ummtaalib

The Bani Isra’il and the Muslim Ummah [Lecture on the Occasion of Eid at Darul Uloom Nadwatul Ulama rendered by Hadhrat Maulana Muhammad Manzoor Nu’mani (rahimahullah)] Translated by Maulana Zaheer Ishaq My respected brothers and elders, on this occasion I want to make mention of something which I feel is of utmost importance. Therefore, listen attentively. Those of you who are briefly acquainted with the subject matter of Qur’an either by studying the translation or by participating in the gatherings of tafsir of the Qur’an will know that from time to time, mention is made of the Bani Israil. The Qur’an Majeed is not a book of history, neither is it a story book, but rather it is a book of guidance. Making mention of the incident of the Bani Israil so often is also for this very purpose. Who were the Bani Israil? Understand it in this manner that they were the Muslims of that era, who not only believed in the Ambiya (alayhimus salaam), but were of their progeny as well. Hadhrat Ibrahim (alayhis salaam) had a son, Hadhrat Ishaq (alayhis salaam), and Hadhrat Ishaq (alayhis salaam) had a son, Hadhrat Yaqub (alayhis salaam) whose title was Isra’il. Yaqub (alayhis salaam)’s progeny are therefore called the Bani Isra’il (Children of Isra’il). There were a people who believed in the Ambiya (alayhimus salaam). They believed in Ibrahim (alayhis salaam), Ishaq (alayhis salaam), Yaqub (alayhis salaam). During the time of Nabi ﷺ the Bani Isra’il were divided into two groups, those who did not believe in ‘Isa (alayhis salaam), but opposed him although they believed in the Prophets before him. The second group were those who believed in ‘Isa (alayhis salaam). When the Qur’an speaks of Bani Isra’il, reference is made to both these groups. In reality there were of one lineage. Understand their condition that they were like today’s Muslims. We know today’s Muslims accept the Qur’an as Allah’s book and Nabi ﷺ as the final Prophet. Similarly the Bani Isra’il used to believe in the divine book of their time, and in the Prophets of their time. However their condition deteriorated more or less like how we Muslims have deteriorated today. This was their general condition – as is our general condition. It was not such that during the time of Nabi ﷺ, not even one person amongst them was not on the straight path. In many places in the Qur’an it has been mentioned clearly that amongst the People of the book – the Bani Israil also there were many pious and upright individuals also, as it appears in the Qur’an: That is because amongst them are priests and monks, and they are not proud. And when they listen to what has been revealed to the Messenger (Nabi ﷺ) you see their eyes overflowing with tears because of the truth they have recognised. They say, “Our Lord! We believe, so write us down among the witnesses”. [Surah Maidah: 82-83] In this ayah, mention has been made regarding the Christians of Ethiopia that amongst them there were such upright scholars and pious people in whom there was no pride. Furthermore, Allah Ta’ala mentions their condition that when they listen to the ayat of the Qur’an, they immediately recognize the truth and tears flow from their eyes and they supplicate to Allah Ta’ala saying: “O our Lord! We bring Iman, therefore count us amongst those who testify to the truth.” Nevertheless, from amongst the People of the book – Bani Israil there were also such individuals who were pious, sincere and brought true Iman but as far as the general masses are concerned, there condition was just as I have mentioned. In a Hadith, Nabi ﷺ mentioned: The gist of this hadith is that before the advent of Nabi ﷺ, Allah Ta’ala looked at the entire creation from east to west, north to south, Arab to Non-Arab. Everyone’s lives were totally disliked by Allah Ta’ala, hence making them deserving of Allah’s anger except for the few individuals from the people of the book – Bani Isra’il who were good, upright people, whom Allah Ta’ala was pleased with. At another juncture in the Qur’an, Allah Ta’ala says: And (remember) when we took a covenant from the Bani Israil, (saying): Worship none but Allah (alone) and be dutiful and good to parents, and to relatives, and ro orphans and the poor, and speak good to people, and perform Salah and give Zakah. Then you turned away, except a few of you, while you showing aversion. [Surah Baqarah: 83] In this ayah, Allah Ta’ala makes mention of those major commands which He commanded the Bani Israil with, such as Tawhid (the belief in the Oneness of Allah Ta’ala), to be kind to parents, relatives, orphans, to fulfil the rights of the needy. He also told them to talk kindly to all human kind without exception, to establish Salah (prayer) and to give Zakah. As you may have already realized, these are the fundamental principles and teachings on which emphasis was placed in the teachings of every Nabi and divine book of Allah Ta’ala. The fundamental teachimgs of the Qur’an and the Shari’ah which Nabi ﷺ brought are the very same. The Bani Israil also received these basic teachings, but what happened thereafter?? Allah Subhanahu Wa Ta’ala says: Thereafter (after a few days) you turned away from these fundamental teachings except for a few individuals from amongst you. [Surah Baqarah: 83] The Qur’an did not say that you, in general rejected and became renegades (to leave your religion and opt for another), but the Qur’an mentions that your general condition became such that you had no connection left with these teachings whilst you did not verbally falsify or reject. This was the condition of your general masses, though amongst you there were few individuals who were not involved in this general deterioration. The Qur’an has also emphasised, along with these fundamental principles, that the Bani Israil should not kill one another unjustly, nor should they exile one another from their homes without a good reason. Thereafter the Qur’an clearly mentions that just as they turned away from the fundamental principles, they in exactly the same manner turned away from the other special commands from Allah Ta’ala. However, they practiced on a small portion of the special commands of Allah Ta’ala, in which they saw some personal or national benefit and overlooked the vast majority of Allah’s commands. The Qur’an has drawn a picture of this misconduct of theirs in the following words: Has your condition become such that you obey some of Allah’s commands and reject others. [Surah Baqarah: 85] In other words, you treat some commands of Allah Ta’ala as a Mu’min (believer) would treat them and with others you treat the commands as a Kafir (disbeliever) would treat them. You and I should ponder deeply. Allah Ta’ala regards those commands which are practiced upon as ‘Iman’ (belief) and those commands which are not practiced as Kufr (disbelief). In other words, not practicing upon Allah’s commands is tantamount to Kufr (disbelief) even though a person verbally says he believes. From this we understand what the real Iman is upon in which Allah Ta’ala’s promises are based and what is that actually Kufr upon which Allah Ta’ala severe punishment are based in this world and the hereafter. The Qur’an informs the Bani Israil of the severe punishment of this behaviour of theirs. Allah Azza Wa Jal says: Then what is the recompense of those who do among you, except disgrace in the life of this world and on the day of resurrection they shall be condemned to the most grievous torment. And Allah Ta’ala is not unaware of what you do. [Surah Baqarah:85] That nation whose condition is such that majority of its followers practice on some commands of Allah Ta’ala and breaks most commands, what can its end result be except that in this world it will be afflicted with perpetual disgrace. Thereafter, their matter will not be completed but rather on the Day of Resurrection they will face an extremely severe punishment. Now I wish to tell you that after mentioning the condition of Bani Israil and being informed of their history, in reality a mirror has been placed in front of us and as if we have been told that keep on assessing your condition in this mirror and understand well that before you there was a nation who like you were the Muslims of their era and believed in the Ambiya (alayhimus salaam). For a few days they thread on the correct path and Allah’s mercies and blessings enshrouded them. However, gradually their condition became such that the majority practically turned away from most of the commands of Allah Ta’ala. As a result according to the law of Allah Ta’ala all mercies and blessings were snatched away and disgrace and humiliation took their place. Therefore understand this well that the day your general condition becomes like the Bani Israil, your end result will be exactly the same as theirs. What was the Bani Israil’s end result? At other junctures in the Qur’an much more details are mentioned. At one place Allah Ta’ala says: So, when the promise came of the first of the two, we sent against you slaves of Ours given to terrible warfare. They entered the very innermost part of your homes. And it was a promise fulfilled. In this Ayah, Allah Ta’ala clearly states that when the Bani Israil violated the commandments of Allah Ta’ala and chose the path of evil and corruption, we placed over them some of our powerful slaves. Who were these powerful slaves? They were not some pious, Allah fearing people but rather the worst of the disbelievers and arrogant people. However sometimes when a person wants to punish and diagrace someone, then the bhangis (scavengers) are called to beat him up, in order to disgrace him. The Qur’an tells us that when the Bani Israil, who were the children of the Ambiya (alayhimus salaam) broke the commands of Allah Ta’ala and started living according to their desires and passions, Allah placed such disbelievers over them, who were oppressive, unjust, hard hearted and merciless. What did these unjust disbelievers do to the Bani Israil? The Qur’an tells us that city after city, village after village and town after town was completely and totally destroyed. They looted houses, set fire to them, killed, murdered and butchered people. Not only that but it is also recorded in the history of the Bani Israil that the oppressors took the copies of the book of Allah (Taurat) and burnt it in front of their eyes. So besides losing wealth and property, their Deen and spirituality was also destroyed. My respected elders and brothers! Just as was mentioned, you and I need to assess ourselves in front of this mirror of the Bani Israil and take stock of our lives. By means of the final book, the Qur’an and the final Prophet, Nabi ﷺ, those guidlines and commands which we have been given are the very same guidline and commands which the previous nations used to receive by means of every Nabi, among which the very first is Tauhid. What is Tauhid? Tauhid is not only reciting the kalimah with our tongues. Tauhid is actually a reality; a condition and conviction of the heart. Conviction that Allah Ta’ala, who is alone and has no partners, is the only deity and owner of everything and to worship him alone, to have hope only in Him and to fear only Him. To have firm belief that in this entire system of the universe, only Allah’s commands makes everything happen and nothing happens without His command. Death is only in his hands. Life is only in His hands. Sickness is only in His hands. Honour and disgrace is also only in His hands. Hence worship and submission is only for Him and Du’a is to be made only unto him. To submit only to Him and to love only Him. This is Tauhid. To deviate even a little from this cannot be rolerated by Allah Ta’ala. In fact, to turn our attention even for one moment away from Allah to some other being will never be tolerated by Allah. Let alone thinking that some pious living saint or some saint who has left this world can help in any way, whether it will be in that barakah (blessings) will be received through him in my business, or a court case would be won, or I will receive children. So I swear by Allah Azza Wa Jal, this is clear and open shirk (ascribing partners) with Allah Ta’ala. After Tauhid the most emphasised commands of Allah are Salah and Zakah. Those people who know and understand the tone and language of the Qur’an and know the status these actions hold which Rasulullah explained to the Sahabah (radhiyallahu anhum) and which they understood, they will know that without Salah and Zakah a person cannot be a true believer. With whatever amount of sincerity and importance a Muslim will practice on these two commands, accordingly the light of Iman will enter his hearts and effect of Islam will enter his actions. Regarding Salah, understand this also that just to perform Salah and only read it is insufficient. Rather it is also necessary that the effort should be made to perform the best Salah. The inner and outer aspects of our Salah should gain some similarity with the Salah of Nabi. We should find out from the Ulama in our towns how Nabi ﷺ performed Salah, how his ruku, sajdah, qirat was etc. What was the condition of his heart, on what should we contemplate whilst recting Surah Fatihah or whilst reciting tasbeeh in ruku’ or sajdah? My dear brothers and elders! To make this effort concerning Salah is Fard (compulsory) upon us. If whilst endeavouring to perform Salah correctly and perfectly we pass away then whatever deficiency remains in our Salah, Allah Ta’ala will forgive us. If there is no effort at all to correct and perfect our Salah then we will have to suffer a great loss. Concerning Zakah, Nabi ﷺ took an oath and said that Zakah will never ever decrease a person’s wealth. Now, on the one hand is the word of Rasulullah ﷺ and on the other hand is Shaytan’s evil whispering to us that if you give Zakah you will be losing so much wealth. Now let us think for ourselves; do we have more conviction in the words of Rasulullah ﷺ or in our greatest enemy Shaytan’s lies and deception. Therefore respected friends, inform those ulama’ who are close to you regarding your financial condition and ask them whether Zakah is fard (obligatory) on you or not. Besides Tauhid, Salah and Zakah, there are many other actions which Allah Ta’ala has commanded us to fulfil such as fasting, pilgrimage etc and there are many qualities which Allah Ta’ala has made incumbent upon us to inculcate into our lives such as honesty, self-sacrifice, kindness, advising politely etc. Similarly, there are many evil actions and qualities which we have been commanded to refrain from. To have concern and to make effort to save oneself from these evil actions and qualities is also necessary. In fact at times these become priority. Due to these evil actions and evil qualities, such rust and dirt become comes on the heart of a person that due to it whatever a good actions a person does, it does not have an effect on his heart and soul. When one does plating of an old utensil, firstly one cleans off the dirt and rust, otherwise the plating will not remain intact. That is why I mentioned that to make an effort to abstain from those actions due to which rust comes on the heart is sometimes even more important. Before me there are thousands of youth sitting. I appeal to you, O Youth! O reciters of the kalimah of Muhammad ﷺ! The root of all evils in today’s times is the cinema, T.V and V.C.R. Every form of sin is promoted on it and every evil stems from it. For Allah’s sake, make a resolution to specially shun these evils. I say again, O my beloved youth! I appeal to you, take pity on yourselves, today is a blessed day (day of ‘Id). Today, in fact now, make a pact with yourself that you will not even go near these most terrible forms of evil and filth which not only destroys our wealth but also destroys our health and worse than that destroys our spirituality and our Deen. Believe me, I take an oath and say that when you go towards the T.V., V.C.R or cinema, Allah Ta’ala becomes angry with you, Angels curse you, Nabi’s ﷺ pure soul becomes restless when he receives news about it, that my ummati (my follower) who takes my name, where is he going to!? Listen to this also my beloved youth! Whatever sins you have committed, have total regret and ask Allah Ta’ala sincerily to forgive you but do not lose hope. Allah Ta’ala is most Merciful, Most Forgiving. Allah Ta’ala’s Mercy overpowers His anger. Never mind forgiving years of sin, a person may be an idolator and disbeliever all his life, yet Allah Ta’ala forgives him also if he sincerily repents. When a servant of Allah Ta’ala commits a sin and asks Allah Ta’ala to forgive him, Allah Ta’ala forgives him. If he repeatedly commits sins and repeatedly asks Allah Ta’ala sincerely to forgive him, Allah Ta’ala forgives him. Allah doesn’t say: “O my slave! You have disobeyed me for too long, now I will not forgive you”. Allah continues forgiving as long as we continue asking sincerely for forgiveness, and not only does Allah forgive but He loves the one who seeks repentance. Allamah Ibnul Qayyim has given a beautiful example to illustrate this. After explaining Allah Azza Wa Jal’s quality of Mercy and His Compassion and His Kindness with his slaves, he mentioned an incident of a person who was totally deviated, doing all sorts of evil. He once passed a street where a mother had opened the door and kicked her child out of the house. When the child was out of the house, the mother closed the door from inside. The child, crying and sobbing, carried on walking quite far. Then after reaching a certain point, stopped and thought to himself, where do I go from here, who will care for me, who will look after me lile my mother? With these thoughts in mind, with a broken heart, he returned to his own house. The door was closed. He placed his head on the doorstep and laid down till he fell asleep. The mother came, opened the door, and seeing her beloved child asleep in this condition, took pity on him. Her motherly love overpowered her and she started crying. She picked him up and hugged him, carressed him, kissed him and told him: “O son! You have seen now, who is there for you besides me? You hurt me when you chose to lead a life of evil and disobedience. You angered me against my nature. Now listen! You are mine and I am yours. Whatever I have in my possession is only for you.” My brothers! This eye opening incident which Allamah Ibnul Qayyim has mentioned is not only a lesson for that one person but it is a great lesson for me, you and all the sinners living in the world. The amount of love and compassion a mother has in her bosom for her children, I swear by Allah Ta’ala, Allah has more love and mercy for His bondsmen than that mother. Therefore I say, don’t become despondent of Allah’s Mercy. Repent to Allah for all the sins we have committed, show regret, but don’t lose hope of receiving Allah’s mercy. Return towards Allah, lower your head at His doorstep and cry over your sins like how a baby cries. Then see how Allah’s doors of mercy open upon us, then see how Allah enshrouds us in His compassion, how He gives us courage and expands our hearts, how He guides us, how He shows us the correct path, in fact He holds our hands and takes us, how Allah delivers us from a life of total disobedience and negligence to salvation. My respected elders and friends! We should learn a lesson from from the incidents of the Bani Israil which Allah Ta’ala has mentioned to us in the Qur’an Majeed. As long as the Bani Israil fulfilled the commandments of Allah, He kept them with prosperity, peace, tranquility, happiness and honour and he made them examples for others, but when the majority started breaking most of the divine commands, Allah put a merciless and oppressive enemy to rule over them who appallingly disgraced them. Now, we should reflect upon our condition in this mirror. Is our condition not exactly the same!? Isn’t there corruption? Isn’t our wealth being usurped and looted? Aren’t our homes, shops, Masajids being set alight? This is all a punishment from Allah Ta’ala, because our majority and in general the Ummah is violating most of the commands of Allah Ta’ala. Allah did not have any relationship with the Bani Israil who were the progeny of the Ambiya (alayhimus salaam) nor has Allah Ta’ala any relationship with us – the Ummah of the seal of all Prophets, Nabi ﷺ. What really matters to Allah Ta’ala is our actions and ways and that obedience and worship of ours which is in accordance to the way shown to us by Nabi ﷺ. Is it not true that most of our brothers have violated and disobeyed most of the commands of Allah Ta’ala. If it is true and definitely it is true, then ponder, what should we do to rectify our present condition? Whatever happens in the world, ponder, can it happen without the command of Allah? Can anything happen in this world because of somebody’s control, somebody’s power or someone’s intention besides Allah’s? Thereafter ponder over the fact that if Allah Ta’ala decides something, is there anyone who can change that decision? No! Never! Nobody can change the decision made by Allah Ta’ala, nor can anyone even challenge it. May Allah bestow us with true Iman upon this reality that whatever happens to individuals or nations only happens by the decision of Allah, Allah’s treatment neither with individuals nor with nations is without a system. Any nation who obeys the commands of Allah Ta’ala and follows the way of life which is beloved to Allah Ta’ala will be deserving of Allah’s excellent treatment in this world and in the hereafter. Therefore friends! Today, during this blessed day, make this decision, make this promise to Allah Subhanahu Wa Ta’ala, that Insha Allah, I will inculcate every command of Allah in my life and I will make a concerted effort to revive and establish every command of Allah in the entire Ummah. I do not want to go into intricacies. The basic commands which were given to the Bani Israil are the foundation of that way of life which is pleasing to Allah. Tauhid, Salah, Zakah, kindness to parents, relatives, orphans and the needy and speaking kindly and being kind to all humankind, these are the basic commands which, if practised upon, the temperment of practicing on the whole of Deen will be inculcated. Therefore make a firm intention to fulfill these commands and make an effort and give sacrifice to establish the entire Deen in the entire ummah using this umumi (general) effort. Alhamdulillah, we are in a time when this umumi (general) effort is taking place in the entire world. If it is done in the correct way, according to the proper principles, keeping in mind the importance of Du’a, then Insha Allah, by means of this effort once again, the direction of the minds, hearts and temperament of this Ummah will be rectified and the inclination to discard Allah’s commands will be terminated. Then Allah Ta’ala will make the decisions of good conditions prevailing and then whatever effort will be made, its results will turn out positive and effective. My brothers! What I intended to say, Allah Ta’ala made me say. May Allah make me, you and all the Muslims to practice, so that on the day of Qiyamah, I am not taken to task due to the sin of not practicing on what I preach and so that you do not become from amongst those who who will be taken to task for listening to the talks of Deen, yet not changing our lives. Now, let us from our hearts, turn our attention to Allah Ta’ala, and make Du’a with this firm conviction that Allah is All-Seeing and Omnipresent. Allah Ta’ala countless angels are present. The Masjid’s atmosphere is filled with these angels. We would be able to see them if we possessed ‘real eyes’. Now in the presence of these angels, make them bear witness that we are making a pact we Allah Subhanahu Wa Ta’ala. O Allah! We are Your slaves, present in front of You. We bear witness with our hearts and tongues that there is none worthy of worship besides You, everything is only in Your hands and we bear witness that Muhammad ﷺ is your true Nabi. We have accepted his Deen. We believe in You and in Your Nabi. O Allah! Enlighten our hearts with the Nur (light) of Iman. Do not deprieve anyone of us. O Allah! Grant all those present here the reality of Imaan, these elders, these youth, these beloved ones, these brothers. Bless each one of us with perfect Imaan. O Allah! We confess that our lives until now, most of it has passed in disobeying your commandments. From head to toe, outwardly and inwardly, our entire bodies were used in disobeying your commands. O Allah! We are seeking forgiveness, forgive us, we are repenting, accept our repentance. On this auspicious day, in this auspicious gathering we all make a firm intention to shun sin and not to disobey You anymore. O Allah! Accept our intentions, and make it firm and sincere. Shaytan and our carnal desires and the ones who drive us to sin. Help us against these two enemies. Without Your help we cannot overpower the. O Allah! Make Deen prevalent. Whoever is involved in the efforts of Deen in whichever way, they are concerned about Deen, O Allah!, accept their efforts and concern. O Allah! Help them and enable them to work in the correct way, protect them from all types of trails, and protect them from Shaytan and their carnal desires. O Allah! Take pity on us, make a decision of mercy to descend upon us, nobody can alter Your decision. Save us from the Firs of Jahannum and merely out of Your kindness grant us Jannah (Paradise). O Allah! Protect us from negligence. Make us not unmindful of our Aakhirah, Jannah, Jahannam (hell), the grave, the day of resurrection. Have mercy upon us during every stage of the Hereafter. O Allah! Do not deal with us according to what we deserve according to our evil actions. O Allah! Deal with us according to Your kindness and Mercy. Source

