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  2. Bint e Aisha

    Valuable Islamic Quotes

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

    Masjid-ul-Aqsa & The Dome of the Rock

    A Brief Overview - by Mufti Abdul Kader PALESTINE.pdf
  5. Last week
  6. ummitaalib

    Sayyidina Uthmaan (RA)

    Part Thirty One On one occasion, Rasulullah (sallallahu ‘alaihi wasallam) approached a certain person in Makkah Mukarramah and said to him, “O so-and-so! Why do you not sell your house to me, so that I can use the land to extend the musjid around the Ka’bah, and in reward for this good action (besides the money that you will receive for the house), I will guarantee you a palace in Jannah?” The man replied, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! By Allah, I do not possess any other house besides this house! If I sell you my house, there will be nothing to shelter my children and I in Makkah Mukarramah.” Rasulullah (sallallahu ‘alaihi wasallam) again encouraged the man saying, “Despite what you have mentioned, sell your house to me, so that I can use the land to extend the musjid around the Ka’bah, and in reward for this good action, I will guarantee you a palace in Jannah.” The man replied, “By Allah! I do not intend selling my house.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thereafter learnt of what had transpired. He thus went to the man, who was his friend from the pre-Islamic era, and said, “O so-and-so! I have learned that Rasulullah (sallallahu ‘alaihi wasallam) intended buying your house, to use the land to extend the musjid around the Ka’bah, and in reward for this good action, he had guaranteed you a palace in Jannah, and you declined to accept his offer.” The man replied, “Yes, I did decline.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then continued to encourage him to sell his house, until he eventually agreed and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased it from him for 10 000 dinars (gold coins). Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then proceeded to Rasulullah (sallallahu ‘alaihi wasallam) and said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! I learnt that you intended to buy the house of so-and-so, to use the land to extend the musjid around the Ka’bah, and you had guaranteed the owner a palace in Jannah. The house now belongs to me, as I have purchased it from the owner. Will you accept it from me for free and guarantee me a palace in Jannah?” Rasulullah (sallallahu ‘alaihi wasallam) replied in the affirmative and accepted the house from Hazrat ‘Uthmaan (radhiyallahu ‘anhu), guaranteeing him a palace in Jannah and making the Sahaabah (radhiyallahu ‘anhum) witness to that. (Fazaa’il-us-Sahaabah lil-Imaam Ahmed bin Hambal #784, Mirqaat 9/3922)
  7. An Important Lesson for Married Couples This post is primarily directed at men. However, it applies to women also. Once a man approached a scholar renowned for his profound wisdom and experience, to complain to him, saying, “When I was fascinated by my wife, she was in my sight, the most beautiful thing in this world ever created by Allah.” “When I proposed to her, I began to see others equal to her in beauty.” “When I married her, I saw many others who were more elegant than her!” “A few years after our marriage, it appears to me as though all the women of this world are more classic and more sophisticated than my wife!” The wise man: “Shall I tell you what is more disastrous and more bitter?” The man replied: “Yes.” The wise man: “Were you to marry all the women in this world, you will find the stray dogs on the highways more attractive than all the women of the world!” The man: “Why do you say so?” The wise man: “Because the problem is not with your wife. The problem is, if a person were gifted a covetous heart and lustful eyes, and he is lacking in bashfulness, nothing satisfies his gaze except the sand of his grave. Your problem is that you do not lower your gaze from what Allah has prohibited. Do you want your wife to be returned to her previous lofty position as the most beautiful woman on earth? The man: “Yes.” The wise man: “Lower your gaze. Allah says, “Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is All-Aware of what they do.” That which is not in your possession will always appear to you to be better and more precious than what is in your possession. But once you lay your hands on it, it becomes ordinary. Be content with what you possess and do not be selfish, courting all that glitter till you land in your grave. The worship of Allah is better and more attractive. The sweetness of good deeds are only appreciated by those who live for it. Finally, do not forget to invoke Allah to always beautify your spouse in your sight and grant you his or her love and compassion. Jamiatul Ulama (KZN) Council of Muslim Theologians
  8. Abu Hafsat

