Bint e Aisha

Pleasant in Speech—(Tie the Tongue Series - Part 2) Did you ever see a wealthy person emerge from the business-class lounge empty handed? Similarly, did you ever see a wealthy person decline when offered a free gift with a purchase? The answer is that most wealthy people, as well-off as they may be, will take something when leaving the business-class lounge (even if it’s just Voss water) and will never decline the chance to get something for nothing. The reason for this is simple — one will benefit at a 0% or minimum cost. This very same mindset should be applied in our Deen. We should try to identify the areas where we can easily benefit and gain as the effort and cost is minimal. In this regard, one of the most ‘profitable’ avenues is that of pleasing people. ‘Abdullāh bin ‘Abbās (radhiyallāhu ‘anhumā) narrates that Rasūlullāh (sallallāhu ‘alaihī wasallam) said, “Indeed (among) the most beloved of actions to Allāh Ta‘ala after fulfilling the farāidh (obligatory acts of Deen) is bringing happiness to a Muslim.” (Tabrāni — Majma‘uz Zawāid #13718) Among the easy methods that we can adopt to please people is for us to speak to them in a kind and pleasant manner. Often, a person’s heart can be won with just a kind word, or to the contrary, a person’s day may be spoilt and ruined with a harsh word. Furthermore, over and above the reward for pleasing a Muslim is the effect that speaking kindly and pleasantly has on the person. It is for this reason that when Nabi Mūsā (‘alaihis salām) and Nabi Hārūn (‘alaihis salām) went to speak to Fir‘aun and give him da’wah, then despite him being a tyrant and cold-blooded killer, Allāh Ta‘ala instructed them to speak to him kindly as harsh speech would not affect him in a positive manner. Hence, even if we are forced to tell a person something which he may not like (e.g. if we have to correct a person who is committing a sin), we should ponder over the approach that will be most effective. If we shout and yell at him, we may silence him and vent our anger, but at the same time, we may have lost the person as he will feel hurt and insulted. Very often, the very same message can be delivered in a pleasant and palatable manner. There was once a king who had a dream in which he saw that all his teeth were broken. When he summoned a dream interpreter, the interpreter told him that the dream meant that all his children and family would die before him. Intensely annoyed at this interpretation, the king commanded that he be executed. Thereafter, the king summoned another dream interpreter. This interpreter said, “Sire! The dream means that you will enjoy a long life and even outlive your family!” Hearing this, the king was extremely happy and showered gifts on the interpreter, even though his interpretation was essentially the same. When trying to please people, whether through speech or any other method, then it is vital to bear in mind that we cannot please people at the cost of displeasing Allāh Ta‘ala as our allegiance to Allāh Ta‘ala is always first. Hence, even if someone who is near and dear asks us to lie, make any statement or behave in any manner that will displease Allāh Ta‘ala, we will not compromise our Deeni standards by obliging them. Similarly, kind and pleasant speech is only meant for those who Deen has allowed us to communicate with. Hence, if we answer the phone and hear the voice of a non-mahram on the other side, we should cut out the pleasantries and get straight to the point as courtesy, in such a case, could potentially cause fitnah. Finally, the importance of kind, pleasant speech can be understood by the fact that speaking unkindly and harshly to people is so severe a sin that even if a person has abundant nafl deeds to his account, he will still be made to undergo punishment (unless he secures the forgiveness of the one who was hurt). In this regard, let us consider the following narration: A Sahābi (radhiyallāhu ‘anhu) once spoke of a certain woman to Rasūlullāh (sallallāhu ‘alaihī wasallam), mentioning the abundant nafl salāh, charity and fasting that she would carry out. He thereafter mentioned that this woman had the bad habit of speaking to her neighbours in a hurtful manner. Hearing this, Rasūlullāh (sallallāhu ‘alaihī wasallam) said, “She will be punished.” Thereafter, another woman was mentioned, and the fact that her nafl deeds were very few was also mentioned. However, she had the habit of giving pieces of cheese in charity (i.e. her charity was very little), and she would not hurt her neighbours with her tongue. Hearing this, Rasūlullāh (sallallāhu ‘alaihī wasallam) said, “She will go to Jannah (without punishment).” (Musnad Ahmad #9675) May Allāh Ta‘ala assist us all to speak kindly to people and abstain from hurting people in any way. Ameen Source

Blinded by the Log — (Tie the Tongue Series -Part 1) Associating and interacting with people is a basic need of human nature. When meeting and interacting with people, the chosen method of communication is normally that of speech. However, what is the topic that we choose to discuss? Some may discuss the news and political landscape, others may discuss the latest sport results, while mothers may discuss children issues, recipes or even the latest fashions and trends. Whatever the topic may be, in many instances the conversation eventually drifts to a person being discussed. Thereafter, depending on the nature of the personality, his praises may either be sung or his ‘laundry may be hung out to dry’ with all and sundry free to spectate and participate in the backbiting ‘feast’. The severity of the sin of ghībah lies in a few aspects; the backbiter will not be forgiven unless he secures the forgiveness of the one who was the victim of his ghībah (backbiting). If he fails to secure his forgiveness in this world, he will be made to recompense him by giving him his good deeds or bearing his evil deeds in the Hereafter. Another aspect is that all those who happily spectate, even though they do not actively participate, are party to the sin. Also, most people who indulge in ghībah do not regard their action as a sin. Often, when the person backbiting is told that he is indulging in ghībah (backbiting), he replies, “But the person really does have these faults!” In this regard, it is imperative for us to understand that ghībah is for us to say something about another person or even indicate or gesture (e.g. a gesture showing that he is fat, short, etc.) that is true, but is such that if he knew about it, he would not like it. In the case where the statement made is not true, then the statement was not ghībah but was rather buhtān (slander) which is even worse! Tying one’s tongue and abstaining from ghībah is vital at all times — but more so in the month of Ramadhān as ghībah has the potential to rob one of all the benefits and rewards of his fast. Hence, Abū Hurairah (radhiyallāhu ‘anhu) reports that Rasūlullāh (sallallāhu ‘alaihī wasallam) once said, “Fasting is a shield, provided that one does not tear it.” Rasūlullāh (sallallāhu ‘alaihī wasallam) was then asked, “How does one tear the shield?” Rasūlullāh (sallallāhu ‘alaihī wasallam) replied, “By lying or indulging in ghībah (backbiting).” (Tabrāni — Majma‘uz Zawāid #5012) Hence, the next time ghībah takes place, let us either put a stop to it, or if we are unable to do that, excuse ourselves and leave so that we do not become implicated. Furthermore, if we ever feel the impulse to indulge in ghībah, then let us ponder over this statement of Abū Hurairah (radhiyallāhu ‘anhu): “You take note of the speck in the eye of your brother, yet forget the log in your own eye!”(Kitābus Samt wa ādābul Lisān #195) Source

Supplication Upon Completing the Quran This excerpt is from Etiquette With the Quran, a translation of Imam al-Nawawi’s Al-Tibyān fī Ādāb Ḥamalat al-Qur’ān. الحَمْدُ لِلَّهِ رَبِّ العالَمِينَ حَمْدًا يُوافِي نِعَمَهُ وَيُكافِىءُ مَزيدَهُ، اللَّهُمَّ صَلِّ وَسَلِّمْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيْمَ وَعَلَى آلِ إِبْرَاهِيْمَ وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيْمَ وَعَلَى آلِ إِبْرَاهِيْمَ فِي العَالَمِينَ إِنَّكَ حَمِيْدٌ مَجِيْد. Al-Ḥamdu lillāhi rabbi-l-‘ālamīn ḥamdan yuwāfī ni‘amahu wa yukāfi’u mazīdah. Allāhumma ṣalli wa sallim ‘alā Muḥammadin wa ‘alā āli Muḥammadin, kamā ṣallayta ‘alā Ibrāhīma wa ‘alā āli Ibrāhīma, wa bārik ‘alā Muḥammadin wa ‘alā āli Muḥammadin, kamā bārakta ‘alā Ibrāhīma wa ‘alā āli Ibrāhīma fi-l-‘ālamīna innaka ḥamīdun majīd. All praise is for God, Lord of the worlds: a praise reaching His bounties and matching His provision. O God! Pray upon and give peace to Muḥammad and the followers of Muḥammad, just like you prayed on Ibrāhīm and the followers of Ibrāhīm. And bless Muḥammad and the followers of Muḥammad, just like you blessed Ibrāhīm and the followers of Ibrāhīm; in all of the worlds, indeed You are the praiseworthy and illustrious. اللَّهُمَّ أَصْلِحْ قُلُوْبَنَا وَأَزِلْ عُيُوْبَنَا وَتَوَلَّنَا بِالحُسْنَى وَزَيِّنَا بِالتَّقْوَى وَاجْمَعْ لَنَا خَيْرَيِ الآخِرَةِ وَالأُوْلَى وَارْزُقْنَا طَاعَتَكَ مَا أَبْقَيْتَنَا. Allāhumma aṣliḥ qulūbanā, wa azil ‘uyūbana, wa tawallanā bi-l-ḥusnā, wa zayyinnā bi-l-taqwā, wa-jma‘ lanā khayrayi-l-akhirati wa-l-ūlā, wa-rzuqnā ṭā‘ataka mā abqaytanā. O God! Mend our hearts, remove our faults, assign us the best of outcomes, adorn us with Godfearingness, join for us the best of the first and last, and sustain us with obeying You as long as You make us remain. اللَّهُمَّ يَسِّرْنَا لليُسْرَى وَجَنِّبْنَا العُسْرَى وَأَعِذْنَا مِنْ شُرُوْرَ أِنْفُسِنَا وَسَيِّئَاتِ أَعْمَالِنَا وَأَعِذْنَا مِنْ عَذَابِ النَّارِ وَعَذَابِ القَبْرِ وَفِتْنِةِ المَحْيَا وَالمَمَاتِ وَفِتْنَةِ المَسِيْحِ الدَّجَّالِ. Allāhumma yassirnā li-l-yusrā, wa jannibnā al-‘usrā, wa a‘idhnā min shurūri anfusinaa wa sayyi‘āti a‘mālinā, wa a‘idhnā min ‘adhāb al-nāri wa ‘adhaaab al-qabri, wa fitnati al-maḥyā wa al-mamāt, wa fitnat al-masīḥ al-dajjāl. O God! Make easy what is easy for us, avert us from what is difficult; protect us from the torture of Hellfire and the torture of the grave, and the trials of life and death, and the trials of the false messiah. اللَّهُمَّ إِنَّا نَسْأَلُكَ الهُدَى وَالتَّقْوَى وَالعَفَافَ وَالغِنَى Allāhumma innā nas’aluka al-hudā wa al-taqwā wa al-‘afafā wa al-ghinā. O God! We ask You for guidance, Godfearingness, virtue, and affluence. اللَّهُمَّ إِنَّا نَسْتَوْدِعُكَ أَدْيَانَنَا وَأَبْدَانَنَا وَخَوَاتِيْمَ أَعْمَالِنَا وَأَنْفُسَنَا وَأَهْلِيْنَا وَأَحْبَابَنَا وَسَائِرَ المُسْلِمِيْنَ وَجَمِيْعَ مَا أَنْعَمْتَ بِهِ عَلَيْنَا وَعَلَيْهِمْ مِنْ أُمُوْرِ الآخِرَةِ وَالدُّنْيَا. Allāhumma innā nastawdi‘uka adyānanā wa abdānanā, wa khawātīma a‘mālinā wa anfusanā, wa ahlīnā wa aḥbābana wa sā’iri al-muslimīna, wa jamī‘ mā an‘amta bihi ‘alaynā wa ‘alayhim min umūr al-ākhirati wa-l-dunyā. O God! We entrust You with our religion and bodies, with the finality of our deeds and lives—our families, our loved ones, and all of the Muslims—and all matters of the next life and this one that You bestowed upon us and upon them. للَّهُمَّ إِنَّا نَسْأَلُكَ العَفْوَ وَالعَافِيَةَ فِي الدِّيْنِ وَالدُّنْيَا وَالآخِرَةِ وَاجْمَعْ بَيْنَنَا وَبَيْنَ أَحْبَابِنَا فِي دَارِ كَرَامَتِكَ بِفَضْلِكَ وَرَحْمَتِكَ. Allāhumma innā nas‘aluka al-‘afwa wa al-‘afiyati fi-l-dīn wa al-dunyā wa al-ākhira, wajma‘ baynā wa baynā aḥbābinā fī dār karamātika bi faḍlika wa raḥmatika. O God! We ask You for pardon and well-being, in religion, and in this life and the next. And to unite us together with our loved ones in the abode of Your generosity with Your favor and mercy. اللَّهُمَّ أَصْلِحْ وُلَاةِ المُسْلِمِيْنَ وَوَفِّقْهُمْ لِلْعَدْلِ فِي رَعَايَاهُمْ وَالإِحْسَانِ إِلَيْهِم وَالشَّفَقَةِ عَلَيْهِم وَالرِّفْقِ بِهِمْ وَالاعْتِنَاءِ بِمَصَالِحِهِمْ وَحَبِّبْهُمْ إِلَى الرَّعِيِّةِ وَحَبِّبَ الرَّعِيَّةَ إِلَيْهِم وَوَفِّقْهُمْ لِصِرَاطِكَ المُسْتَقِيْمِ وَالعَمَلِ بِوَظَائِفِ دِيْنِكَ القَوِيْمِ. Allāhumma aṣliḥ wulāta al-muslimīn, wa waffiqhum li-l-‘adl fī ra‘āyahum wa al-iḥsān ilayhim wa al-shafaqa ‘alayhim, wa al-rifq bihim wa al-i‘tinā’ bi maṣāliḥihim, wa ḥabbibhum ilā al-ra‘iyyati wa ḥabib al-ra‘iyyata ilayhim, wa waffiqhum li-ṣiraṭika al-mustaqīm, wa al-’amal bi waẓā’if dīnika al-qawīm. O God! Mend those who oversee the Muslims, give them success in justice concerning their charges, being benevolent to them, sympathetic to them, being kind with them, and being attentive to their welfare. Make them love their charges, and make their charges love them. Make them successful for Your straight path and for the assignments of Your solid, true religion. اللَّهُمَّ الْطُفْ بَعَبْدِكَ سُلْطَانِنَا وَوَفِّقْهُ لِمَصَالِحِ الدُّنْيَا وَالآخِرَةِ وَحَبِّبْهُ إِلَى رَعِيَّتِهِ وَحَبِّبْ الرَّعِيَّةَ إِلَيْهِ. Allāhumma ulṭuf bi ‘abdika sulṭāninā, wa waffiqhu li maṣāliḥ al-dunyā wa al-ākhira, wa ḥabbibhu ilā ra‘iyyatihi, wa ḥabbib al-ra‘iyyata ilayhi. O God! Be gentle with Your servant our leader, and make him successful in the welfare of this life and the next, and make him beloved to the charges and make the charges beloved to him. اللَّهُمَّ احْمِ نَفْسَهُ وَبِلَادَهُ وَصُنْ أَتْبَاعَهُ وَأَجْنَادَهُ وَانْصُرْهُ عَلَى أَعْدَاءِ الدِّيْنِ وَسَائِرِ المُخَالِفِيْنَ وَوَفِّقْهُ لِإِزَالَةِ المُنْكَرَاتِ وَإِظْهَارِ المَحَاسِنِ وَأَنْوَاعِ الخَيْرَاتِ وَزِدِ الإِسْلَامَ بِسَبَبِهِ ظُهُوْرًا وَأَعِزَّهُ وَرَعِيَّتَِهُ أَعْزَازًا بَاهِرًا. Allāhumma iḥmi nafsahu wa bilādahu, wa ṣun atbā’ahu wa ajnādahu, wanṣurhu ’alā a‘dā’i al-dīn wa sā’iri al-mukhālifīn, wa waffiqhu li-izālat al-munkarāt wa iẓhār al-maḥāsini wa anwā‘ al-khayrāt, wa zid al-islāma bi-sababihi ẓuhūran, wa a‘izzahu wa ra‘iyyatahu i‘zāzan bāhiran. O God! Protect his life and his land, safeguard his followers and his armies. Give him victory over the enemies of the religion and all other opponents. Give him success in removing the reprehensible and making manifest the benevolent and all kinds of goodness. Through him make Islam more manifest, and make him and his charges mighty and magnificent. اللَّهُمَّ أَصْلِحْ أَحْوَالَ المُسْلِمِيْنَ وَأَرْخِصْ أَسْعَارَهُمْ وَآمِنْهُمْ فِيْ أَوْطَانِهِمْ وَاقْضِ دُيُوْنَهُمْ وَعَافِ مَرْضَاهُمْ وَانْصُرْ جُيُوْشَهُمْ وَسَلِّمْ غُيَّابَهُمْ وَفُكَّ أَسْرَاهُمْ وَاشْفِ صُدُوْرَهُمْ وَأذْهِبْ غَيْظَ قُلُوْبِهِمْ وَأَلِّفْ بَيْنَهُمْ وَاجْعَلْ فِي قُلُوْبِهِم الإِيْمَانَ وَالحِكْمَةَ وَثَبِّتْهُمْ عَلَى مِلَّةِ رَسُوْلِكَ صَلى الله عَلَيْهِ وَسَلِّمْ وَأَوْزِعْهُمْ أَنْ يُوْفُوْا بِعَهْدِكَ الَّذِي عَاهَدْتَهُمْ عَلَيْهِ وَانْصُرْهُمْ عَلَى عَدُوِّكَ وَعَدُوِّهِمْ إِلَهَ الحَقِّ وَاجْعَلْنَا مِنْهُمْ. Allāhumma aṣliḥ aḥwāl al-muslimīna wa arkhiṣ as‘ārahum, wa āminhum fī awṭānihim, wa-qḍi duyūnahum, wa ‘āfi marḍāhum, wa-nṣur juyūshahum, wa sallim ghuyyābahum, wa fukka asrāhum, wa-shfi ṣudūrahum, wa adhhib ghayẓa qulūbihim, wa allif baynahum, wa-j‘al fī qulūbihim al-imān wa al-ḥikma, wa thabbithum ‘alā millati rasūlika ṣall allāhu ‘alayhi wa sallam wa awzi‘hum an yūfū bi-‘ahdika alladhī ‘āhadtahum ‘alayhi, wanṣurhum ‘alā ‘adūwwika wa ‘adūwwihim ilāha al-ḥaqqi wa-j‘alnā minhum. O God! Mend the conditions of the Muslims, reduce the cost of living, and give them safety in their lands. Settle their loans, heal their sick, and give victory to their armies. Bring forth their missing persons, and release their prisoners of war. Heal their breasts, remove rage from their hearts, and unite them. Put belief and wisdom in their hearts and make them firm on the creed of Your Messenger (God bless him and grant him peace). Inspire them to fulfill Your covenant that You made with them. Give them victory over Your enemies and their enemies, O God of Truth. Make us among them. للَّهُمَّ اجْعَلْهُمْ آمِرِيْنَ بِالْمَعْرُوْفِ فَاعِلِيْنَ بِهِ نَاهِيْنَ عَنِ المُنْكَرِ مُجْتَنِبِيْنَ لَهُ مُحَافِظِيْنَ عَلَى حُدُوْدِكَ دَائِمِيْنَ عَلَى طَاعَتِكَ مُتَنَاصِفِيْنَ مُتَنَاصِحِيْنَ. Allāhumma-j‘alhum āmirīnā bi-l-ma‘rūfi fā‘ilīnā bihi, nāhīna ‘an al-munkari mujtanibīna lahu, muḥāfiẓīna ‘alā ḥudūdika, dā’imīna ‘alā ṭā‘atika mutanāṣifīna mutanāṣiḥīn. O God! Make them to enjoin what is right and act according to it, and to prohibit the reprehensible and avoid it, mindful of Your limits, and perpetually in Your obedience, demanding justice, and following council. اللَّهُمَّ صُنْهُمْ فِيْ أَقْوَالِهِمْ وَأَفْعَالِهِمْ وَبَارِكْ لَهُمْ فِي جَمِيْعِ أَحْوَالِهِمْ. Allāhumma ṣunhum fī aqwālihim wa af‘ālihim wa bārik lahum fī jamī‘ aḥwālihim. O God! Safeguard them in their words and deeds, and bless them in all of their states. الحَمْدُ لِلَّهِ رَبِّ العالَمِينَ حَمْدًا يُوافِي نِعَمَهُ وَيُكافِىءُ مَزيدَهُ، اللَّهُمَّ صَلِّ وَسَلِّمْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيْمَ وَعَلَى آلِ إِبْرَاهِيْمَ وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيْمَ وَعَلَى آلِ إِبْرَاهِيْمَ فِي العَالَمِينَ إِنَّكَ حَمِيْدٌ مَجِيْد. Al-Ḥamdu lillāhi rabbi-l-‘ālamīn ḥamdan yuwāfī ni‘amahu wa yukāfi’u mazīdah. Allāhumma ṣalli wa sallim ‘alā Muḥammadin wa ‘alā āli Muḥammadin, kamā ṣallayta ‘alā Ibrāhīma wa ‘alā āli Ibrāhīma, wa bārik ‘alā Muḥammadin wa ‘alā āli Muḥammadin, kamā bārakta ‘alā Ibrāhīma wa ‘alā āli Ibrāhīma fi-l-‘ālamīna innaka ḥamīdun majīd. All praise is for God, Lord of the worlds: a praise reaching His bounties and matching His provision. O God! Pray upon and give peace to Muḥammad and the followers of Muḥammad, just like you prayed on Ibrāhīm and the followers of Ibrāhīm. And bless Muḥammad and the followers of Muḥammad, just like you blessed Ibrāhīm and the followers of Ibrāhīm; in all of the worlds, indeed You are the praiseworthy and illustrious. Source

| For those who are completing a full recital of the Qur'ān this Ramaḍān | Gathering the family and doing a supplication upon the completion of the Qur'ān, a practice of the great Ṣaḥābī; Anas Ibn Mālik رضي الله عنه as related by Imām al-Nawawī: روى ابن أبي داود بإسنادين صحيحين، عن قتادة التابعي الجليل الإمام صاحب أنس رضي الله عنه، قال: كان أنس بن مالك رضي الله عنه إذا ختم القرآن جمع أهله ودعا "Ibn Abī Dāwūd related with two authentic chains from Qatādah; the great tabi‘ī, the Imām, the companion of Anas Ibn Mālik رضي الله عنه that he said: When Anas Ibn Mālik رضي الله عنه used to finish the complete recital of the Qur'ān he would gather his family and supplicate." — Imām al-Nawawī; Kitāb 'l-Adhkār (1/76) Imām Al-Nawawī says even more in Al-Tibyān: ATTENDING THE KHATMA: It is emphatically recommended to attend gatherings in which the khatma takes place. It has been established in the rigorously authenticated hadiths of Bukhārī and Muslim that the Messenger of God (God bless him and grant him peace) ordered women during their menses to go out on Eid to participate in the goodness and the supplications of the Muslims.[1] Dārimī and Ibn Abī Dāwūd related with their chains of narration that Ibn ‘Abbās (God be pleased with them both) would make a person watch over someone finishing the Qur'ān, and when he wanted to finish he would inform Ibn ‘Abbās so he could participate in it.[2] Ibn Abī Dāwūd related with two rigorously authenticated chains of narration that Qatāda, the illustrious Successor and companion of Anas (God be pleased with him), said, “When Anas ibn Mālik (God be pleased with him) would complete [the Qur'ān], he would gather his family and supplicate [to God].” He [also] related with his rigorously authenticated chain of narration that al-Ḥakam ibn ‘Utaybah, the illustrious Successor, said, “Mujāhid and ‘Abdata ibn Lubāba sent for me and said, ‘We sent for you because we want to finish the Qur'ān, and supplication when finishing the Qur'ān is answered.’” In some of the authenticated narrations he would say, “Indeed, mercy descends when completing the Qur'ān.” [And] he related with his rigorously authenticated chain of narration from Mujāhid that he said, “They would gather when completing the Qur'ān, saying that the Mercy now descends.” —Imām Al-Nawawī, Etiquette With the Qur'ān, 91–92. _____ Footnotes : [1] Bukharī (324, 351, 971, 974, 980-81, 1 652), Muslim (890), Abū Dawūd (1136-1139), Tirmidhī (539-40), Nasa'i (3:180-81). [2] Darīmī (3475), see al-Futubat al-Rabbaniyyah ( 3 :243). Source: Naseeha Channel

‘Aamir bin Aslam Al-Baahili (rahimahullah) narrates the following from his father: We had a neighbour, in our locality, whose name was Hunaidah (rahimahallah). After a third or half the night had passed, she would stand and awaken her husband, children and servants saying, “Stand, perform wudhu and engage in salaah! You will soon be pleased with (and appreciate) what I am saying!” In this manner, Hunaidah (rahimahallah) continued to awaken them for Tahajjud Salaah until she passed away. After she passed away, her husband had a dream one night in which he was told, “If you wish to join her in Jannah then continue to carry out her action among her household (of awaking the household for Tahajjud).” After seeing this dream, her husband began to awaken the household, as his late wife would do, until he passed away as well. After his demise, his eldest son had a dream in which he was told, “If you wish to join your parents in their rank in Jannah then continue their action among their household (of awaking the household for Tahajjud).” The eldest son thus began to awaken the household, as his parents would do, until he passed away. On account of this household being one that was punctual on Tahajjud Salaah, they were known by the title ‘Qawwaameen’ (those who were punctual with Tahajjud). (Sifatus Safwah vol. 2, pg. 501) -------------------------------------------------------------------------------- LESSONS: 1. Families are incredible structures that lend one another support, assisting them to make great strides in life. A simple example of this is when a family member needs urgent medical treatment but cannot afford it. Under these circumstances, we will often find the entire family contributing, in their own small way, to assist this person. When this is the extent to which we are prepared to go to assist one another in our worldly lives, why do we not assist one another in achieving our Jannah? Whether by encouraging one another to do good, such as reciting the Quraan Majeed, performing all our salaah (in the musjid with jamaat for the men), or restraining one another from evil, if we truly love our families and households, we will do all that we can to try and take ourselves and them to Jannah. 2. There are many legacies that parents can leave for their children, and similarly there are many legacies that children can inherit from their parents. Some parents leave a booming business empire, others leave a legacy of academic achievements, while yet others leave a sporting legacy. However, the ultimate legacy that a parent can leave and a child can receive is the legacy of Deen, where the child follows in the pious footsteps of the parents and continues to carry out the good works for which they were renowned. This legacy is the most profitable one as the parents and all those who had preceded in the chain of righteousness will continue to derive the rewards produced through their legacy — even after their death. Naseeha Channel

