ummtaalib

Part Twenty Eight On one occasion, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) entered his pen and found his slave feeding fodder to a camel. On inspecting the fodder, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was not pleased with the manner in which the slave had prepared it and thus twisted his ear. After a little while, taking stock of his actions, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) became concerned and feared that he should not be taken to task for this action in the Hereafter. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thus addressed the slave saying, “Take retribution from me,” but the slave refused to do so. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) continued to insist, until the slave agreed and began to twist his ear. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then instructed him, “Twist it harder!” until he was satisfied that the slave had inflicted on him the same pain that he had inflicted on the slave. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then exclaimed, “How wonderful is the retribution which is taken in this world, before it can be claimed in the next world!” (Al-Ahwaal libni Abid Dunya #264, Akhbaar-ul-Madinah #1777) Note: Disciplining the slave was permissible for Hazrat ‘Uthmaan (radhiyallahu ‘anhu). However, he asked the slave to take retribution from him as he feared that he could have overstepped the mark in disciplining the slave. This conduct of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was, in actual fact, a reflection of the fear of Allah Ta‘ala within him, and the concern of accountability in the Hereafter. May Allah Ta‘ala bless us with the taufeeq of emulating Hazrat ‘Uthmaan (radhiyallahu ‘anhu) in being concerned about our spiritual reformation and the accountability of the Hereafter.

الْبَارِئُ الْخَالِقُ These two names will be discussed together. الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ are interconnected and similar in terms of their meaning. Translation الْخَالِقُ is translated as The Creator and the Planner. It means to create something out of nothing; bring something out of non-existence to existence without any raw materials, model or architectural plans, to make something with Hikmat and to run things in systematic way. All this comes under الْخَالِقُ and only Allah ta’ala is الْخَالِقُ It is mentioned 11 times in the Qur’an. الْبَارِئُ is translated as The Maker from Nothing and The Evolver. It has the connotation of making something in a systematic, principled way. Interchangeably Used These two names are often used interchangeably however there is a subtle difference between the two. In the Qur’an In the Qur’an a lot is mentioned on how Allah ta’ala created everything. اللَّهُ خَالِقُ كُلِّ شَيْءٍ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ Allah is the Creator of all things and of all things He is the Guardian. [Surah Zumar: 62] Allah ta’ala created everything and he also made everything in a systematic and orderly fashion and with a purpose. Looking at the Signs After mentioning the things Allah ta’ala created He says to look at them, فَلْيَنْظُرِ الْإِنْسَانُ إِلَىٰ طَعَامِه - Let man reflect on his food [Surah Abasa: 24] Addressing humanity Allah ta’ala says that he should look at the food he eats and how this sustenance is provided. Milk, which is a pure substance, is produced from between two impurities, blood and Najaasah. وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا لِلشَّارِبِينَ Surely there is a lesson for you in cattle. We give you to drink of what is in their bellies, between bowels and blood - pure milk - pleasant for those who drink it. [An-Nahl: 66] There is Aalami Akbar – the whole universe and the Aalami Asghar – our own selves which is the smaller world, a world unto itself. Allah ta’ala says in the Qur’an, وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ - In the earth, there are signs for the firm believers, [Surah Dhaariyaat:20] People of Yaqeen will see the signs in the universe and in their own bodies, how Allah ta’ala has structured and balanced everything. وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ - and also in your own selves; can you not see? [Surah Dhaariyaat:21] It is when one looks that one finds the signs and how everything has a purpose. Allah ta’ala’s bounties are innumerable. وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا ۗ He has given you all that you could ask for and if you want to count the favors of Allah, you will never be able to count them. In fact, man is unjust, thankless. [Surah Ibraheem: 34] Thinking and reflecting on the signs of Allah ta’ala, whether it be the universe or our own bodies, will make us realise Allah ta’ala is الْخَالِقُ – making something from nothing and الْبَارِئ– making it in a systematic manner. It is mentioned in many places in the Qur’an to look at creation and to look at it with wonder. Even those who do not believe, when they see the signs they say there has to be a God Who created everything so perfectly. Scientists have said they see embryology mentioned in the Qur’an. Regarding it Allah ta’ala says, وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ - Indeed We have created man from an essence of clay, ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ - then placed him as a drop of semen in a firm resting place, خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ then changed the semen into a leechlike mass, then leechlike mass into a fetus lump, then fetus lump into bones, then clothed the bones with flesh, and then We brought him forth as quite a different creature from the embryo - so blessed is Allah, the best of all creators [Surah Mu’minoon: 12-14] People in the olden days when there were no ultrasound used to believe that at conception there was a miniature person which grew into a baby before being born but from a piece of flesh there are 300 joints being made, millions of cells being created and a whole nervous system which is so long that if it was stretched out it would go around world twice and this is just the human. Then there are animals, each of which given an amazing feature. We cannot look at nature empty heartedly. We have to look with eyes of Imaan and you will say Subhaanallaah with a feeling of awe. The Tarbiyat of children can also be done because when you share this feeling with them it will touch something in their soul and they will feed off it. Allah ta’ala is telling us to look at the signs however human beings are in their own delusion. Allah ta’ala says in the Qur’an, يَا أَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ - O man! What has lured you away from your gracious Rabb, (Allah ta’ala reminding us) الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ - Who created you, fashioned you, proportioned you, فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ - and moulded you in whatever form He pleased? [Surah Infitaar: 6-8] He made us male and female, different sizes and colours and this is all the creation of Allah ta’ala and we are all the creation of Allah ta’ala. *~~*~~*

الْمُتَكَبِّرُ Translation الْمُتَكَبِّرُ is translated as the Imperious (Imperious coming from imperial i.e. royal), The Supremely Great and The Perfection of Greatness. Another form of this name used in the Qur’an referring to Allah ta’ala is الكَبِير (The Great/Big). It is also used in Salaah when we say اللهُ اكْبَر (Allah is Great) which are from the same root word. Definition Allah ta’ala in terms of His Sifaat and condition is Pure and better and bigger (Big is the key word) than anything else. Everything in comparison to Allah ta’ala is small. Nothing is comparable to Him and everything is below or beneath Him in terms of Sifaat, strength, knowledge, power etc. In the Qur’an الْمُتَكَبِّرُ is used only once in the Qur’an in verse 23 in Surah Hashr and الكَبِير is used 6 times. Not shared by Humans This is a Sifat which cannot be shared by human beings. Some names like الرَّحِيمُ الْغَفّورُ can be shared by humans and we should be merciful and forgiving to fellow humans. Some names are reserved for Allah ta’ala alone and this is one of them. For Allah ta’ala, this is His praise and to be used by anyone other than Allah ta’ala is a sin, a weakness and a fault to be called مُتَكَبِّرُ or to have that attitude. If a person feels and claims greatness i.e. “I am great/important” then it is a lie and it is wrong. كبريـاء The word كبريـاء (Kibriyaa’) – Greatness, comes from this name. The greatness of the earth and the skies is only for Allah ta’ala. The oceans, mountains etc. do Tasbeeh of Him alone. We see this again and again in the Qur’an. Allah ta’ala says in Surah Jaathiya (verse 37), وَلَهُ الْكِبْرِيَاءُ فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ To Him belongs greatness throughout the heavens and the earth, and He Alone is the All-Mighty, the All-Wise. Therefore no one can take part of His Kibriyaai (Greatness) or share in it and we are also part of the greatness of the earth. Whatever good human beings have done i.e. success in terms of inventions, coming up with interesting concepts or doing good for fellow humans is all indirectly contributed to Allah ta’ala since He gave human beings that ability, intelligence etc. to do it. When a person realizes this then they realize their own humility as there is a connection between realizing one’s own humility and then realizing the greatness of Allah ta’ala. When a person is attentive and appreciative of the Ihsaanaat of Allah ta’ala upon humanity and does things for His pleasure then he realizes the greatness of Allah ta’ala and when that happens the person can appreciate the greatness of other people and show respect to others as well. True greatness however belongs to Allah ta’ala alone and it is Him alone we should please. Disease of the Heart Attributing greatness to one’s self is a disease of the heart. It is called Takabbur and it has different levels. The highest level is called Takabbur – arrogance in English. This is when one thinks they are better than others and they project that image and make other people feel it. This is a major disease of the heart and a sin. It is mentioned in Hadith that “He who has in his heart the weight of a mustard seed of pride shall not enter Paradise.” Some Scholars say it is an atomic disease i.e. seems very small but can cause great spiritual destruction like an atom bomb which can cause great destruction. The lower level is Kibr. This is where a person thinks they are great but does not project it so much i.e. they do not act upon it and though they think it, others may not realize it or feel it. It is also a sin and can lead to Takabbur. The lowest level is Ujb – self-conceit/vanity/ being egotistical or full of one’s own self. The person may not think they are better than others and is more interested in his own self i.e. it is all about “me.” To an extent we live in a “me” culture where life revolves around one’s own issues and problems and everyone is egotistical to some degree. This is where a person gives themselves self-importance. In a Hadith Qudsi Prophet sallallaahu ‘alayhi wasallam said that Allah ta’ala said, “Pride is my cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire.” [Abu Dawood, Ibn Majah] Allah ta’ala uses the analogy of a garment saying if anyone tries to snatch it they will go into Jahannam. A person who claims greatness thinks they can share in the greatness of Allah ta’ala but this is a trait no one can share. Realising the Greatness of Allah ta’ala One way to realise the greatness of Allah ta’ala is to reflect upon the whole universe and the signs of Allah ta’ala in all of creation. It makes a person feel small and insignificant. We should put ourselves in situations or environment where we can feel the Greatness and Supremeness of Allah ta’ala and to feel small, imperfect and insignificant i.e. looking up at the stars on a dark night in a rural area. Looking at the sky is something which brings a person closer to Allah ta’ala. In Surah Mulk (verse 3) Allah ta’ala says, الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ “The One Who created the seven heavens, one above another, you will not see any flaw in the creation of the Compassionate. Look once again, do you see any flaw?” Knowing Allah ta’ala but not knowing Allah ta’ala Allah ta’ala is telling us to look at the sky and though Allah ta’ala is everywhere, the sky is something which makes you realize there is a whole universe we can glimpse into. The stars are millions of light years away and we can see them with our naked eyes but we cannot reach them. It is so strange that Allah ta’ala is telling us to look at the sky and you can look but do not really know though you can feel something is there. Allah ta’ala’s Greatness is something we can feel but we do not really know or understand the Haqeeqat and as was mentioned in the introduction, knowing Allah ta’ala but not knowing Allah ta’ala. Yes you can know Him and yes you can never know Him. Ibraheem AS and His realising the Greatness of Allah ta’ala Different Ambiyaa went through this. It is mentioned in the Qur’an regarding Ibraheem AS, فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا ۖ قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ When the night drew its shadow over him, he saw a star and said, "this is my Rabb." But when it set, he said: "I do not love to worship such a god that fades away." [Surah Al-An’aam 76] فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَئِنْ لَمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ Afterwards he saw the moon shining, he said; "This is my Rabb." But when it also set, he cried: "If my Rabb does not guide me, I shall certainly become one of those who go astray." [Surah Al-An’aam 77] فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَٰذَا رَبِّي هَٰذَا أَكْبَرُ ۖ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ Then when he saw the sun with its brighter shine, and he said: "This must be my Rabb; it is larger than the other two." But when it also set, he exclaimed: "O my people! I am done with your shirk (associating partners with Allah” [Surah Al-An’aam 78] He realised Allah ta’ala was Bigger/Greater than the sun, moon and stars and He controlled the movements of these huge objects. Feeling Allah ta’ala’s Kibriyaai To feel Allah ta’ala’s Kibriyaai in our hearts we should reflect upon it by looking at the universe and the world around us. We should realise the Greatness of Allah ta’ala both, in our hearts and on our tongues when we say اللهُ اكْبَر In Surah Bani Isra’eel, Allah ta’ala tells says, وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا and say: "Praise be to Allah, the One Who has begotten no son and Who has no partner in His Kingdom; nor He is helpless to need a protector, and glorify His greatness in the best possible way." [Surah Israa: 111] If we look at the Adhaan how many times is the Takbeer recited? It is recited six times and if one lives in a place where the Adhaan can be heard then for the five prayer times one hears it 30 times. Then in each Iqaamah for those who pray in the Masjid, it is heard another 30 times for the five prayers. Then while performing Salah the Takbeer is recited at the movement for each posture. It has been calculated that if one prays the five prayers with the Fard, Waajib, Sunnat and Nawaafil then the Takbeer is recited 96 times in each Salaah. The Takbeeraat are also recited during Hajj, in the ‘Eid and Janaaza Salaah, when slaughtering the animal etc. Allah ta’ala is constantly reminding us that He is The Greatest. We are actually affected by the bigness of things i.e. a big country, a grand house, people who have a lot of wealth etc. and we start regarding them as important. Why? Because they are so big and Allah ta’ala is reminding us saying, “No, I am the Biggest” Therefore when we see these great things and are impressed by them or we are impressed by our own selves we should say اللهُ اكْبَر and we should be careful about giving greatness to our own selves. Allah ta’ala is very patient with human beings. Scholars give an example of a man with many children the eldest of whom starts acting like the father to the younger ones. At first the father may find it amusing however after a point he will scold the eldest child. Similarly Allah ta’ala lets it go when a person starts thinking themselves great but eventually Allah ta’ala will punish. Remedy to Inculcate Humility Therefore we should have Istihzaar (awareness) of His greatness at all times and the best way to do it is to be humble in respect to Allah ta’ala and other people and our own selves and our achievements especially when we are praised. One way to divert attention away from our own selves when we are praised and we start to feel important and significant is to say اللهُ اكْبَر and think that it is Allah ta’ala Who is deserving of this praise, as any good which has come to me is from Allah ta’ala and He covers up all my negative points from creation. He puts a veil over them and makes apparent my good points. We should realize our Haqeeqat/Asl and when we realize it, there will be no Takabbur. In the Qur’an Allah ta’ala says again and again to look at where we come from, what our origin is and what we are made of; an impure drop of water. The Salaf Saaliheen used to make Tarbiyat of their children regarding this. There is a story about ‘Umar bin ‘Abdul ‘Azeez (رحمه الله), the famous Khaleefah after the Khulafa Raashideen. He was very pious and when he became Khaleefah he gave away a lot of wealth which he believed was impermissible for him and so his family had to become used to a lower standard of living. His son once made a ring worth a thousand Dinaar which was a lot of money and when ‘Umar bin ‘Abdul ‘Azeez (رحمه الله) heard, he wrote to his son saying, “It is better you sell the ring and feed a thousand hungry people and make a simple iron ring with the words,‘Rahimahullahu imran ‘Arafa qadarahu nafsihi’” – Meaning may Allah have mercy on such a man who recognizes the worth of his own self i.e. to realise how temporary and insignificant you are. This does not mean you feel lowly and degrade yourself but not to put so much importance on materialistic things because you deem yourself worthy of it. Do not Forget your Haqeeqat Although it is permissible in Deen to spend money and have good things but when a person does that it is opening the door to potential arrogance. A person can get infatuated with his own self and unfortunately we live in a very materialistic culture and this is not just in the Western cultures but also among Muslims. We are fixated with looking good and having an image and we spend a lot of money to that end. So again we are giving self-importance to ourselves and forgetting our Haqeeqat. What is the intention of spending so much money on something like a watch? If it is an investment like on gold and silver jewellery which a woman can wear as well then it is different however if it is to show off then it becomes a problem. As women we also need to keep in mind if something is Israaf (extravagance) and if it permissible. The Prophet sallallaahu ‘alayhi wasallam gave us very explicit guidelines and we should find out and we should refrain from anything which is Riyaa or Takabbur or Israaf and if it is Israaf then we should take the middle road. Scholars have said the middle line where Israaf is concerned is, “what in your community the people above you do not look lowly upon and those people below you do not think you are showing off.” Therefore it depends on people’s backgrounds, cultures and situations. Everyone needs to be careful regarding Takabbur, especially people with a lot of wealth, intelligence and degrees, beauty, fame etc. Maalik bin Dinaar (رحمه الله) was a famous Scholar. One day the son of a Wazeer walked by him with a lot of pride, arrogance and the gait of a prince. Maalik bin Dinaar (رحمه الله) said to him, “Won’t it be good to leave Takabbur.” The son of the Wazeer replied by asking if he recognized him meaning “how can you talk to me like this?” Maalik bin Dinaar (رحمه الله) said, “Yes I recognize you. Your beginning was an impure drop of water and your end will be a bad smelling body and in between you are carrying Najaasat i.e. in your stomach” meaning this is your Haqeeqat. When he said this, it touched the heart of the Wazeer’s son. He bowed his head and made Tawbah. Summary of the Remedies of Takabbur Knowing your Haqeeqat Making Du’a for humility Not making excuses when someone criticizes you or points out your mistake and for this, you need a big and humble heart. If you do not accept the truth it shows there is some Takabbur in your heart. To refrain from “My” “I” When we see faults in others or are being critical of them, to look for faults in your own self Being careful how we treat others especially those dependent on us in terms of power/authority i.e. mother over children, teacher over student etc. How we treat others reflects on us. How a janitor or the person who cleans the toilet is treated is different to how elders are treated. To think of Allah ta’ala’s Kibriyaai when we hear the Adhaan and perform Salaah (especially when we say the Takbeer) The more humility we see in our own selves, the more we will see Allah ta’ala as Al-Mutakabbir and the more we realise the greatness of Allah ta’ala , the more we will realize our own humility *~~*~~*