    Need of a Heart with Noor(light/radiance)

    As-Salaam alaikum, I join Sayyada Bint -e A'isha in her Du'a at the end of her topic above, and also say ameen. May Allah Ta'ala Grant us His Gift of Light (Noor) in our heart and our Sirr...so that we will constantly be vividly recognizing Him, entreat Him, Obey and act in accordance to His Will.... Tabaraka Wa Ta'ala... ameen. Many Regards.
  9. Bint e Aisha

    Qur'an

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

    On Kibr (Pride/Arrogance) & The Cure

    The Remedy for Pride Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: If any person sees some good quality in himself and finds that quality lacking in another person, due to which he begins to regard himself to be better than that person, then he should immediately think to himself, “It is possible that this person does not have this good quality in him which I have, but he has some other praiseworthy quality in him which is lacking in me, due to which he is better than me in the sight of Allah Ta‘ala.” Hazrat Thanwi (rahmatullahi ‘alaih) then mentioned, “If a person trains himself to think in this way, it will assist him to remove self-admiration and pride from his heart and it will save him from regarding himself to be better than others.” (Malfoozaat Hakeemul Ummat 23/55)
  11. Earlier
  12. The Greatest of Allah Ta’ala’s Creation Prophet Muhammad newsletter_14_web.pdf Ihyaauddenn.co.za
  13. ummitaalib

    Sayyidina Uthmaan (RA)

    Part Thirty During the era of Rasulullah (sallallahu ‘alaihi wasallam), there was a need to extend Musjid-e-Nabawi (sallallahu ‘alaihi wasallam). For this purpose, Rasulullah (sallallahu ‘alaihi wasallam) required a certain plot of land that was adjacent to the musjid. Hence, Rasulullah (sallallahu ‘alaihi wasallam) approached an Ansaari Sahaabi (radhiyallahu ‘anhu) who was the owner of this land and encouraged him to give it in the path of Allah for the musjid saying, “If you give this land for the musjid, you will receive a palace in Jannah.” However, the Ansaari Sahaabi (radhiyallahu ‘anhu) did not wish to donate his land as he needed the land. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then came to the Ansaari Sahaabai (radhiyallahu ‘anhu) and offered to purchase the plot of land from him for ten thousand dirhams. The Ansaari Sahaabi (radhiyallahu ‘anhu) accepted the offer and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased the land. Thereafter, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) came to Rasulullah (sallallahu ‘alaihi wasallam) and said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! Accept from me the land that I purchased from the Ansaari Sahaabi (radhiyallahu ‘anhu), in exchange of a palace in Jannah! Indeed I purchased the plot of land for ten thousand dirhams.” Rasulullah (sallallahu ‘alaihi wasallam) accepted the land from Hazrat ‘Uthmaan (radhiyallahu ‘anhu) in exchange of a palace in Jannah. Thereafter, Rasulullah (sallallahu ‘alaihi wasallam) commenced the foundation-laying by placing the first brick. He then called Hazrat Abu Bakr (radhiyallahu ‘anhu) to lay the second brick, after which he called Hazrat ‘Umar (radhiyallahu ‘anhu) to lay the third brick. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was then asked to place the fourth brick. Finally, Rasulullah (sallallahu ‘alaihi wasallam) instructed all the other Sahaabah (radhiyallahu ‘anhum) to lay the bricks and commence the extension. (Majma’uz Zawaa’id #14524) Note: There are different narrations regarding the amount that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) contributed towards the extension of the musjid. In the narration of Sunan Daaraqutni #4436, it is mentioned that he contributed twenty or twenty five thousand dirhams. However, ten thousand dirhams has been mentioned in the narration above. According to ‘Allaamah Samhoodi (rahimahullah), both narrations refer to the same incident of extending the musjid. This was the second time that Musjid-e-Nabawi (sallallahu ‘alaihi wasallam) underwent construction. Hence, it is possible that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) initially paid ten thousand dirhams to purchase the land, and thereafter spent more wealth which equaled an additional ten or fifteen thousand dirhams for the construction.
  14. Bint e Aisha

    Is It Permissible For Women To Cut Their Hair?