Ibn Hajr al-'Asqalani on ibn Taymiyyah's prohibiting of travelling to visit the Prophet's grave (Sallallahu 'alaihi wa sallam): Shaykh al-Islam ibn Hajar al-‘Asqalani (D. 852AH) on ibn Taymiyya’s prohibiting of travelling to visit the Prophet’s grave (sallallahu ‘alaihi wa sallam): “Al-Kirmani (D. 786AH) has said: On this issue there has been much discussion in our Syrian lands, and many treatises have been written by both parties. I say: He is referring to Shaykh Taqi al-Din al-Subki and others’ responses to Shaykh Taqi al-Din ibn Taymiyya… and the crux of the matter is that they have pointed out that his position implies that it is prohibited to travel to visit the tomb of the Prophet (sallallahu ‘alaihi wa sallam)… This is one of the ugliest positions that has been reported of ibn Taymiyya. One of the things he has adduced to deny the claim that there is a consensus on the matter is the report that (Imam) Malik disliked people saying: I have visited the tomb of the Prophet. The discerning scholars of the (Maliki) school have replied that he disliked the phrase out of politeness, and not the visiting itself, for it is one of the best actions and the noblest of pious deeds with which one draws near to Allah the Majestic, and it’s legitimacy is a matter of consensus without any doubt, and Allah is the One who leads to truth.” [ibn Hajar al-‘Asqalani, Fath al-Bari Sharh Sahih al-Bukhari (Cairo: Mustafa al-Babi al-Halabi, 1959), 3:308] Imam al-Khafaji on ibn Taymiyyah's prohibiting of travelling to visit the Prophet's grave (Sallallahu 'alaihi wa sallam): Imam Ahmad al-Khafaji (D. 1069) on ibn Taymiyya’s prohibition of travelling to visit the Prophet’s grave (sallallahu ‘alaihi wa sallam): “Know that this is the hadith that led ibn Taymiyya and those who follow him, such as ibn al-Qayyim, to the despicable statement due to which he was declared an unbeliever, and against which al-Subki devoted a separate work, and this is his prohibiting the visit to the tomb of the Prophet (sallallahu ‘alaihi wa sallam) and travelling to it… He imagined that he protected monotheism (tawhid) on the basis of drivel that should not be mentioned, for they do not come from a rational, let alone an eminent, person, may Allah the Exalted forgive him.” [Ahmad al-Khafaji, Nasim al-Riyad, 5:100-101] Mulla 'Ali al-Qari on ibn Taymiyyah's prohibiting of travelling to visit the Prophet's grave (Sallallahu 'alaihi wa sallam): Mulla ‘Ali al-Qari al-Harawi al-Hanafi (D. 1014AH) on ibn Taymiyya’s prohibition of travelling to visit the Prophet’s grave (sallallahu ‘alaihi wa sallam): “Amongst the Hanbalis, ibn Taymiyya has gone to an extreme by prohibiting travelling to visit the Prophet (sallallahu ‘alaihi wa sallam), just as others have gone to the opposite extreme in saying: the fact that the visiting is a pious deed is known with certainty and he who denies this is an unbeliever. Perhaps the second position is closer to the truth, for to prohibit something that scholars by consensus deem commendable is unbelief, since it is worse than prohibiting what is (merely) permissible, in regards to which there is agreement (i.e. there is agreement that the prohibition of what is permissible by consensus is unbelief).” [Mulla ‘Ali al-Qari al-Harawi, Sharh al-Shifa (Beirut: Dar al-Kutub al-‘Ilmiyya, 2001), 2:152] From the above-mentioned words of Mulla ‘Ali al-Qari al-Harawi al-Hanafi, it seems he has retracted his statements in praise of ibn Taymiyya, as Jarh Mufassar (Specified Criticism) takes precedence over General Tawthiq/Ta’dil (Praise). Anyone who wishes to object to the above should know that in his sharh (commentary) on the Shifa of al-Qadhi ‘Iyadh he mentioned his al-Mirqat Sharh al-Mishkat (al-Masabih) in 2 places – 1/24 and 1/547. Also, in the same Sharh al-Shifa, he referred to his sharh (commentary) on Shama-il al-Tirmidhi known as Jam’ al-Wasa-il (1/324, 343 and 2/366). This means that his Sharh al-Shifa is later than his sharh (commentary) on Mishkat al-Masabih and his sharh (commentary) on Shama-il al-Tirmidhi, and thus what he mentioned in it, is his last stance on ibn Taymiyya, as it overrides what he thought about him in the earlier two works named, in which he had praiseworthy remarks for ibn Taymiyya. Imam al-Qastallani on ibn Taymiyyah's prohibiting of travelling to visit the Prophet's grave: Imam Ahmad al-Qastallani (D. 923AH) expressing his outrage on ibn Taymiyya’s prohibition of travelling to visit the Prophet’s grave (sallallahu ‘alaihi wa sallam): “The Shaykh Taqi al-Din ibn Taymiyya has abominable and odd statements on this issue to the effect that travelling to visit the Prophet (sallallahu ‘alaihi wa sallam) is prohibited and is not a pious deed but the contrary. Shaykh Taqi al-Din al-Subki has replied to him in Shifa al-Saqam and has gratified the hearts of the believers.” [Muhammad ibn ‘Abd al-Baqi al-Zurqani, Sharh al-Mawahib al-Laduniyya (Cairo 1291AH), 8:343] Imam ibn Nasir al-Din al-Dimashqi calling ibn Taymiyyah a Deviant? The Taymiyyun love to quote Imam ibn Nasir al-Din al-Dimashqi (d.846AH) and his book al-Radd al-Wafir in defence of their Imam, ibn Taymiyya. However, the following is a clear cut example of how many of those who defended him weren’t truly aware of all the deviant positions held by him on various issues. Imam ibn Nasir al-Din al-Dimashqi falls into this category as is evident from the following, where he declares anyone who rejects the Hadiths in relation to the reward and virtue of visiting the grave of the Prophet (sallallahu ‘alaihi wa sallam) a deviant. It is well known that ibn Taymiyya is the foremost proponent of the view that travelling out to visit the blessed grave of the Prophet (sallallahu ‘alaihi wa sallam) is a reprehensible innovation – a view which he based on the rejection of the aforementioned narrations. Imam ibn Nasir al-Din al-Dimashqi mentions: “Visiting the grave of Rasulullah (sallallahu ‘alayhi wa sallam) is a Sunnah of the Muslims, it is unanimously accepted as an act of reward and it is an act of virtue that is encouraged. The Hadiths on this topic have been accepted and practised upon, even though a few of these Hadiths have weakness. Only a deviant will reject them totally.” (Jami’ al-Athar, vol.8 pg.141) In addition, it is worth noting that Imam ibn Nasir al-Din al-Dimashqi has written extensively on this and has approved several Hadiths on this issue in the book of his which has been quoted from above (Jami’ al-Athar) – see vol.8 pgs. 129-141. Source: taymiyyun.worpress.com

Ibn Hajar al-Haytami on ibn Taymiyya's view of impermissibility on travelling to visit the grave of the Prophet (Sallallahu 'alaihi wa sallam): Shaykh al-Islam ibn Hajar al-Haytami (D. 974AH) on ibn Taymiyya’s view of impermissibility on travelling to visit the grave of the prophet (sallallahu ‘alaihi wa sallam): “If you say: How can you relate that there is a consensus on the permissible and commendable status of visiting and travelling to it (the Prophet’s grave [sallallahu ‘alaihi wa sallam]) when ibn Taymiyya among the later Hanbalis deems all of this inappropriate? I say: Who is ibn Taymiyya so that one takes his words into consideration or relies on them in any religious matter? Is he anything but – in the words of the leading scholars who have followed his rotten statements and unsalable arguments… – a servant whom Allah has forsaken and led astray and clothed in the garments of ignominy… The Shaykh al-Islam, the scholar of the world, concerning whose status, ijtihad, rectitude and prominence there is a consensus, Taqi al-Din al-Subki – may Allah sanctify his soul and cast light on his grave – has dedicated himself to answering him in a separate work (shifa al-saqam fi ziyarat khayr al-anam) in which he has done a great service and shown with dazzling arguments the correct path.” [ibn Hajar al-Haytami, al-Jawhar al-Munazzam fi Ziyarat al-Qabr al-Sharif al-Nabawi al-Mukarram, M. Zaynhum ed. (Cairo: Maktabat Madbuli, 2000), 29-30.] Source

Question: As-Salam-Alakium, I want to ask that is it permissible to travel ONLY with the intention of visiting the grave of Prophet Muhammad (SAW) or when we go to medina, our primary intention should be to visit the mosque of the Prophet Muhammad (SAW) and in addition we can visit the grave. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Nabī Sallallāhu Alaihi Wa Sallam was sent to this Dunyā as a Mercy to mankind. Through his presence and efforts, Allāh Ta’ālā eradicated and illuminated the darkness that existed in the world. The reverence and love for Nabī Sallallāhu Alaihi Wa Sallam is a deeply rooted part of a Muslim’s Imān. Because of the uncountable favors of Nabī Sallallāhu Alaihi Wa Sallam upon the Ummah, the Ummah is highly indebted to him. The demand of love is that the lover remains restless in anticipation of visiting his beloved. True lovers experience such an ecstasy and joy in visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam that is beyond the scope of description. Unfortunately, many have the misconception that to visit Medīnah with the Niyyah of only visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam is impermissible. Besides the many juridical texts that prove its permissibility, one can logically comprehend its permissibility. When the blessed city of Medīnah and the blessed Masjid of Nabī Sallallāhu Alaihi Wa Sallam gained their sanctity because of the presence of Nabī Sallallāhu Alaihi Wa Sallam, it would be illogical to conclude that the intention of visiting Medīnah Munawwarah and Masjid al-Nabawī is permissible but intending the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam is impermissible. In conclusion, to visit Medīna Munawwarah with the intention of visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam is undoubtedly permissible. In fact, the experts and Jurists have stated that it is more appropriate to visit Medīnah Munawwarah only with the Niyyah of visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam as this is to display a higher degree of honor and reverence. [1] And Allah Ta’āla Knows Best Abdul Azīm bin Abdur Rahman, Student Darul Iftaa U.S.A. Checked and Approved by, Mufti Ebrahim Desai. [1] الأولى في الزيارة تجريد النية لزيارة قبره صلى الله عليه وسلم (حاشية الطحطاوي علي مراقي الفلاح) فتاوي دار العلوم زكريا, ج 3، ص 478، زمزم Askimam

The Prophet صلى الله عليه وسلم has mentioned as reported by Sayyiduna Abu Hurayra, which has been collated by Imam Ibn Maja: عن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : " رُبَّ صائم ليس له من صيامه إلا الجوع ، ورب قائم ليس له من قيامه إلا السهر " "Many a fasting person does not gain from their fasts except hunger and thirst and many a prayer at night gains nothing except fatigue." We fast all day and pray all night (quite literally due to the shortness of the night) with the expectation of reward but if our intention is not correct or we don't meet the objective of fasting then we gain nothing. This is based in particular on the two points I mentioned one being the intention; why am I really fasting for? What do I hope to receive? Who am I doing it for? Is it because of social pressure? Is it genuinely for the sake of Allah? The second is fulfilling the objectives of Ramadan; we need to ask questions like what is the purpose of my fasts? What do I hope to gain? What should my expectations be? How do I know if I'm successful? Allah the Almighty has mentioned on the Qur'an that it's purpose is to become pious, more religiously aware in other words more engaged with Islam in mind, spirit and body. This manifests in your behaviour, speech, actions and practices. So if you are seeing a change in these areas now that we are half way through Ramadan then looks like you are gaining more than a grumbling stomach and tired limbs. But if you are exactly the same as you were before Ramadan then the Prophet's warning is clear: "Many a fasting person does not gain from their fasts except hunger and thirst and many a prayer at night gains nothing except fatigue." Think - how would you feel if your car was as dirty after you went through a car wash as it was before? Allah make us sincere, allow us to realise the objective of Ramadan and make us better after Ramadan leaves us than we were before it arrived - آمين Mufti Amjad Mohammed

