ummtaalib

(3x) .رَضِيْتُ بِاللهِ رَبًّا ، وَبِالْإِسْلَامِ دِيْنًا ، وَبِمُحَمَّدٍ نَبِيًّا I am pleased with Allah as my Lord, with Islam as my religion and with Muḥammad ﷺ as my Prophet. Raḍītu bi-llāhi Rabbā, wa bi-l-islāmi dīnā, wa bi Muḥammadin-Nabiyyā. Thawbān (raḍiy Allāhu ʿanhu) narrates that the Messenger of Allah ﷺ said: “Allah has promised that anyone who says [the above] three times every morning and evening will be pleased on the Day of Judgement.” (Aḥmad 18927) The Messenger of Allah ﷺ said: “Whoever says [the above] in the morning, I guarantee that I will take hold of his hand until I enter him into Paradise.” (Ṭabarānī: al-Muʿjam al-Kabīr 838) Abū Saʿīd al-Khudrī narrates that the Messenger of Allah ﷺ said: “Abū Saʿīd, whoever is pleased with Allah as his Lord, Islam as his religion and Muḥammad as his Prophet, will be guaranteed entry into Paradise.” He (Abū Saʿīd) was amazed and said: “O Messenger of Allah, repeat it for me.” He (the Messenger of Allah ﷺ) did that and then said: “There is another act which elevates the position of a man in Paradise one hundred grades (higher); and the distance between one grade and the other is like the distance between the sky and the earth.” He (Abū Saʿīd) said: “What is that act, O Messenger of Allah?” He replied: “Striving in the path of Allah! Striving in the path of Allah!” (Muslim 1884) Brief Commentary • This dhikr emphasises the state of contentment and pleasure, which is far greater than mere tolerance. Being content with a matter means that if that matter were in your own hands, you would act no differently. • Imām al-Nawawī said, “Being content here is as though one is saying: “I’m convinced, I’m sufficed, and desire nothing else.” • The first matter that we affirm our contentment with is that of Allah being our Lord (Rabb). Rabb is The One who nourishes and sustains the whole of creation. It is He who regulates their affairs and grants them endless blessings. He is their sole Creator and Provider. He is their Protector and Caretaker. He is the one who decrees and decides; therefore we affirm our contentment with everything that Allah decrees for us. We should be happy with what He has legislated, and content with how much sustenance He chooses to give us. • Being content with Allah as your Lord means you are content with the provisions He has decreed for you; for the life He has chosen for you; for the trials He has placed upon you; and for everything He has placed before you. • The second matter is to be content with Islam as your religion. Islam means to submit wholly to the commandments of Allah. • Being content with Islam as your religion means you are content with every single commandment, prohibition, law, and punishment contained within this blessed religion, even if it goes against your own desires or society’s norms. • The third and final matter is to be content with Prophet Muhammad ﷺ as our Prophet. This Prophet is the one who delivered the message of Allah in the best and most complete form. • Being content with the Prophet Muhammad ﷺ as your Prophet means you are content with all the commandments and prohibitions he taught us, with the way he lived his life, with the decisions he took, with the friends he had, and the women he married. It also means you believe everything that he said to be true. Action Points • This dhikr – though concise and light on the tongue – carries a huge reward for the one who truly contemplates it and lives by it. • A person who says this duʿā’ every morning and evening is preparing himself for the day as he is reminding himself that he is content with these matters. He is prepared to abide by all of them, including anything that Allah decides for him that day. • A person who says this dhikr and then shows displeasure when faced with a calamity, or rejects a teaching of Islam, or something that was part of the Prophet’s ﷺ life – is someone who is a liar, and has a trait of hypocrisy. He says something on his tongue, yet his actions reflect otherwise. • Living by this dhikr will also inshallah help a person in the first stages of the afterlife when he will be placed in his grave and two angels will ask him the questions, “Who is your Lord? What is your religion? Who is this person that was sent to you?” (Aḥmad 18063). The answers to these three questions are the three matters we affirm our contentment with every morning and evening with this duʿā’! • Living in a time with unprecedented threats from atheism, liberalism and secularism, we should reflect on this dhikr and say it wholeheartedly. With enemies and hypocrites trying to attack the core fundamentals of our din, and trying to change the perfect dīn of Allah, we should utter this dhikr every day and try our best to live by its meanings. •We should not feel inferior or embarrassed by our perfect dīn. Instead, we should realise how fortunate we are that Allah allowed us to know Him, to know His Messenger ﷺ and gifted us with Islam. Let us teach our children to also repeat and reflect on these powerful words every morning, so they feel strengthened as they go out and face the world. lifewithallah

Loneliness has been identified as a hazard threatening the wellbeing of many people. The paradox of our time is that while there are so many of us on the planet, millions lead lonesome lives. A recent international magazine recently highlighted the phenomenon which has been identified as a public health issue whose impact on lives is being equated to obesity and substance abuse. Reporting on the findings of a recent study, researchers have made a distinction between subjective feelings of loneliness and actual social isolation. Though both scenarios were reported as damaging to personal wellbeing, the latter situation was found to be more devastating as individuals lived alone, lacking any social connection. Factors that have contributed towards the risk of this modern social challenge include the pervasive use of technology especially through social media and accommodation trends that tend towards splitting families. We have lonely people in housing compounds, in vehicles stuck in traffic jams, in old-age homes, in hospitals and perhaps even next-door. Our Deen has made certain obligations community-based in order to encourage social interaction. Congregational prayers are one such obligation that offers us an opportunity to meet others and thereby promote the sense of community. It should therefore be a remedy against loneliness. Allah Ta’ala declares in the Qur’an (57:27) not to have ordained monasticism, an extreme form of self-isolation for devotion certain groups of people invented for themselves. So, even acts of dedicated worship have to be moderated to give way to social interaction. A Muslim therefore has to be part of society where he enjoins what is right and forbids what is evil. In that role, there are a myriad ways in which believers would keep themselves busy. Those who busy themselves with productive lives of learning, work and service to others are often rewarded with a sense of purposeful and meaningful lives. Feelings of loneliness which are in part a by-product of idleness tend to be remote for a busy person. There are circumstances when one finds him/herself lonely. Rather than being stressed, anxious and feeling lost, these are moments of opportunity to engage in the remembrance of Allah (dhikr) and the reading of the Qur’an (tilawah)… Indeed, in the remembrance of Allah do hearts find comfort. (Quran; 13:28) The decline in interpersonal skills that we are noticing within our communities are a result of the insular and limited social interaction we have subjected ourselves to. The tools that are meant to help us to be productive leading to more leisure have instead made us more and more isolated in those long spared moments. The Prophet Sallallahu ‘alayhi wasallam taught us the six duties of a Muslim towards another. These are duties which show practical ways of connecting with others and hence minimising a sense of loneliness. These duties are outlined in the following hadith: On the authority of Abu Hurairah RadhiAllahu anhu who reported that the Messenger of Allah Sallallahu ‘alayhi wasallam said: “The rights of a Muslim over another Muslim are six.” So it was asked: “What are they O Messenger of Allah?” He replied: “When you meet him the give him the greetings of Salam (i.e. As Salamu alaikum), if he invites you, respond to his invite, when he seeking your advice then advise him, when he sneezes and then says “All praise is for Allah” (i.e. Alhamdulillah) then say to him: “May Allah have mercy on you!” (i.e. Yarhamukallah), when he is sick then you should visit him and when he dies you should follow his funeral procession.” (Sahih Muslim) May Allah Ta'ala help us realise the blessings that He bestows on the community that keeps together. Aameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

