ummtaalib

The Blessing of Ramadhaan Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) writes: The mubaarak month of Ramadhaan is a very great blessing and favour of Allah Ta’ala for the Muslims. However, the full blessing of this favour will be reaped by valuing it and appreciating it. Otherwise Ramadhaan will come and go without us gaining anything. (Fazaail-e-A’amaal [urdu], Fazaail-e-Ramadhaan pg. 2)

Safeguarding our Īmān By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَكُونُواْ مَعَ الصَّادِقِينَ O you who believe, fear Allāh and be with the truthful. (9:119) There are three commands given in this verse: īmān, taqwā (safeguarding oneself from sin) and adoption of the company of truthful, god-fearing people. In this verse Allāh ta‘ālā teaches us that if we want to safeguard our īmān we have to save ourselves from sin by adopting taqwā. After accepting faith, failure to safeguard ourselves from sin means our īmān will not strengthen, and instead will weaken. And by continually weakening, the chances are that īmān will be lost altogether and be replaced by disbelief. So the rule is this: in order to safeguard your īmān, it is necessary to protect yourself from sin. And in order to be able to stay away from this, we need to adopt the company of the pious. Through the company of the pious, a person attains the ability to refrain from sin and becomes a Walī of Allāh ta‘ālā. Thereafter, the company of pious, god-fearing people assisits towards more progress in taqwā. So Allāh ta‘ālā is telling us that if we wish to safeguard our īmān, we need to protect ourselves from sin, and if we wish to integrate the practice of refraining from sin into our lives and if we wish to illuminate our hearts with the light of taqwā then we must remain connected with the pious, i.e. those who are truthful in word and deed, and whose inner condition and external condition are the same. If the company of the pious is not adopted, then the standard of taqwā that is required will not be achieved. And if the standard of taqwā is not achieved, then the standard of īmān that is required will not remain. And it is possible that as the level of taqwā decreases, and sinfulness continues to increase, a time will come when īmān itself will diminish. (May Allāh ta‘ālā save us all. Āmīn) This is an extract from the booklet ‘Time to Change’ published by At-Tazkiyah.

Fasting without Intention Q: I did not have an intention to fast the Ramadaan fast today so I did not wake up for sehri but I did not eat anything for the day. During the course of the day my intention is to fast. Can I still fast or not? A: If you had not eaten anything since sehri time, then you are allowed to make an intention and start fasting. However, the intention must be made at one hour before zawaal. Furthermore, when making the intention, intend that you are fasting from subuh saadiq (i.e. dawn) Find out from your local musjid what time is zawaal in your area. If you had made the intention one hour before, your fast will be valid. Mufti Siraj Desai Source

What is the ruling of shill bidding on ebay? Question: What is the ruling of shill bidding on ebay? In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Answer: Shill bidding has been explicitly prohibited by the Prophet ﷺ. Shill bidding or artificial bidding is against the policies of eBay. To breach an agreement after agreeing to it is not permissible unless there are exceptional circumstances. The jurists have categorically stated that shill bidding in order to inflate the price over its market value and worth is severely disliked. To engage in such a practice and to prompt others to participate in such activity is sinful.[1] And Allah Ta’ālā Alone Knows Best Mufti Faraz Adam al-Mahmudi, www.darulfiqh.com

Taraweeh Summary 14th Night 15th Para: Subhanallah Lazi Asiaa: From 1st Ruku of Surah Bani Israel till 9.5 Ruku of Surah Khaf. 17. Suratul Bani Israel: The Chapter of the Children of Israel or Al- Isra (The Night Journey). Makkah - 111 Aayats. The Surah in brief: The to the rest of the religions. Just as Rasulullaah  is the Imaam (guide) of all Nabis regarding mercy, so is his Deen when compared to the rest of other religions. The Da’wah of Haq and the command of responding to it. The similitude of Da’wah is like a spiritual "Day" wherein one is alert and sees it necessary to use the strength of all faculties in accomplishing any work. The Ahkaam (rulings) of Da’wah to the truth is explained in detail in two Rukus. All obstacles to the truth should be refuted after having responded to the Da’wah of the truth. If no effort is made for Da’wah of truth then whilst one is in the Dunya (world) there is an oppressive robber who is ever ready to snatch away the effects of your Imaan. Therefore if you have responded to Da’wah then the effects of Imaan will carry you safely through. If no response is made to Da’wah, then an eternal blindness will result with horrid consequences. They will be severely penalized in the Aakhirat (hereafter). If one desires to be safe from worldly blindness and blindness in the hereafter, then one should consider using the cure and mercy afforded by Allaah. Abstention from asking irrelevant questions is mentioned in two Rukus. High moral levels are encouraged and treating parents kindly, praying for them. Brothers of shaitaan are lavish spenders. Do not walk proudly. The qualities of those who respond to Da’wah are mentioned. Hear Mufti A Hoosen Elias audio summary of the 13th night of Taraaweeh Download Now 18. Suratul Kahf: The Chapter of the Cave. Makkah - 110 Aayats. The Surah in brief: After a brief introduction, four categories of people are described. From these examples it has been proven how each category can obtain respect and comfort if their connection with Allaah is improved. The categories are: 1. The lowest level of the pious “i.e. the Ashabal Kahf” the Inhabitants of the cave. From Ruku 1 to 4. 2. The lowest level of the worldly orientation “i.e. Ashabal Jannat” the owners of the two orchids. From Ruku 5 to 8. One rich and the other poor. The rich were ungrateful warned by the poor. A rainstorm destroyed the rich ones fruits. 3. The highest level of the pious. The Nabi Moosa . From Ruku 9 to 10. 4. The highest level of the worldly orientation “i.e. Zul Qarnain” from Ruku 11 to 12. Thus we have: 1. Introduction. 2. How the Ashabul Khaf hid in the cave. 3. Their awakening after a deep sleep. The reason for the Ashabul Khaf hiding is because they were monotheists. After awakening from the deep sleep one of the companions went to purchase some food. People are informed (by analogy) of this incident (the deep sleep). Just as they slept for such a long period, death then Qiyaamat (judgement day) will occur in a similar manner (i.e. resurrection). The duration of their sleeping period was three hundred and nine years. 5. A Muwahhid (monotheist) invites his fellow Mushrik (polytheists) companion to the true Deen of Islaam. 6. The Mushrik remorse is instant after the destruction of the orchids. 7. The illusions of the pleasures of the Dunya are explained as an appendix in comparison to the past subject of righteous actions. 8. Those who severe their ties with Allaah (i.e. Mushrikeen - Polytheists) strengthen their ties with Shaytaan the accursed enemy. 9. Who can be more unfortunate than that person who severs ties with Allaah and turns away when being called to His signs! 10. Moosa (AS) takes on a journey to meet Khidar (RA). 11. After having met, conditions are laid for mutual benefit.

Taraweeh Summary 13th Night 14th Para:- from 2nd Aayat of Surah Hajr till end of 15th Ruku of Surah Nahl. 15. Suratul Hajr : The Surah of the Rocky Tract. Makkah- 99 Aayats. This Surah in brief: Story of the people of Al- Hijr, Al Aykah and the people of Loot (Alayhis Salaam) is mentioned, as to how they sinned and were destroyed. It is the system of Allaah to give respite to the antagonists after the Da'wah (invitation of Deen) is presented to them. Mention is made of: - 1. Time has been appointed for the destruction of the antagonists of Islaam as was done to the past nations. How much of harm can be caused by opposing. 2. Allaah takes the responsibility of preserving the Noble Qur'aan because it is the interpreter of Islaam. 3. The manner in which We have paid particular importance to your physical nourishment. 4. Likewise particular importance is paid to spiritual nourishment to the extent that no enemy (Shaitaan) of yours may reach the skies. 5. If the teachings of the Qur'aan are not attained then due to natural weakness, the Shaitaan (devil) will mislead you. 6. Thereafter your abode will be Jahamman (hell-fire) 7. If piety (i.e Allaah consciousness) is achieved through the medium of the teachings of the Qur'aan, then Janah (paradise) will be your abode. 8. Mention is made of the visitations of Allaah. 9. The note of the end-result of the antagonists. 10. Mention is made of the visitations of Allaah 11. If these people (i.e. Kuffar) do not listen then turn away from them. 12. Hold firm on to the Noble Qur'aan 13. Allaah is sufficient enough for you against the evil of those jesters. So worship Allaah until death. 15. Suratun Nahl: The Chapter of the Bee. Makkah – 128 Aayats This Surah in brief: The purpose of Nabi (Sallallahu Alayhi Wasallam) is Da'wah (invitation) to the Tawheed (Unity of Allaah). 1. The purpose of revelation is the invitation to Tawheed. 2. Allaah mentions His great Signs, eg. The Bee, pure honey from bowels and blood. Da'wah is given towards Tawheed by mentioning the Great Signs of Allaah. Mention is made of :- 1. Your Supreme Being (Worthy of Worship) is One only. 2. In order to perfect your relationship with Him, it is essential to follow the Qur'aan. 3. The deniers of Tawheed are destroyed in this world. 4. They will be delivered into Jahannum in the Hereafter. 5. The people of Allaah hold great respect for the Noble Qur'aan, and will be immensely rewarded. 6. The deniers of Tawheed hide behind the issue of fate (destiny) in their actions. 7. If it was the Divine wish of Allaah to regard Shirk (polytheism) as permissible, then how would it have been possible for the Nabis to propagate Towheed (monotheism). 8. Those monotheists who were compelled to leave their native land will received tremendous rewards in this world and the hereafter. 9. The Noble Qur'aan was revealed through the correct medium with Allaah 10. Your Supreme Being (worthy of worship) is One only 11. It is He who will benefit you in your ease and adversities. 12. These people (the deniers) are so foolish that instead of appreciating (the Message) they adopt an audacious attitude by falsely associating daughters to Allaah. 13. Shaitaan subdued these Kuffar just as he did to the past nations. 14. Only through the medium of the Noble Qur'aan will those erroneous matters be rectified. 15. The eradication of this doubt that how can the Divine Word manifest through the medium of a human. 16. Allaah Ta'aala illustrated examples for the need of Tawheed. 17. The proofs of Tawheed are stated. 1. No excuse will be accepted from the deniers of Tawheed on the day of Qiyaamah (judgement). 2. These people will be disgusted with their acts on the Day of Qiyaamah. 3. If any person wishes to reform himself then he should know that the Noble Qur'aan exists for his guidance. 18. The system of reformation from the Noble Qur'aan is outlined. 1. When at any time of need a change occurs in the well-ordered text, these deniers of Tawheed make the original arrangement of the Qur'aan a proof against the change (i.e. new order). 2. These ignorant ones will only endure great losses on the Day of Qiyaamah. 19. These Kuffar will argue a great deal just to escape seizure, but they will remain tormented for their heinous actions. Yes! If these Kuffar desire to be protected from that punishment then it is incumbent upon them to reform now. 20. If the thankful servants of Allaah wish amendments for more goodness in the Dunya (world) and Aakhirah (hereafter) then they souls must adopt the standard of Ebrahim (Alayhis Salaam). Ayat 90 in which Allaah enjoys justice, kindness, charity to one’s kindred, forbidding indecency, wickedness and oppression was read by Umar bin Abdul Azziz (A.R) in the Jumuah Khutba and ordered it’s recitation. Up to date it is done. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now