الْمَلِكُ Translation الْمَلِكُ is translated as The Absolute Ruler and means The True King. Definition Imam Ghazali (رحمه الله) says it is The One Who in His Dhaat (Essence) and Sifat (Attribute) has no need of any existing thing while every existing thing needs Him. Therefore everything is dependent on Allah ta’ala and Allah ta’ala is dependent on no-one. We cannot dispense with Him and we cannot live without His Being so الْمَلِكُ means One Who is Indispensible. Everything other than Himself is subject to Him so He is The King of Kings. The kingship of a king among humans is temporary and limited. It is not absolute. He still needs his subjects i.e. their loyalty, tax etc. while Allah ta’ala is that King Who truly does not need anyone. He is truly independent of His creation. He has given us human beings power and authority to some extent and to own land, money, homes etc. however we are not the true owners. Sooner or later it will leave us or if we have it now, then when we die it will belong to our inheritors. Therefore Allah ta’ala is the true Owner and true King and in Surah Faatihah - مَالِكِ يَوْمِ الدِّينِ - we say Allah ta’ala is the Owner of the Day of Judgement. In the Qur’an In Surah Mu’min Allah ta’ala says, يَوْمَ هُمْ بَارِزُونَ ۖ لَا يَخْفَىٰ عَلَى اللَّهِ مِنْهُمْ شَيْءٌ ۚ لِمَنِ الْمُلْكُ الْيَوْمَ ۖ لِلَّهِ الْوَاحِدِ الْقَهَّارِ The Day when they all shall come forth from their graves with nothing hidden from Allah. It will be asked: "Whose is the Kingdom today?" No one shall dare to speak, and Allah Himself will say: “It is Allah's, the One, the Irresistible.” [Qur’an 40:16] Allah ta’ala will ask this question after the blowing of the trumpet the first time after which the world will be destroyed. Therefore on the Day of Judgement there will be no king or authority except Allah ta’ala. This is a Sifat in which we can share to the extent that we are kings of what we have i.e. our lives, homes etc. however in reality Allah ta’ala is the True King. Though this Sifat of Allah ta’ala is present in the Dunya it will be manifested and in full recognition in the Aakhirah. Allah ta’ala mentions in Surah Faatihah that He is the Owner of the Day of Judgement because in the Dunya He has given us a share in being kings/owners/having authority etc. however on the Day of Judgement only Allah ta’ala will have it and the semblance of kingship and authority Allah ta’ala allowed humanity, will end. In Hadith It is narrated that the Prophet sallallaahu ‘alayhi wasallam said: “Allah will seize the earth on the Day of Resurrection and will roll up the heavens in His Right Hand, then He will say: ‘I am the King, where are the kings of the earth?” [Al-Bukhari and Muslim] According to ‘Abdullah Ibn Mas’ood RA, a Jewish scholar came to the Prophet sallallaahu ‘alayhi wasallam and said, “O Muhammad! verily, Allah, the Exalted and Glorious would carry the Heavens on the Day of Judgment upon one finger and earths upon one finger and the mountains and trees upon one finger and the ocean and moist earth upon one finger, and in fact the whole of the creation upon one finger, and then He would stir them and say: ‘I am your Lord, I am your Lord’. Thereupon Allah’s Messenger sallallaahu ‘alayhiw asallam smiled testifying what that scholar had said. He then recited this verse: “And they honour not Allah with the honour due to Him; and the whole earth will be in His grip on the Day of Resurrection and the heaven rolled up in His right hand. Glory be to Him I and highly Exalted is He above what they associate (with Him)” (Az-Zumar:67) [Al-Bukhari] Therefore Allah ta’ala is the Haqeeqee (true) King and all other kingships will end. Everything belongs to Allah ta'ala Mothers should teach their children that Allah ta’ala is the true Owner of everything and not us. There are stories related regarding Scholars of the past who rebuked their children for saying words like “The maalik of the home is not in” instead of saying “The person of the house is not in.” Shaykhul Hadith Zakariyyah Khandlawi (رحمه الله) who has authored many books said he was rebuked by his father for saying “My pillow” and as a child he was very hurt but later realised his father had taught him a very important lesson. Parents of the past noticed these things and did Tarbiyat of their children. Therefore we should teach children not to say “My” this or that, as today we have the “me, me” culture but in actuality nothing belongs to us. Everything belongs to Allah ta’ala and we only have what we say is “mine” temporarily. We know this in our Aqeedah but the Haqeeqat (reality) of it is absent. If we had this reality, it could actually protect us from the love of the Dunya. It will become a protective mechanism against a lot of negative emotions. When a person knows that it is Allah ta’ala Who owns everything then giving money to charity is not going to be a big deal and we will be saved from greed and miserliness and jealousy i.e. why does this person have such and such and I do not. Counsel Advice of Imam Ghazali (رحمه الله) regarding the name الْمَلِكُ To remind ourselves that Allah ta’ala is the Maalike Haqeeqee of everything and this is especially helpful when you lose something i.e. wealth, employment, power, position/rank and other things of the Dunya. In the case of losing authority or power, one will realise that Allah ta’ala is the True Sovereign and He allowed me this authority in a small way. This will help us deal with the situation better. The person who regards Allah ta’ala as the True King and Absolute authority will definitely be protected from Shirk and will increase in Imaan When a person has the reality of this name in the heart he will be have more Sukoon and contentment. His grief will be temporary and in both grief and happiness he will praise Allah ta’ala and ask for His refuge as he knows that He is the True King and Authority and He is the only One Who can protect. Kings have subjects whom he rules and he has people in high positions i.e. ministers, who help him rule the Kingdom. Similarly we are the kings and we have body parts and emotions who are the subjects. Imam Ghazali (رحمه الله) writes that the person rules his body parts and emotions and they do not rule over him. If they (Body parts and emotions) obey him and he does not obey them then the person will attain the level of a king in this world. He says if we wish to be true kings in this world then we should control the five and half feet bodies we have i.e. we should control our eyes, ears, tongues etc. and we should think, feel and say according to the wishes of Allah ta’ala. Imam Ghazali (رحمه الله) mentions the story of a Wali of Allah ta’ala who was told by a Prince to ask him for his needs. The Wali of Allah ta’ala replied, “Is that the way to speak to me when I have two servants who are your masters?” The Prince asked who were his masters and the Wali of Allah ta’ala replied that they were greed and desires. He said, “I have conquered them but they have conquered you. I rule over them and they rule over you.” Therefore if we conquer these two bad traits of greed and desires then we are masters over them. People may be kings and have authority but if they are ruled by greed and desires then they are servants to these two traits. The person will also have certainty that my life, wealth and time is an Amaanah and Allah ta’ala is the True Owner of not just the wealth I have but He owns my life and time. He realises that it’s not just me but I have to do things for other people for the sake of Allah ta’ala and he then will give time for Allah ta’ala. *~~*~~*

