ummtaalib

Taraweeh Summary 8th Night 9th Para : from 10½ Ruku of A’raf till 4½ Ruku of Sura Al- Anfaal- The Spoils. These topics are mentioned :- 1.) Da'wah (invitation) is given to Ahle -Kitaab (The Book) by mentioning the signs of Allaah till the end of the Para (chapter); 2.) A critical observation is made of the previous nations and this serves as a warning to the antagonists of Islaam; 3.) Belying the Nabis was the cause of the destruction of the previous nations and in the narration of Moosa (Alayhis Salaam), this is verified; 4.) The narration of Moosa (Alayhis Salaam) and Fir’oun continues; 5.) Moosa (Alayhis Salaam) proceeds to the mount Toor (Sinai Mountains) to receive the commandments for his people; 6.) After Moosa (Alayhis Salaam) proceeded to Mt. Toor (Sinai Mountains, his people took to idol worshipping; 7.) Then mention is made of cow-worshipping, which draws disgrace and the anger of Allaah. The conditions for perpetual help are laid down for the nation of Moosa (Alayhis Salaam); 8.) The Da'wah (invitation) of the people of Moosa (Alayhis Salaam) and its outcome. 9.) The Daa'ee (invitor of Truth) is absolved of his duty after having extended the invitation to others. Then several points are highlighted here: 1. The reason perceived for the need of a Da'wah (invitation) to Kitabullaah (The Book of Allaah) is that guidance is necessary in order to fulfil the covenant, in which every individual directly pledged servitude to Allaah, so that on the day of Qiyamah none can excuse himself of being uninformed; 2. Another strong reason is that Shaytaan (The Devil) is ready to mislead man, for example, it is he who led Bal'am 'The Seer' astray; N.B: Ba'lam was a man called out by the enemies of Israel to curse Israel, but who blessed Israel instead. 3. Those who negate the invitation to the Book of Allaah are worse than animals; 4. To give to those invited during the period of revolting is also from the Sunnatullaah (i.e. The Ways of Allaah). 5. It is very difficult or virtually impossible to turn away from shirk (Acts of polytheism) by merely avoiding the Book of Allaah, therefore it is of utmost importance to emulate The Book of Allaah. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now 8. Suratul Anfaal: Chapter on the Spoils of War. Makkah – 75 Aayats. This Surah in brief: Da'wah (invitation to Islaam) was extended to all nations of the world in the pervious Surah. This serves as an introduction to this Surah which contains the Jaamiate Qanoon (i.e. the Comprehensiveness of the Divine Law). These are those laws which attract benefit, to those who fulfill it, and at the same time safeguard them from harm. The differences relating to the booty of the battle of Badr are clarified. Clause 1: (in the strategy of battle): one should be firm-footed in the battle lines; Clause 2: One should remain obedient to Allaah and his Rasul (Sallallahu Alayhi Wasallam) during the battle; Clause 3: Consider such obedience as life itself; Clause 4:There should be no misapplication in the obligatory duties; Clause 5: To achieve the criterion, one needs to adhere to Taqwa (i.e. Allaah Consciousness); Clause 6: The limit of fighting is to the point of establishing the Haqq (Truth); Clause 7: Laws related to the distribution of booth should be keep in mind;

Taraweeh Summary 7th Night 8th Para from Ruku 13 of Surah An’aam till 10½ of Surah Aa’raaf- The Heights. More topics are stated :- 1. The existence of such disfigurations (devil in the forms of man and Jinn) become an obstacle for all Nabis. 2. The upholders of Tawheed and its antagonists can never be equal and the antagonists are terribly disgraced. 3. The antagonists of Tawheed (monotheism) sense the truth (in Islaam) and their existing creed is illogical and misquoted. 4. The illogical nature and misquotations of the prohibitions and permissibilities by the Kuffar is stated and details how well reported and understandable our Deen of Islaam is clarrified. 5. The prohibited actions which are Haraam (i.e. Prohibitions) for the Muslims are reported , whilst it being sensible too. 6. A brief summary of all the laws of Islaam are outlined aside from the laws pertaining to Ma'koolaat (i.e. Edibles). 7. Allaah Ta'aala draws the attention of the Kuffar to the fact that they object to the Qur'aan while he made its following blessed, directing them to the creed of Ibrahim (Alayhis Salaam). Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now 7. Suratul A'raf: Chapter of the Heights. Makkah – 206 Aayats This Surah in brief: Surah al- Baqarah invites the Jews to al Kitaab (the Book), Surah Aale 'Imraan invites the Christians to Tawheed (monotheism), Surah Nisaa and Maa'ida discuss the reformation of the Arabs, Surah An'aam discusses the reformation of the Majoos (fire worshippers), while Surah (i.e. Surah al A'raf) invites all the remaining nations to the Qur’aan. Subjects discussed are:- 1. The visitations of Allaah; 2. Incidents relating to after death; 3. The boons and favours of Allaah by way of inviting to the Kitabullaah (The Book of Allaah); 4. Emphasis is made of the need of following the Book of Allaah; 5. By complying to the Book of Allaah, one will be granted Libas –‘ut - Taqwa (i.e. A spiritual shield of Allaah consciousness) and such a shield is much more superior to a physical shield (clothing etc); 6. A physical protection (clothing etc) is not prohibited, though a spiritual one is preferable, if one has to be deprived of a spiritual shield, he could be listed among the cursed ones; 7. The Divine manner in which the one who had been granted Libas –‘ut- Taqwa (i.e. The spiritual shield of Allaah-consciousness) should deal with those who shun the Qur'aan; 8. Explaining the punishment for those who shun the Qur’aan and the reward for the Allaah conscious ones; 9. Mention is made of how to warn the third party of those who shun Libas –‘ut- Taqwa (The Spiritual shield of Allaah-consciousness) and what is their punishment. 10. Da'wah (invitation) is given to Ahle -Kitaab (The Book) by mentioning the signs of Allaah till the end of the Para (chapter).

Taraweeh Summary 6th Night 7th Para: Wa Izaa Sameu i.e from 10½ Ruku of Surah Maidah till end of 12 Ruku of Al – Anam – The Cattle. More topics are stated :- 1. When Propogating to the Ahlul Kitaab (people of the Book) priority is given to the Christians over the Jews. 2. During the course of propogation refrain from going to the extremes. 3. The Baitul Haraam remains the headquarters of the Muslims irrespective of their whereabouts and the bond should not cease. 4. It is necessary for the Muslims to be cautious against nonsensical questioning and uncivilized customs. 5. On the day of Qiyaamah (Judgement) all the Nabis will be present as true witnesses. 6. The Nabis express their wishes at the time of bearing witness on the day of Qiyaamah. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now 6. Suratul Maaidah: Chapter of the Cattle. Makkah – 165 Aayats This Surah is brief: The invitation is extended to the Majoos (i.e. the Fire : Worshippers of Zoroastrianism. The three main factors are mentioned here: i.e. the Principles of Deen. Firstly, the Tawheed (i.e. monotheism-belief in the unity of Allaah); Secondly, the Kitaabullaah (i.e. the heavenly Scripture); Thirdly, the Risaalaah (i.e Prophethood). Also mention is made of :- 1. In order to achieve the strong feeling of Tawheed (monotheism) it is incumbent to hold firm onto the rope of Allaah. 2. Refusal of complying to the Book of Allaah involve a person in acts of Shirk (polytheism) thereby involving him in the remorse of the polytheists. 3. It has been a ongoing habit of man to falsify the Nabis and the Nabis had to exercise tremendous patience. The Divine help of Allaah descends on the basis of this patience. 4. Invitations towards Tawheed (monotheism) is given by the mention of the visitation(signs) of Allaah. 5. Only through the medium of Tawheed (monotheism) can one be worthy enough for the company of Muhammad (Sallallahu Alayhi Wasallam). 6. Severing all ties with the antagonists of Tawheed (Monotheism). 7. The Whole of creation is subdued and overpowered by the Divine Power of Allaah. 8. The Model of Ebrahim (Alayhis Salaam) is the course of Tawheed. 9. On the issue of Tawheed (monotheism) our (i.e. Muslims) school of thought is that of Ebrahim (Alayhis Salaam) and other Nabis. 10. It is unanimously accepted that the Noble Qur'aan invites to Tawheed (oneness of Allaah). 11. After having given invitation to the oneness of Allaah, attention is drawn to marvel at the Divine Power thoroughly, therefore the lessons of Tawheed will really settle firmly, but foolishly they (Kuffar) attribute sons and daughters to Allaah instead.

Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Precious, Precious Moments Every moment of our life is very precious, as each second can potentially be used to acquire the pleasure of Allāh ta‘ālā and earn great reward. However, during Ramadān these moments become even more precious. This is why we should take great care to use the very precious moments of Ramadān wisely.

Hardships and Calamities – Blessings in Disguise Allah gives the toughest battles to His strongest soldiers, a fact we should keep safely sealed in our minds each time we are faced with opposition in this world. The following is a short list of benefits hardships and calamities provide. Shows us the transience of this world Calamities remind us that this world is a short temporary place where our actions count far much more in the hereafter, rather than on this Earth. They teach us that this world is filled with fatigue, sickness and exhaustion, whereas the Hereafter is perfectly free of these inconveniences. We yearn for the ease and contentment of the Hereafter and we are motivated to work towards that end. “Verily, the home of the Hereafter that is the life indeed (i.e. the eternal life that will never end), if they but knew.” [{Surat Al-‘Ankaboot 29: Verse 64}] Brings us closer to The Almighty If we accept the challenges in our lives and work on overcoming them, chances are that we will succeed 100% by the will of Allah. On the other hand, if we get discouraged and give up, we are sure to fail. We must believe that all things come from Allah (subhanahuwata’aala) and He would never give us any burden bigger than we can bear. By doing this, we become closer to our Creator and we feel more comfortable with our deen. Allah (subhanahuwata’aala) is pleased when we pass His tests. We attain His pleasure and guidance when we face these trials headfirst. Let us be of those who attain Allah’s (subhanahuwata’aala) pleasure and shun His wrath. Our sins are washed away Narrated by Abu Hurayrah (radiAllahu anhu): The Prophet (salallahu aleyhi wasallam) said: “Trials will continue to befall the believing man or woman in himself, his child and his wealth until he meets Allah with no sin on him.” [Narrated by al-Tirmidhi (2399)] It was narrated that Anas (radiAllahu anhu) said: The Messenger of Allah (salallahu aleyhi wasallam) “When Allah wills good for His slave, He hastens the punishment for him in this world, and when Allah wills ill for His slave, he withholds the punishment for his sins from him his sin until he comes with all his sins on the Day of Resurrection.” [Narrated by al-Tirmidhi (2396)] Aa’ishah (radiAllahuanha) said:The Messenger of Allah (salallahualeyhiwasallam) said: “The believer is not harmed by a thorn or anything greater, but Allah will raise him in status thereby, or erase a sin thereby.” [Muslim (2572)] These beautiful ahadith are evidences of the true nature of hardship in this world. Allah (subhanahuwata’aala) is showing us that when He puts obstacles in our lives, they are only there to help clear our path into Heaven in the Hereafter. We should recognize and appreciate each trial and smile upon anything that brings us distress in this world, for we are being cleansed for the Hereafter. Allahu Akbar! Improves our patience “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” {Surat Al Baqarah 2: Verse 153} Patience in Islam is seen as the light, which guides good decision-making and keeps us on the straight path. But let’s be honest, most of us rarely use this light and our frustrations with the world grow. We should aim to be of the patient, for Allah (subhanahuwata’aala) loves those who are patient. This demonstrates the high regard the virtue of patience is given in Islam. If we approach every calamity with patience, we are sure to find a solution to our problems quicker than if we rage on about how unfair it is. Surely, Allah (subhanahuwata’aala) is with the patient and we should all strive to be in His company. Gives us an opportunity to gain more rewards Worship in times of hardship is said to have a “special flavor and reward.” We all know that when things are rough, we get despondent and sometimes neglect our prayers due to our frustrations. However, Allah (subhanahuwata’aala), in His mercy has given us the opportunity at our low moments to turn to Him asking for help. For He alone do we worship, and He alone do we ask for help. Allah (subhanahuwata’aala), The Almighty, loves when we rush to Him when we are in difficulty and He raises our status. It was narrated from Ma’qil ibn Yasaar (radiAllahuanhu) that the Prophet (salallahualeyhiwasallam) said: “Worshiping at times of tribulation and confusion is like migrating to join me.” [Narrated by Muslim, 2948] By: Sister Rhali idealwoman

Ghusl for conjugal relations after Sehri Q. Is it permissible for a person have conjugal relations with his wife before Sehri and take a bath after Sehri? A. It is permissible for husband and wife to engage in conjugal relations from sunset until Subah Sadiq (true-dawn). Hence, it will be permissible for husband and wife to engage in conjugal relations before Subah Sadiq (true-dawn) and take a Ghusal after Subah Sadiq (true-dawn). However, one should take a Ghusal as soon as possible so that Fajr in the Masjid is not missed. (Al-Bahrur-Raa’iq 2/293) 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

The following are the medical interventions that affect fasting as per Hanafi fiqh. The above was prepared from a treatise written by Hazrat Mutfi Rafi uthmani sahab (db) & translated by Hazrat Mufti Zubair butt sahab (db) duas.. wa Assalam.. Posted HERE by dr76

Taraweeh Summary 5th Night Generally the 6th Para :- i.e La Yoohiboo Alaahu Jahra – last part of Ruku 20 of Surah Nisaa till 10½ Rukus of Al – Maidah. Firstly mention is made of the defects of the munifiqueen (hypocrites) and secondly, severing relations from the Kuffaar. The defects of the Ahlul-Kitaab (People of the Book) are brought to light. The Deen (creed) of Rasulullaah (Sallallahu Alayhi Wasallam) fundamentally unites with the creeds of the past. The Nabis of the Ahlul Kitaab (People of the Book) were not fanatics or extremists and for this reason they were the preservers of the teachings of which Rasulullaah (Sallallahu Alayhi Wasallam) is too. 5. Suratul Maaidah: Chapter of the Table Spread. Madinah – 120 Aayats Topics discussed are :- 1. The subject of this chapter is the reformation of the Arabs. 2. Exhortation in fulfilling the Divine Covenant. 3. The method of distinguishing the pleasant things and then more emphasis is made on fulfilling the pledge. 4. The results of violating pledges. 5. The reason for the Divine curse, which was the result of the violation of the covenant, mentioned in the first Ruku. The curse created cowardice from within. 6. The loss of common sense is the second ill-effect of the Divine curse, such a veil, obscured their senses which degraded them to a level lower than that of animals. 7. Such a mode of conduct should be adopted which does not allow one an opportunity to violate the covenant. 8. The imperative need of complying to the Book of Allaah's in order to gain proximity to him. 9. Ties with the enemies of Allaah should be severed so that abiding to his Book becomes possible. 10. The reason for severing ties with the enemies of Allaah is (due to) their mockery against Deen. 11. The propogation of the moderate nation (i.e. the followers of Muhammad (Sallallahu Alayhi Wasallam) and issues relevant to prorogation.