Status of the Famous Hadith on the Virtues of Ramadhan This an in-depth analysis of the Famous Hadith in which our Beloved Nabi (sallallahu álaihi wasallam) described Ramadhan to the Sahabah (radiyallahu ánhum)by my Friend and Colleague: Moulana Bilal Ali of Chicago, Director of www.darulhikmah.com, Founder of www.attahawi.com and www.ilmgate.com Question: There is a Hadīth that divides Ramadan into three periods. Is this Hadith authentic? Reply: After a detailed analysis of all the corroboratory chains of the Hadith in question, it can be concluded that it is of a weak (ḍaʿīf) nature. The weakness of the narration, however, is not of such severity as to render it baseless. Narrations of this type can be used for the purpose of encouragement and relation of virtue according to the opinion of the vast majority of Hadith scholars. The report in question has been narrated in a number of primary authoritative Hadith collections, namely Ṣaḥīḥ Ibn Khuzaymah (Hadith 1887) with one chain, Bayhaqī’s Shuʿab al-Īmān (Hadith 3608) with numerous chains, and in brief in al-Thawāb of Abu ’l-Shaykh Ibn Ḥayyān. In secondary Hadith sources, this narration has been mentioned in full in al-Mundhirī’s al-Targhīb wa ’l-Tarhīb (Hadith 1462). The full text of the Hadith is as follows: “Salmān reports: ‘On the last day of Shaʿbān, the Messenger of Allah (upon him blessings and peace) addressed us and said: “O People, there comes upon you now a great month, a most blessed month, in which lies a night greater in worth than one thousand months. It is a month in which Allah has made compulsory that the fasting should be observed by day; and He has made the tarāwīḥ by night a sunnah. Whosoever tries drawing nearer to Allāh by performing any virtuous deed in this month, for him shall be such reward as if he had performed a farḍ (obligatory observance) in any other time of the year. And whoever performs a farḍ for him shall be the reward of seventy farḍ in any other time of the year. This is indeed the month of patience, and the reward for true patience is Jannah (Paradise); it is the month of sympathy with one’s fellowmen; it is the month wherein a true believer’s rizq (sustenance) is increased. Whosoever feeds a fasting person in order to break the fast (at sunset), for him there shall be forgiveness of his sins and emancipation from the fire of Jahannam (Hell), and for him shall be the same reward as for him (whom he fed), without that person’s reward being diminished in the least.” Thereupon we said: ‘O Messenger of Allāh, not all of us possess the means whereby we can provide enough for a fasting person to break his fast” The Messenger of Allah (upon him blessings and peace) replied: “Allah grants this same reward to him who gives a fasting person a single date or a drink of water or a sip of milk to break the fast. This is a month, the first part of which brings Allah’s mercy, the middle of which brings His forgiveness and the last part of which brings emancipation from the fire of Jahannum(Hell). Whosoever lessens the burden of his servants (bondsmen) in this month, Allāh will forgive him and free him from the fire of Jahannam.” “And in this month, four things you should endeavor to perform in great number, two of which shall be to please your Lord, while the other two shall be those without which you cannot make do. Those which shall be to please your Lord, are that you should in great quantity recite the kalimah ṭayyibah: Lā ilāha illa Allāh, and make much istighfār (beg Allah’s forgiveness with Astaghfirullāh). And as for those two without which you cannot make do, you should be Allāh for entry into paradise and seek refuge with Him from the fire of Jahannam.” “And whoever gave a person who fasted water to drink Allāh shall grant him a drink from my fountain, such a drink where after he shall never again feel thirsty until he enters Jannah.” Status of the Chains: The narration in question has been mentioned with a few different chains in the canonical collections of prophetic tradition. Most of the chains are problematic, containing narrators of highly unreliable status. The severity of the weakness of such narrators does not allow for the transmission of such chains even in the case of fadāʾil (virtuous acts). One such chain includes Yūsuf ibn Ziyād who is considered “very weak”. If his chain alone was considered then the Hadith would not be valid for narration. Similar is the case of Iyās ibn ʿAbd al-Ghaffār, who is majhūl (unknown), and Abān ibn ʿAyyāsh, who is matruk (abandoned), as well as any chains that contain them. Iyās ibn ʿAbd al-Ghaffār’s narration on the authority of ʿAlī ibn Zayd is mentioned in Bayhaqī’s Shuʿab al-Īmān. Regarding Iyās, Ḥāfiẓ Ibn Ḥajar states: “I do not know him.” One chain of this Hadith, mentioned by Imam Muḥamilī in his Amālī, however, is free of major flaws and is afflicted only with the presence of ʿAlī ibn Zayd ibn Judʿān and ʿAbd al-ʿAzīz ibn ʿAbd Allāh al-Judʿānī. (Amālī 1:299) This is the strongest of all the chains of this particular Hadith. Let us now analyze the two apparently weak narrators of the chain in order to determine the strength of the chain and the validity of narrating the Hadith. ‘Alī ibn Zayd ibn Judʿān: His full name is ʿAlī ibn Zayd ibn ʿAbd Allāh ibn Abū Mulaykatah (whose name is Zuhayr ibn ʿAbd Allāh ibn Judʿān ibn ʿAmr ibn Kaʿb ibn Saʿd bin Taym ibn Murrah al-Qurashī al-Taymī). He relates Hadith from Anas bin Mālik al-Ansārī, Aws bin Khālid, Ḥasan al-Baṣrī, Zurārah ibn Awfā, Saʿīd ibn Jubayr, Saʿīd ibn al-Musayyib, and ʿUrwah ibn al-Zubayr amongst others. His Hadith have been narrated by Imāms Muslim, Abū Dawūd, Tirmidhī, Ibn Mājah, Nisāʾī, and Bukhārī (al-Adab al-Mufrad) in their respective collections. Sāliḥ ibn Aḥmad ibn Ḥanbal relates on the authority of his father that he said: “He is not strong. Sometimes, people narrate on his authority.” Muʿāwiyah ibn Ṣāliḥ stated on the authority of Yaḥyā ibn Maʿīn: “He is weak.” He is also reported to have said regarding him, on different occasions: “He is not of [reliable] status,” “He is weak in everything,” “He is nothing,” “He is not evidence,” but also “ʿAlī ibn Zayd is more beloved to me than Ibn ʿAqīl and ʿĀsim ibn ʿUbayd Allāh.” Aḥmad ibn ʿAbd Allāh al-ʿUjalī stated: “His Hadith can be recorded, but he is not strong.” Yaʿqūb ibn Shaybah stated: “He is reliable (thiqah) and trustworthy in Hadith, but he is slightly towards laxness (līn).” Tirmidhī said: “He is trustworthy (sadūq), except that sometimes he raises a ḥadīth that was raised by someone else.” Nisā’ī stated: “He is weak.” Ibn Khuzaymah commented: “I do not rely upon him because of his weak memory.” Ḥāfiẓ Ibn Ḥajar states: “[The status of this Hadith] revolves around ʿAlī ibn Zayd ibn Judʿān, who is weak (ḍaʿīf).” (al-Atrāf) In short, the statements of the imāms on this narrator’s status are numerous are inconsistent, varying from Ḥāfiẓ’s declaration of weakness to Ibn Shaybah’s declaration of reliability. Although many have cast aspersions on the strength of ʿAlī ibn Zayd as a narrator, in truth he is, in shā Allāh, fair (ḥasan) in narrating Hadith. At worst, he is slightly weak. Essentially, the problem scholars of Hadith had with him was his memory and not with his integrity and truthfulness. Shaykh Muḥammad ʿAwwāmah discusses him in his footnotes on al-Kāshif and has mentioned Hadiths in which he is a narrator and where Imam Tirmidhī has ruled the Hadith to be ḥasan ṣaḥīḥ (fair and sound). ʿ Abd al-ʿAzīz ibn ʿAbd Allāh al-Judʿānī: While Ibn ʿAdī says that he is not supported by most of what he narrates, it does not seem that he is very weak. In short, Ḥafiẓ Ibn Ḥajar concludes regarding him that when ʿAbd al-ʿAzīz mentions having heard a narration directly from his shaykh (teacher) then it is appropriate to relate his Hadith. In the case of the chain mentioned above, he does mention having heard the narration directly, so the chain is relatively free from aspersion and is strong enough to corroborate the other narrations. When looked at in their entirety, the numerous chains of this Hadith certainly raise themselves to the status where they can be mentioned without problem in respect to virtues and encouragement. After mentioning the Hadith in his Faḍāʾil Ramaḍān, Shaykh al-Ḥadīth Muḥammad Zakariyyā al-Kāndhalwī’s summarizes the statements of the scholars of the past regarding the narration and states: “Ibn Khuzaymah narrates it in his Ṣaḥīḥ and said ‘if the hadith is authentic…’. Bayhaqī narrates it also, as well as Abū Shaykh Ibn Ḥayyān in al-Thawāb concisely. In their chains there is ʿAlī bin Zayd bin Judʿān. Ibn Khuzaymah and Bayhaqī also relate concisely (bi ikhtiṣār) on [ʿAlī ibn Zayd’s] authority from the Hadith of Abū Hurayrah. In its chain is Kathīr bin Zayd. In this manner it is mentioned in al-Targhīb pg. 203. I [Zakariyyā] say: A party has declared him weak. Tirmidhī states that he is ṣadūq (veracious, honest) and has even authenticated a Hadith of his which relates to greeting (salām). He has also declared sound (ḥasan) a number of [his] Aḥādīth. Many have declared him weak (ḍaʿīf), like Nisā’ī and others. Ibn Maʿīn stated: [He is] trustworthy (thiqah). Ibn ʿAdī stated: I do not see any problem with his Hadith. Ibn Khuzaymah has narrated on his authority in his Ṣaḥīḥ. Similarly, [he has been mentioned] in the Rijāl al-Mundhirī pg. 704. ʿAynī, however, said: the narration is munkar (unfamiliar), so reflect.” (Faḍā’il Ramaḍān8) The Hadith, therefore, is at worst slightly ḍaʿīf (weak), and because it has been narrated regarding faḍāʾil(virtues and merits) it can be accepted in this case. It should be noted here also that those people who have made it a habit to discourage the practice of relating weak narrations in discourses to the extent that speeches and orations are sometime rudely interrupted by them should reflect over the status of what they are objecting to before they cause fitnah amongst the masses. There is a prophetic method to discouraging the wrong, and hasty conclusions regarding narrations based upon isolated opinions of certain scholars should not entice individuals to give up wisdom and resort to disrespect and insolence when confronting fellow believers. And Allāh knows best. View the original article here