سوال : بیان کیا جاتا ہے کہ تمام انبیاء علیھم السلام نے اس امت میں آنے کی دعا کی ہے ؟ اور بعض لوگ یہ بھی اضافہ کرتے ہیں کہ انبیاء میں سے کسی کی دعا قبول نہیں ہوئی سوائے عیسی علیہ السلام کے ۔ تو معلوم کرنا ہے کہ کیا یہ فرمان رسول صلی الله علیہ وسلم ہے؟ جواب : تفسیر وحدیث کی مختلف کتابوں میں بہت تلاش کرنے کے باوجود کوئی معتبر مرفوع حدیث نہیں ملی ، البتہ حضرت موسی علیہ السلام کے بارے میں بعض تفسیر کی کتابوں میں سورہ اعراف کی آیت نمبر 150 : ( وَلَمَّا رَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِي مِنْ بَعْدِي أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ وَأَلْقَى الْأَلْوَاحَ ) کے ضمن میں بعض روایات ذکر کی جاتی ہیں ، کہ حضرت موسی علیہ السلام نے جب امت محمدیہ کے فضائل تورات میں دیکھے تو اللہ تعالی سے دعا کی کہ مجھے اس امت میں سے بنادے۔ ( تفسیر طبری 13/124) اس طرح کی روایتیں تاریخ وتراجم کی کتابوں میں بھی ہیں ( حلية الاولیاء 6/18) لیکن ان سب روایتوں کا دار ومدار حضرت کعب احبار ، وھب بن منبہ اور قتادہ بن دعامہ رحمہم اللہ تعالی پر ہے ، یہ وہ تابعین حضرات ہیں جو کثرت سے اسرائیلیات کی روایت کرنے میں مشہور ومعروف ہیں ، اس لئے ظن غالب ہے کہ یہ اسرائیلی روایت ہے ? بعض کتابوں میں ان روایتوں کو حضرت نبی کریم صلی اللہ علیہ وسلم کی طرف نسبت کرکے بیان کیا ہے ، جیسے ابو نعیم نے(دلائل النبوہ حدیث ۳۱) میں ایک حدیث بروایت ابی ہریرہ رضی اللہ عنہ ذکر کی ہے ، لیکن اسناد ضعیف ہے ۔ اسی طرح حضرت الیاس علیہ السلام سے بھی اس طرح کی دعا کرنا بعض احادیث کی کتابوں میں منقول ہے جیسے مستدرک حاکم 2/674 ، بیھقی کی دلائل النبوہ 5/421 میں ، لیکن یہ روایت سند کے اعتبار شدید الضعف ہے ، اور امام ذھبی نے تلخیص المستدرک میں موضوع بھی کہا ہے ۔ طبرانی نے معجم اوسط 3071 میں یہی واقعہ حضرت خضر علیہ السلام کے ساتھ پیش آنا ذکر کیا ہے ، لیکن اس روایت کی اسناد بھی ساقط غیر مستند ہے ۔ رہ گئے حضرت عیسی علیہ السلام، تو ان کے بارے میں اس طرح کی دعا کرنا اور قبولیت دعا کا تذکرہ صراحت کے ساتھ روایتوں میں کہیں ملا نہیں ، ہاں حافظ ابن حجر نے ( فتح الباری 6/492) میں یہ لکھا ہے : قال العلماء : الحكمة في نزول عیسى دون غیره من الأنبیاء الردُّ على الیهود فی زعمهم أنهم قتلوه ، فبین الله تعالى كذبهم ، وأنه الذي یقتلهم ، أو نزوله لدنو أجله لیدفن في الأرض ، إذ لیس لمخلوق من التراب أن یموت في غیرها . وقیل : إنه دعا الله لما رأى صفة محمد وأمته أن یجعله منهم ، فاستجاب الله دعاءه وأبقاه حتى ینزل في آخر الزمان مجددا لأمر الإسلام ، فیوافق خروج الدجال فیقتله . والأولُ أوجهُ . لیکن حافظ نے اس کا مصدر ذکر نہیں کیا ، مزید یہ کہ اس بات کو مرجوح بھی قرار دیا ہے ۔ یہاں یہ واضح کرنا ضروری ہے کہ : اصل بحث یہ چل رہی ہے کہ آیا عیسی علیہ السلام کا آسمان پر اٹھالیا جانا اور پھر اخیر زمانہ میں بحیثیت امتی نازل ہونا ، یہ ان کی دعا کرنے کی وجہ سے ہے ؟ بس یہ بحث ہے ، ورنہ نفسِ رفعِ عیسی علیہ السلام ونزولہ تو صحیح دلائل سے ثابت ہے ، اور اس کا کوئی انکار بھی نہیں ہے یہاں ۔ باقی انبیاء علیہم السلام سے اس طرح کی دعا کرنا وارد نہیں ہے ۔ Source

30 things worth doing to help lower your gaze Great! You just found this post. And you intend to read it to the end. Your gaze will likely scan or skim through the content first. Then you will decide whether to read through again or save for later. That’s just one of the pleasures your eyes afford you – reading. Others include looking at your dear and loved ones; admiring the beauty of Allah’s creations around; communicating with your children, spouses and students; and engaging in many creative pursuits. Your sight is a gateway to developing your mind and soul. But…. And it’s a big B.U.T, your eyes do not have unrestricted 24/7 rights to glancing at everything that comes into your view. Your gaze, along with all other actions you perform as a Muslim must be aligned with a meaningful purpose. Imaam Ibn Kathir commented on Surah an-Nur [24:30], saying: This is a command from Allah (swt) to His believing slaves to lower their gaze and refrain from looking at that which is forbidden to them. So they should not look at anything except that which they are permitted to look at, and they should lower their gaze and refrain from looking at forbidden things. If it so happens that a person’s gaze accidentally falls upon something forbidden, he should quickly avert his gaze. [Tafseer Ibn Kathir, 3/282] Lowering your gaze therefore is restraining it from looking at what is forbidden. That is easier said than done. Living in today’s world where you are faced with explicit content – at the workplace, in school, on the streets or even at family gatherings such as weddings or in forms such as billboards, TV and Internet. You name it, the tech world has made things even more fast and furious. Going to the masjid and Islamic events are not fitnah free. What can a striving brother or sister do in this case? Below are 30 ideas for you to consider. They are simple but worthy acts to help you lower your gaze. Remember every new habit starts with a simple effort, so you can pick just one idea or two to get started. Then stick to it and keep practicing from day to day. In sha Allah you will get there. ***** 1. Purify your Heart The heart is the seat of intention (niyyah). When your heart is pure and sound, your intention will equally be pure and and firm – anchored by sincerity. This will affect the actions of the rest of your organs including your gaze. A pure heart is filled with love and remembrance of Allah (swt) and His Rasul (saw). Such a heart will nurse a firm intention to gaze at only what is pleasing to Him, while guarding against what is displeasing to Him – whether at home, work or while out with friends. 2. Put the Reward in Mind Visualise the great reward and compensation for your restraint. Allah (swt) rewards His slave for good deeds with something similar and if he gives up something for His sake, He will compensate him with something better than it. Therefore, if he lowers his gaze and refrains from looking at things that Allah (swt) has prohibited, Allah (swt) will compensate him for restraining his gaze for the sake of Allah (swt) and put light in his heart. 3. Devote Yourself to Allah (swt) Engage in a lot of involuntary (naafil) acts of worship, because this in addition to your regular obligatory acts of worship will serve a means of protecting your senses & intellect. Obey Allah (swt) and keep doing good deeds. 4. Purify your Sight Keep your sight pure to earn Allah’s Pleasure in this dunya and in anticipation of seeing Him in jannah. Allah (swt) said: “… and My slave continues to draw close to Me with supererogatory (naafil) works so that I shall love him. And when I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask (something) of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.” (Bukhari, Hadith Qudsi) 5. Supplications (Du’a) Make supplications for patience, self control, discipline and true surrender as you struggle to remain consistent on keeping your gaze pure. 6. Prayers Just as Luqman the wise advised his son, ‘be regular in your prayers’, so must you be regular in your prayers for it is a protection and shield for you. ”Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.” [al-‘Ankaboot 29:45] 7. Marriage Make every effort to get married to guard your chastity as prescribed by Prophet Muhammad (saw). He said: “Whoever can afford it, let him get married, for it is more effective in lowering the gaze and in guarding one’s chastity…” (Bukhari & Muslim) 8. Fasting In continuation of the above hadith, he (saw) said: ”… And whoever cannot afford it, let him fast, for it will be a shield for him.” (Bukhari and Muslim) 9. Keep Good Company Your friends make or mark you. Choose good companions who will help you devote yourself to Allah (swt) and develop yourself spiritually, morally and mentally. Drop the friends who encourage you to engage in immoral activities and disobedience of Allah (swt). Or keep a distance from them and do not ask them for advice. 10. Fight your Nafs Set yourself a goal of winning against your nafs. Strive hard against your innermost desires. ”And those who strive for Us – We will surely guide them to Our ways. And indeed, Allah is with the doers of good” [al-‘Ankaboot 29:69] 11. Turn away Physically Avoid the second glance. It was narrated that Jareer ibn ‘Abd-Allaah said: “I asked the Messenger of Allah (saw) about a sudden glance, and he commanded me to avert my gaze.” (Muslim) 12. Recall Judgement Day You will be accountable for your actions. The earth and your senses will testify to your activities. Your eyes, limbs and private parts will be witnesses on judgment day. ”That Day, it will report its news” [al-Zalzalah 99:4] 13. Gratitude Be grateful for the gift and blessings of your eyes and other senses; Internet and other tech. tools, Islam and your intellect. If you are truly thankful, you will utilise your gifts in ways pleasing only to the Giver of the gifts. 14. Remember Allah (swt) is All-Seeing and All-Knowing Recall Luqman’s advice to his son, ”Allah (swt) will bring everything to light”? Guard your actions because no affair is hidden from Allah (swt), even if it’s equivalent to the weight of a mustard seed or scattered around. He is The Subtle and Informed and He will bring all matters to light – for reward or punishment in the hereafter. 15. Recall Death Death is inevitable and it isn’t marked on any calendar for you to be warned about. Therefore seek a good end, for you will be raised on what you died upon. Imagine the possible end result of an unrestrained gaze. It could lead to great immoral acts such as zina. Why lead yourself down that path with such heavy consequences when a simple lowering of gaze can bring you happiness and joy beyond measures? 16. Seek Forgiveness Be humble, admit you are weak but remain repentant. Don’t feel helpless or make excuses for not repenting. 17. Set and Visualise an End Goal Set your ambition for the highest station in Jannah then imagine the promised pleasures within. What will you give to achieve such a goal and gain all of the pleasures? Do not aim for anything less, because you are worth it and you have the opportunity to go for it. 18. Consider it Worship It may be a difficult personal battle especially where your work environment, school or family gatherings are mixed and with little or no Islamic ethos. Mark it as part of your worship acts. Just as it is not easy to wake up for Fajr, attend congregational prayers or give charity but you do it anyway because it is worship and you crave for the rewards. Lower your gaze and crave for the sweet rewards. 19. Be Prepared Have a copy of the Quran, kindle, ipad, ipod etc with you while traveling, waiting for an appointment, standing at a queue etc. That way, your sight and mind will be engaged productively while you develop yourself with every passing minute. 20. Safe Environment Avoid or limit your visit to places where your gaze will be affected – because you will most likely be tempted to gaze around. Malls… check; beaches… check; streets… check. Prophet Muhammad (saw) said: “Beware of sitting in the street.” They said, “We have no alternative; that is where we sit and talk.” He said, “If you insist on sitting there, then give the street its rights.” They said, “What are the rights of the street?” He said, “Lowering the gaze and refraining from causing offense…” (Bukhari and Muslim) 21. Remember your Recording and Guardian Angels Even those stolen glances or clear focused looks will be recorded. ”And indeed, [appointed] over you are keepers, Noble and recording; They know whatever you do” [al-Infitaar 82:10-12] 22. Seek Beneficial Knowledge Study from the authentic teachings and use what you learn to remind yourself to focus on your purpose on earth. After reminding yourself and taking action, send reminders to your friends and loved ones to benefit, gain rewards and safeguard against negative consequences. 23. Be Yourself Avoid popular culture. Your intention and actions may be pure and sound originally, but due to weak faith or low self esteem you may try to imitate *that* rich and popular musician, footballer or actor who looks at non-mahrams, mixes freely with them and gains attention of the world. Mind you, its negative attention with huge consequences. Your model should be the Rasul (saw), so follow his example and you will prosper and command attention of the Angels and noble beings. 24. Have a Conversation with Your Nafs Tell your nafs what you desire of success in this dunya and akhirah and how badly you want it. So you welcome no negative distractions from those success goals. Thank your nafs for its anticipated co-operation. Write a letter to your nafs if possible. 25. Organise Halaal Fun Spend time with your righteous sisters or brothers in Islam. Or with your spouse and children. Play sports, games, share stories and take walks if you can. Set some time for relaxing after productive work. Use your energy in permissible entertainment so you are not driven to utilise it via an impermissible outlet. 26. Seek Refuge against Shaytan Shaytan is ruined. He is focused on doing the same to you and your pals so beware of his plots. Seek refuge with Allah (swt) against his plots and evil inclinations. Do not partner with him in disobeying Allah (swt). ”O you who have believed, do not follow the footsteps of Satan. And whoever follows the footsteps of Satan – indeed, he enjoins immorality and wrongdoing…” (an-nur, 24: 21) 27. Dhikr Keep your tongue moist and busy in the remembrance of Allah (swt). For it is light on the tongue but heavy on the scales. And it is a means of of keeping your heart calm and at rest so you feel no undue attachment to the blings of the dunya including seemingly attractive non mahrams and other prohibited materials. 28. Consider it Jihad Abu Hurayrah narrated that the Prophet (saw) said: “…the adultery of the eyes is looking (at [that] which is not allowed)…” (Bukhari and Muslim)1 When you restrain that gaze, thank Allah (swt) for the strength he gave you then give yourself a thumbs up for engaging in jihad – by moving away from zina. 29. Modest Interactions with Members of the Opposite Sex Do not feel you are above temptation. Interact modestly with non-mahrams in necessary situations and refrain from excessive and unnecessary mingling. Be modest, decent and sincere in your actions – including your speech and what you gaze at. 30. Improve your Personality Make it a goal to improve your character and relationship with others. Strive to strengthen and showcase your Islamic identity. This includes what you look at and what you do not look at. Having a true Islamic personality will help you interact with kindness, humility and with a smile while calling to the truth and forbidding the wrong. ***** For any of the above ideas you choose to practice with, you will be developing many aspects of your spirituality, personality and relationships. You will be improving yourself and making the Ummah a much better place in sha Allah. Lower your gaze, it is worth it! ”But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, Then indeed, Paradise will be [his] refuge” [an-Nazi’at 79:40-41] source

