Bint e Aisha

Thanks for sharing. جزاك الله خيرا

Breaking an Oath and Kaffara <QUESTION> What the expiation (kaffarah) of breaking an oath in real money (i.e. pounds sterling/dollars, etc)? E.g. of a scenario: 1). one committed a bad act and then said "wAllahi I will never do that act again". Then some time later broke the oath by doing the same bad act again. 2). Or one committed a bad act and then did tauba and made a promise to Allah ta`ala to never commit that bad act again by saying "O Allah, I will never ... (naming the bad act), no matter how much I get tempted to" and then (being a weak slave of Allah) some time later did the same bad act again, hence breaking the promise with Allah `azza wa jall. <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, If one commits a sinful act and then repents from his sin and promises Allah Almighty never to commit the sin again without actually having taken an oath (yamin), then there will be no expiation (kaffara) for breaking the promise. He should repent once again to Allah, seek His forgiveness and make a firm intention to abstain from that sin. However, if he took an oath that he will never commit the sin again, then firstly, it will be necessary upon him to keep this oath. Allah Most High states: “Keep your oaths.” (Sura al-Ma’idah, 89) Imam al-Mawsili (Allah have mercy on him) states in al-Ikhtiyar: “Determined (mun’aqida) oaths are of various types: 1) Those that must be safeguarded, such as swearing an oath to carry out a obligatory (fard) act or abstain from a sin, for these acts are already binding upon a person, thus an oath only adds to its importance. 2) Those that must be broken, such as swearing an oath to commit a sin or leave out an obligatory act. The Messenger of Allah (Allah bless him & give him peace) said: “Whosoever takes an oath to obey Allah, should carry out the oath and obey Him, and whosoever takes an oath to disobey Him, must not disobey Him.” 3) Those in which breaking the oath is better than keeping it (m, although both will be permissible), such as taking an oath to break ties with a fellow Muslim, etc. The Messenger of Allah (Allah bless him & give peace) said: “Whosoever takes an oath to do something and later on finds another thing, better than that, then he should do what is better and make expiation for (the dissolution of) the oath.” 4) Those in which keeping the oath and breaking it is both equal. Here, it is better to safeguard and keep the oath, for Allah Most High says: “Keep your oaths” meaning from breaking them.” (al-Ikhtiyar li Ta’lil al-Mukhtar, 2/276) Therefore, if one swears an oath to abstain from a particular sin, then he must keep to that oath and must not break it. However, if one breaks his oath, expiation (kaffara) will be binding upon him.Allah Most High says: “Allah will not call you to account for what is futile (lagw) in your oaths, but He will call you to account for your deliberate oaths.” (al-Ma’ida, 89) The method of the expiation of an oath has been mentioned by Allah Most High in the following verse: “For expiation, feed ten poor persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, fast for three days. That is the expiation (kaffara) for the oaths you have sworn.” (al-Ma’ida, 89) In light of the above verse of the Qur’an, the following is the method of expiation (kaffara) for an oath that is broken: 1) If one wishes, then he may free a slave (of no relevance in our times), or, If one wishes, he may feed ten destitute people, morning and evening (or one poor person for ten days), or, if he wishes, he may clothe ten destitute people, (giving) each of them one garment or more, the minimum of (each) being that in which salah is valid. One may also give the equivalent of the above in money. 2) If one is not capable of any of these three things, one must fast three consecutive days. (See: Radd al-Muhtar, 3/62 & al-Ikhtiyar, 2/276) And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source: daruliftaa.com

Unappetizing Answers The evil, reprehensible quality of miserliness stems from excessive love for wealth. When a person is overpowered by miserliness, he will behave in the most foolish manner. Though he may have much wealth, due to this terrible quality he will even be miserly towards his own near and dear ones. Below are two incidents of misers: There was once an extremely miserly man who instructed his children to buy him some meat. After they bought and prepared the meat, he sat to enjoy it, and ate it all, until only a single bone was left in his hand! The eager eyes of his children were watching him all along, hoping for a piece. With the bone in his hand, he said to them, “I will not give any of you this bone until you first describe to me the manner in which you will eat it.” Hence, the eldest son said, “O father! I will gnaw at it and suck it until I have not left on it even enough food for an ant!” However, the miserly father was unimpressed and said, “You are not deserving of this bone.” The second son said, “I will chew at the bone and lick it until it is so clean, that a person looking at it will not know whether it was eaten one year ago or two years ago!” Again, the father was unimpressed and said, “You are not deserving of this bone.” Finally, the youngest son said, “O beloved father! I will first lick the bone clean. Thereafter, I will crush it and swallow the powder!” At last, the miserly father was satisfied and gave the bone to his youngest son. (Al-Mustatraf vol. 1, pg. 283) Abul Aswad was renowned for his miserliness. On one occasion, a Bedouin came to his door while he was partaking of his midday meal. When the Bedouin greeted him (hoping to be invited to join the meal), he merely replied to the greeting and continued eating, without calling the Bedouin to join him. The Bedouin (still standing at the door and hoping to garner an invitation) commenced a conversation. He said to Abul Aswad, “I passed by your family.” Abul Aswad replied, “The path which you took led that way, so you had to pass them.” The Bedouin, still hopeful, next said, “Your wife is expecting.” Abul Aswad replied, “That’s exactly what I last knew of her as well.” Still undeterred, the Bedouin ploughed ahead, “Your wife gave birth.” Abul Aswad nonchalantly answered, “It had to happen, considering that she was expecting.” The Bedouin next said, “She delivered twin boys.” Abul Aswad, still eating, replied, “Her mother had done the same before her.” The Bedouin then said, “One of the twins passed away.” Abul Aswad, unaffected, replied, “It was probably because the mother did not have the strength to feed both.” The Bedouin continued, “The other twin also passed away.” To this, Abul Aswad said, “He could not bear living without his twin brother.” The Bedouin was now nearing his wit’s end and said, “The mother also died.” Abul Aswad replied, “Probably out of grief over losing her two children.” Finally reaching the limit of frustration, the Bedouin exclaimed, “Your food seems to be very delicious!” Abul Aswad retorted, “It is exactly for that reason that I am eating it alone!” (Al-Mustatraf vol. 1, pg. 283) Taken from Uswatulmuslimah.co.za