Fasting on the 9th and 10th or 10th and 11th of Muharram (As the element of tashabbuh (emulation) of the Jews is no longer found) Q: I was recently informed by a friend that there is no need to fast on the 9th or 11th of Muharram together with the 10th in this era, as the element of tashabbuh (emulation) of the jews is no longer found. Is this correct? A: Rasulullah (Sallallahu Alaihi Wasallam) commanded the ummah to fast on either the 9th and 10th or the 10th and 11th of Muharram, in order to oppose the Jews who only fasted on the 10th. Though opposing the Jews was the initial reason for Rasulullah (Sallallahu Alaihi Wasallam) commanding the ummah to fast an extra day, once this practice has become a sunnah, it will not change, even if the Jews of today do not fast on the day of Aashura. There are certain sunnah practices which the Sahaabah were commanded to carry out for certain reasons. However, despite those reasons no longer remaining in today’s times, since these practices have become practices of Deen, they will remain Sunnah for the rest of time. One such example is that of ramal in the tawaaf of Hajj and Umrah. In the Mubaarak era of Rasulullah (Sallallahu Alaihi Wasallam), when Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah came to Makkah Mukarramah to perform umrah, the Sahaabah were commanded by Rasulullah (Sallallahu Alaihi Wasallam) to make ramal during tawaaf to show the mushrikeen of Makkah their bodily strength and might. The mushrikeen were under the impression that the Sahaabah had become very weak through staying in Madinah Munawwarah (as the climatic conditions of Madinah Munawwarah prior to the hijrat of Rasulullah (Sallallahu Alaihi Wasallam) were not conducive to good health and people would fall ill and succumb to sicknesses very easily). Despite this reason no longer remaining after the demise of Rasulullah (Sallallahu Alaihi Wasallam), ramal is still carried out as a sunnah practice in the tawaafs. عن زيد بن أسلم عن أبيه قال : سمعت عمر يقول : فيم الرملان الآن وقد أطأ الله الإسلام ونفى الكفر وأهله وأيم الله ما ندع شيئا كنا نفعله على عهد رسول الله صلى الله عليه و سلم ( سنن ابن ماجه ص211) Hazrat Zaid bin Aslam (radhiyallahu ‘anhu) reports from his father who mentioned: I once heard Hazrat Umar (radhiyallahu ‘anhu) saying, “Why do we need to make ramal presently, whereas Allah Ta‘ala has strengthened Islam and banished disbelief and the people of disbelief? (Hazrat Umar (radhiyallahu ‘anhu) thereafter explained the reason for the practice of ramal remaining) By the oath of Allah! We will not abandon a practice which we would carry out during the blessed era of Rasulullah (sallallahu ‘alaihi wasallam).” It should be borne in mind that at times the Sunnah will be established through the Mubaarak words or actions of Rasulullah (Sallallahu Alayhi Wasallam) and at times it will be established through the tawaaruth and taaamul of the ummah (i.e. a practice existing in the Mubaarak era of Sahaaba and continuing in the ummah throughout the centuries of Islam till this day). When we view the issue of fasting for two days in the Mubaarak month of Muharram, we realize that it conforms to the taamul of the the ummah throughout the centuries of Islam and will therefore continue to be practiced in this manner. Hence, even if the Jews of today do not fast on the day of Aashura, the sunnah of Rasulullah (Sallallahu Alaihi Wasallam) regarding fasting on the 9th and 10th or 10th and 11th will not change. It is for this reason that the Fuqahaa have declared that fasting only on the day of Aashura is makrooh. (For further details on this issue, refer to http://muftionline.co.za/node/21912). And Allah Ta'ala (الله تعالى) knows best. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

