studying for this stuff that will only benefit them in this world. Why? You ask? Well most likely, in society people including Muslims, choose their careers according to how much money they will make and what status they will have in society as to being a lawyer or a doctor etc. They do not realize that in Islam the BEST stature of a Muslim is that of a "dai'i" or a teacher of Islam. These Islamic teachers and scholars are even higher in the eyes of Allah (azw) then one who only sits at home and preaches or does ibaadah. If they want to study law, why not Islamic Shariah? If they want to study science, why not Islamic Science? So this explains how people consider the worldly careers to be of higher value and are embarrassed to even express an interest in Islamic Studies. Only because they will not be considered as high as the other "educated" people. This is having the bad haya or "shame" of something that is encouraged to us by Allah (azw) and His Messenger (saw).Today vulgarity and all its ingredients have become a common place even among well-known Muslims in the zeal of imitating the non-believers. It is these people who have been struggling to bring Muslim women out of Hijab into immodesty "be'hayai" and indecency. They have adopted the lifestyles of the Christians more than the traditions of the Prophet (saw). Such people are in a dilemma. On the one hand, they desire to freely look at the half-clad bodies of the wives and daughters of other Muslims on the streets; and on the other hand, they do not have the courage to deny the teachings of the Holy Quran and the Prophet (saw). Neither can they say they have given up Islam, nor can they bear to see Muslim women wear Hijab and showing some Haya. Actually the fact is, indulging in indecency for so long has killed the sense of modesty (haya) which Islam had commanded them to preserve. It is this natural desire of maintaining one's honor which compels men to protect the respect and honour of their women. What these men and women do not understand is that if the women do not observe Hijab and do not develop Haya inside of them, they will be entertaining those who have taken the path of Shaitaan.

Part Thirty Eight Appointment as the Khalifah (continued) After the janaazah salaah of Hazrat ‘Umar (radhiyallahu ‘anhu) was performed, the members of the Shura went into the grave with Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhu) in order to lower the body of Hazrat ‘Umar (radhiyallahu ‘anhu) into the grave. However, from the members of the Shura, Hazrat Talhah (radhiyallahu ‘anhu) did not descend into the grave as he was not present on that occasion. After Hazrat ‘Umar (radhiyallahu ‘anhu) was laid in his grave and the burial was complete, Hazrat Miqdaad bin Aswad (radhiyallahu ‘anhu) gathered the Shura members in the home of Hazrat Miswar bin Makhramah (radhiyallahu ‘anhu). They then sat in the house to make the decision while Hazrat Abu Talhah (radhiyallahu ‘anhu) stood guard to prevent people from entering and disturbing the Shura. After Hazrat Talhah (radhiyallahu ‘anhu) arrived, the members of the Shura agreed that three of them would forego their right and make it over to another member of the Shura. In this way, Hazrat Zubair (radhiyallahu ‘anhu) made his right over to Hazrat ‘Ali (radhiyallahu ‘anhu), Hazrat Sa’d (radhiyallahu ‘anhu) made his right over to Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu), and Hazrat Talhah (radhiyallahu ‘anhu) made his right over to Hazrat ‘Uthmaan (radhiyallahu ‘anhu). (To be continued insha Allah) (Al-Bidaayah-wan-Nihaayah vol. 7 pg. 296)

Part Thirty Seven Appointment as the Khalifah (continued) After appointing the Shura of six personalities, Hazrat ‘Umar (radhiyallahu ‘anhu) further remarked, “I do not think that the people will regard any person to be as great as Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and Hazrat ‘Ali (radhiyallahu ‘anhu). These two Sahaabah would record the wahi with the instruction of Rasulullah (sallallahu ‘alaihi wasallam) at the time when Hazrat Jibreel (‘alaihis salaam) would bring the wahi to him.” Before passing away, Hazrat ‘Umar (radhiyallahu ‘anhu) appointed Hazrat Suhaib bin Sinaan (radhiyallahu ‘anhu) to lead the salaah until the Khalifah was elected. When Hazrat ‘Umar (radhiyallahu ‘anhu) breathed his last and it was time to perform his janaazah salaah, Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) both rushed forward as each wished to receive the honour of leading the janaazah salaah of Hazrat ‘Umar (radhiyallahu ‘anhu). However, Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) said, “The two of you do not have the right to lead the salaah. The right to lead the salaah belongs to Hazrat Suhaib (radhiyallahu ‘anhu), as Hazrat ‘Umar (radhiyallahu ‘anhu) appointed him to lead the people in salaah.” In this manner, Hazrat Suhaib (radhiyallahu ‘anhu) went forward and led the people in the janaazah salaah of Hazrat ‘Umar (radhiyallahu ‘anhu). (To be continued insha Allah) (Al-Bidaayah-wan-Nihaayah vol. 7 pg. 296)

Part Thirty Six Appointment as the Khalifah (continued) Before passing away, Hazrat ‘Umar (radhiyallahu ‘anhu) formed a Shura (council) consisting of the following six Sahaabah (radhiyallahu ‘anhum): Hazrat ‘Ali (radhiyallahu ‘anhu), Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Hazrat Zubair (radhiyallahu ‘anhu), Hazrat Talhah (radhiyallahu ‘anhu), Hazrat Sa’d (radhiyallahu ‘anhu) and Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu). In regard to these six Sahaabah (radhiyallahu ‘anhum), Hazrat ‘Umar (radhiyallahu ‘anhu) mentioned, “I do not find any people to be more worthy of the Khilaafah than this group of Sahaabah (radhiyallahu ‘anhum) on account of the fact that Rasulullah (sallallahu ‘alaihi wasallam) left this world in the condition that he was extremely pleased with them.” In this manner, Hazrat ‘Umar (radhiyallahu ‘anhu) decided that this Shura of six Sahaabah (radhiyallahu ‘anhum) would decide among themselves and reach a conclusion as to who which of them would be appointed as the Khalifah. Hazrat ‘Umar (radhiyallahu ‘anhu) also instructed that they should make the decision within three days. Although Hazrat Sa’eed bin Zaid (radhiyallahu ‘anhu) was also worthy of the Khilaafah, Hazrat ‘Umar (radhiyallahu ‘anhu) did not appoint him to this Shura. The reason is that he was the cousin of Hazrat ‘Umar (radhiyallahu ‘anhu), and Hazrat ‘Umar (radhiyallahu ‘anhu) did not want to appoint any of his family members to succeed him as the Khalifah. Hazrat ‘Umar (radhiyallahu ‘anhu) also advised the Shura to include his son, Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma), in their mashura in order to assist them to nominate the Khalifah, and Hazrat ‘Umar (radhiyallahu ‘anhu) made it clear that he should not be made the Khalifah. (To be continued insha Allah) (Saheeh Bukhaari #3700, Al-Bidaayah-wan-Nihaayah vol. 7 pg. 295-296, Tabaqaat ibnu Sa’d vol. 3 pg. 261, Fat-hul Baari vol. 7 pg. 84 and Al-Ishaa’ah pg. 34)

