ummtaalib

Problems, Problems, Problems… By Sister S Bemath PROBLEMS!!!...How we hate them! The time and energy we waste, stewing over problems instead of tackling them cheerfully and constructively, recognising them as the growth points of life and progress. Life can expose us to a series of problems. Problems evoke in us a great deal of emotional pain, such as sorrow, fear, anger, anxiety, sadness etc. These are uncomfortable emotions. Do we want to moan about them or solve them? Discipline is the basic set of tools we require to solve life's problems... it is in this whole process of meeting and solving problems that life has its meaning. Problems are the cutting edge that distinguishes success and failure. Problems are what cause us to grow mentally and spiritually. Without growth, we're doomed to stay as we have always been. Wise people learn not to dread problems, but to welcome, expect and tackle problems. Fearing the pain involved causes most to go to any lengths to avoid their problems and the suffering, attempting to escape from or even at times ignoring them by building out the most elaborate fantasies in which to live, sometimes to the total exclusion of reality. A little pain, perhaps, in facing a problem... a little patience, courage, thought and effort to try and solve it – they're preferable to burying it and risk becoming a neurotic cripple who may need psychiatric treatment. In ignoring the problem, we stop growth which we learn from the problems that life brings. Therefore, we avoid real life for the replaced fantasy. When we stop the growth, we also stop the healing we could have attaine d if we faced our problems and pain with proper responses. As Muslims, we are in direct communication with the Almighty ALLAH. No matter how bad you perceive your situation and your lack of strength is, don't give up! Because, where your strength ends, the grace of ALLAH begins. So, cry your heart to none but ALLAH. Only ALLAH TA'ALA can and will heal you in all possible ways! HE is the only One Who not only Hears and Knows all, but Who can change our situation and give us the patience to deal with our difficulties. Allah, The Most Wise, says: “Remember Me, and I shall remember you; be grateful to Me, and deny Me not.” (Qur'aan 2:152) Life is difficult, and the world is full of troubles, but the sun still shines, and ALLAH'S blessings are everywhere in our lives. Many have complained that “life isn’t fair.” Life consists of examination papers given by Almighty ALLAH to see how much we have learnt in HIS subject called “LIFE”. Sometimes ALLAH tests us so that we can see the rainbow after a stormy rain. If we can’t see the rainbow in this world, then In'Sha'ALLAH we can in the Hereafter. Just be strong in your heart and mind! Furnish it with faith, love, trust, and sincerity for the sake of ALLAH. Make your imagination embroidered with HIS love and light. In'Sha'ALLAH tranquility and contentment will penetrate into our soul. That is when our imagination triumphs over intelligence. Never give up on ALLAH’S MERCY. Doing so is actually tantamount to disbelief. “Truly no one despairs of ALLAH'S soothing Mercy except those who have no faith.” (Qur'aan 12:87) Be it the silence in your life right now or the rumble of the forthcoming storm... you have ALLAH TA'ALA to guide you through! HE sends you hope in the most desperate moments. Don't forget; the heaviest rain comes out of the darkest clouds. Have faith that it shall pass and a sunshine of Sabr (patience) will shine down on you. So, often we associate problems with “the unwanted, difficulty and stress.” We should rather associate them with “lessons, opportunity and growth.” Problems are like washing machines, they twist us, spin us and knock us around, but in the end we come out cleaner, brighter and better than before. Avoiding problems is our attempt to avoid true life's learning opportunities. True emotional and spiritual health comes from acknowledging that life is full of problems. And with this truth, we discover the tools to dealing with these problems. The tools we must discover are found inside discipline. When we develop discipline within every area of our life, we also develop the tools we shall need to successfully confront and overcome problems Insha Allah. Here are few guidelines for problem solving: • Develop the habit of viewing problems optimistically and tackling them creatively. With patience, prayer and supplication, most problems can be overcome. Prayer is the key that unlocks all doors. • Have faith in your ability to solve problems, often while you sleep. Write down what's worrying you before you go to bed, then trust Allah Ta’ala to work on the problem while you sleep. Often an answer comes like a flash in the morning. “Sleep on a problem” is sound common-sense which has worked throughout the ages. • Recognise which problems need to be lived through and which to be worked through. Recognise also that there are no definite answers to every problem and with the passage of time some will evaporate, while others need to be tackled wisely. • Don't suppose that, if you change your circumstances, problems will vanish. Many people think that if this and if that, they would be happy – but every situation has its problems. The secret is to change your attitude towards them. • Place your forehead on the ground and mention ALLAH'S Praises, so that you can obtain true freedom. Let your tears flow in front of HIM and read the supplication of Prophet Yaqoob (Alaihis Salaam), “I only complain of my suffering and grief to ALLAH...” (Qur'aan 12:86) • Write down several possible solutions. If you can't think of any, remember ALLAH, call out HIS name, and ask HIM for help. HE will make a way out when there seems to be no way!!! “…And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose…” (Quran 65: 2-3) Accept your problems. View them positively, creatively and courageously. And, yes, be grateful for them – for, in learning to cope, you'll grow in stature and wisdom. Take the time out every day to thank ALLAH for the blessings in your life – not only will you be overwhelmed because you will never be able to enumerate them, but you will truly recognise ALLAH'S presence in your life. Stay strong and firm because things will get better Insha Allah, it might be stormy now, but it can't rain forever. www.eislam.co.za

Q. Dear Sheikh i was reading a hadith and i just want clarification if the hadith is valid and the Quran approves its statement or if it is not valid and proofed by the Quran. Men will decrease in number, and women will increase in number, so much so that fifty women will be looked after by one man (Question published as received) A. The Hadith in question is Sahih (rigorously authenticated) and is found in Sahih Bukhari. The full text is, “Anas Radhiyallahu Anhu narrates: I will narrate to you a hadith that none other than I will tell you about after it. I heard Allah’s Messenger Sallallahu Alayhi wa Sallam saying: From among the signs of the Hour are (the following): Religious knowledge will decrease. Ignorance will prevail. There will be prevalence of fornication. Women will increase in number and men will decrease in number, so much so that there will be one (male) caretaker for fifty women.” The Hadith is not in conflict with the Qur’aan and hence there is no reason to doubt it. It is of the signs of the Last Days and speaks of a time to come when there will be such a disparity between the male and female population that one man would be responsible to see to the maintenance of fifty woman. Some commentators have mentioned the cause of this being the amount of men dying in battle due to the many wars that will be fought at the time. Also to note is that the Hadith does not mention one man marrying 50 woman. Rather, he will have to see to the maintenance of fifty woman. Even in today’s times, there are huge families in poverty stricken areas that rely on the earnings of one individual for their sustenance. At the time of the prophecy, such a situation will become commonplace. And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation: Mufti Ismaeel Bassa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

