Bint e Aisha

Chapter 82 Surat Al-'Infitar (The Cleaving) - سورة الإنفطار Recited by Qari Abdur-Razzaq bin Abtan al-Dulaimi

The Clear Proof (al-Bayyinah) Recited by: Omar Hisham Al Arabi

May Allah ta'ala make us His true friends.

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْم Bismi Llāhi r-Raḥmāni r-raḥīm In the name of Allah the Merciful and Compassionate بِسْمِ اللهِ، اللهُ أكْبَرُ، اللهُ أَكْبَرُ، اللهُ أَكْبَرُ، أَقُوْلُ عَلَى نَفْسِي وَعَلَى دِيْنِي وَعَلَى أَهْلِي وَعَلَى أَوْلادِي وَعَلَى مَالِي وَعَلَى أَصْحَابِي وَعَلَى أَدْيَانِهِمْ وَعَلَى أَمْوَالِهِمْ. Bismi Llāhi, Allāhu akbaru, Allāhu akbaru, Allāhu akbaru, aqūlu ʿalā nafsī wa ʿalā dīnī wa ʿalā ahlī wa ʿalā awlādī wa ʿalā mālī wa ʿalā aṣḥābī wa ʿalā adyānihim wa ʿalā amwālihim. ‘In the name of Allah. Allah is most great, Allah is most great, Allah is most great’ I say upon myself, upon my religion, upon my family, upon my children, upon my property, upon my companions, upon their religion, and upon their property. أَلْفَ بِسْمِ اللهِ، اللهُ أَكْبَرُ،اللهُ أَكْبَرُ،اللهُ أَكْبَرُ، أَقُوْلُ عَلَى نَفْسِي وَعَلَى دِيْنِي وَعَلَى أَهْلِي وَعَلَى أَوْلادِي وَعَلَى مَالِي وَعَلَى أَصْحَابِي وَعَلَى أَدْيَانِهِمْ وَعَلَى أَمْوَالِهِمْ. Alfa Bismi Llāhi, Allāhu akbaru, Allāhu akbaru, Allāhu akbaru, aqūlu ʿalā nafsī wa ʿalā dīnī wa ʿalā ahlī wa ʿalā awlādī wa ʿalā mālī wa ʿalā aṣḥābī wa ʿalā adyānihim wa ʿalā amwālihim. One-thousand ‘In the name of Allah, Allah is most great, Allah is most great, Allah is most great’, I say upon myself, I say upon my religion, upon my family, upon my children, upon my property, upon my companions, upon their religion, and upon their property. أَلْفَ أَلْفِ بِسْمِ اللهِ، اللهُ أَكْبَرُ اللهُ أَكْبَرُ، اللهُ أَكْبَرُ، أَقُوْلُ عَلَى نَفْسِي وَعَلَى دِيْنِي وَعَلَى أَهْلِي وَعَلَى أَوْلادِي وَعَلَىْ مَالِي وَعَلَى أَصْحَابِي وَعَلَى أَدْيَانِهِمْ وَعَلَى أَمْوَالِهِمْ. Alfa alfi bismi Llāh, Allāhu akbaru Allāhu akbaru, Allāhu akbaru, aqūlu ʿalā nafsī wa ʿalā dīnī wa ʿalā ahlī wa ʿalā awlādī wa ʿalā mālī wa ʿalā aṣḥābī wa ʿalā adyānihim wa ʿalā amwālihim. One-thousand thousand ‘In the name of Allah, Allah is most great, Allah is most great, Allah is most great’, I say upon myself, upon my religion, upon my family, upon my children, upon my property, upon my companions, upon their religion, and upon their property. أَلْفَ أَلْفِ لا حَوْلَ وَلا قُوَّةَ إِلّا بِاللهِ العَلِيِّ العَظِيْمِ. Alfa alfi lā ḥawla wa lā quwwata illā bi Llāhi l-ʿaliyyi l-ʿaẓīm. One-thousand thousand ‘There is no strength nor power except by Allah, the High, the Most Great’, [I say upon myself…]. بِسْمِ اللهِ، وَبِاللهِ، وَمِنَ اللهِ، وَإِلى اللهِ، وَعَلَى اللهِ، وَفِي اللهِ، وَلا حَوْلَ وَلا قُوَّةَ إِلّا بِاللهِ العَلِيِّ العَظِيْمِ. Bismi Llāhi, wa bi Llāhi, wa mina Llāhi, wa ila Llāhi, wa ʿala Llāhi, wa fi Llāhi, wa lā ḥawla wa lā quwwata illā bi Llāhi l-ʿaliyyi l-ʿaẓīm. In the name of Allah, and through Allah, and from Allah, and towards Allah, and upon Allah, and in Allah – there is no strength nor power except by Allah, the High, the Most Great. بِسْمَ اللهِ عَلَى دِيْنِي وَعَلَى نَفْسِي وَعَلَى أَوْلادِي. Bismi Llāhi ʿalā dīnī wa ʿalā nafsī wa ʿalā awlādī. ‘In the name of Allah’, upon my religion, upon myself, and upon my children. بِسْمِ اللهِ عَلَى مَالِي وَعَلَى أَهْلِي. Bismi Llāhi ʿalā mālī wa ʿalā ahlī. ‘In the name of Allah’, upon my property and upon my family. بِسْمِ اللهِ عَلَى كُلِّ شَيْءٍ أَعْطَانِيْهِ رَبِّي. Bismi Llāhi ʿalā kulli shayʾin aʿṭānīhi rabbī. ‘In the name of Allah’, upon every thing my Lord has given me. بِسْمِ اللهِ رَبِّ السَّمَاوَاتِ السَّبْعِ وَرَبِّ الأَرْضِيْنَ السَّبْعِ وَرَبِّ العَرْشِ العَظِيْمِ. Bismi Llāhi rabbi s-samāwāti s-sabʿi wa rabbi l-arḍīna s-sabʿi wa rabbi l-ʿarshi l-ʿaẓīm. In the name of Allah, Lord of the seven heavens, Lord of the seven earths, and Lord of the mighty throne. بِسْمِ اللهِ الّذِي لا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلا فِي السَّمَاءِ وَهُوَ السَّمِيْعُ العَلِيْمُ (ثَلاثاً). Bismi Llāhi lladhī lā yaḍurru maʿa smihi shayʾun fi l-arḍi wa lā fi s-samāʾi wa huwa s-samīʿu l-ʿalīm (thalāthan). In the name of Allah, with whose name nothing can cause harm in the earth and the sky, and He is the All-hearing and All-knowing. (thrice) بِسْمِ اللهِ خَيْرِ الأَسْمَاءِ فِي الأَرْضِ وَفِي السَّمَاءِ، Bismi Llāhi khayri l-asmāʾi fi l-arḍi wa fi s-samāʾi. In the name of Allah – the best of all names in the earth and in the sky. بِسْمَ اللهِ أَفْتَتِحُ وَبِهِ أَخْتَتِمُ. Bisma Llāhi aftatiḥu wa bihi akhtatimu. In the name of Allah I commence, and with it I finish. اللهْ. اللهْ. اللهْ. Allāh. Allāh. Allāh. Allah, Allah, Allah. اللهُ رَبِّي لا أُشْرِكُ بِهِ شَيْئاً. Allāhu rabbī lā ushriku bihi shayʾan. Allah is my Lord – I associate no partner unto Him. اللهْ. اللهْ. اللهْ. Allāh. Allāh. Allāh. Allah, Allah, Allah. اللهُ رَبِّي لا إِلهَ إِلّا الله. Allāhu rabbī lā ilāha illā Llāh. Allah is my Lord: no deity exists other than Him. اللهُ أَعَزُّ وَأَجَلُّ وَأَكْبَرُ مِمَّا أَخَافُ وَأَحْذَرُ. Allāhu aʿazzu wa ajallu wa akbaru mimmā akhāfu wa aḥdharu. Allah is more powerful, stronger, and greater than what I fear and guard against. بِكَ اللهُمَّ أَعُوْذُ مِنْ شَرِّ نَفْسِي، وَمِنْ شَرِّ غَيْرِي، وَمِنْ شَرِّ مَا خَلَقَ رَبِّي وَذَرَأَ وَبَرَأَ، Bika Llāhumma aʿūdhu min sharri nafsī, wa min sharri ghayrī, wa min sharri mā khalaqa rabbī wa dharaʾa wa baraʾa. In You, O Allah, I seek refuge from the evil of myself and the evil of others, and the evil my Lord has created, forged, and designed. بِكَ اللهُمَّ أَحْتَرِزُ مَنْهُمْ، Bika Llāhumma aḥtarizu minhum. In You, O Allah, I seek protection against them. وَبِكَ اللهُمَّ أَعُوْذُ مَنْ شُرُوْرِهِمْ، Wa bika Llāhumma aʿūdhu min shurūrihim. In You, O Allah, I take refuge from their [various] evils. وَبِكَ اللهُمَّ أَدْرَأُ فِي نُحُوْرِهِمْ، Wa bika Llāhumma adraʾu fī nuḥūrihim. And with You, O Allah, I repel their necks. وَأُقَدِّمُ بَيْنَ يَدَيَِّ وَأَيْدِيْهِمْ: Wa uqqadimu bayna yadayya wa aydīhim: Between me and them I put: (بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْمِ قُلْ هُوَ اللهُ أَحَدٌ، اللهُ الصَّمَدُ، لَمْ يَلِدْ وَلَمْ يُوْلَدْ، وَلَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ) (ثلاثاً). (Bismi Llāhi r-raḥmāni r-raḥīmi, qul huwa Llāhu aḥad, Allāhu ṣ-ṣamad, lam yalid wa lam yūlad, wa lam yakun lahu kufuwan aḥad) (thalāthan). Say: He is Allah the One! * Allah the eternally Besought of all! * He begetteth not nor was begotten. * And there is none comparable unto Him. [112:1-4] (thrice) وَمِثْلَُ ذلِكَ عَنْ يَمِيْنِي وَأَيْمَانِهِمْ، وَمِثْلَُ ذلِكَ عَنْ شِمَالِي وَعَنْ شَمَائِلِهِمْ، وَمِثْلَُ ذلِكَ عَنْ أَمَامِي وَأَمَامِهِمْ، وَمِثْلَُ ذلِكَ مِنْ خَلْفِي وَمِنْ خَلْفِهِمْ، وَمِثْلَُ ذلِكَ مِنْ فَوْقِي وَمِنْ فَوْقِهِمْ، وَمِثْلَُ ذلِكَ مِنْ تَحْتِي وَمِنْ تَحْتِهِمْ، وَمِثْلَُ ذلِكَ مُحِيْطٌ بِي وَبِهِمْ. Wa mithl dhālika ʿan yamīnī wa aymānihim, wa mithlu dhālika ʿan shimālī wa ʿan shamāʾilihim, wa mithlu dhālika ʿan amāmī wa amāmihim, wa mithlu dhālika min khalfī wa min khalfihim, wa mithlu dhālika min fawqī wa min fawqihim, wa mithlu dhālika min taḥtī wa min taḥtihim, wa mithlu dhālika muḥīṭun bī wa bihim. And [I say] the same [i.e. the basmallah and sūrat al-ikhlāṣ] to my right and to their right; and the same to my left and to their left; and the same in front of me and in front of them; and the same behind me and behind them; and the same above me and above them; and the same below me and below them; and the same encompassing me and encompassing them. اللهُمَّ إِنِّي أَسْأَلُكَ لِي وَلَهُمْ مِنْ خَيْرِكَ بِخَيْرِكَ الّذِي لا يَمْلِكُهُ غَيْرُكَ، Allāhumma innī asʾaluka lī wa lahum min khayrika bikhayrika lladhī lā yamlikuhu ghayruka. O Allah, verily I beseech You, for my sake and theirs, for whatever You choose from Your goodness which no one other than You possesses. اللهُمَّ اجْعَلْنِي وإِيَّاهُمْ فِي عِبادِكَ وَعِيَاذِكَ وَجُِوَارِكَ وَأَمَانِكَ وَحِزْبِكَ وَحِرْزِكَ وَكَنَفِكَ مِنْ شَرِّ كُلِّ شَيْطَانٍ وَسُلْطَانٍ وَإِنْسٍ وَجَانٍّ وَبَاغٍ وَحَاسِدٍ وَسَبُعٍ وَحَيَّةٍ وَعَقْرَبٍ، وَمِنْ شَرِّ كُلِّ دِابَةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا، إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيْمٍ. Allāhumma jʿalnī wa iyyāhum fī ʿibādika wa ʿiyādhika wa jiwārika wa amānika wa ḥizbika wa ḥirzika wa kanafika min sharri kulli shayṭānin wa sulṭānin wa insin wa jānnin wa bāghin wa ḥāsidin wa sabuʿin wa ḥayyatin wa ʿaqrabin, wa min sharri kulli dābbatin anta ākhidhun bi nāṣiyatihā, inna rabbī ʿalā ṣirāṭin mustaqīm. O Allah, put me and them in Your divine servitude and protection, in Your protectorship, in what is entrusted unto You, in the midst of Your party, in Your sanctuary and shelter – from every demon, possessor of power, human or jinn, from tyrants and enviers, from predatory beasts and serpents and scorpions, and from every crawling creature under Your control. Verily, my Lord is upon the straight path! حَسْبِيَ الرَّبُّ مِنَ المَرْبُوْبِيْنَ، Ḥasbiya r-rabbu mina l-marbūbīn. The Lord suffices me from all who are subject to others. حَسْبِيَ الخَالِقُ مِنَ المَخْلُوْقِيْنَ، Ḥasbiya l-khāliqu mina l-makhlūqīn The Creator suffices me from the created. حَسْبِيَ الرَّازِقُ مِنَ المَرْزُوْقِيْنَ، Ḥasbiya r-rāziqu mina l-marzūqīn. The Sustainer suffices me from those who are sustained. حَسْبِيَ السَاتِرُ مِنَ المَسْتُوْرِيْنَ، Ḥasbiya s-sātiru mina l-mastūrīn The Concealer suffices me from those who are concealed. حَسْبِيَ النَاصِرُ مِنَ المَنْصُوْرِيْنَ، Ḥasbiya n-nāṣiru mina l-manṣūrīn. The Giver of Victory suffices me from those who are granted victory. حَسْبِيَ القَاهِرُ مِنَ المَقْهُوْرِيْنَ، Ḥasbiya l-qāhiru mina l-maqhūrīn. The Vanquisher suffices me from those who are vanquished. حَسْبِيَ الَّذِي هُوَ حَسْبِيَ Ḥasbiya lladhī huwa ḥasbī. The One who suffices me is my sufficiency. حَسْبِيَ مَنْ لَمْ يَزَلْ حَسْبِي، Ḥasbiya man lam yazal ḥasbī. He who never ceases sufficing me suffices me. حَسْبِيَ اللهُ وَنِعْمَ الوَكِيْلُ، Ḥasbiya Allāhu wa niʿma l-wakīl. My sufficiency is Allah, and what a great agent is He! حَسْبِيَ اللهُ مِنْ جَمِيْعِ خَلْقِهِ. Ḥasbiya Allāhu min jamīʿi khalqihi. Allah suffices me from [needing] His entire creation. (إِنَّ وَلِيِّـيَ اللهُ الَّذِي نَزَّلَ الْكِتَابَ وَهُوَ يَتَوَلَّى الصَّالِحِينَ) (Inna walliyyaya Llāhu lladhī nazzala l-kitāba wa huwa yatawalla ṣ-ṣāliḥin) Verily, Allah is my protector, who sent down the Book, and he looks after the righteous.[7:196] (وَإِذَا قَرَأْتَ الْقُرآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ حِجَاباً مَّسْتُوراً* وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْراً وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْاْ عَلَى أَدْبَارِهِمْ نُفُورا) (Wa idhā qaraʾta l-qurʾāna jaʿalnā baynaka wa bayna lladhīna lā yuʾminūna bi l-ākhirati ḥijāban mastūran wa jaʿalnā ʿalā qulūbihim akinnatan an yafqahūhu wa fī ādhānihim waqran wa idhā dhakarta rabbaka fi l-qurʾāni waḥdahu wallaw ʿalā adbārihim nufūran) And when thou recitest the Quran We place between thee and those who believe not in the Hereafter a hidden barrier * And We place upon their hearts veils lest they should understand it and in their ears a deafness; and when thou makest mention of thy Lord alone in the Quran they turn their backs in aversion. [17:45] (فَإِن تَوَلَّوْاْ فَقُلْ حَسْبِيَ اللهُ لا إِلَـهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ) (سبعاً). (Fa in tawallaw fa qul ḥasbiya Llāhu lā ilāha illā huwa ʿalayhi tawakkaltu wa huwa rabbu l-ʿarshi l-ʿaẓīm) (sabʿan). Now if they turn away (O Muḥammad) say: Allah sufficeth me. There is no God save Him. In Him have I put my trust and He is Lord of the Tremendous Throne. [9:129] (seven times) وَلا حَوْلَ وَلا قُوَّةَ إِلّا بِاللهِ العَلِيِّ العَظِيْمِ (ثَلاثاً) Wa lā ḥawla wa lā quwwata illā bi Llāhi l-ʿaliyyi l-ʿaẓīm (thalāthan). There is no strength nor power except by Allah, the High, the Most Great. (thrice) وَصَلَى اللهُ عَلَى سَيِّدِنَا مُحَمَدٍ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلَّمَ. Wa ṣalla Llāhu ʿalā sayyidinā Muḥammadin wa ʿalā ālihi wa ṣaḥbihi wa sallam. And may the prayers of Allah be upon our master Muḥammad and upon his folk and Companions, and may He give them peace. خَبَأْتُ نَفْسِي فِي خَزَائِنِ بِسْمِ اللهِ، أَقْفَالُهَا ثِقَتِي بِاللهِ، مَفَاتِيْحُهَا لا قُوَّةَ إِلّا بِاللهِ، أُدَافِعُ بِكَ اللهُمَ عَنْ نَفْسِي مَا أُطِيْقُ وَمَا لا أُطِيْقُ، لا طَاقَةَ لِمَخْلُوْقٍ مَعَ قُدْرَةِ الخَالِقِ. Khabaʾtu nafsī fī khazāʾini bismi Llāhi, aqfāluhā thiqatī bi-Llāhi, mafātīḥuhā lā quwwata illā bi-Llāhi, udāfiʿu bika Llāhumma ʿan nafsī mā uṭīqu wa mā lā uṭīqu, lā ṭāqata li makhlūqin maʿa qudrati l-khāliq. I conceal myself within the coffers of ‘through the name of Allah’. Its locks are my trust in Allāh. Its keys are ‘there is no power except by Allah’. Through You, O Allah, I protect myself from what lies within my power and what lies without. Created creatures are powerless [when faced] with the ability of the Creator. حَسْبِيَ اللهُ وَنِعْمَ الوَكِيْلُ، وَلا حَوْلَ وَلا قُوَّةَ إِلّا بِاللهِ العَلِيِّ العَظِيْمِ، وَصَلَى اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلَّمَ (ثَلاثاً). Ḥasbiya Llāhu wa niʿma l-wakīl, wa lā ḥawla wa lā quwwata illā bi Llāhi l-ʿaliyyi l-ʿaẓīm, wa ṣalla Llāhu ʿalā sayyidinā Muḥammadin wa ʿalā wa ṣaḥbihi wa sallam (thalāthan). My sufficiency is Allah, and what a great agent is He! There is no strength nor power except by Allah, the High, the Most Great. And may the prayers of Allah be upon our master Muḥammad and upon his folk and Companions, and give them peace. (thrice)