الْمُصَوِّرُ Translation الْمُصَوِّرُ is translated as The Shaper of Beauty, The Fashioner and The Bestower of Forms. It comes from Tasweer (picture) Definition That Being Who made His Makhlooq into different forms (suras) so that they may recognize one another. Allah ta’ala made Makhlooq and designed it systematically. Look at human beings, we all have one heart, two lungs etc. but He made us look different in colour, appearance, size etc. and everything has a specific Surah to be distinguished from others. He made us into men and women and different races. Millions of people from Adam AS till now but, yet no two faces are alike and no two finger prints are alike. The animals too are divided into different species and each one i.e. birds, are of different shapes, sizes, colours and characteristics. This shows the complete and perfect power of Allah ta’ala. Tasweer This name cannot be shared by human as only Allah ta’ala is Musawwir and so it is not permissible for humans to make pictures of animate things though this is not accepted by many people and many arguments are presented on the subject. According to classical Scholars it is impermissible and there are many Hadith which prohibit the making of Tasweer. There are exceptions where it is allowed i.e. educational purposes for children, legal requirements, identification etc. فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ - “So blessed be Allah, the Best to create” [23:14] In the Qur’an It is used once in the Qur’an in verse 23 in Surah Hashr and mentioned in other forms in the Qur’an. Allah ta’ala Created in the Best of Forms لَقَدْ خَلَقْنَا الإنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ We have indeed created man in the best stature; ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ then We abase him to the lowest of the low [Surah Teen:4-5] Unlike Christianity which believes that human beings are born out of sin, in Islam there is the concept that every human being is born pure. We are made in the best manner and with the best Rooh (Soul) which is essentially unblemished when we are born. Then when a person degrades himself when Nafs rules over him then, “We abase him to the lowest of the low” When human is good he can go higher than the angels and when he is bad he can be lower than the animals. Beauty in Dhaahir & Baatin Allah ta’ala is the Fashioner in the things we can see (Dhaahir) and also in things we cannot see (Baatin) which is the beauty inside which Allah ta’ala has formed i.e. the personality. Some people may look beautiful but their personalities, nature, Akhlaaq is bad, rude, mean etc. Others may not be so good looking, they may be over-weight with a not so good complexion however they have beautiful Akhlaaq and that is true beauty. Signs in the Creation of Allah ta’ala Allah ta’ala says in the Qur’an, وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِلْعَالِمِينَ And yet others of His signs are the creation of the heavens and the earth, and the difference of your languages and colors; surely there are signs in this for the knowledgeable (Surah Room: 22] Usually “Ikhtilaaf” is regarded as a bad thing however these differences is the variety and diversity of Allah ta’ala and it is good. There is richness in diversity. Allah ta’ala says He made people however He wanted and we see even in one family with four children how they are different in looks, skin colour and personalities. We hear parents saying they do not know where the child’s personality came from as he/she was not like the mother or the father but Allah ta’ala is Musawwir and He fashioned them. Looking at the Three attributes Together The three names, الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ all mean Creator in some sense but with subtle differences between them. Imam Ghazali (رحمه الله) said that الْخَالِقُ is like the architect or constructor of a building i.e. designing the basic layout. الْبَارِئُ is the architect who is more detail orientated planning how big the rooms will be, where the bathroom will be etc. الْمُصَوِّرُ is more like the interior decorator and most detail orientated. Therefore there are different levels of detail in creation.

Madeenah ziyarah guide Facts and information on places of historical importance in Madinah Munawwarah For download see HERE

Makkah ziyarah guide Facts and information on places of historical importance in Makkah Mukarramah Makkah-ziyarah-guide-2018-1.pdf Source

Part Thirty-Five Appointment as the Khalifah: Before passing away, Hazrat ‘Umar (radhiyallahu ‘anhu) did not appoint any specific person to succeed him as the Khalifah. Instead, when someone suggested to Hazrat ‘Umar (radhiyallahu ‘anhu) that he appoint the next Khalifah, he said, “If I do not appoint a Khalifah, then Rasulullah (sallallahu ‘alaihi wasallam) did not appoint a Khalifah, and if I appoint a Khalifah, then Hazrat Abu Bakr (radhiyallahu ‘anhu) had appointed a Khalifah.” Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhu) says, “By Allah! When I heard my father mention the example of Rasulullah (sallallahu ‘alaihi wasallam) and Hazrat Abu Bakr (radhiyallahu ‘anhu), then I knew that he would choose the example of Rasulullah (sallallahu ‘alaihi wasallam) and would not equate any one to Rasulullah (sallallahu ‘alaihi wasallam). Hence, I understood that he would not appoint a Khalifah.” In one report, it is mentioned that Hazrat ‘Umar (radhiyallahu ‘anhu) replied in the following words: “If I appoint a Khalifah, then the person who was before me and superior to me appointed a Khalifah (referring to Hazrat Abu Bakr Siddeeq (radhiyallahu ‘anhu)), and if I do not appoint a Khalifah, then there was someone before me who did not appoint a Khalifah (referring to Rasulullah (sallallahu ‘alaihi wasallam)).” (Saheeh Muslim #567 and #1823)

During a Naseehah session on Zaynabacademyonline, Shaykh Mufti Kamaluddin Ahmed replied to a sister's question, "What is a Sunnah we can implement daily?" Shaykh's response was the hadith from Tirmidhi 2678: Narrated Anas bin Malik: "The Messenger of Allah (S.A.W) said to me: 'O my son! If you are capable of (waking up in) the morning and (ending) the evening, while there is nothing of deception in your heart for anything, then do so.' Then he said to me: 'O my son! That is from my Sunnah. Whoever revives my Sunnah then he has loved me. And whoever loved me, he shall be with me in Paradise.'" Reply