What do the Scholars Say About Imam Ibn Taymiyya? <QUESTION> What do the scholars say about Ibn Taymiyya? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, Before answering the question, it is imperative to understand that extremism and immoderation is disapproved of in the Shari'ah. Islam is a religion of moderation and teaches its followers to be moderate in all spheres and walks of life. Being extreme in one way or another would entail going against the pristine teachings of Allah Most High and His beloved Messenger (Allah bless him & give him peace). Allah Most High says: “Thus, have We made of you an Umma justly balanced, that you might be witnesses over the nations, and the Messenger a witness over yourselves…” (Surah al-Baqara, V: 143) The Messenger of Allah (Allah bless him & give him peace) said in a Hadith: “Beware of extremism in religion, since those before you were only destroyed by extremism.” (Sunan Nasa’i, Musnad Ahmad and others) Hence, Islam is a middle way between excess and laxity. It is a path that is between the harshness found in the Shariah of Moses (peace be upon him) of killing one’s self as a form of repentance, paying one quarter from one’s wealth as Zakat and other such matters, and the laxity found in the Shari'ah of Jesus (peace be upon him) of the permissibility of alcohol, clothes not being considered impure with filth and other such matters. It is a path that is in between the extremism and neglect found amongst the various deviated sects. It lies in between the belief of those who rejected destiny altogether (qadariyya) and those who considered destiny to have sole control over human actions (jabariyya). The path lies in between the ideologies of the Khawarij (who considered sinners to be out of the fold of Islam) and the Murji’a (who believed committing sins to have no consequence at all), and in between the position of the anthropomorphist (mushabbiha) who likened the attributes of Allah to His creation and those who completely rejected the attributes of Allah Most High (Mu’tazila). It is also a religion that lies between law and spirit, between intellect and love, and between theology and spirituality. It rejects the concept of the Jews of everything being based on intellect and reasoning and the concept of the Christians of everything being based on love and affection. Rather, Islam teaches its followers to combine between the paths of Iman and Ihsan, and the paths of law and spirit. This is the straight path mentioned in the opening Surah of the Qur’an which we recite daily in our prayers: “Show us the straight way” (Surah al-Fatiha, V: 6) (See: Mulla Jiwun, Nur al-Anwar ala matn al-Manar, P: 5-6) Thus, it is vital to have a balanced approach in all aspects of our Deen. Unfortunately, some people become extreme in one way or another. Some only take consideration of the outward meaning of the Sacred Law in that they reject the spiritual and inner dimensions of Islamic rulings, whilst others, on the other hand, believe love and spirit to be everything. Both these approaches are incorrect as explained earlier. With regards to Imam Ibn Taymiyya (Allah have mercy on him), certain Muslims consider him to be the greatest thing to have happened in Islamic history. He is regarded as the Shaykh al-Islam giving his views precedence over the views of all other Mujtahid Imams. They consider him to be immune from committing any errors and mistakes, hence his opinions are considered to be the final and absolute understanding of Islam. On the contrary, some Muslims consider him to be severely deviated and completely out of the fold of Ahl al-Sunnah wa al-Jama’ah. Some even go to the extent of considering him to be out of the fold of Islam! Once a brother asked me what I thought of Imam Ibn Taymiyya (Allah have mercy on him) and I replied by saying that I acknowledge his works and have respect for him, although I disagree with certain views of his. Then he asked me what I thought of Shaykh Ibn al-Arabi (Allah have mercy on him) and I replied by saying that he was one of the greatest authorities of Islam in terms of spirituality and Ihsan. The brother said: “How is it possible for you to respect both these personalities. You either like Imam Ibn Taymiyya and reject Shaykh Ibn al-Arabi, or you agree with the views of Shaykh Ibn al-Arabi and dislike Imam Ibn Taymiyya. I said, “I am sorry to say that I like and respect both these personalities, whether you like it or not.” There are not two camps here for me to be included in, I explained, and that if I belong to one camp, I automatically come out of the other. The fact is that there are certain Muslims who make Takfir of Shaykh Ibn al-Arabi and consider Imam Ibn Taymiyya to be the greatest scholar in history, whilst others consider Imam Ibn Taymiyya to be Kafir and Shaykh Ibn al-Arabi to be the greatest authority in all aspects of Islam. Both these approaches are unbalanced and incorrect. The position of the majority of this Umma’s scholars, both past and present, with regards to Imam Ibn Taymiyya (Allah have mercy on him) is that they respect him as a scholar and acknowledge his works, but disagree with certain views of his wherein he chose to go against the mainstream understanding of the scholars of Ahl al-Sunnah Wa al-jama’ah. This viewpoint is held by most of the contemporary scholars, both from the Indian Subcontinent and the Arab and Muslim world. Imam Taqi al-Din ibn Taymiyya al-Harrani was a famous Hanbali scholar of Qur’anic exegesis, Hadith and jurisprudence. He was endowed with a compelling writing style and a keen memory and was an eloquent writer whose works numbered many. His legal verdicts (fatawa) are printed in many volumes and his works in refutation of the Shi’as and other subjects are second to none. Many Ulama, such as Imam Dhahabi and others, have great words of praise for him. Despite this, the Imam made grave errors in certain matters concerning tenets of faith (aqida) and jurisprudence (fiqh). He chose certain positions in Fiqh that went against the mainstream understanding of the Ulama from the four Sunni Schools of Islamic law. He was mainly a follower of the Hanbali School, but he held certain opinions that went against the mainstream Hanbali position also, hence the Ulama did not consider him to be the final authority in that School. Similarly, some of his positions with regards to the tenets of faith, mentioned in his works such as al-Aqida al-Wasitiyya, were a cause of a lot of controversy and he was rightfully refuted by Scholars such as Imam Subki, Ibn Hajar al-Haytami and others. He differed with the other Ulama on many issues such as the permissibility of Tawassul, travelling specifically to visit the grave of the Messenger of Allah (Allah bless him & give him peace) and other such maters. His position with regards to the attributes of Allah Most High caused him to be imprisoned in Cairo and Damascus, and the Ulama pointed out his erroneous approach. One of the great scholars of Hadith and Islamic Creed from the Indian Subcontinent, Imam Anwar Shah al-Kashmiri (Allah have mercy on him) has refuted Imam Ibn Taymiyya in many of his works including his commentary of Imam al-Bukhari’s Sahih, Faydh al-Bari. In an Urdu work in which his student complied his various sayings, he states: “Ibn Taymiyya and others have come close to anthropomorphism.” (Malfuzat Muhaddith Kashmiri (Urdu), P: 242) His student Mawlana Sayyid Ahmad Rida al-Bijnori states, "Imam Ibn Taymiyya and Ibn al-Qayyim (his student) at times rejected authentically proven Hadiths when they went against their positions. There are many examples of this. Imam Ibn Hajar al-Asqalani has also condemned Ibn Taymiyya for rejecting authentic (sahih) Hadiths when they go against his position. Shaykh Abd al-Aziz al-Dehlawi (Allah have mercy on him), after studying Ibn Taymiyya’s Minhaj al-Sunnah, was immensely distressed by his undermining of the Ahl al-Bayt (members of the Prophet’s family) and the Sufis. Shaykh Mawlana Husayn Ahmad al-Madani (Allah have mercy on him) was quite unsympathetic towards Imam Ibn Taymiyya. He even disliked the title of “Shaykh al-Islam” being used for him, hence he became upset when Shaykh Muhammad Zakariyya al-Kandahlawi (Allah have mercy on him) used this title for Imam Ibn Taymiyya in one his works." He then goes on to say that the most balanced approach with regards to Imam Ibn Taymiyya is the approach of Imam Dhahabi, Imam Ibn Hajar al-Asqalani and others, in that one may benefit from his great and extensive works, but be wary of his isolated positions that number many in matters of Creed (usul) and particulars of Islamic jurisprudence (furu’). This is the position of our (Deobandi) scholars. (Malfuzat Muhaddith Kashmiri, P: 413-414) Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him) has also mentioned a similar stance with regards to Imam Ibn Taymiyya. He states: “As far as the opinions of Allama Ibn Hazm, Allama Ibn Taymiyya and Allama Ibn al-Qayyim are concerned, with due respect to their lofty status and rank, they have chosen certain positions that go against the mainstream scholars of this Ummah…” (Fiqhi Maqalat, 2/21) One of the renowned scholars of the world over, Shaykh Abul-Hasan al-Nadwi (Allah have mercy on him) dedicated an entire chapter from his work covering the life and achievements of Imam Ibn Taymiyya. The respected Shaykh’s renowned work in Arabic Rijal al-Fikr Wa al-Da’wa looks at the lives and achievements of figures such as Umar ibn Abd al-Aziz, Hasan al-Basri, Imam Ahmad ibn Hanbal, Imam Abu al-Hasan al-Ash’ari, Imam al-Ghazali, Jalal al-Din al-Rumi and others and also Imam Ibn Taymiyya. This takes us back to the aspect of having a balanced approach; hence Shaykh Nadwi reflects on the lives and works of great luminaries in the field of Islamic spirituality (tasawwuf) and also has space in his work for Imam Ibn Taymiyya. The same attitude has been taken by many Arab scholars also. The late renowned scholar of Hanafi Fiqh and principles of Islamic Jurisprudence, Imam Muhammad Abu Zahra (Allah have mercy on him) of Egypt states in his Tarikh al-Madhahib al-Islamiyya: “The founder of the Wahhabi movement, Muhammad ibn Abd al-Wahhab, studied the works of Imam Ibn Taymiyya in depth and became more extreme. He put Ibn Taymiyya’s views into practice rather than keep them in theory. Thus, they (Muhammad ibn Abd al-Wahhab and his followers) destroyed many graves of the Companions (Sahaba) and extended the meaning of innovation in a manner that was not heard of before…” (Tarikh al-Madhahib al-Islamiyya, P: 199) Having said the above, the same author (Imam Abu Zahra) then dedicated a whole volume mentioning the life and works of Imam Ibn Taymiyya. He first compiled a series of four books shedding light on the lives and works of the four Mujtahid Imams (Abu Hanifa, Shafi’i, Malik and Ahmad), and thereafter, he compiled another series of four books that covered the biographies of other Imams, including Imam Ibn Taymiyya. Imam Zahid al-Kawthari (Allah have mercy on him) is renowned for his Hanafism, Sunni-ness and his refutation of the Wahhabis, yet one of his main students Shaykh Abd al-Fattah Abu Ghudda (Allah have mercy on him) not only relates and quotes from Imam Ibn Taymiyya in many of his works, rather he edited and published one of his works titled “Risalat al-Halal Wa al-Haram” (Book of the lawful and unlawful and some principles of monetary transactions) and on the cover of the book (and also inside) he mentioned the name of Ibn Taymiyya with the title Shaykh al-Islam. Many other major contemporary scholars of the Arab world, from Damascus and elsewhere, have also taken the same stance. Scholars such as Shaykh Muhammad Sa’id Ramadhan al-Buti, Shaykh Wahba al-Zuhayli, Shaykh Mustafa al-Bugha, Shaykh Mustafa al-Khin, Shaykh Abd al-Latif al-Farfur and many others often quote Imam Ibn Taymiyya in their respective works, but with caution and discernment, and they warn others of Ibn Taymiyya’s isolated and controversial opinions. Therefore, in conclusion, the balanced approach concerning the figure of Imam Ibn Taymiyya is that we acknowledge his extensive services to the Din. We acknowledge his accomplishments and benefit from his works that are in accordance with the mainstream Ahl al-Sunnah Wa al-Jama’ah and Sunni Islam, and reject that which is not in accordance with the majority of this Umma’s scholars. We respect him as a scholar, hence avoid condemning him totally, but we do not consider him to be an authority in matters of faith, Creed and jurisprudence. We leave his controversial views and opinions in tenets of faith to Allah Most High and concentrate on that which we need to learn and know of. This is the fair and balanced approach maintained by the majority of the scholars concerning controversial personalities. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

In a Nursery School Canteen... There's a basket of apples with a notice written over it : "Do not take more than one, God is watching" On the other counter there's a box of chocolates, A small child went & wrote on it. "Take as many as you want, God is busy watching the apples"...