The Exemplary Conduct of Hujjat al-Islam Mawlana Qasim Nanotwi (rahimahullah) with His Adversaries 'I heard an incident regarding Hadhrat Mawlana Muhammad Qasim Nanotwi (may Allah have mercy on him) during his stay in Delhi. A few of his close students, such as Hadhrat Shaykh al-Hind Mawlana Mahmud al-Hasan (may Allah have mercy on him) and Mawlana Ahmad Hasan Amrohi (may Allah have mercy on him), were amongst his attendants. Haji Amir Shah Khan (may Allah have mercy on him) was also present. 'Mawlana Ahmad Hasan said to his companions, “The imam of the Lal Kunwa Masjid has a beautiful voice. Let’s read fajr behind him tomorrow.” Shaykh al-Hind became very angry, saying: “Do you not feel ashamed? How shameless! He calls our Hadhrat a disbeliever and we should go pray behind him?” He spoke very harshly. News of this conversation reached Hadhrat Nanotwi (may Allah have mercy on him). 'The next day, Hadhrat Nanotwi (may Allah have mercy on him) took all his students to the very same masjid and performed salah behind that imam. After salah, people began asking them who they were, as they did not recognise them but noticed that they looked like scholars. The people realised this is Mawlana Muhammad Qasim and these are his students, Shaykh al-Hind Mawlana Mahmud al-Hasan and Mawlana Ahmad Hasan Muhaddith Amrohi. The imam was totally taken aback by this, thinking to himself that I call him a disbeliever all the time but here he is performing salah behind me. 'The imam came forward, shook hands with Hadhrat and said, “I used to call you a disbeliever, but I feel ashamed today. You came to perform salah behind me, even though I have been calling you a disbeliever.” Hadhrat (may Allah have mercy on him) said, “Don’t worry. I appreciate this zeal of yours. In fact, my respect for you has increased. Why? Because the report that reached you was that I disrespect the Prophet (sallallahu ‘alayhi wasallam), and so this is what your sense of honour demanded. However, I do have a complaint, and that is you should have verified this report. Whatever the case, the basis of declaring someone a disbeliever is disrespect of Allah’s Messenger (sallallahu ‘alayhi wasallam). Any Muslim who disrespects Allah’s Messenger (sallallahu ‘alayhi wasallam) must be declared a disbeliever and will be out of the fold of Islam. I appreciate your sense of honour based on your iman (faith), but I am complaining that you should have at least researched to see if the report is true or not. I have come to tell you it is not true. I myself consider a person who disrespects the Prophet (sallallahu ‘alayhi wasallam) to the slightest degree out of the fold of Islam. If you do not believe me, I am willing to accept Islam at your hands at this very moment. I testify there is no god but Allah…” On seeing this, the imam fell at Hadhrat’s feet and adopted extreme humility. 'In essence, these people’s hearts were so filled with humility before Allah and respect for Him that there was no trace of egoism. Let alone mocking and ridiculing, they did not even condemn their opponents. In fact, they made an excuse for them by saying this is a sign of strong faith on the part of those who declared us disbelievers. However, they should have investigated whether we actually disrespect Allah’s Messenger (sallallahu ‘alayhi wasallam), and whether we are – may Allah forbid – enemies of the Messenger or his friends. Investigating this properly was incumbent on them and without this, they should not have passed any ruling.' Hakim al-Islam Qari Muhammad Tayyib (rahimahullah), Rector of Darul Uloom Deoband. Khutbaat Hakim al-Islam, vol. 3, pg. 176-177. t.me/basairnet

Dua for Salaamati  يا حي يا قيوم برحمتك أستغيث أصلح لي شأني كله ولا تكلني إلى نفسي طرفة عين "On You Who is Everliving and Sustains and Protects everything, I seek assistance through the means of your mercy, correct for me all my affairs and do not entrust me to my Nafs (myself) for the moment of a blink of an eye."   أَللّٰهُمَّ أَصْلِحْ لِىْ دِيْنِىَ الَّذِىْ هُوَ عِصْمَةُ أَمْرِىْ وَ أَصْلِحْ لِىْ دُنْيَاىَ الَّتِىْ فِيْهَا مَعَاشِىْ وَ أَصْلِحْ لِىْ آخِرَتِىَ الَّتِىْ فِيْهَا مَعَادِىْ وَاجْعَلِ الْحَيَاةَ زِيَادَهً لِّىْ فِىْ كُلِّ خَيْرٍ وَّ اجْعَلِ الْمَوْتَ رَاحَةً لِّىْ مِنْ كُلِّ شَرٍّ "O Allah! Rectify for me my Deen which is a means of guarding my matters and my world which is a means of my livelihood, and make good my hereafter in which is my returning, and make my life a means of abundance of all good and my death a means of comfort and peace free from all bad." (Sahih Muslim) اللَّهُمَّ اكْفِنِي بِحَلالِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ "O Allah! Suffice me with your halal from the haram, and make me independant with your grace from all besides you." ‏ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالآخِرَةِ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَاىَ وَأَهْلِي وَمَالِي اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي وَاحْفَظْنِي مِنْ بَيْنِ يَدَىَّ وَمِنْ خَلْفِي وَعَنْ يَمِينِي وَعَنْ شِمَالِي وَمِنْ فَوْقِي وَأَعُوذُ بِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي ‏ "O Allah, I ask You for forgiveness and well-being in this world and in the Hereafter. O Allah, I ask You for forgiveness and well-being in my religious and my worldly affairs. O Allah, conceal my faults, calm my fears, and protect me from before me and behind me, from my right and my left, and from above me, and I seek refuge in You from being taken unaware from beneath me." أَعُوذُ بِوَجْهِ اللَّهِ الْعَظِيمِ الَّذِي لَيْسَ شَيْءٌ أَعْظَمَ مِنْهُ ، وَبِكَلِمَاتِ اللَّهِ التَّامَّاتِ الَّتِي لا يُجَاوِزُهُنَّ بَرٌّ وَلا فَاجِرٌ ، وَبِأَسْمَاءِ اللَّهِ الْحُسْنَى كُلِّهَا مَا عَلِمْتُ مِنْهَا وَمَا لَمْ أَعْلَمْ ، وَمِنْ شَرِّ مَا خَلَقَ وَذَرَأَ وَبَرَأَ "I seek refuge in Allaah, the most Greatest. There is nothing equal to His Greatness. And I seek refuge in His complete and powerful Words, which cannot be surpassed by any good or bad person, and (I seek refuge in) all the Names of Allaah which I know and which I do not know, from the evil of all those things which He created, and created them errorless and scattered them all over." اللهم أنت السلام ومنك السلام تباركت يا ذا الجلال والإكرام "O Allah, You are Al-Salaam and from You is all peace, blessed are You, O Possessor of Majesty and Honor."  Taken from the book Sharh Asma-ul Husna by Mufti Muhammad Haneef Abdul Majeed

Value your time! بسم الله الرحمن الرحيم Once a student of religious sciences asked Shaikh Mufti Muhammad Taqi Usmani to write him a short Nasīhah (advice) upon which Shaikh wrote the following piece of advice “The moments of life are immensely precious – guage them meticulously and spend them for the deeds that please Allah the Most High” Courtesy: Sayyid Talhah