Poor Behaviour! There was once a family who saw a beggar standing at the door of their home. As they did not wish to give him anything, they tried to turn him away saying, “May Allah open your way.” The beggar, however, was undeterred and asked for a slice of bread. Hearing his request, the family responded, “We don’t have any.” Still undeterred, the beggar next asked, “Some wheat? Chicken? Barley?” They replied, “Sorry, but we don’t have any.” So the beggar asked, “How about some fat, olive oil or milk?” They answered, “Sorry, but we don’t have any of those either.” Finally, the beggar asked them for water. They said, “We don’t have any water.” In utter frustration, the beggar burst out, “What are you doing, sitting at home? You should join me and beg as you are obviously even more in need than I am!” (Al-Mustatraf vol. 2, pg. 379)

Ibn Taymiyyah's Innovative Prohibition of Travel to Visit the Holy Prophet After spending the years 719-721 in jail, he was jailed again in 726 until his death two years later amid charges of kufr for declaring that one who travels to visit the Prophet commits a prohibition (h.arâm), a sin (ma`s.iya), and an innovation (bid`a). The H.anbalî Rejection of His Fatwâ Al-Mardâwî, Ibn Hubayra, and others stated that the entirety of the early and late authorities in the H.anbalî Madhhab stipulate the desirability (istih.bâb) of visiting the grave of the Prophet in Madîna, most especially after H.ajj, and/or travelling to do so. Ibn Muflih., al-Mardâwî, and Mar`î ibn Yûsuf in Ghâyat al-Muntahâ stated the Sunnî character of visiting the graves of the Muslims and the permissibility (ibâh.a) of travelling to do so. Mar`î reiterates this ruling in his unpublished monograph on the ethics of graves and visitation, Shifâ' al-S.udûr fî Ziyârat al-Mashâhid wal-Qubûr. Shaykh al-Islâm al-Subkî's Rejection of His Fatwa This most notorious of all fatwas was refuted by his contemporary the h.adîth Master and Shaykh al-Islâm Taqî al-Dîn al-Subkî in his landmark book Shifâ' al-Siqâm fî Ziyârati Khayri al-Anam ("The Healing of Sickness Concerning the Visitation to the Best of Creatures") , also titled Shann al-Ghâra `alâ man Ankara al-Safar li al-Ziyâra ("The Raid Against Him Who Denied the Lawfulness of Travel for the Purpose of Visitation"). Shaykh al-Islâm adduced the h.adîth "Whoever visits my grave, my intercession will be guaranteed for him" as proof against Ibn Taymiyya's claim that "all the h.adîths that concern the merit of visitation are weak or rather forged" and denounced Ibn Taymiyya's unprecedented fatwâ as a flagrant innovation. Shaykh al-Islâm al-Zayn al-`Irâqî's Rejection of His Fatwa Imâm Abû al-Fad.l Zayn al-Dîn `Abd al-Rahim ibn al-H.usayn al-`Irâqî al-Mis.rî (725-806), Shaykh al-Islâm, the Imâm, Qâd.î of Cairo, h.adîth Master of his time, and principal teacher to the h.adîth Master Ibn H.ajar al-`Asqalânî, said in al-Ajwiba al-Makkiyya, a refutation of Ibn Taymiyya's fatwâ claiming the prohibition of travel to visit the Prophet : "There is no tah.rîm (prohibition) of an act of travel in the h.adîth ["Mounts are not to be saddled except to travel to three mosques"]; rather, it is an emphasis on the importance of traveling to these three mosques in particular, and the emphasis becomes an obligation in case of vow (nadhr), which is not the case for a vow to pray in any mosque other than these three." Al-`Irâqî further reacted to Ibn Taymiyya's claim that it was an innovation in the Religion to several battles generosity to relatives on the day of `Âshûrâ' with the words: "I find it strange that such words should come from this Imâm, whose followers say that he has encompassed the Sunna in knowledge and practice.... One who has not heard of something should not deny that it exists!" Al-`Irâqî then proceeded to several battles that, on the contrary, it was a Sunna based on sound narrations from the Prophet as well as the Companions and the Imâms of the Successors and the succeeding generations. Shaykh al-Islâm Ibn H.ajar's Rejection of His Fatwa Imâm Ibn H.ajar al-`Asqalânî in Fath. al-Bârî said of Ibn Taymiyya's fatwa prohibition to travel in order to visit the Prophet : "This is one of the ugliest matters ever reported from him." In his marginalia on that work the "Salafî" scholar Bin Baz comments: "This was not an ugly thing but a correct thing for Ibn Taymiyya to say"! H.âfiz. al-S.afadî's Rejection of His Fatwa Al-S.afadî said: Ibn Taymiyya gilded his statement Concerning the visit to the Best of Creation, Whereupon souls came in droves to complain To the best of scholars and purest of Imâms Who compiled this book, providing them with a cure And so it was indeed The Healing of Sickness. H.