SOME VIRTUES OF WUDHU. ‘Uqbah bin “Aamir (RA) said that I heard Nabi (SAW) saying, “There are two men from amongst my followers, one of them gets up during the night and forces himself into cleanliness, showing complexes of discouragement and evil counsels of Satan. He performs ablution, but he has knots tied upon him. When he washes his hands, a knot is opened up and when he washes his face, another knot is opened and when he wipes his head, another knot is opened and when he washes his feet, another knot is opened. Allah then addresses the angels behind the veil saying, “look at this devotee of mine who is forcing himself in order to ask of My Favours. Whatever this devotee of mine desires, I will grant it to him.” (Ahmad, Ibne Hibbaan, Tabraani) In the above Hadith, the Nabi (SAW) informs us of two kinds of believers. One kind fights himself, his passions and his pleasure and gets up during the night to cleanse himself in order to worship Allah and ask of His favours. When this devotee gets up, he gets rid of the ropes of Satan as well as of his complexes and evil counsels; he also escapes from the illusions of the soul which orders wrongdoing, pushing its holder into sleep instead of awakening. Satan makes this person lazy instead if him standing before Allah. When this devotee gets up, performs ablution and then asks Allah, his request is responded to and he is relieved from sadness. In the same meaning, Nabi (SAW) says, “When one of you sleeps, the Satan ties three ties at the back of his head and says for each tie: have a long night, so slumber. When he wakes up and mentions Allah, one of these ties is unravelled. When he performs ablution, another tie is unravelled and when he establishes prayer, all of the ties are unravelled and he becomes alert and pleasant, otherwise, he becomes wicked hearted and lazy. (Maalik, Bukhari, Muslim, Abu Dawood, Nasaai) Abu Hurairah (RA) relates that Nabi (SAW) said, “When a Mu’min or Muslim servant of Allah performs ablution and he washes his face, the sins which the eye committed by looking are washed off with the water or with the last drop of water. When he washes his hands, the sins which were committed because of the touch of the hands are washed away with the water or with the last drop of water. When he washes his feet, the sins which were committed by the walking of the feet are washed off with the water or with the last drop of water until he comes out from that ablution cleansed from every sin (minor). (Muslim) Abdullah As-Sanaabihi narrates that Nabi (SAW) said, “When a servant makes Wudhu and washes his mouth, the sins committed by his mouth are washed out. When he cleans his nose, the sins are cleansed from his nose. When he washed his hands, the sins of his face are washed off, even from under the eyelids. When he washes his hands, the sins of his hands are washed off, even from beneath the nails of his hands. When he wipes his head, the sins from his head come off, even from his ears. When he washes his feet, the sins of his feet are washed off, even from under his toe nails. Then his walking to the Masjid and prayers are rewarded separately. (Nasaai, Ibn Majah, Haakim and he says that it is correct according to the conditions of Bukhari and Muslim) Othman bin ‘Affan (RA) narrates that Nabi (SAW) said, “Whoever performs a perfect Wudhu, the sins are washed off from his body to such an extent they even come out from beneath his nails. In another narration, Uthmaan (RA) made Wudhu and said, ‘I saw Nabi (SAW) made Wudhu the way I made Wudhu and then He (SAW) said, ‘Whoever makes Wudhu like this, his previous sins (minor) will be forgiven and his Salaah and walking to the Masjid will be rewarded separately. (Muslim, Nasaai) Ibn Umar (RA) narrates in the episode when Jibreel (AS) came to Nabi (SAW) to ask him Some Questions regarding Islam. Nabi (SAW) answered, ‘Islam is to testify that there is no deity worthy of worship except Allah and that Muhammad is the messenger of Allah and to establish Salaah and to discharge Zakaah and to perform the Hajj and Umrah and to take a complete bath from Major impurities and to complete the Wudhu and to fast in the month of Ramadhaan.’ He (AS) then asked, ‘if I do these acts, am I then a Muslim?’ He (SAW) replied, ‘Yes’. (Ibne Khuzaimah) Abu Hurairah (RA) relates that Nabi (SAW) went to the graveyard and greeted, ‘Peace be upon you O abode of the believers and surely if Allah wills, we will join you. I wished if we could see our brothers.’ When Nabi (SAW) said these words, his companions asked, ‘Are we not your brothers O Nabi of Allah?’ Nabi (SAW) replied, ‘You are My companions and our brothers are those who did not come as yet.’ The companions asked, ‘How will you recognize those who did not come as yet from your Ummat O Nabi of Allah?’ Nabi (SAW) replied, ‘Do you not see that a person who has a horse with some white on its forehead and hooves, will he not recognize his horse if it is standing next to a pitch black horse?’ They replied, “Yes O Nabi of Allah’. Nabi (SAW) then said, ‘certainly they will come with their limbs shining because of Wudhu and I will be receiving them by the Hawz-e-Kawthar. (Muslim) Abu Hurairah (RA) says, ‘I heard Nabi (SAW) saying, ‘the ornaments of Jannah will worn on the places of Wudhu. (Ibne Khuzaimah) Abu Hurairah (RA) says, ‘I heard Nabi (SAW) saying, ‘the believer will wear the ornaments of Jannah on the limbs of Wudhu.’ (Muslim) Abu Hurairah (RA) narrates that Nabi (SAW) asked, ‘should I not inform you of such an action which if done, Allah will wipe out the sins and will elevate the person in stages? The companions replied, ‘Certainly O Nabi of Allah.’ Nabi (SAW) said, ‘Performing an excellent Wudhu despite of difficulties, excessive footsteps to the Masjid and waiting for the Salaah after Salaah. That is guarding the boundaries! That is guarding the boundaries!’ (Muslim) (These actions are referred to as guarding the boundaries, because it will guard its companion from disobeying Allah) Ali (RA) says that Nabi (SAW) said, “whoever makes complete Wudhu in spite of it being extremely cold, he will receive two rewards.’ (Tabraani) Ibn Umar (RA) says that Nabi (SAW) used to say, ‘Whoever performs Wudhu upon Wudhu, he will receive ten rewards.’ (Abu Dawood, Tirmidhi, Ibne Majah) Abdullah bin Buraidah narrates from his father (RA) who said, ‘One day Nabi (SAW) awoke and he called Bilal (RA) and asked him, ‘O Bilal why have you succeeded me in Jannah? Certainly I entered Jannah last night and heard your footsteps in front of Me.’ Bilal (RA) said, ‘O Nabi of Allah, whenever I called the Azaan, I performed two Rak’aats of Salaah after it (the Azaan) and whenever I broke my Wudhu, I immediately made a new Wudhu.’ Nabi (SAW) then said, ‘it is because of this.’ (Ibne Khuzaimah) Umar bin Khattab (RA) narrates that Nabi (SAW) said, ‘There is no one of you who performs a perfect Wudhu, then he says Ash Hadu an laa Ilaaha Illal lahu Wahdahu laa Shareeka lahu wa Ash Hadu anna Muhammadan ‘Abduhu wa Rasooluhu except that the eight doors of Jannah are opened up for him and he may enter through any door he desires. (Muslim) Abu Sa’eed Al Khudri (RA) says that Nabi (SAW) said, ‘Whoever reads Surah Kahaf, on the day of Reckoning, he will have Noor from his place until Makkah and whoever reads the last ten verses of Surah Kahaf and Dajjal comes out, Dajjal will not harm him and whoever makes Wudhu then says, ‘Subhanakal laa humma wa bi Hamdika, Ashhadu an laa Ilaaha illa anta, Astaghfiruka wa Atubu ilaik, these words will be written on a piece of paper and thereafter sealed up and this seal will not be broken until the day of reckoning.’ (Tabraani, Nasaai) ‘Uqbah bin ‘Aamir (RA) said that Nabi (SAW) said, ‘there is no person who makes a perfect Wudhu, then he performs two Rak’aats of Salaah with complete devotion and humility except that Paradise becomes Waajib for him.’ (Muslim) Zaid bin Khalid Al-Juhani (RA) narrates that Nabi (SAW) said, ‘whoever performs a complete Wudhu then thereafter prays two Rak’aats of Salaah without any negligence, all of his previous sins (minor) will be forgiven. (Abu-Dawood) And Allah Ta’ala knows best Nezaam bin Yahya Ali Attested to as correct by: Mufti Muhammad Ashraf Darul Iftaa Jameah Mahmoodiyah Springs www.mahmoodiyah.org.za [email protected]

The Cause for Insecurity Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: The amount of comforts and luxuries we see around us today was probably never experienced before. But strangely the more the items of luxury, the more the discomfort and depression. The same applies to medicine. Doctors have progressed to this level that a man’s heart can be removed from his body, get treated and then replaced. But here also every coming day there are more and more complications. Similar is the case with security. We enjoy so many levels of security yet we still feel so insecure. The reason for all of this is that we have removed Allah Ta‘ala from the equation. We need to firmly believe that Allah Ta‘ala does. The controls are solely in His hands. The stronger this conviction becomes the more comfort, mental ease, guidance and direction we will find. On the contrary the more godlessness comes into a person, the more he will find himself falling into depression and despondency.

Why is there no Bismillah before Surah Tawbah? In the name of Allah, the most Beneficent, the most Merciful. Answer The Holy Quran was revealed bit by bit during the period of twenty three years. The verses of a surah were revealed at different times. When Saaiduna Jibraeel Alayhis Salam would come with a revelation, he would also point out to the intended arrangement of each revealed verse explaining that it should be placed in such and such surah after such and such Ayah (verse). And when at the end of one surah the next was to begin, Bismillahir-Rahmanir-Rahim would be revealed before the next actually did. However, with Surah Tawbah, Bismillah was not revealed nor did the Prophet of Allah Sallallahu Alahi Wasalam instruct the scribe of the revelation to so. When Saaiduna Usman Radiallahu Anhu arranged the Holy Quran in the form of a book during the period of his Khilafah, Bismillah was not there at the beginning of Surah Tawbah. Therefore a doubt arose that perhaps this is not an independent Surah but was part of another surah, in which case what would this other surah be? In terms of its subjects, Surah Al-Anfal seemed to fit the slot. Also it is narrated by Saaiduna Usman Radiallahu Anhu that during the blessed period of the Prophet of Allah Sallallahu Alahi Wasalam, both these surah’s were called “Qarinatayn” (the connected ones). From the above we learn that the reason for not writing ‘Bismillah’ at the beginning of Surah Tawbah lies in the probability that Surah Tawbah may not be an independent surah but being part of Surah Anfal. On this basis Muslim jurists have said that a person who was already been reciting Surah Anfal from above and is going to begin Surah Tawbah then he or she should not recite Bismillah. But a person who is starting his or her recitation of the Holy Quran or from somewhere in the middle of Surah Tawbah should say ‘Bismillahir-Rahmanir-Rahim”. (Maariful Quran p.300-p.302 v.4) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham Source

Reminder!

Part Twenty Two The Hayaa of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) Hazrat Anas (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The most merciful of my ummah towards my ummah is Hazrat Abu Bakr (radhiyallahu ‘anhu), and the most staunch in (upholding) the command of Allah Ta‘ala is Hazrat ‘Umar (radhiyallahu ‘anhu), and the most true in hayaa is Hazrat ‘Uthmaan bin ‘Affaan (radhiyallahu ‘anhu), and the most knowledgeable regarding halaal and haraam is Hazrat Mu‘aaz bin Jabal (radhiyallahu ‘anhu), and the most knowledgeable regarding the masaa’il of inheritance is Hazrat Zaid bin Thaabit (radhiyallahu ‘anhu), and the most knowledgeable regarding the recitation of the Qur’aan Majeed is Hazrat Ubayy bin Ka‘b (radhiyallahu ‘anhu), and every Ummah has a trustee, and the trustee of this ummah is Hazrat Abu ‘Ubaidah bin Jarraah (radhiyallahu ‘anhu).” (Sunan Tirmizi #3790)

Nikaah Q&A Part 1) Questions: 1. What status does Nikaah hold in Islam? 2. Is it advisable for one who has the need to get married to delay his marriage on account of studying further? Speaker: Ml. Ebrahim Salajee Duration: 00:02:42 Format: mp3 Size: 784 KB Download If you did not understand the maslah or any aspect of the maslah, then refer your question to Muftionline.co.za

Protecting Oneself in the Time of Fitnah Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: In this time of fitnah (trial), there seems to be evil prevailing everywhere. Hence, how will one protect himself from the fitnah? One will be able to protect himself from the fitnah by creating a safe-haven for himself. This will be possible by doing three things as explained in the hadeeth: 1. Control the tongue at all times. Controlling the tongue is not confined to speech, but also includes writing which is also a form of communication. 2. Do not leave the home unnecessarily. Though it is not haraam, but if one knows that a certain place is infested with malaria, will he go there unnecessarily? 3. Focus towards your weaknesses and cry over your sins.