Lessons from a Meeting with Shaykh Mufti Taqi Usmani Sayyid Talhah بسم الله الرحمن الرحيم Maulana Rūmi has remarked in his ‘Masnavi’, “A moment in the company of the Awliyā’ (friends of Allah) is better than a hundred years of (voluntary) worshiping”. According to its commentators, he made such a claim because the company of the pious can teach a person numerous invaluable lessons that he may, otherwise, remain unaware of; even if he engages himself in voluntary (Nafl) worshiping for extended periods of time. One fortunate day, I was blessed with the opportunity to accompany Shaykh Mufti Muhammad Taqi Usmani on a Nikah ceremony that was to be conducted in a vicinity near Darul’Uloom Karachi (1). To obtain his permission for accompanying him, I was waiting for him outside his residence. His car was parked at his doorstep and in its direction, his driver had opened a car door in anticipation of his arrival. When he stepped out of of his home, l quickly moved towards him to seek his permission. As soon as he saw me approaching towards the car, he moved around the car while leaving the opened door for me. Seeing this, I was absolutely dumbfounded and I tried to gather my confidence to utter ‘Hazrat can I accompany you?’. He plainly replied ‘Yes, sure!’, while indicating towards the opened door. While I was still gazing at him in amazement, he casually opened the door on his side and got in to the car. Feeling immensely humbled, I too followed the suit by using the door that had originally been opened for him. Thus I sat with the Shaykh on the back seat of the car (Alhamdulillāh for such a privilege). I had planned to consult him regarding a personal matter in brief but I thought to wait for him to settle well in the car before beginning to talk. Meanwhile, I was hoping that my amazement and excitement will also settle, allowing me to start the talk. However, I noticed that as soon as the Shaykh entered the car, he didn’t let a minute of his to go in vain. He quickly started reading out some Du’aas (for protection) from a booklet. Immediately afterwards, he took out his smart phone and started reciting Qur’an on it! Since my matter wasn’t urgent, I thought to wait for him to get free. When we reached the Masjid, where the Nikah was to be held, the Shaykh was welcomed by a crowd (which appeared large in that congested locality). He led the ‘Asr Salāh which was followed by the Nikāh. Thereafter, the same crowd accompanied him towards the car. In a zigzag fashion, I too navigated my way through the crowd to reach the car, eager to find the Shaykh available to talk this time. Interestingly, but no longer surprisingly, he resumed his recitation as soon as he reentered the car. It was when we entered Darul’Uloom again (and thus were about to reach Shaykh’s residence in a minute), the Shaykh finally kept his cell phone back in his pocket. Fearing that he might engage in another form of Zikr (remembrance of Allah), I took a quick breath, gathered my strength and and spoke up to put forth my query to him, while gasping between my broken words. He listened patiently and then replied to me in a polite and satisfactory manner. Alhamdulillāh, thus I was able to experience a brief, yet an immensely lesson full, meeting with Shaykh Mufti Taqi Usmani (may Allah Ta’ālā preserve him and allow us to benefit from him). —- (1) Jāmi’ah Darul’Uloom Karachi is a renowned and outstanding University for traditional Islamic studies in Karachi, Pakistan. It is currently headed by Hazrat Mufti Taqi Usmani and his elder brother, Hazrat Mufti Muhammad Rafi Usmani.

SHUKR (THANKFULNESS) TO ALLAH read time: 3 min BY TAHA GHAYYUR idealmuslimah.com 1. We can never count Allaah’s Blessings: Be ever grateful to Allaah for everything that you possess including your wealth, health, status, intellectual abilities and life. Allaah says: “Is, then, He Who creates comparable to any that cannot create? Will you not, then, take heed? For should you try to count Allaah’s blessings, you could never compute them…” (An-Nahl 16:17-19). 2. Shaytan’s primary mission is to make human beings ungrateful: From the very beginning of the human being’s creation, the issue of gratefulness and thankfulness to Allaah has been debated. After refusing to bow to Adam, Satan said: “Then I will certainly come to them from before them and from behind them, and from the right-hand side and from the left-hand side, and You (Allaah) shall not find most of them thankful” (Al-Araf 7:17). 3. The opposite of Shukr (gratitude) is Kufr (disbelief): In many places in the Quran, Allaah compares the terms Shukr and Kufr. “Then remember Me; I will remember you. Be grateful to Me, and do not reject Me” (Al-Baqarah, [002]:152). Imaan (belief) implies Shukr or gratefulness as opposed to Kufr or ungratefulness. A kafir or disbeliever is ungrateful to the Being Who has given him everything, whereas a Believer is one who is ever thankful for all that Allaah has given him. 4. We thank Allaah for our own benefit: If you are ungrateful, Allaah is unaffected. If you become grateful, then you have taken the first step towards becoming a true Believer. It is for this reason that the Prophet exhorted us to “Love Allaah as we benefit from His grace” (Tirmidhi). Allaah reminds us: “And whoever is grateful, he is only grateful for the benefit of his own self” (Luqmaan, [031]: 012). “For surely if it was not for the grace of God on you and His mercy, you would have been among the losers (Al-Baqarah 2:64). 5. True worship means sincere thankfulness to Allaah: Allaah explained in the Quran that the only people who truly worship Him are those who give gratitude to Him, so those who are not among the people of gratitude are not among the people of ‘Ibaadah (worship and obedience). “… and be grateful to Allaah, if it is Him you worship” (Al-Baqarah, [002]:172). 6. Shukr leads to Allaah’s pleasure: Allaah has told us that His pleasure may be attained through gratitude. “…If you are grateful, He is pleased with you…” (Az-Zumar, [039]: 007). The Prophet, peace and blessings be upon him, said: “Allaah is pleased with His servant if, when he eats something, he thanks Allaah for it, and when he drinks something, he thanks Allaah for it” (Muslim). 7. Gratitude is a purpose of our creation: “It is He Who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affection: that you may give thanks (to Allaah)” (An-Nahl, [016]: 78). 8. Shukr is a quality of success in this life and in the Hereafter: Ibn ‘Abbaas [r] narrated that the Prophet [p] said: “There are four qualities, whoever is given them has truly been given the best in this world and the next. They are: a grateful heart (that is thankful to Allaah), a remembering tongue (that mentions Allaah often), an enduring body (to persevere through the trials), and a faithful wife.” 9. Being grateful and patient in times of difficulty: Everything that happens to us – even events that we may consider to be personal afflictions or natural disasters-are from Allaah. Therefore, in times of calamity and distress, there will be some good for us, provided we respond appropriately. The Prophet said: “How wonderful is the case of a Believer! There is good for him in whatever happens to him -and none, apart from him, enjoys this blessing. If he receives some bounty, he is grateful to Allaah and this bounty brings good to him. And if some adversity befalls him, he is patient, and this affliction, too, brings good to him.” (Saheeh Muslim) 10. Allaah’s Mercy is for all, but most people will remain ungrateful: He shows and gives mercy to all, even those who continue to be ungrateful and rebellious towards Him: “Indeed God is the possessor of bounty for all people but most people do not give thanks.” (Al-Baqarah, [002]: 243). 11. Most people subconsciously thank God: Reflect upon your own life and you will find innumerable occasions when Allaah’s `hand’ has been holding you and helping you. So often, believers and even atheists subconsciously use the expression ‘Thank God’, without realising the full implications of our words. 12. Shukr leads to abundance in Allaah’s favors: If you appreciate Allaah’s favors, He has promised increased Rahmah or Mercy for you. Allaah’s reward for your gratitude is unlimited and unconditional. “If you are grateful, I will surely give you more and more.” (Ibraaheem, [014]: 007) 13. Three ways to express Shukr: The classical Muslim scholars have indicated Shukr can be shown in three ways: – Shukr of the heart (Qalb), which is achieved by harboring and intending good for all of Allaah’s creation. – Shukr of the tongue (Lisaan), which involves celebrating the praises of Allaah, such as utterance of “Alhamdulillah”, and expressing gratefulness to Allaah with our tongue. – Shukr of the limbs (Jawaarih), which is fulfilled by using our external senses to do good. Every time Allaah gives us a blessing, we must use it in a way that benefits humanity and that pleases Allaah.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen رحمه الله said, “Action, in reality, is a fruit of knowledge. Whoever acts without knowledge, then he resembles the Christians, and whoever knows without acting, then he resembles the Jews.” [Commentary on the Three Fundamental Principles of Islam (Darussalam), p. 27.]

ASSALAMU ALAIKUM 12 Rabiyuth Thaani 1440 (20 December 2018) The Musjid’s carpets remain clean/pure. Was-salaam A.S.Desai Mujlisul ULama of S.A.

Assalamu alaikum The mats will not become impure simply because non-Muslims walk through them. There should be a proper reason to consider it impure. As Mufti Abu Hajira states: I have also forwarded the question to a Mufti.