How do you live in the UK without participating in interest? Q: My question pertains to interest which I know is forbidden in Islam and is seen as a great sin. But in the UK, through mortgages, insurances, etc., it seems virtually impossible to avoid riba/interest. I have looked into Islamic banking in the UK but I see it to be an awful alternative as it still essentially charges riba but with some clever play on words and has been dismissed by the consensus of scholars. So, my question is: how do you live in the UK without participating in interest as I am struggling to see alternatives? A: The prohibition of interest is clearly and explicitly mentioned in the Noble Qur’aan. Allah Ta`ala states: “And Allah has permitted sale and prohibited riba – interest.”[1] On the Day of Qiyaamah, the one who consumed interest will wake up in such a state of bewilderment and shock that it will seem as if he has been affected by the evil touch of Shaitaan. Allah Ta`ala speaks of this in another aayah: “Those who consumed interest will rise [on the Day of Qiyaamah] like the one who has been afflicted by the evil touch of Shaitaan.”[2] In yet another aayah, Allah Ta`ala sounds an extremely severe warning to those who deal in interest despite understanding its evil and prohibition. Allah Ta`ala says: “If you do not do so [desist from dealing in interest] then be prepared to wage war against Allah and His Rasul (sallallahu ‘alaihi wasallam).”[3] In Surah Aal-e-Imraan, Allah Ta`ala has sounded another warning. Allah Ta`ala says: “O you who believe, do not consume interest multiplied manifold and fear Allah so that you be successful. And fear the fire (of Jahannum) which has been prepared for the disbelievers.”[4] Commenting on this aayah, Imaam Abu Hanifah (rahimahullah) said: “This is the most fearsome aayah in the entire Qur’aan Shareef, for Allah has warned the believers of the fire of Jahannum, which has been prepared for the disbelievers, if they do not refrain from the haraam of interest.”[5] Nabi (sallallahu ‘alaihi wasallam) has also sounded stern warnings against those who consume riba. Hazrat Abdullah bin Hanzalah (radhiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alaihi wasallam) said: “Consuming one dirham of riba knowingly is worse than committing zina thirty-six times.”[6] In another Hadith, Nabi (sallallahu ‘alaihi wasallam) is reported to have mentioned: “The fire of Jahannum is more deserving for the one who nourished his body with haraam (riba).”[7] Hazrat Jaabir (radhiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alaihi wasallam) cursed the one who consumes interest, pays interest, the scribe of the interest-bearing deal and the witness to such a deal.”[8] Interest outwardly seems to be a means of increase in wealth, yet in reality is a means of decrease. Nabi (sallallahu ‘alaihi wasallam) said: “No matter how much the interest may be, it will result in decrease (of wealth).”[9] The prohibition and severity of interest understood from the above-mentioned Aayaat and Ahaadith will undoubtedly appeal and strike sense into any understanding and intelligent individual. When the prohibition of riba (interest) was revealed, the general Muslim public were undergoing constraints far worse than those which the present-day Muslims face. For months on end, not even a fire could be lit in the houses of many. Stones had to be tied on their bellies to fight the pangs of starvation and hunger. They did not have sufficient clothing to cover their entire bodies. Nights would be spent in darkness, for a lamp could not be lit to provide light. Their infant children would constantly cry out of hunger. Nabi (sallallahu ‘alaihi wasallam) himself had to give his armour which he used in jihaad as collateral for the grains that he purchased from a Jew in order to provide for the needs of his blessed wives, and in this very condition did he leave this world. The greatest solution to the present economic crisis is to inculcate contentment in our lives. Despite the severe constraints that the Muslims were facing during the era of Rasulullah (sallallahu ‘alaihi wasallam), Allah Ta`ala commanded Nabi (sallallahu ‘alaihi wasallam) not to cast his gaze at the worldly riches of the kuffaar. Involving oneself in interest will bring no benefit to an individual. In fact, it will be a means of loss and detriment, as is understood from the aforementioned Hadith wherein Rasulullah (sallallahu ‘alaihi wasallam) said: “No matter how much the interest may be, it will eventually decrease (and result in loss).” In another Aayah of the Qur’aan, Allah Ta`ala speaks of the evil worldly consequence of interest, saying: “Allah Ta`ala obliterates riba.”[10] Hence, a Muslim should totally refrain from dealing in interest. Muslims can never progress by means of something which Allah Ta`ala has explicitly prohibited, nor can it ever be a solution to their problems and constraints. Adopting the ways of the kuffaar will in no way bring a person anywhere close to success. Nabi (sallallahu ‘alaihi wasallam) never worried about his ummah having to face poverty and financial constraints, for their purpose of life is something much greater and nobler than merely amassing worldly riches and enjoying a luxurious life. Their purpose is pleasing Allah Ta`ala and earning maximum rewards for the hereafter. In one Hadith, Rasulullah (sallallahu ‘alaihi wasallam) mentioned: “I do not fear faqr (poverty) befalling you, but I fear that the world will be spread out before you, as it was spread out before those who preceded you. Then you will compete with one another in amassing its riches, as they had competed, eventually leading to your destruction and ruin, as it had destroyed them.” [11] Hazrat Ibnu Abbaas (radhiyallahu ‘anhuma) reported that Rasulullah (sallallahu ‘alaihi wasallam) said: “Whoever suffers from hunger or want and he conceals his need, Allah Ta`ala takes the responsibility of sustaining him with halaal sustenance for a whole year.”[12] In such times of constraints and hardship, a mu’min should turn his focus and attention to Allah Ta`ala, for it is only Allah Ta`ala’s assistance that can rope a person out of the predicament that he is facing. Further, one should live within his means and budget his spending. If one is really in debts, then he should request his creditors to grant him some leniency and respite. (Extracted from Fatawaa Mahmoodiyyah, 24/349-365) We make dua that Allah Ta`ala guides the ummah towards earning halaal, emulating the Sunnah of Rasulullah (sallallahu ‘alaihi wasallam) and refraining from any involvement in riba (interest). [1] وَأَحَلَّ اللّٰهُ الْبَيْعَ وَحَرَّمَ الرِّبَوٰا (سورة البقرة: ٢٧٥) [2] اَلَّذِينَ يَأْكُلُونَ الرِّبٰوا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطٰنُ مِنَ الْمَسِّ (سورة البقرة: ٢٧٥) [3] فَاِنْ لَّمْ تَفْعَلُوا فَاْذَنُوْا بِحَرْبٍ مِّنَ اللّٰهِ وَرَسُولِهِ (سورة البقرة: 279) [4] یٰۤاَيُّهَا الَّذِينَ اٰمَنُوْا لَا تَأْكُلُوا الرِّبٰوا اَضْعَافًا مُّضٰعَفَةً ، وَاتَّقُوا اللّٰهَ لَعَلَّكُمْ تُفْلِحُونَ (سورة آل عمران: ١٣٠) [5] فتاوى محموديه 24/350 ، مدارك التنزيل 1/282 [6] عن عبد الله بن حنظلة غسيل الملائكة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم درهم ربا يأكله الرجل وهو يعلم أشد من ستة وثلاثين زنية ( مسند أحمد # 21957) [7] عن جابر بن عبد الله رضي الله عنه أن النبي صلى الله عليه وسلم قال لكعب بن عجرة ... يا كعب بن عجرة إنه لا يدخل الجنة لحم نبت من سحت النار أولى به ( مسند أحمد # 14441) [8] عن جابر رضي الله عنه قال لعن رسول الله صلى الله عليه وسلم آكل الربا وموكله وكاتبه وشاهديه وقال هم سواء ( صحيح مسلم # 1598) [9] عن ابن مسعود رضي الله عنه أن النبي صلى الله عليه وسلم قال الربا وإن كثر فإن عاقبته تصير إلى قل (مسند أحمد # 3754) [10] يَمْحَقُ اللّٰهُ الرِّبٰوا (سورة البقرة: ٢٧٦) [11] عن المسور بن مخرمة رضي الله عنه أنه أخبره أن عمرو بن عوف الأنصاري وهو حليف لبني عامر بن لؤي وكان شهد بدرا أخبره أن رسول الله صلى الله عليه وسلم ... قال فأبشروا وأملوا ما يسركم فوالله لا الفقر أخشى عليكم ولكن أخشى عليكم أن تبسط عليكم الدنيا كما بسطت على من كان قبلكم فتنافسوها كما تنافسوها وتهلككم كما أهلكتهم (صحيح البخاري # 3158) [12] عن ابن عباس رضي الله عنهما قال : قال رسول الله صلى الله عليه و سلم : من جاع أو احتاج فكتمه الناس كان حقا على الله عز و جل أن يرزقه رزق سنة من حلال ( شعب الإيمان # 10054) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