Have we ever considered what it takes to produce a heart surgeon – a person who is capable of opening the chest of a living person and operating on a still-beating heart, while aware that one slip of the scalpel could be the difference between life and death? Obviously, it takes a lot. Years of intensive study, followed by more years of rigorous training, followed by even more years of close supervision and scrutiny. The reason? A cardiac surgeon’s mistakes are not counted in ticks and crosses – they are counted in body bags. Nevertheless, while a cardiac surgeon’s work is very delicate, as the risk of physical harm and injury is very high, there is another ‘professional’ whose ‘job’ is equally – if not more – delicate. In fact, while the patient remains under the surgeon’s blade for only a few hours, these ‘patients’ remain in the care of the ‘doctor’ for years and years. We are, of course, referring to the ‘career’ and ‘profession’ of marriage and motherhood. When a woman gets married and enters the home of her husband, she assumes the role of responsibility for running the home. She becomes the centre cog around which all the other wheels of the house turn and revolve – especially her children. Due to her dedicated effort, the house remains clean and tidy, regular, delicious, wholesome meals are eaten, and clean laundry and many similar benefits are enjoyed. Apart from caring for the household and attending to their physical needs, the mother, at every moment, fulfils the social and emotional needs of her family. She interacts with her husband and children, as well as his family, the neighbours, etc., while conducting herself with good character. This provides the children with emotional security, and the husband with mental ease, allowing them to all be productive and prosper in their individual efforts. Furthermore, in regard to her children, then she keeps them under her watchful gaze which is sharper than the surgeon’s scalpel. As soon as she notices some issue requiring attention, she immediately intervenes and corrects the child, using love, compassion, wisdom and tactics to achieve the desired results. She understands that the upbringing of the child is a responsibility that requires constant attention, as a child can imbibe an evil habit in a mere moment where he is unsupervised. In essence, it is as though she holds the children’s hearts in her hands, moulding them and instilling the correct values and qualities in them. Hence, when the woman is such a central figure in the home, then if there is a breakdown in her life, we can well imagine the domino effect it will produce on the rest of the household. In fact, it will not be far-fetched to say that in most cases, the entire house will suffer a breakdown and fall apart! For instance, if she becomes severely sick and bedridden, then (with the father needing to go out and work) there may be no one to bath the children, feed them and attend to their other needs. Even the father himself will feel the strain and will find himself lost without the support of his wife. However, more devastating than the impact on their physical needs will be the emotional harm and neglect they will suffer as a result of being starved of their mother’s attention, affection and care. Now, having understood the deep, profound effect the woman has on the household, and how the wellbeing of the household, and successful future of the children, depend on her, and how her responsibility is constant, then we should ask ourselves what it takes to produce such a valuable, productive member of society. Obviously – it should take A LOT. However, the question is, “Are we are providing the required ‘training’, ‘know-how’ and ‘expertise’ to the spouses and mothers of tomorrow?” Unfortunately, in today’s times, insufficient attention and importance is given to this aspect of upbringing. As a result, many girls enter their marriages not knowing how to conduct with their husbands appropriately, raise children correctly, run a home efficiently and interact with in-laws respectfully. Is it then any surprise that so many children in society are becoming dysfunctional delinquents, and so many marriages are ending in a divorce? One of the greatest gifts that any parent can give their daughter is the gift of an upbringing that will equip her for her life as a mother ahead. Training her for motherhood and her marriage is training her to build a home and raise children that will provide her with shelter, comfort and happiness for the rest of her life and after her demise as well. Let us not throw our daughters into the deep end and hope that they learn to swim before they sink and drown – along with their children. UswatulMuslimah

As Israel’s offensive on Gaza entered its third day, here’s a recap of what’s happened: • Renewed air strikes across the besieged strip have left at least four Palestinians killed • At least 25 people have died since the start of the bombing campaign, including five children and five women. Another 76 people have been wounded • The offensive, dubbed by Israel as "Operation Shield and Arrow," started on Tuesday with Israeli air strikes killing 13 people in overnight raids • The Palestinian Joint Command, an umbrella body of armed factions in Gaza, including Hamas and the Islamic Jihad, launched rockets towards Israel in response on Wednesday in the counter "Operation Revenge for the Free" • Egypt had been leading efforts to broker a ceasefire, however intense fighting continued in the early hours of Thursday • Reports say Israel refused to commit to stop assassinating Palestinian in their homes, a condition put forward by Palestinian to agree to a ceasefire Middle East Eye (@middleeasteye) • Instagram photos and videos

Gaza under attack...again Israeli warplanes carried out attacks for nearly two hours starting at 2am on Tuesday 9.5.23 (23:00 GMT Monday). Totally unprovoked Palestinian resistance launched rockets toward the Israeli settlements near Gaza 10.5.23 Settlers seen running to their shelters on settlements near Gaza Rockets landed in Tel Aviv 11.5.23 3 Palestininans killed as Israeli air strike targerted apartment in Khan Younis, south Gaza 25 dead (many of them women and children) 72 wounded so far...still ongoing

Even cats do not like the Iisraeli flag!

The anti-smetic crow A video of a crow throwing down an Israeli flag has gone viral across the web. The clip shows the crow stubbornly removing an Israeli flag from a pole with its beak and throwing it to the ground. The flag hung from the roof of a building in the occupied Palestinian territories until a crow, despite its small size, succeeded in snatching it and dropping it to the ground after several attempts. It then stood firmly and steadily at the top of the mast, its mission complete. The Palestinians who had gathered around the building to observe the unusual sight shouted and gasped in astonishment. The footage of the crow went viral on the web, with many users ironically joking about the episode and some commenting on the “lesson” the bird seemed to be teaching. One user said: “A smart Palestinian ‘antisemitic’ crow …” “The animals of Palestine do not approve of the temporary Zionist conflagration,” said Tariq Shadid, a Palestinian surgeon and author of the book “Understanding Palestine,” in a Twitter post, adding that the bird was a symbol of Palestinian resistance to the Israeli occupation. Israeli journalist Nir Hasson took the chance to comment on the video saying: “God is undoubtedly hinting something to us, just not sure exactly what.” Inspired by the crow’s actions, some users shared old footage of other animals tearing up Israeli flags as a way to show support for the Palestinian cause. The crow’s actions come amid weeks of rising tensions between Palestinians and the Israeli military, the latest of which saw the Israeli Defense Force kill a Palestinian teen near Jericho during clashes in the occupied West Bank on Friday. In 1967, Israel captured the West Bank, which Palestinians want as the core of a future independent state. This year also marks the 75th anniversary of the Nakba, the Palestinian term for the displacement of hundreds of thousands of Palestinians during the war. See video here

http://www.myhayd.app Check out this amazing app created by Mufti Khalil Johnson (H) for the benefit of the sisters. This is a very much needed app that will make things much easy for them. Mufti Khalil Johnson completed his 'Aalimiyyah from the prestigious Darul Uloom Azaadville Seminary. He completed his Iftaa studies under the erudite faqeeh, Mufti Ebrahim Desai (R).