The Death Sentence When a person has been sentenced to death, he suddenly loses all taste for the pleasures of this world. If he was engrossed to a life of sin, suddenly he begins to repent and remember his Creator who had blessed him with the gift of life. He now wishes that he had spent his life in obedience to the commands of his Sustainer and Nourisher. Remorse and regret overwhelm him for his past deeds. This drastic change suddenly takes place because he has been “sentenced to death” by some mortal being like himself called the judge. Every single person walking on this earth has been sentenced to death by the Master of all mortal judges and by the King of all kings. Even before a person is born, the time and place of his death is decreed. The death sentence from above could be carried out at any time – it could be one year from now, perhaps a month or even the next moment. It could come on any pretext; an illness, accident or murder, or even without any pretext. How often have we heard of people who “just collapsed and passed away”. But alas, how unmindful we are of this imminent death. Falling into Vice When a Muslim becomes unmindful of the certainty of death, he will easily indulge in many vices and sins. He will perhaps cheat, deceive, bribe and steal. Drugs may become his way of life. Gambling may become his past time. Taking interest may become his business. Adultery and fornication may become his habit. Amassing the world may become his object in life. Hankering after “the next valley of gold” may become his ambition. All this could happen, and much more, simply because a Muslim has become unmindful of death. However, if a person is forever conscious that death could come at any moment, that irrespective of age and health one could “just collapse and pass away”, there will be a totally different picture. Then whenever he is tempted to sin, the voice from within will ask: “What if death comes to me while I am involved in that sin?” This is sure to restrain a person. Remembering Death Hence Rasulullah (sallallahu ‘alaihi wasallam) is reported to have said: “Remember excessively the destroyer of all passions – DEATH”. (Tirmizi) Besides exhorting the Ummah to remember death excessively, Rasulullah (sallallahu ‘alaihi wasallam) has declared those who do as the wisest of all people. It is reported that once Rasulullah (sallallahu ‘alaihi wasallam) was asked as to who is the wisest of all men. He replied: “The wisest of men are those who remember death more than everybody else. It is such people, indeed, who win distinction in this world and who will be raised to positions of honour in the Aakhirah”. (Majma‘uz Zawaaid) Visit the Graves In order to keep the remembrance of death alive all the time, Rasulullah (sallallahu ‘alaihi wasallam) encouraged the Ummah to regularly visit the graves, to wash the dead and to attend the Janaazah Salaah. Visiting the graves is thus for the purpose of remembering one’s death. However, the sad state of affairs is that when we occasionally do end up at the graveyard at the time of attending a burial, the opportunity to remember death is wasted in talking of worldly matters with friends. This is actually an opportunity to visualize one’s own death and prepare for the day when one will be also laid in the darkness of that narrow pit. Benefits and Harms Abu Haamid Laffaaf (rahimahullah) has written: “The one who remembers death is blessed by Allah Ta‘ala with three favours: 1. He readily turns to Allah Ta‘ala in repentance. 2. He is granted contentment. 3. He shows greater devotion in all modes of worship. The one who is heedless and unmindful of death is punished by Allah Ta‘ala in three ways: 1. He persists in sin and hesitates to offer repentance. 2. He is not contented with his income. 3. He becomes sluggish in the performance of his devotions. (Fazaail-e-Sadaqaat, pg. 655) Imaam Ghazali (rahimahullah) says: “Death is a tremendous thing to fear, but most people are heedless of it. Many people do not even talk of death due to their absorption in worldly affairs. A few talk of death but their minds are occupied with other things and, therefore, it does them little good. It is important that, from time to time, one should concentrate upon death to the exclusion of all other things and imagine that death is staring one in the face. One should think of one’s friends and relatives and recall to one’s mind how they were placed on the bier, carried to the grave and buried under mounds of earth. One should imagine their faces and think of their high ambitions and the changes that dust might have brought on their handsome faces, and how their bodies might have decayed, how their children were orphaned, their wives were widowed, how their relatives were left to weep over their loss. One should think how their fortunes were distributed and how their clothes were left behind (never to be worn by them again)! One should then say to oneself: “I shall have to suffer the same fate one of these days. How these people, who are lying in their graves, used to laugh and talk in meetings. How they indulged in lusts, but are now lying in the dust! They did not like to talk of death but have fallen prey to it. They were intoxicated by their youthful vigour, but are lying today in the graves, forsaken and uncared for. How deeply absorbed they were in the affairs of the world but now their hands and feet are scattered apart and worms are crawling on their tongues! Their bodies have become food for worms. How heartily they laughed, but now their teeth have decayed and fallen out. They made ambitious plans and arrangements for many years to come, though death loomed over their heads little did they know, on the last day of their life, that they were destined to spend that very night in the grave!” (Fazaail-e-Sadaqaat, pg. 661) A Bridge Thus it is imperative that we remember death much and prepare for it. There is no guarantee for tomorrow. By then it may be too late. If we prepare NOW, we will meet death smilingly for then it will be for us that which Rasulullah (sallallahu ‘alaihi wasallam) has described in the following words: “Death is a bridge that joins the lover (the righteous believer) with the BELOVED Allah Ta‘ala.” al-haadi

الْجَبَّارُ Translation الْجَبَّارُ is the superlative form and translated as The Restorer and The Repairer. It is also translated as The Compeller. Definition At-Tabari says الْجَبَّارُ is The One Who Rectifies the matters of all creation and controls it. Arabs used to call their kings Jabbaar so the Adhmat (Greatness) and strength of somebody comes from this word. There are two types of Jabr; one is when a person is weak and broken and to mend and rectify. The word Jabbaar means one who mends broken bones so Jabr is to mend broken bones. Another type of Jabr is to have such control that no one else can have and such height that no one else can reach. In Urdu Jabr means to force someone to do something but this word is different. In the Qur’an It is mentioned once in the Qur’an, verse 23 in Surah Hashr. In Du’a Many du’a and Hadith contain this word: يا جابِـرَ الْمُنْكَسِرِينَ، - O Mender of the ones who are broken! And: وَيا جابِرَ الْعَظْمِ الْكَسِيرِ، O the Mender of broken bones, Allah ta’ala is The Compeller. Other people try to compel or make something happen but it does not always happen. It only happens when Allah ta’ala compels it and will it to happen. Namrood tried to stop Ibraheem AS from spreading his Deen and Ibraheem AS became the father of all the Abrahamic religions. The Mushrikeen tried to stop the Prophet sallallaahu ‘alayhi wasallam in Makkah but he became successful all over Arabia and later spread even further. Jabbaar means Allah ta’ala does whatever He wants and no obstacle can stop Him and that is Al-Jabbaar. Does not apply to Humans As mentioned before, some Sifaat only apply to Allah ta’ala and not to humanity. This Sifat is one of them and only applies to Allah ta’ala. For us humans to feel we can dominate, control, force or compel people, is wrong as this is only for Allah ta’ala. Allah ta’ala is Ghaalib, He is never Maghloob. Allah ta’ala is Dominant, He is never dominated. Allah ta’ala is Jaabir, He is in control. He is never out of control. Use of this Name in Du’a We should use this name of Allah ta’ala in Du’a to get rid of our sorrows, fears etc. He can turn difficulty into ease, sadness into happiness. *~~*~~*

Think of Beginning & End Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Most people were destroyed when they became proud and arrogant. When a person shows off and becomes boastful over the bounties he is blessed with, this becomes a means of those bounties being snatched away. The solution to rid oneself of pride is to ponder over one’s beginning and end; initially a drop of impure fluid and eventually decomposed bones beneath the earth. When one thinks over this correctly, the reality strikes him that I am definitely not worthy of any respect, title or position.