Taraweeh Summary 12th Night 13th Para From 6½ Ruku Of Sura Yusuf Till 2nd Aayat Of Sura Hijr. After being tried and assisted in his discernment Yusuf (Alayhis Salaam) is well on his way to a high post. Yusuf (Alayhis Salaam) receives control over the affairs, thereafter the drought afflicts Can'aan and his brothers come over for the first time. The brothers of Yusuf (Alayhis Salaam) return for the second time and Yusuf (Alayhis Salaam) detains his real brother, bin Yameen, wisely. The brothers of Yusuf (Alayhis Salaam) return fro the third time and thereafter recognise each other. The whole nation of Bani Israel enter Egypt and the interpretation of his (Yusuf (Alayhis Salaam) dream in childhood eventuates/materialises. The event of Yusuf (Alayhis Salaam) has a prophecy within for those who pledged with Rasulullaah (Sallallahu Alayhi Wasallam). 13. Suratur Ra'd : The Chapter of the Thunder. Makkah – 43 Aayats This Surah in brief: Even after the rise of the "Sun of Prophethood" some individuals were not enlightened, in fact they remained in darkness due to the screen of disbelief and deviation. 1. All revealed Books were sent according to the need of the time, but the antagonists denied it instead. 2. These people only accept one part of the system of Allaah and that is manifestations of happenings and for this very reason they do not understand the need for the Qur'aan. The Surah mentions :- 1. The Divine Command encompasses every condition of the creation. 2. If these people (antagonists) are not prepared to reform then Allaah Ta'aala ignores them as well. Allaah does not change people’s conditions unless they change their own. 3. These people have not hope of good from Allaah in the future too. 4. The ones who accept this Divine Book whole -heartedly and those who do not, can never be equal. 5. Just as these two groups differ in manner of action likewise would be there recompense. 6. The antagonists hope for any such sign to manifest-which may cause their hearts to be contented with the Qur'aan. 7. The believers contented of heart by the Noble Qur'aan (i.e. remembrance of Allaah). 8. The Noble Qur'aan is the ultimate of persuasion (guidance) but the hearts of the dis-believers have become more useless than the mountains, earth and the dead in taking effect. 9. The Nabis before Rasulullaah (Sallallahu Alayhi Wasallam) were also mocked at and in spite of this Allaah Ta'aala gave grace to the mockers and then did He afflict them with His punishment. 10. Thereafter they will encounter the chastisement of the Aakhiraah (hereafter). 11. Allaah Ta'aala informs the dis-believers that other Nabis had wives and children so why are they so suspicious about Nabi (Sallallahu Alayhi Wasallam) and his children. 12. Nevertheless the duty of Rasulullaah (Sallallahu Alayhi Wasallam) was to convey the Message and thereafter Allaah takes the responsibility of settling matters with them. Hear Mufti A Hoosen Elias audio summary of the 12th night of Taraaweeh Download Now Surah Ebrahim (Alayhis Salaam). Makkah – 52 Aayats. This Surah in brief: The subject matter of discussion throughout this Surah is on the purpose of Prophethood (i.e. sending of the Nabis). Hadhrat Ebrahim (Alayhis Salaam) is mentioned often and so is his duaa for Makkah and his descendants. Mention is made of: - 1. The purpose of the Prophethood of Moosa (Alayhis Salaam) and Muhammad (Sallallahu Alayhi Wasallam) is one and the same. 2. The Prophethood of Rasulullaah (Sallallahu Alayhi Wasallam) and the rest of all the Nabis is one and the same. 3. The opposition to the Nabis will result in disgust to their leaders. 4. The senior leader of the opposition party to the Nabis result will be in disgust on the Day of Qiyamah. 5. The followers of the truth are persuaded to observe total obedience in the true acts of goodness. 6. The standard of Ebrahim (Alayhis Salaam) is kept in sight for the following of the truth. 7. A relation should be maintained with the institution of Ebrahim (Alayhis Salaam). 8. The opposers of truth will, on the Day of Qiyaamah be very sensitive and stage a rebuttal. A good word is also compared to a proper tree.

The Author of Dalaailul Khairaat It is mentioned regarding the author of Dalaailul Khairaat that he once set out on a journey. During the journey he required water to perform wudhu. Subsequently he came across a well but however due to not having a bucket and rope he could not draw out the water from the well. Out of concern for his salaah, he became extremely worried. While in this state, a young girl (who was not yet baaligh) saw him and came to him. She asked him what was the matter and he explained to her the problem. She immediately spat into the well whereupon the water rose to the top of the well by itself. Witnessing this miracle performed by the young girl, he was overcome by surprise and thus asked the girl, “How did you perform this miracle?” The girl replied, “This was through the blessings of the Durood which I have recited upon Hadhrat Nabi (Sallallahu Alaihi Wasallam).” It was this miracle that motivated him to write the book Dalaailul Khairaat. (Fazaail-e-Durood). Allamah Zardaq (Rahmatullahi Alaihi) reports that upon the demise of the author of Dalaailul Khairaat, the fragrant smell of musk and amber used to spread forth from the grave. This was due to the blessings of the durood. (Fazaail-e-Durood) Ihyaauddeen

Receive Ten Blessings From Allah Ta’ala عَن أبي هُرَيرَةَ رَضِيَ اللهُ عَنه أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَليهِ وَسَلَّمَ قَالَ مَن صَلَّى عَلَيَّ وَاحِدَةً صَلَّى اللهُ عَلَيهِ عَشرًا (مسلم) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whomsoever recites durood on me once, on him Allah Ta’ala sends ten blessings.

Itikaf Explained (detailed)