wa'alaykumus salaaam warahmatullah...yes you are right but I'm not sure so will have to ask someone

3 Inspirational Short Stories The Prophet (Sallallahu Alayhi wa Sallam) sometimes narrated stories of previous people to the companions. Of course, all these stories were facts and not made up, and the Prophet Sallallahu Alayhi wa Sallam didn’t narrate them for entertainment but rather to learn lessons from them that we can apply to our own lives. Here are three stories narrated by the Prophet Sallallahu Alayhi wa Sallam that have come to us through authentically reported hadiths. Story 1 A man bought a piece of land from another man, and the buyer found a jar filled with gold in the land. The buyer said to the seller: ‘Take your gold, as I bought only the land from you and not the gold.’ The owner of the land said: ‘I sold you the land with everything in it.’ So both of them took their case before a third man who asked: ‘Have you any children?’ One of them said, ‘I have a boy.’ The other said, ‘I have a girl.’ The man said, ‘Marry the girl to the boy and spend the money on them; and whatever remains give it in charity.’ (Bukhari and Muslim) Look at the goodness of both these men. It’s usually the opposite – people quarrelling in order to take possession of wealth. Here the two men are arguing to give the other the unexpectedly found treasure-jar. Story 2 There were two women, each had her child with her. A wolf came and took away the child of one of them. One woman said to her companion: ‘The wolf has taken your son.’ The other said, ‘It has taken your son.’ So both of them took the dispute to Prophet Dawud Alayhi Salam who judged that the boy should be given to the older lady. Then they went to Prophet Sulaiman Alayhi Salam and put the case before him. Sulaiman Alayhi Salam said: ‘Give me a knife so that I may cut the child into two and give one half to each of you.’ The younger woman said, ‘Do not do so; may Allah bless you! He is her child.’ On that Prophet Sulaiman decided the case in favour of the younger woman.’ (Bukhari and Muslim) Allah had blessed Sulaiman Alayhi Salam with great wisdom. He found a way of finding out who the real mother of the child is. The real mother was the one who was the most upset by the thought of cutting the child in half. Story 3 A man (from amongst the people before you) said, ‘Indeed! I will give charity.’ So he took his charity out and placed it in a thief’s hand. In the morning the people were talking (about this incident) and saying: ‘Charity was given to a thief last night.’ The man said: ‘O Allah! Praise be to You. I have given charity to a thief. Indeed, I will give charity again!’ So he took his charity out and he placed it in a prostitute’s hand. In the morning the people were talking (about this incident) and saying: ‘Charity was given to a prostitute last night.’ On hearing this, the man said: ‘Praise be to You, O Allah! I gave Sadaqah to a prostitute. Indeed, I will give charity again!’ So he took his charity out and placed it in a rich man’s hand. In the morning the people were talking (about this incident) and saying: ‘Charity was given to a rich man last night.’ The man said, ‘O Allah! Praise be to You (for helping me) give charity to a thief, a prostitute and a rich man.’ Then he had a dream in which he was told that his charity to the thief might result in his refraining from his theft, his charity to the prostitute might help her abstain from her immorality, and his charity to the rich man might help him pay heed and spend from what Allah had bestowed upon him. (Bukhari) Sometimes the results of our good actions end up not quite like we expected. In such circumstances we mustn’t conclude that our deeds have gone to waste, because we can never fully fathom the intricacies of Allah’s plans. Jamiatul Ulama (KZN) Council of Muslim Theologians

The Effective Cure for Depression and Worry عن عبد الله قال : قال رسول الله صلى الله عليه وسلم : ما قال عبد قط إذا أصابه هم وحزن : اللهم إني عبدك وابن عبدك ابن أمتك ناصيتي بيدك ماض في حكمك عدل في قضاؤك أسألك بكل اسم هو لك سميت به نفسك أو أنزلته في كتابك أو علمته أحدا من خلقك أو استأثرت به في علم الغيب عندك أن تجعل القرآن ربيع قلبي ونور صدري وجلاء حزني وذهاب همي إلا أذهب الله عز وجل همه وأبدله مكان حزنه فرحا قالوا : يا رسول الله ينبغي لنا أن نتعلم هؤلاء الكلمات قال : أجل ينبغي لمن سمعهن أن يتعلمهن (مسند أحمد رقم 4318) Hazrat ‘Abdullah bin Mas‘ood (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “If any servant of Allah Ta‘ala is afflicted by worry and grief and recites the following du‘aa, Allah Ta‘ala will remove his worry and replace his grief with happiness: اَللَّهُمَّ إِنِّيْ عَبْدُكَ وَابْنُ عَبْدِكَ ابْنُ أَمَتِكَ نَاصِيَتِيْ بِيَدِكَ مَاضٍ فِيَّ حُكْمُكَ عَدْلٌ فِيَّ قَضَاؤُكَ أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ أَنْزَلْتَهُ فِيْ كِتَابِكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِيْ عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيْعَ قَلْبِيْ وَنُوْرَ صَدْرِيْ وَجِلَاءَ حُزْنِيْ وَذَهَابَ هَمِّيْ “O Allah, I am Your slave, the son of Your slave, the son of Your slave woman. My forelock is in Your hand and control, Your decree will surely prevail over me, Your judgment in dealing with me is full of justice. I beg of You through the medium of every name of Yours with which You have named Yourself or You have revealed in Your Book or which You taught to any one of Your creation (e.g. any of the Ambiyaa (‘alaihis salaam)) or which You have kept hidden within Your knowledge, that You make the Holy Qur’aan the source of comfort (and happiness) for my heart, and the light of my chest, and the means of removing my grief and sorrow, and the means of removing my worry.” The Sahaabah (radhiyallahu ‘anhum) then asked, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! Should we learn these words of du‘aa?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Yes! The one who hears these words of du‘aa should learn them.” Source: Whatisislam

Lessons a believer can learn from a tree From a lecture of Shaykh Husain Abdul Sattar (hafizahullah) Almighty Allah says in Surah 3, Aal-Imraan Verse 191, “Those who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.” When you spend time with those who do dhikr of Allah you notice the way they see the whole world as a reminder and manifestation of Allah Ta’ala and His Deen. The world and the entire creation becomes a Tasbeeh through which you remember Allah. Once Shaykh Zulfiqar (hafizahullah) mentioned about the signs of Allah and the Deen that a believer can take from a tree. There were many but I have recorded a few. 1. The tree takes from the ground and it gives to other people A believer must take from what they have available and the primary focus must be to give and serve others. 2. Half of the tree is hidden and half is visible The reality of the believer must remain hidden. A part of outward worship has to be seen by people, but the deeds of the believer must be secret between him and his Lord. 3. Much before the tree becomes visible, it first establishes its roots As believers we must recognise that we must spend a lot of time establishing deep roots before we become visible and take a role of leadership in the community. People nowadays have no roots and have not taken time to establish them but want to be tall trees. If we truly desire to benefit people in Deen we have to first take the effort to develop very very deep roots. 4. The tree stands totally still despite the varying seasons and conditions Despite the winter and the summer, the cold and heat, the thunderstorms and rain, the tree stands firm. The same is the Imaan (faith) of a believer. Despite the turmoil and storms that afflict the believer he must be absolutely firm on faith. 5. The value of a tree is based on the fruit it produces Similarly the value of a believer is based on the deeds he produces. If the believer is barren of good deeds like a barren tree no one will give him a second look. 6. When people want the fruit from the tree they use sticks to get it The believer will have to accept beating / hardship from some sticks in order for others to benefit from his goodness. Being a person of deen you must be prepared take a lot of knocks and this helps people to benefit from you and helps you get closer to Allah Ta’ala. May Allah Ta’lala make us from those who ponder over His signs and from those who remember him while standing, sitting and laying down.

الله  The word Allah is the “personal name” of our Creator. Definition That being who is perfect and free from all defects. In the Qur’an The word “Allah” appears almost two thousand nine hundred and forty (2940) times in the Qur’an. Ism-e-Azam According to the Ulama this blessed name is greater in magnificence than the other 99 names of Allah ta'ala because it encompasses all the attributes of Allah ta’ala. Imam Tahawi, Imam ibnul Qayyim and Imam Razi رحمهم الله تعالى also concur with the statement that Ism-e-Azam is the word “Allah”. Some of the evidences are given below: 1. The word Allah demonstrates all the beautiful names of Allah and His divine attributes. 2. This name “Allah” is not used for anyone other than Allah ta’ala. Because Allah ta’ala said (the interpretation of which is that): ‘Do you know anyone who is the namesake of Allah (or similar in attributes to Allah)?’ Although it is not true. The word Allah is only used for Allah ta’ala. 3. All the Asma-ul-Husna belong to the word Allah and it shows its excellence over other names. Secondly it is often said that “Rahman, Raheem, Malik, Quddoos” all are names of Allah ta’ala, however it is never said that “Allah” is the name of Rahman OR “Allah” is the name of Raheem. Hence the conclusion is that in all the beautiful names of Allah, the root name is “Allah”. 4. Translation of a verse of Allah ta’ala is that: “Say whether you call Him Allah or call Him Rahmaan” These Ulama state that Allah ta’ala has specifically mentioned these two names and even in these two names, the name “Allah” is superior and nobler than “Ar-Rahman” based on the following two reasons: a. In this verse, the name “Allah” is mentioned prior to the name “Ar-Rahman” which shows that it is superior. b. The name “Ar-Rahman” manisfests the perfection of His mercy, but not the perfection of His dominance, supremacy, magnificence, sanctity and honour. However the name “Allah” also manifests all these great qualities of Allah, which shows that it is superior. Respecting the name of Allah (1) A saint Bishr Hafi رحمه الله تعالى was asked what is the cause of your acceptability in the court of Allah since your name is popular amongst the people just like the name of a Nabi. He replied: It is only a favour of Allah and there is no excellence on my part. I was a sinful and hedonist type of person. Once whilst traversing a path I saw a piece of paper. I picked it up and it had بسم الله الرحمن الرحيم written on it. I cleaned that paper and kept it in my pocket. I only had 2 Dirhams at that time and I was not the owner of anything apart from those two dirhams. I went to a perfume seller and I purchased “ghalia” fragrance in exchange of those two dirhams and then rubbed that fragrance on that piece of paper. When I slept that night, I saw someone saying in my dream: “O Bishr bin Harith! You picked up my name from your path and cleaned and perfumed it. We will perfume your name both in this world and the next.” (2) Allah ta’ala’s name should always be taken with respect and reverance. Whenever we take the name of Allah, we should always add “تبارك وتعالى” or “تعالی” or “رب العزت” or “جل جلاله و عم نواله” both in writing and speaking. Everything should be started with the name of Allah The gracious Prophet صلی الله عليه وسلم said in a hadith: “Every important matter that does not begin with the Name of Allah is incomplete.” Therefore Rasulullah صلی الله عليه وسلم has emphasized that we should start everything with بسم الله الرحمن الرحيم. So much so that when eating food, when drinking water, when mounting an animal, when writing a letter or manuscript, in short in the beginning of every noteworthy task, Rasulullah صلی الله عليه وسلم would recite بسم الله الرحمن الرحيم. Shaykhul Islam Mufti Taqi Usmani دامت برکاتہم says that apparently it is a small action, which is sometimes ignored considering it a customary practice. However in reality it is not a ritual, rather the purpose behind this is to cultivate a basic concern. It is the acknowledgment of such a significant reality which if kept in view, will change a person’s whole perspective regarding all the problems of life and his entire mindset in dealing with different kinds of affairs. "الله معي" is the Excellence of Imaan “Allah is with me”. It seems like a trivial sentence however its belief and deep concentration is very beneficial in protecting a person from sins as well as from anxiety and depression. In Surah al-Hadeed Allah ta’ala Himself says: وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡ‌ۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِير "and He is with you wherever you are. And Allah, of what you do, is Seeing." Dua at the times of distress and grief Rasulullah صلی الله عليه وسلم taught this dua to Hazrat Asma bint Umais رضي الله عنها and asked her to recite it at the times of distress and anguish: اللَّهُ اللَّهُ رَبِّي، لَا أُشْرِكُ بِهِ شَيْئًا "Allah, Allah is my Rabb, I do not ascribe any partners to him." Hence one should keep reciting it when overcome with distress/anxiety. In short it is never futile to call upon the name of Allah. Counsel 1. A Muslim servant should make this belief firm in his heart that my Master, my Lord, the One who solves my problems and removes my difficulties is no one other than Allah ta’ala. 2. When this belief will become firm then he will only strive and make efforts in the worship and servitude of Allah ta’ala. 3. The slave who only makes the magnificence and perfection of Allah the object of his life and gives no importance whatsoever toghairullah (someone other than Allah) then this person is blessed with these qualities: - He becomes independent of everyone other than Allah ta’ala. - When overcome with trouble or distress, he immediately contacts Allah ta’ala. - He does nothing which goes against the pleasure of Allah ta'ala. Translated from Sharh Asma-ul-Husna (Maulana Muhammad haneef Abdul Majeed)