Taraweeh: 8 or 20 Shaykh Riyadhul Haqq URDU 8 or 20 rakats? Best Video on the Issue of Taraweeh Prayer HERE

A Noble act of Charity عَنْ أَبِي سَعِيدٍ الخدري عن رَسُولَ الله صَلَّى الله عَلَيه وسَلَّم قَالَ : أيما رَجُلٍ لَمْ يَكُنْ عِندَهُ صَدَقَةٌ ، فَليَقُل في دُعَائِه: اَللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ ، وَصَلِّ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ، وَالْمُسْلِمِينَ وَالْمُسْلِمِاتِ ، فَإِنَّهَا زَكَاةٌ (صحيح ابن حبان) Hadhrat Abu Saeed Khudri (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whichever person does not possess anything to give in charity, then he should recite the following durood in his duaa, for indeed this will serve as charity for him: اَللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ ، وَصَلِّ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ، وَالْمُسْلِمِينَ وَالْمُسْلِمِاتِ O Allah, send your choicest blessings upon Hadhrat Muhammad (Sallallahu Alaihi Wasallam) your slave and messenger, and descend blessings upon the believing men and women. from Ihyaauddeen.co.za

Make Wudū an Important Part of Your Life By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Wudū is not only a means of external cleanliness, it is also a means of internal purification. As well as removing al-hadath al-asghar (the impurity that arises when wudū is broken) it also purifies the soul and the heart and assists the nafs through the lowly stage of ammāriyyah, through lawwāmiyyah, towards itmi’nān, the stage of perfection. To fully appreciate how wudū contributes towards this internal cleansing we need to understand that our hearts are corrupted or rectified by our actions, and that our actions come into existence through the function of four parts of the body: the face, head (mind), hands and feet. There is a process by which an action normally comes into existence: 1. First, the inclination to do or not do a particular action is born. This happens by coming face to face with and seeing something, for that is how we understand something to be attractive or repulsive. It is possible for this inclination to arise straight away or at some future time after the encounter. 2. Next, the mind weighs up whether to undertake the action or leave it. 3. Thereafter the feet move one towards doing it or avoiding it, and the arms and hands reach out to accomplish it, or deflect it. So, as a rule, a human uses these four parts of the body in order to acquire or avoid something. If these four parts of the body are blessed, through the action of wudū, they will incline towards blessed things; if they are left unclean, they will incline towards filthy things. By washing the face, arms and feet and doing masah of the head in wudū we increase both their power of attraction towards goodness and their power to repel evil. Therefore, we should do wudū as frequently as we can and try to remain in a state of wudū at all times. Wudū is one of the weapons Allāh ta‘ālā has given believers to ward off the insidious whispers of Shaytān. Washing the face frequently will mean that the eyes will be inclined towards goodness and disinclined to evil. Doing masah often will mean that if confronted with temptation, the mind will decide against it, and when encountering goodness it will decide to acquire it. As the hands and feet – the servants of the mind – are also washed frequently they will support and obey the mind. This is why it has always been the habit of the sulahā (pious predecessors) to remain in the state of wudū at all times. They not only do wudū for salāh or tilāwah, but renew it whenever it breaks. A special effort should be made to also retire to sleep in the state of wudū. Ḥaḍdrat Shaykh Mawlānā Muhammad Zakariyyā rahimahullāh explains that doing wudū before sleeping wards off bad dreams and Shaytānī whispers during the night, and if combined with the recital of Āyat-ul-Kursī before sleeping, then all the better. Tahiyyat-ul-Wudū We should also make a habit of performing two raka‘āt of Tahiyyat-ul-Wudū after completing wudū, as long as it is not a makrūh time to offer salāh and there is enough time before the fard salāh. After Rasūlullāh sallallāhu ‘alayhi wasallam returned from mi‘rāj he asked Bilāl radhiyallāhu ‘anhu, “O Bilāl! Tell me in which of the actions you have done in Islām you have the most hope of reward, for truly, I heard the sound of your footsteps ahead of me in Jannah?” Bilāl radhiyallāhu ‘anhu replied, “I have done no action that I have more hope in than that whenever I do wudū, any time in the day or night, I perform as much salāh with that wudū as Allāh ta‘ālā has ordained for me.” (Al-Bukhārī) Attentiveness During Wudū To derive the greatest benefit from wudū we must do it with understanding, concentration and attentiveness. When Imām Zayn-ul-‘Ābidīn rahimahullāh (the son of Husayn ibn ‘Alī radhiyallāhu ‘anhu) used to sit down to do wudū, his demeanour would change and he would turn pale. Once, someone asked the cause of the change and he explained that when commencing wudū the realisation would dawn that it is time to stand in the court of the Almighty, and thus his heart would be weighed down by a sense of awe at the Greatness and Majesty of Allāh ta‘ālā. Our pious predecessors would do wudū with the realisation that they were about to present themselves in the court of the Almighty. They would start preparing for salāh up to an hour beforehand, and utter beautiful supplications during the various stages of wudū, remaining mindful of Him from beginning to end. They would enter the masjid with that attentiveness, offer Tahiyyat-ul-Masjid and the sunnah salāh and then sit in anticipation of the fard salāh, neither looking this way nor that, completely engrossed in the remembrance of Allāh ta‘ālā. Imagine the connection with the Almighty they would have established when they would finally stand for the fard salāh and say Allāhu Akbar! Shaykh Fadl-ur-Rahmān Ganjmurādābādī rahimahullāh used to say that when placing his forehead on the ground in sajdah, he would feel like never lifting it up again, and he would feel he had placed his head in the lap of Allāh ta‘ālā, and Allāh ta‘ālā was stroking his head with affection. That is why when our pious predecessors would finish salāh they would not feel like leaving the masjid. It is sad to say that our condition is very different. When the time for salāh approaches we rush through wudū and rush to offer salāh, which we regard as a burdensome duty. Even while doing wudū, our minds are occupied with worldly matters, or we chat and laugh. And after salāh we rush out of the masjid. May Allāh ta‘ālā instead grant us the ability to follow in the footsteps of our pious predecessors by giving wudū an important place in our lives, and doing it frequently and with attentiveness. © Riyādul Jannah (Vol. 25 No. 4, Apr 2016) Islamic Da'wah Academy