Fatwa on Taqlid and its detractors by the Islamic Fiqh Academy – Makka al-Mukarrama – 1987 darultahqiq The following is a crucial and highly welcomed Fatwa passed in the Holy city of Makka al-Mukarrama in 1987 on the validity of following (taqlid) one of the Four Sunni Madhhabs (Hanafi, Maliki, Shafi’i and Hanbali) with regards to Islamic rulings, as well as a warning to those who try to detract the common folk from this type of taqlid, and attack it in an odious way. It also warned against those who go to excesses in attempting to fanatically promote an anti-Taqlid stance and presumptuously attempt to re-interpret the Shar’ia especially when they have not reached any level of valid and recognised Ijtihad. It is an essential Fatwa to show that not only is taqlid allowed and valid, but that also following false beliefs is harmful to Islam. It is also pertinent that the Fatwa mentioned that the main cause of the fitna (mischief) of abandoning the taqlid of the valid Schools of Sunni law has been coming from the hands of young Muslims who lack the tools to really understand in a painstaking way why difference of opinion (ikhtilaf) in jurisprudential rulings (fiqh) occurred, and why they are permitted if the foundational principles (Usul) are valid in the first instance. Valid usul has been noted in the Four Sunni Madhhabs and all of them recognise each other as valid interpretations of Islamic law while the diametric opposite has been witnessed in those who are outside these Four Sunni Madhhabs, especially so if the detractors are not recognised as high ranking jurisprudents (fuqaha) of the genre known as Mujtahids. The Mujtahid being the one who has been recognised by other elite scholars to have the skill sets, high level of intellectual knowledge, proficiency of the sources of Islamic law and taqwa (fear of Allah) to extract independent legal rulings (Ijtihad). The sources of Sunni Islamic law are the Holy Qur’an, Sunna (Prophetic practice), Ijma (agreement of the Sahaba or Mujtahid scholars in a specific age) and Qiyas (analogical reasoning). What is pertinent and noteworthy is that this Fatwa was endorsed by some of those who are looked upto by various groups of those who are generally anti Sunni Madhhabs. Such names include the late Saudi Grand Mufti, Abdal Aziz ibn Baz (d. 1999), the late Bakr Abu Zayd and currently alive Salih al-Fawzan. All three named are said to be Hanbali in fiqh though their personal aqida is another matter as they are looked upto as being representatives of the so called Salafi way of this age by certain strains of Salafism. Some of the other signatories are from other parts of the Muslim world, and a number of them are also well known scholars who have now passed away. The footnotes have been added by the compiler of these lines, in order to clarify what the veritable scholars of the past have said with regards to the obligation of taqlid for all non-Mujtahids, the Ijma (consensus) recorded on the taqlid of only one of the four Sunni Madhhabs; who are the real followers of the Saved sect known as Ahlus Sunna wal-Jama’ah in this age and the past by means of scholarly quotations from elite authorities. The following Qur’anic verse is one of the evidences used by the great Scholars of the past to establish Ijma (consensus) as a source of Islamic law. Allah subhana wa ta’ala said in Sura an-Nisa (4:115): Translation: “And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will give him what he has taken and drive him into Hell, and evil it is as a destination.” As for the obligation of taking from the pious and rightly guided scholars of this Umma then the following verse from Sura an-Nisa (4:59) is a witness to this as they are the ones who are recognised as being those in authority (Ulul Amr) amongst the Muslims besides a true Islamic ruler: Translation: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.” Here follows the Fatwa and the reader is advised to download the pdf file at the end as it has the orignal Arabic Fatwa with the English edition with the names of the signatories in both languages. RESOLUTION OF THE ASSEMBLY OF THE FIQH ACADEMY IN ITS TENTH SESSION Convened in 1408/1987. Regarding the juristic Differences between the Schools of Law and the [Reprehensible] Fanaticism of some of their Followers Praise be to Allah alone, and peace and blessings be upon the last of the Prophets, our Master, Sayyiduna Muhammad. May Allah bestow peace and blessings upon him, his family, and his Companions. The Assembly of the Islamic Fiqh Academy, in its tenth session, convened in Makkah al-Mukarramah, for the period between Saturday 24 Safr 1408/17 October 1987 and Wednesday 28 Safr 1408/21 October 1987, has considered the issue of juristic differences between the schools of law (madhahib), and the contemporary fanaticism of followers for their own schools, which goes beyond time bounds of moderation and reaches the point where the perpetrators attack the other schools and their scholars (ulama). The Assembly examined the problems which arise in the minds of the youth of this age and their ideas surrounding the differences between the schools of law, of which they do not know the basis or the significance. Those who mislead them give them the idea that so long as Islamic Law is one, and its foundations in the Sublime Qur’an and the Prophetic Sunnah are also united, why then are there differences between the Schools of Law? And why are they not united so that the Muslims have before them only one school of law and one understanding of the Shari’ah? The Assembly also examined the issue of fanatical adherence to the schools of law and the problems which result from it, especially among some contemporary currents in our time, whose followers call for a new line of independent legal reasoning (ijtihad). They attack the established schools of law, which have been accepted by the Ummah since the beginning of the Islamic era and [they attack] their Imams—or some of them—wrongly, and sow seeds of discord (fitnah) amongst the people! After discussing this issue, the events and circumstances surrounding it and the resultant discord and deception, the Fiqh Academy resolved to direct the following statement to both parties, those misleading and the fanatics, in order to remind and inform them as follows: First: Regarding the Differences between the Schools of Law (Madhahib) The differing positions in terms of opinion which exist in Islamic countries are of two kinds: 1. Differing positions in terms of belief 2. Differing positions in terms of fiqh The first of these, that is, differences of belief (al-Ikhtilaf al-I’tiqadi), is in reality a problem which has caused catastrophes in Islamic countries, splitting the ranks of the Muslims and dividing their position. It is a distressing matter, which should not exist. The Ummah must unite upon the position of those who follow the Sunnah and the community (Ahl as-Sunnah Wa’l-Jama’ah) [ii], who represent the pure and sound Islamic thought of the era of the Messenger of Allah ﷺ and the era of the rightly guided Caliphate, which the Messenger indicated to be an extension of his Sunnah, by saying: “Follow my Sunnah and the Sunnah of the rightly guided Caliphs after me. Adhere to it and hold onto it firmly with your molar teeth.” With regard to the second [kind of difference], that is, differences in terms of fiqh on some issues, there are technical reasons which have necessitated this. Allah, praised be He, has put profound wisdom in this, which includes mercy upon his servants and widening the scope for deriving rulings from the texts. Furthermore, it is a blessing and a juristic and legal treasure, which affords the Muslim Ummah breadth in matters of religion (din) and law (Shari’ah), so that it is not confined to applying a single legal ruling, for which there is no alternative. Rather, if the Ummah finds hardship in the position of one of the jurist Imams at a particular time or regarding a particular matter, they find in the position of one of the other Imams a range, a leniency and an ease, whether in matters of worship, or in dealings with others, family matters, or justice and crime in light of legal evidences. This second kind of difference of schools, that is, differences in terms of fiqh, is not a deficiency or a matter of contradiction in our religion, and it is impossible for it not to exist. There can be no community (ummah) whose legal system is perfect, including its jurisprudence (fiqh) and independent legal reasoning (ijtihad), in which such differences of opinion do not exist regarding jurisprudence and independent legal opinions. The reality is that these differences are inevitable, because the source texts often hold more than one meaning. In addition, the text cannot contain every eventuality, since the texts are limited, whereas the eventualities are unlimited, as expressed by a group of scholars. Consequently, it is necessary to resort to analogy and to examine the pretexts for rulings; the objective of the Legislator: the general aims of the Law; and the application of these in actual and new circumstances. In this the understanding of the scholars differs, as does their allocation of preference between the various possibilities. Their rulings on the same issue therefore differ, although each of them is aiming and searching for the truth. Whoever finds it has two rewards; whereas whoever is mistaken has one reward. As a result the [juristic] scope widens and the narrowness disappears. Where then is the deficiency in the existence of these differences of position? We have shown the benefit and the mercy that is in them, and that they are in fact a blessing and a mercy from Allah to his believing servants, and at the same time a great source of legislative wealth, a feature worthy of the pride of the Muslim Ummah. However, [there are those] misleading foreigners who seek to exploit the weakness of the Islamic culture of some Muslim youth, especially those who study with them abroad. Therefore, they depict these differences of position in terms of fiqh as if they were differences of belief, in order to give them the impression — wrongly and falsely – that it indicates a contradiction within the Shari’ah, rather than apprehending the distinction between the two types [of difference] … and how different they are! Second: Regarding the group who call for discarding the schools of law and want to induce the people into a new line of independent legal reasoning, attacking the existing schools of law and their Imams, or some of them; in our above statement on the schools of jurisprudence, and the advantages of their existence and of their Imams, [we state that] it is necessary for them to desist from this odious way which they pursue and with which they mislead the people, split their ranks and divide their unity. [They do so] at a time when we are in urgent need of unity in order to confront the grave challenges posed by the enemies of Islam, rather than this call to division, of which we have no need.[iii] May Allah bestow peace and blessings in abundance on Sayyiduna Muhammad, his family and Companions. Praise be to Allah, Lord of the Worlds. Signed by: President of the Assembly of the Academy: ‘ABD AL-‘AZIZ IBN ABD ALLAH IBN BAZ Vice President: DR. ‘ABD ALLAH ‘UMAR NASIF Members: ‘ABD ALLAH ‘ABD AR-RAHMAN AL-BASSAM DR. BAKR ‘ABD ALLAH ABU ZAYD MUHAMMAD IBN JUBAYR MUSTAFA AHMAD AZ-ZARQA MUHAMMAD IBN ‘ABD ALLAH IBN SUBAYYIL SALIH IBN FAWZAN AL-FAWZAN MUHAMMAD RASHID RAGHIB QABBANI ABU’L-HASAN ‘ALI AN-NADWI [not present to sign] MUHAMMAD MAHMUD AS-SAWAF AHMAD FAHMI ABU SUNNAH ABU BAKR JUMI MUHAMMAD ASH-SHADHLI AN-NAYFAR MUHAMMAD SALIM IBN ‘ABD AL-WADUD MUHAMMAD AL-HABIB IBN AL-KHAWJAH Chairman of the Assembly of the Fiqh Academy: DR. TALAL ‘UMAR BAFAQIH —————– Footnotes: (i) RESOLUTION OF THE ASSEMBLY OF THE FIQH ACADEMY IN ITS TENTH SESSION (1987). See – Al-Majma al-Fiqhi al-Islami (The Islamic Fiqh Academy), 1(2), pp.233-237. English translation taken from The Influence of the Noble Hadith upon the Differences of Opinion amongst the Jurist Imams by Shaykh Muhammad Awwamah, Turath Publishing, London, 1st edn, 2014. Original Arabic fatwa may be downloaded from – here. It has also been appended at the end of this English version. (ii) The true followers of the Saved sect known as Ahlus-Sunna wal-Jama’ah in this age are the adherents of one of the Four Madhhabs in Jurisprudence (Hanafi, Maliki, Shafi’i or Hanbali), and in terms of Aqida (Islamic creed) they accept, respect and adhere to one of the following legitimate schools described below which all recognise each other. Ahlus Sunna after the Salaf (first three pious generations of Islam) was represented by three valid schools which are not sects but valid explanations of creedal statements: 1) Ash’ari school named after Imam Abul Hasan al-Ash’ari (b. around 260 AH in Basra and died in 324 AH in Baghdad). He was a Shafi’i but some say he was a Hanafi. He authored al-Ibana an uṣūl al-Diyana, Maqalat al-Islamiyyin, Risala ila Ahl al-Thagr and other works 2) Maturidi school– named after Imam Abu Mansur al-Maturidi who was born in Samarqand (Uzbekistan). He was a Hanafi and his creed is the same as that of Imam Abu Ja’far al-Tahawi (d. 321 AH) as they are from the same Madhhab. He died in 333 AH and authored Kitab al-Tawhid and a major Tafsir called Ta’wilat Ahlus Sunna (published in 10 volumes). Please see the following link for some works linked to this school of aqida – 80 Books on Sunni Creed according to the Hanafi Madhhab 3) Athari school – follow the true teachings of Imam Ahmed ibn Hanbal (d. 241 AH). The pseudo Atharis are the false claimants to the Way of the Salaf and they call themselves ‘Salafi’ today. Their hallmark in these times is an open disdain and rejection of the above two named schools of Aqida, and many of them reject following one of the Four Jurisprudential schools of Islamic law. The rejecters of the Ash’ari/Maturidi schools share the commonality of linking themselves to the 7th century controversial Hanbali figure known as Taqiud-Din Ibn Taymiyya (d. 728 AH). See what a number of famous and reputable scholars had to say about him here – https://taymiyyun.wordpress.com/ The Hanbali scholar known as Abul Faraj ibn al-Jawzi (d. 597 AH) was one of those who refuted the false claimants to the real Hanbali creed in his Kitab Akhbar al-Sifat and its abridgement known as Daf’ Shubah al-Tashbih bi-Akaff al-Tanzih. Both of these latter works are also available in English nowadays. Scholarly quotes on the need to adhere to one of the above recognised Schools of Aqida: Imam Tajud-Din al-Subki (d. 771 AH) said in his Tabaqat al Shafi’iyya al-Kubra (3/373): “We have already mentioned what Ibn Abdis Salaam (d. 660 AH) and others before and after him mentioned, which is that the Sħafi’is, Malikis, Ĥanafis and the virtuous (fudala) among the Ĥanbalis are all Asharis. This is what was stated by Ibn Abdis Salaam, the Shaykh of Sħafi’is, and Ibn Al-Ĥajib, the Shaykh of the Malikis, and Al-Husayri, the Shaykh of the Ĥanafis. Among what was stated by Ibn Asakir (d. 571 AH), the Hafiz of this Umma, trustworthy (thiqa) and firmly established (thabt): ‘Are there any among the jurists (Fuqaha), among the Ĥanafis, Malikis and Sħafi’is that do not agree with al-Ash’ari and do not relate themselves to him, and pleased with his efforts for the religion of Allah, praising him for great knowledge? That is, except for a tiny group that hides anthropomorphism (Tashbih), and makes an enemy of those who believe in tawĥid and clear Allah of likeness to creation (Tanzih).”’ Imam ibn Hajar al-Haytami (d. 974 AH) said that the two Imams of Ahlus Sunna are al-Shaykh Abul Hasan al-Ash’ari and al-Shaykh Abu Mansur al-Maturidi (al-Zawajir, p. 82) and in his Fatawa Hadithiyya (Dar Ihya wa’l Turath, p. 370, 1998) while defining what a man of bid’a (an innovator) is he said: “One who is against what the Ahlus Sunnah wa’l Jama’ah are upon (man kaan ‘ala khilaf maa ‘alayh ahlis sunnah wa’l jama’a), and what is meant by them [the Ahlus Sunnah] are the followers of Imam Abul Hasan Ash`ari and Imam Abu Mansur al-Maturidi, the two Imams of Ahlus Sunnah.” Imam Ahmad Shihab ad-Din al Qalyubi (d.1069 AH) Imam al-Qalyubi wrote on the fourth volume of his marginalia to the book Kanz ar-Raghibin: “One who departs from what Abul Hasan al-Ash’ari (d. 324 AH) and Abu Mansur al-Maturidi (d. 333 AH) reported is not a Sunni. These two Imams followed the footprints of Rasulullah (peace and blessings be upon him) and his Sahaba (may Allah be pleased with them all).” Allama Abdal Baqi al-Mawahibi al-Hanbali (d. 1071 AH) in his al-Ayn wal Athar (p. 53) has said that : “The groups of Ahlus Sunna are three: Asha’ira, Hanabila and Maturidiyya with the evidence inclined by the Hanbali Ulama upon the Asha’ira as in many books on Kalam and the totality of the Hanbali books.” Shaykh Muhammad Al-Saffarini al-Hanbali (d. 1188 AH) said in his Lawami al-Anwar (p. 73): “Ahl al-Sunna consist of three groups: the textualists (al-Athariyya), whose Imam is Ahmad ibn Hanbal, the Ash`aris, whose Imam is Abu al-Hasan al-Ash`ari, and the Maturidis, whose Imam is Abu Mansur al-Maturidi…. and they are all one sect, the saved sect, and they are Ahl al-Hadith.” [iii] Here follows some quotes from classical scholars on the need to adhere (taqlid) to one of the Four Sunni Schools of law (Hanafi, Maliki, Shafi’i or Hanbali) for all those who have not reached the level of valid Ijtihad which is of the highest rank of true Islamic scholarship: [1] Imam Jalal al-Din al-Suyuti (d. 911 AH) said: “The difference found in the four Schools of Islamic law (Hanafi, Shafi’i, Maliki and Hanbali) in this nation is a huge blessing and an enormous virtue. It has a subtle hidden wisdom the intelligent are able to grasp, but the ignorant are blind of. I have even heard some of them say: ‘The Prophet (pbuh) came with one law, so where did the four Madhabs come from?” (Jazeel al-Mawahib, p.4) The famous Imam al-Haramayn Abu al-Ma‘āli Abd al-Malik bin Yusuf al-Juwayni (419-478 AH) writes in his book Al-Burhan: [2] “The expert scholars have agreed that the masses are obligated (‘alayhim) with following the schools of the (four) Imams who thoroughly investigated and researched, who compiled the chapters (of Fiqh) and mentioned the circumstances of the rulings.” (vol. 2, P. 1146) [3] Shaikh al-Islam Ahmed Ibn Hajr al-Haytami writes in Tuhfa al-Muhtaj fi Sharh al- Minhaj: “The claim the layman has no madh-hab is rejected, rather it is necessary (yalzamuhu) for him to do taqlīd of a recognised school. (As for the claim: scholars did not obligate following one school), that was before the codification of the schools and their establishment.” (Vol.12 p.491-Kitab al-Zakah) [4] Imam al-Nawawi writes in Al-Majmu‘ Sharh Al-Muhadhdhab: “The second view is it is obligatory (yalzamuhu) for him to follow one particular school, and that was the definitive position according to Imam Abul-Hassan (the father of Imam al-Haramayn Al-Juwayni). And this applies to everyone who has not reached the rank of ijtihād of the jurists and scholars of other disciplines. The reasoning for this ruling is that if it was permitted to follow any school one wished it would lead to hand-picking the dispensations of the schools, following one’s desires. He would be choosing between Halal and Haram, and obligatory and permissible. Ultimately that would lead to relinquishing oneself from the burden of responsibility. This is not the same as during the first generations, for the schools that were sufficient in terms of their rulings for newer issues, were neither codified nor widespread. Thus on this basis it is obligatory for a person to strive in choosing a madh-hab which alone he follows.” (vol.1 p. 93) [5] Shaikh Salih al-Sunusi writes in Fath al-‘Alee al-Malik fil-Fatwa ‘ala madh-hab al-Imam Malik: “As for the scholar who has not reached the level of ijtihād and the non-scholar, they must do taqlīd of the Mujtahid… And the most correct view is that it is obligatory (wajib) to adhere to a particular school from the four schools…” (p.40-41, in Usul al-Fiqh) [6] Imam Sharani, an undisputed authority in the Shafi school writes in Al-Mizan al-Kubra: “…You (O student) have no excuse left for not doing taqlīd of any madh-hab you wish from the schools of the four Imams, for they are all paths to Heaven…” (p.55 vol.1) [7] Imām Shams al-Din Dhahabī (673-748 AH) writes in Siyar A‘lam al-Nubalā under Ibn Hazm Zāhirī’s comment: “I follow the truth and perform ijtihād, and I do not adhere to any madh-hab”, “I say: yes. Whoever has reached the level of ijtihād and a number of imāms have attested to this regarding him, it is not allowed for him to do taqlīd, just as it is not seeming at all for the beginner layman jurist who has committed the Qur’ān to memory or a great deal of it to perform ijtihād. How is he going to perform ijtihād? What will he say? On what will he base his opinions? How can he fly when his wings have not yet grown?” (Vol.18, Pg.191) [8] In the famous twelve volume Maliki compendium of fatāwā, Al-Mi‘yar al-Mu‘rib an fatāwā ahl al-Ifriqiyya wa al-Andalus wa al-Maghrib, Imam Ahmad al-Wanshirisi records the Fatwa on taqlīd: “It is not permitted (lā yajoozu) for the follower of a scholar to choose the most pleasing to him of the schools and one that agrees the most with him. It is his duty to do taqlīd of the Imam whose school he believes to be right in comparison to the other schools.” (vol.11 p.163-164) [9] The Hanbali scholar Imam ‘Ala al-Din al-Mardawi in his major Juristic compendium Al-Insaf, cites the statement of the famous scholar Imam Al-Wazir ibn Hubaira (died 560 ah): “Consensus has been established upon taqlīd of every one of the Four Schools and that the truth does not lie outside of them.” (Vol.11 p.169, Dar al-Kutub al-‘Ilmiyyah) [10] Imam Badr al-Din al-Zarkashi states in Al-Bahr al-Muhit: “There has been established a consensus amongst the Muslims that the truth is restricted to these (four) schools. This being the case it is not permitted to act upon an opinion from other than them. Nor is it permitted for ijtihād to occur except within them (i.e. employing their principles that is the tools of interpretation).” (vol.6 p.209) [11] In the commentary of the Shafi text Jam‘ al-Jawami‘, Imam Al-Jalāl Shams al-Din al-Mahalli writes: “And the soundest position (wal-Asahh) is that it is obligatory (yajibu) for the non-scholar/layman and other than him of those (scholars) who have not reached the rank of ijtihād, adherence of one particular school from the madh-habs of the Mujtahid Imams (iltizam madh-hab Muayyan min madāhib al-Mujtahideen) that he believes to be preferable to another school or equal to it.” (Kitab al-ijtihād, p.93) [12] Imam ibn Rajab al-Hanbali writes in his book: “Refutation of anyone who follows other than the four schools” [A title that emphatically exposes the deception of the Salafi claim that it is they who represent true Islam]:“…that is the Mujtahid, assuming his existence, his duty (Farduhu) is to follow what becomes apparent to him of the Truth. As for the non-Mujtahid his duty is taqlīd.” Elsewhere having indicated in the latter the rarity of the lofty status of ijtihād, he states: “As for all other people who have not reached this level (of ijtihād), it is not allowed (lā yasau‘hu) for them but to do taqlīd of these Four Imams and to submit to that which the rest of the Ummah submitted to.” (Majmoo‘ al-Rasail Ibn Rajab, vol.2 p. 626 and p.624 respectively). [13] In the famous commentary of the treatise of Imam Ibn Abi Zayd al-Qayrawani Al-Risalah, entitled “Al-Fawākih al-Dawāni,” Imam Ahmad al-Nafrawi (died 1126 ah) also confirms the Ijma of all the scholars that following one Imam is obligatory: “The consensus of the Muslims has been established upon the obligation (Wujub) of following one of the four Imams today; Abu Ḥanīfa, Malik, Shafi and Ahmad- May Allah be pleased with them… What we explained before, in terms of the obligation of following one of the four Imams, is in relation to those who do not possess the capability of performing ijtihād.” (vol.2 p.574, Bab Fi al-Ruyah wa al-Tathāub, 1997). The above sources were quoted from – Here Thanks and appreciation to the original translators of many of the above quotes. Peace and blessings be upon Muhammad Wassalam Abul Hasan Hussain Ahmed 1st April 2015/12th Jumada al-Akhir 1436 AH Download the pdf file – HERE