Part Thirty Four The aunt of Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Su‘daa, recited the following poetry when he married the respected daughter of Rasulullah (sallallahu ‘alaihi wasallam), Hazrat Ruqayyah (radhiyallahu ‘anha): هدى الله عثمان الصيفي بقوله فأرشده والله يهدي إلى الحق فتابع بالرأي السديد محمدا وكان ابن أروى لا يصد عن الحق وأنكحه المبعوث إحدى بناته فكان كبدر مازج الشمس في الأفق فداؤك يا ابن الهاشميين مهجتي فأنت أمين الله أرسلت في الخلق Allah has guided His fortunate servant ‘Uthmaan towards the path of guidance. Allah has blessed him with divine guidance and Allah alone guides those whom He wishes towards the truth. After all, he is the son of Arwaa, and the son of Arwaa treaded on the path of truth and did not move away from it. And the one sent as the Nabi of Allah (Rasulullah (sallallahu ‘alaihi wasallam)) handed one of his daughters to him in marriage. This union is such that it resembles the sun and the full moon combining on the horizon. May my life be sacrificed for you, O son of the Banu Haashim (Rasulullah (sallallahu ‘alaihi wasallam))! You are the trustee of Allah over deen and you have been sent for the guidance of the entire creation. (Isaabah 8/178)

The Essence of the Path of Self-Reformation Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: The purpose of self-reformation is to acquire the pleasure of Allah Ta‘ala. In order for one to gain self-reformation, one requires two things; knowledge of the path and correct application of this knowledge. Self-reformation will be obtained through one adhering to the laws of Shariah in accordance to the Sunnah, regardless of whether the laws pertain to our external actions or internal. In acquiring self-reformation, there are two things that will assist one greatly; remaining in zikr at all times, and remaining in the company of the pious servants of Allah Ta‘ala as much as one is able to. If it is difficult for one to remain in the company of the pious all the time, then the substitute is for one to study the lives of our pious predecessors and their advices. One should refrain from two things as they are the cause of impeding one’s progress; falling into sins and becoming involved in futile activities. Together with the above, one will only be able to derive full benefit if one regularly reports his condition to his spiritual guide and sheikh (person under whose supervision he is carrying out his self-reformation). After adopting the necessary procedures in self-reformation, each person will progress and receive blessings from Allah Ta‘ala in accordance to his capacity and the level of commitment and dedication he shows. This is the essence of the path of self-reformation. (Malfoozaat Hakeemul Ummat 23/56) Ihyauddeen.co.za