Unhealthy Rivalry: Feminism and More وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا ۖ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ ۚ وَاسْأَلُوا اللَّهَ مِن فَضْلِهِ ۗ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا Do not covet something in which Allāh has made some of you superior to others. For men there is a share of what they earned, and for women, a share of what they earned. Pray to Allāh for His grace. Surely, Allāh is All-Aware of everything. (An-Nisā’, 4:32) This āyah was revealed in response to questions regarding disparity between men and women. Sayyidah Umm Salamah, the mother of believers, looking for an explanation, observed: “Men take part in battles and we do not. We do not take part in combat so we can become martyrs. Also our share in the inheritance is half theirs.” According to another report from ʿIkrimah some women said “We deeply desired that Allāh would let us participate in battles so we would get the same reward as men.” According to another report a woman was concerned that since women have half the share in inheritance and are given half the weight as witnesses in many cases, they would also get half the reward of men for all good deeds. Lest anyone influenced by feminist ideology jump into confusion here, women were not seeking equal rank in the family or tribal hierarchy; they were rather concerned about rewards in the Hereafter. They wanted to make sure they would get equal wages of piety for equal piety. And they were assured, here as well as at many other places in the Qur’ān, that the rewards for good or bad deeds are the same for men and women. While we are encouraged to compete with each other in performing good deeds, we should not get carried away with the idea of competition. Feminism is the result of taking competitiveness to extremes by seeking everything for women that applies to men. This is its foundation and this foundation is being demolished in no uncertain terms here. If men are superior in some respects (like physical strength) so be it. That is Allāh’s plan. If they are given the sole responsibility for earning a living for the family and therefore are given a bigger share in the inheritance in most circumstances, so be it. Their abilities are not the same. Their spheres are not the same. But within their sphere, ultimately everyone will get the rewards based on their own effort and ability. If they listen to this āyah, women will be content being women and will lead happy lives. But the message is not to be limited to its immediate context. It is general and applies to all unhealthy rivalry. We have not been created equal in our appearance, skin color, physical strength, talents, and abilities. We should not waste any time comparing ourselves with others and lamenting our disadvantages in any of these things. We submit to the Will of Allāh in everything that is beyond our control. But we try to do the best in areas where we have been given freedom of action. And we seek Allāh’s grace and mercy all the time. Most of the psychological problems in the world would go away if we followed this one gem of advice. Qur'an Reflections - Juz Five Al-Balagh

Taraweeh Summary 4th Night From beginning of Surah Nisaa till ½ of Ruku 20 4. Suratun Nisaa: Chapter of Women. Madinah – 176 Aayats Subjects mentioned :- 1.) The reformation of the Arabs is based on two categories, the first being domestic management and the second being state politics, domestic management is subdivided into two more parts. 1. Laws pertaining to the overseeing of wealth. 2. Laws pertaining to the discipline of wives and children. 2.) To totally prevent the income (of wealth) from being misused in forbidden activities. 3.) The correct laws regarding the income (of wealth) are discussed. 4.) Laws pertaining to reformation for vices of spouses and various degrees of vice. 5.) To adopt such a mode of life whereby moral decadence does not come about. 6.) Laws pertaining to reformation of business dealings. 7.) The rank distinction between the spouses and their joint responsibilities. 8.) Several points are highlighted here: Firstly, mention is made of the need to be cautious in order to acquire the laws of divinity. Secondly, the dangers of natural disfigurement due to heedlessness is mentioned. Thirdly, to equate human law to that of divine law has a texture of Shirk (polytheism) therein. 9.) Failing to adhere to the Book of Allaah will result in the following the ways of false gods and shaytaan (the devil) and to do such will draw the divine curse of Allaah. 10.) Then mention is made that abandoning of the true path would cause one to take judicial rulings from the ways of Shaytaan. Also, mention is made of executing judicial rulings in compliance with Rasulullaah (Sallallahu Alayhi Wasallam). 11.) The need of fighting in prorogating the laws of justice, particularly in the defense of the weak and oppressed. 12.) Several points are stipuilated here: Firstly, to contemplate over death from the recesses of the heart and to thoroughly make preparation for it. Secondly, during the battle expedition all moments of ease and adversity should be attributed to Divine fate not evading submissions to the Ameer (commander in charge). Thirdly, encouragement to strive should be given to all soldiers. 13.) A description is then given about four Kuffaar (disbeliever) categories. It is prohibited to fight three of the four categories, and as for the fourth category, reconciliation is prohibited. 14.) An end should be put to Muslims fighting amongst themselves and as for Muslims on the battlefield, there souls will be distinction of identity, furthermore, mentions is made of three of the four categories of Muslims after the announcement of war. 15.) Mention is made of the fourth category of Muslims after the announcement of war. 16.) The importance of Jihaad is emphasised. 17.) Those people who have taken a pledge or have made a contract should not show any support to the treacherous and the criminals. 18.) The believers should never recede (draw back) from their truth path. 19.) Those people who shift from the path of Rasulullaah (Sallallahu Alayhi Wasallam) entangle themselves with disease of shirk (polytheism) and become the followers of the accursed devil (Shaytaan). 20.) More issues pertaining to authority over possessions are mentioned. A review should be made on these issues, which have passed in the introduction of Shurah Baqarah. 21.) Several parts are then summarised here. Firstly, persuasion of steadiness and firmness. Secondly, the effects of unsteadiness and unstableness. Thirdly, the result and outcome thereof. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now

Taraweeh Summary 3rd Night Generally read from Ruku 3 of Surah Al- Imraan till end of Sura Imraan Matters ender discussion are :- 1.) The coming of the antagonists of the true Deen on the straight path is difficult, therefore the Muslims should tread firmly on the true path for their own salvation. 2.) In order to attain respect in the high court of Allaah Ta'aala, one will have to tread the path of the saintly and righteous servants. 3.) The glad tidings of the birth of Esa (Alayhis Salaam) teachings are also outlined. 4.) The four promises of Allaah to Esa (Alayhis Salaam) are elucidated. 5.) The invitation of the Ahlul Kitaab (i.e. people of the Book) to the true and their deviation from it is explained here, in fact they strive to deviate the Muslims. 6.) The Ahlul Kitaab (i.e. people of the Book) continue their efforts against the Muslims. 7.) The Ahlul Kitaab are notified that their own leaders (i.e. the Past Nabis) testified to following the teachings of the Nabi Muhammad (Sallallahu Alayhi Wasallam). 8.) Firstly mention is made of the answers to the doubts of the Jews, and secondly invitation is given to the home of Ibraheem (Alayhis Salaam)'s and thirdly mention is made to boycotting the Ahlul Kitaab. 9.) From among the Muslims there should always be a group of people calling to the true path and mentions is made of the results pertaining to the Aakhirat (hereafter) for such a group. 10.) The obligation of the Muslim Ummah and the boycotting of the Munifiqeen (i.e. hypocrites) is mentioned. 11.) The secret of the success of the battle of Badr was that separation was maintained from the Kuffar (i.e. disbelievers), and the Munifieen (hypocrites). For this reason these was consistency in the plans. 12.) The amendment of the slip-up during the battle of Uhud is discussed. 13.) Every task should be carried out on the trust of Allaah whilst not relying on any particular leader. 14.) The temporary setback of the battle of Uhud was the result of disputes and disobedience to the Rasul (i.e. Nabi (Sallallahu Alayhi Wasallam). 15.) The number of quality’s that Nabi (Sallallahu Alayhi Wasallam) is an embodiment of is stated. Further mention is made of the defeat of Uhud. 16.) The cause of the success in Badr-e-Sughra (i.e. the occasion when Abu Sufyaan and the Makkans had to meet the Muslims). 17.) The Muslims should abstain from the two sicknesses of the Jews mentioned namely miserliness and concealment of the truth. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now