Female Islamic Dress-Code <QUESTION> Many women, who wear the Niqab, also wear such clothing which clearly shows their waistline. Is this permissible? Also, what are the Principles in general with regards to a woman’s dress? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The Qur’an and Sunnah have laid down certain principles with regards to the dress code of both males and females. A Muslim and a Muslima are both required to adhere to the Islamic teachings both internally and externally. Allah Most High says: “And abstain from all sins, internal or external.” (Surah al-An’am, 120) Regarding dressing, Allah Almighty says: “O children of Adam! Surely we have bestowed upon you a garment to cover your shame, as well as to be an adornment to you, and the garment of piety is the best.” (al-A’raf, 26) In view of the above-mentioned verse of the Holy Qur’an, other verses and sayings of our beloved Prophet (Allah bless him & give him peace), the Jurists (fuqaha) have deduced certain rules and principles with regards to the dress of males and females. The following are the principles of dressing for females: 1) The whole body of the woman must be concealed. Only the hands and feet (and according to some scholars, the face, when there is no fear of Fitna) can be exposed. Allah Most High says in Surah al-Ahzab: “And stay in your houses and do not display yourselves as in the days of Jahiliyyah (Ignorance).” (V: 33) Allah Almighty further says in the same Surah: “O Prophet! Say to your wives and daughters and the women of the believers, that they should cast upon themselves the outer garment (Jilbab). That will be more convenient for them not to be known (as such) and not be molested. And Allah is Forgiving and Merciful.” (Surah al-Ahzab, 59) In a Hadith recorded by Imam Tirmidhi (Allah have Mercy on him) with a authentic chain of narrators, the Messenger of Allah (Allah bless him & give him peace) said: “A woman is supposed to be concealed. When she emerges outside (without covering herself properly), Shaytan makes her adorned in front of men.” (Sunan Tirmidhi) It is clear from the above that a female must cover herself fully before coming in front of non-Mahram men. Even the hands and feet should be concealed, if possible. 2) The garment of the female must not be so thin that her body can be visible. 3) Her cloths must not be close-fitting and tight; rather they must be loose, as to avoid the figure and shape of the body being exposed and visible. Sayyiduna Abu Hurayra (Allah be pleased with him) said: The Messenger of Allah (Allah bless him & give him peace) said: “There are two types of the people of Hell whom I have not seen: People with whips like the tails of cattle, with which they beat the people, and women who are clothed YET NAKED, inciting men and their heads looking like the humps of camels, leaning to one side. They will not enter paradise and even smell it’s fragrance, even though it’s fragrance can be detected from such and such a distance.” (Sahih Muslim, no. 2218) The above Hadith is clear in that the clothing of a female must not be transparent and/or tight-fitting. The meaning of “clothed yet naked” is nothing other than that. 4) There should be no imitation of the Kuffar (non-believers). In a Hadith recorded by Imam Abu Dawud (Allah have Mercy on him) and others, the Messenger of Allah (Allah bless him & give him peace) said: “Whosoever imitates a nation is amongst them.” (Sunan Abu Dawud, no. 4031) It should be remembered here that not everything what the non-Muslims wear and do, is Haram and unlawful. Imitation, which is prohibited, is effected in two ways: a) One wears a particular type of clothing with the intention of imitating the Kuffar, meaning, one wears something because one wants to be like a particular non-believer or non-believers. b) Wearing any clothing which is unique and exclusive to the non-believers and/or part of their religion, will be considered imitation, thus unlawful. (See the Fatwa of Shaykh Mufti Taqi Usmani in Taqrir Tirmidhi) It becomes evident from the above that if a woman wears certain Western cloths for the sole reason of pleasing her husband, and no other men (Mahram or non-Mahram) see her, and she observes the full rules of Hijab when emerging outside, and the intention is not to imitate the Kuffar, then this would be permissible. 5) Any clothing which creates pride and arrogance in the heart must be avoided. In a Hadith recorded by Imam Ibn Majah (Allah have Mercy on him), the Messenger of Allah (Allah bless him & give him peace) said: “Whosoever dresses himself out of pride in this world, Allah will dress him/her with the same clothing on the day of Qiyamah and he/she will be entered in to Hell.” (Sunan Ibn Majah) 6) Imitation of the opposite sex is also impermissible. Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) relates, that the Messenger of Allah (Allah bless him & give him peace) “Cursed those men who imitate women and those women who imitate men.” (Sahih al-Bukhari, 7/205) 7) One should avoid being extravagant and spending lavishly on cloths. The meaning of being extravagant is to spend out on cloths to the amount which is beyond one’s normal capacity. Allah Most High says: “And do not be extravagant, for Allah loves not the extravagant.” (Surah al-An’am, V: 141) 8) The cloths should be clean, pure and free from anything filthy and dirty, as purity is part of ones Faith (Iman). The above are the Islamic principles with regards to the dressing of females. Some of these rules may also apply to males. It is evident that this subject is lengthy and needs much more elaboration than this small article. However, one may able to get the gist of what the Islamic guidelines are. This humble servant is, at present, working on this important subject and has an intention (Insha Allah) to publish a book which deals with all aspects relating to women’s Awra, dress and adornment. It needs 5 to 6 months and allot of Duas. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Retaining Our Spirituality After Ramadhaan By Sister Shahnaaz Bemath We enrolled 30 days in a course called Ramadhaan to reach “Taqwah”(Fear of Allah Ta’ala Ta’ala). It was a time of renewal and re-establishment of our commitment to our Beloved ALLAH TA’ALA and HIS beautiful Deen-ul-Islaam. Al-Hamdulillah! Many have graduated with flying colours – embracing them with positive Deeni (Islamic)changes. Now is a crucial time to put it into practice! We fasted, gave charity, read the Qur'aan Kareem and performed the Qiyamul Layl (Tahajjud) especially the last ten, standing in prayer before ALLAH TA’ALA. We avoided gossip, slander and every evil that would invalidate our fasting. But now that Ramadhaan has bid us farewell, many of us, regrettably, will put the Qur'aan Kareem back on the shelves, will suspend fasting until next year and will overlook the night prayer. This is not the way it should be, because all of these acts of worshi p carry rewards and are of benefit to us throughout the year, in addition to the fact there is no divine prescription limiting them to Ramadhaan. What is it that happens in Ramadhaan to make you so motivated to change your life around and how can you get that spirit back to make long lasting, sustainable changes in your life? What is it that ALLAH TA’ALA puts into your life to enable you to make all those changes in Ramadhaan? If we could examine that, maybe we’ll find clues to work out how we can make the Ramadhaan spirit last for more than 30 days, so you can make major sustainable changes in your life! RAMADHAAN CHANGES 1. Purpose ALLAH TA’ALA TA'ALA give us an amazing purpose, a powerful reason for fasting, HE says it so beautifully: “All the deeds of the son of Aadam (Alaihis Salaam) are for him: the good deeds will be multiplied ten times to seven hundred times, except fasting, which is for ME and I will reward it accordingly.” (Al-Bukhari and Muslim) Al-Hamdulillah! He gives us all hope of His Reward for abandoning food, drink and intimacy for HIS Sake in Ramadhaan. 2. Long Term Vision HE also gives us a long-term vision of what we will achieve if we follow HIS Orders and avoid the things that HE has forbidden – HE could grant us, according to our intentions, the highest place in Jannah. 3. Structure and Organization HE gives us clear rules and a daily structure for Ramadhaan to give us a specific rhythm to the month – with a few exceptions and some flexibility such as a change in the pattern of the days for the last 10 nights – but there are definite targets that we have to fulfil throughout. 4. Challenging and Slightly Unrealistic Goals The non-Muslims often look at what we do in Ramadhaan and say that we are being extreme, that we shouldn’t be as harsh on ourselves as we are. But we are able to rise above their criticism and not pay attention to what they say, because we know that ALLAH TA’ALA never asks us to do anything that would be harmful for us. We are convinced of the value and benefits of our fasting and Qiyaam and that enables us to stretch ourselves. 5. Balance In Ramadhaan, it’s not only our bodies that are cleansed through fasting, our spirituality is also improved through increased Salaah and reading of the Qur’aan Kareem. Our finances are cleansed through Zakaah, our social relationships are improved through coming together for Iftaar, and our social contribution is increased through extra Sadaqah (Charity). The Ramadhaan spirit is developed through a balanced increase in every area of life, with each aspect having its own timing, amou nt, and purpose. In welcoming Ramadhaan and bidding it farewell are some points of reflection for the Mu'mineen (True Believer): Is there for us in fasting an abundance portion of effort to reform ourselves and mend our ways? Yes! It is indeed an excellent period of reflection if one ponders over the sincerity of his/her intention and appropriateness of his/her acts of worship during the blessed month. A whole new beautiful chapter in your life has opened – of peace, happiness, blessings and mercy with an elated feeling of spirituality, connecting with ALLAH TA’ALA and being immersed in HIS love, Subhaan-ALLAH. Fear ALLAH TA’ALA as HE should be feared for, the fear of ALLAH TA’ALA is the best treasure for you. Obey ALLAH TA’ALA and keep away from HIS restrictions, you will achieve HIS pleasure and be saved from HIS torment. On tasting the sweetness that comes with obedience, there is no desire to return to any form of disobedience. A sinful desire is like a rose from afar, we get allured by its fragrance, become blinded by its beauty, and overlook the thorns. Don't allow Shaitaan to be an anchor and halt your spiritual journey. Raise the sails of Imaan to reach the beautiful shores of Jannah. Would you rather invest for short term returns, or would it be more sensible to invest for everlasting returns? Don't let the chains of desire (naffs & shaitaan), bind us to Dunya whilst restraining our soul from pursuing Jannah. May ALLAH TA’ALA make our hearts the throne upon where our Imaan will sit, and let it rule over our Naffs(desires) before i t tries to enslave us... Ways to maintain the good habits you picked during Ramadhaan: ► Make Du'a It was ALLAH TA’ALA who gave you the ability to keep the good habit in Ramadhaan, and only HE can help you maintain it afterwards. Make Du'a that ALLAH TA’ALA helps you not only keep the habit, but that HE accepts it and makes it a way for you to grow in closeness to HIM. ► Make it a Habit If you want to keep good habits, you’ve got to make sure they remain part of your daily schedule. For instance, fasting. Our beloved Messenger (Sallallaahu Alaihi Wa Sallam) encouraged fasting on Mondays and Thursdays? He said: “A man’s deeds are reported (to ALLAH TA’ALA) on Mondays and Thursdays and I prefer that I should be fasting when my deeds are reported.” (Hadith-Tirmidhi) ► Evaluate yourself Weekly This helps you see the bigger picture. You’ll be able to evaluate on a more long-term level how well you’ve been keeping your habit in practice. You can do the same thing on a monthly and yearly basis. ► Don’t fall apart once you make one Mistake The beauty of Taubah (repentance) in Islaam, is that ALLAH TA’ALA blesses us with this opportunity to return back to HIM after doing something wrong. We should remember that we are humans and that we will err. Only ALLAH TA’ALA is Perfect. ► Ask yourself WHY you kept the habit Niyyah or intention is a key to ALLAH TA’ALA'S acceptance of our good deeds. If we developed a habit to impress others, for instance, we may be able to keep the momentum for a while, but most probably it’ll wear out afterwards. But if we maintained a habit sincerely for the sake of ALLAH TA’ALA, Inshaa-ALLAH , not only will we be rewarded for it, but our intention will help us maintain the necessary motivation to continue to do good. ► Work your Way up slowly Aa'ishah (RadhiAllah Ta’alau Anha) reported that Rasulullah(pbuh)said: “Do good deeds properly, sincerely and moderately, and remember that you shall enter Paradise only through ALLAH TA’ALA'S Mercy, and also remember that the most beloved deed to ALLAH TA’ALA is that which is regular and constant even if it is little.” (Hadith-Al-Bukhari) The wisdom in this Hadith is tremendous and it is one way of keeping up good habits you have picked up in Ramadhaan. For example, let’s say you were motivated to read Qur'aan Kareem for half-an-hour on a daily basis in Ramadhaan. But now that it’s over, you feel sluggish, lazy and want to give it up. Yet, you had wanted to maintain this habit after the blessed month was over. Instead of trying to read Qur'aan Kareem for the same amount of time, reduce the time period to as much as you are initially able to do, even if it’s just ten or twenty minutes a day. If you keep up this ‘ten minutes a day’ habit, Inshaa-ALLAH TA’ALA, you will see the amount of Qur'aan Kareem you read will increase slowly but gradually, perhaps even surpassing your Ramadhaan maximum in the long-term, Inshaa-ALLAH ! Be steadfast and upright upon the Deen of ALLAH TA’ALA at all times, for you do not know when you’ll meet the Angel of Death. Beware of him taking you while you are in a state of sin. Forgiveness is always billowing around us, but we must raise the sails of remorse and repentance, to feel it. Now is the time to reprogram your life, rise up and get rid of the negativities, develop your potential, plan and execute, change and get changed, and you will become one of thos e gain happiness and blessings in this life and enjoy the bliss of the Hereafter, Inshaa-ALLAH TA’ALA! Be sure that reform is possible, seek help from our loving ALLAH TA’ALA, and do not feel unmotivated or lacking in strength. May ALLAH TA’ALA accept our fasting, our Ibaadah and other righteous actions, that our condition after Ramadhaan be a better one, the state of our Ummah improves and that we are granted honour and submit to HIS obedience. ..Aameen Enjoy your Eid by remaining consistent on the those good deeds and keep away from undesirable things that are capable of removing ALLAH TA’ALA'S favours from you. One of our righteous predecessors said: “Each day in which no act of disobedience to ALLAH TA’ALA is committed is Eid and each day a believer spent in acts of obedience to his Lord is Eid.” www.eislam.co.za