Objectives of studying Asma-ul-Husna "To draw closer to Allah ta’ala through knowing His beautiful names." When you love someone, you want to know them and Allah ta’ala has given us these 99 names and He wants us to know Him through them to whatever extent we can with our limited understanding. "To try to adorn ourselves with the traits of Allah ta’ala even though the attributes and traits of Allah ta’ala are very high and obviously our level is going to be extremely low." For a lot of the Asmaa -ul-Husnaa, one is to understand them at an academic level and then to understand them at a spiritual level to connect to Allah ta’ala. A third way is to understand them on an emotional level which is, “How can I use the names of Allah ta’ala to get myself therapy i.e. to control/manage and eliminate my negative emotions and deal with the different situations of my life." Counsel At the end of every name, counsel/advise is given. We should make it our objective to adorn ourselves with the Akhlaaq/traits of Allah ta’ala. This means that the traits of Allah ta’ala are perfect and belong only to Him but we can try to learn and benefit from them and emulate the ones we can share in, on a personal level.  Study of the Asmaa -ul-Husnaa are not just for intellectual understanding but to enact on the knowledge we gain and harmonize our internal and external dimensions. Verses in the Qur’an regarding Calling Allah ta’ala by His Beautiful Names وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا Allah has the most excellent names (over ninety-nine attributes); call on Him by them. [Suratul A’araaf:180] قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ ۖ أَيًّا مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ O Prophet, say to them: “Whether you call Him Allah or call Him Rahmaan; it is all the same by whichever name you call Him because for Him are all the Finest names.” [Suratul Israa:110] The Hadith Regarding Memorising the Names of Allah ta’ala The Hadith regarding the 99 names of Allah ta’ala has different variations. لِلَّهِ تِسْعَةٌ وَتِسْعُونَ اسْمًا مَنْ حَفِظَهَا دَخَلَ الْجَنَّةَ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ Abu Huraira RA reported: The Messenger of Allah, sallallaahu ‘alayhi wasallam said, “Allah has ninety-nine names and whoever preserves them will enter Paradise.” [Muslim] Another variation has the word أَحْصَاهَا which means to count or include. إِنَّ لِلَّهِ تِسْعَةً وَتِسْعِينَ اسْمًا مِائَةً إِلاّ وَاحِدًا مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ What does it mean to حَفِظَهَا“Memorise” or أَحْصَاهَا“Innumerate”? Scholars have written that “Memorizing” or “Innumerating” the names of Allah ta’ala means: To use the names in Du’a As mentioned in the verses of the Qur’an: "And (all) the Most Beautiful Names belong to Allah, so call on Him by them” [al-A‘raaf 7:180]. So one may say for example, “O Most Gracious, have mercy on me; O Oft-Forgiving, forgive me; O Accepter of repentance, accept my repentance” and so on. To fulfill the rights of the names To implement them in ones’ life It is not just to know the meaning but to know it at a deeper level. Example: We know Ar-Razzaaq means “The Provider” but to know that He gives Rizq to everyone with some more than others. If a person knows that He is One, he will not associate anything else with Him; if he knows that He is the Provider, he will not seek provision from anyone else; if he knows that He is the Most Merciful, he will do acts of obedience that are a means of attaining this mercy… And so on To have intimate knowledge/awareness regarding the names He is Al-Khaaliq (The Creator). What does it mean to be Al-Khaaliq? There are other names with similar meanings i.e. Al-Musawwir (The Fasioner/Bestower of forms) What is the difference? Some names have a similar meaning however they have subtle differences between them and one should know these subtle differences. To act upon them and imbibe them in one’s life There are certain names which human beings can act upon i.e. Al-Kareem (The Generous), Ar-Raheem (The Merciful) Some you cannot act upon i.e. showing anger, taking revenge, being proud, etc. which is not permitted for human beings. Example: “Al-Mutakabbir” (The Majestic) Human beings cannot be proud or claim greatness. This is the sole right of Allah ta’ala. Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Allah the Almighty said: Pride is my cloak and greatness is my garment, so whoever competes with me regarding these two will be thrown into the Hellfire.” [Abu Dawood] Imam An-Nawawi (رحمه الله) said, “To preserve them is said to mean to enumerate and count them in one’s supplication by them. It is said it means to persevere in them, to respect them in the best manner, to guard what they require, and to affirm their meanings. And it is said the meaning is to act by them and to obey Allah according to the implications of every name.” Source: Sharḥ Ṣaḥīḥ Muslim 2677 Are the Names of Allah ta’ala limited to 99? Scholars say you cannot limit that Being Who is unlimited. Therefore Allah ta’ala’s attributes are unlimited though the Hadith mentions 99. Imam Al-Nawawi (رحمه الله) stated in Sharh Saheeh Muslim, “The scholars are unanimously agreed that this hadeeth does not mean that Allah has only ninety-nine names, or that He does not have any other names apart from these ninety-nine. Rather what the hadeeth means is that whoever learns these ninety-nine will enter Paradise. The point is that one may enter Paradise by learning them, not that the number is limited to these names.” The Names mentioned in Hadith إِنَّ لِلَّهِ تَعَالَى تِسْعَةً وَتِسْعِينَ اسْمًا، مِئَةً غَيْرَ وَاحِدَةٍ، مَنْ أَحْصَاهَا دَخَلَ الجَنَّةَ، هُوَ اللَّهُ الَّذِي لا إِلَهَ إِلا هُوَ الرَّحْمَنُ، الرَّحِيمُ، الْمَلِكُ، الْقُدُّوسُ، السَّلامُ، الْمُؤْمِنُ، الْمُهَيْمِنُ، الْعَزِيزُ، الْجَبَّارُ، الْمُتَكَبِّرُ، الْخَالِقُ، الْبَارِئُ، الْمُصَوِّرُ، الْغَفَّارُ، الْقَهَّارُ، الْوَهَّابُ، الرَّزَّاقُ، الْفَتَّاحُ، الْعَلِيمُ، الْقَابِضُ، الْبَاسِطُ، الْخَافِضُ، الرَّافِعُ، الْمُعِزُّ، الْمُذِلُّ، السَّمِيعُ، الْبَصِيرُ، الْحَكَمُ، الْعَدْلُ، اللَّطِيفُ، الْخَبِيرُ، الْحَلِيمُ، الْعَظِيمُ، الْغَفُورُ، الشَّكُورُ، الْعَلِيُّ، الْكَبِيرُ، الْحَفِيظُ، الْمُقِيتُ، الْحَسِيبُ، الْجَلِيلُ، الْكَرِيمُ، الرَّقِيبُ، الْمُجِيبُ، الْوَاسِعُ، الْحَكِيمُ، الْوَدُودُ، الْمَجِيدُ، الْبَاعِثُ، الشَّهِيدُ، الْحَقُّ، الْوَكِيلُ، الْقَوِيُّ، الْمَتِينُ، الْوَلِيُّ، الْحَمِيدُ، الْمُحْصِي، الْمُبْدِئُ، الْمُعِيدُ، الْمُحْيِي، الْمُمِيتُ، الْحَيُّ، الْقَيُّومُ، الْوَاجِدُ، الْمَاجِدُ، الْوَاحِدُ، الصَّمَدُ، الْقَادِرُ، الْمُقْتَدِرُ، الْمُقَدِّمُ، الْمُؤَخِّرُ، الأَوَّلُ، الآخِرُ، الظَّاهِرُ، الْبَاطِنُ، الْوَالِي، الْمُتَعَالِي، الْبَرُّ، التَّوَّابُ، الْمُنْتَقِمُ، الْعَفُوُّ، الرَّءُوفُ، مَالِكُ الْمُلْكِ، ذُو الْجَلالِ وَالإِكْرَامِ، الْمُقْسِطُ، الْجَامِعُ، الْغَنِيُّ، الْمُغْنِي، الْمَانِعُ، الضَّارُّ، النَّافِعُ، النُّورُ، الْهَادِي، الْبَدِيعُ، الْبَاقِي، الْوَارِثُ، الرَّشِيدُ، الصَّبُورُ There are variations of the names mentioned in Hadith. Some Scholars say 1,000 names of Allah ta’ala have been given to human beings, 300 in the Tawrah, 300 in the Injeel, 300 in the Zaboor and 100 in the Qur’an.