الْعَزِيزُ Translation The Mighty and The Eminent. It is also translated as The Most Dominant. Definition Imam Ghazali (رحمه الله) says it is The One Who is so significant that few exist like him, yet he is also one for whom there is intense need as well as one to whom access proves dim cult. Unless these three meanings are combined, the term 'eminent' will not be used. There are many things in the world whose existence is rare, but if they are of little importance or not much use, they are not called 'eminent'. There are also many things whose significance is great, whose benefit is abundant, arid whose equal does not exist, yet if access to them be not difficult, they are not called 'eminent'. The sun, for example, as well as the earth, have no equal. The benefit from each of them is abundant and the need for both is intense, but neither of them is described as 'eminent', because access to observing them is not difficult. So it is inescapable that all three meanings go together. ‘Azeez is a word which can be shared with human beings. A person who is ‘Azeez is very respected, significant and people want to meet him. They need him but he is not so accessible. Allah ta’ala is الْعَزِيزُ and Most Dominat in this regard. He is needed, everyone needs Him to fulfill their needs but access is difficult. By “access being difficult” it means it is impossible to understand and comprehend Him. He is closer to us than the jugular vein and we make Du’a to Him. One definition according to some Scholars is One Who is very strict when it comes to taking revenge from the enemies and when they intend punishment, no strength can remove the punishment. So very intent when taking revenge when need be and very intent in punishing. Ibn Katheer (رحمه الله) says الْعَزِيزُ means the Being Who is dominant over everything and everyone is dominated by Allah ta’ala’s Jalaal. Therefore this is a Jalaali attribute. Some attributes have Jalaal (Wrathfulness, anger, strictness) and some have Jamaal (Beauty) Ibn Qayyim (رحمه الله) says there are four meanings to الْعَزِيزُ 1. That Being Who has power and no one can go against Him 2. The Dominant One and no one can dominate Him 3. The Revengeful One 4. The One Who has subtle powers so no one can compete with this Being, not even the strongest king or authority of this world. The strength and power of Allah ta’ala comes from this Sifat of الْعَزِيزُ In the Qur’an It is mentioned 92 time in the Qura’n. الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ [Surah Hashr:23] وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ - Allah is Mighty, capable of retribution.[Surah Aali ‘Imraan:3] And this is one aspect of being الْعَزِيزُ Paired with other names: إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ - surely Allah is Mighty, Wise [Surah Baqarah:220] Allah ta’ala has the power to do all these things but He also has wisdom. وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ - And lo! thy Lord! He is indeed the Mighty, the Merciful. [Surah As-Shu’araa:9] Two Sifaat being contradictory are paired together. Allah ta’ala is Mighty, Revengeful, Dominant but paired with Raheem. (My note: remember الرَّحِيمُ is exclusive mercy) Therefore Allah ta’ala is الْعَزِيزُ for those who do not abstain from sin and do not care, and الرَّحِيمُ for those who try and make Tawbah when they do sin. ‘Izzat (Respect) Shaykh Abul Abbaas al-Mirsi, the author of the famous commentary of Al-Mishkaat said true respect is given to those people who take their eyes off Makhlooq i.e. those who do not depend on Makhlooq for any of their needs. He says ‘Azeez comes from ‘Izzat (respect i.e. how people regard you and the level of significance they regard you with). Human beings have respect when they do not depend on others. They depend on their Khaaliq, Allah ta’ala. True respect is when people respect you from the hearts where Allah ta’ala puts it and not when we demand, expect or make them respect us. Self-respect People who no longer have expectations from Makhlooq have self-respect which is very important whether other people respect you or not. Having self-respect does not mean we are arrogant and full of ourselves. Many people lose their self-respect. The way to attain it is not to have expectations from people and to focus on Allah ta’ala and our relationship with Him. Complaining to People Complaining to people decreases the respect a person can have in the Dunya. The habit of the pious and Salaf was that they would never complain to other people. They would only complain to Allah ta’ala Respect is for Allah Alone Allah ta’ala says in the Qur’an in Surah Faatir, مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا If anyone is seeking honor, let him know that all honor belongs to Allah Alone. [Surah Faatir:10] الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا Those who choose the unbelievers to be their protectors rather than believers. Are they seeking honor in being with them? Whereas all honor belongs to Allah Alone. [Surah Nisaa’:139] Whoever wants respect there is only one way and that is to obey Allah ta’ala and this is necessary for respect of the Dunya and Aakhirah. This is true respect and not what people show to those in authority in the Dunya. Respect for the commands of Allah ta’ala There is also this concept of respect that a person has respect for the commands of Allah ta’ala and the Sunnah even if they are not obeying or fulfilling the commands fully (though ideally all commands should be obeyed fully) and does not ask questions i.e. whether an act is a Fard, Waajib or a Sunnah and if they have to do it. This is the Ma’rifat (Knowledge) of this Sifat i.e. to be aware of and respect and obey the commands of Allah ta’ala and this is a quality lacking in us and especially in children. Know your Reality - A Slave, always a Slave Shaykh Ashraf Ali Thanwi (رحمه الله) has given an example in the commentary of a person who is a slave. He is bought in a bazar and commanded to do certain duties and thereafter leaving him in charge, his master leaves. In his master’s absence the slave knows he is still a slave even though his master is not there and so when his master returns he has no delusions of being anything other than a slave. Similarly we should know our Haqeeqat (reality) that I am a servant of Allah ta’ala and the respect I have is given to me by Allah ta’ala and if He takes it away we have to accept His decision. Ways of Attaining Respect We want respect from our husbands, children and other people and we want self-respect as well. How can we attain this respect? It is mentioned in Hadith that Prophet sallallaahu ‘alayhi wasallam said, “Charity does not decrease wealth, no one forgives another except that Allah increases his honor, and no one humbles himself for the sake of Allah except that Allah raises his status.” [Muslim] Whenever a person shows humility for Allah ta’ala and has no other ulterior motive, He raises his status. Looking at the verses mentioned before and the Hadith we see that the way to get respect is, 1. Obedience to Allah ta’ala. The more we obey Allah ta’ala the more Makhlooq will respect us 2. Having a forgiving nature increases respect and ranks in the eyes of others. When a person has the power to take revenge and still forgives then other people will have respect in their hearts for that person and they will be rewarded in the Aakhirah. Musa AS asked Allah ta’ala who was the most respected person among His slaves. Allah ta’ala said it was the who had power (i.e. to take revenge) and he forgives. Counsel Imam Ghazali (رحمه الله) says all respect is from Allah ta’ala so we should remember when we are in any position of respect (i.e. due to our work, knowledge, family, religion etc.) that it is temporary and know that if I misuse it I will be humiliated or if Allah ta’ala wants to take it away, He can. *~~*~~*

Q. What is the Islamic ruling on celebrating Halloween? (Question published as received) A. The celebration of Halloween originated with the ancient Celtic festival of Samhain, when people would light bonfires and wear costumes to ward off ghosts. Over time, Halloween evolved into a day of activities like trick-or-treating, carving jack-o-lanterns, festive gatherings, donning costumes and eating sweet treats. Concerning Halloween, The Encyclopaedia of Religion writes: “On this occasion, it was believed that a gathering of supernatural forces occurred as during no other period of the year. The eve and day of Samhain were characterized as a time when the barriers between the human and supernatural worlds were broken. Otherworldly entities, such as the souls of the dead, were able to visit earthly inhabitants, and humans could take the opportunity to penetrate the domains of the gods and supernatural creatures. Fiery tributes and sacrifices of animals, crops, and possibly human beings were made to appease supernatural powers who controlled the fertility of the land.” (pp. 176-177) In terms of Shariah, it will not be permissible to participate in the celebration of Halloween as it is based on satanic practices and beliefs. As Muslims, we are required to preserve our beliefs and not imitate un-Islamic practices. Rasulullah Sallallahu Alayhi Wasallam said, “Whoever imitates a nation will be amongst them” (Abu Dawood) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Part Twenty Seven Adopting a Soft and Lenient Approach when Dealing with People: ‘Ataa bin Farrookh (rahimahullah) narrates the following: On one occasion, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased a plot of land from a certain person. However, despite Hazrat ‘Uthmaan (radhiyallahu ‘anhu) calling the person to receive payment for the land, the person was delaying. When Hazrat ‘Uthmaan (radhiyallahu ‘anhu) met the man thereafter, he asked him, “What prevents you from coming to collect your money?” The man replied, “The reason that I delayed in coming to collect the money is that I felt that you have not paid me a fair price for the land! Every person that I meet is rebuking me over the price at which I sold you the land.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) asked, “Is this really the reason for you not coming to collect your money?” The man replied in the affirmative. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) addressed the man saying, “The sale is complete, However, I give you an option to cancel the sale and take back your land or to leave the sale as is and take your money.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thereafter explained to him the reason for giving him the option of cancelling or allowing the sale to continue saying, “Rasulullah (sallallahu ‘alaihi wasallam) had made du‘aa saying, ‘May Allah Ta‘ala bless that person with Jannah who adopts a soft and lenient approach with people at the time of purchasing, selling, making payment and requesting payment.” (Musnad Ahmed #410)

Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned the following to a person who was overcome by depression and grief: What is the need for such worry and grief? When a person is overcome by depression and grief, I generally advise them to engage in a certain muraaqabah (meditation). This meditation is a cure for all types of depression, worries and anxieties. The method of this meditation is for one to always reflect and ponder over the fact that “Allah Ta‘ala loves me and wants the best for me”. In the Qur’aan Majeed, Allah Ta‘ala says that He is the true friend and guardian of the believers. Hence, Allah Ta‘ala always decides the best for His servant. If any person experiencing depression and grief engages in this muraaqabah, then he will find that all his worries and anxieties will come to an end. An example through which this muraaqabah can be understood is the love of the mother for the child. Every child believes that his mother loves him and wants what is best for him. Despite this, the mother still does certain things that outwardly seem unpleasant to the child. In some instances, she even reprimands and disciplines the child. However, even though the child gets scolded by the mother, the child feels satisfied that his mother has the utmost love for him, and that whatever she is doing is for his benefit. (Malfoozaat Hakeemul Ummat 8/352)

الْمُهَيْمِنُ Translation The Protector and The Bestower of Security. It is also translated as The Guardian. Definition It is a collection of three Sifaat which gives the definition of this word: 1. That Being has to have full knowledge of the condition (Ahwaal) of everything 2. That Being has to have full power and ability to take benefit out of that element or thing 3. That Being can obtain or remove the benefit of something regularly Another way to describe الْمُهَيْمِنُ is that Being Who has complete knowledge of all hidden matters (Of the heart and everything else) Yet another way to understand is He is supervising all matters of creation. He is The Guradian Who has full knowledge and the power of protection. Once again there is this concept of protection and power and being guardian which is very similar to Al-Mu’min and As-Salaam. How is this word Different? الْمُهَيْمِنُ has the connotation of protection and supervision / tending to something and giving the ability to someone or something to protect themselves and Allah ta’ala has given everything a way to protect itself. This can be by means of the natural reflexes or instincts and other means i.e. the eyes are so delicate and Allah ta’ala has given eyebrows, eyelashes and eyelids to protect them. All of Allah ta’ala’s creation has been given some type of protective means. Flowers have thorns, birds have beaks, certain creatures have claws or horns, the jellyfish looks harmless but it can sting and the octopus has a unique means of protection where in times of danger it can expel water through the end of its mantle, propelling it like a jet through the water and it can squeeze its body through tiny gaps to shake off predators. Allah ta’ala being الْمُهَيْمِنُ has given creation the ability to protect itself. In the Qur’an It is mentioned once in the Qur’an, verse 23 in Surah Hashr. Counsel Imam Ghazali (Raheemahullah) says when we should be aware that Allah ta’ala is our Protector, that He is supervising and protecting us. When a person is aware then there is security in life and it should increase our Yaqeen and decrease disobedience. Just as a guard is given the job of protecting something and he knows his job is protecting that thing, so we also have the job of protecting what Allah ta’ala has given us and to use it in the proper manner and when the time comes to let things go then to return it in the right way. Subtle differences in the names We see subtle differences and nuances in the names which have similar meanings: Al-Muhaymin – Guradian/Protector Al- Mu’min – One Who removes fear As-Salaam – One Who brings peace in the heart *~~*~~*

Part Twenty Six The Consideration of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) towards his Servants ‘Abdullah Roomi (rahimahullah) mentions that when Hazrat ‘Uthmaan (radhiyallahu ‘anhu) would perform wudhu during the night, he would not take assistance from anyone (in pouring the water over his limbs). When someone suggested to him that he appoint one of the servants to assist him and pour the water for him, he said, “No! I do not wish to take service from them at night as the night is the time for them to rest.” (Tabaqaat ibn Sa’d vol. 3 pg. 44)