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Post-Ramadan: The Journey Continues Throughout Ramaḍān, by Allah’s favour, we tasted the sweetness of fasting and the night prayer. We revived our dead hearts with the recitation of the Qur’ān and the dhikr of Allah. We basked in the serenity of talking to Allah and felt the peace of seeking His forgiveness in the last parts of the night. Now that Ramaḍān is over, let us ask ourselves: what next? What did we gain from Ramaḍān? How did it change us? Did it transform our lives? Will our life post-Ramaḍān look exactly the same as life pre-Ramaḍān? Just a short while ago, we were planning for the ‘dream project’ of Ramaḍān. Now that Ramaḍān has ended, we should spend time in Shawwāl to evaluate our Ramaḍān. Evaluate Your Ramadan We can evaluate our Ramaḍān by asking ourselves the following questions: 1. Did my īmān in Allah increase? What do I know about Allah that I didn’t prior to Ramaḍān? Do I feel closer to Him? 2. Did I go to Allah with a broken heart in utter desperation? Did I humble myself as a true servant of His? 3. Were there times in the month where my heart felt overwhelmed with love and gratitude for Allah? 4. Did my love for Allah’s Messenger ﷺ increase? Which sunnah am I going to start implementing in my life that I previously didn’t used to do? 5. Did my worship in Ramaḍān purify and soften my heart? 6. Did my fasting cause me to give up my bad habits? 7. Which sins of the eyes and the tongue did I give up? What steps am I going to take to maintain this? 8. Did I improve my akhlāq in this month? 9. Did I become a more gentle and loving family member? 10. Did I taste the sweetness of spending in the path of Allah? Did I give charity in secret? 11. Has Ramaḍān made me more determined to continue serving the dīn of Allah and the Ummah? 12. Did I taste the sweetness of solitude with Allah at night in qiyām? Has it made me determined to continue with this good deed? 13. Did I feel a difference in the quality of my ṣalāh? 14. Did I feel emotionally connected to the Qur’ān? 15. Did I feel the closeness of Allah when making duʿā’ to Him? 16. Did I do dhikr with the presence of my heart? 17. Which one act of worship am I going to hold on to from Ramaḍān, something which I previously did not used to do? 18. What do I not want to lose of Ramaḍān? 19. Do I feel a greater level of self-control now that Ramaḍān is over? 20. If Allah gives me life, what two things will I do differently next Ramaḍān? Fasting in Shawwal One of the things we can do to keep our momentum going is fast six days of Shawwāl. The Messenger of Allah ﷺ said, “Fasting Ramaḍān is like fasting ten months, and fasting six days thereafter (in Shawwāl) is like fasting two months. That is like fasting a whole year” (Aḥmad). Ibn Rajab (raḥimahullāh) explains the benefits of keeping the 6 Shawwāl fasts: 1. The reward of fasting the entire year. As Allah (ʿazza wa jall) rewards tenfold for a good deed, a servant will be rewarded for ten months of fasting due to fasting for the month of Ramaḍān; and the 6 days of fasting will be equivalent to fasting two further months, making it a total of a year. 2. Fasting in Shaʿbān and Shawwāl is like performing the sunan mu’akkadah (rawātib) prayers before and after the farḍ ṣalāhs. They make up for and atone for the deficiencies of the farḍ acts. 3. Continuing to fast after Ramaḍān is a sign that one’s Ramaḍān was accepted. If Allah (ʿazza wa jall) accepts a good deed, he gives his servant the tawfīq to follow this up with another good deed, as a pious predecessor said: ‘The reward of a good deed is another good deed’. 4. Fasting in Ramaḍān leads to one’s sins being forgiven, and those who fasted in Ramaḍān are given their reward in full on the Day of Eid i.e. the Day of Prizes. Fasting after Eid is a means of thanking Allah (subḥānahū wa taʿālā) for this blessing. Fasting is a blessing, which requires one to be grateful for it by fasting even more; for there is no blessing greater than the forgiveness of one’s sins. Allah (ʿazza wa jall) has commanded His servants to thank Him for the blessing of fasting in Ramaḍān. This includes thanking Allah by fasting after Ramaḍān. Some of the pious predecessors would fast the day in order to thank Allah for granting them tawfīq to stand the previous night in prayer. 5. The actions through which one seeks to attain Allah’s closeness in Ramaḍān do not come to an end with the end of Ramaḍān. Rather one must continue with them throughout the year. (Adapted from Laṭā’if al-Maʿārif) Stay Steadfast After Ramadan After a month of intense worship, we may experience ‘post-Ramaḍān blues’ or a ‘post- Ramaḍān dip’. Naturally, we cannot do the same amount of worship in Shawwāl that we did in Ramaḍān. However, we should maintain a strong desire to continue worshipping Allah and progressing in our journey to Him. A sign of our Ramaḍān being accepted is that Allah (ʿazza wa jall) grants us tawfīq to continue worshipping Him. Thus, we should ensure that, even though Ramaḍān has ended, our daily Qur’ān recitation, dhikr, duʿā’, fasting, and night prayer does not end, even if it is little. Our beloved Prophet ﷺ told us that that the most beloved deeds to Allah are those which are constant, even if they are a few (Muslim). We sometimes surprise ourselves how much self-restraint we are capable of in Ramaḍān (only by the grace of the Almighty). We should try to bring a percentage of this self-discipline over to post-Ramaḍān. Don’t let a day go by without reciting Qur’ān. Add an additional sunnah/nafl prayer to your routine which you previously did not used to perform prior to Ramaḍān. Set yourself realistic expectations. There may be days or even some weeks where you experience a dip, but keep going. Don’t give up and ask Allah to help you. Don’t be paralysed by an ‘all-or-nothing’ attitude. Each time you do good, thank Him. Realise that none of it is because of you. It is only because He allowed you to do it. Stay Away from Sins One of the major goals of Ramaḍān was taqwā. Fasting should have trained us to control our nafs and stay away from sins. Yaḥyā b. Muʿādh (raḥimahullāh) said, “Whoever seeks forgiveness with his tongue but his heart is still insistent upon sin, and his intention is to return back to the sin after Ramaḍān, then his fasting has been rejected and the door of acceptance has been closed in his face.” Even if our additional voluntary deeds sometimes slip, we should not compromise on two things: (1) the obligatory deeds (2) staying away from sins. And if we do commit sins, we should be quick to repent. We should identify specific sins and beg Allah to protect us from them. E.g. O Allah, just as you protected my tongue from backbiting in Ramaḍān, protect me from it throughout the year. O Allah, just as you protected me from watching ḥarām in Ramaḍān, protect me from it throughout the year. The Journey Continues Our journey to Allah does not end with Ramaḍān. Our journey of knowing Him, of tasting the sweetness of worshipping Him, of living a life of ʿubūdiyyah (servitude) does not end with Ramaḍān. It was said to Bishr al-Ḥāfī (raḥimahullāh), “There are some people who strive hard in Ramaḍān but when it ends, they stop.” He replied, “How evil are these people! They only know the rights of Allah in Ramaḍān. Indeed, the pious person is the one who worships and strives hard throughout the entire year.” As we journey on the Straight Path to Allah (subḥānahū wa taʿālā), we should always ask Him for istiqāmah (steadfastness and staying firm). The Prophet ﷺ was asked, “Advise me with something that I could hold on to”. He ﷺ replied, “Say, ‘My Lord is Allah’, then remain steadfast on it” (Tirmidhī). The Prophet ﷺ also said, “ʿAbdullāh! Do not be like so-and-so! He used to pray at night, and he then stopped the night prayer” (Bukhārī). To stay firm, we should continuously seek knowledge (even if it is one class a week), and keep good company. We should fill our schedules with various good deeds, so that Shayṭān does not lead us to veer off the Straight Path. Every minute in our journey to Allah is extremely precious. Istiqāmah on the journey to Allah is attained through rectifying and nourishing the heart. Ibn Rajab (raḥimahullāh) writes, “The foundation of istiqāmah is the istiqāmah of the heart upon tawḥīd (the Oneness of Allah)… When the heart becomes steadfast on the maʿrifah (knowledge) of Allah, being in awe of Him, honouring Him, loving Him, seeking Him, hoping in Him, supplicating to Him, relying on Him and turning away from other than Him — then all the limbs and body parts will become steadfast on obeying Him. For the heart is the king of the limbs, and the limbs are its troops. When the king stands firm, his troops and subjects follow suit.” May Allah al-Qawiyy (The Most Powerful) make us from the people of istiqāmah, about whom He says: إِنَّ الَّذِيْنَ قَالُوْا رَبُّنَا اللّٰهُ ثُمَّ اسْتَقٰمُوْا تَتَنَزَّلُ عَلَيْهِمُ الْمَلٰٓئِكَةُ أَلَّا تَخَافُوْا وَلَا تَحْزَنُوْا وَأَبْشِرُوْا بِالْجَنَّةِ الَّتِيْ كُنْتُمْ تُوْعَدُوْنَ . نَحْنُ أَوْلِيَآؤُكُمْ فِي الْحَيٰوةِ الدُّنْيَا وَفِي الْاٰخِرَةِ وَلَكُمْ فِيْهَا مَا تَشْتَهِيْ أَنْفُسُكُمْ وَلَكُمْ فِيْهَا مَا تَدَّعُوْنَ . نُزُلًا مِّنْ غَفُوْرٍ رَّحِيْمٍ “Surely those who say, “Our Lord is Allah,” and then remain steadfast, the angels descend upon them, (saying,) “Do not fear, nor grieve. Rather, rejoice in the good news of Paradise, which you have been promised. We are your friends in this worldly life and in the hereafter. There you will have whatever your souls desire, and there you will have whatever you ask for: as a welcoming gift from the All-Forgiving, Most Merciful” (41:30-2). lifewithallah