âfiz. al-Qârî's Rejection of His Fatwa Al-Qârî said in his commentary on `Iyâd.'s al-Shifâ': Ibn Taymiyya - one of the H.anbalîs - committed excess when he declared it prohibited to travel to visit the Prophet just as other than him also committed excess saying that it is obligatory in the Religion to know that the Visitation is an act that draws near to Allâh (qurba) and whoever denies it is judged to be a disbeliever (kâfir). Yet the latter view is probably closer to being correct than the first, because to declare prohibited something the Ulema by Consensus declared desirable (mustah.abb), is disbelief. For it is graver than to declare prohibited something agreed to be merely permitted (mubâh.) on this chapter. Imâm al-Khafâjî's Rejection of His Fatwa Another H.anafî Imâm who wrote a major commentary on `Iyâd.'s Shifâ', al-Khafâjî, said of Ibn Taymiyya in relation to his heretical fatwa: "He imagined that he was defending monotheism with all kinds of nonsense which do not deserve mention for they do not originate from the mind of a rational person let alone an eminent one - Allâh forgive him!" Also rejecting Ibn Taymiyya's fatwa as invalid are Shaykh al-Islâm Ah.mad Zaynî Dah.lân in his books, Abû `Abd Allâh ibn al-Nu`mân al-Maghribî al-Tilimsânî al-Mâlikî in his Mis.bâh. al-Anâm fî al-Mustaghîthîn bi Khayr al-Anâm, Nûr al-Dîn `Alî al-H.alabî al-Shâfi`î - the author of the S.îra H.alabiyya - in his Bughyat al-Ah.lâm, both of them included in al-Nabahânî's H.ujjat Allâh `alâ al-`âlamîn among many other works on the topic of seeking means and asking the Prophet (al-tawassul wa al-istighâtha), al-Nabahânî with his Shawâhid al-H.aqq, Shaykh Muh.ammad ibn `Alawî al-Mâlikî in Shifâ' al-Fu'âd fî Ziyârati Khayr al-`Ibâd, al-Lacknawî's Ibrâz al-Ghay fî Shifâ' al-`Ay ("The Exposure of Deviation for the Healing of the Sick"), Shaykh `Îsâ al-H.ymiarî of Dubai, al-Sayyid Yûsuf al-Rifâ`î of Kuwait, and others. Ibn `Abd al-Hâdî Fanatic Defense of His Teacher A S.ûfî but anti-Ash`arî student of Ibn Taymiyya and al-Dhahabî, Ibn `Abd al-Hâdî, violently attacked Shaykh al-Islâm al-Subkî in a refutation titled al-S.ârim al-Munkî fî Nah.r al-Subkî ("The Hurtful Blade in the Throat of al-Subkî") in which he "adopted the manner of fanatics and departed from the norms of the scholars of h.adîth" according to Shaykh `Abd al-`Azîz ibn al-S.iddîq al-Ghumârî. Ibn `Abd al-Hâdî filled his book with unfounded accusations "in order to defend the innovations of his teacher.... It would have better been titled al-Shâtim al-Ifkî ('The Mendacious Abuser')." Ibn `Abd al-Hâdî falsely accuses al-Subkî of encouraging pilgrimage to the Prophet's grave, prostration to it, circumambulating around it, and the belief that the Prophet removes difficulty, grants ease, and causes whoever he wishes to enter into Paradise, all independently of Allâh (swt)! Nu`mân al-Alûsî also wrote an attack on both al-Haytamî and al-Subkî in his Jalâ' al-`Aynayn which he dedicated to the Indian Wahhâbî S.ûfî, S.iddîq H.asan Khân, and in which, according to al-Nabahânî, he went even further than Ibn `Abd al-Hâdî. Among the counter-refutations of these two works: al-Samannûdî's Nus.rat al-Imâm al-Subkî, a monograph by al-Akhnâ'î, and al-Nabahânî's Shawâhid al-H.aqq. The latter cites the poems of two other critics of al-Subkî - the H.anbalî Abû al-Muzaffar Yûsuf ibn Muh.ammad ibn Mas`ûd al-`Ubadî al-`Uqaylî al-Saramrî and Muh.ammad ibn Yûsuf al-Yumni al-Yâfi`î, "who claimed to follow the Shâfi`î school" - then proceeds to refute them together with Ibn `Abd al-Hâdî's book. The h.adîth "Whoever visits my grave, my intercession will be guaranteed for him" The h.adîth "Whoever visits my grave, my intercession will be guaranteed for him" (Man zâra qabrî wajabat lahu shafâ`atî) is a fair (h.asan) narration as concluded by Imâm Abû al-H.asanât al-Lacknawî and his editor `Abd al-Fattâh. Abû Ghudda in the latter's notes on Mâlik's Muwat.t.a' as per Muh.ammad ibn al-H.asan's narration (chapter 49: On the Prophet's grave) as well as Shaykh Mah.mûd Mamdûh., although some early scholars had declared it sound (s.ah.îh.) such as Ibn al-Sakan in al-Sunan al-S.ih.âh. and `Abd al-H.aqq al-Ishbîlî in al-Ah.kâm, followed by Shaykh al-Islâm al-Taqî al-Subkî in Shifâ' al-Siqâm in view of the totality of the chains. Other h.adîth scholars who considered it authentic are Ibn H.ajar's student the h.adîth Master al-Sakhâwî, the h.adîth Master of Madîna Imâm al-Samhudi and Shaykh al-Islâm al-Haytamî in al-Jawhar al-Munaz.z.am. Al-Ghassâni (d. 682) did not include it in his compendium of al-Dâraqut.nî's weak narrations entitled Takhrîj al-Ahâdîth al-D.i`âf min Sunan al-Dâraqut.nî. Some late scholars, beginning with Ibn Taymiyya, remained undecided whether to grade this h.adîth weak or forged. Imâm al-Lacknawî said about this h.adîth: There are some who declared it weak [e.g. al-Bayhaqî, Ibn Khuzayma, and al-Suyût.î], and others who asserted that all the h.adîths on visitation of the Prophet are forged, such as Ibn Taymiyya and his followers, but both positions are false for those who were given right understanding, for verification of the case dictates that the h.adîth is h.asan, as Taqî al-Dîn al-Subkî has expounded in his book Shifâ' al-Siqâm." Source