Visiting the family of the deceased on Eid Day Q: When a person dies, then people make it compulsory to visit the family of the deceased on Eid Day. Is there any basis for visiting the family of the deceased on the the first eid after the demise of the deceased. Is there any basis for this action or is it a Bid'ah practice? A: It is Sunnah to make ta'ziyah (sharing condolences) with the bereaved till the third day from the time of the death of the deceased. After the third day, ta'ziyah is no longer sunnah except in the case where the bereaved was not present at the time of the death (e.g. he was gone out on a journey) or the one making ta'ziyah was not present at the time of the death. In this case ta'ziyah will be made when they return from their journey. Making ta'ziyah on the first eid is not established in Deen. And Allah Ta'ala (الله تعالى) knows best. فروع الاتباع أفضل من النوافل لو لقرابة أو جوار أو فيه صلاح معروف يندب دفنه في جهة موته وتعجيله وستر موضع غسله فلا يراه إلا غاسله ومن يعينه وإن رأى به ما يكره لم يجز ذكره لحديث ذكروا محاسن موتاكم وكفوا عن مساويهم ولا بأس بنقله قبل دفنه وبالإعلام بموته وبإرثائه بشعر أو غيره ولكن يكره الإفراط في مدحه لا سيما عند جنازته لحديث من تعزى بعزاء الجاهلية وبتعزية أهله وترغيبهم في الصبر وباتخاذ طعام لهم بالجلوس لها في غير مسجد ثلاثة أيام وأولها أفضل وتكره بعدها إلا لغائب وتكره التعزية ثانيا وعند القبر وعند باب الدار ويقول عظم الله أجرك وأحسن عزاءك وغفر لميتك وبزيارة القبور ولو للنساء لحديث كنت نهيتكم عن زيارة القبور ألا فزوروها ويقول السلام عليكم دار قوم مؤمنين وإنا إن شاء الله بكم لا حقون ويقرأ يس وفي الحديث من قرأ الإخلاص أحد عشر مرة ثم وهب أجرها للأموات أعطي من الأجر بعدد الأموات ويحفر قبرا لنفسه وقيل يكره والذي ينبغي أن لا يكره تهيئة نحو الكفن بخلاف القبر (الدر المختار 2/239) قوله ( وأولها أفضل ) وهي بعد الدفن أفضل منها قبله لأن أهل الميت مشغولون قبل الدفن بتجهيزه ولأن وحشتهم بعد الدفن لفراقه أكثر وهذا إذا لم ير منهم جزع شديد وإلا قدمت لتسكينهم جوهرة قوله ( وتكره بعدها ) لأنها تجدد الحزن منح والظاهر أنها تنزيهية ط قوله ( إلا لغائب ) أي إلا أن يكون المعزي أو المعزى غائبا فلا بأس بها جوهرة قلت والظاهر أن الحاضر الذي لم يعلم بمنزلة الغائب كما صرح به الشافعية قوله (وتكره التعزية ثانيا) في التاترخانية لا ينبغي لمن عزى مرة أن يعزي مرة أخرى رواه الحسن عن أبي حنيفة اه إمداد قوله ( وعند القبر ) عزاه في الحلية إلى المبتغى بالغين المعجمة وقال ويشهد له ما أخرج ابن شاهين عن إبراهيم التعزية عند القبر بدعة اه قلت لعل وجهه أن المطلوب هناك القراءة والدعاء للميت بالتثبيتقوله (وعند باب الدار) في الظهيرية ويكره الجلوس على باب الدار للتعزية لأنه عمل أهل الجاهلية وقد نهى عنه وما يصنع في بلاد العجم من فرش البسط والقيام على قوارع الطريق من أقبح القبائح اه بحر (رد المحتار 2/241) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Preserving the Blessings of Ramadhaan Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Just as water brings about life, so too do the blessings of Ramadhaan bring life to the soul. Once it is stored in the soul, fulfilling the orders of Allah Ta‘ala in the remaining months of the year become easy. It is preserved by protecting the inlets to the soul from sins, i.e. the eyes, ears and tongue.