يا منْ لاَّ تَرَاهُ العُيُون Yaa Man La Taraahul ‘Uyoon O the one who eyes cannot behold in this world ولا تُخالِطُهُ الظُّنُون Wa Laa Tukhaalituhudh-Dhunoon and minds cannot comprehend His greatness ولا يَصِفُهُ الْوَاصِفُون Wa Laa Yasifuhul Waasifoon and people cannot praise Him as he deserves to be praised ولا تُغَيِّرُهُ الْحَوَادِث Wa Laa Tughayyiruhul Hawaadith and situations do not change him ولا يَخْشَى الدَّوَائِر Wa Laa Yakhshad-Dawaa’ir and he does not fear the passing of time يَعْلَمُ مَثاقِيلَ الْجِبال Ya’lamu Mathaaqeelal Jibaal He knows the exact weight of the mountains وَمَكايِيْلَ الْبِحار Wa Makaa-yeelal Bihaar And the volume of the oceans وَعَدَدَ قَطْرِ الأمْطار Wa Adada Qatril Amtaar And the number of drops of rain وَعَدَدَ وَرَقِ الأشْجار Wa Adada Waraqil Ashjaar And the number of leaves on trees وَعَدَدَ مَا أُظْلِمُ عَلَيْهِ الْلَيْل وَأشْرَقَ عَلَيْهِ النَّهار Wa Adada Maa Udhlima Alayhil Layl. Wa Ashraqa Alayhin-Nahaar And those things that the day illuminates with its light and the night hides in its darkness ولا تُوَارِي مِنْهُ سَمَاءٌ سَمَاءً، وَلا أرْضٌ أرْضَاً Wa Laa Tuwaari Minhu Samaa’un Samaa’, Wa Laa Ardun Ardaa’ And one sky cannot shield another sky, and no ground can shield another layer of ground from Allah وَلا بَحْرٌ مَا فِي قَعْرِهِ Wa Laa Bahrun Maa Fee Qa’rihi And the ocean (in its depths and darkness) cannot hide anything from Allah وَلا جَبَلٌ مَا فِي وَعْرِهِ Wa Laa Jabalun Maa Fee Wa’rihi And a mountain cannot (in its deepest darkest cave) hide anything from Allah اِجْعَلْ خَيْرَ عُمْرِي آخِرَه ij’al khayr Umree Aakhirah Make best part of my life the last part of my life وَخَيْرَ عَمَلِي خَوَاتِيْمَه Wa Khaira Amalee Khawaateemah and make the best of my action the action that I do in this life وَخَيْرَ أيَّامِي يَوْمَ ألْقَاَكَ فِيْه Wa Khayra Ayyaamee Yowma Alqaaka feeh and the best day the day I return back to meet You.

A beautiful du’a of a bedouin Question 1. What is the full Arabic text with transliteration and translation of the Hadith wherein the Bedouin praises Allah Ta’ala and Nabi (sallallahu ‘alayhi wasallam) gives him gold because he liked the way he praised Allah? 2. Was this praising/Du’a of his inside or outside Salah and if it was inside Salah, which Salah was it in? Answer Sayyiduna Anas (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) passed by a bedouin while he was supplicating in his salah saying: “O You whom no eyes have seen, no mind can comprehend, no describer can depict, and no effect can change, He who fears not from the change of events. He knows the weight of the mountains, the measure of the oceans, the count of rain drops, the number of leaves on the trees, the amount of things which are concealed by night, and those things upon which the sun shines. Nothing is concealed from Him; not the Heavens, nor the Earth, nor the seas and their deep corners, nor the mountains and their pathless terrain; [I ask] that you make the end of my the best part, my last deeds the best ones and that you make the best of days the day in which I meet you. Thereafter Rasulullah (sallallahu’alayhi wasallam) sent someone to fetch him saying “ When he finishes praying bring him to me.” When he finished praying, he brought him. Rasulullah (sallallahu’alayhi wasallam) had been given some gold as a gift, so when the bedouin came he (sallallahu’alayhi wasallam) gave it to him. The Messenger of Allah (sallallahu’alayhi wasallam) said “O bedouin, Where are you from?” He replied “From Bani ‘Amir bin Sasa’ah, O Messenger of Allah”. He (sallallahu’alayhi wasallam) said “Do you know why I gave you this gold?” He said: “because of the lineage between us O Messenger of Allah”. Rasulullah (sallallahu’alayhi wasallam) said: “Lineage has its rights but I gave you this gold because of your wonderful praising of Allah”. (Al-Mu’jamul-Awsat of Tabarani, Hadith: 9448) Hafiz Haythami (rahimahullah) said the narrators in this chain are authentic. (See: Majma’uz Zawaid vol.10 p.158 ) The Arabic Dua: يا من لا تراه العيون، ولا تخالطه الظنون، ولا يصفه الواصفون، ولا تغيره الحوادث، ولا يخشى الدوائر، يعلم مثاقيل الجبال، ومكاييل البحار، وعدد قطر الأمطار، وعدد ورق الأشجار، وعدد ما أظلم عليه الليل وأشرق عليه النهار، ولا تواري منه سماء سماء، ولا أرض أرضاً، ولا بحر ما في قعره، ولا جبل ما في وعره، اجعل خير عمري آخره، وخير عملي خواتيمه، وخير أيامي يوم ألقاك فيه Transliteration: Ya man la tara hul ’uyun wa la tukhalitu hud dhunun wa la yasifuhul wasifun wa la tugayyiruhul hawadith wa la yakh shad dawa’ir, ya’lamu mathaqilal jibal wa makayilal bihar wa ‘adad qatril amtar wa ‘adada waraqil ashjar wa ‘adada ma athlama ‘alayhil laylu wa ashraqa ‘alayhin nahar, wa la tuwari minhu samaun sama an, wa la ardun ardan, wa la bahrun ma fi qa’ri hi wa la jabalun ma fi wa’rihi, ij’al khayra ‘umuri akhirahu wa khayra ‘amali kawatimahu wa khayra ayyami yawma alqaka fihi. The narration doesn’t stipulate which salah it was. It was probably a nafl salah. And Allah Ta’ala Knows best, Answer edited by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar hadithanswers

Is Adab (respect) really so important? Passing on etiquette as insignificant generally leads to the abandoning of deeds that are sunnah, which leads to the discarding of a wajib (compulsory) act and so on. Imam ‘Abdullah Ibn Mubarak (rahimahullah) said: “If I leave out a single etiquette of Islam, I fear that Allah I will deprive me of all that He has bestowed me with.” (Kitabu-Tahajjud of Al-Ishbili (rahimahullah) pg. 132.) The society we live in is so foreign to the concept of adab that many a reader of today may consider the above statement as exaggerate. The following two incidents serve as an eye-opener to all in this regard: My Esteemed Teacher, Al-Muhaddith Shaykh Muhammad ‘Awwamah (may Allah protect him) cited the following personal experience in his most recent book entitled: ‘Ma’alim Irshadiyyah” Before quoting it he writes: “I feel difficult to quote this episode because of its last portion, but I will do so anyway so that I may draw attention to something important” “I was once, while studying in Halab (Aleppo) carrying my kitab in my left hand when my teacher, a great scholar and one with rare capabilities, Shaykh Ahmad Qallash (rahimahullah) came to me and took the kitab from my left hand and placed it in my right hand saying: “O Allah grant me my book (i.e, book of deeds in the Akhirah) in my right hand” Several years passed and I had become a student in the Damascus University. It was the last day of the term and we were waiting to have our oral examination taken for the kitab “Tuhfatul Fuqaha” (a book of Hanafi Fiqh) One of the students became tired of standing for such a long time and wanted to take a seat on the stairway, but it was dusty. He was wearing a black pants and the dust would easily show on it. So he placed the kitab on the step and sat on top of it!!! Shaykh (may Allah protect him) continues: “By Allah! I feel hurt even just relating this incident, but my purpose was to draw a lesson…” (Ma’alim Irshadiyyah, pg. 244-245) Note: Look at the difference between the two; one of them felt nothing wrong in committing this act of disrespect and the other excuses himself twice for merely quoting the incident….! This (acquisition of adab) is a major benefit of studying under a reliable ‘Alim, instead of self (or even online) study. Respect for Quran The second incident I quote from a very senior ‘Alim of my country, Shaykh Ebrahim Mia (may Allah protect him). Shaykh Ebrahim is very active in many fields of Din, one of them being the spreading of the Quran and it’s teachings in Africa. A few years ago, on a visit to him with my beloved Father, He told us the following story: “We generally go to certain parts of Africa for the service of Din and we habitually take with us copies of the Holy Quran for distribution. The sad reality is that in many places people haven’t even seen the Quran. They learn from slates etc. While in a remote part of Africa we handed over a copy of the Quran to a person walking in a jungle. He became ecstatic, kissed it and placed it on his head. In Fact it was like a ceremony in that village, where many people gathered just to see this. We were indeed moved by their respect for the Quran. That very year, I was blessed with a visit to the Haramain (The blessed lands of Makkah and Madinah). While sitting in the Haram (Holy Masjid) after a particular salah, I noticed the cleaners of the Haram. There were two of them on a ladder cleaning the chandeliers. One of them, despite being on the highest point of the ladder was unable to reach the top of the fitting. So he casually asked the one below him to hand him a few copies of the Quran, which he placed on the last step of the ladder and then stepped on those Qurans so he could reach that part of the chandelier!!!” May Allah protect us! Moral The reality is that when one begins to compromise on the minor practices (if they could be referred to as minor) then there is no stopping. It’s like slippery ice, and slippery ice no joke! The following has been reported from the Salaf (pious predecessors) among them Imams ‘Abdullah ibnul Mubarak (rahimahullah), Ruwaim (rahimahullah) and Abu ‘Ali Ad-Daqqaq (rahimahullah): من تهاون بالآداب عوقب بحرمان السنة ومن تهاون بالسنة عوقب بحرمان الفرائض، ومن ترك الفرائض عوقب بحرمان المعرفة “Whoever belittles etiquette will be punished by being deprived of the sunnah, and who leaves a sunnah will be deprived of the fard (obligatory) deeds and he will eventually be deprived of his recognition of Allah” (Shu’abul Iman, Hadith: 3017, Kitabut- Tahajjud of Ishbili, pg.132 & Mu’idun Ni’am of Subki, pg. 85) From where to where During my stay in Madinah Munawwarah in the year 2000, I would frequently visit an elder Scholar; Shaykh Sayyid, ‘Abbas Saqar (rahimahullah). He once mentioned that in his childhood, the Qurans would not be left on open stands all over the Haram (as is the existing norm in the Haramain). Instead they were locked in a special cabinet, and the keys would be by a responsible caretaker. He says: “The Quran would not be handed out to children” (because of their lack of respect) After saying this he lamented over the current state of disrespect towards the Holy Book of Allah. Shaykh ‘Abbas (rahimahullah) passed away a few years later in Salah during Ramadan. May Allah shower his special mercies upon his soul. He was a very warm and passionate Scholar. All who visit the Haramain, will be witness to the sad sight of disrespect shown to the Quran. People carry the Quran like they carry their shoes; i.e. on their sides instead of holding it by the heart. The Quran is found lying on the floor all over. This is where it all started. Then it led to the sad, depressing state that is quoted above. In our case, it may start from allowing ourselves or our kids to place other books (in some cases un-Islamic magazines) and other items on top of the Quran. Be careful before someone thinks of standing or sitting on it! So, Yes! Adab is really that important! Let’s not underestimate the magnitude of respect and etiquette. If we fail in this regard, one can never imagine what could be the result… May Allah protect and guide us all. Amin. al-miftah