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

    Be A Thankful Servant.

    As-Salaam alaikum, In ayat 13 of Surat Saba' of the Holy Qur'an (34:13), Allah Ta'ala says:-- ".....Only a few of My Worshipers are thankful". Allah Ta'ala said, ''very few of My Servants are thankful''. Qaleel...means very few, compared to millions or billions it means nothing. We should be among those few who are thankful, then Allah will not put us down but will raise us up. But we need faith (Imaan), as without it neither patience nor thankfulness comes. Faith brings everything. Many Regards.
  16. Need of a Heart with Noor (light / radiance) Pathofehsaan Excerpts taken from Hazrat Shaykh Talha Qasmi Naqshbandi Damat Barkatuhum’s discourses If the heart is not purified and the Noor (light/radiance) is not attained and if the person is actually Munafiq and he does not believe in Allah by heart or he is Munafiq in his deeds and is living the life of negligence then his heart will be void of light, his heart will be dark. Rasulullah صلى الله عليه وسلم said: “The heart which remembers Allah is alive, and the heart which does not remember Allah is dead”. And Allah Ta’ala said: Think about that person who was dead then we made him alive. Mufassireen comment that this verse is talking about the heart. First the heart was dead and then Allah made it alive. And Rasulullah صلى الله عليه وسلم, who is the biggest Mufassir, the Imam and the seal of Mufassireen said: “The heart that is Zakir (that does Zikr constantly) is the heart that is alive and the heart that is Ghaafil (negligent) is the heart that is dead.” That means previously the heart was Ghaafil and we made it Zakir. And after becoming Zakir, what happens is وَجَعَلۡنَا لَهُ ۥ نُورً۬ا يَمۡشِى بِهِۦ فِى ٱلنَّاسِ We grant him Noor (light) and when he walks, he walks with that light. This Noor goes along with him to any locality he enters. When he talks to someone or sits with someone, his words leave an impact on their hearts. This is what is called as Tawajjuh. This is the benefit of company. When someone sits in the company of a person who has the light in his heart, then his own heart gets illuminated with this light. Is he like one who is in utter darkness and is not able to emerge therefrom? Do you know how the heart gets illuminated? Rasulullah صلى الله عليه وسلم has told us that when a person does good deeds and remembers Allah, then a small amount of light develops in his heart similar to the light of the firefly. When he increases in good deeds, protects himself from sinful ways and remembers Allah more, then this light increases as well. Slowly and gradually this light increases and consequently his whole heart becomes illuminated. This light not only stays in the heart, it moves further to the flesh, to other organs, to bones, to hair, to skin and the whole body of man becomes illuminated. Angels see him as a jewel of light. He seems like a walking light and the Sahib-e-kashf can see this. And when he further advances in dhikr, his light further expands; first of all, the diameter of 1 meter is formed around him, then it grows to 5 meters and so on and so forth. Sometimes this diameter expands to 100-200 meters around him and people become attentive towards him. If Allah SWT endows this light to all Muslims, then Insha’Allah kufr and shirk will be eliminated from this country. Do you think this is something new I’m talking about? In the famous book of hadith Sunan At-Tirmidhi, Imam Tirmidhi رحمة الله عليه has mentioned a narration from Hazrat Abdullah ibn Abbas رضي الله عنه. He says that in the last part of night, I saw Rasulullah صلى الله عليه وسلم woke up and performed the Salah of Tahajjud and then he started making dua to Allah. The dua is very detailed and the words of this dua are very ajeeb (strange). Rasulullah صلى الله عليه وسلم has asked Allah for every good and sought refuge from every bad. Different words are mentioned in different narrations. Muhadditheen have collected it all and they have mentioned that Rasulullah صلى الله عليه وسلم has asked Allah Ta’ala for Noor in 17 different ways. In this way Muhammad Rasulullah صلى الله عليه وسلم used to ask Allah for Noor (light) whom Allah has made entirely of light. [The argument of Noor and Bashar is not related to this]. Allah Ta’ala has granted this light to everyone and the greatest amount of light in this universe is granted to Rasulullah صلى الله عليه وسلم. But then why would he ask Allah for this dua in Tahajjud? So that the listeners listen to him. And his pure wives listened to him, Hazrat Abdullah ibn Abbas RA listened to him and he conveyed it to us and it will reach all the Muslims until the day of judgment. May Allah reward him and other narrators and Imam Tirmidhi who recorded it so it reached us and we know what to ask from Allah SWT. Those who don’t care about light in this world will have no light in the hereafter. They will be standing in darkness, while this light is important to enter Jannah. It will be said to them go back to the dunya and seek some light. Is it possible to return back to dunya? No! These poor people will think that light is being distributed somewhere behind them. They will turn back and