Virtues of Sayyiduna Umar RA Title: A Glimpse into the Virtues of Amir al-Mu’minin ʿUmar ibn al-Khattab Author: Mufti Muajul I. Chowdhury Foreword by: Shaykh Abdullah Dabhelia (Hafizahumullaah), Senior Lecturer at Darul Uloom Azaadville, South Africa "Many books have been compiled and written with regards the life of this great companion, ʿUmar (R), in many languages. However, the approach and style of Muftī Muajul I. Chowdhury in this treatise is indeed commendable and praiseworthy. In this concise yet comprehensive treatise, Muftī Muajul I. Chowdhury has presented the amazing virtues of this great personality, ʿUmar (R) with references. After reading this treatise, the reader will be empowered with an insight into the life of this great companion of Rasūlullāh, Sayyidunā ʿUmar (R)." Hard copy available on Amazon: USA: https://www.amazon.com/dp/B0BGZM9PQ3 UK: https://www.amazon.co.uk/dp/B0BGZM9PQ3 Canada: https://www.amazon.ca/dp/B0BGZM9PQ3 Australia: https://www.amazon.com.au/dp/B0BGZM9PQ3 If anyone wishes to sponsor copies to donate to institutions, masjids, etc., feel free to reach out to the author. *Published by:* Darul Iftaa New York https://askthemufti.us/ Virtues of Sayyiduna Umar RA final.pdf

Israel: Will crisis-plagued Netanyahu start a war to save his skin? “A favoured tactic of Israeli prime ministers in trouble is to provoke a confrontation, or at least over-react to ensure one develops, and then send in the army.⁠ ⁠ Wars can be expected to unite Israelis behind a failing government and silence the opposition while winning uncritical support from Jews overseas and knee-jerk sympathy from western states.⁠ ⁠ Gaza has served this purpose repeatedly over the past 15 years.⁠ ⁠ Benjamin Netanyahu is an Israeli leader immersed in trouble - of both the personal and political kind - far more deeply than his predecessors.⁠ ⁠ He is in the midst of a corruption trial that is not going his way. He desperately needs to keep himself in power and pass legislation to weaken the courts if he is not to risk ending up in jail.⁠ ⁠ But his so-called “judicial overhaul”, intended to give his religious extremist allies effective control over the courts, has triggered unprecedented protests across the country. Netanyahu’s polling figures have tanked. He would almost certainly lose an election were one called today.⁠ ⁠ Juggling all these problems is testing the ingenuity even of Netanyahu, Israel’s longest-serving prime minister and a politician usually ascribed a near-mythical talent for holding on to power.⁠ ⁠ In such circumstances, the prospect of a war in the next few weeks might look attractive - a danger that has not gone unnoticed by Israeli commentators. Netanyahu’s government has already lit fires on the Palestinian, Lebanese, and Syrian fronts.⁠ ⁠ However, despite heightened tensions, all sides - including Israel - appeared keen to pull back from the brink.⁠ ⁠ Things have quietened down for the moment, apparently at Netanyahu’s insistence. He is reported to have overruled his far-right police minister, Itamar Ben-Gvir, and denied Jewish settlers entry to Al-Aqsa over the remaining days of Ramadan, presumably to stop a repeat of last week’s scenes of police violence.⁠ ⁠ Still, the question remains: might Netanyahu decide in the coming weeks that it works to his advantage to stir things up again?”⁠ Full article here