الْمُؤْمِنُ Translation الْمُؤْمِنُ is translated in English as The Remover of fear and The Giver of Tranquility which sounds similar to As-Salaam however it is more in terms of preservation and also has the meaning of peace/tranquility. الْمُؤْمِنُ also has the meaning of “Faith” though it is not in the translation. Definition In terms of understanding “Faith” According to Shaykh Sa’di (رحمه الله) it is that Being Who due to the Kamaal of His attributes and Kamaal of His Jamaal (Beauty) and Jalaal (Anger/wrath) that He has sent His Prophets and His Books with clear evidences and signs and each of these evidences and signs affirm the Prophets who themselves are evidences and signs. Therefore the Bringer/Keeper of Imaan (Faith) Allah ta’ala fulfills His promises & removes Hopelessness Another understanding/ definition of this name is that Allah ta’ala fulfills His promises to His servants in the Dunya and Aakhirah. He also fulfills what they think of Him and does not make them hopeless. These are different ways Scholars have described this name. He is the Giver of tranquility i.e. fulfilling promises, removing hopelessness and bringing signs which affirm a person’s Imaan. In the Qur’an It is mentioned once in the Qur’an, verse 23 in Surah Hashr. Difference between As-Salaam and Al-Mu’min Many things are mentioned in the commentary of this name which are also mentioned in the explanation of the name As-Salaam. One of the ways we can understand the difference between the two names is that As-Salaam is to bring peace more on a personal level i.e. feelings, emotions, family, children, finances etc. and Al-Mu’min is more on a deeper level in terms of peace in the world and in terms of our Imaan. Aman (Peace / Tranquility) Allah ta’ala can grant Aman and he can also retract it due to some reason and His wisdom. When this Sifat is decreased, the Sifaat of Al-Jabbaar and Al-Qahhaar take effect as they are opposite. Some of the Sifaat are opposite to each other and if one is decreased then the other will increase and vice versa. Aman in the Body Allah ta’ala removes fear and gives tranquility in terms of our worldly problems and also in terms of our body. He puts to work different body parts i.e. blood (which is liquid), bones (which are hard), skin (which is not liquid or hard), enzymes, cells etc. with some parts opposing to each other and balances them out. Allah ta’ala uses contradictions in order to bring Aman (peace / tranquility). This trait is used in opposition or complementation with the traits of Jabbaar and Qahhaar. Allah ta’ala mentions in the Qur’an, وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ In the earth, there are signs for the firm believers, وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ and also in your own selves; can you not see? [Surah Dhaariyaat: 20-21] Many Scholars have talked about this in detail that our body parts are Aalami asghar, a smaller, microcosm of the bigger picture. The world has potentially harmful elements and similarly on a micro level, the body has some harmful substances i.e. bacteria, cancer cells etc. which can cause harm and Allah ta’ala protects us and grants us security from this potential harm because He is الْمُؤْمِنُ Aman in the face of Fasaad Allah ta’ala also grants Aman (Peace / tranquility) in the face of Fasaad, adversity, difficulty etc. though the biggest deterrent to our own development is our own selves through injustice caused by corrupt people. Even then Allah ta’ala gives Makhlooq peace. He has put a control on these factors which can hinder peace on earth so that despite all the evil which is done in the world which we know about, He protects us from being so affected by it so much that maybe we could not have been able to live. Had Allah ta’ala not controlled the nature of humans to make Fasaad on the earth, the world would have ended a long time ago. Allah ta’ala being الْمُؤْمِنُ is able to bring peace in this way. Aman in Cities Peace where we live is also a great Ne’mat because without peace it would be very difficult to prosper and no work can be done be it worldly or religious, despite there being other Nemat of people who can do the work and other resources available. We see this in places which have educated people and resources however due to war situations or corrupt governments there is no worldly or religious prosperity. There is wisdom in the words of the Ambiyaa AS and especially the Du’a of Ibraheem AS when he made Du’a for Makkah Mukarramah: وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ “Remember when Ibrahim (Abraham) said: “My Rabb! Make this city a city of peace and save me and my sons from the worship of idols.” [Surah Ibraheem:35] آمِنًا – peace. This was before Makkah Mukarramah was established as a city. Because there was peace, the city of Makkah prospered as a commercial centre. Therefore peace is essential for prosperity. In Surah Teen, Allah swears by the “Peaceful city” - وَهَٰذَا الْبَلَدِ الْأَمِينِ “and by this city of peace” Aman in the Home Similarly if there is no peace in a home then despite having everything else, the people will not prosper. We should make Du’a Allah ta’ala grants us peace in our homes, communities and cities. Aman in Rizq According to Shaykh Abd Al-Ghafoor Al-Mirsi, read Surah Quraysh eleven times after Fajr and Maghrib Salaah for Aman in Rizq and safety from enemies. In the Tafseer of Surah some Scholars recommend reading Surah Quraysh when in fear of any enemy or adversity. Aman – Concept of Peace & Protection from Fear Aman has the concept of peace as well as being protected from fear. When Yusuf AS invited his family to Misr he said, وَقَالَ ادْخُلُوا مِصْرَ إِنْ شَاءَ اللَّهُ آمِنِينَ “and said: “Now enter the city. Allah willing, you will live here in peace.” [Surah Yusuf:99] In Surah Quraysh, Allah ta’ala mentions the great favour bestowed upon the Quraysh, الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍ “Who provided them food in the days of famine and made them secure against fear” Allah ta’ala protected them from hunger and fear. They had freedom from hunger and from the fear of being attacked by others. The point Allah ta’ala makes to the Quraysh in this Surah is that you get Aman due to living near the Baitullah. How much more Aman would you get if you became the servants of The One Who owns the Baitullah? We understand that when a person becomes a servant of Allah ta’ala they will have peace in their hearts and peace of not having to live in fear. Many times people live in fear but it is not due to living in a violent community or country. It is fear due to anxiety, phobias, paranoia etc. Allah ta’ala protect us from these fears (Aameen) and that is what الْمُؤْمِنُ means – The One Who gives tranquility and security from fear. How is Aman Manifested? In the Qur’an Allah ta’ala mentions some episodes regarding when He sends Aman and when He takes it away. الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ أُولَٰئِكَ لَهُمُ الْأَمْنُ وَهُمْ مُهْتَدُونَ “Those who believe and do not taint their faith with wrongdoings will feel more secure and will be better guided.” [Surah Al-An’aam: 82] “do not taint their faith with wrongdoings” means, they do not mix their good deeds with major bad deeds or with injustice. Some Scholars say it means, they do not mix Imaan with Shirk and they are the ones who will have Aman and will be rightly guided. When this verse was revealed, the Sahaba RA worried and asked Prophet sallallaahu ‘alayhi wasallam if they would not be protected since everyone commits some Dhulm. He replied that Dhulm is Shirk (In the Dhaat of Allah ta’ala and in His Sifaat.) “Dhulm” is translated here as “Shirk” Therefore one of the ways to acquire tranquillity and remove fear is that we do not taint our Imaan with Shirk and there is logic in this. The more Imaan we have and the more we believe in the power of Allah ta’ala, the more He will protect us from fearing others. This verse shows that there is possibility that people can have Imaan and Shirk mixed together. Shirk is not just idol worship. It can have different variations, forms and dimensions. Shirk is giving the attributes of Allah ta’ala to anyone else, humans, Prophets, Angels or society. For example when we fear what society thinks of us more than we fear Allah ta’ala, this is a form of minor Shirk and we live in a type of fear of being judged and it is very destructive. When we get over this complex then we will progress in life and do well. In another verse of the Qur’an Allah ta’ala gives the example of a village which was peaceful and secure with Rizq coming from all sides and they had no fear from external enemies however due to their ingratitude and not showing appreciation for the Ne’mat, they were deprived of the Aman and Itminaan. وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ “Allah gives you an example of a town which was enjoying security and peace, receiving its provisions in abundance from every quarter, but it became ungrateful to the favors of Allah. As a result, Allah made its residents taste the consequences of their doings, through inflicting upon them misfortunes of hunger and fear.” [Surah An-Nahl: 112] How to Attain Aman Allah ta'ala is the Sabab (means) of bringing Aman and Sukoon in people’s lives and we see from these two verses that if we want Aman in our lives then we should firstly stay away from Dhulm (sin/Shirk) and secondly, show gratitude and not be ungrateful as ingratitude causes anguish and showing gratitude increases the Ne’mah. If we make Shukr for the Ne’mat of Imaan then Allah ta’ala will increase it and if we make Shukr for peace then He will increase the peace. Imaan الْمُؤْمِنُ comes from Imaan. So He is The One Who gives Imaan and Allah ta’ala also protects our Imaan. The way to have our Imaan protected is: • To show Shukr for this Ne’mat of Imaan. The Prophet sallallaahu ‘alayhi wasallam has shown us a Du’a with which we should fill our hearts and Allah ta’ala will protect our Imaan: رَضِيْتُ بِاللهِ رَبّاً وَّبِالْاِسْلَامِ دِينًا وَّبِمُحَمَّدٍ رَّسُوْلًا “I am happy with Allah as my Rabb, with Islam as my Deen and with Muhammad sallallaahu ‘alayhi wasallam as my Nabi.” • Not to hate any aspect of Deen. If we find we do not like certain people of Deen in terms of their personality or compatibility or any reason even then we should not hate them. Instead we should make Du’a for protection and the ability to love people of Deen. Being Faithful Allah ta’ala is the Haqeeqee Mu’min and He protects from all Sharr (Evil). We have Sharr within our own selves as well and we should make Du’a from protection against it. It is mentioned in a Hadith that the Prophet sallallaahu ‘alayhi wasallam said three times, وَاللَّهِ لَا يُؤْمِنُ “By Allah, he does not have faith!” It was said, “Who is it, O Messenger of Allah?” The Prophet sallallaahu ‘alayhi wasallam said, “He whose neighbor is not safe from his harm.” Therefore when we do not protect others from our own bad habits, evil and even being bad neighbours by showing lack of consideration then it shows we do not have proper Imaan. There is a connection between Imaan and Aman and when a person is protective of other people and protect themselves from their own Shirr and they protect themselves from Shirk and stays away from sin then it helps their Imaan. The Prophet sallalaahu ‘alayhi wasallam says a person does not have true Imaan when he does not protect other people (Mentioning neighbours specifically in this Hadith). In another Hadith it is mentioned, الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ “The Muslim is the one from whose tongue and hand the Muslims are safe.” [Bukhari] Therefore a Mu’min is one from whom others are safe and keeping other people safe from our own actions (of the tongue, hands etc.) is being faithful to them. Al-Mu’min means Allah ta’ala is Faithful to us as He gives us tranquility and removes fear from us and we should also try to do the same for others. Use in Du’a Allah ta’ala is The One Who gives true Aman. We should use this name in Du’a and ask for Aman in the Dunya and Aakhirah. We are weak by nature and only Allah ta’ala can protect us. We try to find people who are loyal and faithful in the Dunya but Allah ta’ala is the True Protecting Friend. Who is our Al-Mu’min? Imam Ghazali (رحمه الله) gives an example of a man who is alone and pursued by his enemy. He falls down and is unable to move or defend himself without help or weapons. Then someone comes and attends to his need providing him with soldiers, weapons and a secure fortress. Now for this person who provided all the help and security, it would be fitting to call him his Al-Mu’min. In the same way Allah ta’ala gives us humans who are weak by nature so much physically, spiritually and emotionally and He makes us strong. He is Al-Mu’min. He protects our Deen and Dunya and will insha-allah give salvation in the Aakhirah. Allah ta’ala says in a Hadith Qudsi, لا اله إلا الله حصني فمن قالها دخل حصني ومن دخل حصني أمن من عذابي ‘La ilaha illa Allah hisni wa man dakhala fi hisni amina min adhaabi' “The words ‘la ilaha illa Allah’ is my fortress, so whoever says it enters my fortress and whoever enters my fortress is safe from my punishment.” *~~*~~*