Taraweeh Summary 11th Night 12 Para :- from 1½ Ruku of Surah Hood till 6½ Ruku of Surah Yusuf. Surah Hood mentions :- 1. The refuters of Tawheed do not understand the Divine mercy to be the actual means of dismissing the adversities, but merely to consider it to be something co-incidental. 2. These refuters evade the obedience of the Book of Allaah and in the process they devise many schemes to achieve this. 3. This is the reason for their failure while the people of Tawheed will get the upper hand and succeed. 4. Mention is made of the visitations of Allaah. 5. The Nabi Noah (Alayhis Salaam) invites towards Tawheed. 6. The antagonists of Tawheed are destroyed in the end. 7. 1. Mention is made of the visitations of Allaah in the incidents of the nation of 'Aad. 2. They were invited to Tawheed, but Their reason of denial destroyed them. 8. Again mention is made of the visitations of Allaah 9. The nation of Thamood obstructed the propagation of Tawheed. 10. They were doomed to destruction. 11. Then again mention is made of the visitations of Allaah. The nation of Loot (Alayhis Salaam)were destroyed because they ruined the connection with Allaah. 12. Then again mention is made of the visitations of Allaah. 13. Nabi Shu'aib (Alayhis Salaam) invites towards Tawheed. His people were destroyed due to their denial. 14. Once again, mention is made of the visitations of Allaah. 15. Disconnecting the relation between He Creator (Allaah) and His creation was the crime of Fir'oun. 16. In such an offence both the leader and the follower are defamed. 17. The crime of all the passed destroyed nations was the denial of Tawheed. 18. Remember people will also raise their heads in objection to your Da'wah. (invitation to Tawheed). 19. Remain absorbed in the worship of Allaah and place your reliance on Him, thereafter see if there is anything Allaah would not do for you ! Hear Mufti A Hoosen Elias audio summary of the 11th night of Taraaweeh Download Now 12. Surah Yusuf (Alayhis Salaam) Makkah –111 Aayats This Surah in brief: 1. The Surah deals with Nabis relating to Rasulullaah (Sallallahu Alayhi Wasallam). 2. The Nabi Yusuf (Alayhis Salaam) received leadership and comfort amongst his settlement after enduring tremendous difficulties and on his success, his brothers became very remorseful and in the like manner the people of the Quraish tribe became very remorseful when Nabi Muhammad (Sallallahu Alayhi Wasallam) conquered the blessed city Makkah. The Surah States: - 1. The dream of Nabi Yusuf (Alayhis Salaam), and his father Nabi Ya'qoob (Alayhis Salaam) interprets it as leadership (i.e. successor to the throne). 2. The brothers of Yusuf (Alayhis Salaam) extended a request to their father, Nabi Yaq'oob (Alayhis Salaam) to take Yusuf (Alayhis Salaam) along with them. 3. They flung Yusuf (Alayhis Salaam) in the pit of the well. 4. Nabi Yusuf is tested with a great trial (i.e. King's wife intended to seduce him). 5. Nabi Yusuf (Alayhis Salaam) was imprisoned in spite of being proven innocent. 6. A minor test of Nabi Yusuf (Alayhis Salaam)'s discernment. 7. A great test of Nabi Yusuf (Alayhis Salaam)'s discernment.

Bump! A good reminder

Boundaries Set by Allāh التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللَّهِ ۗ وَبَشِّرِ الْمُؤْمِنِينَ (Triumphant) are those who turn repentant (to Allāh), those who serve (Him), those who praise (Him), those who fast, those who bow down, those who fall prostrate (in worship), those who enjoin the right and who forbid the wrong and those who keep (within) the boundaries (set by) Allāh—And give glad tidings to believers! (At-Tawbah 9:112) These are the qualities of the true believers who were being contrasted with the hypocrites in this sūrah. Each of these qualities demands serious introspection so we can see where we stand. “Keeping within the boundaries” requires a word of explanation. Our life is a complex web of relations and interactions involving ourselves, the world around us, and our Creator. We are subject to conflicting demands and emotions regarding all of them. To achieve a perfect balance in this complex situation is a lifelong struggle. The key to success in this struggle is being fully cognizant of the boundaries set by Allāh. For example, our spouses have rights on us, as do our parents. They may sometimes also come into conflict. Earning a ḥalāl living is a sacred duty. It can at times also interfere with our other obligations. Serving humanity is a noble act. What if it causes one to neglect his duties toward Allāh? In all these cases the fair resolution of the conflict requires that we not exceed the limits set by Allāh in each relationship. Learning the limits, and learning to stick by them in real life, is itself a lifelong effort. We should know where the lines are drawn in each situation and make our best effort not to cross them. But only those can have some hope of succeeding in this effort who are aware of the task itself. Qur'an Reflections - Juz Eleven Al-Balagh

Pray as You Have Seen Me Pray Dr. Mufti Abdur-Rahman ibn Yusuf Zamzam Academy Are you praying the right way? Are you sure you’re following Qur’an and Sunnah? Below the navel or above the navel? Feet to feet? Should you say ameen out loud, or silently? And how should a woman really pray? Here’s your chance to learn the ruling of prayer and where it is derived from, class taught by Dr. Mufti Abdur-Rahman ibn Yusuf who will cover the essential areas of difference of opinion and much more using evidence straight from the Qur’an and Sunnah. 1 of 5 2 of 5 3 of 5 4 of 5 5 of 5