Journeying to Allah is impossible without taking His beloved ﷺ as a guide on this journey. Loving him is the key to loving Allah. Ramaḍān is a month in which we increase our love for him ﷺ. Every act of worship we perform in this month is an attempt to follow in his footsteps. Everything that we know about Ramaḍān is through him. He ﷺ nurtured the Companions on how to optimise this blessed month, encouraging them, giving them good news and demonstrating to them with his own actions. Sometimes we may claim to love the Prophet ﷺ, but our actions speak otherwise. Loving him ﷺ entails obeying him, honouring him, and embodying his Sunnah in every aspect of our lives. Loving him ﷺ means he is always in your thoughts, always in your conscience: his words mould your actions and his life shapes your life. There is no better time than this sacred month in which we can attempt to emulate the impeccable character and lifestyle of the greatest human to have walked on this earth. His Iman & Love for Allah He ﷺ was the most God-fearing, obedient and humble servant of Allah. None knew Allah like he ﷺ did. His īmān and yaqīn in Allah was unshakeable. His sincerity, his hope and trust in Allah never wavered. His worship, dhikr, and duʿā’ were legendary. In the Night Journey, he ascended where no other – not even Jibrīl – had the privilege to ascend, witnessing some of the marvels of his Lord. In this journey, he was gifted with ṣalāh: his source of deep joy. Nothing pleased him more than intimate conversation with Allah, his Beloved. His recitation was beautiful. He would stand throughout the night, reciting, bowing and prostrating for so long that his companion, who once joined him, thought of leaving the prayer. And yet, from his compassion, when he ﷺ would hear the crying of the infant in congregational prayer, he would shorten the prayer. He revolutionised society. He lifted the people out of darkness and showed them the truth, the light of īmān. He personified servitude. He breathed gratitude. He was shy, not just of creation, but from his Lord. He loved Allah, and Allah loved him. His Sublime Character His character was exemplary. He epitomised kindness, compassion and love. He was genuine and selfless. He was honest and trustworthy, a man of principle and integrity. He was gentle yet strong. He was modest yet confident and dignified. He was wise in his words and actions, and he epitomised balance. There was an aura around him. If you saw him from afar, you would be in awe of him. Once you got to know him, you would fall in love with him. He ﷺ would never degrade or abuse people. He wasn’t foul-mouthed. He would not engage in useless chatter, let alone backbite or gossip. He didn’t shout, nor scream. He spoke little, and when he would speak, he captured hearts. He was a magnificent orator. He would turn fully to the person he was addressing, and he would give them his full attention. He forgave easily, and when he got angry it was only for Allah. His anger was composed and harnessed to achieve a higher objective. He would not hold grudges, and did not like to hear negative things about others. “Let no one convey to me anything (negative) regarding one of my companions, for I love to meet you with a pure heart,” he ﷺ said. His emotional intelligence was complete. Everyone loved to be in his company. He valued every individual, to the extent that he made every single person feel like they were the most beloved to him. He removed people’s insecurities and replaced it with confidence. He was selfless and always helped those in need. He was a pillar for the oppressed and the downtrodden. He championed the rights of women, children, orphans, the poor and slaves. He was sensitive to the pain and hunger of others. He was the torchbearer of justice. He laid down piety as the criterion of superiority, not colour, lineage, or wealth. His humility was unsurpassed. He was the best of men, and yet there was no one humbler than him. He would not allow his companions to stand for him, or to walk behind him. He would milk the goat, patch his clothes and help with the housework. He would accept gifts, but then always give something back in return. He did not criticise food. If he didn’t like it, he would leave it. He lived a simple life. He owned very little of the world, and yet he was the most generous. He would never hoard, and he would give everything away. His heart was attached to his Lord, not to this world. Once, ʿUmar (raḍiy Allāhu ʿanhu) went to see him ﷺ and saw marks on his blessed back due to the bed he was sleeping on, which was made from leather and stuffed with palm fibre. He began to cry and compared the basic furnishings of the Prophet g with the worldly riches the Emperors of Rome and Persia were enjoying. The Prophet ﷺ told him, “For them is this world and for us is the Hereafter!” He was the bravest of men. He fought and led many battles. When the battles would get fierce, his companions would seek shelter with him; and he g would be the closest one to the enemy lines. The Grateful Servant He suffered immense difficulties throughout his life, yet he always smiled. As a young child, he never met his father. At the tender age of six, he lost his mother, and soon after, his grandfather. When he was chosen to be Allah’s Messenger, his own people turned against him. He was defamed, mocked, strangled, and stoned. He witnessed his own companions being tortured. He lost his beloved Khadījah and staunch supporter, Abū Tālib, within the space of a year. Eventually, he was forced to leave his beloved birthplace. His beloved companions were slain in battle. In Uḥud, his beloved uncle Ḥamzah was killed and then mutilated. He ﷺ himself was wounded. Till the end of his life, enemies lurked outside and within. Plots were hatched to kill him. He was poisoned. Heinous accusations were made against his beloved wife, ʿĀ’ishah. He buried six of his seven children in his lifetime. Yet, none of this made him bitter. Instead, he was the most empathetic, sensitive, and humble of all men. He remained steadfast and didn’t waver from the mission entrusted to him by the Lord of the worlds. Instead of complaining “Why me?” he would worship his Beloved throughout the night. When reminded of being already forgiven by Allah, he remarked: “Should I not be a grateful servant?” The Loving Prophet He ﷺ was a loving father, an easy-going husband, and a doting grandfather. He would kiss and hug his grandchildren. He would let them ride on his shoulders and sit on his back whilst he prostrated. He once prolonged a sajdah – unusually – and when asked why he did this, he said, “My son (i.e. one of his grandsons) climbed on my back, and I disliked hurrying him, so he could fulfil his wish.” There was no one more loving and kinder to children than him. This testimony was from none other than Anas b. Mālik (raḍiy Allāhu ʿanhu) who served him for ten years from when he was a young boy. Throughout this time, he would recall, the Prophet never cursed him, nor spoke to him harshly, nor asked him “Why did you do so and so?” nor “Why didn’t you do so-and-so?” Many years later, he would say, “Not a single night passes except that I see my beloved ﷺ in my dream.” Anas would say this and then cry. He would say, “I hope I will get to meet him on the Day of Judgement — I will say to him: “O Messenger of Allah, your little servant!” He was the best teacher. He was sent as a raḥmah (mercy) for the world, an ocean of love and compassion. He won the hearts of his Companions, young and old. He raised a whole generation of young ṣaḥābah. He developed their confidence, entrusting them with tasks usually reserved for the elderly, paving their way to raise the banner of lā ilāha illā-Allāh in lands far beyond Madinah. His Love for Us He would always smile, and yet, he was constantly worrying and sad for his Ummah. His Ummah was everything. Me and you. He loved us and cried for us. On one occasion he ﷺ lifted his hands and while weeping, invoked, “O Allah! My Ummah, my Ummah!” Allah sent Jibrīl (ʿalayhis-salām) down with the glad tidings: “Muḥammad, surely we will please you in regards to your Ummah and we will not cause you grief.” In every ṣalāh, he ﷺ would make duʿā’ for us, and ask Allah to forgive us. He made immense sacrifices so that lā ilāha illā-Allāh would reach us today. He ﷺ missed us and yearned to see us. He ﷺ once said, “I wish to see my brothers!” The companions (radiy Allāhu ʿanhum) asked him, “O Messenger of Allah, are we not your brothers?” He ﷺ replied, “You are my companions, but my brothers are those who have not yet come in the world. I will welcome them at the ḥawḍ (blessed fountain).” Unlike the other messengers who had their exclusive duʿā’ accepted in this world, he ﷺ reserved his duʿā’ for us on the Day of Judgement where he will intercede on our behalf. He ﷺ has left the world, but he left us the Qur’ān – which he embodied – and his Sunnah. Let us cling on to them and carry forward his legacy. Let us remember him and invoke abundant ṣalawāt upon him, for each time we invoke ṣalawāt upon him, he responds to us. Even though we were not blessed to meet him in this world, we still have an opportunity to attain his duʿā’. O Allah, make our love for Your beloved ﷺ genuine. Let our love for him translate to obeying him. Let his sunnah illuminate our hearts, lives, homes and the entire world. Grant us his intercession, make us drink from his blessed hands at the ḥawḍ, and unite us with him in al-Firdaws. Source