Taraweeh Summary 2nd Night Generally from 21st ruku of Surah Baqarah till the end of Ruku 2 Of Sura Al-Imraan. 1. The second principle of domestic management that is discussed is the "Principle of Spending". 2. The third and fourth principle of domestic management, Criminal Law, and Civil court are discussed respectively. 3. The fifth principle of domestic management (i.e. propagation of education and reformation of dealings) is also mentioned here. 4. Discussions are made on the first category of the third subject (i.e. Political science) namely territorial management. 5. The types of Hajjis (Pilgrims to Makkah) are highlighted. 6. The repeated command for fighting is given after the preparations for battle has been made. 7. Miscellaneous Masaa'il (issues) pertaining to battle are continued in discussion on the second category of political science, namely authority over possessions. 8. Issues regarding authority and ownership of possessions are continued. 9. A continued discussion on authority of possession is emphasised. 10. The enforcement of action after having laws on territorial management and authority over possessions established is stated. 11. The Ameer (ruler) tests his people after being elected as their Ameer to distinguish the competent ones from the incompetent ones. Then, through the blessings of the Allaah-worshipping, competent ones, the goal may be achieved, i.e. the necessary vice-regency. 12. The obligations of the Khalifa (Viceregent) are stipulated. 13. The most important of which is for the Khalifa and his subordinates to maintain Tawheed (Monotheism of Allaah) even at the expenses of one's life and wealth. 14. It's also part of the obligation for the Khalifa to publicize and promulgate the events which support Tawheed (i.e. monotheism). 15. Mentioned is then made of those factors which assist in carrying out the obligations of khalifaafat (vice-regency) and further more, four of the five conditions for spending in the path of Allaah are outlined, namely: 16. To give encouragement for spending 17. Not to boast about the wealth one has spent, and no inconvenience should be caused by one's spending. 18. It should be spend only for the pleasure of Allaah. 19. One should not be grieved after spending. a. The fifth condition is outlined: 20. Items of value and an indication in this Ruku is given to highlight the need of Ahlul Ilm (people of knowledge). a. The contrast of spending in the path of Allaah is mentioned here, namely the prohibition of usury (interest). 21. The laws of loans are illustrated. 22. The inter relationship of the governing body with Allaah is mentioned. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now Suratul Ahle "Imraan”: Chapter on the Family of Imraan Madinah – 200 Aayats This Surah in brief: 1. Whenever reformation is intended for any nation, irrespective of whichever Surah, then with this point kept in mind, it is used as an introduction to the beginning of the Surah, as in the case of Surah Baqarah (the cow) the Jews were addressed whereby the invitation to (i.e. this is the book wherein there is no doubt) was given to them, similarly in the case of Surah Ahle I'mraan, the Christians were invited to (i.e. there is none worthy of worship but Allaah) on account of them faltering with regard to Tawheed, monotheism and introducing the trinity belief. 2. The Christians were invited to 'The Book" and to its teachings, which distinguished the right from the wrong. 3. The declaration for the destruction of the antagonists to the true path and the eminence of those who are in conformity to the true path is mentioned.

Perfecting the Proofs that the Prophet (صلی اللہ علیہ وسلم) Performed 20 Rak’ats of Tarāwīh Prayer In this special treatise by Dr. Abul Hasan Hussain Ahmed, a newly discovered Hadith from the well known Sahabi, Jabir ibn Abdullah (ra) has been mentioned with a systematic and detailed analysis of its authenticity probably for the first time in the English language. The narration in question being as follows and as mentioned in a unique work from the Hadith genre known as al-Mashyakha al-Baghdadiyya by the famous Hadith scholar, al-Hāfiz Abu Tahir al-Silafi (d. 576 AH): ‘That the Prophet (صلی اللہ علیہ وسلم) came out at night in Ramadan and prayed with the people 24 raka’ts.” The figure of 24 rak’ats refers to four rak’ats of Isha prayer followed by twenty rak’ats of Tarāwīh, which was all prayed in congregation on those few nights that the Prophet (صلی اللہ علیہ وسلم) actually lead Tarāwīh in congregation. In addition to the above narration which is also found in a work known as Tā’rikh Jurjān by al-Hāfiz Abūl Qasim Hamza Ibn Yusuf al-Sahmi (d. 427 AH), the well known narration from the Sahabi, Abdullah ibn Abbas (ra) has also been analytically reviewed. The latter narration being as follows with the wording recorded in the Musannaf of Imam Abu Bakr ibn Abi Shayba (d. 235 AH): “The Prophet (صلی اللہ علیہ وسلم) would pray in Ramadan 20 rak’ats and the witr.” The above narrations have been presented within this work with reference to the actual manuscripts and their images have also been included for the benefit of the keen minded researchers. The following diagram is a representation of the chains of transmission (Asānid) that were discussed in a thorough manner within the treatise: Download the pdf file – HERE