The Harms of Polemical Debating in Today’s Era By Mawlana Ashraf 'Ali Thanawi Translated by Javed Iqbal (Translator’s Note: The following translation is of an Arabic piece by Hakim al-Ummah Mawlana Ashraf Ali Thanawi, may Allah have mercy on him, in which he has succinctly laid out the various objectives behind debating and pointed out the harms in each case. It provides a profound, insightful analysis of the debate culture which is in vogue more than ever before, concluding that such debates are of no benefit, rather they are harmful.) Debating, with respect to its objective, is of a few types. This is because the objective is either: (i) To make evident what is right, even if the opponent does not go quiet, in which case the debater will not concern himself with silencing him. In fact, when he sees stubbornness in him, he says: “For us are our deeds, and for you, your deeds. There is no argumentation between us and you. Allah will bring us together.”[1] The Qur’an is filled with this type of debate and also calls towards it. Allah Most High says: “And if they dispute with you, say (to them), ‘Allah is best aware of what you do.’”[2] I have named this beneficial point: Aversion to the Accustomed Manner of Debating (Al-Munafarah ‘an Muta’araf al-Munazarah). This type is definitely praiseworthy, but it is non-existent in this era, except in very rare circumstances, which is essentially the same as non-existent.[3] (ii) To silence the opponent, and this is also praiseworthy – provided the intention is good.[4]However, this is dependent on the opponent becoming silent; if he is stubborn or a troublemaker and does not have any shame, he will not be quiet. Thus, intending this objective is to intend something one has no power to achieve independently. One who has power through someone else’s power is not powerful [in reality]. Thus, this is something non-volitional, and to intend a non-volitional matter is futile and tiresome. Hence, this cannot be an objective. (iii) To silence the opponent and then this is actually achieved. However, because becoming silenced is not proof that this person who is totally silenced is wrong, this is also futile. In fact, it is harmful, because it suggests in the eyes of laymen that the one who has gone quiet is wrong. Hence, if such silence occurs at times from the people of truth, due to the opponent being more eloquent in expressing his evidence, laymen will take this as proof of their being wrong also. This is extremely harmful.[5] (iv) To inform the people of the arguments of the opponents, to establish the truth and falsify the false: This is a form of arbitration, so how can an ignorant person be an arbitrator? Therefore, this is also futile. In fact, it is harmful, as one is essentially saying through one’s action that ignorant people are capable of arbitrating. The harm of this is evident. If they seek a scholar as an arbitrator, the general habit, rather the definite habit, is that he will already believe in either side of the issue, in which case, how can one be sure that his fairness will supersede his own [preconceived] belief? Hence, this is also futile. Thus, it has become very clear that the accustomed manner of debating in our times is totally void of any benefit, even if nobody agrees with us in this regard.[6] But if someone asks: How will a seeker of the truth, in particular one who is confused, be guided? We say the path to this is that which is common throughout the Qur’an, namely that the truth is to be explained time and time again under different headings.[7] This is as Prophet Nuh (upon him be peace) said: “My Lord, I have called my people night and day…Then I called them loudly, and then I spoke to them in public and spoke to them in private.”[8] This is what Allah Most High indicated to, saying: “Surely, We have explained things in various ways in this Qur’an, so that they may pay heed to the advice.”[9] So, have conviction in this and know it well. 18 Rabi al-Thani 1351AH (Bawadir al-Nawadir, vol 2, pg 468) _____________________________ Qur’an, 42:15 Qur’an, 22:68 Hakim al-Ummah says, “The way debates are conducted today is not from the way of the predecessors (salaf). The Qur’an debates with the disbelievers in many places, but its style is amazing. It is nothing like the noisy quarrels of today.” (Al-Tabligh, vol 21 pg 123) Hakim al-Ummah says: “In today’s era, debating is extremely harmful, because it has no praiseworthy objective behind it. The objective is predominantly to disgrace the opponent and show one’s own point to be superior. The objective is not to establish the truth.” (Anfas-i-‘Isa, vol 2, pg 62). Hakim al-Ummah says: “On the day of the debate in Muradabad, there was so much noise about the debate that even the Hindus were saying, ‘Let’s go to the Shahi Mosque to see the molvis fighting.’ How shameful! La ilaha illa’Allah. There is such disgrace in these debates. Mawlana Muhammad Qasim (may Allah have mercy on him) also despised this greatly. He would never debate Muslims. Yes, he would debate non-Muslims.” (Husn al-Aziz, vol 1, pg 461). Hakim al-Ummah says: “With all these harms, even a praiseworthy act becomes prohibited, let alone when it is blameworthy in itself due to the conditions not being met.” (Huquq al-‘Ilm, pg 79). Hakim al-Ummah says: “Debates promote the people of falsehood even more and they have no positive result. However, to break the influence of the people of falsehood, explaining the truth and spreading it repeatedly and in different places is undoubtedly very beneficial. (Anfas-i-‘Isa, vol 2, pg 590). He also says, “What one should do is that when the people of falsehood prattle, one should make one’s point separately. This is a much better method. This is the way of the prophets. They would not be so concerned with answering the disbelievers. They would however repeat the truth constantly, and not bother too much with giving answers.” (Kalimat al-Haqq, pg 102). Elsewhere he said, “In today’s era, debating non-Muslims is generally harmful. The beneficial method is to deliver talks. I delivered a talk which is entitled ‘Mahasin al-Islam’. It has been published and is worth reading.” (Kalimat al-Haqq, pg 65) Qur’an, 71:5,8-9 Qur’an, 17:41 deoband.org

بچوں کی تربیت کیسے کریں؟ بیان: مفتی خلیق الرحمان صاحب https://youtu.be/1kQBxpcgb3s