Iʿtikaf: The Sweetness of Solitude Before receiving Prophethood, the Messenger of Allah ﷺ would go away from the hustle and bustle of Makkah and isolate himself in the Cave of Ḥirā’. ʿĀ’ishah (raḍiy Allāhu ʿanhā) says, “Seclusion was made beloved to him, and there was nothing more beloved to him than being alone” (Tirmidhī). Freeing himself from the mundane day-to-day interaction with his people, he would go up to the mountains, and spend many days there worshipping Allah, in deep reflection. Alone and stationed high up on the mountain, he was able to have a clear perspective on his surroundings: the beautiful sky, the towering mountains, the vastness of Allah’s creation — all attesting to the greatness of the One. The long hours of solitude were essential in preparing the Prophet ﷺ for his great mission. Purifying his heart from attachment to the world, and instead attaching it to the Lord of the world, prepared him for the momentous responsibility of Prophethood. This gift of solitude with our Creator has been bequeathed to the whole Ummah, Alḥamdulillah. It is called ‘iʿtikāf’ and refers to the practice of secluding and confining oneself to the masjid for the worship of Allah. Iʿtikāf has been mentioned in the Qur’ān and is a great sunnah of our beloved Prophet ﷺ. ʿĀ’ishah (raḍiy Allāhu ʿanhā) narrated that the Prophet ﷺ used to observe iʿtikāf during the last ten days of Ramaḍān, until his demise. Then, his wives used to observe iʿtikāf after him (Bukhārī). In the year in which he ﷺ passed away, he performed iʿtikāf for twenty days. Ibn Ḥajar (raḥimahullāh) mentions that this may be because he ﷺ knew that his life was coming to an end, and he wanted to teach his Ummah to try their utmost best when they reach the finishing line, in order to meet Allah in the best state. Another reason is that he ﷺ was travelling the year before, so he made up for the missed days. The above indicates the great importance the Prophet ﷺ placed on iʿtikāf. Iʿtikāf is a great sunnah which we should try to revive in this blessed month. The Prophet ﷺ performed iʿtikāf in search for Laylat al-Qadr. Al-Zuhrī (raḥimahullāh) said, “I am astonished that the people have abandoned iʿtikāf. The Prophet ﷺ would sometimes do certain things, and would sometimes omit them. But he did not omit iʿtikāf until he g passed away.” The Essence of Iʿtikaf Iʿtikāf is one of the most noble acts when performed with sincerity (ikhlāṣ). During iʿtikāf, one distances his heart from worldly matters and hands himself over to his Lord. He is in constant service to Him and takes shelter in His fortified House. Ibn al-Qayyim (raḥimahullāh) writes, “The soundness of the heart and its ability to stay firm in its journey to Allah – is dependent on its ability to fully focus on Allah. The heart has a restlessness, which can only be removed by devoting oneself to Allah. Excessive food, drink, socialising, sleep and talking increase the restlessness of the heart. They hinder the seeker from the path in his journey to Allah, and weaken him. Through His mercy, Allah legislated fasting for His servants to purge their desire for excessive eating and drinking, and thereby their impulse for sinning: which is the greatest impediment in their journey to Allah. And He (subḥānahū wa taʿālā) legislated iʿtikāf for them. The purpose and spirit of iʿtikāf is for the heart to become attached to Allah, to fully focus on Him, and to spend time in solitude with Him. It is to cut off from the creation, and occupy oneself with Him so much that His remembrance and love overtake the worries and thoughts of the heart. His sole concern becomes Allah. All his thoughts revolve around how he can please Allah and draw closer to Him. He begins to find comfort in the company of Allah, instead of finding comfort in the company of His creation. Through this, he prepares himself to find comfort with Allah in the loneliness of the grave — in which nobody will have a companion or source of solace except Him. This is the greater purpose of iʿtikāf. And since this purpose can only be attained in conjunction with fasting, iʿtikāf was legislated in the best season of fasting i.e. the last ten days of Ramaḍān.” Ibn Rajab (raḥimahullāh) writes, “The Prophet ﷺ would reserve a mat upon which he would seclude himself from people, not mixing with or paying attention to them. This is why Imām Aḥmad (raḥimahullāh) did not recommend for the person doing iʿtikāf to mix with anyone; not even to teach them knowledge or make them recite the Qur’ān. Rather, the best thing to do is to be alone and free oneself to converse privately with one’s Lord, remember Him, and ask Him. The person doing iʿtikāf restricts himself to the obedience and remembrance of Allah. He cuts himself off from every distraction, and devotes himself physically and spiritually to his Lord and what will bring him close to Him. He has no concern except Allah, and what will please Allah. Thus, the meaning and reality of iʿtikāf is to cut off ties from the creation in order to connect to the Creator. The stronger one’s knowledge and love for Allah, the more the individual will be able to cut himself off and focus fully on Allah. One of the righteous used to always be alone in his home, remembering his Lord. It was said to him: “Do you not feel lonely?’ He replied: How can I feel lonely when He (ʿazza wa jall) says, ‘I am the Companion of the one who remembers Me?’” During iʿtikāf, one is a guest of Allah in His house. If noble people are always generous to their guests and honour them in the best way, then how will the generosity of The Most Generous be with those who humbly perform iʿtikāf in His house? We are bombarded today with diversions and distractions. Iʿtikāf offers us a way out, providing the perfect retreat in which to refocus on the purpose of life. Iʿtikāf may seem like a short period, but if performed properly, it is an intense ʿibādah bootcamp wherein one learns to control and discipline the nafs. Done properly, iʿtikāf is life-transforming. The Goals of Iʿtikaf 1. To ‘live’ and ‘breathe’ ʿibādah. Iʿtikāf teaches us the essence of worshipping Allah: to attach our hearts completely to Allah, with utmost humility and servitude. The goal is to attain iḥsān, which is, “That you worship Allah as though you are seeing Him; for if you cannot see Him, He truly sees you” (Muslim). 2. Tasting the sweetness of conversing intimately with Allah. Iʿtikāf is the perfect time to converse intimately with Allah, to talk to Him directly, to cry to Him, and to plead with Him. Muslim b. Yasār (raḥimahullāh) said, “Seekers of pleasure find no pleasure like seclusion and intimate conversation with Allah b.” Muḥammad b. Yusuf (raḥimahullāh) said, “Whoever wants his blessings to be hastened for him, he should increase in intimate conversation with Allah in seclusion.” 3. Deep thinking (tafakkur) and self-reflection (muḥāsabah). Iʿtikāf is the perfect time for deep reflection: reflecting on the Qur’ān, on Allah’s creation, and on the purpose of life. It is a time to reflect on one’s personal and spiritual state, and to take oneself to account. Ibn al-Jawzī (raḥimahullāh) writes, “How wonderful is seclusion! If the only thing to be obtained from seclusion was reflection on the provisions for the eternal journey, and safety from the evils of socialising, it would be sufficient!” 4. Detox from the world. Our attachment to the world, and our obsession with acquiring expensive clothing, cars, gadgets and fine dining has made us heedless of Allah (subḥānahū wa taʿālā) and of our final abode. Iʿtikāf is to take time out from all of this and turn back to Him, Alone. Iʿtikāf is the perfect time to detox from social media and our mobile phones, which has left us unable to focus on our purpose of life. 5. Purifying the soul. Iʿtikāf is the time to nurture a pure heart; to purify it from spiritual diseases and adorn it with actions. It is the perfect time to purify oneself from the five poisons of the heart: excessive eating, excessive sleeping, excessive socialising, excessive talking and gazing at the unlawful. Ibn al-Qayyim (raḥimahullāh) said, “Find your heart in three occasions: whilst listening to the Qur’ān, in gatherings of dhikr, and in moments of solitude. If you do not find it in these three occasions, then ask Allah to bless you with a heart, for you have no heart.” 6. Attachment to the masjid. Acquiring the ‘sweetness’ of worshipping Allah in the masjid during Ramaḍān will make us more attached to the masjid during the rest of the year. By Allah’s permission, we will begin to come before the adhān and spend time in it after ṣalāh. The Messenger of Allah ﷺ said, “A Muslim is not regular in attending the masājid for ṣalāh and dhikr, except that Allah welcomes him happily just as people welcome their loved ones happily upon their return from a journey” (Ibn Mājah). 7. Ṣabr and maximising the best use of time. Iʿtikāf cultivates ṣabr (perseverance) in carrying out good deeds, as it is not easy on the nafs to continuously engage in worship. Ibn al-Jawzī r writes, “That I benefit myself by being alone is better than me benefitting others and harming myself. Persevere and remain patient with what solitude entails, for if you were to remain in solitude with your Lord, He will open for you the door of His maʿrifah (deep awareness).” Iʿtikāf also cultivates the second type of ṣabr: ṣabr on staying away from sins. Similarly, one learns to be patient and practice self-control, as one will not sleep on a bed or enjoy the usual creature comforts. 8. Sincerity. Iʿtikāf should lead to an increase in sincerity. Dhū al-Nūn (raḥimahullāh) said, “I have not seen anything more conducive to attaining sincerity than solitude, because when one is alone, he only sees Allah. When he only sees Allah, he will only be spurred on by the awe of Allah. And whoever loves seclusion, he has certainly attached himself to the pillar of sincerity, and held on tight to a great pillar of honesty.” Yaḥyā b. Muʿadh (raḥimahullāh) said, “Enduring isolation is a sign of sincerity.” 9. Sincere repentance. Sincere repentance should be a key goal and component of iʿtikāf. Masrūq (raḥimahullāh) said, “A man should certainly have moments in which he is alone, remembering his sins and then seeking forgiveness for them.” Amongst the seven categories of people who will be granted shade on the Day of Judgement, one will be “a man who remembered Allah whilst he was alone and he cried” (Bukhārī). Al-Ḥasan al-Baṣrī (raḥimahullāh) said, “Cry in moments of solitude — perhaps your Lord will look at you and have mercy on your tears, and you will become of the successful.” 10. Finding Laylat al-Qadr. One of the aims of iʿtikāf is to find Laylat al-Qadr and derive the most benefit from it by being in a heightened spiritual state of iʿtikāf. How to Optimise Your Iʿtikaf Maximise your iʿtikāf by constantly renewing your intention for iʿtikāf. These can include: seeking the pleasure of Allah, following the sunnah of our beloved Messenger ﷺ, increasing our love for Allah and His Messenger ﷺ, seeking Laylat al-Qadr, staying in the company of the righteous and in the house of Allah, ridding our addiction to worldly pleasures, and, ultimately, fulfilling the purpose of our existence: ʿubūdiyyah (servitude). Use iʿtikāf as an opportunity to train yourself in maximising your niyyah (intention). Be conscious and mindful of every act that you do and have a clear intention of why you are doing that particular act, even when eating and sleeping (e.g. to gain energy for worship). Muʿādh b. Jabal (raḍiy Allāhu ʿanhu) said, “Indeed I hope for reward for my sleep just as I hope for reward for standing in prayer.” Utilise iʿtikāf to learn how to manage your time. Be strict with yourself. It is useful to make a plan beforehand. Structure your day and night with varied acts of worship, so you don’t get bored or lose focus. If possible, leave your smartphone at home, and if required to do so, take a brick phone. Think of iʿtikāf as freedom from the fetters of this world. Value it as the ultimate spiritual retreat: a time to immerse yourself in ṣalāh, Qur’ān, dhikr, duʿā’ and other acts of worship. Strive to implement every sunnah. Perform the night prayer and ṣalāh al-ḍuḥā. Perform taḥiyyat al-wudū and taḥiyyat al-masjid. Respond to the words of the adhān and make duʿā’ in between the adhān and iqāmah. Sit in the first row behind the imām and wait for ṣalāh. Lengthen your salah and let it be different: no smartphone, no work, no worldly distractions. Focus your heart on Allah. Savour the sweetness of conversing with Him. Fill your day with the remembrance of Allah. Follow the sunnah of our beloved Prophet ﷺ and recite the adhkār of morning and evening, before sleeping, after ṣalāh, and the adhkār of other daily actions such as the adhkār of the bathroom, dressing, when waking up etc. Perform dhikr with reflection. Open your heart and think deeply about Allah. Remember to not ruin your worship by hurting your fellow believers. In iʿtikāf, you will be sharing space with others. All of you will have different personalities, backgrounds and preferred lifestyles, and this could sometimes lead to conflict. Stay humble, and focus on why you are there. If you are unable to perform iʿtikāf for the full ten days, then try to do two days over the weekend, or even one day. Even if you can’t stay for the whole day, spend as much time as possible in the masjid focusing on worshipping Allah, and striving to attain the greater goals of iʿtikāf. For those who are unable to attend the masjid, they should do the same at home. May Allah al-Wāḥid (The One) give us the tawfīq to perform iʿtikāf just as His beloved Prophet g did, and may we always find comfort in His company: in this temporary abode, in the grave, and ultimately in the Abode of Peace. lifewithallah