A BEAUTIFUL HADITH ABOUT EID The Messenger of Allah Sallallahu Alayhi wa Sallam is reported to have said, “And then the night of Eidul fitr, the night that is called Laylatul Jaa’izah (night of prize giving), comes along. On the morning of Eid Allah sends down the Malaa’ikah (angels) to all the lands of the earth where they take their positions at access points of roads, calling out with a voice that is heard by all except man and jinn, “O Ummah of Muhammad Sallallahu Alayhi wa Sallam, come forth from your houses towards a Lord that is noble and gracious, who grants much and pardons the major sins.” When they proceed towards the places for their Eid Salaah, Allah says to the Malaa’ikah, “What indeed is the reward of that employee who had rendered his services?” The Malaa’ikah reply’ “O Lord and Master, it is only right that he should receive his reward in full for his services.” Allah then says, “I call you to witness, O My Malaa’ikah, that for their having fasted during the month of Ramadhan, and for their having stood in prayer by night, I have granted to them as reward, My pleasure and have granted them forgiveness. O My servants ask now of Me, for I swear by My honour and My greatness, that whatsoever you shall beg of me this day in this assembly of yours for the needs of the Hereafter, I shall grant you, and whatsoever you shall ask for worldly needs, I shall look at you favourably. By My honour I swear, as long as you shall obey my commands, I shall cover your faults. By My honour and by My greatness do I swear that I shall never disgrace you among the evil-doing ones and disbelievers. Depart now from here, you are forgiven. You have pleased Me, and I am pleased with you. The Malaa’ikah an seeing this great reward bestowed by Allah upon the Ummah of Muhammad Sallallahu Alayhi wa Sallam on the day of Eidul Fitr become greatly pleased and happy.” (Targheeb) IBADAH(WORSHIP) ON THE NIGHT OF EID Our Beloved Rasulullah Sallallahu Alayhi wa Sallam said, “The person who stays awake on the nights preceding the two Eids occupying himself with Ibadah (worship), his heart will not die on the day when everyone’s heart will perish.” (His heart will not die during the time of evil and corruption. It could also mean that with the blowing of the trumpet his soul will not become unconscious.) (Ibn Majah) SUNNAH ACTS ON THE DAY OF EID: • Wake up early. • Take a Ghusl (bath) before Eid Salaah • Brush your teeth (use Miswaak) • Dress up, wearing the best clothes available. • Use Itr (perfume) • Eat something sweet before proceeding to the Eid Gah e.g. Dates etc. • Pay Zakaat-al-Fitr before Salaatul-Eid (on Eid-al-Fitr). • Go to Eid Gah early. • Use different roads en-route to the Eid Gah and back home. • Recite the following Takbeer on the way to Eid Gah: Allahu-Akbar, Allahu-Akbar. La ila-ha ill-lallah. Allahu-Akbar, Allahu-Akbar. Wa-lilahill hamd. (Allah is the Greatest, Allah is the Greatest. There is no god but Allah. Allah is Greatest, Allah is Greatest. And all praises are for Allah) TIPS ON HOW TO SPEND THE DAY OF EID: Keep in mind the pleasure of Allah and uphold Shariah at All times. Adorn yourself and your family modestly in the best of garments (not necessarily new). Visit the poor, needy, orphans, elderly and sick. Maintain and strengthen family bonds. Rasulullah Sallallahu Alayhi wa Sallam is reported to have said, “Anyone who wishes to have his means of livelihood enlarged and a prolonged life, should treat his relatives with kindness.” (Abu Dawood) Don’t forget the oppressed, poor and needy Muslims in all parts of the world in your Duas and charity. Be punctual with our acts of worship and on this joyous day. Jamiatul Ulama (KZN) Council of Muslim Theologians

Masa’ail pertaining to Eid Salaah Introduction · Eid Salah is Waajib on those whom Jumu`ah Salah is Waajib. · Eid Salah consists of two Rakaats of congregational prayer without any Azaan or Iqaamah. The Salah will be performed in the same method as an ordinary prayer but with the addition of six extra Takbeers, and raising the hands with every extra Takbeer. · The time for Eid Salah is from after sunrise to mid-day. The Method · All those observing the Salah should make the Niyyah of performing the Eid Salah which is Waajib behind the Imam. · The Imam will say the first Takbeer Tahrima while lifting his hands and folding them. · The followers will also say Allahu Akbar, raise their hands, then fold them below the navel and read Thana. · The Imam and the followers will thereafter say three extra Takbeers, raising their hands with every Takbeer and leaving them to the sides without folding them. · There is nothing to be recited between the extra Takbeers. · However, after the third extra Takbeer, the Imam and followers will now tie the hands below the navel. · The Imam will then recite Surah Fatiha and another Surah, and complete the Rakaat as done in an ordinary Salaah. · The Imam will then stand up for the second Rakaat and recite Surah Fatiha followed by another Surah. · The Imam will then recite the three extra Takbeers and the congregation will do the same. · When the Imam will say the Takbeer the fourth time, the Imam will go into Ruku and complete the Salaah as usual. The Latecomer · If the Imam is reciting Surah Fatihah or another Surah in the first Rakaat of Salah and a follower comes late and has missed the extra Takbeers, he should say the first Takbeer Tahrima and then the three extra Takbeers while the Imam is reciting and then follow the Imam as usual. · If the follower joins the Imam in Ruku, he should say the extra Takbeers and then go down into Ruku. However, if he fears missing the Rakaat if he stays standing to say the extra Takbeers, he should go immediately into Ruku and recite the extra Takbeers in Ruku without raising the hands. · If the follower misses the first rakaat of the Eid prayer, he should stand up after the salam of the Imam and read the Thana, Ta’awwuz, Tasmiyah, Surah Fatihah, another surah, and thereafter say the three additional Takbeers before going into Ruku and thereafter complete the Salaah as normal. · If the follower reaches the congregation when the second Rakaat has also been completed, he should join the Imam and stand up after the salaam and observe the Eid prayer as normal i.e. with the six extra Takbeers. Jamiatul Ulama (KZN) Council of Muslim Theologians

'Eid ‘Īd-Ul-Fitr (& The Sunnats Of The Day Of ‘Īd) - Shaykh Muhammad Saleem Dhorat (HA) Etiquettes and Rulings relating to the day of Eid - Approved by Mufti Ebrahim Desai. THE REALITY OF EID - Islamic Tarbiyah Academy From Eid to Eid - All about Sacrifice and Striving Eid Salaah For Women The Sunnat Of The Musallah (Eid Gaah) When Eid And Jumu'ah Coincide Eid salah does not cancel Jumu'ah Salaah Eid Cards Eid Greetings The Glorious Day of Eid The Day of Eid!