السَّلامُ Translation السَّلامُis translated in English as “The Source of Peace” (Sukoon). It is mentioned only once in the Qur’an in verse 23 of Surah Hashr. Definition Ibn Katheer (رحمه الله) says السَّلامُ is that Being Who is pure from all faults and shortcomings and He is complete is His Dhaat (Essence), Sifaat (Attributes) and Af’aal (Actions). The descriptions may seem similar to الْقُدُّوس which means that Being Who is pure from all faults, but here it says Allah ta’ala is perfect in His Dhaat, Sifaat and Af’aal. السَّلامُ is the One who is Free from all imperfections and deficiencies, because of the Perfection of His Being, of His Attributes and His Actions. Al Qurtubi states: السَّلامُ is the One who is safe from all deficiencies. He explains as Salaam in three ways: 1) The One free from every fault, and He is absolved of every deficiency. 2) He gives Salaam to His 'Ibaad (slaves) in Jannah. We learn from the Qur’an that the dwellers of paradise will be greeted with salaam, by Allah, by the angels and by each other. In Surah Yaseen verse 58, Allah ta’ala says: سَلَامٌ قَوْلًا مِن رَّبٍّ رَّحِيمٍ People in Jannah will be told “Salaam, a statement from their Rabb, the Most Merciful.” 3) The One Whose creation is free from His dhulm (injustice). He keeps His creations safe from any injustice on His part and His creation is free from injustice from Him. What does this tell us? Allah is السَّلامُ and there is no way He can be unjust. Many times we read in the Qur’an: وَمَا ظَلَمَهُمُ اللّهُ وَلَكِنْ أَنفُسَهُمْ يَظْلِمُونَ, ‘Allah did not wrong them, rather they wronged themselves’. Another definition is: "That Being in Whom one has hope for ‘Aafiyah (safety, protection and goodness.)" Salaamati from Sharr on Three Occasions According to Sufyaan bin Uyayna RA there are three occasions in a person’s life when he/she is overwhelmed by fear: when he emerges from the womb (Birth), at the time of death when he sees creation he has never seen before i.e. the beginnings of the afterlife, and on the Day of Judgement. It is mentioned in Surah Maryam regarding Yahya AS that Allah ta’ala granted him Salaamati from the Sharr (Difficulty) of these three occasions. This shows that this is the same manner Allah ta’ala will deal with the Believers and we should seek Salaamati from Allah ta’ala. If a person tries to live a good life in this world then he/she will attain it. In Surah Nahl it is mentioned: الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ Those whom the angels cause to die (when they are) good. They say: Peace be unto you! Enter the Garden because of what ye used to do. [Surah Nahl:32] The Concept of Protection/Security Another point regarding this name is the concept of protection which is something we are all concerned about and it comes from this trait of Allah ta’ala. We have to have Yaqeen (Certainty) in it. The Asbaab (Means) are there and we should take measure for protection however we must realize that true protection comes from Allah ta’ala. Let us consider the example of cancer. If cancerous cells are developed in the body and the immune system is strong, it fights and kills those cells but if for some reason they are not strong or the cancer cells are too strong, it leads to cancer. You do not know the immune system is fighting the cancer cells in your body and this is Allah ta’ala being As-Salaam. He is there protecting you in so many different ways and we do not even realize it. You leave home in a car and one small thing could have led to an accident and you say, “That was a close call.” If Allah ta’ala was to take away His being As-Salaam, we cannot do anything. We would be sitting ducks. If Allah ta’ala does not protect someone, no one can do anything to help them and if He wants to protect someone no one can do anything to harm them. The following is an episode regarding Amr bin Al-‘Aas RA who was the governor of Egypt and played an important part in internal conflicts within Islam after the death of the third Khalifah, ‘Uthmaan ibn Affaan RA. Following the murder of Uthman RA and the dispute between the supporters of Ali RA and the supporters of Muawiyah RA as successors, Amr RA represented Muawiyah RA in the arbitration as opposed to Abu Musa Ashaari RA who represented Ali RA. During the unrest of this time members of an extremist group planned to assassinate three important Muslims simultaneously. They were Ali RA, Muawiya RA and Amr bin Al-‘Aas RA. One of them traveled to Kufa to kill Ali RA. He was Abdur-Rahmaan ibn-Muljim. When Ali RA came to lead the Fajr Salaah, ibn-Muljim struck Ali RA. He got seriously injured and died a couple of days later. In Shaam, Muawiya RA was struck and injured by the attack however he survived. In Egypt, Amr ibn Al-‘Aas RA, did not come to lead the Fajr Salaah on that day, and the person who came to lead the prayer was killed instead. Afterwards the killer said he had intended to kill ‘Amr but Allah ta’ala intended the other person. Therefore we should have certainty that Allah ta’ala is السَّلامُ and having this certainty gives a person peace. Salaamati of Wealth There are some things which decreases the Salaamati and Barakah of wealth. Some are mentioned below: · Women shopping during the Jumu’ah Adhaan and Khutbah · Not giving people what is due to them i.e. people at work, inheritance etc. · Deception and dishonesty in business transactions · Haraam Rizq – affects Barakah. If a person has a lot of wealth but it is from Haraam sources or one infringes on the rights of others, the peace (Sukoon/Salaamati) that the wealth should have brought him will be removed. He will find he has problems in his relationships with his wife, children etc. or other problems which removes the peace of heart. Salaamati of Body For the Salaamati of body, one should recite Ayatul Kursi, Surah Falaq and Surah Naas regularly. · Reciting Surah Faatihah, Ikhlaas, Falaq and Naas, blowing on hands and rubbing the hands all over the body is Sunnah. Hazrat Mufti Wali Hasan Sahab رحمة الله عليه would say that Surah Falaq and Surah Naas are the last Surahs of the Qur'an and it indicates that Muslims will need these Surahs during the fitnah near the end of times. So we should make it a habit to recite these Surahs abundantly. Salaamati of Children · Make a habit of giving a lot of Sadaqah · Give away the things they do not use. People tend to keep these things as memories · Teach children to recite the Surahs mentioned in Sunnah and blow over themselves · When children (or people of the house) leave home say “Fee-amaanillaah” – “Aman” means peace/tranquility · Make Du’a for them. Prophet sallalaahu ‘alayhi wasallam used to make Du’a for his grandchildren to be protected from Sharr (Evil) · · Du’a for protection: اَعُوْذُ بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ ، وَهَامَّةٍ ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ Protection against any type of Black Magic & Crisis Situations of Life There are ten ways mentioned in the commentary of the Asmaaul Husnaa: 1. The Salaf used to use verses of the Qur’an for all types of remedies and in difficulties 2. One has to have Yaqeen (Certainty) in Allah ta’ala that everything happens with His command and no one can benefit or harm except by His will 3. Preventative measure: It is very beneficial to recite Surah Baqarah. It is effective in situations of black magic or other negative effects from people. As it is quite long, a little everyday may be recited so that it is completed every week or a recording may be played in the house. Do not give money to someone else to recite it. 4. According to some Scholars, verses of the Qur’an should be recited and then blow on water and drink it. This is very beneficial in eliminating effects of black magic 5. Be regular in Salaah and also perform the Sunnat and Nafl prayers at home and make Dhikr. This helps one get through major difficulties 6. Another means of protection is not to have pictures of animated things in the house. It is mentioned in a Hadith, “The angels do not enter a house in which there is an image.” [Bukhari & Muslim] It decreases Allah ta’ala’s protection in the Dunya. 7. Keeping the home free from impurities is also beneficial 8. Give sadaqah daily according to your ability as it is mentioned in the hadith that sadaqah prevents calamities. And according to hadith it is better to give sadaqah in the beginning of a day. 9. To say (according to some, to write it) مَا شَاءَ اللهُ لَا قُوَّةَ إِلَّا بِاللهِ outside the home or at one’s workplace for protection against negative effects of people 10. Refrain from Dhulm (Injustice) of all types whether the person is a Believer or disbeliever. A conscientious decision not to be unjust to anyone brings Salaamati from Allah ta’ala. It is mentioned in a Hadith: “Beware of the supplication of the oppressed, for there is no barrier between it and Allah” [Bukhari] It is very important to be careful about hurting anyone unjustly. Some relationships are very sensitive i.e. husband/wife, parent/child etc. in which we can be unjust but think nothing of it as it’s a close relationship. Allah ta’ala protect us from the Du’a of anyone we may have unjustly hurt (sometimes people can get hurt however not unjustly). If we have hurt anyone we should seek forgiveness and if we cannot then we should make Du’a for them and Allah ta’ala will forgive us. Dua for Salaamati يا حي يا قيوم برحمتك أستغيث أصلح لي شأني كله ولا تكلني إلى نفسي طرفة عين "On You Who is Everliving and Sustains and Protects everything, I seek assistance through the means of your mercy, correct for me all my affairs and do not entrust me to my Nafs (myself) for the moment of a blink of an eye." أَللّٰهُمَّ أَصْلِحْ لِىْ دِيْنِىَ الَّذِىْ هُوَ عِصْمَةُ أَمْرِىْ وَ أَصْلِحْ لِىْ دُنْيَاىَ الَّتِىْ فِيْهَا مَعَاشِىْ وَ أَصْلِحْ لِىْ آخِرَتِىَ الَّتِىْ فِيْهَا مَعَادِىْ وَاجْعَلِ الْحَيَاةَ زِيَادَهً لِّىْ فِىْ كُلِّ خَيْرٍ وَّ اجْعَلِ الْمَوْتَ رَاحَةً لِّىْ مِنْ كُلِّ شَرٍّ "O Allah! Rectify for me my Deen which is a means of guarding my matters and my world which is a means of my livelihood, and make good my hereafter in which is my returning, and make my life a means of abundance of all good and my death a means of comfort and peace free from all bad." (Sahih Muslim) اللَّهُمَّ اكْفِنِي بِحَلالِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ "O Allah! Suffice me with your halal from the haram, and make me independant with your grace from all besides you." ‏ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالآخِرَةِ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَاىَ وَأَهْلِي وَمَالِي اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي وَاحْفَظْنِي مِنْ بَيْنِ يَدَىَّ وَمِنْ خَلْفِي وَعَنْ يَمِينِي وَعَنْ شِمَالِي وَمِنْ فَوْقِي وَأَعُوذُ بِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي ‏ "O Allah, I ask You for forgiveness and well-being in this world and in the Hereafter. O Allah, I ask You for forgiveness and well-being in my religious and my worldly affairs. O Allah, conceal my faults, calm my fears, and protect me from before me and behind me, from my right and my left, and from above me, and I seek refuge in You from being taken unaware from beneath me." أَعُوذُ بِوَجْهِ اللَّهِ الْعَظِيمِ الَّذِي لَيْسَ شَيْءٌ أَعْظَمَ مِنْهُ ، وَبِكَلِمَاتِ اللَّهِ التَّامَّاتِ الَّتِي لا يُجَاوِزُهُنَّ بَرٌّ وَلا فَاجِرٌ ، وَبِأَسْمَاءِ اللَّهِ الْحُسْنَى كُلِّهَا مَا عَلِمْتُ مِنْهَا وَمَا لَمْ أَعْلَمْ ، وَمِنْ شَرِّ مَا خَلَقَ وَذَرَأَ وَبَرَأَ "I seek refuge in Allaah, the most Greatest. There is nothing equal to His Greatness. And I seek refuge in His complete and powerful Words, which cannot be surpassed by any good or bad person, and (I seek refuge in) all the Names of Allaah which I know and which I do not know, from the evil of all those things which He created, and created them errorless and scattered them all over." اللهم أنت السلام ومنك السلام تباركت يا ذا الجلال والإكرام "O Allah, You are Al-Salaam and from You is all peace, blessed are You, O Possessor of Majesty and Honor." Aakhirah is Daar-as-Salaam Allah ta’ala has called Jannah, “Daar asSalaam”. The Aakhirah is the real home, the true source of peace. No matter how much effort we put in to make this Dunya a place of Sukoon for us, there will always be problems. Jannah is the place of all types of Salaamati - peace, security and safety. That is where there will be no pain, grief or danger. Allah ta’ala’s Invitation to Daar-as-Salaam In the Qur’an Allah ta’ala invites us to the place of peace, وَاللَّهُ يَدْعُو إِلَىٰ دَارِ السَّلَامِ Allah invites you to the Home of Peace [Surah Yunus: 25] Allah ta’ala calls/invites us to the place of peace. When a person is invited to a Daawat, they will make an effort and dress up and plan how to get there on time. They do not set off in home clothes or pajamas. They make sure of the directions and try to get there on time otherwise they will miss it. When Allah ta’ala invites you to Daar as-Salaam (Salaamati) it is your choice whether to accept or not and get ready on time. We should make effort for this special Daawat and invites others as well towards Salaamati and the person who cares and wishes good for others is a Shafeeq. Salaam in Jannah The people of Jannah will receive Salaam from Allah ta’ala and the angels. In surah Yaseen verse 58, Allah ta’ala says: سَلَامٌ قَوْلًا مِن رَّبٍّ رَّحِيم “People in Jannah will be told ‘Salaam’, a statement from their Rabb, the Most Merciful.” [Surah Yaaseen: 58] أَفْشُوا السَّلاَمَ – Spread Salaam Spreading Salaam is a major part of Islam however we are lazy and negligent regarding it. It was the first thing the Prophet sallallaahu ‘alayhi wasallam taught the people of Madeenah when he arrived there after Hijrah trying to make a community of people who were not getting along. ‘Abdullah bin Salaam RA said: “When the Prophet came to Al-Madeenah, the people rushed to meet him, and it was said: ‘The Messenger of Allah has come! The Messenger of Allah has come! The Messenger of Allah has come!’ Three times. I came with the people to see him, and when I saw his face clearly, I knew that his face was not the face of a liar. The first thing I heard him say was when he said: ‏ يَا أَيُّهَا النَّاسُ أَفْشُوا السَّلاَمَ وَأَطْعِمُوا الطَّعَامَ وَصِلُوا الأَرْحَامَ وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ تَدْخُلُوا الْجَنَّةَ بِسَلاَمٍ ‏‏ “O people! Spread (the greeting of) Salam, feed others, uphold the ties of kinship, and pray during the night when people are sleeping, and you will enter Paradise with Salam.” [Ibn Majah] Salaam of Greeting to Khadeejah RA It is narrated that once Angel Jibra’eel came to the Prophet sallaahu ‘alayhi wasallam and said, “Allah sends His Salaam to Khadeejah RA.” Her reply was:‘innallaaha huwas Salaam’ - indeed Allah, He is Salaam, wa ‘alaa Jibreelas Salaam, and upon Jibreel be Salaam, and upon you, O Prophet of Allah’. She did not say, “and salaam upon Allah ta’ala.” It shows that Khadeejah RA understood and realised that السَّلامُ is one of the names of Allah ta’ala and He is السَّلام Himself. From this we learn that Salaam cannot be sent to Allah ta’ala. Spreading Salaam (Greeting) creates Love It is mentioned in a Hadith, The Prophet sallallaahu ‘alayhi wasallam said, “By Him in Whose Hand is my life! You will not enter Jannah until you believe, and you will not believe until you love one another. Shall I inform you of something which, if you do, you will love one another? Promote greetings amongst yourselves.” [Muslim] This can be the Salaam of greeting or it can mean spreading peace among people. This is very important in this time of negativity and lack of peace. Saying Salaam to those you know and those you do not know ‘Abdullah ibn ‘Amr RA narrated, A man asked the Prophet sallallaahu ‘alayhi wasallam, “Whose Islam is a good or what sort of deeds (or what qualities of) Islam are good?” The Prophet sallallaahu ‘alayhi wasallam replied, “To feed (others) and to greet those whom you know and those whom you do not know.” [Bukhari] A Hadith is mentioned in Musnad Ahmed that one of the signs of the end of time is that a person will say Salaam to another only because he knows him. This is so true. Sometimes we do Salaam to someone we do not know and they ask, “Do I know you?” and we have to reply no and explain we are simply doing Salaam. Therefore we should do Salaam to all Muslims (obviously to the people of your gender only) Saying Salaam is a Safety from Spiritual Diseases In other Hadith it is mentioned, “The person nearest to Allah is one who is the first to offer greeting.”[Abu Dawud]. “The one who is the first to greet is free from pride (Takabbur)” [Bayhaqi] Spreading Salaam and saying it from the heart protects us spiritually and emotionally. It saves us from the major spiritual disease of arrogance and from negative feelings. It creates love for one another and love is a positive emotion. Salaam when Entering the House Anas bin Malik RA reported: The Messenger of Allah sallallaahu ‘alayhi wasallam said to me, “Dear son, when you enter your house, say As- Salamu ‘alaykum to your family for it will be a blessing both to you, and to your family.” [At-Tirmidhi] Children should be encouraged to follow this Hadith. It will become a means of Barakah for us and the children. Why? Because Salaam spreads peace and love. Things which Increases Love between People · Saying Salaam whether you know people or not · Making place for someone in a gathering even if there is a gathering of a few · Calling someone by a name they like · Saying good things about someone in their absence to friends and family and covering their faults and making Du’a for their Islaah. Things to do to Enter Jannah with Salamati These deeds shown in Hadith bring Sukoon in the heart & spreads peace and love among people · Feeding people · Silah Rahmi – maintaining family ties · Spreading Salaam - we do not even need money to do this, just the use of the tongue · Tahajjud Salaah Sayyiduna Thawban RA reports that when the Prophet sallallaahu ‘alayhi wasallam would complete his Salaah, he would recite ‘Astaghfirullaah’ thrice and then say اللهم أنت السلام ومنك السلام تباركت يا ذا الجلال والإكرام‏ ‘Allaahumma antas salaam wa minkas salaam tabaarakta (yaa) dhal jalaali wal ikraam [Muslim] Why do we say this after Salaah? What do you want protection, safety and security from? From the mistakes committed during the Salaah. A Salaah in which there is no Khushoo’ (humility) is struck back on the person and not taken. So it is as if you are saying “O Allah, if my Salaah was not proper, if there was anything You did not like, keep me safe from its consequence.” *~~*~~*