Part Thirty Three During the khilaafat of Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Hazrat Huzaifah bin Yamaan (radhiyallahu ‘anhu) was sent with the people of Iraq and Shaam to wage jihaad in Armenia and Azerbaijan. While in those lands, Hazrat Huzaifah (radhiyallahu ‘anhu) noticed that the people were disputing with one another in regard to the different dialects of the Qur’aan Majeed. Each group, not being familiar with the dialect of the next, began to regard their dialect to be better, and in certain cases, even denied the other dialect. This condition of the people greatly worried and concerned Hazrat Huzaifah (radhiyallahu ‘anhu), as it was resulting in the people denying the Qur’aan Majeed. This concern prompted him to immediately mount his conveyance and set out for Madinah Munawwarah. When he reached Madinah Munawwarah, even before going to see his family, he came to Hazrat ‘Uthmaan (radhiyallahu ‘anhu) to alert him regarding the fitnah and urge him to address it. Hence, Hazrat Huzaifah (radhiyallahu ‘anhu) said to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), “Save this ummah before they differ and dispute in the Qur’aan Majeed as the Jews and Christians disputed regarding their scriptures, and this led to their misguidance.” Prior to Hazrat Huzaifah (radhiyallahu ‘anhu) coming to Hazrat ‘Uthmaan (radhiyallahu ‘anhu) with this concern, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) had noticed the very same condition in Madinah Munawwarah and addressed the people saying, “You people are here with me in Madinah Munawwarah, yet you are disputing regarding the different dialects of the Qur’aan Majeed. If this is your condition here in Madinah Munawwarah, then I can well imagine what the condition of the people who are far away from Madinah Munawwarah will be.” Thus, when Hazrat Huzaifah (radhiyallahu ‘anhu) brought the news of the disputes to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), it was not a surprise to him but rather confirmed what he had anticipated. The Qur’aan Majeed which had been compiled by Hazrat Abu Bakr (radhiyallahu ‘anhu) was in the care of Hazrat Hafsah (radhiyallahu ‘anha) at that time. Hence, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) sent a message to Hazrat Hafsah (radhiyallahu ‘anha), requesting her to send the Qur’aan Majeed to them so that they could keep it before them and prepare numerous copies of the Qur’aan Majeed that would all have a standard dialect of the Qur’aan conforming to the original dialect of the Quraish which was revealed to Rasulullah (sallallahu ‘alaihi wasallam). Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then entrusted the task of compiling these copies of the Qur’aan Majeed to Hazrat Zaid bin Thaabit (radhiyallahu ‘anhu), as he was the scribe of Rasulullah (sallallahu ‘alaihi wasallam) and was tasked with the responsibility of compiling the Qur’aan in one book form during the time of Hazrat Abu Bakr (radhiyallahu ‘anhu). Hazrat ‘Uthmaan (radhiyallahu ‘anhu) had commanded that Hazrat ‘Abdullah bin Zubair (radhiyallahu ‘anhu), Hazrat Sa‘eed bin ‘Aas (radhiyallahu ‘anhu) and Hazrat ‘Abdur Rahmaan bin Haarith bin Hishaam (radhiyallahu ‘anhu) also assist him in this task. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) addressed these Sahaabah (radhiyallahu ‘anhum) saying, “When any of you differ with Hazrat Zaid bin Thaabit (radhiyallahu ‘anhu) regarding the manner in which any word should be written, then write it according to the dialect of the Quraish, as the Qur’aan Majeed was revealed in their dialect.” After the numerous copies were prepared, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) sent them to the various corners of the Islamic empire and had all other copies of the Qur’aan Majeed burnt, as it would lead to the Qur’aan getting lost. Note: Hazrat ‘Uthmaan (radhiyallahu ‘anhu), with the consensus of all the Sahaabah (radhiyallahu ‘anhum), had all the other dialects burnt, as the permission to recite the Qur’aan in the other dialects was regarded as a concession in deen for those tribes that were experiencing difficulty in reciting certain words according to the dialect of the Quraish. Hence, at that time, Rasulullah (sallallahu ‘alaihi wasallam) granted certain tribes permission to replace certain words with words of their own tribe when they found these words difficult to pronounce in the dialect of the Quraish. Hence, there was no change in the Qur’aan according to the different dialects, and it was a mere concession granted to certain tribes. However, when this concession was leading to the Qur’aan being lost or destroyed, then the concession no longer remained and it was agreed upon by the Sahaabah (radhiyallahu ‘anhum) that the Qur’aan would have to be recited according to the original dialect of the Quraish. Hazrat ‘Ali (radhiyallahu ‘anhu) said, “Do not speak anything regarding Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and the decision that he made concerning the Qur’aan but good. By Allah, he only took this decision concerning the Qur’aan Majeed with the consensus of the Sahaabah (radhiyallahu ‘anhum).” (Saheeh Bukhaari #4987, Fat-hul Baari vol. 9 pg. 16, also refer to Al-Kawkabud Durri of Hazrat Moulana Gangohi (rahimahullah))