meanwhile the people of Iman will move forward and a wall will be placed between them. These Munafiqeen can be me and you if we are not concerned about ourselves. Allah has granted this life to take heed. The life of negligence and heedlessness is not good for us. It will become the reason of embarrassment on the day of Judgment. May Allah protect me, you and all Muslims from this embarrassment (Ameen). Do not think that someone else is being discussed here. Make it a habit of reading and listening to the Quran as if it is talking about you. They will ask why are you being selfish? Were we not with you in the dunya? We used to perform salah together in the masjid. We used to go together on Iftar parties and wedding functions. We were relatives to each other. You gave my son your daughter and I gave my daughter to your son. Yes, this verse is talking about Muslims who were negligent in this dunya. May Allah protect us all from this negligence. The people of Iman will answer yes you used to live with us but you didn’t understand what we said. You considered us foolish that we leave our businesses and visit the masjid five times daily. Once a person came to me and said: “You people are the biggest hindrance in the success of Muslims. They remain inside Masajid at the time of business. Isn’t it enough to just pray Fajr and Isha? Muslims are losing just because of you at the time of Dhuhr, Asr and Maghrib.” This is the condition of Muslims in this dunya. I don’t know what will happen in akhirah. May Allah protect us. It has been a long time since that person talked to me and I’ve no idea whether he is alive or not. May Allah keep him in His protection and if his mindset has not been changed then Allah ta’ala grant him forgiveness. So my friends, those who fear about their akhirah are being considered stupid. Once a person came to our Hazrat Peer Sahab and said: Don’t you have any other business that you just keep doing “Allah Allah”. Hazrat’s eyes got filled with tears and he joined his hands in front of him and said: “For the sake of Allah give this Shahadah in front of Allah on the day of judgment that this person had no other work except doing Allah Allah.” The people of Iman will say: Yes you were our relatives but you were deluded by the dunya and you awaited the afflictions to fall on us. And you had no belief for the hereafter in your hearts. You just called yourselves Muslims from your tongues whereas you doubted it in your hearts. And you had big desires and dreams in your hearts. You were deluded by these desires and the biggest deluder is Satan. https://youtu.be/2EeLtIz_ERI
  17. Question Aoa I wanted to know about the permissibility of writing Fictional stories in Islam and whether earnings made from them are halal or not. I have conflicting fatwas, some saying it is permitted while the others are condemning it. Those who say it is permitted say it because: It is permissible to write fiction books if the following conditions are met: 1) Content of the stories should be within the boundaries of the Qur’an and Sunnah of the Prophet of Allah Sallallahu Alayhi Wasalam i.e. the storylines should not be about immodesty, immorality and violence. 2) If it is written for a purpose of deriving a moral or a lesson . Those who say it is forbidden do so because according to them: It is based on a lie. What i don’t understand is that every reader knows that the book is a Fictional work i.e. it is from author’s imagination and the events have no realexistence and is not based on a true story. How can this be classified as a lie? Answer Wa’alaykum as Salam wa rahmatullahi wa barakuhu, Since there is no clear verse in the Quran or any narration from the Prophet (sallallahu alayhi wa sallam) on the issue of writing fictional tales, there will be differences of opinion amongst scholars. According to our teachers, writing fictional tales is permissible if it is for eductional purposes or to drive home a moral and lesson. However, there are conditions, boundaries and guidelines which one should adhere to: 1) There should not be anything which contradicts the Shari‘ah and Islamic religion. 2) The content should not promote false ideologies, obscenity, immorality, violence or anything else prohibited in Islam. 3) There should be no pictures of animate objects included. 4) The reader should be made aware that he/she is reading something which is fictional. They should know that this is entirely from the authors imagination. 5) There should be no attempt to distort any real incident or historical event. 6) There should be no disrespect to any religion, race, gender etc. 7) The author should try his/her level best to give some benefit to the reader; whether it is through the moral of the story, educational content, or even by enhancing the readers linguistic skills. If the above is kept in mind at the time of writing, then there is no reason for it to be impermissible to write anything fictional, which is beneficial. The earnings derived from inventing and transcribing such material will be Halal and pure. And Allah Ta'ala knows best Wassalam Ismail Moosa (Mufti) https://www.fatwaa.com/permissibility-of-writing-fictional-stories/
  18. ummitaalib