بسم الله الرحمن الرحيم The information on al-Asmaa-ul-Husnaa has been taken from notes made on a course by Ustadhah A. Ahmed (Zaynab Academy Online) in Ramadhaan of 2017 and 2018 Books used: “The Ninety-Nine Beautiful Names of God” by Abu Hamid Al-Ghazali رحمه الله - Translated by David B. Burrell and Nazih Daher PDF “Sharah Asmaul Husna” by Muhammad Hanif Abdul Majid - Jamiatul Uloom-ul-Islamia Binori Town, Karachi (Urdu) Read Online Introduction The aspect of research and observation is dominant in the nature of human beings and it is this characteristic which motivates him to observe and discover new things. The greatest Being, Allah جل جلاله Who created and nourished man by taking care of his nature and essential requirements and provided for him all types of blessings and resources, has a much greater right that His Ma’rifat (Gnosis/Knowledge/Recognition) is attained and inscribed on the heart. One way of attaining this Ma’rifat is the study of al-Asmaa-ul-Husnaa. The more a person attains Ma’rifat of Allah جل جلالهfrom the Qur’an and Ahadith of the Prophet صلى الله عليه وسلم, the stronger and deeper will be his trust in Allah جل جلاله It is usually observed that when a person is facing some difficulty/anxiety in his worldly affairs, he becomes distressed and exhausts himself running from place to place and person to person. In this situation if someone says, “I know so-and-so person and if I talk to him, he will help you out” the person will feel relief and have hope. If, instead of running from place to place and from person to person, this person developed this familiarisation with Allahجل جلاله, his attention will always be focused on Allah جل جلاله at the time of every difficulty and hardship. The servant will become shy to discuss his problems with others and will instead turn to and rely on Allah جل جلاله. He will realise that no matter who he approaches with his problems, that person will also have the means provided by Allah جل جلاله and therefore why then, should he himself not turn to Allahجل جلاله Who is the ultimate and true Nourisher and Provider? If this recognition of Allah جل جلاله is attained then Shirk will be eliminated from its base. To attain this Ma’rifat-e-Ilaahi everyone should call on the Almighty with His blessed names. Allah جل جلاله Himself says, وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا Allah has the Most Beautiful Names. So call upon Him by them [Surah A’araaf: 180] Index Objectives of studying the Asmaa-ul-Husnaa Can we know Allah ta'ala? Personal Name - اللَّهُ 1 & 2 - الرَّحْمَنُ الرَّحِيمُ - The Lovingly Beneficent & The Most Merciful/ Most Compassionate 3 - الْمَلِكُ - The Absolute Ruler/The True King 4 - الْقُدُّوسُ - The Holiest/The Most Pure 5 - السَّلامُ - The Source of Peace 6 - الْمُؤْمِنُ - The Remover of Fear And The Giver of Tranquility 7 - الْمُهَيْمِنُ - The Protector and The Bestower of Security 8 - الْعَزِيزُ - The Mighty and The Eminent 9 - الْجَبَّارُ - The Restorer and The Repairer / The Compeller 10 - الْمُتَكَبِّرُ - The Imperious/The Supremely Great 11 & 12 - الْبَارِئُ الْخَالِقُ - The Creator & The Evolver 13 - الْمُصَوِّرُ - The Shaper of Beauty 14 & 15 - الْغَفَّارُ & الْغَفُورُ - The All-Forgiving & The Forgiver and Hider of Faults 16 - الْقَهَّارُ - The Ever-Dominant/The Conqueror 17 - الْوَهَّابُ - The Liberal Bestower and The Giver of Gifts 18 - الرَّزَّاقُ - The Sustainer/The Provider 19 - الْفَتَّاحُ - The Opener / The Revealer 20 - الْعَلِيمُ - The All-Knowing and The Omnipotent 21 & 22 - الْقَابِضُ الْبَاسِطُ - The Withholder & The Reliever 23 & 24 - الْخَافِضُ الرَّافِعُ - The Humbler & The Exalter 25 & 26 - الْمُعِزُّ الْمُذِلُّ - The Bestower of Honour & The Humiliator 27 - السَّمِيعُ - The All-Hearing 28 - الْبَصِيرُ - The All-Seeing and The All-Perceiving 29 - الْحَكَمُ - The Judge and The Arbitrator 30 - الْعَدْلُ - The Just and The Equitable 31 - اللَّطِيفُ - The Subtle, The Gracious and The Refined 32 - الْخَبِيرُ - The Inner-Aware and The Reality-Knower 33 - الْحَلِيمُ - The Forbearing and The Calm-Abiding 34 - الْعَظِيمُ - The Magnificent and The Most Grand 35 - الشَّكُورُ - The Most Grateful and The Most Appreciative 36 - الْعَلِيُّ - The Most High and The Exalted 37 - الْحَفِيظُ - The Preserver and The Protector 38 - الْمُقِيتُ - The Nourisher and The Sustainer 39 - الْحَسِيبُ - The Reckoner and The Accounter 40 - الْجَلِيلُ - The Majestic and The Glorious 41 - الْكَرِيمُ - The Most Generous and The Bountiful 42 - الرَّقِيبُ - The Watchful One and The All-Observing 43 - الْمُجِيبُ - The Fulfiller of Prayers and The Responsive 44 - الْوَاسِعُ - The All-Embracing and The All-Pervading 45 - الْحَكِيمُ - The Perfectly Wise and The Most Judicious 46 - الْوَدُودُ - The Loving-Kindness and The Most Affectionate 47 - الْمَجِيدُ - The All-Glorious and The Majestic 48 - الْبَاعِثُ - The Awakener and The Resurrector 49 - الشَّهِيدُ - The Witness and The Testifier 50 - الْحَقُّ - The Truth and The Only Reality 51 - الْوَكِيلُ - The Trustee and The Advocator 52 & 53 - الْقَوِيُّ الْمَتِينُ - The Supremely Strong & The Firm 54 - الْوَلِيُّ - The Protecting Friend and The Near Guardian 55 - الْحَمِيدُ - The Praised One and The laudable 56 - الْمُحْصِي - The Reckoner and The Appraiser 57 & 58 - الْمُبْدِئُ الْمُعِيدُ - The Originator & The Restorer 59 & 60 - الْمُحْيِي الْمُمِيتُ - The Giver of Life & The Taker of Life 61 & 62 - الْحَيُّ الْقَيُّومُ - The Ever Living & The Self-Existing 63 - الْوَاجِدُ - The Finder and The Resourceful 64 - الْمَاجِدُ - The One Who is Noble/Generous 65 - الْوَاحِدُ - The One 66 - الْاَحَدُ - The One 67 - الصَّمَدُ - The Satisfier of All Needs 68 & 69 - الْقَادِرُ الْمُقْتَدِرُ - The All Powerful & The Creator of All Power 70 & 71 - الْمُقَدِّمُ الْمُؤَخِّرُ - The Expediter & The Delayer 72 & 73 - الأَوَّلُ الآخِرُ - The First & The Last 74 & 75 - الظَّاهِرُ الْبَاطِنُ - The Manifest One & The Hidden One 76 - الْوَالِي - The Sole Governor and The Friendly Lord 77 - الْمُتَعَالِي - The Supremely Exalted 78 - الْبَرُّ - The Gracious Benefactor 79 - التَّوَّابُ - The Acceptor of Repentance 80 - الْمُنْتَقِمُ - The Avenger 81 - الْعَفُوُّ - The Forgiving 82 - الرَءُوۡفُ - The Kind, the Tenderly Merciful and Consoling 83 - مَالِكُ ٱلْمُلْكُ - The Master of The Kingdom 84 - ذُو الْجَلَالِ وَالْإِكْرَامِ - The Lord of Majesty and Generosity 85 - الْمُقْسِطُ - The Equitable and The Just 86 - الْجَامِعُ -The Gatherer and The Uniter 87 - الْغَنِيُّ - The Self-Sufficient 88 - الْمُغْنِي - The Fulfiller of needs 89 - الْمَانِعُ - The Preventer and The Defender 90 & 91 - الضَّارُّ النَّافِعُ - The Distresser & The Creator of Good 92 - النُّورُ - The Light, The Illuminator and The Enlightenment

A Clean Heart Draws Divine Assistance Shaikh Abur Rabee’ (rahimahullah) relates the following incident: I once heard of a very pious lady by the name of Fidh-dhah who lived in a certain village. This woman, Fidh-dhah, was rapidly gaining fame as word of an amazing phenomenon among people. Although we do not visit women, due to the necessity to investigate and ascertain the reality and authenticity of this rumour, I took a group of people and travelled to her village. On arriving in the village and making enquiries, the people of the village informed us that Fidh-dhah possessed a female goat that yielded both milk and honey. Hearing this, we bought a brand new bowl and proceeded to her home. On arriving, we greeted her with salaam and said, “We wish to witness the barakah (blessing) of your goat.” Fidh-dhah obliged and gave the goat to us. After receiving the goat, we began milking it and as it was reputed, both milk and honey flowed from the teats of the goat! After enjoying the milk and honey, we asked Fidh-dhah to tell us the secret to the special barakah (blessing) she and her family enjoyed from the goat. In response, she mentioned the following story: There was a time when we were very poor and possessed nothing except a small she goat. When ‘Eidul Adha arrived, my husband, who was a pious man, said to me, “We own nothing except this she goat. Let us sacrifice it for ‘Eid in the name of Allah Ta‘ala.” I replied, “Don’t slaughter it as we need it. Allah Ta‘ala has not made it necessary for us to sacrifice an animal for ‘Eid in circumstances of such poverty.” Coincidentally, a guest arrived on that very Day of ‘Eid and we had no food with which to entertain him. I thus said to my husband, “Allah Ta‘ala has instructed us to honour our guests by entertaining them and seeing to their comfort. Let us slaughter this she goat for our guest.” As my husband prepared to slaughter the goat, I said to him, “You should slaughter it outside the house, behind the wall, so that the sight of its slaughter does not distress our children and cause them to cry.” My husband thus took the goat and made his way out of the yard to slaughter it. However, while he was meant to be slaughtering it, I saw the goat jump onto the wall and re-enter the yard. Thinking that the goat had escaped, I went outside and saw that my husband had already slaughtered our goat and was now in the process of skinning it! I exclaimed to him, “How strange! Another she goat, resembling our own, has entered our yard!” Hearing this, my husband said, “Perhaps Allah Ta‘ala has granted us a goat which is better.” Whereas our first goat yielded only milk, this second goat yields both milk and honey! This special barakah which we enjoy was granted to us on account of us honouring our guest. Fidh-dhah then advised saying, “This goat grazes in the pasture of the heart. If you sow goodness and righteousness in your hearts, it will graze on good and its milk will accordingly be wholesome and good. Conversely, spoiling your hearts and filling them with filth and muck causes the milk of the goat to spoil and turn bad. Therefore, ensure that you guard your hearts from evil, then everything will be of benefit to you.” (Rowdhur Rayyaaheen pg. 93) Lessons: 1. Honouring the guest is not only a command of sharee‘ah, but is also a means of securing tremendous barakah (blessings) in one’s life and home. 2. When a person sacrifices something that is dear to him for the sake of Allah Ta‘ala, then Allah Ta‘ala most certainly rewards him with something far better. 3. The heart is the ‘nucleus’ of the entire body. If the heart is filled with piety and righteousness, then acts of piety and righteousness will emanate from the limbs of the body. If the heart is contaminated with sin and evil, then the limbs will carry out acts of sin, immorality and shamelessness. Hence, to get all the limbs of the body under control, one will have to make an effort to purify the heart. Al-Haadi