Practicing black magic Q: I want to know about black magic. Is it permissible to practise it for a good purpose? A: Practising black magic is prohibited and haraam in Islam. There are severe warnings sounded in the Mubaarak Ahaadith for the person who gets involved in this grave sin. In many cases, the intention for doing the black magic is haraam and the action is also haraam as it involves oppression and transgression e.g. one wishes to marry a certain woman against her wishes or one wishes to extort wealth from a person. In these cases, the intention is to oppress the person and make him do things against his wishes. Practising black magic, at times, can cause one to lose one's imaan, as in certain cases, one is required to carry out actions of shirk and kufr. Even if the black magic does not entail actions of shirk and kufr, then most of the time, the wordings or practices adopted to make the black magic effective are haraam. Hence, in this case, though one will not be committing shirk and kufr, one will certainly be involving himself in haraam. Therefore, the Hadith has prohibited black magic and regarded it as one of the major sins in Islam. Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, عن أبي هريرة رضي الله عنه، عن النبي صلى الله عليه وسلم قال: اجتنبوا السبع الموبقات، قالوا: يا رسول الله وما هن، قال: الشرك بالله، والسحر، وقتل النفس التي حرم الله إلا بالحق، وأكل الربا، وأكل مال اليتيم، والتولي يوم الزحف، وقذف المحصنات المؤمنات الغافلات.(صحيح البخاري الرقم 2766) “Refrain from seven destructive sins” The Sahaabah (radhiyallahu ‘anhum) asked, “O Rasulullah (sallallahu ‘alaihi wasallam), what are the seven destructive sins?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Ascribing partners with Allah Ta‘ala, practicing black magic, murdering an (innocent) soul which Allah Ta‘ala has forbidden (you to kill) except with a right, consuming usury, usurping the wealth of an orphan, fleeing from the battle field and making false accusations of Zina against innocent, chaste, believing women.” (Saheeh al-Bukhaari #2766) And Allah Ta'ala (الله تعالى) knows best. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Best Garment By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Blessing of Clothing The great Muhaddith, ‘Allāmah An-Nawawī rahimahullāh, in his masterpiece Riyād-us-Sālihīn, begins the discussion on clothing with the following verses of the Glorious Qur’ān: O children of Ādam! We have sent down to you the dress that covers your shame and provides adornment. As for the dress of taqwā [piety] that is the best. (7:26) … And made for you garments that protect you from heat, and garments that protect you in your battles. (16:81) We learn two very important lessons about clothing from these verses of the Qur’ān. The first lesson is that clothes are a blessing from Allāh ta‘ālā. Commenting on the phrase, “We have sent down to you”, the commentators of the Qur’ān have stated that clothes are a blessing from Allāh ta‘ālā as the sources from which clothing is produced, e.g. cotton, are created by Allāh ta‘ālā and man has no role to play in the creation of the source. Likewise, clothes are a blessing from Allāh ta‘ālā because it is Allāh ta‘ālā alone who inspires us with the ability and imagination to utilise these resources to manufacture and produce clothing. Purpose of Clothing The second lesson is that clothing serves three main purposes. The first purpose is to cover and conceal the ‘awrah. The ‘awrah is that portion of the body which should not be revealed without a Shar‘ī necessity. Thus, we can imagine what a great bounty clothes are; for without clothes how would we be able to cover our ‘awrah and thus maintain our dignity and honour? The second purpose is to protect the body from heat, cold and other physical harms. Hence, we have different types of clothes to match different climates and also for different activities. For example, we have specially designed wear such as armour and camouflage clothing that is used in unique circumstances such as wars, to protect the wearer. To reflect our nature, Allāh ta‘ālā mentions a third purpose of clothing, that is to adorn and beautify. We can further understand these three purposes through an everyday example. A man can wear a sheet that will cover his ‘awrah which is sufficient to fulfil the minimum Shar‘ī requirement. However, rather than limit himself to this, he will also wear a jubbah (thobe) and a shawl, to not only safeguard his body but also make himself look more presentable. The masnūn du‘ā as related by Sayyidunā ‘Umar radhiyallāhu ‘anhu upon wearing new clothes highlights some of the above purposes: All praise is for Allāh who has dressed me in such clothing that covers my ‘awrah and which also aids me in my beautification. (At-Tirmidhī, Ibn Mājah) Beautification is a Worthy Trait Jamāl (beautification) is an action approved and indeed recommended by our Sharī‘ah. The Sīrah of Prophet sallallāhu ‘alayhi wasallam also teaches us to keep in mind beauty when clothing ourselves. In a hadīth we find the following narration: Indeed, Allāh is beautiful and loves beauty. (Muslim) Therefore, when dressing and adorning ourselves we should make the following intentions: 1) to acquire the Pleasure of Allāh ta‘ālā. 2) to follow the sunnah of Rasūlullāh sallallāhu ‘alayhi wasallam. 3) to please my near and dear ones, e.g. my spouse, my parents, my children. This is also a deed in itself liked by Allāh ta‘ālā, thereby increasing His Pleasure. Due to his exalted taqwā and spiritual status, Hakīm-ul-Ummah Hadrat Mawlānā Ashraf ‘Alī Thānwī rahimahullāh was not inclined towards adornment. However, the renowned Shaykh would, keeping the third intention in mind, adorn himself in moderation and refrain from total abstinence. Two Major Pitfalls Whilst beautification is recommended by the Sharī‘ah, there are two major pitfalls that must be avoided. The first is an incorrect intention. To adorn oneself for show, pride, or to display exclusivity, are all intentions that must be avoided. Dressing with this in mind that ‘no one has the clothes I have’, or ‘no one looks or should look like me’, or ‘my clothes show that I am better than everyone else’, are all thoughts which reflect an incorrect intention and are not permitted. Hence, it is essential to constantly review and rectify our intentions in this regard. The second pitfall is of extravagance. Extravagance is usually the consequence of a person’s incorrect intention to show off, to feel better than others and to display their greatness. There is a fine line between beautification and extravagance. Designer wear is a good example when trying to make this distinction. If we buy an item of clothing worth £25 for £100, only because it has a specific label, we should question ourselves ‘What is driving me to do this? If I can purchase the same product, of the same quality, for a much cheaper price, what am I paying the extra for?’ When we question ourselves in this way, it will expose the incorrect intention that we are spending to help satisfy our inner pride and desire to maintain our ‘status’ and ‘exclusivity’, leading to extravagance in spending. Therefore, as Muslims we must ensure whilst adopting adornment and beautification that one remains within the limits of the Sharī‘ah, by reviewing the intention and abstaining from extravagance. The Best Clothing O children of Ādam! We have sent down to you the dress that covers your shame and provides adornment. As for the dress of taqwā [piety] that is the best. (7:26) The verses of the Glorious Qur’ān also direct our attention to another form of dress, a type of garment which conceals, protects and beautifies the inner self. This garment, is the garment of taqwā and is essential for every person, for it is this garment that covers and subdues the radhā’il, i.e. those negative traits of the heart, such as pride and jealousy, which a person would be ashamed of and would not want others to see. Also, it is the garment of taqwā that helps a person adorn his inner self with the fadā’il, i.e. the praiseworthy traits of the heart, such a humility and generosity, which beautify a person’s character. It is the garment of taqwā which also provides a person protection from all the trials of this world and the Hereafter. Therefore, it is the ‘Libās-ut-Taqwā’ (the dress of taqwā) which is the greatest garment a person can adorn. The Glorious Qur’ān reminds us of this by using the phrase ‘that is the best.’ The outer appearance may temporarily deceive the onlooker, however ultimately the great beauty or ugly nature that lies within will be revealed. We experience this in our day to day lives. A person may be wearing the most striking of clothes but if the inner self is not adorned then, despite the initial positive impression, upon interaction we find the person unappealing. True concealment, true protection, and true beauty in this world and more importantly in the Hereafter is only achieved when the inner self is ‘dressed’ with the clothing of taqwā. Therefore, whilst continuing to use the blessing of clothes to beautify our appearance, we should give more attention to the beautification of the inner self. May Allāh ta‘ālā grant us the tawfīq to use the blessing of clothes in a manner which acquires His Pleasure and to adorn ourselves with the best of clothes, taqwā. Āmīn. © Riyādul Jannah (Vol. 29 No. 10, Oct 2017)

Part Thirty Two Hazrat Haani (rahimahullah), the freed slave of Hazrat ‘Uthmaan (radhiyallahu ‘anhu), mentions that when Hazrat ‘Uthmaan (radhiyallahu ‘anhu) would stand at a grave, he would weep so profusely that his beard would become wet with his tears. Someone asked Hazrat ‘Uthmaan (radhiyallahu ‘anhu), “We notice that when you remember Jannah and Jahannum and discuss them, then you are not affected to the point that you begin to cry, yet when you stand at a grave, then we see you so overcome by fear that you begin to cry profusely. What is the reason for this?” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) replied, “Rasulullah (sallallahu ‘alaihi wasallam) said, ‘The grave is the first stage from the stages of the Hereafter. If one passes this stage and gains salvation, then there is hope that the stages to come will be easier, and if one does not pass this stage and gain salvation, then the stages to come will be even more difficult and severe for him.” (Sunan Tirmizi #2308)