    Sayyidina Uthmaan (RA)

    Part Twenty Nine The Character of Hazrat ‘Uthmaan (radhiyallahu ‘anhu): Hazrat ‘Abdur Rahmaan bin ‘Uthmaan Al-Qurashi (radhiyallahu ‘anhu) reports that on one occasion, Rasulullah (sallallahu ‘alaihi wasallam) entered the home of his respected daughter, Hazrat Ruqayyah (radhiyallahu ‘anha), while she was serving her husband, Hazrat ‘Uthmaan (radhiyallahu ‘anhu), and washing his hair. Rasulullah (sallallahu ‘alaihi wasallam) addressed her saying, “O my beloved daughter! Serve your husband, Hazrat ‘Uthmaan (radhiyallahu ‘anhu), well for he possesses excellent character and resembles me the most in sublime character from all my Sahaabah (radhiyallahu ‘anhum).” (Majma’uz Zawaa’id #14500, 14501)
  19. ummitaalib

    Talk Talk

    From the Majlis of Mufti Ebrahim Desai A Sahabi asked Rasulullah ﷺ what is (the means) of (eternal) salvation. Rasulullah ﷺ mentioned three things; 1. Be a master of your tongue. 2. May your house encompass you. 3. And cry over your sins. Mufti Saheb then elaborated on each point. Hereunder are some important points on each point. Imam Gazali (Rahimahullah) in Ihyaa has referred to various parts of limbs of the body and their benefits and harms. He referred to the tongue as small in size and major in crime. Maulana Ashraf Ali Thanvi (Rahimahullah) used to advise; *Pehle tolo, phir bolo. (First weigh, then talk).* Imaam Shafee (Rahimahullah) used to ponder before responding to anyone. When asked for the reason, he said, I think if there is goodness in what I am about to say, then I say it or else I withhold myself. On the second point Mufti Saheb referred to another angle of the hadith. Be good to members of your house, they will love you and you would want to stay in the house. Mufti Saheb said, nowadays people daunt going to their houses because of the character and conduct of the members of the house.
  20. Bint e Aisha

    Valuable Islamic Quotes

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

    Sayyidina Uthmaan (RA)