Is there a difference in the salat of men and women? Question In Sahih Bukhari, Our prophet Swallaho Alaihewasallam(peace be upon him)said "Pray as you have seen me to pray". He didn't shown any different way to pray for ladies. Why ladies are praying differently as per Hanafi Fiqh. Please clarify. Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh We are muqallids (followers) of the Hanafī fiqh. We accept the rulings of our scholars regardless of whether we know or understand their proofs. This is because they are the masters in the Islāmic sciences, such as fiqh, usūl al-fiqh, tafsīr, usūl al-tafsīr, hadīth, usūl al-hadīth, balāghah, etc. Deriving fiqhī rulings is not as simple as looking at just one or two hadīth. Therefore, we acknowledge our lack of expertise in these fields and accept the rulings of those who have mastered these sciences. Having said that, the Prophet صلى الله عليه وسلم did, in fact, show differences between the prayer of a man and a woman. Ml. Talha Desai has explained this in detail in Fatwa # 16795. The answer is attached below. In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh Your query consists of two questions, namely: 1. Is there a difference in the salat of men and women? 2. Respond to the article that states “The way in which women pray is the same as the way in which men pray” Hereunder, we wish to present answers to the above questions. Is there a difference in the salat of men and women? In Shari’a, many laws that apply to women are different to those that apply to men. Amongst these laws are the laws of salat. The variation that exists between the salat of men and women were prescribed by none other than Rasulullah (sallallaahu alayhi wa sallam). This remained the practice of the entire ummah till this day and is also reflected in the verdicts and practices of the Sahaba and Tabi’un. The Ulama and Fuqaha of all four mazhahib, namely Hanafi, Maaliki, Shafi’ee and Hambali, have maintained the difference that exists between the salat of men and women. In the recent past, there has being a group amongst the muslims who call themselves “Ahlul Hadith”, claim that the laws of salat are common to both men and women. Hence, they conclude that women should perform salat exactly as men do. They claim that the Hadith in which Rasulullah (sallallaahu alayhi wa sallam) states: “Perform salat as you see me perform salat” (Sahih Bukhari #631) is general and applies equally to both men and women. However, it should be realized that our own interpretation and logical inference of this Hadith cannot compare with the other Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) clearly draws a difference between the salat of men and women, leaving aside the many verdicts and practices of Sahaba and those after them that are found in the collections of Hadith. The Muhadithun have dedicated separate chapters in their books outlining the salat of women such as Imam Ibn Abi Shayba, Imam Abdur Razaq and others. In brief, this article will highlight the differences that exist in the salat of men and women which are substantiated from the Ahadith and the verdicts and practices of the Sahaba and those after them. Also, answers will be given to the objections raised by the “Ahlul Hadith” sect on this issue. We have not intended to gather all the Ahadith and verdicts of the Ulama on this topic. However, be assured that the relevant Ahadith and verdicts of the Ulama pertaining to this issue are mentioned with there references. Shari’a has prescribed distinct laws for men and women in many issues pertaining to salat. Hereunder, are examples of a few: 1. Men can lead women in salat but women cannot do so. لن يفلح قوم ولوا أمرهم امرأة Abu Bakrah narrates that Rasulullah (sallallaahu alayhi wa sallam) said: “Never will those people succeed who have appointed a women over them” (Sahih Bukhari, vol 2, pg 1052, Qadeemi) ولا تؤمن امرأة رجلا Jaabir bin Abdillah (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Know that a woman should not lead a man in salat” (Baihaqi Al-Kubra, vol 3, pg 90, Idaratut Talifaat Ashrafiyya) 2. Men should say “Subhanallah” loudly for the purpose of correcting someone in salat, while women are only allowed to clap their hands. التسبيح للرجال والتصفيق للنساء Abu Huraira (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Tasbeeh is for men and clapping is for women” (Sahih Bukhari, vol 1, pg 160, Al-Mizaan) 3. Jummu’ah salat is fardh upon men but not on women. الجمعة حق واجب على كل مسلم في جماعة إلا أربعة : عبد مملوك أو امرأة أو صبي أو مريض Tariq bin Shihab (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Jummu’ah in congregation is an obligatory duty upon every muslim except four: a slave, a woman, a child and one who is sick” (Mustadrak Al-Hakim-declared Sahih by Hakim and agreed by Dhahabi, vol 1, pg 425, #1062, Ilmiyya) 4. The reward of congregational salat for men is twenty seven times more than that of an individual salat. Contrary to this, the more rewarding salat of a woman is that which is most concealed and performed within the confines of her home and of her innermost living quarters. صلاة المرأة في مخدعها أفضل من صلاتها في بيتها و صلاتها في بيتها أفضل من صلاتها في حجرتها Abdullah bin Mas’ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “The salat of a woman in her makhda’ (partition) is better than her salat in her hujrah (chamber); and her salat in her hujrah is better than her salat in her bait (house)” (Sahih Ibni Khuzaimah, vol 3, pg 95, Al-Maktab al-Islami) ما صلت امرأة من صلاة أحب إلى الله من أشد مكان في بيتها ظلمة Abdullah bin Mas’ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “The most beloved salat to Allah of a woman is the one that she performs in the darkest spot of her home” (Majma’ Al-Zawaaid- Hafidh Haythami has classified all the narrators as authentic, vol 2, pg 35, Maktaba Al-Qudsi) 5. There is a big difference in the awrah of men and that of women in salat. Woman are required to cover their entire body including the hair and leaving only the face, hands and feet exposed, whereas this is not the requirement for the salat of men. لا تقبل صلاة حائض إلا بخمار Aysha (radiyallaahu anha) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Allah does not accept the salat of a woman without a scarf” (Mustadrak Al-Hakim-declared Sahih upon the conditions of Muslim by Hakim and agreed by Dhahabi, vol 1, pg 380, #917, Ilmiyya) 6. Women are not allowed to call out the Azaan whereas men are encouraged to do so. ليس على النساء أذان ولا إقامة Ibn Umar (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “There is no Azaan and nor is there Iqamah upon women” (Baihaqi Al-Kubra, vol 1, pg 408, Idaratut Talifaat Ashrafiyya) 7. Rasulullah (sallallaahu alayhi wa sallam) has not allowed women to raise their hands up to the ears in salat as men do. رأيت أم الدرداء ترفع يديها في الصلاة حذو منكبيها Abdu Rabbihi reports: “I saw Ummu Darda raising her hands up to her shoulders in salat” (Juz Raf’i Yadain by Bukhari, pg 66, #50, Dar Ibn Hazam) يا وائل بن حجر إذا صليت فاجعل يديك حذاء أذنيك والمرأة تجعل يديها حذاء ثدييها Waail bin Hujar (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “O Waail bin Hujar! When you perform salat, make your hands in line of the ears; and woman should make their hands in line of their breasts” (Majma’ Al-Zawaaid, vol 9, pg 374, Maktaba Al-Qudsi) 8. Woman cannot stand in the Saff (row) of men. They have to stand at the behind the men. صليت أنا ويتيم في بيتنا خلف النبي صلى الله عليه و سلم وأمي أم سليم خلفنا Anas (radiyallaahu anhu) reports: “An orphan and I performed salat behind Rasulullah (sallallaahu alayhi wa sallam) and my mother, Ummu Sulaim, stood behind us” (Sahih Bukhari, vol 1, pg 236, #871, Dar Al-Fikr) 9. Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sajdah of men and women. أن رسول الله صلى الله عليه وسلم مر على امرأتين تصليان فقال إذا سجدتما فضما بعض اللحم إلى الأرض فإن المرأة ليست في ذلك كالرجل Yazid bin Abi Habib (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) once passed by two women who were performing salaat. He said: “When you make sajdah, attach your body to the ground, for indeed, women are not like men in this matter”.(Maraseel of Abi Dawood, pg 118, #87, Muassasah Al-Risalah) (The narrators in the above Hadith are reliable and not rejected-I’laau Al-Sunan, vol 3, pg 26, Idara Al-Quran) 10. Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sitting posture of men and women in salat. عن عبد الله بن عمر قال قال رسول الله صلى الله عليه وسلم إذا جلست المرأة في الصلوة وضعت فخذها على فخذها الاخرى وإذا سجدت الصقت بطنها في فخذيها كالستر ما يكون لها وان الله تعالى ينظر إليها ويقول يا ملائكتى اشهدكم انى قد غفرت لها Abdullah Bin Umar (radiyallaahu anhu) reports that the Prophet (sallallaahu alayhi wa sallam) said: “When a women sits in salaat, she should place the thighs of one leg upon the thighs of the other and when she makes sajda, she should attach her belly to her thigh so that it is as concealing as possible, for indeed Allah Ta’ala looks at her saying: ‘O my angels, I make you witness that I have indeed forgiven her”. (Al-Baihaqi, vol 2, pg 223, Idara Al-Taleefaat) (The above Hadith is reliable due to the fact that it is supported by many other Ahadith- I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran) Verdicts and practices of Sahaba and Tabi’un with regards to a women’s salat: 1. عن علي ، قال : إذا سجدت المرأة فلتحتفز ، ولتضم فخذيها Ali (radiyallaahu anhu) said: "When a woman makes sajdah (prostrates), she should practise ihtifaaz and keep her thighs close together” (Musannaf Ibni Abi Shayba, vol 2, pg 504, #2793, Al-Majlis al-Ilmi) ("Ihtifaaz": where a woman draws herself close together and leans onto one side by resting on their left buttocks and completely contracting themselves). 2. عن ابن عباس ؛ أنه سئل عن صلاة المرأة ؟ فقال : تجتمع وتحتفز Ibn Abbas (radiyallaahu anhu) was asked about the salaah of a woman; he replied: "She must draw herself close together and do Ihtifaz” (Musannaf Ibni Abi Shayba, vol 2, pg 505, #2794, Al-Majlis al-Ilmi) 3. عن خالد بن اللجلاج ، قال : كن النساء يؤمرن أن يتربعن إذا جلسن في الصلاة ، ولا يجلسن جلوس الرجال على أوراكهن Khalid bin lajlaaj reports: “Women were commanded to do tarabbu' when they sat in salah and that they should not sit like men on their buttocks” (Musannaf Ibni Abi Shayba, vol 2, pg 506, #2799, Al-Majlis al-Ilmi) (“Tarabbu'”: to sit cross legged). 4. عن نافع ؛ أن صفية كانت تصلي وهي متربعة Nafi’ reports that Safiyya (radiyallaahu anha) used to perform salat while in the tarabbu’ position. (Musannaf Ibni Abi Shayba, vol 2, pg 506, #2800, Al-Majlis al-Ilmi) 5. عن نافع ، قال : كن نساء ابن عمر يتربعن في الصلاة. Nafi’ reports: “The womenfolk of Ibn Umar would do tarabbu’ while in salat” (Musannaf Ibni Abi Shayba, vol 2, pg 507, #2805, Al-Majlis al-Ilmi) 6. عن ابن عمر أنه سئل كيف كن النساء يصلين على عهد رسول الله صلى الله عليه وسلم قال : كن يتربعن ثم أمرن أن يحتفزن Abdullah ibn Umar was asked: how women performed their salah during the era of Rasulullah (sallallaahu alayhi wa sallam)? He replied: “Initially they performed tarabbu'. Then they were ordered to do Ihtifaz” (Sharh Musnad Abi Hanifa, pg 191, Ilmiyya) (The chains of narrators in the above Hadith are authentic-I’laau Al-Sunan, vol 3, pg 27, Idara Al-Quran) Note: This Hadith clearly indicates that the practice of “Tarabbu’” was abrogated and women not allowed to sit in the “Tarabbu’” posture anymore. 7. (قال الشيخ) رحمه الله وجماع ما يفارق المرأة فيه الرجل من احكام الصلوة راجع إلى الستر وهو انها مامورة بكل ماكان استر لها Imam Baihaqi states: “All the laws of salat in which a woman differs from a man are based on the principle of satr (concealment). This means that the women are instructed to do all that which is most concealing for them” (Sunan Al-Kubra al-Baihaqi, vol 2, pg 222, Idarat Al-Talifaat) The statement of this great Muhadith, Imam Baihaqi, clearly indicates that there exists a difference in the salat of men and women. 8. المراة تخالف الرجل في افعال الصلاة Shaykh Abdul Hayy Lucknawi states: “A woman differs from a man in the actions of salat” (Al-Si’aayah, vol 2, pg 205, Suhail Academy) Answers to the proofs and objections of the “Ahlul Hadith”: Majority of the proofs presented in this article are taken from the book authored by Shaykh Albani titled “Sifat Salaat al-Nabi”. This book contains many mistakes and was refuted by many Ulama throughout the world like the late Shaykh Hamud al-Tuwayjiri (d. 1992). In fact, the late Shaykh Bin Baaz and Shaykh Salih Al-Munajjid have also given rulings contrary to that which is in the book of Shaykh Albani regarding this issue. So, it seems as though Shaykh Albani was the only scholar claiming that there is no difference between the salat of men and women. Hereunder, is our response to the article: Article states: “Rather the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying,” include women too” Response: 1. The interpretation of the above Hadith provided by Shaykh Albani was never given by any scholar of the past. Not a single traditional and expert commentator of Sahih Bukhari, including the likes of Ibn Hajar Asqalani, Allamah Aini, Ibn Battaal etc had given this interpretation. It is only Shaykh Albani that has given this interpretation and logically it will be incorrect for us to follow this interpretation of Shaykh Albani. 2. It should be known that the interpretation by Shaykh Albani and his logical inference of this Hadith cannot be accepted at all, because it goes against other Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) clearly draws a difference between the salat of men and women, aside from the many verdicts and practices of Sahaba and those after them that were mentioned above. The article states: “The general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Women are the twin halves of men.” Response: 1. This Hadith cannot be used to prove that women are like men in all aspects of Deen. The Ahadith above are sufficient evidence to show that men and women are not equal in all aspects of Deen. The meaning of the above Hadith is that women resemble men with regards to their body constitution. This is because Hawwa (alayhas salaam) was created from Adam (alayhis salam) and thereof the progeny of men and women began. (Ma’arif Al-Sunan, vol 1, pg 374, HM Saeed) 2. Even if we had to accept this “principle” that women are like men in all aspects, then this principle only applies to those cases where there are no proofs indicating to the contrary. In the issue of women’s salat, there are many Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) differentiated between the salat of both genders. Surprisingly, this principle is stated in the article but has not being implemented. 3. Not a single traditional Muhaddith and expert commentator of Hadith has interpreted the above Hadith as it is interpreted in this article. Thus, it will be illogical for us to accept this interpretation. The article states: The other is the hadeeth of Abu Mutee’ al-Hakam ibn ‘Abd-Allaah al-Balkhi from ‘Umar ibn Dharr from Mujaahid from ‘Abd-Allaah ibn ‘Umar who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a woman sits during the prayer she should place one thigh against the other and when she prostrates she should press her stomach against her thighs, compressing herself in the most concealing manner, for Allaah looks at her and says: ‘O My angels, I call you to bear witness that I have forgiven her.’” Sunan al-Bayhaqi al-Kubra, 2/222. this hadeeth is da’eef, because it was narrated by Abu Mutee’ al-Balkhi. Response: According to the principles of “Hadith” laid down by the Fuqaha and Muhadithun, this Hadith can be relied on, since it is supported by many other Ahadith and verdicts of Sahaba, who were the students of Rasulullah (sallallaahu alayhi wa sallam). It is supported by many “Shawahid” (a term of Usulul Hadith). (I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran) The article states: A third hadeeth was narrated from Yazeed ibn Abi Habeeb, saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two women who were praying. He said: “When you prostrate, press some of your flesh to the ground, for women are not like men in that.” This was narrated by Abu Dawood in al-Maraaseel (p. 118) and by al-Bayhaqi (2/223). This hadeeth is mursal, which is a category of da’eef (weak). Response: 1. The issue of woman’s salat is purely a fiqhi issue and has to be dealt with in the light of what the Fuqaha state. They were masters in understanding the meanings of the Ahadith as stated by the great Muhadith and student of Imam Bukhari, Imam Tirmizhi (rahimahullah). The Fuqaha of all four mazhahib accept “Mursal” ahadith, but obviously with certain conditions (Athar Al-Hadith al-Shareef). Therefore, it will totally incorrect to blatantly state that “This hadeeth is mursal, which is a category of da’eef (weak)” indirectly inferring that this Hadith cannot be accepted. We do not wish to go into the discussion of “Mursal” ahadith, since this is not the purpose of this article. However, all the narrators of the above Hadith are reliable and there is no reason to reject it as stated in I’laau Al-Sunan (vol 3, pg 26, Idara Al-Quran) The article states: In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and women pray is the same. Response: 1. It is incorrect to state “but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him)”.This statement infers that the statements of Tabi’un and Ulama cannot be accepted. This is totally incorrect and goes against the teachings of the Quran and the Ahadith. Allah Ta’ala mentions in the Quran: يَا أَيُّهَا الَّذِينَ آَمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ “O those who believe obey Allah and obey his messenger and those in authority amongst you” (Sura Nisa: 59) Early commentators of Quran such as Ibn Abbas, Mujahid and Hasan Basri have stated that “those in authority amongst you” refer to the Fuhaqa and Ulama (Ma’arif Al-Quran). We are commanded to follow the teachings of Tabi’un and Ulama for there teachings are based on the Quran and Ahadith. The author of this article states that “only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) are the only evidence that count”, then why does he quote from the writings of Shaykh Albani etc? The article states: In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and women pray is the same. Al-Bukhaari (may Allaah have mercy on him) said: Umm al-Darda’ used to sit in prayer as a man sits and she was a scholarly woman. Al-Haafiz stated in Fath al-Baari that Abu’l-Darda’ had two wives, both of whom were called Umm al-Darda’. The older one was a Sahaabiyyah and the younger one was a Taabi’iyyah. He suggested that the one who was referred to here by al-Bukhaari was the younger one. Response: 1. In light of what the author of this article has written, it is incorrect for him to present the above narration as a proof. This is so, because he states that only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) count and here he presents the action of a Tabi’iyyah as proof. 2. However, it is not sufficient enough to present the above narration regarding the action of Ummu Darda as proof, because there is a narration recorded by Imam Tahawi (rahimahullah) which states contrary to it. The Hadith is as follows: قال رأيت أم الدرداء تصلي متربعة Ibrahim bin Abi Ablah narrates: “I saw Ummu Darda performing salat in the Tarabbu’ position” (Tuhfa Al-Akhyaar, vol 2, pg 338, Dar Balansiyya) 3. The author of the article claims that Imam Ibn Abi Shayba recorded from the Salaf that the way in which men and women performed salat was the same. This is absolutely false and incorrect accusations labelled against this great Imam. He has never mentioned this in his “Musannaf”. Not a single Salaf has mentioned that a woman will perform salat as a man performs salat. The author of this article has probably relied on the book “Sifat Salat Al-Nabi” authored by Shaykh Albani. This is because the mistake made by Shaykh Albani in his book is the same mistake made by the author of this article. Shaykh Albani claimed that Ibrahim Nakha’ee said: “A woman will do as a man does in salat”. He also adds that this narration has a sahih sanad (authentic chain of narrators). However, this was not what Ibrahim Nakha’ee said and nor was this ever his view. The correction words of Ibrahim Nakha’ee that appear in Musannaf Ibn Abi Shayba are: عن إبراهيم ، قال : تقعد المرأة في الصلاة كما يقعد الرجل “A woman will sit as a man sits in salat” (Musannaf Ibn Abi Shayba, #2804, Al-Majlis al-Ilmi) Hereunder, are the interpolated words of Shaykh Albani: كل ما تقدم من صفة صلاته صلى الله عليه وسلم يستوي فيه الرجال والنساء ولم يرد في السنة ما يقتض استثناء النساء من بعض ذلك بل إن عموم قوله صلى الله عليه وسلم : ( صلوا كما رأيتموني أصلي ) يشملهن وهو قول إبراهيم النخعي قال : ( تفعل المرأة في الصلاة كما يفعل الرجل ) أخرجه ابن أبي شيبة ( 1 / 75 / 2 ) بسند صحيح عنه In conclusion we would like to mention that all the Ahadith mentioned in this article are sufficient to prove that there exists a difference between the salat of men and women and it would be incorrect to claim that the salat of both genders are common. We ask Allah Ta’ala to grant us sincerity and make this humble effort a means of exposing the truth. And Allah knows best Wassalam u Alaikum Ml. Talha Desai, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah Source