The Year End Party… Sharifa gazed at herself in the mirror as she applied the final touches of make-up. A highly qualified Chartered Accountant, she remarkably climbed the corporate ladder in just a few years. She surely wanted her presence felt at her Company’s Year-End Function after all the CEO was flying in from the USA and she was to be seated right next to the local MD Mr William Cook. The night had arrived and she wanted to be sure to cast off the stigma of being too “conservative and anti-social” as it tendered to hinder her career. That was precisely the reason she stopped donning her hijab(scarf) a few months ago. She felt that it impeded her progress. Tonight she was going to let her hair down! She arrived in her latest BMW coupe scantily dressed, turning heads as she made her way to the entrance of the posh gala hall. Her perfume could be smelt a mile away. It was a night of glitz and glamour with many prominent socialites present. Seated next to the MD Mr William Cook she listened attentively to some of the pre-party speeches, and the comedians were really hilarious. As William went to the podium to deliver his speech she gave him a supportive hug. Then there were moments of light entertainment before the actual bash kicked-off. William had been consuming alcohol and offered Sharifa a drink. She smiled and politely declined. Being brought up in a religious and conservative Muslim home she knew alcohol was a no no! Sharifa was climbing the corporate ladder really fast and wanted to reach the top, irrespective of the cost. She was passionate about her career. It came well before her husband, baby and religion. Her baby was in a day care centre. Being at the top was her clear ambition. It was William’s approval and signature that she urgently needed to move to the next tier. A party atmosphere erupted in the room and the music blared out causing even the spoons to vibrate. William was soon completely inebriated and started losing himself. William again offered Sharifa a drink of wine. She thought for a moment and said to herself “its just one glass and it will definitely not make me drunk and to refuse will be indeed so anti-social.” She took the tall wine glass smiled and slowly sipped as the party fever raged. It was now close to midnight. She faintly heard her mobile ring. Over 7 missed calls from her husband. She honestly thought she will call back when things are a bit quieter and relaxed. Her husband, as was now a custom, stayed at home to look after their cute little baby Fatima. He never really approved of attending parties, not that Sharifa cared. William insisted that she have a little more. She responded “ok just a little more”, can’t do much harm she thought. Being a teetotaller, in a short while the wine completely intoxicated her and now lost control of herself and behaved like a party animal responding to William’s passionate and intimate moves… Soon they were on their way to William’s car where he promised her the most memorable romantic moonlight drive. He stopped the car at a nearby park where he made very intimate passes and touched her at places she knew was so incorrect. She was now a bit more sober and began to realise her folly. As he tried to kiss her passionately she pushed him away. He was deeply angered and in a fit of fury, started the car, driving recklessly like a maniac. He now appeared to be the devil incarnate. Swearing and cursing her. He failed to stop at the traffic lights. She begged him, implored him to slow down but he became more rebellious and aggressive. Reeking of alcohol and completely drunk, he now drove even faster. He had no control over both the car and himself. She began to cry… He swerved into the opposite lane and there was a huge bang… there were definitely two cars involved…it seemed the world had come to an end…she heard voices. It was now well past midnight. Good Samaritans ushered around them trying to pull them from the wreck. She heard one saying, “ Oh no in the other car the driver is crushed to death!” Then came the sound of sirens. Breathing became difficult. The fire fighters and paramedics huddled around her and frantically applied device after device. ‘She’s not gonna make it,’ she heard one of them saying. Her heart started pounding. She was soaked in sweat and blood. William lay motionless beside her, his head crushed. Her voice uttered some feint words of regret as she was mounted onto a stretcher waiting to be loaded into the ambulance. She so regretted, but there was no way the damage could be undone. For a moment her eye caught a final glimpse of the other car in the crash. It was her husband’s car severely smashed…and beside it laid his dead body. She heard an emergency service worker screaming, “we still need to remove the baby from the wreck”. She was quite sure, due to his compassion and caring nature he was deeply concerned and came to see if she was indeed ok as she did not answer her mobile. She shrieked and wailed, “Oh Allah what have I done?”…her mouth smelling of wine and her body stained in blood she gasped and breathed her last… The lessons to be learned are so many but most important of all is, to live in this world as if you are going to die today! It’s better to be tagged “anti-social” and “nerd” than allow our colleagues, ambitions and careers to sway you into such deeds that will destroy and harm us and our families both in this temporary world and more so in the everlasting life of the hereafter. *The Fear of Allah and good conduct leads to Endless Hope…While sin and vice leads to a Hopeless End!* www.eislam.co.za

A Brief Overview - by Mufti Abdul Kader PALESTINE.pdf A brief historical timeline of Al-Aqsa and its surroundings al-aqsa-background-from-1917.pdf

Part Thirty One On one occasion, Rasulullah (sallallahu ‘alaihi wasallam) approached a certain person in Makkah Mukarramah and said to him, “O so-and-so! Why do you not sell your house to me, so that I can use the land to extend the musjid around the Ka’bah, and in reward for this good action (besides the money that you will receive for the house), I will guarantee you a palace in Jannah?” The man replied, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! By Allah, I do not possess any other house besides this house! If I sell you my house, there will be nothing to shelter my children and I in Makkah Mukarramah.” Rasulullah (sallallahu ‘alaihi wasallam) again encouraged the man saying, “Despite what you have mentioned, sell your house to me, so that I can use the land to extend the musjid around the Ka’bah, and in reward for this good action, I will guarantee you a palace in Jannah.” The man replied, “By Allah! I do not intend selling my house.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thereafter learnt of what had transpired. He thus went to the man, who was his friend from the pre-Islamic era, and said, “O so-and-so! I have learned that Rasulullah (sallallahu ‘alaihi wasallam) intended buying your house, to use the land to extend the musjid around the Ka’bah, and in reward for this good action, he had guaranteed you a palace in Jannah, and you declined to accept his offer.” The man replied, “Yes, I did decline.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then continued to encourage him to sell his house, until he eventually agreed and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased it from him for 10 000 dinars (gold coins). Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then proceeded to Rasulullah (sallallahu ‘alaihi wasallam) and said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! I learnt that you intended to buy the house of so-and-so, to use the land to extend the musjid around the Ka’bah, and you had guaranteed the owner a palace in Jannah. The house now belongs to me, as I have purchased it from the owner. Will you accept it from me for free and guarantee me a palace in Jannah?” Rasulullah (sallallahu ‘alaihi wasallam) replied in the affirmative and accepted the house from Hazrat ‘Uthmaan (radhiyallahu ‘anhu), guaranteeing him a palace in Jannah and making the Sahaabah (radhiyallahu ‘anhum) witness to that. (Fazaa’il-us-Sahaabah lil-Imaam Ahmed bin Hambal #784, Mirqaat 9/3922)