QURBANI JOKES Question: I would like to know what is the ruling regarding the funny videos/jokes/cartoons which are commonly circulated prior to Eid-ul-Adha? Answer: Eid Al-Adhaa is one of the shi’aar (sacred symbols) of Islaam. Allaah Ta’aala says, ‎وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ Tradition: “And whoever honors the salient symbols of Allaah, then, indeed, it is from the righteousness of the hearts.” (Al-Hajj v.32) Every aspect of Qurbaani must be deeply respected. It is haraam to make jokes of Qurbaani related issues. That is an expression of disrespect to a sacred symbol of Islaam and against the order of Allaah Ta’aala to respect the sacred symbols of Islaam. Consider the following verses in respect to one who disrespects such symbols of Islaam, ‎وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ (65) لَا تَعْتَذِرُوا قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ Translation: “Yet if you ask them (regarding the comments they made) they will, most surely, say, ‘We are only indulging in idle talk and lighthearted jokes.’ Say (to them), ‘Then, is it Allaah and His revered signs and His Messenger of which you were making mockery?’ Offer no excuse! For truly you have disbelieved after your belief (because of these jesting comments you’ve made).” (At-Tawbah v.65-66) And Allaah Ta’aala Knows Best. Muajul I. Chowdhury Student, Darul Iftaa Astoria, New York, USA Checked and Approved by, Mufti Ebrahim Desai. ___________________________ ‎ المبسوط للسرخسي (6/ 178) ‎بخلاف الهازل، فإنه مستخف بالدين، والاستخفاف بالدين كفر ‎مجمع الأنهر في شرح ملتقى الأبحر (1/ 695) ‎ومن أهان الشريعة أو المسائل التي لا بد منها كفر ‎إذا أنكر آية من القرآن واستخف بالقرآن أو بالمسجد أو بنحوه مما يعظم في الشرع أو عاب شيئا من القرآن أو خطئ أو سخر بآية منه كفر ‎فتح القدير (8/ 1) ‎لا يقال : يلزم عدم إكفار الهازل ؛ لأنه أيضا لا يعتقد ما قاله من الكفر هزلا والواقع إكفاره ؛ لأنا نقول : إكفاره بالاستخفاف بالدين والاستخفاف بالدين كفر ‎بريقة محمودية في شرح طريقة محمدية وشريعة نبوية (2/ 391) ‎ومن استخف بالمسجد أو بنحوه مما يعظم في الشرع كفر ‎شرح العقائد النسفية (ص: 193) ‎والاستهانة بها والاستهزاء علي الشريعة كفر ‎شرح الفقه الأكبر (ص: 167) ‎من استخف بالقرآن أو المسجد أو بنحوه مما يعظم في الشرع كفر

Part Twenty One Ten Good Deeds of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) Hazrat Abu Thowr Al-Fahmi (rahimahullah) narrates that he once came to Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and heard him mention the following: There are ten good deeds which I have secured by Allah Ta‘ala and for which I hope to receive reward; I was the fourth person to accept Islam, throughout my life, I never disobeyed my Rabb nor did I ever speak a lie, I did not ever place my right hand on my private part since I used my right hand to pledge allegiance to Rasulullah (sallallahu ‘alaihi wasallam), no jumu’ah has passed without me freeing a slave since I accepted Islam, and if I did not possess a slave on the day of jumu’ah, I would free the slave afterwards, and I never committed adultery, neither before accepting Islam nor after accepting Islam. (Siyar A’laam min Nubalaa 2/151)

Women Attending the Masjid A Detailed Response Prior to Eidul-Fitr 1439, the Jamiat KZN had received a question regarding the permissibility of women attending the Eid Salaah considering the new trend of family Eid Gahs being arranged in different places. In conformance with the established ruling of the Fuqahaa (Islamic jurists), the Jamiat had responded by stating that women should not attend the Eid Salaah. Subsequent to this, the Jamiat received a fair amount of correspondence regarding our ruling. Some correspondences requested additional clarity and some correspondences openly challenged the correctness of our ruling. In light of this, the Jamiat has compiled a comprehensive and academic article to answer these correspondences so that the correct Islamic position on this matter may be clearly revealed. The key points of our article are given hereunder: • Approach to Deen and its Ahkam (commands) What is the correct manner of understanding Islam and implementing its rulings? Islamic Law stems from the Qur’aan, the Sunnah and the practice of the Sahaabah. The formulation of this Law in to a codified system was the work of master jurists (Fuqahaa) who dedicated their lives to this vital endeavour. Their rich legacies provided the Islamic constitution for the Muslim Ummah from the very first century of Islam. The correct understanding and implementation of Islamic Law is, therefore, not attainable except through their guidance. • Rulings may change based on circumstances and conditions attached to them The common argument raised is that when Rasulullah Sallallahu Alayhi Wa Sallam has allowed women’s entry to the Masjid, how can anyone prevent it? The article explores in length, the various Ahadith related to women attending the Masjid, the conditions that Rasulullah Sallallahu Alayhi Wa Sallam attached to their entry and how negligence to those conditions would, naturally, necessitate a change to the original ruling. • Opinions of the Fuqahaa and their explanations of the Dalaa’il (proofs) The statements of Sahaabah and Islamic jurists from all four Mazhabs are provided, clearly showing that women should not attend the Eid Salaah or congregational Salaah at the Masjid. • It is more rewarding for women to pray at home The general ruling for women in the time of Rasulullah Sallallahu Alayhi Wa Sallam, when women’s attendance to the Masjid was permitted, was that it was still better for them to perform Salaah at home instead of the Masjid. This is clearly proven through various Ahadith. The view of those strongly advocating that women should attend the Eid and congregational prayers in the Masjid stating that women should not deprive themselves of the blessings of the congregational prayer is not in conformance to the advice of the Prophet Sallallahu Alayhi Wa Sallam himself as well as the verdicts of the illustrious Fuqahaa. The complete article is available here. Further Reading Response to a Sister's view on women attending the Masaajid – Darul Uloom Abu Bakr Women attending Congregation Salaah - Ihyaauddeen

Pearls of Wisdom: No.59 “Food for the Soul” SUBJECT: LENIENCY TO DEBTORS Allaah, The Most Exalted, says: “And if someone is in hardship, then (let there be) postponement until (a time of) ease. But if you give (from your right as) charity, then it is better for you, if you only knew.” (Quran 2:280) The Messenger of Allaah (peace be upon him) is reported to have said; “Whoever gives respite to his debtor or forgives the debt will be in the shade of the Throne (of Allaah) on the Day of Judgment.'' (Hadith - Muslim) Note: Postponing debts where the debtor is really in genuine difficulty is truly a generous act and displays excellent character. This is encouraged in Islam because it brings about humane standards in one's dealing with one's fellow human being. "There was a merchant who used to lend the people and, whenever his debtor was in straitened circumstances, he would say to his employees, 'Forgive him so that Allaah may Forgive us.' So, Allaah Forgave him." (Hadith Al-Bukhaari) If you want others to be happy, practice leniency. If you want to be happy, practice compassion. True compassion means not only feeling another's pain but also being moved to help relieve it. Remember being lenient can reach a wound that only compassion can heal! www.eislam.co.za

Tasheel-ul-Umrah (Urdu) By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Download (PDF) Note: Currently only available in PDF format.

Part Twenty Equipping the Expedition of Tabook (continued) Hazrat ‘Abdur Rahmaan bin Samurah (radhiyallahu ‘anhu) reports that when Rasulullah (sallallahu ‘alaihi wasallam) was preparing for the expedition of Tabook, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) brought one thousand gold coins to him in a cloth and placed them in his blessed lap. Rasulullah (sallallahu ‘alaihi wasallam) began to turn the coins with his blessed hand and continued to say, “Nothing will harm ibn ‘Affaan (radhiyallahu ‘anhu) after the action he has done today (i.e. nothing will harm him and prevent him from entering Jannah, as he has secured the divine acceptance of Allah Ta‘ala through this deed).” (Musnad Ahmed #20630) Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) reports that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) contributed seven hundred ooqiyah of gold for the expedition of Tabook. In another narration, it is mentioned that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) contributed seven hundred and fifty camels and fifty horses for the expedition of Tabook. (Siyar A’laam min Nubalaa 2/152) Mulla ‘Ali Qaari (rahimahullah) has mentioned that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) had made multiple contributions for the expedition of Tabook. Hence, this Hadith will not go against the Hadith which mentions that he had equipped the army with six hundred camels. (Mirqaat 17/399) Hazrat Abu Hurairah (radhiyallahu ‘anhu) mentioned, “Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased Jannah from Rasulullah (sallallahu ‘alaihi wasallam) on two occasions; when he purchased the well of Roomah, and when he equipped the expedition of Tabook.” (Siyar A’laam min Nubalaa 2/153)

Virtues of visiting the sick Every community has people who fall ill. In Islam, we are encouraged to visit such people and not to neglect them. The extent of the importance of this can be gauged from the five authentic Hadiths below: Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alayhi wasallam) said: “Whomsoever visits a sick person or visits his brother for the sake of Allah Ta’ala, a caller calls out, ‘You have done good, your footsteps are blessed and you have prepared an abode in Jannah” (Sunan Tirmidhi, Hadith: 2008, Sunan Ibn Majah, Hadith: 1443 and Sahih Ibn Hibban; Al Ihsan, Hadith: 2961 with slight variation in the words) Imam Tirmidhi has graded the Hadith sound (hasan). Sayyiduna ‘Ali (radiyallahu ‘anhu) narrates that Rasulullah (sallallahu ‘alayhi wasallam) said: “When a Muslim visits a sick Muslim at dawn, seventy thousand angels make du’a of forgiveness for him till dusk. If he visits him in the evening, seventy thousand Angels make du’a of forgiveness for him till the morning, and he will be granted a garden in Jannah” (Sunan Tirmidhi, Hadith: 969, Sunan Abi Dawud, Hadith: 3091. Declared authentic by Imam Ibn Hibban; Al Ihsan, Hadith: 2958, Imam Hakim and ‘Allamah Dhahabi, Mustadrak Hakim, vol. 1 pg. 341/2 and pg. 349) Sayyiduna Anas (radiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alayhi wasallam) said: ‘Whoever makes a proper wudu, and sets out to visit his sick Muslim brother with the expectation of reward, will be distanced seventy years [journey] away from Jahannam.’ This Hadith is recorded by Imam Abu Dawud (rahimahullah) with a slightly weak chain, which may be tolerated in Hadiths that discuss virtues of deeds, like this one. It is further supported by a good chain in Tabarani. This Hadith can therefore be quoted and may even be declared as sound (hasan). Hafiz Ibn Hajar (rahimahullah) has not commented on it in Hidayatur Ruwat. (Sunan Abi Dawud, Hadith: 3090, Al-Mu’jamul Awsat, Hadith: 9437, Targhib, Hadith: 5091, Hidayatur Ruwat, Hadith: 1497, Fathul Ilah, Hadith: 1552 and Mirqat, Hadith: 1552) Sayyiduna Jabir and Sayyiduna Ka’b (radiyallahu ‘anhuma) report that Nabi (sallallahu ‘alayhi wasallam) said: When one sets out to visit the sick, he enters into Allah’s mercy. When he sits beside the sick person, he is totally immersed in mercy. (Muwatta Imam Malik, Musnad Ahmad, vol. 3 pg. 304 and pg. 460 and Sahih Ibn Hibban) Also see Targhib, Hadith: 5096, 5097 and Majma’uz zawaid, vol.2 pg.297. One who visits the sick will find Allah Ta’ala. Rasulullah (sallallahu ‘alayhi wasallam) said: ‘Allah Ta’ala will say to man [on the day of Qiyamah]: O my slave, I was sick and you refused to visit me. Man will exclaim: O Allah, how could that be possible whereas You are the Lord of the Worlds? Allah Ta’ala will reply: A certain slave of mine was sick, had you visited him, you would have found Me by him.’ (Sahih Muslim, Hadith: 6501) Lets take advantage of these great rewards, by habitually visiting the ill. Download the PDF here al-miftah