الْقُدُّوسُ Translation الْقُدُّوسُ is translated in English as The Holiest and The Most Pure. Definition It means Allah ta’ala is that Being Who is free from all defects, traits and weaknesses – understood as the Holy One – and Pure from any similar example and pure from children. Ibn Katheer (رحمه الله) says pure from any shortcomings, that Dhaat Who has perfect traits. In the Qur’an This name is mentioned only twice in the Qur’an. هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ He is Allah, than whom there is no other God, the Sovereign Lord the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him). [Qur’an 59:23] This is a powerful verse with many Asmaaul Husnaa mentioned within it including الْقُدُّوسregarding which it is mentioned in a Hadith; “Whoever when he wakes in the morning says three times: اعوذ بالله السميع العليم من الشيطان الرجيم “I seek refuge in Allah the All-Hearing and All-Knowing against the accursed satan” and then recites the three verses from the last part of Surah al Hashr, will be assigned seventy thousand angels to pray for him until the evening, and should he die that day, he would have died a martyr” [Ibn Ahmad, Darimi, Tirmidhi] The verses are : هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ [Surah Hashr: 22-24] The second verse is: يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ All that is in the heavens and all that is in the earth glorifieth Allah, the Sovereign Lord, the Holy One, the Mighty, the Wise [Qur’an 62:1] The verse mentions that everything in the heavens and the earth does Tasbeeh of Allah ta’ala and as mentioned in Surah Bani Isra’eel, we do not understand; تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورًا The seven heavens, the earth and all beings therein declare His glory. There is not a single thing but glorifies Him with His praise, but you do not understand their hymns of His glory. The fact is that He is very Forbearing, Forgiving. [17.44] Allah ta’ala is الْقُدُّوسُ and whatever He puts His Tajalli on (Special/Attentive Rahmat), also becomes Quddoos (Holy). Whatever Allah ta’ala has sworn by in the Qur’an or has referred to as “Muqaddas” has the status of being holy. It can be time i.e. Allah ta’ala swears by time, Laylatul Qadr, the month of Ramadhaan etc. or it can be places i.e. Allah ta’ala refers to the Valley of Tuwaa where Musa AS was blessed as “Muqaddas” and the Baytullah. In Du’a This name is used in some major Du’a. ‘Aishah RA has reported: The Prophet sallallaahu ‘alayhi wasallam used to recite in his bowing and prostration: سبوح قدوس رب الملائكة والروح “Subbuhun Quddoosun, Rabbul-malaa’ikati war-rooh “You are the Most Glorious. The Most Holy. You the Rabb of the angels and of Jibra’eel” [Muslim] This is also mentioned in the Du’a recited during the Taraaweeh Salaah. It is Sunnah to read سُبْحَانَ الْمَلِكِ الْقُدُّوْسِ three times after Witr Ṣalaah. This was the general habit of the Prophet sallallaahu ‘alayhi wasallam who would raise and prolong his voice the third time as reported in several authentic narrations. [Musnad Aḥmad Sunan Abū Dāwūd Sunan al-Nasāʾī ] *~~*~~*

Part Twenty Five The Simplicity and Humility of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) Hazrat Shurahbeel bin Muslim (rahimahullah) mentions that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) would feed the people the food of rulers (i.e. food of a superior quality). After feeding the people, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) would enter his home and partake of simple foods such as vinegar and olive oil.” (Hilyatul Awliyaa vol. 1 pg. 98) Hazrat Maimoon bin Mahraan (rahimahullah) narrates from Hamdaani that he had seen Hazrat ‘Uthmaan (radhiyallahu ‘anhu) mounted on his mule while his slave, Naa’il, was mounted on the same mule behind him. This incident occurred at a time when Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was the Khalifah of the Muslims. (Hilyatul Awliyaa vol. 1 pg. 99)

A Prayer fit for a Queen Sayyidah Faathima Radhiyallahu Anha was exhausted. The blisters on her hands attested to the demanding nature of her tasks. By looking at her hands, who would have believed that these were the hands of the Queen of Jannah? Affection overwhelmed Sayyiduna Ali Radhiyallahu Anhu as he stared at his beloved wife’s hands. He understood why the sores on her hands refused to heal – much like him, they too didn’t want to leave her blessed hands. But while their presence caused her pain, he always hoped that his presence was a pleasure to her. His desire to bring some relief to her motivated him to share the news with her… “Some slaves have arrived, perhaps you should request one from your father.” he said. She considered his suggestion, probably wondering if she really deserved the extra help more than anyone else in their community. Perhaps, she thought she could manage without it for just a little while longer – after all, her kids wouldn’t be little kids forever. But, she also didn’t want her husband to feel as if she’d disregarded his suggestion. His wisdom was vast and she knew he’d only make a suggestion if he really thought it best for their family… so she heeded his suggestion. She greeted her father. Rasulullah Sallallahu Alayhi wa Sallam placed a kiss on the forehead of his beloved daughter and led her to where he was sitting. She loved her father more than she loved any other human. As she sat with him, she grew hesitant and it was only upon her father’s concerned enquiry that she finally revealed the reason for her visit. Her father looked at her with deep love in his eyes before saying, “If you so desire, I will give you a slave but it is better for you to carry out the household chores yourself.” He then lovingly continued, advising her to recite the following words before retiring to bed as a means of lightening her loads. سُبْحَانَ الله Allah is free from all flaws and imperfections. As I think about these words that Faatima Radhiyallahu Anha was advised to read, 33 times before bed, I wonder what does it mean for someone like me? Well, as a Muslim woman, I made the choice to submit to the instructions of Allah because I know & trust that Allah is my Creator – my Creator who knows everything and who is absolutely Perfect. Allah never makes mistakes and so anything that Allah or Allah’s Messenger Sallallahu Alayhi wa Sallam instructs me to do, is what is best for me. Men and women are designed to complement each other, to fulfill different functions and in fulfilling my functions as a female, I should know that the most Perfect and Loving Being decided that I should be female. There is no mistake in this decision. This brings my heart peace. الْحَمْدُ لِله All praise and thanks is for Allah. Who brought me into existence, despite my many imperfections. I read this 33 times, reminding myself that all praise and thanks is for Allah – whether I, or anyone else or anything else, acknowledges it or not. Allah does not need me to praise Him or thank Him. Look at the word ‘alhamdulillah’: The word ‘Hamd’ in Arabic is a noun, a مصدرto be specific. Allah uses a noun instead of a verb in this statement. So, what’s part of the beauty of using a noun instead of a verb? Well, a noun is timeless. It’s not restricted to a tense while a verb is. Secondly, a noun does not need a doer to exist. It is independent. A verb however can only exist if someone is doing it. It is not independent. It is needy. It needs a doer. Allah tells us that praise and thanks for Him exists timelessly and independently. Allah does not need me, yet He does so much for me… The least I can do is say Alhamdulillah. But even that is not enough to thank my Creator because… الله أكبر The words I now read 34 times… because Allah is greater and more powerful than anything and anyone else. Allah’s love for me and His favour upon me surpasses the parameters of my comprehension and imagination. My praise and thanks will never be enough because Allah is so much greater. These words also remind me that no matter how daunting any menial task may seem, turning to Allah will make it easy and doing it sincerely for Allah’s pleasure will make it grand. “Tasbeeh-e-Faatimi”, that’s what it’s commonly called. When it worked wonders for the Queen of Jannah, why wouldn’t it work for me? Go on, try it – it’s free. Jamiatul Ulama (KZN) Council of Muslim Theologians

www.HadithAnswers.com. Did the diet of Nabi (sallallahu 'alayhi wasallam) consist of meat? Question 1. What was the diet of Nabi (sallallahu 'alayhi wasallam)? 2. Did Nabi (sallallahu 'alayhi wasallam) eat meat often? 3. Are there any Hadiths that mention meat in particular? Answer Here are the brief answers to your questions followed by some detail about meat, specifically. 1. The diet of Rasulullah (sallallahu'alayhi wasallam) consisted of basically whatever halal food was available. Imams Ghazali and Sha’rani (rahimahumallah) have mentioned that Nabi (sallallahu'alayhi wasallam) would eat whatever was presented to him. this ranged from roasted meat to coarse barley bread and dates without any sort of fuss. They have also stated that most of the time, he (sallallahu'alayhi wasallam) would consume dates and water. (Muntahas Sul, vol.2 pg.9 and pg.105). 2. No. 3. Yes. Meat on very rare occasions Poverty and hunger were common place in the home of our beloved Nabi (sallallahu 'alayhi wasallam). When inspecting the Hadiths of this topic, one would easily understand that -due to poverty- Nabi (sallallahu ’alayhi wasallam) hardly consumed meat. Sayyidatuna 'Aaishah (radiyallahu'anha) said: 'Months passed wherein we never lit a single flame in our home (i.e, to cook food). Our only provisions were dates and water unless we received bits of meat.' (Sahih Bukhari, Hadith: 6458) In one narration of Sunan Tirmidhi, Sayyidah 'Aaishah (radiyallahu'anha) states that one reason why Nabi (sallallahu 'alayhi wasallam) relished the meat of the shoulder was due to Nabi (sallallahu'alayhi wasallam) only having meat on rare occasions, and the shoulder was the quickest part to get cooked. (Sunan Tirmidhi, Hadith: 1838) [Note: This is one of a few recorded reasons] The above clearly shows that the diet of our Nabi (sallallahu ’alayhi wasallam) consisted mainly of dates and water, and that he would only consume meat occasionally. The different types of meat consumed by Nabi (sallallahu'alayhi wasallam) Some ‘Ulama have endeavoured to enumerate the different types of meat that Rasulullah (sallallahu ’alayhi wasallam) consumed. ’Allamah Salihi Ash-Shami (rahimahullah) -a reliable biographer of the seerah- has cited a list of such meat. Among them are the following: Sheep, Goats, Camels, Chickens, Bustard birds, Zebras, Rabits, Partridge/Bob white birds, as well as sea fish. 'Allamah Kashimiri (rahimahullah) has stated that Nabi (sallallahu'alayhi wasallam) also ate beef on several occasions [One such occasion is recorded in Sahih Bukhari, Hadith: 3089]. (Subulul Huda war Rashad, vol.7 pg.192. Also see Zadul Ma'ad, vol.1 pg.142, Faydul Bari, vol.3 pg.459 & Sahih Bukhari, Hadith: 3089) Note: the above is merely a discussion about meat in the diet of our Beloved Master (sallallahu 'alayhi wasallam). There are various types of grains and other foods that he (sallallahu 'alayhi wasallam) ate too. Refer the the last two references cited above for more details. And Allah Ta'ala Knows best, Answered by: Moulana Muhammad Abasoomar