    Part Twenty Eight On one occasion, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) entered his pen and found his slave feeding fodder to a camel. On inspecting the fodder, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was not pleased with the manner in which the slave had prepared it and thus twisted his ear. After a little while, taking stock of his actions, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) became concerned and feared that he should not be taken to task for this action in the Hereafter. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thus addressed the slave saying, “Take retribution from me,” but the slave refused to do so. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) continued to insist, until the slave agreed and began to twist his ear. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then instructed him, “Twist it harder!” until he was satisfied that the slave had inflicted on him the same pain that he had inflicted on the slave. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then exclaimed, “How wonderful is the retribution which is taken in this world, before it can be claimed in the next world!” (Al-Ahwaal libni Abid Dunya #264, Akhbaar-ul-Madinah #1777) Note: Disciplining the slave was permissible for Hazrat ‘Uthmaan (radhiyallahu ‘anhu). However, he asked the slave to take retribution from him as he feared that he could have overstepped the mark in disciplining the slave. This conduct of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was, in actual fact, a reflection of the fear of Allah Ta‘ala within him, and the concern of accountability in the Hereafter. May Allah Ta‘ala bless us with the taufeeq of emulating Hazrat ‘Uthmaan (radhiyallahu ‘anhu) in being concerned about our spiritual reformation and the accountability of the Hereafter.
  22. ummitaalib