Emmm... I'll send you the link via telegram iA.

Assalaamu'alaykum wa'rahmatullahi wa'barakatuhuWith the social media being on a high rise a number of channels have emerged associated with Islam be it on Facebook, websites, telegram etc. As such, people join\like\subscribe these channels without knowing who and what is being shared by these channels. A number of channels are being operated by deviant groups on these platforms. People without knowledge join these channels and go astray. Therefore, an individual must seek knowledge from a reliable source and leave that which is from an unidentified source which might lead the person to wrong path. Sources include the reliable ulama(scholars) and their works. An effort of compiling such reliable sources has been made by this person on Telegram. The link for the the Telegram channel is provided below: t.me/IslamicChannels

10 Practical Tips To Wake Up For Fajr Salah By Shaykh Yusuf Shabbir (1) SLEEP EARLY Try to sleep as early as possible after ʿIshāʾ Salah. The Prophet ﷺ disliked talking after ʿIshāʾ Ṣalāh (Ṣaḥīḥ al-Bukhārī, 568). (2) SLEEP WITH ABLUTION Perform ablution before you sleep as advised by the Prophet ﷺ (Ṣaḥīḥ al-Bukhārī, 247). It is narrated that angels remain in the company of the one who sleeps with ablution and say, “O Allah, forgive your such and such servant for he slept in the state of purity” (Ṣaḥīḥ Ibn Ḥibbān, 1051; al-Muʿjam al-Kabīr, 13620). (3) SLEEP ON YOUR RIGHT SIDE Lie on your right side and place your right hand under your right cheek as advised by the Prophet ﷺ (Ṣaḥīḥ al-Bukhārī, 6314). (4) RECITE THE QURʾĀN It was the habit of the Prophet ﷺ to recite the Qurʾān before resting for the night. The Prophet ﷺ is reported to have recited for example: Sūrah Sajdah and Sūrah Mulk (Sunan al-Tirmidhī, 2892). Sūrah Isrāʾ and Sūrah Zumar (Sunan al-Tirmidhī, 2920). Sūrah al-Ikhlāṣ, Sūrah al-Falaq and Sūrah al-Nās (Ṣaḥīḥ al-Bukhārī, 5017). Āyah al-Kursī (Ṣaḥīḥ al-Bukhārī, 5010). Final two verses of Sūrah Baqarah (Ṣaḥīḥ al-Bukhārī, 5009). There is a weak narration transmitted by ʿAllāmah Ibn Mardawayh (d. 498/1104-5) which suggests that if a person recites the final five verses of Sūrah al-Kahf before sleeping, Allah will awaken him at any time of the night he wishes (Tanzīh al-Sharīʿah, 1: 302; Fayḍ al-Qadīr, 3: 104). ʿAllāmah Ālūsī Baghdādī suggests in Ruḥ al-Maʿānī (8: 190) that he has tested this many times and it has proved useful. If you are struggling to wake up for Fajr Ṣalāḥ, recite these verses and have faith in Allah. (5) READ THE DUʿĀS Recite the Masnūn supplications and make these your final words. Ask Allah to give you Tawfīq and enable you to wake up. Some of the Masnūn supplications include: سُبْحَانَ اللہ thirty three times اَلْحَمْدُ لِلّٰہ thirty three times اللہُ أکْبَر thirty four times (Ṣaḥīḥ al-Bukhārī, 5361) اَللّٰهُمَّ بِاسْمِكَ أَمُوْتُ وَأَحْيَا (Ṣaḥīḥ al-Bukhārī, 6314) اَللَّهُمَّ قِنِيْ عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ (Sunan al-Tirmidhī, 3398) اَللَّهُمَّ أَسْلَمْتُ نَفْسِيْ إلَيْكَ ، وَوَجَّهْتُ وَجْهِيْ إلَيْكَ ، وَفَوَّضْتُ أَمْرِيْ إلَيْكَ ، وَأَلجَأْتُ ظَهْرِيْ إلَيْكَ ، رَغْبَةً وَرَهْبَةً إلَيْكَ ، لَا مَلْجأَ وَلَا مَنْجٰى مِنْكَ إلاَّ إلَيْكَ ، آمَنْتُ بِكِتَابكَ الَّذِيْ أَنْزَلْتَ ، وَبِنَبيِّكَ الَّذِيْ أَرْسَلْتَ‏(Ṣaḥīḥ al-Bukhārī, 247) سُبْحَانَكَ اللَّهُمَّ رَبِّيْ بِكَ وَضَعْتُ جَنْبِيْ وَبِكَ أَرْفَعُهُ إِنْ أَمْسَكْتَ نَفْسِيْ فَاغْفِرْ لَهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِيْنَ ‏ (Ṣaḥīḥ Muslim, 2714) (6) FIRM INTENTION Have a firm and resolute intention to wake up for Fajr Ṣalāh. (7) ALARM CLOCK & BUDDY Use an alarm clock and if necessary on more than one device. Buddy up with a neighbour or a friend to wake up each other. Almighty Allah says, “Cooperate in righteousness and piety, but do not cooperate in sin and aggression” (Qurʾān, 5: 2). (8) NAP IN THE DAY Take a short nap (siesta) in the afternoon as this is an established Sunnah (Ṣaḥīḥ al-Bukhārī, 905). Try to establish a daily routine and fix your sleeping and waking up times. (9) DAILY REMINDERS Remind yourself of the virtues of Fajr Ṣalāh and the consequences of not performing it. The Prophet ﷺ said: “Whoever performs the Bardayn [the Fajr and ʿAṣr Ṣalāh that are performed when it is cool], will enter Paradise” (Ṣaḥīḥ al-Bukhārī, 574). “There is no Ṣalāh more burdensome for the hypocrites than ʿIshāʾ and Fajr. If they knew what [reward] they contain, they would attend even if they had to crawl” (Ṣaḥīḥ al-Bukhārī, 657). (10) WAKE UP! When your eyes open, make sure you wake up. Read the Masnūn supplications below and get out of bed. Do not allow Satan to whisper in your mind that another five minutes will do no harm. Fight the whispers, otherwise, before you realise, the sun will rise and the Fajr time would have elapsed. اَلْحَمْدُ لِلّٰهِ الَّذِيْ أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُوْرُ ‏ (Ṣaḥīḥ al-Bukhārī, 6314) اَلْحَمْدُ لِلّٰهِ الَّذِيْ عَافَانِيْ فِيْ جَسَدِيْ وَرَدَّ عَلَىَّ رُوْحِيْ وَأَذِنَ لِيْ بِذِكْرِهِ ‏ (Sunan al-Tirmidhī, 3401) To download the above in poster format, click here. Source: Nawadir