*تنبیہات سلسلہ نمبر 152* *حضرت ایوب علیہ السلام کی بیماری* *● سوال:* ایک واقعہ سنتے آرہے ہیں کہ حضرت ایوب علیہ السلام کے جسم میں بیماری اس قدر بڑھ گئی تھی کہ آپ کے جسم میں کیڑے پیدا ہوگئے... *کیا یہ بات درست ہے؟* ▪ *الجواب باسمه تعالی* حضرت ایوب علیہ السلام کی بیماری کی یہ تفصیل کہ ان کے جسم میں کیڑے پیدا ہوگئے تھے اسکو مختلف مفسرین نے نقل کیا ہے. *١. علامہ ابن کثیر فرماتے ہیں کہ ابن عساکر نے نقل کیا ہے کہ ان کے جسم میں مختلف بیماریاں لگ گئی تھیں یہانتک کہ صرف دل اور زبان بچ گئے تھے۔* □ قال ابن كثير: وحكى ابن عساكر: ابتلى في جسده بأنواع من البلاء، ولم يبقَ منه عضو سليم سوى قلبه ولسانه... *٢. سدی کہتے ہیں کہ جسم کا گوشت گل کر گر گیا تھا یہانتک کہ صرف ہڈیاں اور پٹھے رہ گئے تھے.* □ وقال السدى: تساقط لحمه حتى لم يبقَ إلاَّ العظم والعصب. *٣. ابن کثیر البدایة والنهایة میں لکھتے ہیں کہ ایوب علیہ السلام کے جسم پر جذام کی بیماری لگ گئی تھی جس سے دل اور زبان کے علاوہ سارا جسم متاثر ہوا تھا.* □ قال ابن كثير في كتابه البداية والنهاية (ج:1، ص:207) أنه أصيب بالجزام في سائر بدنه ولم يبقَ منه سليمًا سوى قلبه ولسانه يذكر بهما الله عزوجل. *٤. حسن بصری اور قتادہ کہتے ہیں کہ ایوب علیہ السلام پر سات سال ایسے گذرے کہ ان کے جسم میں کیڑے نظر آنے لگے تھے.* □ قال الحسن البصري وقتادة: ابتلى أيوب عليه السلام سبع سنين وأشهرًا يرعى في جسده الدود وتعبث به الدواب. *٥. علامہ بغوی کہتے ہیں کہ ان کے جسم پر پھوڑے نکلے جس سے ان کا جسم بدبودار ہوگیا اور بستی والوں نے ان کو بستی سے نکال دیا.* □ من قرنه إلى قدمه تآليل مثل أليات الغنم فوقعت فيه حكة فحك بأظفاره حتى سقطت كلها ثم حكها بالمسوح الخشنة حتى قطعها ثم حكها بالفخار والحجارة الخشنة فلم يزل يحكها حتى نغل لحمه وتقطع وتغير وأنتن وأخرجه أهل القرية فجعلوه على كناسة وجعلوا له عريشا فرفضه خلق. (بغوی) *٦. علامہ قرطبی لکھتے ہیں کہ جسم کا گوشت گل گیا اور جسم میں کیڑے پڑ گئے.* □ وبالضر في جسمه حتى تناثر لحمه وتدود جسمه، حتى أخرجه أهل قريته إلى خارج القرية. (قرطبی) *● ان اقوال کا مأخذ:* حضرت ایوب علیہ السلام کے جسم پر اس قدر قبیح بیماری لگی تھی اس بارے میں اسرائیلیات ہی اصل ہیں کہ وہاں اس بیماری کی اس طرح کی تفاصیل موجود ہیں، جیسا کہ کتاب السفر جو غالبا انجیل کا کوئی حصہ ہے اس کے عربی ترجمے میں ایسا منقول ہے کہ: *شیطان کو اللہ تعالی کی طرف سے اجازت ملی تو وہ آیا اور ایوب علیہ السلام کے سر سے پیر تک پھوڑے نکلے اور ایوب علیہ السلام نے سخت کپڑے سے اس کو کھجانا شروع کیا.* □ ففي هذا السفر ما نصه: فَخَرَجَ الشَّيْطَانُ مِنْ حَضْرَةِ الرَّبِّ، وَضَرَبَ أَيُّوبَ بِقُرْحٍ رَدِيءٍ مِنْ بَاطِنِ قَدَمِهِ إِلَى هَامَتِهِ. فَأَخَذَ لِنَفْسِهِ شَقْفَةً لِيَحْتَكَّ بِهَا وَهُوَ جَالِسٌ فِي وَسَطِ الرَّمَادِ. (أي 2: 7). *● کیا یہ اسرائیلیات مقبول ہیں؟* علمائےکرام نے ایسی اسرائیلی روایات کے تسلیم کرنے سے انکار کیا ہے جو کہ انبیائےکرام علیہم الصلاۃ والسلام کی شان کے منافی ہوں اور ایوب علیہ السلام کے بارے میں یہ تمام روایات شان نبوت کے خلاف ہیں، لہذا اس بارے میں جس قدر قرآن مجید اور احادیث مطہرہ میں آیا ہے اسی پر اکتفا کیا جائےگا. *١. قاضی ابوبکر ابن العربی کہتے ہیں کہ ایوب علیہ السلام کے بارے میں اتنی بات درست ہے جو قرآن نے بیان کی ہے کہ ان کو تکلیف پہنچی اور تکلیف کی نسبت قرآن مجید میں شیطان کی طرف کی گئی ہے.* □ قال ابن العربي القاضي أبوبكر رضي الله عنه: ولم يصح عن أيوب في أمره إلا ما أخبرنا الله عنه في كتابه في آيتين؛ الأولى قوله تعالى: ﴿وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ﴾ [الأنبياء: 83] والثانية في «ص» ﴿أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ﴾. *٢. علامہ آلوسی روح البیان میں لکھتے ہیں کہ اس میں کسی کا اختلاف نہیں کہ ایوب علیہ السلام کی تکلیف اور امتحان بڑا تھا، البتہ یہ کہنا پڑےگا کہ ان کی بیماری اس قدر نہیں بڑھی تھی کہ وہ قابل نفرت ہوجائیں جیسا کہ قتادہ وغیرہ نے نقل کیا ہے اور قصہ گو لوگوں نے بیان کیا ہے۔* □ قال الألوسي (ت 1270هـ) في تفسيره روح المعاني: وَعظَمُ بَلائه أي أيوبَ عليه السلامُ ممّا شاعَ وذاعَ ولَم يختلف فيه اثنان… فلابد من القول بأن ما ابتُلِي به أيوب عليه السلام لم يَصِل إلى حَدِّ الاستقذار والنفْرَة كما يُشعِر به ما روي عن قتادةَ ونَقَلَهُ القُصّاصُ في كُتُبِهم. *٣. علامہ طبرسی کہتے ہیں کہ امتحان کی یہ صورت تو ممکن ہے کہ فقر آجائے یا آل اولاد ہلاک ہوجائیں لیکن اس طرح کی بیماری کہ لوگ ان سے نفرت کرنے لگیں، انبیائےکرام کی طرف ایسی بات کی نسبت کرنا درست نہیں.* □ قال الطَبرسي (ت 548هـ): قال أهل التحقيق إنه لا يجوز أن يكون بصفةٍ يَستقذرُه الناسُ عليها لأن فِي ذلك تَنْفيرًا، فأمّا الفقرُ والمرَضُ (الذي لا يُنفِّرُ) وذهابُ الأَهل فيجوز أن يَمتحِنَهُ اللهُ تعالَى بذلك. *● صحیح روایات میں حضرت ایوب علیہ السلام کا تذکرہ:* *١.* حضرت ایوب علیہ السلام نہا رہے تھے تو ان پر سونے کی ٹڈیاں گرنے لگی تو ایوب علیہ السلام ان کو جمع کرنے میں لگ گئے تو اللہ تعالی نے فرمایا کہ ایوب! کیا ہم نے تجھ کو اس سے مستغنی نہیں کیا؟ تو ایوب علیہ السلام نے عرض کیا کہ آپ کی برکت سے مستغنی نہیں. *□* وروى البخاري عن أبي هريرة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: بينما أيوب يغتسل عرياناً، خرَّ عليه جراد من ذهب، فجعل أيوب يحثو في ثوبه، فناداه ربه، ياأيوب! ألم أكن أغنيتك عما ترى؟ قال: بلى يا رب! ولكن لا غنى بي عن بركتك. *٢.* وقد روى البزار وغيره عن أنس بن مالك رضي الله عنه، أن رسول الله صلى الله عليه وسلم قال: "إن نبي الله أيوب عليه السلام لبث به بلاؤه ثماني عشرة سنة، فرفضه القريب والبعيد إلا رجلين، كانا من أخص إخوانه به، كانا يغدوان إليه ويروحان، فقال: أحدهما لصاحبه: تعلم والله لقد أذنب أيوب ذنباً ما أذنبه أحد من العالمين. قال له صاحبه: وما ذاك؟ قال: من ثماني عشرة سنة لم يرحمه الله، فيكشف ما به، فلما راحا إليه، لم يصبر الرجل حتى ذكر ذلك له. فقال أيوب: لا أدري ما تقول، غير أن الله يعلم أني كنت أمُرُّ على الرجلين يتنازعان، فيذكران الله عزوجل، فأرجع إلى بيتي فأكفر عنهما، كراهية أن يذكرا الله إلا في حق. قال: وكان يخرج إلى حاجته، فإذا قضاها أمسكت امرأته بيده حتى يبلغ، فلما كان ذات يوم أبطأ عليها، وأوحى الله تعالى إلى أيوب عليه السلام، أن {اركض برجلك هذا مغتسل بارد وشراب} فاستبطأته، فتلقته تنظر، فأقبل عليها، قد أذهب الله ما به من البلاء، وهو على أحسن ما كان. فلما رأته قالت: أي بارك الله فيك! هل رأيت نبي الله هذا المبتلى. فوالله على ذلك ما رأيت رجلاً أشبه به منك، إذ كان صحيحاً. قال: فإني أنا هو. قال: وكان له أندران: أندر للقمح، وأندر للشعير. (الأندر: البيدر) فبعث الله سحابتين، فلما كانت إحداهما على أندر القمح، أفرغت فيه الذهب حتى فاض، وأفرغت الأخرى في أندر الشعير حتى فاض. - قال الهيثمي في "مجمع الزوائد": رجال البزار رجال الصحيح. *٣. حسن اور قتادہ کہتے ہیں کہ ایوب علیہ السلام کی اولاد زندہ کردی گئی اور اتنی اولاد اور دی گئی.* □ قال الحسن وقتادة: أحياهم الله تعالى له بأعيانهم، وزادهم مثلهم معهم، ولهذا قال تعالى: {وَوَهَبْنَا لَه أهْلَه وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِّنَّا وَذِكْرى لِأُولِي الْأَلْبَابِ}. *٤. ابوحیان کہتے ہیں کہ جمہور علمائےکرام کا قول یہ ہے کہ انکی تمام اولاد کو زندہ کر دیا گیا اور بیمار ٹھیک ہوگئے اور سب بکھرے کام درست ہوگئے.* □ قال أبوحيان: والجمهور على أنه تعالى أحيا له من مات من أهله، وعافى المرضى، وجمع عليه من شُتِّت منهم. ▪ *خلاصہ کلام* حضرت ایوب علیہ السلام ایک بڑے امتحان میں تقریبا اٹھارہ(١٨) سال مبتلا رہے اور یہ امتحان جان، مال، اولاد سب پر آیا تھا لیکن اس دوران ان کے جسم میں کیڑے پڑ گئے یا کچھ ایسا ہوا کہ لوگ ایوب علیہ السلام سے نفرت کرنے لگے یہ بات سند کے لحاظ سے بھی درست نہیں اور نہ ہی شان نبوت کی وجہ سے عقلا درست ہے، لہذا اس طرح کے واقعات بیان کرنے سے گریز کرنا چاہیئے. 《واللہ اعلم بالصواب》 《کتبه: عبدالباقی اخونزادہ》 ٢٩ نومبر ٢٠١٨ کراچی

"Verily the world is accursed and accursed is what it contains, except the remembrance of Allāh, that which Allāh loves, and someone with sacred knowledge or someone learning it." (Tirmidhī, Ibn Māja)