8 Rakat Taraweeh only two Centuries ago Question I heard that the prophet(saw) prayed tarawi but he didn’t want people to make it a habit. If that’s true, then why is it sunnah-mu’aqaddah now to pray 20 taraweeh? sometiems I can’t pray tarawaeeh because it takes 2.5 hours at our mosque. can you give a suggestion? can we pray only 8? Answer Until approximately two centuries ago there were no two answers to this question. Every person until this time unanimously agreed that it is TWENTY Rakaats. Around the twelfth century a group calling itself the Ahle Hadith emerged and began propagating the fallacy that Taraweeh is only eight Rakaats. Recently, a small group in our country, in order to cast aside the following one of the four Madhabs, have begun blindly following the so called Ahle Hadith. Hence not only do they deprive themselves from the rewards of the entire twenty Rakaats, they also mislead other simpleminded people who are unaware of the facts and deprive them as well. At the same time those of weak Imaan who find the twenty Rakaats difficult due to their laziness and lack of realisation of the tremendous rewards of Taraweeh, have found a scapegoat in the baseless propaganda of the Ahle Hadith and its followers. The reality, however, is that twenty Rakaats of Taraweeh is Sunnatul Mua’kkadah (a greatly stressed Sunnah, deliberate omission of which is a sin). ALL UNANIMOUS In the time of Rasulullah (Sallallaahu Álayhi Wasallam) the Taraweeh Salaat was performed individually and in small groups. Rasulullah (Sallallaahu Álayhi Wasallam) stressed its performance but did not perform it with the congregation since he feared that it may then become Fardh (compulsory) upon the Ummah. In one narration, it is nevertheless mentioned that Rasulullah (Sallallaahu Álayhi Wasallam) performed twenty Rakaats of Taraweeh and the Witr in Ramadhaan. (Musannad ibn Abi Shaiba and Bayhaqi). This practice of performing the Taraweeh individually and in small groups continued in the time of Sayyidina Abu Bakr (Radhiallaahu Ánhu) and the initial years of the Khilafa of Sayyidina Úmar (Radhiallaahu Ánhu). Thereafter Hadhrat Úmar (Radhiallaahu Ánhu) appointed Ubayy ibn Kaáb (Radhiallaahu Ánhu) as the Imaam and gathered everybody in one Jama’ah behind him for the full twenty Rakaats of Taraweeh. At that time there were numerous Sahaabah (Radhiallaahu Ánhum) present. All of them agreed on this decision of Hadhrat Úmar (Radhiallaahu Ánhu). If this decision was contrary to Deen, the Sahaabah (Radhiallaahu Ánhu) would have never been tolerated it. Their consensus on this manner is itself a Shaée proof of twenty Rakaats being Sunnah. A number of narrations mention the performance of twenty Rakaats by the Sahaaba (Radhiallaahu Ánhum). Therefore, we find that the four great Imaams of the four Maddhabs, despite a number of minor differences among them on the interpretation and application of various aspects, are unanimous that Taraweeh is twenty Rakaats. This is authentically recorded in their books. HARAMAYN The aspect of Taraweeh is really as clear as daylight. Therefore, one will find that in the Haramayn of Makkatul Mukarramah and Madinah Munawwarah up to this day, from the very time of Umar (Radhiallaahu Ánhu), twenty Rakaats is performed in Jamaa. The Sahaaba (Radhiallaahu Ánhu), the Taabiéen (those who came after the Sahaaba (Radhiallaahu Ánhum), the Imaams of Fiqh (jurisprudence) and the entire Ummah, with the exception of the so called Ahle Hadith of recent times, has been unanimous on twenty Rakaats. YOUR DECISION Finally, in one Hadith Rasulullah (Sallallaahu Álayhi Wasallam) is reported to have said, ‘After me there will be much differences. Hence hold on to my Sunnah and the Sunnah of my rightly guided Khulafaa’. (Mishkãt). Twenty Rakaats of Taraweeh with Jamaa was the Sunnah of the rightly guided Khulafaa. In this latter day difference, who will you follow? The Sunnah of the Khulafaa of Rasulullah (Sallallaahu Álayhi Wasallam) or the way of those who contradict them??? You make the decision. The administration of your masjid should consider the convenience of the people coming for tarawih. If there is another musjid nearby performing twenty rakaats taraweeh in a shorter space of time you may go there. and Allah Ta’ala Knows Best Mufti Ebrahim Desai FATWA DEPT. Source

The Essence of I’tikaaf Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: The purpose of I’tikaaf is to create mental seclusion with the Beloved (i.e. Allah Ta‘ala). This is the beginning of spiritual progress. The hadeeth says that before nubuwwat, seclusion was made beloved to Rasulullah (sallallahu ‘alaihi wasallam). The mind has to be completely free from all other worries, concerns, desires and aspirations. Like a reserved parking, the mind doesn’t only need to be paak (pure), but also needs to be reserved solely for Allah Ta‘ala. Ihyaauddeen.co.za

THURSDAY NIGHT SUMMARY [20th Ramadhan]: Mufti Ebrahim Desai Saheb explains the virtues of I’tikaaf and presented the inspirational incident of Hazrat Abu Lubabah radhiyallahu Anhu. He chained himself to a pillar of Musjidun Nabawi and vowed not to be unchained until Allah forgave him or he dies in that state. Mufti Sahib stated we too should have a similar determination like Hazrat Abu Lubabah Radhiyallahu Anhu. Exert ourselves and then hope for forgiveness from Allah.

The Countdown Begins!!!...Ramadhan's Last Ten Nights and Days By: E Islam Team In this blessed month of Ramadan, we have now come to the grand finale – the last ten days of Ramadan that are even regarded as the “cream” of Ramadan. In it is a night that Qur'an tells us is better than 1000 months (yes, months…not days!) The Messenger of Allah (peace and blessings of Allah be upon him) said: "There has come to you Ramadaan, a blessed month which Allah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived." (Hadith Narrated by An-Nasaa’i, 2106; Ahmad, Sahih At-Targheeb, 999.) So, in preparation for the grand finale, here is a checklist of some of the things that we can all do to make the remaining days of Ramadaan work to our advantage: 1) Get in High Gear for the Next few Nights and Days Time is of the essence. Every moment counts. Whatever you need to do for the next ten days to make the most in `Ibadah, good deeds, reciting Qur'an, dhikr, making du`aa', etc., rewards are going to be multiplied. No one knew about the importance of these days more than the Messenger of Allah (peace and blessings of Allah be upon him) would strive hard in worship during the last ten nights of Ramadaan as he did not do at other times.(Hadith Muslim) If we lose this opportunity, we have to wait another year, assuming we are still around and are in good health and shape to make use of it. Even if we are, we have the past years’ sins on our shoulders and life’s normal trials and tribulations to face the coming year. So, there is no better time to ask Allah to make all that easier than NOW. 2) Get a Copy of the Qur'an and Recite as Often as You Can Not enough can be mentioned on the benefits and virtues of Qur'an. It is proven in the authentic Sunnah that the Qur'an will intercede for those who read it at night, as Ahmad (6626) narrated from ‘Abdullah ibn ‘Amr that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Fasting and the Qur'an will intercede for a person on the Day of Resurrection. Fasting will say, ‘O Lord, I deprived him of his food and his desires during the day, so let me intercede for him.’ And the Qur'an will say: ‘I deprived him of his sleep at night so let me intercede for him.’ Then they will intercede." (Narrated by Ahmad; classed as sahih by al-Albani in Sahih al-Jami`, no. 3882.) As is stated in the hadith in which the The Messenger of Allah (peace and blessings of Allah be upon him) said:"Whosoever reads a letter from the Book of Allah will receive a Hasanah (good deed) from it (i.e. his recitation), and the Hasanah (good deed) is multiplied by ten. I do not say that Alif-laam-meem is (considered as) a letter (in reward), rather Alif is one letter, laam is one letter, and meem is one letter." (Reported by At-Tirmidhi, Ad-Darami) The Messenger of Allah( Blessings and Peace be upon him) said:"The best of you is he who learns the Quran and teaches it." (Hadith Reported by Al-Bukhari) 3) Get your Sins Forgiven First the bad news –In Musnad Ahmad it is narrated that Thawbaan said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "A man is deprived of provision (Rizq) because of the sins that he commits." (Narrated by Ibn Majah, 4022, ). And now for the good news – It was narrated from Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: "Whoever spends the night of Laylat al-Qadr in Prayer out of faith and in the hope of reward, will be forgiven his previous sins." 4) What to Say on Laylat Al-Qadr One of the best du`aa’s that can be recited on Laylat Al-Qadr is that which the Prophet (peace and blessings of Allah be upon him) taught ‘A’ishah (may Allah be pleased with her). It was narrated by At-Tirmidhi, who classed it as sahih, that ‘A’ishah said: I said: “O Messenger of Allah, If I know which night is Laylat Al-Qadr, what should I say?” He said: "Say: Allahumma innaka ‘afuwwun tuhibb al-‘afwa fa`fu ‘anni (O Allah, You are All-Forgiving and You love forgiveness so forgive me)." 5) Get in the Class of the Pious People Allah has described the pious as follows (interpretation of the meaning): (They used to sleep but little by night (invoking their Lord (Allah) and praying, with fear and hope). (Adh-Dhariyat 51:17) (And in the hours before dawn, they were (found) asking (Allah) for forgiveness,) (Adh-Dhariyat 51:18) Allah's Messenger(saw) said:" There is in Paradise an Apartment, the exterior of which can be seen from the interior, and the interior of which can be seen from the exterior. Such apartments have been prepared for those who are Polite in their talk, Provide Food to the Needy, Fast frequently and observe the TAHAJJUD PRAYERS when people are sleep.” (Mishkhat Al-Masabih ; Hadith No. 1232) 6) Finally… Think of all that you need to ask Allah for and ask Him now. If you haven’t before, this is the time to connect with Him and feel closer to Him. And when you do during these last ten nights and days of this Ramadaan, you would want to do this again and again– even after the month is over. And finally, when you are in a state of Ibadah (Prayers and worship), please open your heart for others as well and please do remember your brothers and sisters who are in great difficulty all around the world in your prayers. Remember what The Messenger of Allah (peace be upon him) said: "The supplication that gets the quickest answer is the one made by one Muslim for another in his absence."(Hadith-Reported by Abu Dawud and At-Tirmidhi) You snooze…you loose! Cut off texting, tweeting and changing your profile status unless really necessary. So strive during these last ten days as if it would be your last chance to do so. A wise man once said… “ I will pass this way but once so let me do whatever good I can NOW for I may NEVER pass this way again!” May Allah Ta’la grants us the wisdom, courage and strength to reap the full benefits of this month…Ameen www.eislam.co.za