Excerpts from the book "Discipling the Soul" by Ibn al-Jawzi

The Reality of A Man By: Shaykh Zahir Mahmood

A Beneficial treatment for Recurring Wounds Some people suffer from recurring wounds and sores that seize to heal. Apart from the medical treatment of such wounds, the following should also be implemented. Shaykh ‘Ali ibnul Hasan ibn Shaqiq (rahimahullah) reports that he was by Imam ‘Abdullah Ibnul Mubarak (rahimahullah) when a man asked him, “O Abu ‘Abdir Rahman! A boil has emerged on my knee since seven years, I have tried different treatments and consulted many doctors but to no avail.” He (Imam ‘Abdullah Ibnul Mubarak (rahimahullah) said, “Go and look for a place wherein people need water and dig a well there, I hope that as soon as water gushes forth from there, the blood will stop oozing from your wound.” The man did so and was then cured.” [Bayhaqi] After narrating this, Imam Bayhaqi quotes the incident of his Shaykh Imam Hakim Abu ‘Abdillah (rahimahullah) that: His face was filled with boils and sores, he had tried many treatments but never got cured. He remained in that state for nearly one year. Then he asked his Ustadh: Imam Abu ‘Uthman as-Sabuni (rahimahullah) to make du’a for him in his gathering on the day of Jumu’ah. He made du’a for him and the people recited ‘amin’ abundantly. The following Jumu’ah, a woman threw a piece of paper in the gathering in which she wrote that she had returned to her house (the previous Friday) and exerted herself in du’a for Imam Hakim (rahimahullah) . That night she saw Rasulullah (sallallahu’alayhi wasallam) in her dream telling her, ‘Say to Abu ‘Abdillah (Imam Hakim -rahimahullah-), he must donate water for the Muslims.’ I (Imam Bayhaqi -rahimahullah-) took that paper to Imam Hakim (rahimahullah). He ordered that a tank for drinking water be built at the door of his house. When its construction completed, he ordered water to be poured into it and ice to be put in the water. The people began to drink and not a week passed before he was cured. The sores vanished and his face returned to its original state. He lived for many years thereafter. (Targhib, vol.2 pg.74) The Arabic quotation follows here-under وَعَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ شَقِيْقٍ قالَ سَمِعْتُ ابْنَ المُباَرَكِ وَسَأَلَهُ رَجُلٌُ ياَ أَباَ عَبْدِ الرَّحْمَنِ : قَرْحَةٌ خَرَجَتْ فِي رُكْبَتِي مُنْذُ سَبْعِ سِنِيْنَ وَقَدْ عَالَجْتُ بِأَنْوَاعِ العِلاَجِ وَسَأَلْتُ اْلأَطِباَّءَ فَلَمْ أَنْتَفِعْ بِهِ قاَلَ اذْهَبْ فَانْظُرْ مَوْضِعاً يَحْتاَجُ الناَّسُ الْمَاءَ فاَحْفُرْ هُناَكَ بِئْرًا فَإِنِّي أَرْجُو أَنْ تَنْبُعَ هُناَكَ عَيْنٌ وَيُمْسَكُ عَنْكَ الدَّمُ فَفَعَلَ الرَّجُلُ فَبَرَأَ . ورواه البيهقي وقال : وفي هذا المعنى حكاية شيخنا الحاكم أبي عبد الله رحمه الله فَإِنَّهُ قُرِحَ وَجْهُهُ وَعاَلَجَهُ بِأَنْوَاعِ المُعاَلَجَةِ فَلَمْ يَذْهَبْ وَبَقِيَ فِيهِ قَرِيباً مِنْ سَنَةٍ فَسَأَلَ الأُسْتاَذَ الإِماَمَ أَباَ عُثْماَنَ الصَّابُونِي أَنْ يَدْعُوَ لَهُ فِي مَجْلِسِهِ يَوْمَ الْجُمُعَةِ فَدَعاَ لَهُ وَأَكْثَرَ الناَّسُ التَّأْمِينَ فَلَمَّا كاَنَ يَومَ اْلجُمُعَةِ الأُخْرَى أَلْقَتِ امْرَأَةٌ فِي الْمَجْلِسِ رُقْعَةً بِأَنَّهاَ عَادَتْ إِلىَ بَيْتِهاَ وَاجْتَهَدَتْ فِي الدُّعاَءِ لِلْحاَكِمِ أَبِي عَبْدِ الله تِلكَ اللَّيْلَةَ فَرَأَتْ فِي مَناَمِها رَسُولَ اللهِ صلى الله عليه وسلم كَأَنَّهُ يَقُولُ لَهاَ قُولِي ِلأَبِي عَبْدِ اللهِ يُوَسِّعُ الماَءَ عَلىَ المُسْلِمِينَ فَجِئْتُ بِالرُّقْعِةِ إِلىَ الْحَاكِمِ فَأَمَرَ بِسِقاَيَةٍ بُنِيَتْ عَلىَ باَبِ دَارِهِ وَحِينَ فَرَغُوا مِن بِناَئِهاَ أَمَرَ بِصَبِّ الْمَاءِ فِيْهَا وَطَرْحِ الْجَمْدِ فِي الْمَاءِ وَأَخَذَ الناَّسُ فِي الشُّرْبِ فَماَ مَرَّ عَلَيْهِ أُسْبُوعٌ حَتَّى ظَهَرَ الشِّفاَءُ وَزَالَتْ تِلْكَ القُرُوحُ وَعَادَ وَجْهُهُ إِلىَ أَحْسَنِ ماَ كاَنَ وَعاَشَ بَعْدَ ذَلِكَ سِنِينَ . (2/74) Source: al-miftah

When biding farewell to someone going on a journey When biding farewell to someone going on a journey, recite: أَسْتَوْدِعُ اللَّهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ “(I make) Allah responsible for your deen, your trustworthiness and for the results of your actions”. (Tirmidhi) Taken from Here

Recitation by Abdul Aziz Zahrani Surat Al-'Isrā' (The Night Journey) 17:1 : 21 سورة الإسراء

? حدیث کے مختصر مضامین /48 تبلیغی روایات ۲ سوال :تبلیغی جماعت والے کہتے ہیں کہ : ایک صحابی رضی اللہ عنہ نے آپ صلی اللہ علیہ وسلم سے دریافت کیا کہ : میرے پاس چھے ہزار دینار ہیں ، اور میں ان کو اللہ کے راستے میں خرچ کرنا چاہتاہوں ، تو کیا مجھے اللہ کی راہ میں نکلنے والوں کے برابر اجر ملے گا ؟ آپ نے ارشاد فرمایاکہ: اللہ کے راستے میں نکل کر جوسو تے ہیں ، ان کے سونے کے برابر بھی نہیں ہوسکتا ۔کیا یہ بات درست ہے ؟ الجواب : یہ سنن سعید بن منصور میں وارد ہے : 2305- حَدَّثَنَا سَعِيدٌ قَالَ: نا عَبْدُ اللَّهِ بْنُ وَهْبٍ، قَالَ: أَخْبَرَنِي عَمْرُو بْنُ الْحَارِثِ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ زَيْدِ بْنِ أَيْمَنَ، عَنْ أَبِي مُحَمَّدٍ الْبَصْرِيِّ، عَنِ الْحَسَنِ بْنِ أَبِي الْحَسَنِ، أَنَّ رَجُلًا كَانَ عَلَى عَهْدِ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَهُ مَالٌ كَثِيرٌ فَأَتَى رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: يَا رَسُولَ اللَّهِ أَخْبِرْنِي بِعَمَلٍ أُدْرِكُ بِهِ عَمَلَ الْمُجَاهِدِينَ فِي سَبِيلِ اللَّهِ، فَقَالَ: «كَمْ مَالُكَ؟» قَالَ: سِتَّةُ آلَافِ دِينَارٍ، فَقَالَ: «لَوْ أَنْفَقْتَهَا فِي طَاعَةِ اللَّهِ لَمْ تَبْلُغْ غُبَارَ شِرَاكِ الْمُجَاهِدِ فِي سَبِيلِ اللَّهِ» وَأَتَاهُ رَجُلٌ فَقَالَ: يَا رَسُولَ اللَّهِ أَخْبِرْنِي بِعَمَلٍ أُدْرِكُ بِهِ عَمَلَ الْمُجَاهِدِ فِي سَبِيلِ اللَّهِ، فَقَالَ: «لَوْ قُمْتَ اللَّيْلَ وَصُمْتَ النَّهَارَ لَمْ تَبْلُغْ نَوْمَ الْمُجَاهِدِ فِي سَبِيلِ اللَّهِ» ۔ مگر روایت میں دو اعمال کا مقابلہ مجاہد کی دو باتوں سے کیا گیا ہے : 1) چھے ہزار دینار کا خرچ کرنا ، مجاہد کی جوتی کے تسمہ پر لگے ہوئے گرد وغبار سے ۔ 2) قیام اللیل وصوم النہار کا ، مجاہد کے سونے سے ۔ اس لئے ضروری ہے کہ بیان کرتے وقت روایت کے مطابق بات کہیں ۔ یہ بھی دھیان میں رہے کہ یہاں مجاہد کا لفظ صراحتا مذکور ہے ، تو اس سے قتال فی سبیل اللہ کرنے والے مراد ہیں ، تبلیغ میں نکلنے والے نہیں۔ ✍ بقلم الشیخ محمد طلحه بلال احمد منیار حفظه اللہ