On a sweltering hot day your throat has become parched. You are in the privacy of your home and the refreshingly cool water is within hand's reach. You desire to drink it, but you do not. Why? Simply because you are fasting and while fasting you cannot eat and drink. If somebody prompts you to nevertheless drink it and says: "Nobody is watching," you will immediately rebuke him with the words: "But Allāh is watching!" Allāh Ta'ala is Watching! SubhanAllāh! Allāh Ta'ala is watching. Allāhu Akbar! Allāh Ta'ala is All Hearing, All Knowing, He is Omnipresent. He sees and knows when we cheat while fasting, thus we resist all temptations of food, drink and lawful conjugal relations from dawn to dusk. We have learnt the lesson of taqwa. We have learnt that lesson which the fasting was meant to teach us. Allāh Ta'ala is watching! Yes, Allāh Ta'ala is watching! Every time there is an urge to eat or drink while fasting, the voice from within cries out: "Allāh Ta'ala is watching!" Dozens of times daily for an entire month this reality is reaffirmed. Allāh Ta'ala is watching. So deeply is it embedded in the heart that by the time Ramadhān is over, a person becomes conscious of Allāh Ta'ala to such an extent that he is now guided by an inner force that propels him in the direction of righteousness and turns him away from sin. Taqwa The fasts of Ramadhān were prescribed for the purpose and object of attaining taqwa. This is clearly declared in the Qur'ān. Taqwa simply is to obey the commands of Allāh Ta'ala and refrain from all sin, The increased rewards for 'ibādah (worship) in Ramadhān and all the blessings of this great month should be considered as the bonus. The object is taqwa. If one performs an abundance of salāh, completes the recitation of the Qur'ān thirty times and engages in many other acts of 'ibādah, but fails to give up sins - one has failed to achieve the object and purpose of Ramadhān. One has failed to firmly embed the reality of taqwa in the heart, the taqwa that cries out "Allāh Is watching" whenever one contemplates committing any transgression. Temptation The dictates of taqwa are not restricted to abstaining from drinking, gambling, adultery, transacting in interest and other such vices. Indeed taqwa demands that while abstaining from all the above vices one also observes taqwa in one's business. When the temptation to cheat the customer beckons, or when one is tempted to buy stolen goods, or to indulge in fraud, at that time also the heart should cry out "Allāh is watching" and it should restrain one from the sin. Rights Similarly, taqwa demands the fulfillment of the rights of the husband/wife, It also demands the joining of family ties. It demands respect for the elders and kindness for the young. Taqwa entails, among other aspects, being honest and clear in all monetary dealings and social interactions. Hence when there is a wedding or funeral, or at the time of distributing the inheritance of the deceased, the same level of Allāh consciousness must be displayed as was apparent when refraining from drinking the cold water while fasting. Purdah Likewise, when the laws of purdah are violated, does the heart cry out "Allāh is watching"? Or when one intends to watch something on TV., which will most definitely involve one in zinā of the eyes and ears, does one hear the voice from within: "Allāh is watching," as a result of which one refrains from that sin? The same pertains to the shar'ī aspects of appearance and clothing. How often have we done things to appease and please even the enemies of Allāh Ta'ala and Rasūlullāh (sallallāhu 'alaihī wasallam)? How often have we abandoned the dictates of taqwa in order to earn a few coppers? Now is the time to sincerely repent. It is the time to say "Allāh is watching" and to do everything to please Him. It is a time to acquire taqwa. Abstain from Sin This then is the object of Ramadhān. This will only be achieved if we conduct ourselves in this great month with taqwa. Or else the object of Ramadhān will be defeated. Hence Rasūlullāh (sallallāhu 'alaihī wasallam) is reported to have said: "He who does not forsake lying and other futile actions, Allāh Ta'ala has no need for him to give up his food and drink." Thus together with fasting, performing salaah, reading the Qur'ān, serving the cause of deen, etc,, one must totally abstain from every sin in the month of Ramadhān and adorn oneself with taqwa. Insha'Allāh this will then carry one along for the rest of the eleven months to abstain from all sins. May Allāh Ta'ala enable us to make this Ramadhān a month where we will truly attain taqwa. Āmeen. NASEEHA CHANNEL

Al Salamu 'Alaykum. A Q&A from the Maktubat of Faqih al-Ummah: Summary of Letter: Bismihi Ta'ala Respected Mufti Saheb, Assalamu Alaikum Wa Rahmatullahi Wa Barakaatuh I was very attached to someone. I am now shattered by his disloyalty. As a result I cannot even sleep at night. I continuously perform Salaat-ut-Taubah and make dua, yet my condition continues to deteriorate. Please help me to overcome this problem. Summary of Reply: Bismihi Ta'ala Respected Brother / Sister Assalamu Alaikum Wa Rahmatullahi Wa Barakaatuh This world is a temporary place. It is also very disloyal. It keeps a person for a few days until he lives and then pushes him away (to the next world). All the things that one regarded as his own is also snatched away by the world. Similar is the condition of worldly people. They have no concept of loyalty. Only those who regard this world merely as a guest house (which one will shortly leave and continue upon one’s journey), or those who regard it as a jail, neither get deceived by it, nor do they deceive others. When making dhikr of Laa Ilaaha illallaah, imagine that you have removed all other love from your heart and thrown it behind you. Then meditate that only the love of Allah Ta`ala has been firmly embedded in your heart. In this world He is with us. In the Hereafter also, He alone will be with us. He will never separate from us. Try to embed this thought in your heart as much as possible (insha Allah your distress will be removed). (Maktoobaat of Faqih al-Umma, Mawlana Mahmud Hasan Gangohi(rah); vol 5; pg 43) Taken from al-Haadi. Wa'laykum Salam. Abu Tamim's Blog May Allah have mercy on him.

Imām al-Ṭabarānī (260 – 360 H) narrates in his al-Mu‘jam al-Awsaṭ: حدثنا محمد بن الفضل السقطي، قال: نا مهدي بن حفص، قال: نا إسحاق الأزرق عن أبي حنيفة عن محارب بن دثار عن ابن عمر قال: قال رسول الله صلى الله عليه وسلم من صلى العشاء في جماعة، وصلى أربع ركعات قبل أن يخرج من المسجد كان كعدل ليلة القدر Muḥammad ibn al-Faḍl al-Saqaṭī narrated to us: He said: Mahdī ibn Ḥafṣ narrated to us: He said: Isḥāq al-Azraq narrated to us from Abū Ḥanīfah from Muḥārib ibn Dithār from Ibn ‘Umar: He said: The Messenger of Allāh (Allāh bless him and grant him peace) said: “Whoever prays ‘Ishā’ in congregation, and prays four rak‘āt before leaving the masjid*, it will be equal to [praying them on] Laylat al-Qadr.” (al-Mu‘jam al-Awsaṭ, 5:254) * Note: The condition “before leaving the masjid” is not a precluding condition. It is mentioned only to describe one common way these rak‘āt may be performed. The same reward will therefore be received for praying them at home. This is an authentic chain and ḥadīth. All of the narrators in this chain are trustworthy and reliable. Abū Nu‘aym al-Aṣfahānī mentions that a group of the companions of Imām Abū Ḥanīfah narrated this ḥadīth from him, including al-Ḥasan ibn al-Furāt, Abū Yūsuf, ‘Abd al-Ḥamīd al-Ḥimmānī and Muḥammad ibn al-Ḥasan al-Shaybānī (Musnad Abī Ḥanīfah, p. 224). The ḥadīth is also found in Kitāb al-Āthār (Dār al-Nawādir, 1:133) of Muḥammad ibn al-Ḥasan al-Shaybānī and Kitāb al-Āthār of Abū Yūsuf, both of them directly from Imām Abū Hanīfah with the above chain. However, in both their narrations, the chain stops at Ibn ‘Umar (raḍiyAllāhu ‘anhumā) and is not reported as the words of the Prophet (ṣallAllāhu ‘alayhi wasallam). In other words, Imām Abū Ḥanīfah narrated it as both a mawqūf and a marfū‘ narration. It is supported by other narrations. ‘Abdullāh ibn ‘Amr (raḍiyAllāhu ‘anhumā) said: من صلى أربعا بعد العشاء كن كقدرهن من ليلة القدر “Whoever prays four [rak‘āt] after ‘Ishā’, they will be like the equivalent of them on Laylat al-Qadr.” (Muṣannaf Ibn Abī Shaybah, 5:100) ‘Ā’ishah (raḍiyAllāhu ‘anhā) said: أربعة بعد العشاء يعدلن بمثلهن من ليلة القدر “Four [rak‘āt] after ‘Ishā’ equate to the like of them on Laylat al-Qadr.” (Musannaf Ibn Abī Shaybah, 5:100) ‘Abdullāh ibn Mas‘ūd (raḍiyAllāhu ‘anhū) said: من صلى أربعا بعد العشاء لم يفصل بينهن بتسليم عدلن بمثلهن من ليلة القدر “Whoever prays four [rak‘āt] after ‘Ishā’, not separating them by salām, they will equate to the like of them on Laylat al-Qadr.” (Muṣannaf Ibn Abī Shaybah, 5:100) Such a thing cannot be said based on mere opinion or analogy, and thus must have been received from the Prophet (ṣallAllāhu ‘alayhi wasallam). Hence, these reports carry the ruling of a marfū‘ ḥadīth. [1] The Ḥanafī fuqahā’ recommend four rak‘āt after the farḍ of ‘Ishā’ based on this ḥadīth, as Imām Muḥammad records in al-Aṣl. [2] Note 1: These 4 rak‘āt are performed with one salām, as mentioned in the narration of ‘Abdullāh ibn Mas‘ūd (raḍiyAllāhu ‘anhū), and as stated explicitly by the Ḥanafī fuqahā’. Note 2: The sunnah mu’akkada ṣalāh after ‘Ishā’ consists of two rak‘ahs. The four rak‘āt described above are mustaḥabb or sunnah ghayr mu’akkada. However, according to the stronger opinion in the Ḥanafī madhhab, if only these four rak‘āt are prayed, two rak‘ahs from them will count in place of the sunnah mu’akkada ṣalāh, and one will have performed both the sunnah mu’akkada and mustaḥabb ṣalāh. Hence, it is not necessary to pray the 4 mustaḥabb rak‘āt separately from the 2 rak‘ahs of sunnah mu’akkada. [3] However, since there is a difference of opinion, it would be better to offer them separately. [1] الموقوف في هذا كالمرفوع لأنه من قبيل تقدير الأثوبة وهي لا يدرك إلا سماعا (غنية المتملي، ص٣٨٥ [2] قلت: فهل بعد العشاء تطوع؟ قال: إن تطوعت فحسن، بلغنا عن عبد الله بن عمر أنه قال: من صلى أربع ركعات بعد العشاء قبل أن يخرج من المسجد كن مثلهن من ليلة القدر (الأصل، دار ابن حزم، ج١ ص١٣٢ [3] الأربع بعد العشاء مستحبة والمؤكدة منها ركعتان (غنية المتملي، ص٣٨٧ وأربعا بعدها بتسليمة أيضا، وهما [أي: أربع قبل العشاء وأربع بعدها] مستحبتان أيضا، فإن أراد الأكمل فعلهما، وإن شاء اقتصر على صلاة ركعتين المؤكدتين بعدها (اللباب في شرح الكتاب، دار البشائر الإسلامية، ج٢ ص٢٠٤ (فأما التطوع بعد العشاء فركعتان فيما روينا من الآثار وإن صلى أربعا فهو أفضل) لحديث ابن عمر – رضي الله عنه – موقوفا عليه ومرفوعا «من صلى بعد العشاء أربع ركعات كن له كمثلهن من ليلة القدر» (المبسوط، دار المعرفة، ج١ ص١٥٧ قال رسول الله صلى الله عليه وسلم: من ثابر على ثنتي عشرة ركعة فى اليوم والليلة بنى الله له بيتا فى الجنة: ركعتين قبل الفجر، وأربع قبل الظهر، وركعتين بعدها، وركعتين بعد المغرب، وركعتين بعد العشاء، فهذه مؤكدات لا ينبغي تركها (الاختيار لتعليل المختار، دار الرسالة العالمية، ج١ ص٢٢٤ – ٢٢٥ والمستحب بعد العشاء أن يصلي أربع ركعات لحديث ابن عمر موقوفا عليه ومرفوعا إلى رسول الله صلى الله عليه وسلم: من صلى أربع ركعات بعد صلاة العشاء كن كمثلهن من ليلة القدر (التجنيس والمزيد، إدارة القرآن، ج٢ ص١٠٤ وحكى في فتح القدير اختلافا بين أهل عصره في مسألتين: الأولى هل السنة المؤكدة محسوبة من المستحب في الأربع بعد الظهر وبعد العشاء…؟ الثانية: على تقدير الأول هل يؤدي الكل بتسليمة واحدة أو بتسليمتين؟ واختار الأول فيهما وأطال الكلام فيه (البحر الرائق، دار الكتب العلمية، ج٢ ص٨٩ وكذا في غنية المتملي ص٣٨٧، ونقل عن ابن الهمام قوله: ثم رأينا في لفظ الهداية ما يدل على ما قلنا قال الشيخ محمد حسن السنبهلي (م: ١٣٠٥ ه): الأربع ليست من الرواتبة المؤكدة، بل من السنن الزوائد النافلة، ويجزئ هذه الأربع عن الشفع المؤكدة…على ما اختاره ابن الهمام، وإن كان مختلفا فيه (تنسيق النظام في مسند الإمام، مكتبة البشرى، ص٢٩٢ darulmaarif