“And victory comes only from Allah, the Almighty, the All-Wise” (3:126). Throughout Islam’s history, Ramaḍān has been the month of victory. A month wherein the religion’s destined heroes were granted victory by Allah al-Naṣīr (The Ultimate Helper). Men who were true to Allah, served His dīn and strived to implement His commands. They honoured their covenant and so Allah aided them, vanquished their enemies and granted Islam victory. These are the heroes of our history: men who feared Allah, loved Allah and lived for Him. In the day, they fasted and fought valiantly; and at night, they worshipped Him and cried to Him. They were the warriors of the day, monks of the night. Every year, the 17th of Ramaḍān reminds us of a turning point in history. After many years of persecution, torture, sanctions and exile, the Battle of Badr took place under the blessed leadership of our beloved Prophet Muḥammad ﷺ . It ended with a decisive victory for Islam. Six years later, in Ramaḍān 8 AH, the door of Islam widened with the Conquest of Makkah. And in Ramaḍān 15 AH, Saʿd b. Abī Waqqāṣ (raḍiy Allāhu ʿanhu) led the Muslims to victory in the Battle of Qādisiyyah, breaking the back of the indomitable Persian Empire, which has not seen pre-eminence since. Even after the passing of the Companions(radiy Allāhu ʿanhum), Ramaḍān continued to bring victories for the faithful. In 92 AH, the young and ambitious Ṭāriq b. Ziyād conquered the Iberian Peninsula (Andalus), establishing unbroken Muslim rule over it for nearly 800 years. Several centuries later, in 582 AH, Ramaḍān proved the auspicious month in which the Battle of Ḥiṭṭīn occurred, paving the way for the liberation of al-Quds (Jerusalem) under the leadership of Ṣalāhuddīn al-Ayyūbī. This was followed by a crushing defeat of the Mongols in 658 AH under the courageous leadership of Sayfuddīn Quṭuz in the Battle of ʿAyn Jālūt. Then and Now A lot has changed since those days of glory. Today, the Ummah has become accustomed to living under the jackboot of Islam’s enemies who perpetrate relentless tyranny, unchecked crimes and rampant corruption upon it. And yet still, despite all this physical subjugation, it is another enemy which has today paralysed us. One which has disorientated our minds, killed our spirits, and left us enamoured with our enemies. It is our mental and cultural defeat. The disbelievers may not occupy our lands anymore, but they occupy our minds and hearts — and this remains our greatest setback. Enticing ‘progressive’ ideas, debased sensual entertainment and far-reaching media have blurred our faculties. With time, this has created an inferiority complex towards our dīn and towards our native languages, cultures, and dress. A planned and systemic dissemination of their ideas has eroded our core identity and crushed centuries-long values of morality, family and community. We foolishly imitate the disbelievers’ ways, no matter how absurd, blindly accepting their evil materialism, hedonism and godlessness. Instead of deriving strength and guidance from our revelation and heritage, we seek it from morally degenerate ‘influencers’: wellmanicured human devils who steal the minds and innocence of our youth. Resisting the occupation of one’s land is easier when compared to dajjalic enslavement of our minds. This enslavement cannot be seen, and for many, not even believed. How do you convince the zoo animal, who is well-fed and looked after, that it is still imprisoned? Only one religion clears the fog. Islam Offers Another Way As believers, it is our duty to live for Allah, and establish His dīn on His earth. Rather than blindly following what popular culture feeds us, we should reflect on the damage that materialism, hedonism and liberalism have wreaked on the psychological, social, economic and spiritual states of humanity. We should ask ourselves what values and norms we are imbibing as we zombie scroll through our social media feeds and TV channels. We should feel and inspire in ourselves and in our youth a sense of honour (ʿizzah) for the incredible gift of Islam. We should feel privileged at being given īmān, and scared that it could be taken away from us at any time. We should strive hard to serve the dīn of Allah, and remain steadfast on whatever hurdles come in our way. Victory is only from Allah. If He decrees for it to be given and the whole world decides otherwise, we will receive it. If He decrees for it not to be given to us and the whole world decides otherwise, we will not receive it. And victory will come with īmān: a firm and sincere belief in Allah. It will come when the Ummah decides to collectively return back to Allah, strive hard to obey Him, and become beacons of justice, mercy and integrity. The Prerequisites of Victory The following are some prerequisites of victory which Allah has mentioned in the Qur’ān: The Victory-Blockers There are certain actions which prevent the help of Allah from arriving. These include: Sins Allah (ʿazza wa jall) says, “Indeed, Allah will not change the condition of a people until they change what is in themselves…” (13:11). Just as collective obedience leads to victory, collective disobedience leads to Allah removing the peace and prosperity of a nation. While sins are dangerous, the public display of them is lethal. We should be very careful of making our sins public, as Allah will forgive everyone from the Ummah of Muḥammad ﷺ except for those who made their sins public. Despair It is easy to look around the Ummah and feel depressed and hopeless. However, Allah reminds us, “Do not lose heart, and do not grieve, for you will have the upper hand, if you are (true) believers” (3:139). We are an Ummah of hope. Despite all the odds, we work to bring peace, justice and goodness to the world. We don’t give up. If the Prophet g and his companions had this defeatist mentality in the Battle of Badr, today we would not have Islam and lā ilāha illā-Allāh. We may see victory in our lifetime or we may not. However, we should never give up. Instead, we should try our utmost to pave the way for future generations. We must plant trees knowing that we’ll never sit under their shade. Diseases of the Heart Many of our predicaments – including the lack of unity – are caused by the diseases of our hearts, including envy, pride, ostentation, cowardice, stinginess, greed, and selfishness. Not only do these form a barrier between us and Allah, but they also prevent us from being productive members of the Ummah. The Messenger of Allah ﷺ said, “The goodness of the earlier generations of this Ummah is due to their zuhd and yaqīn; and the latter generation of this Ummah will be ruined because of shuḥḥ (stinginess and greed) and false hopes” (Bayhaqī). Love of the World One of the key blockers of victory and the root cause of our humiliation is the love of the world. The Prophet ﷺ said, “The nations will soon summon one another to attack you just as diners invite one another to share their dish.” Someone asked, “Will it be due to our small number at the time?” He g replied, “No, there will be many of you at the time, but you will be like the froth and scum of a flood. Allah will remove from your enemies’ hearts their fear of you, and He will cast wahn into your hearts. Someone asked, “O Messenger of Allah, what is wahn?” He ﷺ replied, “Love of the world and a dislike of death” (Abū Dāwūd). Infighting A key victory-blocker is infighting and disunity. Allah (ʿazza wa jall) says, “Obey Allah and His Messenger and do not quarrel with one another, lest you lose heart and your moral courage. And persevere, for surely Allah is with those who persevere” (8:46). Ramaḍān is a symbol of unity. Throughout the year, ṣalāh in congregation reminds us of the cohesiveness, brotherhood and unity we are supposed to enjoy as an Ummah. In Ramaḍān, this is further amplified as we gather together in the masjid for tarāwīḥ and often partake in ifṭār and suḥūr with our fellow believers. In Ramaḍān, we collectively increase our worship of Allah and feel a sense of unity as we all fast in this month. This feeling of love, brotherhood and unity should transcend into the rest of our lives and months of the year. For unity to occur on a macro-level, we need to focus on what we can individually do on a micro-scale. We all have a circle of influence that we can focus on, starting off with ourselves. The first step is to strive to end disagreements and fighting within one’s immediate family. Then we should focus on reducing friction in our social circles, neighbours, institutions and so on. We should leave aside pettiness and aimless theological wrangling to specialists, and instead focus on issues which are of pressing need. Instead of squabbling over the moon sighting, let us fill our hearts with love and awe for the Lord of the moon. Instead of bickering over whether we are celebrating Eid on the correct day, let us ensure that we spend Ramaḍān in a manner whereby Allah releases us from the Hell-fire, warranting for us truly a day of Eid and celebration! Instead of focusing on fitnah, let us increase our īmān in Allah, increase in our ʿibādah, and let us serve His creation. Let us occupy ourselves with what will bring Allah’s help and victory. May Allah al-ʿAzīz (The Exalted in Might) grant honour and victory to the Ummah of Muḥammad ﷺ. May Allah al-Mawlā (The Protective Ally) protect us from all harm and make us reliant on Him Alone. livewithallah