You CAN do it!!! Make this Ramadan the Month of “Change”..Are You Ready for it??? "Change" is in vogue today. "Change" is being chanted by the Presidents to rally up public support; "Change" is being demanded by the masses suffering due to skyrocketing fuel and commodity prices; "Change", a drastic one indeed, is what we are witnessing with awe in the global weather patterns. For Muslims, Ramadan is the prime time for change. This month dramatically alters our routines and schedules. From tight sleep schedules, to hunger for extended hours, to reduction in consumption of junk foods, to a technology diet; to withdrawal from caffeine addiction, to lengthy standing in prayers at night, to extensive listening to the Quran. What a change indeed! Beyond Routines and Rituals The real change, however, Ramadan demands of us is the internal change – a change that positively transforms our lifestyle, character, attitudes, conversations, and habits. Allah has described this change in the month of Ramadan as follows: "O you who believe, fasting has been ordained on you as it was decreed upon those before you so that you may adopt Taqwa” (Taqwa is Allah consciousness )" (Quran 2:183) Slavery to Ramadan? If our change is limited to outer physical practices only, we become slaves to Ramadan, instead of being servants to Ar-Rahman (Allah, the Merciful). Prophet Muhammad (peace be upon him) has warned us about those who don't fast from bad behaviour: "Allah has no interest in any person's abstention from eating and drinking, if that person does not give up lying and dishonest actions" (Hadith Sahih al-Bukhari) Ramadan Resolutions Every Ramadan we make resolutions and tell ourselves: "This Ramadan will be different. I'm going to change my ______ habit." "I will give up ………", "I will take my practice of Islam to the next level". But how many of us are really able to follow through? Plenty of good intentions, many amazing wishes, but sadly enough, life goes on as usual the morning of Eid. Ask yourself, how is my fasting benefitting my spiritual connection with Allah? How is my extensive worship in Ramadan helping me discipline my tongue (taste and speech), eyes, ears, and habits? Are you ready to take that first step to transform your bad habits into good ones? Ways to Kick Bad Habits Few things are more demanding than eliminating bad habits, since they are part of our daily routines and personality. It takes days of patience and practice to break old habits. However, the good news is, Ramadan offers a perfect and natural environment for moral training. Interestingly, researches from "positive psychology" (scientific study of successful people) have repeatedly shown it takes between 30 to 40 days to kick a bad habit and develop a new one. In addition to the physical discipline during the month of Ramadan, the increased spiritual exercise and connection with Allah, can transform your habits for life. Try these proven techniques for a successful positive change in your habits during Ramadan and beyond! 1. Acknowledge and Identify your bad habits: First step is to admit you need to change. If you are in a state of denial, you won't recognize that you have a bad habit to change. 2. Pick a habit for this month: Prioritize your bad habits and focus on one for this month. If you are committed to changing at least one habit, you will see remarkable results, Allah-willing. 3. Realize that it's in us to change: Don't believe the old saying, "You can't teach an old dog new tricks." You can break a bad habit if you really want to. No one else can change your habits, if you don't want to. 4. Remember, Allah loves those who commit mistakes and repent: Prophet Muhammad (peace be upon him) said: "By Him in Whose Hand is my life, if you were not to commit sin, Allah would sweep you out of existence and He would replace (you by) those people who would commit sin and seek forgiveness from Allah, and He would have pardoned them." (Hadith-Sahih Muslim) 5. Intention & Plan to change: "If you fail to plan, you plan to fail." A healthy process of change in character requires a gradual pace, which entails planning. Develop concrete milestones to measure your progress. 6. Replace a bad habit with a good one: Completely eliminating a habit is more challenging than replacing it with a more productive habit. Moreover, it's crucial to replace the lost natural needs, such as the need to socialize and to be entertained with something healthy and pure. For instance, it's easier to replace or balance your addiction to TV with a physical workout or reading Qur’an, than to suddenly remove the TV from your life without a substitute. Interestingly, Prophet Muhammad (Peace be upon him), the greatest 'psychologist' of humanity, illustrated this principle in these words: "Fear Allah wherever you may be; follow up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people." (Hadith At-Tirmidhi) 7. Change your Environment: Resist the negative peer pressure by finding a better company of friends. Collective action to change is very powerful. The Messenger of Allah (peace be upon him) explained this peer pressure effect with this analogy: "A good friend and a bad friend are like a perfume-seller and a blacksmith: The perfume-seller might give you some perfume as a gift, or you might buy some from him, or at least you might smell its fragrance. As for the blacksmith, he might singe your clothes, and at the very least you will breathe in the fumes of the furnace." (Hadith Sahih al-Bukhari & Muslim) 8. Exercise: Spiritual exercise is important for lasting change. You may not realize that by exerting your yourself in spiritual exercises like the reading of Quran and Hadith, fasting, giving charity, Zikr(remembering Allah) etc helps in eliminating a number of bad habits. Through the spiritual light of doing noble deeds evil ones will gradually be eradicated from your life. Allah says : “Indeed, Salah(prayer) restrains from shameful and unjust deeds” (Quran:29:45). A person complained to The Messenger of Allah (peace be upon him) about someone who read salaah and also committed theft . The Messenger of Allah (peace be upon him) said “His salaat will very soon wean him off that sin.' This shows that the evil habits can be got rid of by adhering to good practises. The doing of good deeds such as remembering Allah cleanses the heart. A clean heart encourages a person to do good deeds and refrains one from evil habits! Moreover, exercising your will power (struggle to fight temptations) for this month helps you kick all kinds of bad habits and form new good ones. Willpower is like a muscle; the more you exercise it, the more you strengthen it. 9. Think of yourself as a changed, different, new person. This simple psychological shift in your thinking about your own image can do wonders. Tell yourself, "I can't continue this ill-behaviour. I am better than that. I am stronger. I am wiser." 10. Reward success: The most fundamental law in all of psychology is the "law of effect." It simply states that actions followed by rewards are strengthened and likely to recur. Unfortunately, studies show that people rarely use this technique when trying to change personal habits. Setting up formal or informal rewards for success greatly increases your chances of transforming bad habits into good ones, and is far more effective than punishing yourself for bad habits or setbacks. As Muslims we should also remember that the ultimate reward is Allah's Pleasure and Paradise in the Hereafter. 11. Get help: Tell someone about your effort to change if it helps. He or she may keep you on track and may offer some good advice. Read books that will encourage you to do virtues actions. Join programs in your local Mosque. Ladies should endeavour to join their local Taalim. There are good and sincere people who are ready to assist. We are not an island- We are an Ummah! 12. Boost your spiritual immune system: By fasting, doing good actions, spending time in the Masjid in I’tikaak (seclusion) or going in the Path of Allah will boost your Imaan(faith) which will provide you with internal strength to overcome temptations to reverting to old bad habits. 13. Remind yourself of Death and Hereafter often: "Remember often the terminator (or destroyer) of all the pleasures (i.e. death)," The Messenger of Allah (peace be upon him)]once stated. (Hadith-At-Tirmidhi) 14. Resolve to continue on and follow up: Giving up bad habits or learning good habits requires regular maintenance and determination. It is a long, ongoing process, also known as "Tazkiyyah" in Islamic terminology. It's more difficult than the first few steps of change. ("How many times have I dieted, for example, only to gain the weight back?"). So ensure that you follow up. Connect yourself to a good Allah-Fearing Aalim (Islamic Scholar) and make a habit of spending time in the Path of Allah. 15. Develop a relapse strategy: How do you ensure not to return to your bad habit you are trying to change? Some people donate money to a good cause every time they return to sinning or a bad habit. This reminds them of the 'cost' of going back to old bad habits. Others try physically demanding acts to deter them from reverting to old ways. For example that if you do___ act than you will keep three fast or pay so much sadaqah (charity) etc 16. Ask Allah for Help: MOST IMPORTANT!-Make Asking for Allah's Help an integral part of the overall change process. Ask for Allah's Help before, during and after every attempt at kicking a bad habit. Do so sincerely, even begging and crying, like a child does when he or she really wants something. Allah is Ever-Willing to Help and to Respond to our needs, but it is us who must take the first step towards Him. If we walk towards Allah, He will run unto us. Indeed Allah will NEVER disappoint us! www.eislam.co.za