It was early in the morning at four, When death knocked upon a bedroom door. Who is there? The sleeping one cried. I'm Malkul Maut (Angel Of Death), let me inside. At once, the man began to shiver, As one sweating in deadly fever, He shouted to his sleeping wife, Don't let him take away my life. O Angel of Death!Please go away Leave me alone; I'm not ready today. My parents and family on me depends, Give me a chance to make amends! The angel knocked again and again, Friend! I'll take your life without a pain, Its your soul Allah requires, I come not with my own desires.. Bewildered, the man began to cry, O Angel I'm so afraid to die, I'll give you gold and be your slave, Don't send me to the unlit grave. Let me in, O Friend! The Angel said, Open the door; get up from your bed, If you do not allow me in, I will walk through it, like a Jinn. The man held a gun in his hand, Ready to defy the Angel's stand.. I'll point my gun, towards your head, You dare come in; I'll shoot you dead. By now the Angel was in the room, Saying, O Friend! Prepare for you doom. Foolish man, Angels never die,(except when Allah will give death to everyone on day of kayamat) Put down your gun and do not sigh. Why are you afraid! Tell me O man, To die according to Allah's plan? Do not grim,Come smile at me, To return to Him, be happy O Angel! I bow my head in shame; I had no time to take Allah's Name. From morning till dusk, I made my wealth, Not even caring for my own health. Allah's command I never obeyed, Nor five times a day I ever prayed. Ramadaan came and a Ramadaan went, But I had no time to repent. The Hajj was already FARD on me, But I would not part with my money. All charities I did ignore, Taking usury more and more. Sometimes I sipped my favorite wine, With flirting women I sat to dine... O Angel! I appeal to you, Spare my life for a year or two. The Laws of Quran I will obey, I'll begin my SALAT this very day. My Fast and Hajj, I will complete, And keep away from self-conceit. I will refrain from usury, And give all my wealth to charity, Wine and wenches I will detest, Allah's oneness I will attest. We Angels do what Allah demands, We cannot go against His commands.. Death is ordained for everyone, Father, mother, daughter or son. I’m afraid this moment is your last, Now be reminded, of your past, do understand your dreadful fears, But it is now too late for your tears. You lived in this world, two score and more, Never did to you, your people adore. Your parents, you did not obey, Hungry beggars, you turned away. Your two ill-gotten, female offspring, In nightclubs, for livelihood they sing. Instead of making many more Muslims, You made your children non-Muslims? You did ignore the Mua'dhin Adhaan, Nor did you read the Holy Quran. Breaking promises all your life, Backbiting friends, and causing strife From hoarded goods, great profits you made, And for your poor workers, you underpaid. Horses and fancy cars were your leisure, Moneymaking was your pleasure. You ate vitamins and grew more fat, With the very sick, you never sat. A pint of blood you never gave, Which could a little baby save? O Human, you have done enough wrong, You bought good properties for a song. When the farmers appealed to you, You did not have mercy, that's true. Paradise for you? I cannot tell, Undoubtedly you will dwell in hell. There is no time for you to repent, I'll take your soul for which I am sent. The ending however, is very sad, Eventually the man became mad With a cry, he jumped out of bed, And suddenly, he fell down dead. O Reader! Take moral from here, You never know, your end may be near Change your living and make amends For heaven, on your deeds depends. if this poem inspires you, It can help someone too. At least take some time, and do not ban Send it to as many people as you can. This poem may change many, Reward for u, till eternity. Anonymous