    The Death Sentence

    The Death Sentence When a person has been sentenced to death, he suddenly loses all taste for the pleasures of this world. If he was engrossed to a life of sin, suddenly he begins to repent and remember his Creator who had blessed him with the gift of life. He now wishes that he had spent his life in obedience to the commands of his Sustainer and Nourisher. Remorse and regret overwhelm him for his past deeds. This drastic change suddenly takes place because he has been “sentenced to death” by some mortal being like himself called the judge. Every single person walking on this earth has been sentenced to death by the Master of all mortal judges and by the King of all kings. Even before a person is born, the time and place of his death is decreed. The death sentence from above could be carried out at any time – it could be one year from now, perhaps a month or even the next moment. It could come on any pretext; an illness, accident or murder, or even without any pretext. How often have we heard of people who “just collapsed and passed away”. But alas, how unmindful we are of this imminent death. Falling into Vice When a Muslim becomes unmindful of the certainty of death, he will easily indulge in many vices and sins. He will perhaps cheat, deceive, bribe and steal. Drugs may become his way of life. Gambling may become his past time. Taking interest may become his business. Adultery and fornication may become his habit. Amassing the world may become his object in life. Hankering after “the next valley of gold” may become his ambition. All this could happen, and much more, simply because a Muslim has become unmindful of death. However, if a person is forever conscious that death could come at any moment, that irrespective of age and health one could “just collapse and pass away”, there will be a totally different picture. Then whenever he is tempted to sin, the voice from within will ask: “What if death comes to me while I am involved in that sin?” This is sure to restrain a person. Remembering Death Hence Rasulullah (sallallahu ‘alaihi wasallam) is reported to have said: “Remember excessively the destroyer of all passions – DEATH”. (Tirmizi) Besides exhorting the Ummah to remember death excessively, Rasulullah (sallallahu ‘alaihi wasallam) has declared those who do as the wisest of all people. It is reported that once Rasulullah (sallallahu ‘alaihi wasallam) was asked as to who is the wisest of all men. He replied: “The wisest of men are those who remember death more than everybody else. It is such people, indeed, who win distinction in this world and who will be raised to positions of honour in the Aakhirah”. (Majma‘uz Zawaaid) Visit the Graves In order to keep the remembrance of death alive all the time, Rasulullah (sallallahu ‘alaihi wasallam) encouraged the Ummah to regularly visit the graves, to wash the dead and to attend the Janaazah Salaah. Visiting the graves is thus for the purpose of remembering one’s death. However, the sad state of affairs is that when we occasionally do end up at the graveyard at the time of attending a burial, the opportunity to remember death is wasted in talking of worldly matters with friends. This is actually an opportunity to visualize one’s own death and prepare for the day when one will be also laid in the darkness of that narrow pit. Benefits and Harms Abu Haamid Laffaaf (rahimahullah) has written: “The one who remembers death is blessed by Allah Ta‘ala with three favours: 1. He readily turns to Allah Ta‘ala in repentance. 2. He is granted contentment. 3. He shows greater devotion in all modes of worship. The one who is heedless and unmindful of death is punished by Allah Ta‘ala in three ways: 1. He persists in sin and hesitates to offer repentance. 2. He is not contented with his income. 3. He becomes sluggish in the performance of his devotions. (Fazaail-e-Sadaqaat, pg. 655) Imaam Ghazali (rahimahullah) says: “Death is a tremendous thing to fear, but most people are heedless of it. Many people do not even talk of death due to their absorption in worldly affairs. A few talk of death but their minds are occupied with other things and, therefore, it does them little good. It is important that, from time to time, one should concentrate upon death to the exclusion of all other things and imagine that death is staring one in the face. One should think of one’s friends and relatives and recall to one’s mind how they were placed on the bier, carried to the grave and buried under mounds of earth. One should imagine their faces and think of their high ambitions and the changes that dust might have brought on their handsome faces, and how their bodies might have decayed, how their children were orphaned, their wives were widowed, how their relatives were left to weep over their loss. One should think how their fortunes were distributed and how their clothes were left behind (never to be worn by them again)! One should then say to oneself: “I shall have to suffer the same fate one of these days. How these people, who are lying in their graves, used to laugh and talk in meetings. How they indulged in lusts, but are now lying in the dust! They did not like to talk of death but have fallen prey to it. They were intoxicated by their youthful vigour, but are lying today in the graves, forsaken and uncared for. How deeply absorbed they were in the affairs of the world but now their hands and feet are scattered apart and worms are crawling on their tongues! Their bodies have become food for worms. How heartily they laughed, but now their teeth have decayed and fallen out. They made ambitious plans and arrangements for many years to come, though death loomed over their heads little did they know, on the last day of their life, that they were destined to spend that very night in the grave!” (Fazaail-e-Sadaqaat, pg. 661) A Bridge Thus it is imperative that we remember death much and prepare for it. There is no guarantee for tomorrow. By then it may be too late. If we prepare NOW, we will meet death smilingly for then it will be for us that which Rasulullah (sallallahu ‘alaihi wasallam) has described in the following words: “Death is a bridge that joins the lover (the righteous believer) with the BELOVED Allah Ta‘ala.” al-haadi
  23. The Fallacy of Critiquing the Noble Companions (Radhiallahu Anhum) in the Name of Research An excerpt from Maqam-i-Sahaba of the Late Grand Mufti of Pakistan, Mufti Muhammad Shafi (rahimahullah): With regard to research and critique, one of the first Islamic principles to bear in mind is that one’s effort and time should not be expended on researching matters which contain no foreseeable benefit in this life or the next. In Islam, research for the sake of it is considered a futile and superfluous act, which Allah’s Messenger (sallallahu alayhi wasallam) strongly discouraged. This is more so when the research or critique creates discord and strife. The likeness of such critique is that of a “good” son researching whether he is really the biological son of his father, and to this end, he goes to great lengths to investigate different aspects of his mother’s life. In the matter of critiquing others, Islam has laid down rules and parameters that are just and wise, and it does not allow for anyone to unreservedly say whatever they want about whomever they want. This is not the place to go into detailed discussion; books on the science of jarh and ta’deel cover this in detail. However, research and critique imported from Europe is unrestricted and without bounds, and there is no real place therein for respect and being mindful of limits. Sadly, many writers today have been influenced by this new style of critique. Without any worldly or religious need, making prominent individuals the target of unbounded criticism is considered a commendable academic service and the mark of being a researcher. The pious predecessors and great imams of this Ummah had been subject to iniquitous critiques for a long time; now we are seeing these critiques have slowly edged their way to the noble Companions (radhiallahu anhum) too. Many writers who class themselves to be part of the Ahl al-Sunnah wa ’l-Jama’ah have started to practice their critique skills on the noble Companions (radhiallahu anhum), considering it an excellent research initiative and showcase for their academic prowess. Under the pretext of supporting and defending Sayyiduna Mu’awiyah (radhiallahu anhu) and his son Yazid, some went to the extreme of targeting not only Sayyiduna Ali (radhiallahu anhu) and his family, but rather all of the Banu Hashim. In doing so, they did not just violate the respect and sanctity of the noble Companions (radhiallahu anhum), but they also broke every rule of balanced and regulated critique. On the other hand, when others started to write, they criticised and disparaged Sayyiduna Mu’awiyah (radhiallahu anhu) and Sayyiduna Uthman (radhiallahu anhu) in the same way. The current generation of educated youths, unknowledgeable in religious knowledge and etiquette of Islam, but fascinated by the newly-imported culture of Europe, became influenced by both groups and started maligning the noble Companions (radhiallahu anhum) in their circles. The noble Companions (radhiallahu anhum), who are the intermediary link between Allah’s Messenger (sallallahu alayhi wasallam) and the Ummah, are now viewed in the same light as other political leaders who fight for power, and who in the quest for securing power for themselves, misguide and destroy nations. A certain deviant group which abuses the noble Companions (radhiallahu anhum) is understood to be a separate sect. Muslims in general do not become affected by their deviance; in fact, they despise them. However, this dilemma has now arisen in those who claim to be from the Ahl al-Sunnah wa ’l-Jama’ah. It is evident that if Muslims lose their trust, may Allah forbid, in the noble Companions (radhiallahu anhum), there can remain no trust in the Qur’an and Sunnah or any principle of Islam. What can be the consequence of this besides open irreligiousness? All of this has compelled me to put pen to paper on this topic. And Allah’s help is sought, and on Him is our reliance. (Maqam-i-Sahaba, pg 8-10)
  24. ummitaalib