The three groups in Ramadhan The famous hadith in which Rasulullah (sallallahu álaihi wasallam) is reported to have introduced Ramadhan to the Sahabah (radiyallahu ánhum) states that he also said: “…it (Ramadhan) is a month whose first part (first 10 days) are a mercy, the second part (second 10 days) brings forgiveness and the last part (last 10 days) guarantees emancipation from the fire” Shaykhul Hadith, Moulana Muhammad Zakariyya (rahimahullah) has explained this to be referring to three categories of people. 1. From all the people who witness Ramadhan there are some who are extremely pious, for them the mercy of Allah starts showering down from the first night of Ramadhan. 2. The second group is those who are not as pious as the previous ones. They have a mixture of deeds, good and bad too, although their burden of sins are not too heavy. These people engage in worship the first 10 days of Ramadhan and by the 11th of Ramadhan they become eligible for complete forgiveness. 3. The last group is the very sinful ones. Those who have far less good than bad in their account. Almighty Allah through his grace frees them too from Jahannam (Hell) by the time they reach the final stretch of the blessed month. Another three Some Scholars have drawn attention to another type of grouping in Ramadhan; 1. Those who are already spiritually charged and await this month in earnest. They use this as an opportunity to progress further in spirituality during Ramadhan. These maximize their benefit from this month. 2. Those who are aware of the auspiciousness of the month and prepare themselves to honour its sanctity as much as possible. They shun the sins that they usually engage in during the other eleven months of the year and even try to increase their ‘ibadat in Ramadhan. However, once the month departs, they revert to those wrongs! It’s as if they braced themselves for this month only & then release the “hand-break” once the crescent of Shawwal is sighted. This is the middle group and unfortunately the majority. 3. Those to whom Ramadhan makes no difference! They show no regard to it whatsoever and persist in the wrongs that they are so accustomed to. These are the deprived ones! They are the real losers! Which team we belong to is really up to us! May Allah Ta’ala protect us all and inspire us to accept this auspicious month with open arms, and to maximize our benefit therefrom. Ameen.

Intention for Taraaweeh Q. AsalaamuAlaikum I'd like clarity on ladies performing the taraweeh salaah at home please....can we make a single niyyat for 20 rakaats of taraweeh salaah or do we need to make a niyyat at the beginning of every 2 rakaats taraweeh ? JazakAllah khair (Question published as received) A. It is not necessary to make an intention of Taraweeh Salaah for every two Rakaats of Taraweeh Salaah. The intention at the beginning of the Taraweeh Salaah to perform twenty Rakaats of Taraweeh Salaah is sufficient. (Al-Bahrur-Raa’iq 1/294) This applies to both, males and females. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Taraweeh Summary 10th Night 11th Para :- from 10½ Ruku of Sura Taubah till 1st ½ of Ruku of Sura Hood. The various types of Munaafiqeen are mentioned. 1. Those who will never be forgiven because hypocrisy is a belief to them and their aim to disunite the Muslims. 2. Those who could be forgiven because hypocrisy to them is merely a habit and not a belief. Then :- 1. Then the conduct of the true believers is noted. 2. There forgivable munaafiqeen associate with the true believers and the conduct of the true believers manifests itself. 3. Educating the masses will put an end to absenteeism from Jihaad. 4. Educating the people on strategies of war. Surah Yunus (Alayhis Salaam). Makkah – 109 Aayats. This Surah in brief: The main subject matter here is the invitation to Islaam. The Surah states :- 1. Allaah Ta'aala has made this Scripture a Book of Wisdom and as a favour He delivered that message of Wahi (revelation) through the medium of a man from mankind itself. Yet some fools (i.e. Kuffar) instead of taking benefit from it they turn away saying that it is the ill-effects of sorcery; 2. The Kuffar refute the acceptance of the divine message yet when adversities afflict them they stretch out their hands at the very same door (of Divine assistance), but once the adversities vanish they become disobedient; 3. O disobedient ones! That life of the world which has beguiled you, is deceitful, and let it not turn you away from submitting to the Divine messages; 4. These Kuffar believe Allaah to be the creator, sustainer and administrator of the world, yet; 5. They turn themselves away from practising on His commandments; 6. While they themselves make allegations against the Qur'aan, that it is a fake; 7. If these Kuffar do not abstain from belying the Qur'aan then display your disgust on them; 8. How can these Kuffar understand the Qur'aan-e-Hakeem when they are spiritually blind and deaf; 9. Allaah is fully aware of our Qur'aan recitation as well as our other actions in life; 10. The righteous ones will not fear to appear in the high court of Allaah; 11. One should not be grief-stricken by the abusive language of the antagonists of Deen; 12. Mention is made of the visitations of Allaah. Observe how the enemies of Noah (Alayhis Salaam) and the enemies of the later Nabis were destroyed; 13. Mention is made of the visitations of Allaah. Observe how Fir'oun together with his army were drowned because of harbouring enmity to Moosa (Alayhis Salaam); 14. O those addressed by the Qur'aan, do not doubt it; 15. Do not belie it by mere doubt; 16. Otherwise your resurrection will be the same as that of the past beliers; 17. O people we are not prepared to abandon our way (of truth) merely on the basis of your doubts; 18. He who accept the Qur'aan will benefit himself, otherwise the misfortune of his negation will be incumbent on him; Hear Mufti A Hoosen Elias audio summary of the 10th night of Taraaweeh PART ONE Download Now Surah Hood. Makkah – 123 Aayats. This Surah in brief: The subject discussed here is the invitation towards Tawheed. The purpose of the revelation of the Book is to perfect the imbibing of Tawheed and seeking forgiveness for previous omissions. Hear Mufti A Hoosen Elias audio summary of the 10th night of Taraaweeh PART TWO Download Now