An Exclusive Honour for the Ummah of Nabi (Sallallahu Alaihi Wasallam) عن ابى هريرة رضى الله عنه أن رسول الله صلى الله عليه و سلم خرج الى المقبرة فقال السلام عليكم دار قوم مؤمنين وإنا إن شاء الله بكم لاحقون وددت أنى قد رأيت إخواننا قالوا يا رسول الله ألسنا إخوانك قال بل انتم أصحابى و إخوانى الذين لم يأتوا بعد وأنا فرطهم على الحوض قالوا يا رسول الله كيف تعرف من يأتى بعدك من امّتك قال أرأيت لو كان لرجل خيل غرّ محجّلة فى خيل بهم دهم ألا يعرف خيله قالوا بلى قال فانهم يأتون يوم القيامة غرّا محجّلين من الوضوء و أنا فرطهم على الحوض (الترغيب والترهيب 1/208) Hazrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) once entered the graveyard and recited the following Du’aa: اَلسَّلاَمُ عَلَيكُم دَارَ قَومٍ مُّؤمِنِينَ وَإنَّا إنْ شَاءَ اللهُ بِكُم لاَحِقُونَ “O (inmates of) the resting abode of the believers, may peace descend upon you from the side of Allah Ta’ala, Insha Allah soon we will be joining you.” Nabi (Sallallahu Alaihi Wasallam) then said: “I wish I had met our brothers.” The Sahaabah (Radhiyallahu Anhum) enquired: “Are we not your brothers, O Rasulullah (Sallallahu Alaihi Wasallam)?” Nabi (Sallallahu Alaihi Wasallam) replied: “You are my companions (you have a greater position than the rest of the ummah. You are my brothers and are also blessed with my companionship). My brothers are those who have not yet come in the world (i.e. they will still be born and appear in the world after my demise). The Sahaabah (Radhiyallahu Anhum) further enquired: “O Rasulullah (Sallallahu Alaihi Wasallam), how will you recognize those of your followers who come after you?” Nabi (Sallallahu Alaihi Wasallam) replied: “If a person owns black horses whose foreheads and feet are white and they are mixed with completely black horses, will he not recognize his own horses from among them?” The Sahaabah (Radhiyallahu Anhum) replied: “Certainly he will recognize them, O Rasulullah (Sallallahu Alaihi Wasallam).” Nabi (Sallallahu Alaihi Wasallam) replied: “They (my followers) will come on the day of Qiyaamah with their foreheads and limbs illuminated with special noor on account of them performing wudhu for salaah (and it is through this sign that I will recognize them from others) and I will precede them (in reaching the Hereafter) and I will serve them water at the haudh of Kauthar (when they meet me on the day of Qiyaamah).” Ihyauddeen.co.za

Part Twenty Four Hayaa (continued) Hazrat Hasan Basri (rahimahullah) once mentioned the following regarding the extremely high level of hayaa which Hazrat ‘Uthmaan (radhiyallahu ‘anhu) possessed, “He would be in his home, and the door would be locked, yet he would not remove his clothing entirely at the time of bathing (i.e. he did not remove his lungi when making ghusl, as is reported regarding the manner in which Rasulullah (sallallahu ‘alaihi wasallam) used to perform ghusl.)” (Musnad-e-Ahmed #543)

Question assalamwalakum wa rahmatulllahi wa barakatu, If one does not feel the incline to studying their alima course what should you do? I have the interest in learning the content but I do not feel the motivation on a daily basis Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Sister in Islam, We are pleased to hear that you have the zeal to seek knowledge of Deen. We make du’aa to Allah to keep you firm and steadfast on Deen & grant you beneficial knowledge. Aameen. There are numerous Ahaadith stating the virtues of a person who goes out to seek knowledge Rasulullah Sallallahu alaihi wasallam has mentioned: منْ سَلَكَ طَرِيقًا يَطْلُبُ فِيهِ عِلْمًا سَهل اللَّهُ بِهِ طَرِيقًا مِنْ طُرُقِ الْجَنَّةِ، وَإِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا رِضًا لِطَالِبِ الْعِلْمِ، وَإِنَّ الْعَالِمَ لَيَسْتَغْفِرُ لَهُ مَنْ فِي السَّمَوَاتِ، وَمَنْ فِي الْأَرْضِ، وَالْحِيتَانُ فِي جَوْفِ الْمَاءِ، وَإِنَّ فَضْلَ الْعَالِمِ عَلَى الْعَابِدِ، كَفَضْلِ الْقَمَرِ لَيْلَةَ الْبَدْرِ عَلَى سَائِرِ الْكَوَاكِبِ، وَإِنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ، وَإِنَّ الْأَنْبِيَاءَ لَمْ يُوَرِّثُوا دِينَارًا، وَلَا دِرْهَمًا وَرَّثُوا الْعِلْمَ، فَمَنْ أَخَذَهُ أَخَذَ بِحَظٍّ وَافِر (سنن أبي داود، ج3ص317، المكتبة العصرية) Translation: “Whosoever traverses a path of knowledge, Allah will ease his path to Jannah. And the angles happily spread their wings for the one seeking knowledge. And every creation in the skies and the earth seek forgiveness for the seeker of knowledge including the fishes in the ocean. The virtue of a scholar over a worshipper is like that of a full moon on the night of 14th over the rest of the stars. And the scholars are the heirs of the Prophets. And the Prophets do not leave behind any wealth except for knowledge. Whosoever inherits from it has inherited a great portion. (Abu Dawood) v Below are some useful advises and tips summarized for motivation and steadfastness: 1) Don’t expect to feel motivated all the time: The fact is that no one feels motivated all the time. So don’t rely on feeling motivated in order to get the work done. Sometimes the motivation just won’t be there. That’s why you need a study routine and study habits, because systems always beat motivation. One of the best ways to deal with a lack of motivation is to stop expecting to feel motivated all the time. It’s all about consistency and making gradual progress. 2) Organize your time: The act of creating a study schedule is a form of commitment, so it will help you to stay motivated. Here are some useful steps in creating a study schedule: For each subject/book, make a list of the tasks you need to complete in order to be ready for the exam As far as possible, choose blocks of time that are the same each day (e.g. 3:30pm to 5:30pm) so that your study schedule is easy to remember Create a daily plan which lists the most important tasks to be completed for the day Review your study schedule at the end of each week. Evaluate whether you’re on track to reach your study goals by exam time. If you’re not, adjust your schedule by finding additional blocks of time for studying. 3) Group Study: Many students find it motivational to study in a group. Of course, it’s crucial that you find the right students to join the study group. These students should be focused and disciplined. Studying in a group is not only fun. It also gives everyone in the group a sense of accountability. Also, studying in a group takes advantage of the fact that everyone has different strengths and weaknesses. If there’s a concept you don’t understand, chances are that someone in your group will be able to explain it to you. When you study in a group you can pool your notes together and get much better notes than any one person could possibly produce. 4) Focus on the process, not the result: When you’re studying, it’s often difficult to see the fruit of your labour, especially at the beginning. That’s why you should focus on the process, not the result. Did you complete most of your planned tasks today? Congratulate yourself. Did you stick to your study schedule in general today? Maintain your focus. Did you put your phone in another room when you were studying, so you wouldn’t be distracted? Keep it up. Remember, it’s habits that you’re trying to form. If you get the process right, the results will follow. 5) Break the material down into chunks A major cause of procrastination is that the task ahead seems overwhelming. That’s when you need to “chunk down”. Break down each task into small chunks. Assign yourself a certain number of those chunks each day. Suddenly, you’re no longer faced with a scary task, but rather a series of manageable chunks. A chunk might be reading three pages of your textbook, completing five multiple-choice questions, or finding three reference articles on the Internet for your paper. 6) Study in short bursts Research shows that we learn better when we study in short bursts. It’s called “spaced learning”, and the theory behind it is that learning involves the creation of memories. Memories are formed through links between neurons. In order for these memories to become embedded, the neurons have to be left undisturbed for a period of time. That’s why we learn better in short bursts of studying. This approach gives the neurons time to “lay down” these new memories. 7) Exercise regularly When you’re focused on studying for a major exam, it’s common to overlook exercise. But, as far as possible, get 20 to 30 minutes of physical activity every day. This is because regular exercise is vital if you want to study effectively and stay motivated. Aerobic activity, such as swimming, jogging or walking, sends oxygen, blood and nutrients to your brain. This helps you to think and concentrate. Research even shows that short periods of light exercise immediately after studying improves the recall of new information. 8) Get rid of distractions This may seem like a no-brainer, but it’s amazing how many students try to study with one eye on their textbook and the other eye on their social media feed. It’s almost as if they want to be distracted. List all the common distractions you face when you’re studying. Do your best to eliminate every single one of them. For example, you could: Turn off your Internet access Put your phone on flight mode Put your phone in another room Mute your group chats Delete all the unnecessary apps from your phone, tablet and computer Spend minimum time if necessary. 9) If you don’t feel like starting, set a timer for 5 minutes Sometimes, the hardest part of anything is simply starting. But the fear of doing something is almost always worse than the actual doing. Once you start, you’ll find it wasn’t as bad as you thought. So if you don’t feel like getting to work, set a timer for 5 minutes. You can tell yourself that once those 5 minutes are up, you can stop work. But, in all likelihood, you would have got some momentum going, so you’ll continue. Conclusion The keys to getting motivated to study are organising your time and work, and knowing how to use your mind effectively. We also advise you to turn to Allah Ta’ala by praying Salatul hajah, Duaas, and Zikr. Read the following Duaas as much as possible for motivation and steadfastness: يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ(سنن الترمذي: 5/ 538) [ii] Translation: O Changer of the hearts, make my heart firm upon Your religion. يَا مُصَرِّفَ الْقُلُوبِ، ثَبِّتْ قَلْبِي عَلَى طَاعَتِكَ(مسند أحمد :15/ 245) [iii] Translation: O Changer of the hearts, make my heart firm upon Your religion. رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ - 3:8 Translation: [Who say], "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower. (Surah aal-Imran: 8) And Allah Ta’āla Knows Best Mahmood Baig Student Darul Iftaa Jeddah, KSA Checked and Approved by, Mufti Ebrahim Desai. Source

Part Twenty Three The Hayaa of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) – continued Hazrat ‘Aa’ishah (radhiyallahu ‘anha) reports the following: On one occasion, Rasulullah (sallallahu ‘alaihi wasallam) was lying down in my home and his kurta was slightly moved from the area of his blessed thighs or his blessed shin, though his blessed thighs and shins were covered by his lungi. During that time, Hazrat Abu Bakr (radhiyallahu ‘anhu) requested permission to enter. Rasulullah (sallallahu ‘alaihi wasallam) permitted Hazrat Abu Bakr (radhiyallahu ‘anhu) to enter, while he was lying down in that condition, and spoke to him. After some time, Hazrat ‘Umar (radhiyallahu ‘anhu) requested permission to enter. Rasulullah (sallallahu ‘alaihi wasallam) permitted Hazrat ‘Umar (radhiyallahu ‘anhu) to enter and spoke to him while he remained in the same condition. Thereafter, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) requested permission to enter. When Hazrat ‘Uthmaan (radhiyallahu ‘anhu) sought permission to enter, Rasulullah (sallallahu ‘alaihi wasallam) immediately sat up and straightened his clothing, placing his kurta over his lungi. Rasulullah (sallallahu ‘alaihi wasallam) then permitted him to enter, after which they spoke for some time. Hazrat ‘Aa’ishah (radhiyallahu ‘anha) then mentioned: When Hazrat ‘Uthmaan (radhiyallahu ‘anhu) left, I asked Rasulullah (sallallahu ‘alaihi wasallam), “I noticed that when Hazrat Abu Bakr (radhiyallahu ‘anhu) entered, you remained lying down. Thereafter, when Hazrat ‘Umar (radhiyallahu ‘anhu) entered, you also continued to lie down. However, when Hazrat ‘Uthmaan (radhiyallahu ‘anhu) entered, you sat up and straightened your clothing.” Rasulullah (sallallahu ‘alaihi wasallam) replied, “How can I not display extra hayaa before a man who is such that even the angels display hayaa before him?” (Saheeh Muslim #2401) In another similar narration, Rasulullah (sallallahu ‘alaihi wasallam) replied, “Hazrat ‘Uthmaan (radhiyallahu ‘anhu) is a man who possesses an exceptionally high level of hayaa. I feared that if I had to permit him to enter while I was in that condition, (then due to his exceptionally high level of hayaa,) he would feel reserved in expressing his need to me.” (Saheeh Muslim #2402)