By Abrar Mirza Tasbīh al-Tarāwīh Traditionally, in each tarwīhah, the mustahabb break between each set of four rak’ahs of the Tarāwīh prayer, the Muslims of different regions, especially in Makkah and Madīnah, observed different acts of worship. The Muslims in Makkah used to make tawāf of the Ka’bah during each tarwīhah, whereas those in Madīnah, unable to make tawāf, would pray an additional four rak’ahs instead. However, during the tarwīhah, a person may recite the Qur’ān, tasbīh (Subhān Allāh), tahmīd (Alhamdulillāh), tahlīl (Lā ilāha illallāh), pray nawāfil individually, send durūd (blessings) on the Prophet صلى الله عليه وسلم, or simply remain silent. This is mentioned by the fuqahā’ and ‘ulamā’ in their books, including al-Mabsūt,[1] al-Muhīt al-Burhānī,[2] Badā’i’ al-Ṣanā’i’,[3] Mukhtārāt al-Nawāzil,[4] al-Fatāwā al-Tātārkhāniyyah,[5] Ghunyat al-Mutamallī,[6] Nihāyat al-Murād,[7] Fath Bāb al-‘Ināyah,[8] Majma’ al-Anhur,[9] Imdād al-Ahkām,[10] and Fatāwā Rahīmiyyah.[11] Surprisingly, none of the abovementioned books mention any masnūn or mustahabb du‘ā’ for the tarwīhah, including the du‘ā’ commonly read by Muslims in several Masjids, many of which advertise the du‘ā’ on large printed banners. This du‘ā’, commonly known as the “Tarāwīh Du‘ā’,” is as follows: سُبْحانَ ذِي الْمُلْكِ وَالْمَلَكُوتِ سُبْحانَ ذِي الْعِزَّةِ وَالْعَظمَةِ وَالْهَيْبَةِ وَالْقُدْرَةِ وَالْكِبْرِياءِ وَالْجَبَرُوْتِ سُبْحانَ الْمَلِكِ الْحَيِّ الَّذِيْ لا يَنامُ وَلا يَمُوتُ سُبُّوْحٌ قُدُّوْسٌ رَبُّنا وَرَبُّ المْلائِكَةِ وَالرُّوْحِ اللَّهُمَّ أَجِرْنا مِنَ النّارِ يا مُجيرُ يا مُجيرُ يا مُجيرُ Exalted is the Possessor of the hidden and the manifest dominion. Exalted is the Possessor of Might, Greatness, Reverence, Power, Pride, and Majesty. Exalted is the Master, the Living, the one who neither sleeps nor dies. All-perfect, All-holy, Our Lord, and the Lord of the angels and the souls. O Allāh, grant us refuge from the Hellfire. O Granter of refuge, O Granter of refuge, O Granter of refuge. Unfortunately, a thorough search of the books of ahādīth, tafāsīr, fiqh, etc. did not reveal a single mention of this du‘ā’ anywhere. However, some parts of the above du‘ā’ are mentioned in several books of tafsīr as the tasbīh of the angels.[12] Yet, none of the books, whether of tafāsīr or any other Islāmic science, have narrated this exact du‘ā’ in any context, let alone as the “Tarāwīh Du‘ā’.” Apparently, the basis for any specific du‘ā’ for the tarwīhah stems from Imām Ibn ‘Ābidīn mentioning in Radd al-Muhtār[13] that one should recite the following du‘ā’ three times: سُبْحانَ ذِي الْمُلْكِ وَالْمَلَكُوْتِ سُبْحانَ ذِي الْعِزَّةِ وَالْعَظمَةِ وَالْقُدْرَةِ وَالْكِبْرِياءِ وَالْجَبَرُوْتِ سُبْحانَ الْمَلِكِ الحَيِّ الَّذِي لا يَمُوْتُ سُبُّوْحٌ قُدُّوْسٌ رَبُّ الْمَلائِكَةِ وَالرُّوْحِ لا إلَهَ إلاَّ اللهُ نَسْتَغْفِرُ اللهَ نَسْأَلُكَ الْجَنَّةَ وَنَعُوْذُ بِكَ مِنَ النّارِ Exalted is the Possessor of the hidden and the manifest dominion. Exalted is the Possessor of Might, Greatness, Power, Pride, and Majesty. Exalted is the Master, the Living, the one who does not die. All-perfect, All-holy, Our Lord, and the Lord of the angels and the souls. There is no god except Allāh. We ask Him for forgiveness, we ask Him for Paradise, and we seek refuge in Him from the fire. Surprisingly, even Imām Ibn ‘Ābidīn did not quote the words of the “Tarāwīh Du‘ā’.” In Ṭawāli’ al-Anwār,[14]Imām ‘Ābid al-Sindhī has also narrated the same words as Imām Ibn ‘Ābidīn. Although neither have claimed the the du‘ā’ they quote as sunnah or mustahabb, Khayr al-Fatāwā[15] mentions reading the above-mentioned du‘ā’ as mustahabb based on the text in the Radd al-Muhtār. Furthermore, both Imām Ibn ‘Ābidīn and Imām ‘Ābid al-Sindhī quote the du‘ā’ from Imām Quhustānī. Imām Ibn ‘Ābidīn, when quoting Imām Quhustānī, states that the du‘ā’ is mentioned in Manhaj al-‘Ibād. On the other hand, Imām ‘Ābid al-Sindhī quotes Imām Quhustānī mentioning Mafātīh al-‘Ibād as the source of the du‘ā’. In Jāmi’ al-Rumūz,[16] Imām Quhustānī mentions the source of the du‘ā’ as Manāhij al-’Ībād. Regardless of whether the correct name of the book is Manhaj al-‘Ibād, Manāhij al-‘Ibād, or Mafātīh al-‘Ibād, it is not a reliable book in establishing any preference for the recitation of this du‘ā’, let alone in each tarwīhah, nor does Imām Quhustānī, from whom others narrate, attach any special reward to it. Therefore, it is incorrect to regard the “Tarāwīh Du‘ā’” as sunnah or mustahabb. Although the actual words of the du‘ā’ are not problematic, one should realize that it is simply mubāh (permissible),nothing more. In addition, if one wishes to act according to the recommendations or practices of our pious predecessors, then one may recite the du‘ā’ mentioned by Imām Quhustānī, also quoted from him by Imām Ibn ‘Ābidīn and Imām ‘Ābid al-Sindhī, the wordings of which are different from the words of the “Tarāwīh Du‘ā’.” Furthermore, Imām Gangohī’s[17] practice was to recite: سُبْحانَ اللهِ وَالْحَمْدُ لِلَّهِ ولا إلَهَ إلاَّ اللهُ واللهُ أَكْبَرُ Exalted is Allāh and all-praises be to Allāh. There is no god besides Allāh, and Allāh is the Greatest. Nonetheless, one should be fully aware that there is no sunnah or mustahabb du‘ā’ for each tarwīhah. Rather, one should engage tasbīh, tahmīd, nawāfil, durūd, etc. or simply remain silent, as quoted earlier from several books of fiqh. However, if he/she wishes to recite the du‘ā’ quoted from Imām Quhustānī or even the “Tarāwīh Du‘ā’,” then it is permissible as long as he/she accepts that it is simply mubāh, realizes that it does not hold any special merit, does not look down on the one who does not recite it, and does not give the impression to others as if it is sunnah or mustahabb through, for example, hanging posters of the du‘ā’ in the Masjid. And Allah knows best. [1] [الانتظار بين كل ترويحتين] وهو مستحب هكذا روي عن أبي حنيفة رحمه الله تعالى لأنها إنما سميت بهذا الاسم لمعنى الاستراحة وأنها مأخوذة عن السلف وأهل الحرمين فإن أهل مكة يطوفون سبعا بين كل ترويحتين كما حكينا عن مالك رحمه الله تعالى (البسوط للسرخسي، كتاب الصلاة، باب التراويح، الفصل الرابع: 2/132؛ الفكر) [2] وكلما يصلي ترويحة ينتظر بين الترويحتين قدر ترويحة… فالانتظار بين كل ترويحتين مستحب بمقدار ترويحة واحدة عند أبي حنيفة رحمه الله تعالى وعليه عمل أهل الحرمين غير أن أهل مكة يطوفون بين كل ترويحتين سبعا وأهل المدينة يصلون بدل ذلك أربع ركعات وأهل كل بلدة بالخيار يسبحون أو يهللون أو يكبرون أو ينتظرون سكوتا (المحيط البرهاني، كتاب الصلاة، الفصل الثالث عشر: 2/250؛ إدارة) [3] ومنها أن الإمام كلما صلى ترويحتة قعد بين الترويحتين قدر ترويحة يسبح ويهلل ويكبر ويصلي على النبي صلى الله عليه وسلم ويدعو (بدائع الصنائع، كتاب الصلاة، صلاة التراويح: 1/648؛ إحياء التراث) [4] ويقعد بين كل ترويحتين مقدار ترويحه الخامس في الوتر ثم هو مخير فيه إن شاء سبح وإن شاء هلل وإن شاء صلى (على النبي صلى الله عليه وسلم) وإن شاء سكت وأهل مكة يطوفون بين ترويحتين أسبوعا (مختارات النوازل، كتاب الصلاة، فصل في التراويح: ص 95؛ العلمية) [5] فالانتظار بين كل ترويحتين مستحب بمقدار ترويحة واحدة عند أبي حنيفة وعليه عمل أهل الحرمين غير أن أهل مكة يطوفون بين كل ترويحتين أسبوعا وأهل المدينة يصلون بدل ذلك أربع ركعات وأهل كل بلدة بالخيار يسبحون أو يهللون أو ينتظرون سكوتا (الفتاوى التاتارخانية، كتاب الصلاة، الفصل الثالث عشر: 1/654؛ إدارة القرآن) [6] (فيجلس بين كل ترويحتين مقدار ترويحة) أي بين كل أربع ركعات وأربع ركعات مقدار أربع ركعات وكذا بين الآخرة والوتر وليس المراد حقيقة الجلوس بل المراد الانتظار وهو مخير فيه إن شاء جلس ساكتا وإن شاء هلل أو سبح أو قرأ أو صلى نافلة منفردا وهذا الانتظار مستحب لعادة أهل الحرمين فإن عادة أهل مكة أن يطوفوا بعد كل أربع أسبوعا ويصلوا ركعتي الطواف وعادة أهل المدينة أن يصلوا أربع ركعات… فثبت من عادة أهل الحرمين الفصل بين كل ترويحتين ومقدار ذلك الفصل وهو مقدار ترويحة فكان مستحبا لأن ما رآه المؤمنون حسنا فهو عند الله حسن (غنية المتملي، فصل في النوافل، تراويح: ص 404؛ سهيل) [7] قال في فتح القدير قيل ينبغي أن يقول والمستحب الانتظار بين الترويحتين وأهل المدينة كانوا يصلون بذلك أربع ركعات فرادى وأهل مكة يطوفون بينهما أسبوعا ويصلون ركعتي الطواف إلا أنه روى البيهقي بإسناد صحيح أنهم كانوا يقومون على عهد عمر رضي الله عنه… وأهل كل بلدة يسبحون أو يهللون أو ينتظرون سكوتا أو يصلون أربعا فرادى وإنما المستحب الانتظار لأن التراويح مأخوذة من الراحة فيفعل ذلك تحقيقا لمعنى الاسم وكذا هو متوارث انتهى (نهاية المراد، التراويح: ص 649؛ البيروتي) [8] (على كل ترويحة) أي أربع ركعات وقيل خمس تسليمات (جلسة بقدرها) لتوارث ذلك من السلف وكذا قبل الوتر هكذا روي عن أبي حنيفة لأنها إنما سميت بالترويحة للاستراحة فيفعل ذلك تحقيقا لمعنى الاسم ثم إن أهل مكة تطوف سبعا بين كل ترويحتين كما حكي عن مالك وأهل المدينة يصلون فرادى أربعا بدل ذلك وأهل كل بلدة بالخيار يسبحون أو يهللون أو ينتظرون سكوتا أو يصلون فرادى (فتح باب العناية، كتاب الصلاة، فصل في صلاة التراويح: 1/342؛ الأرقم) [9] (وجلسة بعد كل أربع بقدرها) أي بقدر أربعة من ركعاتها ولو قال وانتظار بقدرها لكان أولى فإن بعض أهل مكة يطوفون بين كل ترويحتين وأهل المدينة يصلون بدل ذلك أربع ركعات وأهل كل بلدة بالخيار يسبحون أو يهللون أو ينتظرون سكوتا (مجمع الأنهر، كتاب الصلاة، باب الوتر والنوافل، فصل: 1/136؛ إحياء التراث) [10] (إمداد الأحكام، كتاب الصلاة، فصل في التراويح: 1/624؛ كراتشي) [11] (فتاوى رحيمية، كتاب الصلاة، مسائل تراويح: 6/245؛ الإشاعت) [12] وأخرج ابن جرير وأبو نعيم في الحلية عن سعيد بن جبير أن عمر بن الخطاب سأل النبي صلى الله عليه و سلم عن صلاة الملائكة فلم يرد عليه شيئا فأتاه جبريل فقال إن أهل السماء الدنيا سجود إلى يوم القيامة يقولون : سبحان ذي الملك والملكوت وأهل السماء الثانية ركوع إلى يوم القيامة يقولون سبحان ذي العزة والجبروت وأهل السماء الثالثة قيام إلى يوم القيامة يقولون : سبحان الحي الذي لا يموت (الدر المنثور، سورة البقرة، الآية 30: 1/113-114؛ الفكر) ثم ينزل الجبار في ظلل من الغمام (البقرة 210) والملائكة يحمل عرشه يومئذ ثمانية وهم اليوم أربعة أقدامهم على تخوم الأرض السفلى والأرضون والسموات إلى حجزهم والعرش على مناكبهم لهم زجل بالتسبيح فيقولون : سبحان ذي العزة والجبروت سبحان ذي الملك والملكوت سبحان الحي الذي لا يموت سبحان الذي يميت الخلائق ولا يموت سبوح قدوس رب الملائكة والروح سبحان ربنا الأعلى الذي يميت الخلائق ولا يموت فيضع عرشه حيث يشاء من الأرض (المرجع السابق، سورة الزمر، الآية 10: 7/258) قال: وينزل الجبار، عز وجل، في ظُلَل من الغمام والملائكةُ، ولهم زَجَل مِنْ تسبيحهم يقولون سبحان ذي الملك والملكوت، سبحان رب العرش ذي الجبروت سبحان الحي الذي لا يموت، سبحان الذي يميت الخلائق ولا يموت سُبّوح قدوس، رب الملائكة والروح، قدوس قدوس، سبحان ربنا الأعلى، سبحان ذي السلطان والعظمة، سبحانه أبدًا أبدًا (تفسير ابن كثير، سورة البقرة، الآية 210: 1/567؛ الطيبة) ثم ينزلون على قدر ذلك من التضعيف، حتى ينزل الجبار، عَزَّ وجل، في ظُلل من الغمام والملائكة، فيحمل عرشه يومئذ ثمانية -وهم اليوم أربعة -أقدامهم في تخوم الأرض السفلى والأرض والسموات إلى حُجْزَتَهم والعرش على مناكبهم، لهم زجل في تسبيحهم، يقولون: سبحان ذي العرش والجبروت، سبحان ذي الملك والملكوت، سبحان الحي الذي لا يموت، سبحان الذي يميت الخلائق ولا يموت، سُبُّوح قدوس قدوس قدوس، سبحان ربنا الأعلى، رب الملائكة والروح، سبحان ربنا الأعلى، الذي يميت الخلائق ولا يموت، فيضع الله كرسيه حيث يشاء من أرضه (المرجع السابق، سورة الأنعام، الآيات 70-73: 3/284-285) قال ابن عباس: حملة العرش ما بين كعب أحدهم إلى أسفل قدميه مسيرة خمسمائة عام، ويروى أن أقدامهم في تخوم الأرضين، والأرضون والسموات إلى حجزهم، وهم يقولون سبحان ذي العزة والجبروت، سبحان ذي الملك والملكوت، سبحان الحي الذي لا يموت، سبوح قدوس رب الملائكة والروح (تفسير البغوي، سورة الغافر، الآيات 5-7: 7/139-140؛ الطيبة) حدثنا ابن حميد، قال: حدثنا يعقوب القمي، عن جعفر بن أبي المغيرة، عن سعيد بن جبير… فأتاه جبريل فقال: يا نبي الله، سألك عُمر عن صلاة أهل السماء؟ قال: نعم. فقال: اقرأ على عمر السلام، وأخبره أن أهل السماء الدنيا سجودٌ إلى يوم القيامة يقولون:”سبحان ذي الملك والملكوت”، وأهل السماء الثانية ركوعٌ إلى يوم القيامة يقولون:”سبحان ذي العزة والجبروت”، وأهل السماء الثالثة قيامٌ إلى يوم القيامة يقولون”سبحان الحي الذي لا يموت (تفسير الطبري، سورة البقرة، الآية 30: 1/472-473؛ الرسالة) ثم نزل أهلُ السموات على عدد ذلك من التضعيف، حتى نزل الجبار في ظُلل من الغمام والملائكة، ولهم زجَلٌ من تسبيحهم يقولون:” سبحان ذي الملك والملكوت! سبحان ربّ العرش ذي الجبروت! سبحان الحي الذي لا يموت! سبحان الذي يُميت الخلائق ولا يموت! سبوح قدوس، رب الملائكة والروح! قدّوس قدّوس! سبحان ربنا الأعلى! سبحان ذي السلطان والعظمة! سبحانه أبدًا أبدًا (المرجع السابق، سورة البقرة، الآية 210: 4/267) ثم نزل أهل السموات على قدر ذلك من الضعف حتى نزل الجبار في ظلل من الغمام والملائكة، ولهم زجل من تسبيحهم، يقولون: سبحان ذي الملك والملكوت، سبحان رب العرش ذي الجبروت، سبحان الحي الذي لا يموت سبحان الذي يميت الخلائق ولا يموت، سبوح قدوس رب الملائكة والروح، قدوس قدوس، سبحان ربنا الأعلى سبحان ذي الجبروت والملكوت والكبرياء والسلطان والعظمة سبحانه أبدا أبدا (المرجع السابق، سورة الفجر، الآيات 20-23: 24/419) [13] قوله ( بين تسبيح ) قال القهستاني فيقال ثلاث مرات سبحان ذي الملك والملكوت سبحان ذي العزة والعظمة والقدرة والكبرياء والجبروت سبحان الملك الحي الذي لا يموت سبوح قدوس رب الملائكة والروح لا إله إلا الله نستغفر الله نسألك الجنة ونعوذ بك من النار كما في منهج العباد ا هـ (رد المحتار، كتاب الصلاة، باب الوتر والنوافل: 2/46؛ الفكر) [14] (ويخيرون) في هذا الانتظار (بين تسبيح) في القهستاني يقول سبحان ذي الملك والمكوت سبحان ذي العزة والعظمة والقدرة والكبرياء والجبروت سبحان الملك الحي الذي لا يموت سبوح قدوس رب الملائكة والروح لا إله إلا الله نستغفر الله نسألك الجنة ونعوذ بك من النار كما في مفاتيح العباد انتهى وقال الحلبي وإن شاء هلل أو سبح انتهى فأفاد به أن كل ذكر من تسبيح أو تحميد أو تكبير أو حوقلة أو مذاكرة علم يقوم مقام ذلك والله أعلم (طوالع الأنوار، كتاب الصلاة، باب الوتر والنوافل: 2/299-300/ب-أ؛ مخطوط) [15] (خير الفتاوى، كتاب الصلاة، فصل في التراويح: 2/521؛ إمدادية) [16] فإن لكل بلدة أن يسبح أو يهلل كما له أن يسكت كما في المحيط (بقدرها) أي الترويحة فقال ثلاث مرات سبحان ذي الملك والملكوت سبحان ذي العزة والعظمة والقدرة والكبرياء والجبروت سبحان الملك الحي الذي لا يموت سبوح قدوس رب الملائكة والروح لا إله إلا الله نستغفر الله نسألك الجنة ونعوذ بك من النار كما في مناهج العباد (جامع الرموز، كتاب الصلاة، فصل في الوتر والنوافل: 1/215؛ سعيد) [17] (فتاوى دارة العلوم ديوبند، كتاب الصلاة، الباب الثامن، الفصل الرابع: 4/246، 248؛ الإشاعت) Source

Ostentation OR Not A senior advanced disciple wrote, 1. I was ill and not praying tahajjud. During that period two guests came to stay. They got up for tahajjud. 2. I thought to get up and pray, however another thought came not to do so as it will be ostentatious. Eventually I didn’t pray. 3. I thought of letting them know later that there was a reason for not offering tahajjud. Hakim al Ummah Maulana Ashraf Ali Thanvi (Allah have mercy on him) replied, ‘1. This was the most appropriate ruling (in those circumstances) 2. This would had been the most appropriate action (i.e. to pray) 3. This was pure ostentation (riya) Imperfect individuals (like us) are instructed to act and correct the intention. Otherwise, they will find an excuse of possibility of riya in all matters (and abandon them). ‘ Al Qawl al Jaleel, page 55 Ashrafiya.com

This is also my "khush-fehmi" or you can call it "khush-gumani"