Is Salatul Taraweeh 8 or 20 rak’ats in Ramadan? darultahqiq.com The following treatise by Dr. Abul Hasan Hussain Ahmed is probably the most in-depth research and defence in English of the major proofs to establish the view that in the time of the Companions (Sahaba) they prayed 20 rak’ats of Salatul Taraweeh in congregation. Hence, this is what they would have received from the practice of the Prophet (sallallahu alaihi wa sallam) who lead Salatul Taraweeh in congregation for only a few nights in his time and then used to pray them on an individual basis. The position for a minimum of 20 rak’ats is that which is also the most famous position emanating from the major Mujtahid Imams from the pious predecessors (Salaf-us-Salihin), like Abu Hanifa (d. 150 AH), Malik ibn Anas (d. 179 AH), al-Shafi’i (d. 204 AH) and Ahmed ibn Hanbal (d. 241 AH). In the Muwatta of Imam Malik (trans. A. Bewley) it has mentioned the following: 1 Yahya related to me from Malik from Ibn Shihab from ‘Urwa ibn az-Zubayr from ‘A’isha, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, prayed in the mosque one night and people prayed behind him. Then he prayed the next night and there were more people. Then they gathered on the third or fourth night and the Messenger of Allah, may Allah bless him and grant him peace, did not come out to them. In the morning, he said, “I saw what you were doing and the only thing that prevented me from coming out to you was that I feared that it would become obligatory (fard) for you.” This happened in Ramadan. [in Sahih Muslim also] 2 Yahya related to me from Malik from Ibn Shihab from Abu Salama ibn ‘Abd ar-Rahman ibn ‘Awf from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, used to exhort people to spend the night in prayer in Ramadan but never ordered it definitely. He used to say, “Whoever stands in prayer in the night during Ramadan with belief and expecting the reward will be forgiven all his previous wrong actions.”[These words are given in the banner above in Arabic) Ibn Shihab said, “The Messenger of Allah, may Allah bless him and grant him peace, died while that was still the custom, and it continued to be the custom in the khalifate of Abu Bakr and at the beginning of the khalifate of ‘Umar ibn al-Khattab.” [see Sahih al-Bukhari 1905] Yahya related to me from Malik that Yazid ibn Ruman said, “The people used to pray twenty-three rak’as at night during Ramadan in the time of ‘Umar ibn al-Khattab.” In this age of technology, it has become easy to claim something and cut and paste a barrage of references by most “researchers”, but how many people have the time, stamina and resources to check each and every reference that a party echoes forth as proof and contention for its arguments?! The principle objective of this treatise will be to examine and defend the authenticity of the major narration for 20 rak’ats of Taraweeh in the time of the Amir al-Mu’minin, the second Caliph, Umar ibn al-Khattab (radhiallahu ‘anhu), which has come via the route of the trustworthy narrator, Yazid ibn Abdullah ibn Khusayfa from the Sahabi, Saa’ib ibn Yazid (ra). In doing so, the alternate narration from the trustworthy narrator known as Muhammad ibn Yusuf from his uncle, the same noble Sahabi, Saa’ib ibn Yazid, apparently mentioning 8 rak’ats of Taraweeh in the time of Umar ibn a Khattab (ra) will be shown to have a Shadh (aberrant) wording. Supporting narrations for 20 rak’ats in the time of Umar ibn al Khattab (ra) will also be mentioned. In the latter part of this treatise, an examination and demonstration of why the variant narration for 8 rak’ats of Taraweeh as attributed back to the noble Sahabi, Jabir ibn Abdullah is also weak will be demonstrated, as well as an explanation of how the Ulama (scholars) understood A’isha’s (ra) narrations on 8 rak’ats. Let us now move onto observe the claims made by some and how they are answerable without bias and distortion. Please note the password to view the PDF below. Title: Answering The Claims That There Are No Authentic Narrations For 20 Rak’ats Taraweeh Author: Shaykh Dr. Abul Hasan Hussain Ahmed Date: 1 Ramadan 1430AH / 22 August 2009 Download link: ANSWERING THE CLAIMS THAT THERE ARE NO AUTHENTIC NARRATIONS FOR 20 RAK’ATS TARAWEEH Password: taraweeh

Taraweeh Summary 9th Night 10th Para: from Ruku 5- 5 of Surah Al – Anfaal till 11½ Ruku of Surah Taubah. Remaining clauses of Surah Anfaal are: - Clause 8: During the battle (i.e. on the battlefield) the remembrance of Allaah should be observed; Clause 9: Exhorting each other to avoid disputes should be practised; The Munaafiqeen (hypocrites) have no trust on the genuineness of the Deen (Islaam) while the Kuffar (disbeliever's) too have no proper contact with Allaah, therefore you Muslims will dominate them and be triumphant over them while they will not be able to do so; Clause 10: Weaponry should be prepared to the best of one's ability; Clause 11: Islaam welcomes settlements (i.e. by agreement) at any time; Clause 12: A command in encouraging the believers to wage war and fight; Clause 13: In political objectives only those Muslims, nations or factions are taken into consideration who are affiliated to the Markaz (i.e. headquarters); Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now 9. Suratul Towbah: Chapter on Repentance. Madinah – 129 Aayats. This Surah in brief: The subject matter in this Surah is "Declaration of War". 1. After the declaration of war against the Kuffar (disbelievers). Allaah and his Messenger (Sallallahu Alayhi Wasallam) are disgusted with the Kuffars on taking steps in all types of protection. 2. Four months of grace is granted for consideration after the declaration of war. The Kuffar are warned to desist from opposing Islaam otherwise they will be annihilated. Discussion of four matters are done: 1. Declaration of war; 2. Granting of a grace period for consideration; 3. Stipulation of time on the treaty signed with the Kuffar; 4. Signing of treaty without stipulation of time. The reasons for disputing with the Kuffar (Disbeliever) are mentioned. Elimination of three reasons for not fighting, viz:- 1. In spite of the Mushrikeen (polytheists) practising other good actions, the Jihaad could be carried out on them; 2. Muslims cannot merely desert their towns and take to the Masjids for Zikr and Fikr (i.e. remembrance and contemplation of Allaah) so as to absolve themselves from the Jihaad (Holy War); 3. No persons can prevent himself from participation in the Jihaad due to some worldly status he has or even if he be from noble family linage. Elimination of two or more reasons for not participating in war are added. 1. To be outnumbered; 2. Lack of basic needs of life and equipment for fighting cannot be an obstacle too. Also stated: - 1. The four months of grace is given so that the Muslim army can take rest and recuperate because they will have to stand up (in war) against all the nations of the world; 2. All the Muslims will have to stand up together for battle; 3. To regard one's self as an exception to Jihaad is a sign of hypocrisy, the three examples of those who exempt themselves from participating in the Jihaad are explained: I. Those who make no preparation at all to participate in the Jihaad. II. Those who fear that by going to the destination they may fall into some type of mischief, instead of being useful in battle. I II. Those who would fight for some material gain and not for the pleasure of Allaah and His Rasul (Sallallahu Alayhi Wasallam); 4. The fourth example of those who exempted themselves is explained: Those whose idea of truly serving the Deen (Islaam) does not coincide with that of Rasulullaah (Sallallahu Alayhi Wasallam); 5. Outlining of the ideal goal of the Munaafiqeen (hypocrites) and their punishment; 6. Outlining of the ideal goal of the Mumineen (believers) and their reward; 7. The Mumineen are commanded to wage war against the Kuffar and the Munaafiqeen and at the same time to be stern too; 8. The fifth example of those who exempted themselves is explained; 9. Those who used to beg from Allaah in poverty for affluence to do good actions, but when granted they transgressed; 10. The result of staying behind from the Jihaad is hell-fire; 11. After they had been restricted (for Jihaad) a change came about in their condition; 12. When the Munaafiqeen were warned against remaining behind from Jihaad they re-organised themselves (i.e. by presenting excuses);

A Muslim’s Pledge قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ. لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ Say, my worship and my sacrifice and my living and my dying are for Allāh, Lord of the Worlds. For Him there is no partner. And thus I have been commanded, and I am the first one to submit.” (Al-Anʿām 6:162-163) This is the definition of the Muslim—one who surrenders completely and as a result loves and hates; and lives and dies for the sake of Allāh. As the Qur’ān explains in several places, this was the call of all the previous prophets as well. Qur'an Reflections - Juz Eight Al-Balagh

Inward and Outward Sins وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ ۚ إِنَّ الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا يَقْتَرِفُونَ Forsake the outwardness of sin and the inwardness thereof. Lo! those who garner sin will be awarded that which they have earned. (Al-Anʿām 6:120) The outward sins are the content of our outward actions like telling lies, backbiting, failure to perform obligatory acts of worship, and failure to follow the commands of Allāh in all dealings and transactions. The inward sins are the thoughts, ideas and motives we hide in our heart like arrogance, malice, jealousy, and desire to show off. The Islamic discipline of fiqh deals with the first; that of tasawwuf (although it is greatly misunderstood these days) deals with the second. The āyah makes it clear that both are important; reforming both our actions and our motives and thoughts are equal obligations. Qur'an Reflections - Juz Eight Al-Balagh

Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Overtime in Ramadān When we have the opportunity to do overtime at work and earn time and a half or double pay, we ensure we do not miss out on the additional income. In Ramadān, a fard action is worth seventy times its value and a nafl action is worth the same as a fard action on a normal day. Despite the huge increase in rewards, we do not find the zeal to do anything extra for our ākhirah; in stark contrast to our readiness to do overtime for financial gain.