An Important Lesson for Married Couples This post is primarily directed at men. However, it applies to women also. Once a man approached a scholar renowned for his profound wisdom and experience, to complain to him, saying, “When I was fascinated by my wife, she was in my sight, the most beautiful thing in this world ever created by Allah.” “When I proposed to her, I began to see others equal to her in beauty.” “When I married her, I saw many others who were more elegant than her!” “A few years after our marriage, it appears to me as though all the women of this world are more classic and more sophisticated than my wife!” The wise man: “Shall I tell you what is more disastrous and more bitter?” The man replied: “Yes.” The wise man: “Were you to marry all the women in this world, you will find the stray dogs on the highways more attractive than all the women of the world!” The man: “Why do you say so?” The wise man: “Because the problem is not with your wife. The problem is, if a person were gifted a covetous heart and lustful eyes, and he is lacking in bashfulness, nothing satisfies his gaze except the sand of his grave. Your problem is that you do not lower your gaze from what Allah has prohibited. Do you want your wife to be returned to her previous lofty position as the most beautiful woman on earth? The man: “Yes.” The wise man: “Lower your gaze. Allah says, “Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is All-Aware of what they do.” That which is not in your possession will always appear to you to be better and more precious than what is in your possession. But once you lay your hands on it, it becomes ordinary. Be content with what you possess and do not be selfish, courting all that glitter till you land in your grave. The worship of Allah is better and more attractive. The sweetness of good deeds are only appreciated by those who live for it. Finally, do not forget to invoke Allah to always beautify your spouse in your sight and grant you his or her love and compassion. Jamiatul Ulama (KZN) Council of Muslim Theologians

The Remedy for Pride Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: If any person sees some good quality in himself and finds that quality lacking in another person, due to which he begins to regard himself to be better than that person, then he should immediately think to himself, “It is possible that this person does not have this good quality in him which I have, but he has some other praiseworthy quality in him which is lacking in me, due to which he is better than me in the sight of Allah Ta‘ala.” Hazrat Thanwi (rahmatullahi ‘alaih) then mentioned, “If a person trains himself to think in this way, it will assist him to remove self-admiration and pride from his heart and it will save him from regarding himself to be better than others.” (Malfoozaat Hakeemul Ummat 23/55)

The Greatest of Allah Ta’ala’s Creation Prophet Muhammad newsletter_14_web.pdf Ihyaauddenn.co.za

Part Thirty During the era of Rasulullah (sallallahu ‘alaihi wasallam), there was a need to extend Musjid-e-Nabawi (sallallahu ‘alaihi wasallam). For this purpose, Rasulullah (sallallahu ‘alaihi wasallam) required a certain plot of land that was adjacent to the musjid. Hence, Rasulullah (sallallahu ‘alaihi wasallam) approached an Ansaari Sahaabi (radhiyallahu ‘anhu) who was the owner of this land and encouraged him to give it in the path of Allah for the musjid saying, “If you give this land for the musjid, you will receive a palace in Jannah.” However, the Ansaari Sahaabi (radhiyallahu ‘anhu) did not wish to donate his land as he needed the land. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then came to the Ansaari Sahaabai (radhiyallahu ‘anhu) and offered to purchase the plot of land from him for ten thousand dirhams. The Ansaari Sahaabi (radhiyallahu ‘anhu) accepted the offer and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased the land. Thereafter, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) came to Rasulullah (sallallahu ‘alaihi wasallam) and said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! Accept from me the land that I purchased from the Ansaari Sahaabi (radhiyallahu ‘anhu), in exchange of a palace in Jannah! Indeed I purchased the plot of land for ten thousand dirhams.” Rasulullah (sallallahu ‘alaihi wasallam) accepted the land from Hazrat ‘Uthmaan (radhiyallahu ‘anhu) in exchange of a palace in Jannah. Thereafter, Rasulullah (sallallahu ‘alaihi wasallam) commenced the foundation-laying by placing the first brick. He then called Hazrat Abu Bakr (radhiyallahu ‘anhu) to lay the second brick, after which he called Hazrat ‘Umar (radhiyallahu ‘anhu) to lay the third brick. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was then asked to place the fourth brick. Finally, Rasulullah (sallallahu ‘alaihi wasallam) instructed all the other Sahaabah (radhiyallahu ‘anhum) to lay the bricks and commence the extension. (Majma’uz Zawaa’id #14524) Note: There are different narrations regarding the amount that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) contributed towards the extension of the musjid. In the narration of Sunan Daaraqutni #4436, it is mentioned that he contributed twenty or twenty five thousand dirhams. However, ten thousand dirhams has been mentioned in the narration above. According to ‘Allaamah Samhoodi (rahimahullah), both narrations refer to the same incident of extending the musjid. This was the second time that Musjid-e-Nabawi (sallallahu ‘alaihi wasallam) underwent construction. Hence, it is possible that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) initially paid ten thousand dirhams to purchase the land, and thereafter spent more wealth which equaled an additional ten or fifteen thousand dirhams for the construction.

Part Twenty Nine The Character of Hazrat ‘Uthmaan (radhiyallahu ‘anhu): Hazrat ‘Abdur Rahmaan bin ‘Uthmaan Al-Qurashi (radhiyallahu ‘anhu) reports that on one occasion, Rasulullah (sallallahu ‘alaihi wasallam) entered the home of his respected daughter, Hazrat Ruqayyah (radhiyallahu ‘anha), while she was serving her husband, Hazrat ‘Uthmaan (radhiyallahu ‘anhu), and washing his hair. Rasulullah (sallallahu ‘alaihi wasallam) addressed her saying, “O my beloved daughter! Serve your husband, Hazrat ‘Uthmaan (radhiyallahu ‘anhu), well for he possesses excellent character and resembles me the most in sublime character from all my Sahaabah (radhiyallahu ‘anhum).” (Majma’uz Zawaa’id #14500, 14501)

From the Majlis of Mufti Ebrahim Desai A Sahabi asked Rasulullah ﷺ what is (the means) of (eternal) salvation. Rasulullah ﷺ mentioned three things; 1. Be a master of your tongue. 2. May your house encompass you. 3. And cry over your sins. Mufti Saheb then elaborated on each point. Hereunder are some important points on each point. Imam Gazali (Rahimahullah) in Ihyaa has referred to various parts of limbs of the body and their benefits and harms. He referred to the tongue as small in size and major in crime. Maulana Ashraf Ali Thanvi (Rahimahullah) used to advise; *Pehle tolo, phir bolo. (First weigh, then talk).* Imaam Shafee (Rahimahullah) used to ponder before responding to anyone. When asked for the reason, he said, I think if there is goodness in what I am about to say, then I say it or else I withhold myself. On the second point Mufti Saheb referred to another angle of the hadith. Be good to members of your house, they will love you and you would want to stay in the house. Mufti Saheb said, nowadays people daunt going to their houses because of the character and conduct of the members of the house.