قرآن کی تعریف کلام اللہ المعجز المنزل علی خاتم الانبیاء والمرسلین بواسطۃ الامین جبرئیل علیہ السلام المکتوب فی المصاحف المنقول الینا بالتواتر المتعبد بتلاوتہ المبدوء بسورۃ الفاتحۃا لمختم بسورہ الناس قرآن اللہ کا کلام ہے جو معجزہ ہے خاتم الانبیاء الرسل حضرت محمد ﷺ پر جبرئیل امین کے واسطے نازل ہوا ہے مصاحف میں اس کے حروف لکھے ہوئے ہیں ہم تک حد تواتر سے نقل چلا آیا ہے اس کی تلاوت عبادت ہے اور باعث ثواب ہے اس کی ابتداء سورۃ فاتحہ سےا ور اختتام سورہ ناس پر ہوتاہے. قرآن کی یہ تعریف علماء اور اصولیین کے درمیان متفقہ تعریف ہے ۔ طالب علوم قرآن کی کیا شان ہونی چاہیے ؟ طالب علوم قرآن کی یہ شان ہونی چاہیے کہ وہ خود کو قرآنی آداب سے وابستہ اور قرآنی اخلاق سے آراستہ کرے علم سے مقصد اللہ کی رضا اور دارآخرت ہو،نہ کہ دنیا اورا س کا مال اسباب ،ا سے قرآن پر عامل ہونا چاہیے تاکہ قرآن قیامت کےدن اس کے خلاف نہیں بلکہ اس کے حق میں حجت اور سفارشی بن سکے۔ا رشاد نبوی ﷺ ہے :”القرآن حجۃ لک او علیک “۔ ” قرآ ن یا تو آپ کے حق میں سفارشی ہے یا آپ کے خلاف حجت ہے “۔ (قرطبی) شیخ الاسلام حافظ ابن تیمیہ ؒفرماتے ہیں “جو قرآن کی تلاوت نہ کرے اس نے قرآن کو نظر انداز کیا جو قرآن کی تلاوت تو کرے لیکن اس کے معانی پرغوروتدبر نہ کرے اس نے بھی قرآن کو نظرانداز کیا۔اور جو قرآن کی تلاوت بھی کرے اس کے معانی میں غور وتدبر بھی کرے لیکن اس پر عمل نہ کیا توا س نے بھی قرآن کو نظر انداز کیا۔” ابن تیمیہ ؒ اس آیت کی طرف اشارہ کررہے ہیں کہ: وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَـٰذَا الْقُرْآنَ مَهْجُورًا﴿٣٠﴾ ۔” اورا س د ن رسول کہیں گے اے میرے پروردگا ر میری قوم نے اس قرآن کو بالکل نظر انداز کر رکھاتھا۔ ( فرقان 30 قرطبی ) تحریر: مفتی انس عبد الرحيم http://www.suffahpk.com/quran-ki-taref/

Women cutting their Hair <QUESTION> What is the ruling regarding cutting the hair for women? If it is allowed, then how short can she cut it? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, In general, the major classical Hanafi Fiqh books prohibit the cutting of hair for women. This is also affirmed by many Indian Subcontinent scholars. However, some scholars of the Arab world have permitted it conditionally. In a Hadith, “the Messenger of Allah (Allah bless him & give him peace) forbade women from shaving their hair.” (Sunan Tirmidhi, 2/246 & Sunan Nasa’i, 5/407) Imam al-Haskafi (Allah have mercy on him) mentions in his famous book in Hanafi Fiqh: “If a woman cuts her hair, she will be sinful and cursed. In al-Bazzaziyya it is added: “Even with the permission of the husband, as there is no obedience to the creation in disobeying the Creator.” (See: Radd al-Muhtar with the Durr of al-Haskafi, kitab al-hazr wal-ibaha, 5/261) The main two reasons given by scholars for the impermissibility of women cutting their hair are: a) Imitation of the Kuffar (non-Muslims), b) Imitation of men, Both of which have been clearly prohibited in Shariah. In the Hadith recorded by Imam Abu Dawud in his ‘Sunan’ and others, the Messenger of Allah (Allah bless him & give him peace) said: “Whosoever imitates a group is amongst them.” (Sunan Abu Dawud, no. 4031) Regarding the imitation of men, the Messenger of Allah (Allah bless him & give him peace) cursed those men who imitate women and those women who imitate men.” (Sahih al-Bukhari, 7/205) For the above two reasons, the jurists (fuqaha) have generally prohibited the cutting of hair for women. It is for the reason of imitating men; they considered such women to be cursed, as in the Hadith women who imitate men are cursed by the Messenger of Allah (Allah bless him & give him peace) In view of the above, it would generally not be permitted for women to cut their hair. To imitate the styles of the Kuffar and non-Muslim women is not permissible. The hair cuts prevalent among many modern women have a clear resemblance with the styles of non-Muslim women, thus it will be unlawful. Similarly, to shorten the hair in a way that it resembles the hair of men is also prohibited. If a woman does so, she will earn the curse of the blessed Messenger of Allah (Allah bless him & give him peace) However, if a woman trims her hair slightly in a way that she did not contravene any of the above two reasons, then this would be (and Allah knows best) permitted. In other words, there are two conditions for this permissibility, and they both should be understood properly, and not misused or taken out of context: 1) There should be no imitation of non-Muslim Women, The hairstyles adopted by kuffar and non-Muslim women, such as flicks, perms, fringes, etc… will not be allowed. Cutting the hair from the front will also be impermissible. 2) There should be no imitation of men Cutting the hair in any way that resembles the hair of men is unlawful (haram), as mentioned previously. Therefore, if a woman cuts her hair from the lower end slightly in order to equate the level of the hairs, then this will be permissible. It should be noted that, if the hair is cut, then it should be well below the shoulders, and this permissibility is only to cut it slightly. If the woman is married, then this should be done with the consent of her husband. Finally, it should be remembered that it is better for a woman to not cut her hair altogether, unless there is some genuine reason. In the early times, a woman’s beauty was considered in the length of her hair, and not in looking like a man. In conclusion, generally it is not permissible for a woman to cut her hair. However, if the hair is cut in the manner outlined above, it would be permissible, although better to avoid. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK http://daruliftaa.com/node/4672