? حدیث کے مختصر مضامین /47 تبلیغی روایات 1 سوال :تبلیغی جماعت والے اکثر اپنے بیان میں یہ کہتے ہیں "پهلا آسمان دوسرے آسمان کے سامنے ایسا ہے جیسے ایک بڑے میدان میں چهوٹی سی گیند موجود ہو " کیا یہ بات کہنا کہیں سے ثابت ہے؟ الجواب : حضرت ابو ذر رضی اللہ عنہ کی طویل روایت جو کتاب ( العظمة 2 / 635) ، كتاب (العرش 58 ) اور (الخلعیات) وغیرہ میں ہے، اس میں یہ وارد ہے : « مَا السَّمَوَاتُ السَّبْعُ وَالأَرْضُونَ السَّبْعُ فِي الْكُرْسِيِّ إِلا كَحَلْقَةٍ مُلْقَاةٍ فِي فَلاةٍ مِنَ الأَرْضِ ، وَفَضْلُ الْعَرْشِ عَلَى الْكُرْسِيِّ كَفَضْلِ تِلْكَ الْفَلاةِ عَلَى الْحَلْقَةِ» ۔ اس میں تمام آسمانوں کو کرسی کے مقابلہ میں ، اور کرسی کو عرش کے مقابلہ میں گیند کی طرح بتایا گیا ہے ۔ لیکن تفسير طبری (23/ 79) میں مجاہد کا قول منقول ہے : حدثنا عَبَّاسٌ، عَنْ عَنْبَسَةَ، عَنْ لَيْثٍ، عَنْ مُجَاهِدٍ، قَالَ: هَذِهِ الْأَرْضُ إِلَى تِلْكَ مِثْلُ الْفُسْطَاطِ ضَرَبْتَهُ فِي فَلَاةٍ، وَهَذِهِ السَّمَاءُ إِلَى تِلْكَ السَّمَاءِ، مِثْلُ حَلْقَةٍ رَمَيْتَ بِهَا فِي أَرْضٍ فَلَاةٍ . مجاہد کا قول مرفوع کے حکم میں ہے ۔ اسی طرح ملا علی قاری مرقاة المفاتيح (8/ 3566) میں فرماتے ہیں : لَكِنْ جَاءَ فِي الْحَدِيثِ «أَنَّ الْأَرْضَ بِجَنْبِ السَّمَاءِ كَحَلْقَةٍ فِي فَلَاةٍ، وَكَذَا كُلُّ سَمَاءٍ بِالنِّسْبَةِ إِلَى مَا فَوْقَهَا، وَالسَّمَاوَاتُ السَّبْعُ وَالْأَرَضِينَ عِنْدَ الْكُرْسِيِّ كَحَلْقَةٍ فِي فَلَاةٍ، وَكَذَا هُوَ فِي جَنْبِ الْعَرْشِ» . خلاصہ یہ ہے کہ : تبلیغ والوں کی یہ بات درست ہے ، اور اس کی اصل روایات میں وارد ہے ۔ ✍ بقلم الشیخ محمد طلحه بلال احمد منیار حفظه اللہ

Smoking – Let’s Clear the Air Cigarette smoking is the single largest preventable cause of death and disease The cigarette represents a uniquely dangerous drug. Just like other drugs it is unsafe at any level. Smoking is also addictive and causes harm to everyone; smokers and non smokers – passive smoking. What’s in a cigarette Tobacco smoke contains thousands of poisonous chemicals. Tobacco smoke continues to be an important contributor to toxic air. Exposure to contaminated toxic air in homes, public places, workplaces, parks, children playgrounds and Musjid car parks also affects non-smokers. It irritates the eyes, nose and throat. It can also contribute to or worsen non-smokers breathing and health problems. Tobacco smoke is very dangerous for children and babies. Tobacco smoke also affects the environment, your worship and angels Every cigarette is doing you damage Smoking just one cigarette can have immediate health effects on the body. These include: 1) Temporary increase in blood pressure and heart rate. 2) Slows down blood flow around the body 3) Reduces the amount of oxygen delivered to the tissues. Some long term effects of smoking Cigarette smoking also causes: bad breath, stained teeth, stomach and duodenal ulcers, etc. !! Warning !! Smoking cigarette Is Haraam. Not permissible in Islaam M S Sa’eed Pietermairtzbur Source: alinaam