I think I'm from the second one Insha'Allah

_*رمضان المبارک کے استقبال کے لیے 30 اہم ہدایات✨*_ قسط 10 *28: اس رمضان کو گذشتہ رمضانوں سے ممتاز کریں:* کسی ایسی عبادت کی ترتیب بنائیں جو آپ کے نامہ اعمال میں اس رمضان کو گزشتہ رمضانوں سے ممتاز کردے۔۔ مثلاً: _" تیسواں پارہ زبانی یاد کرلیں۔۔ یا سورہ رحمن, سورہ یٰس, سورہ ملک, سورہ الم سجدہ وغیرہ سورتیں زبانی اچھی تجوید کے ساتھ یاد کرلیں۔۔ یا کسی یتیم کو ڈھونڈ کر اس کی کفالت کا بندوبست کرلیں"_ _کسی جگہ پانی کی اشد ضرورت ہو تو ٹیوب ویل, کنواں یا ٹھنڈے پانی کا پلانٹ لگوادیں۔۔ یا مسجد و مدارس کے ساتھ پر خلوص تعاون کریں یا مستحق طلبہ کے لیے فیسوں اور یونیفارم وغیرہ کا بندوبست کرلیں وغیرہ وغیرہ۔۔"_ *29:ماہ شعبان کی تاریخیں یاد رکھیں:* رسول اللہ صلی اللہ علیہ وسلم شعبان کی تاریخیں یاد۔رکھنے کا بعت زیادہ اہتمام فرماتے۔۔ ایک موقع پر آپ صلی اللہ علیہ وسلم نے فرمایا: *"رمضان کے لیے شعبان کے چاند (کی تاریخیں) گنتے رہو"* (سنن ترمزی) *30:دعاؤں کا اہتمام کریں:* رمضان المبارک کی تیاری کے حوالے سے درج بالا ہدایات و تجاویز پر عمل اور دوسروں تک پھنچانے کے ساتھ ساتھ اللہ تعالی سے رمضان المبارک کی روحانیت و برکات کے حصول کے لیے خصوصی دعائیں مانگیں, بالخصوص اس دعا کا اہتمام فرمائیں: *اَللّٰھُمَّ بَارِکْ لَنَا فِیْ رَجَبَ وَشَعْبَانَ وَبَلِّغْنَا رَمَضَانَ۔* _" اے اللہ !ہمارے لیے رجب اورشعبان کے مہینوں میں برکت عطا فرمائیے اور ہمیں رمضان کے مہینے تک پہنچا دیجیے۔_ آمین *_30 Valuable Guidelines for Welcoming the Blessed Month of Ramadhan✨_* Part *☘28: Make this Ramadhan as Outstanding from the Previous Ones :* Set up such a schedule of ibaadah which makes this Ramadhan as an exceptional one than the previous ones, in your record of deeds. For eg: _Memorize the 30th juz by heart, or memorize surahs like surah rahman, surah yaseen, surah mulk, surah alif laam meem sajda etc with proper and good tajweed; or look for an orphan and make arrangements to financially support him._ _If there is a desperate need for water at any place, then implant tube wells, well or water coolers, or sincerely give in to help for the masjid and madrasaas or make arrangements for the fees and uniforms for the needy students there, etc._ *☘30: Keep Track of the Dates of Sha'baan :* Rasoolullah sallallahu alaihi wasallam would very carefully keep track of the dates of Sha'baan. At one point, He stated: *Count the days of Sha'baan for the sake of Ramadhan* (Sunan-e-Tirmizi) *☘30: Make Efforts for Duaas :* Along with acting upon the above guidelines of preparation for Ramadhan, and informing others about it too, make special duas for achieving the barakah and spirituality of Ramadhan, and specifically recite this dua: *اَللّٰھُمَّ بَارِکْ لَنَا فِیْ رَجَبَ وَشَعْبَانَ وَبَلِّغْنَا رَمَضَانَ۔​* _"Oh Allah, bless us in the month of Rajab and Sha’baan. And enable us to reach Ramadhan."_ {{..End..}}

_* رمضان المبارک کے استقبال کے لیے 30 اہم ہدایات✨*_ قسط 9 *25: مالی حقوق سے متعلق مسائل سکھیں:* عام طور پر رمضان میں مالی حقوق جیسے زکوہ, نذر, صدقتہ الفطر وغیرہ کی ادائیگی کی جاتی ہے۔۔ لہذا ضروری ہے کہ ان سے متعلق تفصیلی احکامات پہلے سے معلوم کرلیے جائیں۔۔ اسی طرح جو مالی حقوق ذمہ میں ہوں۔۔ *(جیسے بیوی کا مہر یا کس کا قرض وغیرہ)* اور ادا کرنے کی صلاحیت بھی ہو تو رمضان سے پہلے اداء کرلیں۔۔ *رسول صلی اللہ علیہ وسلم نے فرمایا: "مالدار آدمی کا قرض کی ادائیگی میں تاخیر کرنا ظلم ہے"* (صحیح بخاری) *26: رات کو جلدی سونے کی عادت ڈالیں:* دوستوں کی فضول مجالس, گپ شب کی محافل اور رات گئے تک سر انجام دی جانے والی سر گرمیوں سے آہستہ آہستہ کنارہ کشی اختیار کریں تاکہ رمضان میں تراویح کے فوراً بعد بلا تاخیر سو سکیں۔۔ یاد رکھیں تہجد اور سحری میں ہشاش بشاش اٹھنے کا دارومدار بر وقت سونے پر ہے۔۔ *27: بچوں کو روزے کی عادت ڈالیں:* سات سال یا اس سے بڑے بچوں کو روزے کے حوالے سے خصوصی ترغیب دیں اور ان کی ذہن سازی کریں تاکہ رمضان میں انہیں روزے رکھنے کی عادت پڑ جائے اور بچوں کے روزے آپ کے لیے صدقہ جاریہ ہوں۔۔ {{…جاری…}} *_30 Valuable Guidelines for Welcoming the Blessed Month of Ramadhan✨_* Part 9 *☘25: Learn About the Issues Relating to Financial Rights :* Usually the offering of wealth in terms of zakaat, devotion, sadqatul fitr etc is given during Ramadhan, hence it is important to know in advance about the detailed commands pertaining these issues. Similarly, those financial rights that are pending, *(Eg. Meher of the wife, or someone's debt etc)* And you can pay it with ease, so give it away before Ramadhan. *Rasoolullah sallallahu alaihi wasallam said: "Delay in repaying debts by a wealthy person is an oppression."* (Sahih Bukhari) *☘26: Accustom Yourself to Sleeping Early at Night :* Start to slowly discontinue meaningless gatherings with friends, chit chatting groups, and all late night activities; so that during Ramadhan you can sleep without any delay right after taraweeh, and remember that, to actively get up for sehri and tahajjud, it depends on sleeping early. *☘27: Accustom the Children to Fasting :* Specifically encourage children of 7 years and above about fasting, and persuade them so that they attain the habit of fasting during Ramadhan, and that the fasts of your children become a source of charity (sadqa jaariya) for you. {{...To be continued...}}

_* رمضان المبارک کے استقبال کے لیے 30 اہم ہدایات✨*_ *قسط 8 *22: ملاقاتوں کا سلسلہ محدود کریں:* رمضان میں تقاریب, ملاقاتوں اور دعوتوں کا سلسلہ بالکل محدود کردیں تاکہ زیادہ سے زیادہ وقت عبادت میں صرف ہوسکے۔۔ البتہ بیمار کی عیادت اور تیمارداری, اسی طرح میت کی تجہیز و تکفین اور نماز جنازہ میں شرکت کے مواقع جتنے مل سکیں غنیمت جانیں۔۔۔ *23: چھوٹی چھوٹی سورتیں زبانی یاد کریں:* قرآن پاک کی چھوٹی چھوٹی سورتیں ابھی سے یاد کرنا شروع کریں تاکہ نوافل تہجد تراویح میں یہ سورتیں پڑھی جاسکیں۔۔ عام طور پر صرف 2 یا 3 سورتیں یاد ہوتی ہیں انہی کو بار بار دہرایا جاتا ہے, جو مثالی طرز عمل نہیں ہے۔۔ اس لیے رمضان آنے سے پہلے کچھ چھوٹی سورتیں اچھی تجوید اور مخارج کے ساتھ یاد کرلیں۔۔۔ *24: کم کھانے کی عادت ڈالیں:* شعبان میں کھانے کی مقدار خاص تناسب سے کم کریں, غذا میں سبزی, دودھ, پھل اور کھجور کا استعمال زیادہ رکھیں تاکہ صحت و توانائی برقرار رہے اور رمضان تک آپ کم کھانے کے عادی بن جائیں۔۔ نیز زیادہ کھانے کا بوجھ, بد ہضمی اور سستی عبادات میں رکاوٹ نہ بنے۔۔ {{…جاری…}} *_30 Valuable Guidelines for Welcoming the Blessed Month of Ramadhan✨_* Part 8 *☘22-Limit the Series of Meetings :* Restrict yourself completely from meet ups, functions and parties during Ramadhan, so that most of the time can be spent worshipping. However, if you get chances to visit and look after the sick, similarly funeral and burial and participating in salaatul janaazah, grab those opportunities and make the most of it. *☘23-Memorize the Short Surahs by Heart :* Start to memorize the small surahs of the Qur'an from now, so that they can be recited in the nafl, tahajjud and taraweeh prayers. Usually only 2 or 3 surahs are memorized and they are often repeated, which is not the ideal example. So memorize some short surahs of the Qur'an with the correct pronunciation and tajweed. *☘24-Form the Habit of Eating Less :* Relatively reduce the intake of food during Shabaan, increase the intake of vegetables, milk, dates and fruits in your diet more often, so as to improvise your health and strength, so that you adapt to the habit of eating less until Ramadhan starts. Moreover, so that excessive eating, indigestion, and laziness does not become a hindrance to worshipping. {{...To be continued...}}

_* رمضان المبارک کے استقبال کے لیے 30 اہم ہدایات✨*_ *قسط 7 *19:نیند کم کرنے کی عادت ڈالیں:*اگر آپ 7 گھنٹے سونے کے عادی ہیں تو 5 گھنٹے سونے کی عادت ڈالیں تاکہ رمضان میں مشکل کا سامنا نہ کرنا پڑے۔۔ البتہ تھکاوٹ سے بچنے کے لیے دن میں تھوڑی دیر قیلولہ کرلینا مسنون بھی ہے اور تہجد پڑھنے میں معین و مدگار بھی ہے۔۔ *20: چالیس دن تکبیر اولٰی (یعنی مسجد میں جماعت) کے ساتھ نمازیں پڑھیں:*اس کی بڑی فضیلت وارد ہوئی ہے نیز ماہ شعبان کے آخری دس دن اور رمضان کے تیس دنوں میں اس کا اہتمام نسبتاً زیادہ آسان ہے۔۔ لہذا مرد تکبیر اولی کے ساتھ پنج وقتہ نمازیں با جماعت پڑھنے کی ترتیب بنائیں اور خواتین گھر میں اول وقت ساری نمازیں پڑھیں۔۔ *21:سگریٹ پان گوٹکا اور نسوار سے جان چھڑائیں:*سگریٹ پان نسوار اور دیگر نشہ آور چیزوں کا استعمال ابھی سے محدود کریں اور کوشش کریں کے ان سے جان چھڑالی جائے تاکہ روزے کی حالت میں کسی پریشانی کا سامنہ نہ کرنا پڑے. *رمضان المبارک نشہ آور چیزوں سے جان چھڑانے کا بہترین موقعہ ہے اور اس میں ہمت حوصلہ اور اللہ کی مدد مانگتے ہوئے ان آفات سے بآسانی جان چھڑائی جاسکتی ہے۔۔* {{…جاری…}} *_30 Valuable Guidelines for Welcoming the Blessed Month of Ramadhan✨_* *Part 7 *☘19- Accustom Yourself to Less Sleep :* If you have a habit of sleeping 7 hours, then reduce it to 5 hours, so that you won't have to face difficulty during Ramadhan. However, to prevent yourself from weariness, it is a sunnah to perform qailulah (nap) in the afternoon, which is also helpful in praying tahajjud. *☘20- Pray in the Masjid for 40 Consecutive Days along with the First Takbeer(i.e in congregation):* Many virtues have been mentioned about it. Moreover, it becomes relatively easier to act upon it in the last 10 days of Shabaan, and the 30 days of Ramadhan. Hence, men should make arrangements to offer their daily five obligatory prayers in the masjid joining in from the first takbeer, and women should offer all their prayers on time, at home. *☘21-Detach Yourself from the Use of Cigarettes, Paan, Gutka and Snuffing :* Limit the use of cigarettes, paan, snuffing and other intoxicating stuff from now itself, and try to leave the habit completely, so that you won't have to face trouble while fasting. *Ramadhan is the best opportunity to leave aside all the intoxicating stuff, and one can easily cut off from these disastrous items through efforts and seeking Allah's help.* {{...To be continued...}}

Unfortunately many of us don't follow this:( There is also a poem in urdu on this: Mujh se mat kar yaar kuch guftaar main roze se hoon Ho na jaye tujh se bhi takraar main roze se hoon :-)