Need of a Heart with Noor (light / radiance) Pathofehsaan Excerpts taken from Hazrat Shaykh Talha Qasmi Naqshbandi Damat Barkatuhum’s discourses If the heart is not purified and the Noor (light/radiance) is not attained and if the person is actually Munafiq and he does not believe in Allah by heart or he is Munafiq in his deeds and is living the life of negligence then his heart will be void of light, his heart will be dark. Rasulullah صلى الله عليه وسلم said: “The heart which remembers Allah is alive, and the heart which does not remember Allah is dead”. And Allah Ta’ala said: Think about that person who was dead then we made him alive. Mufassireen comment that this verse is talking about the heart. First the heart was dead and then Allah made it alive. And Rasulullah صلى الله عليه وسلم, who is the biggest Mufassir, the Imam and the seal of Mufassireen said: “The heart that is Zakir (that does Zikr constantly) is the heart that is alive and the heart that is Ghaafil (negligent) is the heart that is dead.” That means previously the heart was Ghaafil and we made it Zakir. And after becoming Zakir, what happens is وَجَعَلۡنَا لَهُ ۥ نُورً۬ا يَمۡشِى بِهِۦ فِى ٱلنَّاسِ We grant him Noor (light) and when he walks, he walks with that light. This Noor goes along with him to any locality he enters. When he talks to someone or sits with someone, his words leave an impact on their hearts. This is what is called as Tawajjuh. This is the benefit of company. When someone sits in the company of a person who has the light in his heart, then his own heart gets illuminated with this light. Is he like one who is in utter darkness and is not able to emerge therefrom? Do you know how the heart gets illuminated? Rasulullah صلى الله عليه وسلم has told us that when a person does good deeds and remembers Allah, then a small amount of light develops in his heart similar to the light of the firefly. When he increases in good deeds, protects himself from sinful ways and remembers Allah more, then this light increases as well. Slowly and gradually this light increases and consequently his whole heart becomes illuminated. This light not only stays in the heart, it moves further to the flesh, to other organs, to bones, to hair, to skin and the whole body of man becomes illuminated. Angels see him as a jewel of light. He seems like a walking light and the Sahib-e-kashf can see this. And when he further advances in dhikr, his light further expands; first of all, the diameter of 1 meter is formed around him, then it grows to 5 meters and so on and so forth. Sometimes this diameter expands to 100-200 meters around him and people become attentive towards him. If Allah SWT endows this light to all Muslims, then Insha’Allah kufr and shirk will be eliminated from this country. Do you think this is something new I’m talking about? In the famous book of hadith Sunan At-Tirmidhi, Imam Tirmidhi رحمة الله عليه has mentioned a narration from Hazrat Abdullah ibn Abbas رضي الله عنه. He says that in the last part of night, I saw Rasulullah صلى الله عليه وسلم woke up and performed the Salah of Tahajjud and then he started making dua to Allah. The dua is very detailed and the words of this dua are very ajeeb (strange). Rasulullah صلى الله عليه وسلم has asked Allah for every good and sought refuge from every bad. Different words are mentioned in different narrations. Muhadditheen have collected it all and they have mentioned that Rasulullah صلى الله عليه وسلم has asked Allah Ta’ala for Noor in 17 different ways. In this way Muhammad Rasulullah صلى الله عليه وسلم used to ask Allah for Noor (light) whom Allah has made entirely of light. [The argument of Noor and Bashar is not related to this]. Allah Ta’ala has granted this light to everyone and the greatest amount of light in this universe is granted to Rasulullah صلى الله عليه وسلم. But then why would he ask Allah for this dua in Tahajjud? So that the listeners listen to him. And his pure wives listened to him, Hazrat Abdullah ibn Abbas RA listened to him and he conveyed it to us and it will reach all the Muslims until the day of judgment. May Allah reward him and other narrators and Imam Tirmidhi who recorded it so it reached us and we know what to ask from Allah SWT. Those who don’t care about light in this world will have no light in the hereafter. They will be standing in darkness, while this light is important to enter Jannah. It will be said to them go back to the dunya and seek some light. Is it possible to return back to dunya? No! These poor people will think that light is being distributed somewhere behind them. They will turn back and meanwhile the people of Iman will move forward and a wall will be placed between them. These Munafiqeen can be me and you if we are not concerned about ourselves. Allah has granted this life to take heed. The life of negligence and heedlessness is not good for us. It will become the reason of embarrassment on the day of Judgment. May Allah protect me, you and all Muslims from this embarrassment (Ameen). Do not think that someone else is being discussed here. Make it a habit of reading and listening to the Quran as if it is talking about you. They will ask why are you being selfish? Were we not with you in the dunya? We used to perform salah together in the masjid. We used to go together on Iftar parties and wedding functions. We were relatives to each other. You gave my son your daughter and I gave my daughter to your son. Yes, this verse is talking about Muslims who were negligent in this dunya. May Allah protect us all from this negligence. The people of Iman will answer yes you used to live with us but you didn’t understand what we said. You considered us foolish that we leave our businesses and visit the masjid five times daily. Once a person came to me and said: “You people are the biggest hindrance in the success of Muslims. They remain inside Masajid at the time of business. Isn’t it enough to just pray Fajr and Isha? Muslims are losing just because of you at the time of Dhuhr, Asr and Maghrib.” This is the condition of Muslims in this dunya. I don’t know what will happen in akhirah. May Allah protect us. It has been a long time since that person talked to me and I’ve no idea whether he is alive or not. May Allah keep him in His protection and if his mindset has not been changed then Allah ta’ala grant him forgiveness. So my friends, those who fear about their akhirah are being considered stupid. Once a person came to our Hazrat Peer Sahab and said: Don’t you have any other business that you just keep doing “Allah Allah”. Hazrat’s eyes got filled with tears and he joined his hands in front of him and said: “For the sake of Allah give this Shahadah in front of Allah on the day of judgment that this person had no other work except doing Allah Allah.” The people of Iman will say: Yes you were our relatives but you were deluded by the dunya and you awaited the afflictions to fall on us. And you had no belief for the hereafter in your hearts. You just called yourselves Muslims from your tongues whereas you doubted it in your hearts. And you had big desires and dreams in your hearts. You were deluded by these desires and the biggest deluder is Satan. https://youtu.be/2EeLtIz_ERI

Question Aoa I wanted to know about the permissibility of writing Fictional stories in Islam and whether earnings made from them are halal or not. I have conflicting fatwas, some saying it is permitted while the others are condemning it. Those who say it is permitted say it because: It is permissible to write fiction books if the following conditions are met: 1) Content of the stories should be within the boundaries of the Qur’an and Sunnah of the Prophet of Allah Sallallahu Alayhi Wasalam i.e. the storylines should not be about immodesty, immorality and violence. 2) If it is written for a purpose of deriving a moral or a lesson . Those who say it is forbidden do so because according to them: It is based on a lie. What i don’t understand is that every reader knows that the book is a Fictional work i.e. it is from author’s imagination and the events have no realexistence and is not based on a true story. How can this be classified as a lie? Answer Wa’alaykum as Salam wa rahmatullahi wa barakuhu, Since there is no clear verse in the Quran or any narration from the Prophet (sallallahu alayhi wa sallam) on the issue of writing fictional tales, there will be differences of opinion amongst scholars. According to our teachers, writing fictional tales is permissible if it is for eductional purposes or to drive home a moral and lesson. However, there are conditions, boundaries and guidelines which one should adhere to: 1) There should not be anything which contradicts the Shari‘ah and Islamic religion. 2) The content should not promote false ideologies, obscenity, immorality, violence or anything else prohibited in Islam. 3) There should be no pictures of animate objects included. 4) The reader should be made aware that he/she is reading something which is fictional. They should know that this is entirely from the authors imagination. 5) There should be no attempt to distort any real incident or historical event. 6) There should be no disrespect to any religion, race, gender etc. 7) The author should try his/her level best to give some benefit to the reader; whether it is through the moral of the story, educational content, or even by enhancing the readers linguistic skills. If the above is kept in mind at the time of writing, then there is no reason for it to be impermissible to write anything fictional, which is beneficial. The earnings derived from inventing and transcribing such material will be Halal and pure. And Allah Ta'ala knows best Wassalam Ismail Moosa (Mufti) https://www.fatwaa.com/permissibility-of-writing-fictional-stories/

"When you enjoy your Ibadat (salaah, fasting, etc) in the same way we enjoy our food then you have Halawatul Imaan (sweetness of Imaan)."

The Fallacy of Critiquing the Noble Companions (Radhiallahu Anhum) in the Name of Research An excerpt from Maqam-i-Sahaba of the Late Grand Mufti of Pakistan, Mufti Muhammad Shafi (rahimahullah): With regard to research and critique, one of the first Islamic principles to bear in mind is that one’s effort and time should not be expended on researching matters which contain no foreseeable benefit in this life or the next. In Islam, research for the sake of it is considered a futile and superfluous act, which Allah’s Messenger (sallallahu alayhi wasallam) strongly discouraged. This is more so when the research or critique creates discord and strife. The likeness of such critique is that of a “good” son researching whether he is really the biological son of his father, and to this end, he goes to great lengths to investigate different aspects of his mother’s life. In the matter of critiquing others, Islam has laid down rules and parameters that are just and wise, and it does not allow for anyone to unreservedly say whatever they want about whomever they want. This is not the place to go into detailed discussion; books on the science of jarh and ta’deel cover this in detail. However, research and critique imported from Europe is unrestricted and without bounds, and there is no real place therein for respect and being mindful of limits. Sadly, many writers today have been influenced by this new style of critique. Without any worldly or religious need, making prominent individuals the target of unbounded criticism is considered a commendable academic service and the mark of being a researcher. The pious predecessors and great imams of this Ummah had been subject to iniquitous critiques for a long time; now we are seeing these critiques have slowly edged their way to the noble Companions (radhiallahu anhum) too. Many writers who class themselves to be part of the Ahl al-Sunnah wa ’l-Jama’ah have started to practice their critique skills on the noble Companions (radhiallahu anhum), considering it an excellent research initiative and showcase for their academic prowess. Under the pretext of supporting and defending Sayyiduna Mu’awiyah (radhiallahu anhu) and his son Yazid, some went to the extreme of targeting not only Sayyiduna Ali (radhiallahu anhu) and his family, but rather all of the Banu Hashim. In doing so, they did not just violate the respect and sanctity of the noble Companions (radhiallahu anhum), but they also broke every rule of balanced and regulated critique. On the other hand, when others started to write, they criticised and disparaged Sayyiduna Mu’awiyah (radhiallahu anhu) and Sayyiduna Uthman (radhiallahu anhu) in the same way. The current generation of educated youths, unknowledgeable in religious knowledge and etiquette of Islam, but fascinated by the newly-imported culture of Europe, became influenced by both groups and started maligning the noble Companions (radhiallahu anhum) in their circles. The noble Companions (radhiallahu anhum), who are the intermediary link between Allah’s Messenger (sallallahu alayhi wasallam) and the Ummah, are now viewed in the same light as other political leaders who fight for power, and who in the quest for securing power for themselves, misguide and destroy nations. A certain deviant group which abuses the noble Companions (radhiallahu anhum) is understood to be a separate sect. Muslims in general do not become affected by their deviance; in fact, they despise them. However, this dilemma has now arisen in those who claim to be from the Ahl al-Sunnah wa ’l-Jama’ah. It is evident that if Muslims lose their trust, may Allah forbid, in the noble Companions (radhiallahu anhum), there can remain no trust in the Qur’an and Sunnah or any principle of Islam. What can be the consequence of this besides open irreligiousness? All of this has compelled me to put pen to paper on this topic. And Allah’s help is sought, and on Him is our reliance. (Maqam-i-Sahaba, pg 8-10)