Those Who Slander Ummul Mu’mineen… Those Who Slander Ummul Mu’mineen ‘A’isha And The Other Pure Wives (RA) Subsequent to the revelation of the Qur’anic verses vindicating Hadrat ‘Aa’isha رضي الله عنها, the person who slanders the pure wife of the most noble of all the Prophets, Muhammad Rasoolullah صلى الله عليه وسلم, the wife who has been referred to as Mubarraah Minas-Samaa’ [1], such a person is unanimously declared a Murtadd (apostate) because he is effectively falsifying or rejecting the Holy Qur’an. Just as scepticism in the purity and chastity of Hadrat Maryam bint ‘Imran is tantamount to kufr (disbelief), similarly, to entertain any doubt about the chastity and purity of Hadrat ‘Aa’isha bint Umm Ruman رضي الله عنها is undeniably regarded as kufr as well. And just as the Jews are cursed and damned for their slanderous allegations against Hadrat Maryam عليها السلام, similarly, the Rawafid Shia are cursed and damned for their allegations against Hadrat ‘Aa’isha رضي الله عنها. The slanderers of Hadrat Maryam Siddeeqa عليها السلام were the Jews of Ummat-e ‘Isa (Jesus), and the slanderers of Hadrat ‘Aa’isha رضي الله عنها are the Jews of Ummat-e Muhammadiyyah. A Rafidi Shia made disparaging remarks against Hadrat ‘Aa’isha رضي الله عنها in front of an Imam of Ahle Bayt. The Imam immediately directed his servant to behead the culprit, saying: “This person is guilty of disparaging Rasoolullah because Allah declares: “Evil women are for evil men, and pure men are for pure women. These people are innocent of what they (the hypocrites slanderers) say. For them (the pure men and women) is forgiveness and a gracious sustenance.”(24:26) So if this man declares ‘Aa’isha to be an evil woman, he indirectly declares Rasoolullah (Allah forbid) to be an evil man. Hence, this man is a kafir (disbeliever) who deserves to be executed.” The narrator says: “I was present when this man was beheaded.” [2] Similarly, an Iraqi once uttered a few insulting words against Hadrat ‘Aa’isha رضي الله عنها in the presence of Hasan Ibn Zaid رحمه الله. At once, Hasan Ibn Zaid رحمه الله stood up and whacked him with a stick on his head with such force that his brains spattered out and he died. [3] Similarly, a person who harbours evil thoughts about any of the other pure wives of Rasoolullah صلى الله عليه وسلم is also declared a kafir and deserves to be executed. As mentioned previously in this incident, Rasoolullah addressed the Sahabah in his sermon, saying: “O Muslims! Who will assist me in challenging that man who has caused me untold anguish in regards to my family?” From this it is evidently clear that the person who makes any form of vile remark against any member of Rasolullah’s صلى الله عليه وسلم household, whether it is Hadrat ‘Aa’isha رضي الله عنها or any of the other pure wives رضى الله عنهنّ, it is a source of anguish for Rasoolullah and he who causes anguish to Rasoolullah صلى الله عليه وسلم is undoubtedly a kafir, as Allah سبحانه و تعالى declares: “Verily, those who annoy Allah and His Messenger, Allah has cursed them in this world, and in the Hereafter, and has prepared for them a humiliating torment. And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin…” Until the verse:“Accursed, wherever found, they shall be seized and killed with a (terrible) slaughter.” (33:57-61) The moment Rasoolullah صلى الله عليه وسلم made this plea, “Who will assist me in challenging that man who has caused me untold anguish in regards my family?” Hadrat Sa’d Ibn Mu’adh رضي الله عنهpromptly responded: “O Rasoolullah! We are prepared with all our hearts and lives to kill such a man.” This is why the ‘Ulamaa’ have unanimously agreed that a person who slanders the wives of ordinary Muslims is termed a fasiq and fajir (flagrant sinner) whilst the malicious person, who, out of his maliciousness, slanders the pure wives of Rasoolullah صلى الله عليه وسلم is indisputably declared a kafir and Murtadd (apostate). Furthermore, Allah سبحانه و تعالى refers to the pure wives of Rasoolullah as Ummahaatul Mu’mineen (the mothers of the believers) in the Qur’an. He says: “The Prophet is closer to the believers than their ownselves, and his wives are their mothers.” (33:6) Allah forbid! Would Allah سبحانه و تعالى ever mention a flagrant sinner or adulteress with such a lofty title? Never. Sayyiduna Ibn ‘Abbas رضي الله عنهما says: “Not a single wife of any Nabi (prophet) ever perpetrated the sin of adultery.” [4] Furthermore, the Messenger صلى الله عليه وسلم who was commissioned by Allah سبحانه و تعالى to stamp out all forms of internal and external shamelessness – and this is exactly what he did; in a few days he transformed the brazen shamelessness of the whole nation into righteous modesty, he converted their adulterous dispositions to anchors of chastity – can there be any uncertainty about such a pure Nabi صلى الله عليه وسلم, Allah forbid, that he failed to cleanse his own household of such loathsome transgression? Subhanallah! This is a grave allegation! Furthermore, the supreme human being صلى الله عليه وسلم upon whom Allah سبحانه و تعالى bestowed the mantel of Risalat (prophethood), the status of honour and love, He chose him as His Mustafa (exclusive) and Mujtaba (privileged), He chose him as His beloved servant and saintly slave, He declared him a paragon of purity and angelic attributes and He assigned Jibra’eel عليه السلام and Mika’eel عليه السلام as his second and minister respectively, it does not behove Allah’s status of glory and propriety to choose an evil adulteress as a wife for the most superior human being. This is why Allah says: “And why did you not, when you heard it, say? “It is not right for us to speak of this. Glory be to You (O Allah) this is a great lie.”” (24:16) At this point in the verse, Allah سبحانه و تعالىmentions the phrase ‘Subhaanak’ as though He implies that Allah سبحانه و تعالى is free and pure of selecting an evil woman as a wife for His revered Nabi صلى الله عليه وسلم. So the moment you heard of such an unfounded rumour, you were duty-bound to say: “Subhaanak (glory be to You), this is a blatant slander!” When Sa’d Ibn Mu’adh رضي الله عنه, Abu Ayyub Ansari رضي الله عنه and Zayd Ibn Haritha رضي الله عنه heard such a glaring rumour, they instantaneously responded by submitting: “Subhaanak, this is a blatant slander!” According to Fathul-Bari, besides Sa’d Ibn Mu’adh رضي الله عنه and Abu Ayyoob al-Ansari رضي الله عنه, instead of Zayd Ibn Haritha رضي الله عنه, Usamah Ibn Zayd رضي الله عنه is mentioned. To sum up, the person who utters such unseemly words against any wife of the Messenger صلى الله عليه وسلم, it is not permissible to give any heed whatsoever to such blatant lies. To refer to a person’s wife as an adulteress is, in effect, tantamount to referring to him as a cuckold. Those who accuse Hadrat ‘Aa’isha رضي الله عنها should reflect, what they are indirectly referring to the pure Rasool صلى الله عليه وسلم as. The heart shudders even to imagine something as ominous as this. [Seeratul Mustafa, volume 3, pp 332-336] Notes: [1] It was the habit of Masrooq رحمه الله while narrating from Hadrat ‘Aa’isha رضي الله عنها, that he would say: “Siddeeqa bint as-Siddeeq, the beloved of Rasoolullah صلى الله عليه وسلم and the Mubarraah Minas-Samaa’ (the lady whose vindication has been declared in the skies through divine revelation) narrated to me.” [2] Narrated by Lalka’i [3] As-Sarimul Maslool ‘Ala Shatimir Rasool by Hafidh Ibn Taymiyya رحمه الله [4] Tafseer Ibn Katheer Maulana Idris Kandhlawi رحمه الله Source: alinaam