Taraweeh Summary Al-Islam Taraweeh Summary - 1st Night Generally read from Sura Fatiha till end of the 20th Ruku of Sura Baqarah i.e. consists of Alif Laam Meem and the first ¼ of Sayaqool. 1. Suratul Fateha: The Opening Chapter This Surah of 7 aayats in brief: This Surah briefly outlines all subject matter mentioned in the entire glorious Qur'aan. Verses 1 and 2 expound "At-Tawheed" (i.e. monotheism – belief in the unity of Allaah). Verse 3 mentions 'Al_Qiyamah"(i.e. The Last Day). Verse 4. speaks about the despised nations(i.e. the Jews and Christians). 2. Suratul - Baqarah: The Chapter of the Cow Madinah – 286 Aayats This Surah in Brief: - The dialogue with the Jews is outlined. Moral education (i.e. instruction of manners) is stated. Domestic economy (i.e. domestic management of the home) is mentioned. The two categories of political science. The first being territorial management and the second being authority over possessions is discussed. The Khalifat-e-Kubba. The Jews are invited to the "Al-Kitaab" (the heavenly book of al-Qur'aan) and to the attributes of the Muttaqeen (Allaah-conscious ones). The sickness of the various munaafiqeen (i.e. hypocrite) is discussed. The law/principle of reforming the second category of the hypocrites is proposed by acknowledging the boons of Allaah. The necessity of Ilham (i.e. inspiration) is stated. The need of a group of people inspired by Allaah. The absence of such people was why the Jews were deviated. The Jews are invited to the 'Al-Kitaah' (i.e. Al-Qur'aan) by calling to the attention to the boons of Allaah and to those matters pertaining to life after death. Attention is drawn to the failure of their urban as well as rural lifestyle. The Jews fail in the city lifestyle as well. An explanation of the three sicknesses of the Jews is remembered. The first being to raise objections, secondly, conspiracies and thirdly, persuasive or plausible speech. It is observed that the Jews cannot be equivalent to the Muslims and they cannot be of any use to the Muslims. Their deficiency in knowledge is expounded here. The shortcomings of the Jews being non - practical. The sicknesses of the Jews are something permanent, and while living under Muslim rule too they are of no use at all. The activities of the Jews during the time of the decadence recalled. Firstly advice is given to the Muslims to dissociate themselves from the Ahlul Kitaab (People of the Book). Secondly the Shar'i subject of Naskh (i.e. The abrogation of one verse/law by a new one) is related. The Jews using the Shar'i subject of Naskh (i.e. Abrogation of one Law/verse by a new one) are aiming at keeping the Masaajid (Mosques) uninhabited. According to the accepted opinion among the Jews, the Masjidul Haraam (i.e. Baitullaah) should be the Qiblah of Rasulullaah (Sallallahu alayhi wasallam). The accepted pious saints of the Jews are discussed. Then a verified answer on the redirection of the Qiblah is given. After that, persuasion of the steadfastness upon the Qiblah is emphasised and secondly two matters relating to self-discipline are discussed. The first being Zikr (i.e. remembrance of Allaah) and the second being Shukr (i.e. gratefulness to Allaah). The remaining three matters of self-discipline are discussed here. The first being Sabr (i.e. patience) the second being Dua (i.e. supplication to Allaah) and the third one being Ta'zeemu Sha'aairullah (i.e. the Sublimity of the symbols of Allaah). The first of the five principles of domestic management is discussed. The first of the five is 'Earning of Livelihood".

Evils of Masturbation

The Rules of Ramadan – Mufti Muhammad Shafi The following is a short work on the rules and etiquettes pertaining to the Holy month of Ramadan in the Islamic calendar. It was initially compiled by the late Grand Mufti of Pakistan, Muhammad Shafi (the father of Mufti Taqi Usmani). It was translated by Shaykh Muhammad bin Moulānā Harūn Abasoomar from South Africa. The following is his introduction: The Rules of Ramadan, a translation of أحكام رمضان authored by Mufti Muhammad Shafi Usmani (ra). In this concise booklet the Honourable Muftī Muhammad Shafi Sahib (r.a.) has outlined the very basic rules of the blessed month of Ramadān. These rules are undoubtedly very pertinent and important. It is hoped that the reader studies this booklet prior to and during the blessed month of Ramadān. In conclusion we have included some questions and answers pertaining to the various aspects of Ramadān. These have been adapted from the ask- imām.com website which is the official website of the Iftā department of the Madrasah. We hope to update this section with other references in future editions – Insha Allāh-. An index has also been added so that the reader may locate his query easily. We make du’ā to Almighty Allāh that He accepts this humble effort towards educating the ummah of His beloved Prophet Muhammad sal allahu `alayhi wa sallam and that He makes it a means of our success in both the worlds. Amīn. Muhammad bin Moulānā Harūn Abasoomar Library and Research Centre, Madrasah In’āmiyyah Camperdown. 15 Sha’ban, 1425 Hijri Download link Read Online

May Allah remove our Laziness Shaykh Zulfiqar Ahmed D.B. says: "We will be terribly ashamed on the Day of Judgment when the righteous predecessors present worthy deeds in front of Allah. At that time, we will wish that we had enormous number of fasts and recitations of the Holy Quran to present to Allah, had we not been lazy during Ramadan. If we are lazy and unable to conquer our nafs eleven months out of the year, we should be able to say to Allah that there was one month in which we tried our utmost to worship and win Allah’s favor.