Anti-ballistic missiles and rockets were fired from Gaza in response to the Israeli military launched air strikes in the Gaza Strip on Friday, triggering sirens in several Israeli towns and cities bordering the strip. Hours earlier, rockets were fired from Lebanon into Israel on Thursday afternoon, amid repeated Israeli assaults on worshippers in Jerusalem’s Al-Aqsa Mosque this week.

Gaza attacked! The Israeli military launched air strikes on the Gaza Strip on Friday, hours after rockets were fired from Lebanon into Israel on Thursday afternoon, amid repeated Israeli assaults on worshippers in Jerusalem’s Al-Aqsa Mosque this week.At least five locations across the besieged enclave were hit just after midnight local time. There were no immediate reports of casualties Middle East Eye (@middleeasteye) • Instagram photos and videos

"The Contemporary Muslimah" is a short course designed to enable Muslim women to think deeply about and make critical decisions regarding their identity and how they conduct themselves in the world today. By unpacking ideas often taken for granted, it will invite participants to question their assumptions and their priorities, forcing them out of their comfort zones. The course covers a wide array of topics including mental and emotional health, feminism, women's leadership, the fiqh of dressing and beautification and the etiquettes of male-female interaction in various settings. It addresses common critiques on Islam's position on issues related to women such as polygamy, and clarifies the Islamic perspective on contentious contemporary issues like homosexuality and transgenderism. By putting into perspective the purpose of our existence and shedding light on how this purpose is to be achieved, it promises to go beyond being merely informative to being a truly transformative experience. This comprehensive course is a necessary anchor for Muslim women navigating the choppy waters of internal conflicts and the chaotic world they find themselves in today. It grapples with modern and post-modern realities while deeply rooted in the sacred knowledge tradition. A must for all contemporary muslimahs trying to lead a fruitful life in accordance with the Will of Allah and His Messenger (may Allah bless him and give him peace). The Contemporary Muslimah (whitethread.org)

Al-Aqsa under brutal attack @mintpress BREAKING NEWS | The Al-Aqsa compound, the third holiest site in Islam is under attack by "israeli" occupation forces. The Israeli occupation forces brutally beating Palestinian youth and worshipers inside Al Qibili mosque at Al Aqsa. 5.4.23 Horrific scenes coming through The Israeli occupation forces brutally beating Palestinian youth and worshipers inside Al Qibili mosque at Al Aqsa. 5.4.23

BREAKING Israeli soldiers are storming Al Aqsa Mosque during Ramadan, attacking and forcing all Palestinian worshippers out. IMEU (@theimeu) • Instagram photos and videos