Surah 'Abasa (80), Verses 17-42 by Mu'ayyid al-Mazen (مؤيد المزين)

IS LOVING ONE'S COUNTRY PART OF FAITH? Status: FABRICATED Question What is the status of this Hadith? Hubbul Watan Minal Iman Translation: Loving one’s homeland is part of Iman Answer There are several narrations which report Rasulullah’s (sallallahu’alayhi wasallam) love and yearning for his birthplace; Makkatul Makarramah. However, the particular Hadith you question has no basis according to the Muhaddithun. ‘Allamah Saghani and Mulla ‘Ali Al Qari (rahimahumallah) have deemed this narration a fabrication. (Mawdu’atus Saghani, hadith: 81 and Al Masnu’, hadith: 106) Mulla ‘Ali Al Qari (rahimahullah) writes that IF this hadith were to be proven authentic, the correct meaning of ‘homeland’ would be Jannah or Makkah. He also offers other explanations for this narration. (Al Asrarul Marfu’ah, pg. 190-191) Note: Mulla ‘Ali Al Qari (rahimahullah) has not said that the Hadith is authentic, all he is saying is: “If per chance it was found to be authentic then the explanation would be..” (which hasn’t happened. No Muhaddith has proven these words as the words of Rasulullah sallallahu ‘alayhi wa sallam) Therefore one cannot quote this as a Hadith. And Allah Ta’ala Knows best, Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar Hadithanswers

Archery And Horse Riding It has been narrated on the authority of Ibn Amir (ra) who said: I heard the Messenger of Allah (may peace be upon him) say- and he was delivering a sermon from the pulpit: 'Prepare to meet them with as much strength as you can afford. Beware, strength consists in archery. Beware, strength consists in archery. Beware, strength consists in archery.' (Saheeh Muslim, 4711) It has been narrated on the authority of Uqba b. Amir (ra) who said: I heard the Messenger of Allah (may peace be upon him) say: 'Lands shall be thrown open to you and Allah will suffice you (against your enemies), but none of you should give up playing with his arrows.' (Saheeh Muslim, 4712) It has been reported by 'Abd al-Rahman b. Shamasa (ra) that Fuqaim al-Lakhmi (ra) said to Uqba b. Amir (ra): You frequent between these two targets and you are an old man, so you will be finding it very hard. 'Uqba said: But for a thing I heard from the Holy Prophet (may peace be upon him), I would not strain myself. Harith (one of the narrators in the chain of transmitters) said: I asked Ibn Shamasa: What was that? He said that he (the Holy Prophet sallallaahu 'alaihi wa sallam) said: 'Who learnt archery and then gave it up is not from us. or he has been guilty of disobedience (to Allah's Apostle).' (Saheeh Muslim, 4714) It has also been narrated that the Prophet (sallallaahu 'alaihi wa sallam) said, "Practice archery; that is good for you." (Reported by al-Bazzar and by al-Tabarani on good authority.) The Prophet (peace be on him) once passed by a group of his Companions who were competing in archery. He encouraged them, saying, 'Shoot, and I am with you.' (Reported by al-Bukhari) Allah has commanded: 'And make ready for them all thou art able of (armed) force....'(8:60) The Prophet (peace be on him) said, "The missiles (arrows) are the force," repeating it three times. (Reported by Muslim.) Allah Ta'ala says, 'And (He created) horses, mules, and donkeys for you to ride and as adornment....' (16:8), and the Prophet (peace be on him) said, "There is blessing in the forelocks of horses." (Reported by Ahmad.) He also said, "Practice archery and horseback riding." (Reported by Muslim.) And again, 'Any action without the remembrance of Allah is either a diversion or heedlessness excepting four acts: walking from target to target (during archery practice), training a horse, playing with one's family, and learning to swim.' (Reported by al-Tabarani on good authority.) Said Hadrat 'Umar (RA), "Teach your children swimming and archery, and tell them to jump on the horse's back." The Prophet (sallallaahu 'alaihi wa sallam) also said, 'Horses are of three kinds: the horse of al-Rahman (the Most Merciful, i.e., Allah), the horse of man, and the horse of Satan. As for the horse of the Most Merciful, it is dedicated to jihad in the cause of Allah, so feeding it, cleaning its urine and dung, and everything related to it are counted as good deeds. As for the horse of Satan, it is that on which people bet and gamble. As for the horse of man, it is that which is for breeding, and it is a protection against poverty.' (Reported by al-Bukhari and Muslim.)

DISCIPLINING THE SOUL In the Name of Allâh, the Most Beneficent, the Most Merciful Know that all the facets of mankind's disposition are for their benefit - either directly such as the desire for food, or indirectly by preventing harm, such as the capacity for anger. However, when these natural impulses are not moderated it culminates in harm. If the desire for food is excessive it leads to gluttony. Similarly when anger is uncontrolled it leads to transgression. The aim should be to achieve equilibrium of the soul, to allow the faithful to approach God without distraction. The author addresses many spiritual diseases - such as envy, greed, uncontrolled lust, sexual desire, arrogance, gluttony, anger, stinginess, extravagance, vanity and attachment to this world. He also discusses the qualities that the seeker of God must acquire - such as love, self discipline, humility, self-criticism, improvement of character, patience and truthfulness. In a simple yet effective way he shows the wayfarers how to cure their spiritual diseases and acquire the necessary qualities for their journey to Allah. This masterpiece has been divided into thirty chapters to facilitate the reader's comprehension. Important points are highlighted using anecdotes from the early righteous predecessors. The author, Ibn al-Jawzi (d. 597 AH) was an erudiate scholar of the Hanbali madhab. Download