Philosophy and Merits of Ramadhan The ninth month of the Islamic calendar is called "Ramadhan" and it is the most meritorious month of the whole year. Since there are many specific rules peculiar to this month, we would like to deal with its characteristics in a rather detailed manner under different sections. The Philosophy of Ramadhan The Holy Qur’an has expressly told us that the basic objective for which man is created by Allah is that he "worships" Him: "And I did not create Jinn and human beings except that they should worship Me." The word used by the Holy Qur’an for the worship is "‘ibâdah" which has a much wider sense than "worship". In English, the word "worship" normally indicates to some specific acts or rituals meant exclusively to show one's reverence to his Creator. But the word '‘ibâdah' is not restricted to such acts or rituals, rather, it embodies any act done in submission to Allah's commands and to seek His pleasures. Therefore, many acts which seem to be mundane in nature are included in the word of ‘ibâdah' like earning one's livelihood through halâl (permissible) means and in order to fulfill one's obligations towards his dependants. However, ‘ibâdah' is of two kinds. At the first place there are acts meant exclusively to worship Allah, having no worldly objective, like Salah, fasting etc. These are direct acts of ‘ibâdah' while the other kind of ‘ibâdah' includes the acts which are primarily mundane, but they are converted into an ‘ibâdah' when they are performed in full conformity with Shari‘ah and with an intention to discharge one's obligations. Therefore, these acts are treated as '‘ibâdah' in an indirect manner. It is obvious that the direct acts of '‘ibâdah' should be superior to the indirect ones. Now, while prescribing very few acts of direct ‘ibâdah in one's daily life, like the salah which is performed five times a day, Islam has left its followers mostly with the indirect acts of ‘ibâdah like eating, drinking, earning the livelihood and association with one's wife, children, parents, relatives, friends and other human beings. But the primary nature of these acts being mundane, one becomes so absorbed in their worldly pleasures that their material aspects prevail on their spiritual aspect. Therefore, these acts have less spiritual strength than the direct acts of worship. Since the direct acts of ‘ibâdah are very few in one's daily life as compared to the indirect ones, his spiritual progress becomes slow visa vise his material progress. The month of Ramadhan has been designed to maintain a balance between material and spiritual aspects of the human life. This month is meant to maximize the direct acts of ‘ibâdah and to minimize the pure mundane activities, so that one may accelerate his spiritual progress to make up the distance and to repair the spiritual loss one may have suffered through his deep involvement in the mundane activities during the year. The days of Ramadhan are designed to keep fast which is an act of ‘ibâdah for the whole day, and depriving oneself from any material food for many hours, it lessens the bad spiritual effects, if any, of the material pleasures. The nights of Ramadhan, on the other hand, are spent in offering Tarawîh and waking up for tahajjud and suhûr, reducing the time of one's sleep much less than in the normal days. Moreover, apart from the prescribed acts of worship, one is supposed to offer as much optional (nafl) ‘ibâdah in this month as he can. In this way the level of one's spiritual activities in this month is raised up much higher than in other days of the year. This philosophy of the month of Ramadhan makes it clear that this month should be devoted to the direct acts of worship as far as possible. That is why the reward of the virtuous acts in this month has been multiplied. This is to encourage the Muslims to the maximum possible acts of ‘ibâdah. The Merits of Ramadhan The Holy Prophet (Sallallahu Alaihi Wassallam) has mentioned the merits of Ramadhan in a large number of ahadith. Some of them are reproduced here with translation: Salmân(R.A.), the Persian has reported the following: "The Holy Prophet (Sallallahu Alaihi Wassallam) addressed us on the last day of Sha‘bân wherein he said: "O men, a great, blessed month has cast its shadow upon you. It is a month which contains a night far better than one thousand months, a month Allah has made it obligatory to fast therein and made it commendable to stand up praying in its nights. If someone seeks Allah's nearness by offering an optional act of worship in this month, it will be as rewarding as to offer an obligatory worship in other days, and if someone performs an obligatory act of worship in this month, it will carry as much reward as the reward of performing seventy obligatory acts of worship in other days. It is the month of patience and the reward of patience is Jannah (paradise) It is a month of sympathy, a month in which the provision for a believer is increased. If someone provides another person with food to make Iftâr (terminate one's fast by eating or drinking something) it will cause forgiveness to his sins and freeing his neck from hell and he will be awarded the same thawâb as the fasting person will be rewarded for his fast, without decreasing his own thawâb." The companions of the Holy Prophet(Sallallahu Alaihi Wassallam) said, "O Messenger of Allah, every one of us does not have enough food to offer for iftâr to another fasting person." The Holy Prophet (Sallallaho Alaihi Wassallam) sai d, "This thawâb will also be given to a person who offers to a fasting person one date or a drink of water or a little milk for his iftâr. And this is a month the first part of which is mercy from Allah, the middle of which is the forgiveness from Allah and the last part of which is liberation from hell. If someone relaxes the burden of work from his slave in this month, Allah will forgive him his sins and will free him from the Fire. In this month you should do four acts frequently. Two acts are such that you will please your Lord through them and two are such that you can never claim to be need-free of them. As for the two acts you please Allah through them, they are: to bear witness that there is no god but Allah, and to seek forgiveness from Allah. And the two acts you can never be need-free of them are: to pray Allah to give you the Jannah (the Paradise) and to seek refuge to Allah from the Fire. And if someone serves a drink to a fasting person, Allah will make him have such a drink from my canal (the Kauthar) that he will never get thirsty after it until he enters the Jannah." This hadith gives us a detailed account of the peculiar merits of the month of Ramadhan and of what we should try to do in it. The upshot of the hadith is that one should not restrict himself to fasting in this month; rather he should maximize the number of his virtuous acts and take this opportunity to seek forgiveness for his sins and to secure as much thawâb as he can, by offering the nafl acts of worship including charitable acts. In another hadith, reported by Abu Hurairah(R.A.)the Holy Prophet (Sallallahu Alaihi Wassallam) has said: "My Ummah has been given five characteristic honors in the month of Ramadhan which have not been given to any other ummah before. 1. The smell coming out from the mouth of a fasting person is better with Allah than the smell of musk. 2. fishes (in the water) keep praying Allah to forgive the fasting persons until they make iftar. 3. In every day of Ramadhan, Allah decorates the Jannah and addresses it saying" 'It is not too far that my righteous servants shall throw away the burdens (of the worldly life) and shall proceed towards you. 4. The rebellious satans are shackled in this month, and they cannot do in it what they do in other days (i.e. instigating men and women to commit sins.) 5. In the last night of this month, they (the fasting persons) are granted amnesty." In a hadith narrated by ‘Ubâdah ibn al Sâmit(R.A.) the Holy Prophet (Sallallahu Alaihi Wassallam) is reported to have said: "Ramadhan has come to you. It is the month of blessing in which Allah envelops you (with His kindness) He makes His mercy descend upon you, He forgives your sins and accepts your prayers. Allah witnesses you when you race one another (in virtuous deeds) in this month and becomes proud of you before His angels". Therefore, show Allah the best of deeds from your side, because unfortunate is that person who deprives himself from Allah's mercy in this month. These ahadith are sufficient to explain the great merits Allah has invested this month with. Source: Islamic Months: Justice Mufti Taqi Usmani Courtesy: www.everymuslim.net

Assalaamu 'alaykum warahmatullaah Acacia, couple of corrections if I may... In post number 119: اللّٰهُمَّ لَكَالْحَمْدُ كَالَّذِيْ تَقُوْلُ وَخَيْرًا مِّمَّا نَقُوْلُ above should be: اللّٰهُمَّ لَكَ الْحَمْدُ كَالَّذِيْ تَقُوْلُ وَخَيْرًا مِّمَّا نَقُوْلُ In post number 118 وَرِضً مِّنَ الْمَعِيْشَةِ بِمَاقَسَمْتَ لِيْ above should be: وَرِضًى مِّنَ الْمَعِيْشَةِ بِمَا قَسَمْتَ لِيْ

Q. Is there any difference between Kaffarah and Fidyah? A. There is a difference between Kaffarah and Fidyah. The term Kaffarah refers to the penalty upon a person who intentionally breaks his fast for no valid Shari’ reason by either eating, drinking or engaging in conjugal relations during the fast of Ramadaan. In the case of Kaffarah becoming obligatory on a person, a person will have to fast for 60 days consecutively. If a person cannot fast for 60 days consecutively due to a valid Shari’ reason, for e.g., old age or a chronic illness, then he would have to feed 60 poor people two full meals a day, or feed one poor person two full meals a day for 60 days. The average type of a meal is 1.6kg of wheat or flour or its value. (Maraaqil Falaah 1/250/1) The term Fidyah refers to the compensation paid by a person who is terminally unable to fast due to chronic ill health or old age in lieu of the fast of Ramadaan. If there is hope of recovering the missed fasts in the future, then Fidyah may not be given and Qadha is obligatory. If there is no hope of recovering the missed fasts in the future, Fidyah will be paid for every fast of Ramadaan. The Fidyah amount per fast is 1.6kgs of wheat or flour or its value. The Fidyah amount is currently R20.00 per fast in Kwa-Zulu Natal, South Africa. Fidyah per each individual fast or the entire month of Ramadaan may only be given after the commencement of Ramadaan. It may be given to a poor Muslim over a period of thirty days; or to thirty Muslims in one day; or the entire amount may also be given to one Muslim in one day. (Shaami 2/74) 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)

Applying Vicks while fasting Q. I was told that the applying of vicks whilst fasting breaks the fast as it enters the head and brain by using it. And if anything enters the stomach, head and brain whilst fasting, it will break the fast? Is this correct? A. In principle, if the things that breaks ones fast reaches ones brain or stomach through the main channels of the body i.e. the mouth, nose, front or back passage it will nullify ones fast. In the enquired case, by applying vicks on the head, the actual vicks does not reach the brain. The vicks merely has an effect on the brain. As such, if a person applies vicks on the head and it has an effect of the brain, the fast will not be nullified. (Badaai’-us-Sanaai’ 2/93) 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