Consequences of Withholding Zakāh By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Zakāh is one of the five fundamentals of Islām. The Prophet sallallāhu ‘alayhi wasallam said: “Islam is founded on five pillars: bearing witness that there is no deity except Allāh, and that Muhammad is His Servant and Messenger; establishment of salāh; paying zakāh; performance of hajj; and fasting the month of Ramadān.” (Al-Bukhārī) After Īmān, salāh is the most important act of worship which is to be performed physically, and zakāh is the main act of worship which is to be performed monetarily. Salāh and zakāh have been mentioned together on many instances in the Glorious Qur’ān, to cite just some examples, Allāh ta‘ālā says: “And establish regular salāh and pay regular zakāh, and bow down with those who bow down.” (2:43) “In fact, the mosques of Allāh are built only by those who believe in Allāh and the Last Day, and those who establish salāh and pay zakāh and who fear none but Allāh. So, it is hoped that they are to be among those on the right path.” (9:18) Such verses of the Qur’ān substantiate that zakāh is the most important fundamental after salāh. Those who fulfil this duty have been promised abundant reward in this world and the Hereafter; and those who evade zakāh have been sternly warned in the Qur’ān and ahādīth of the consequences. Benefits of Giving Zakāh The following are some of the many benefits mentioned in the Qur’ān and ahādīth for the one who gives zakāh: 1. Pleasure of Allāh ta‘ālā. 2. Increase in wealth. 3. Protection from losses. 4. Forgiveness and blessing from Allāh ta‘ālā. 5. Safety from calamities. 6. Protection from the Wrath of Allāh ta‘ālā and from a bad death. 7. Shelter on the Day of Judgement. 8. Security from seventy misfortunes. 9. Safety from the fire of Jahannam. 10. Safety from grief. Consequences of Not Paying Zakāh in this World When Allāh ta‘ālā sends a calamity to punish people for their sins, no power on earth can prevent the onslaught. Men may form thousands of plans, but something decreed by the Lord of the universe must come to pass. Nowadays, the calamities of famine, flood, etc. have become a great problem for the whole world. If we wish to seek relief from such sufferings and cure the malady, we shall have to follow the remedy revealed to us by Allāh ta‘ālā. Rasūlullāh sallallāhu ‘alayhi wasallam has warned us over fourteen hundred years ago, against all those evil practices which bring calamities and afflictions in this world. These warnings were given long ago and now the world has witnessed their truth through experience. Today, the predictions are coming true. If only people had acted according to the rulings prescribed by Rasūlullāh sallallāhu ‘alayhi wasallam, who was undoubtedly the wisest of all wise men. It is beyond the scope of this article to discuss how specific evils cause specific afflictions, but I will bring to the attention of the readers the ahādīth related to the subject matter - non payment of zakāh. Non Payment of Zakāh – A Cause of Famine Buraydah radhiyallāhu ‘anhu relates that Rasūlullāh said, “The nation that withholds zakāh (i.e. does not pay it), Allāh afflicts famine on them.” (At-Tabrānī) Ibn ‘Umar radhiyallāhu ‘anhu relates that Rasūlullāh sallallāhu ‘alayhi wasallam once said, “O Muhājirūn! There are five (dreadful) sins; if you fall into these – and I take refuge in Allāh from the evil of these sins lest you fall into them – (you will face horrible disasters)…” The Prophet sallallāhu ‘alayhi wasallam thereafter enlisted a number of sins and their punishments, amongst which he said, “Thirdly, if people stop paying zakāh, rain will be withheld from them, and were it not for the animals, no rain would fall on them.” (Ibn Mājah, Al-Bazzār, Al-Bayhaqī) A similar hadīth is also reported by Ibn ‘Abbās radhiyallāhu ‘anhu. Non Payment of Zakāh – A Cause of Windstorms, Earthquakes, etc. ‘Alī radhiyallāhu ‘anhu and Abū Hurayrah radhiyallāhu ‘anhu report that Rasūlullāh sallallāhu ‘alayhi wasallam prophesied fifteen actions which his Ummah will perpetrate, and from amongst these he mentioned, “When zakāh is looked upon as a penalty (i.e. people will pay zakāh with a heavy heart, as though it is a penalty), then look for violent windstorms, earthquakes, men being swallowed by the earth, metamorphosis, stones raining down from the skies, and calamities following one another in rapid succession, like beads of rosary falling one after the other when its string is cut.” (At-Tirmidhī) Destruction of Property ‘Umar radhiyallāhu ‘anhu narrates that Rasūlullāh sallallāhu ‘alayhi wasallam said, “Wealth is generally lost on the land and the sea because zakāh is not paid on it.” (At-Targhīb) ‘Ā’ishah radhiyallāhu ‘anhu narrates that Rasūlullāh sallallāhu ‘alayhi wasallam said, “Zakāh will destroy wealth in which it is.” (Al-Bazzār, Al-Bayhaqī) The destruction of wealth upon which zakāh is obligatory will be by way of Allāh ta‘ālā destroying the wealth in which the amount due for zakāh lies, or by removing the barakah from it. Consequences in the Hereafter “As for those who hoard gold and silver and do not spend it in the way of Allāh, give them news of a painful punishment. On the day it (i.e. the wealth) will be heated up in the fire of Jahannam, then their foreheads and their sides and their backs shall be branded with it and (it will be said to them), ‘This is what you had accumulated for yourselves. So, taste what you have been accumulating.’” (9:34-35) The majority of the Sahābah radhiyallāhu ‘anhum and ‘Ulamā are agreed that the severe punishment mentioned in the verse is for those who do not pay zakāh. May Allāh ta‘ālā protect us from such severe punishments. Āmīn. “And let not those who hoard wealth, which Allāh has bestowed them with from His grace, think that it is better for them. No, it is worse for them. That which they hoard will be made into a collar (in the form of a snake and put around their necks) on the Day of Qiyāmah. To Allāh belongs the inheritance of the heavens and the earth. Allah is All-Aware of what you do.” (3:180) Imām Ar-Rāzī rahimahullāh writes in his tafsīr, “This verse does not apply to the cases of nafl (optional) spending. It applies to cases of failure in obligatory spending.” This is substantiated by a hadīth in Al-Bukhārī that Rasūlullāh sallallāhu ‘alayhi wasallam said, “The person on whom Allāh bestowed wealth, and he does not give zakāh on it, then on the Day of Judgement, his wealth will be transformed for him into a large bald snake with two black spots over its eyes; it will wind round his neck on the Day of Judgement, then grab (him) with both his jaws and say, ‘I am your treasure.’” Then Rasūlullāh sallallāhu ‘alayhi wasallam recited the above verse. Abū Hurayrah radhiyallāhu ‘anhu reports that Rasūlullāh sallallāhu ‘alayhi wasallam said, “If anyone possessing gold and silver does not pay what is due, then on the Day of Judgement his gold and silver will be made into sheets and will be heated in the fire of Jahannam. His side, forehead and back will then be branded with (the heated sheets), again and again, on that day, the duration of which will be fifty thousand years.” (Muslim) Once, Rasūlullāh sallallāhu ‘alayhi wasallam saw gold bangles on the hands of two women. He inquired if they had given zakāh for the bangles. They replied, “No.” Rasūlullāh sallallāhu ‘alayhi wasallam said, “Do you wish that on the Day of Judgement you be made to put on bangles of fire?” They replied, “No.” He said, “Give zakāh on them.” (Ahmad) The following facts are clear from the aforementioned discussion: • Zakāh is fard. • The significance of zakāh is very great. • Failure to pay zakāh will bring calamity and misfortune in this world and the Hereafter. Allāh, the All-Merciful has bestowed upon us many favours: He has given us health and wealth, luxury and comfort, friends and children, life and wife. Every penny that we earn is from the Grace of Allāh. He has given us everything and asks for only 2.5% to be spent in His way upon those who are not capable of providing for themselves. Remember, 2.5% at the end of the each Islamic year from the excess wealth (i.e. which remains after spending) is basically nothing. If we pay zakāh in full and abstain from greed, extravagance, etc. there will not remain a single destitute among the Muslims. Rasūlullāh sallallāhu ‘alayhi wasallam’s ḥadīth is clear evidence for this claim. He said, “In the wealth of rich Muslims, the amount which is sufficient for the poor among the Muslims has been made obligatory. The hardships of the poor among the Muslims regarding food and clothing are because of the deeds of the wealthy (i.e. their refusal to pay zakāh). Beware! Allāh will demand a stern reckoning from them and mete out a painful punishment.” (At-Tabrānī) Bear in mind that anything we leave behind is not ours. If we want to protect our hard-earned money and save it for use at a time when we shall need it badly, let us spend it in the way of Allāh ta‘ālā and deposit it in the bank of the Hereafter. © Islāmic Da'wah Academy