Has not the Time arrived for Hearts to Change? Fudhail Ibn Ayyaadh (Rahimahullah), a sinner and highway robber who plundered passing caravans had his heart pierced one night when he and his band were about to enter a house with the aim of looting it. As they stood on the enclosing boundary wall, they heard the voice of the saint who resided there reciting the Qur’an in Tahjjud Salaah (Optional prayer of the night). The verse that was instrumental in piercing his heart on the spot and attracting him to Allah Ta’ala was: أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ Has the time not arrived for the believers, that their hearts melt with fear, by the remembrance of Allah Ta’ala? [Al Hadeed 57:16] He was immediately wounded with these words for the time of repentance had arrived and with his repentance and mending his ways he reached sainthood of a high calibre. Taken from “Manifestations of Allah’s Attraction” by Shaykh Hakeem Akhtar (Rahimahullah)

Laylat al-Qadr & The Last 10 Nights 12 Ways To Maximize I'tikaf

Objective of Ramadān (Part 4) Guidance and advice for the Blessed Month from Conquer Your Nafs Ramadān is the season for conquering the nafs. Ramadān and Media Ramadān has been granted to us by Allāh ta‘ālā so that we connect with Allāh ta‘ālā and become a muttaqī; Ramadān is not the time to engage in futile activities like listening to the radio or reading newspapers!

When to discharge the Sadaqatul Fitr There are several Hadiths that encourage discharging the sadaqatul fitr before the Eid salah. Imam Bukhari (rahimahullah) has included the following chapter in his famous book; Sahih Bukhari: ‘The chapter of [discharging] the sadaqah before Eid.’ Imam Bukhari (rahimahullah) quoted the following Hadith under this chapter: Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu ‘anhuma) reports that Rasulullah (sallallahu ‘alayhi wasallam) instructed that the sadaqatul fitr (fitrah) be given [to the poor] before the people go out to the Eid salah.’ (Sahih Bukhari, Hadith: 1509) Based on the above, the ‘Ulama have ruled that it is better (mustahab) to pass the fitrah to the poor and needy before the Eid salah. A Misconception However, there is a misconception among the people that by them putting their fitrah into the collection boxes which are in the masajid etc before Eid, they have discharged their fitrah on time! This is an incorrect notion. Practice of the Sahabah (radiyallahu ‘anhum) In the time of the Sahabah (radiyallahu ‘anhum) the collection of the fitrah would take place a few days before Eid. Imam Malik (rahimahullah) has recorded in Muwatta, that Sayyiduna ‘Abdullah Ibn ‘Umar (radiyallahu ‘anhuma) would send his fitrah to the one who was in charged of collection two or three days before Eid. (Fathul Bari, Hadith: 1511) Imam Bukhari (rahimahullah) has recorded that these Fitrah collectors would be given the fitrah a day or two before Eid. (Sahih Bukhari, Hadith: 1511) This was obviously done so that the collectors had time to pass on the fitrah to the needy in time, before the Eid salah. We too can implement this system insha Allah by ensuring that we either give our fitrah directly to the poor before Eid salah, or by placing it into the tins/boxes a few days early. The collecting organisations can then arrange for these tins to be collected on 28 Ramadan for example. The imams of the masajid can also educate their congregations in this regard. Then the different organisations will have ample time to distribute the fitrah in time insha Allah. That is the ideal we should be striving for. Insha Allah with a little bit of attention, this can easily be achieved. Note 1: The above will apply if the collecting organisations are considered the wakils (deputies/representatives) of those discharging their fitrah. If the organisation is the wakil of the recipients, then obviously my concerns above become irrelevant. Note 2: If one fails to discharge the sadaqatul fitr before the Eid salah, it should still be discharged thereafter. To discharge it before the Eid salah is meritorious, as stated above and not binding (wajib). al-miktah

How Allah Ta’ala exposes A Sinner out of His Mercy islaahiadvices.com Any action you do, do it for Allah. Don’t worry what this person and that person said. All those doubts, kick it out of our mind. You want to do something? Do it for Allah. How much you can do, do. Whatever you can’t do, leave it out. Don’t get involved in politics. Don’t hurt people. Don’t read too much into things. Two people brought a dispute to Nabi Sallallahu Alayhi wa Sallam who responded that I have to pass judgment on that which is apparent. After this, if someone does something wrong then Allah is watching and He will deal with it. We too, have to adapt to this. Especially spouses, we have men who, when cheating, may have two phones. He’s a couch potato yet the second the wife walks towards his ringing phone, he suddenly becomes an athlete. Why? He’s hiding something. The cheated upon spouse now becomes a policewoman. Now she’s monitoring, constantly worried. You can’t blame her, but over time, this does get frustrating. The spouse guilty of disloyalty now plays the guilt card, he says, don’t you trust me? So for the innocent spouse it’s a worrying, constrained life. The best way to deal with it is to leave it to Allah. Because if the spouse is being disloyal, who is he being disloyal to? He is being disloyal to Allah first. We can duck and dive from humans, but we can’t duck and dive from Allah! So if someone is doing wrong, Allah will expose them. Just like Allah exposed him the first time, if he continues to be disloyal, Allah will expose him again. Nabi Sallallahu Alayhi wa Sallam mentioned in a hadith that enter from the front door when you come home. Meaning, don’t go through the back door, peaking, to see what she’s up to. This hadith shows us that we mustn’t search for evidence, Allah will expose a cheater if he continues to cheat. Generally with any sin, first Allah will give us a chance to reform. When we don’t appreciate the chance, after a few times Allah makes it such that a man almost gets caught, but he makes a lucky escape and he gets away. Now if he still doesn’t make taubah, then he gets caught. 9 out of 10 times someone close who has his well-being at heart will catch him out. This close one will give him advice and nasihah, discouraging him from the sin. Now if he still continues, then eventually Allah exposes him in public. Allah embarrasses the person, but that too is mercy from Allah. Now it’s out in the open, make taubah and Istighfar before you die! With getting away….how long are you going to get away for? There’s no getting away after death! So this is generally Allah’s system. He gives us repeated chances to make taubah. With gambling, womanizing and cheating generally, this is what happens when a person gets exposed. Of course there are some exceptions as always. And, it’s not always the man who cheats. When a man cheats, who does he cheat with? Obviously a woman. May Allah Ta’ala save us, Aameen. (The above is an extract from a Bayan delivered by Hazrat Maulana Dawood Seedat حفظه الله click here.)

Finding Peace and Contentment

Objective of Ramadān (Part 3) Guidance and advice for the Blessed Month from The Most Important Thing in Ramadān The most important thing in Ramadān is to refrain from every type of sin. In order to achieve this, we should concentrate on the following two things: • Refrain from mixing. By keeping to ourselves we are greatly aided in staying away from many sins. • Keep occupied at all times. By holding fast to a timetable, we will safeguard ourselves from engaging in sinful and futile activities, and we will accomplish much and derive much benefit from this blessed month, inshā’allāh.

Part 3 Q. Zayn gave Ashraf his Zakaat to give to Jamaal but Ashraf gave Zayn’s Zakaat to Ali. Is Zayn’s Zakaat valid? If Zayn appointed Ashraf as his representative to discharge his Zakaat to Jamaal but instead, Ashraf discharged it to Ali, Zayn’s Zakaat will not be discharged and Ashraf will be responsible in discharging Zayn’s Zakaat to Jamaal. (Fataawa Mahmoodiyyah 9/494/495) Q. Can a person build a house and give it as Zakaat to a Zakaat recipient? It is permissible to build a house and give it with the intention of Zakaat to an eligible recipient of Zakaat. (Ahsanul Fataawa 4/300) In doing so, the market value should be realised in calculating a persons discharged amount of Zakaat. Q. Is it permissible to give Zakaat to one’s father-in-law, mother-in-law, son-in-law, daughter-in-law? Can one give Zakaat to ones brothers, sisters, uncles and aunts? It is permissible to give Zakaat to ones In-laws i.e. father-in-law, mother-in-law, son-in-law’s, daughter-in-law’s and so on. It is also permissible to give Zakaat to ones brothers, sisters, uncles and aunts. In fact, ones close family relatives should be given preference over others in discharging Zakaat. Zakaat cannot be given to ascendants(e.g. parents, grandparents), descendants (e.g. children, grandchildren) and spouse. Q. I have a small business and I have a few staff. I cannot afford to pay all my staff their salaries. Can I use Zakaat money to pay them their salaries? A. Zakaat money cannot be used to pay an employee his salary. If an employee is an eligible recipient of Zakaat, he may be assisted with Zakaat apart from his salary but Zakaat cannot form part of his salary. Keeping in mind the rights of employees and the smooth running of a business, employers should employ a sustainable amount of employees and not more than they can manage. Q. I have a diamond necklace which my husband gave me as a gift. Do I have to pay Zakaat on it ? No. There is no Zakaat on precious stones or metals besides gold and silver unless they have been purchased with the intention of resale. If your diamond necklace if for personal use, there is no Zakaat on the diamond itself. However, if the necklace is of gold or silver, Zakaat will have to be paid on the gold or silver content only. Q. Ramadaan will be soon and I usually calculate my Zakaat in Ramadaan. I would like to know how to calculate in on a property. I have invested 200 000 in a property as a shareholder. From this I collect a rental every month. How do I calculate Zakaat on this property? There is no Zakaat due on property that has not been purchased with the intention of resale (trade). In your situation, since you have purchased a share of property as an investment and not for resale, there is no Zakaat due on your share of the property itself. However, the dividends that you receive will be subject to Zakaat if you have saved up these funds. Whatever you have saved up from these dividends will be subject to Zakaat like the rest of your wealth (2.5%) on your due date for Zakaat. If you have used up all the funds from these dividends before the due date of Zakaat, there is no Zakaat on these funds. Q. Zakaat has been due to me in Ramadaan. I have been giving Zakaat on R 20 000.One month ago i have received R10 000. How much should I pay this year in Ramadaan. If you already possess the Nisaab amount, the amount you receive during the year will be added to your wealth subject to Zakaat even though one complete year has not yet passed on the recently received funds. Therefore, if you possessed R20 000 from last Ramadaan and you now received another R10 000 and you have this amount in your possession on the due date of Zakaat, you will pay Zakaat on R30 000. (Tabyinul Haqa’iq, Vol: 1, Pg: 272) Jamiatul Ulama (KZN) Council of Muslim Theologians