    On Kibr (Pride/Arrogance) & The Cure

    Think of Beginning & End Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Most people were destroyed when they became proud and arrogant. When a person shows off and becomes boastful over the bounties he is blessed with, this becomes a means of those bounties being snatched away. The solution to rid oneself of pride is to ponder over one’s beginning and end; initially a drop of impure fluid and eventually decomposed bones beneath the earth. When one thinks over this correctly, the reality strikes him that I am definitely not worthy of any respect, title or position.
  25. Q. What is the Islamic ruling on celebrating Halloween? (Question published as received) A. The celebration of Halloween originated with the ancient Celtic festival of Samhain, when people would light bonfires and wear costumes to ward off ghosts. Over time, Halloween evolved into a day of activities like trick-or-treating, carving jack-o-lanterns, festive gatherings, donning costumes and eating sweet treats. Concerning Halloween, The Encyclopaedia of Religion writes: “On this occasion, it was believed that a gathering of supernatural forces occurred as during no other period of the year. The eve and day of Samhain were characterized as a time when the barriers between the human and supernatural worlds were broken. Otherworldly entities, such as the souls of the dead, were able to visit earthly inhabitants, and humans could take the opportunity to penetrate the domains of the gods and supernatural creatures. Fiery tributes and sacrifices of animals, crops, and possibly human beings were made to appease supernatural powers who controlled the fertility of the land.” (pp. 176-177) In terms of Shariah, it will not be permissible to participate in the celebration of Halloween as it is based on satanic practices and beliefs. As Muslims, we are required to preserve our beliefs and not imitate un-Islamic practices. Rasulullah Sallallahu Alayhi Wasallam said, “Whoever imitates a nation will be amongst them” (Abu Dawood) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)
  26. Bint e Aisha

    Valuable Islamic Quotes

    "The tongue is either a weapon of mass destruction or a tool of great construction." ~ Moulana Yunus Patel ~
  27. ummitaalib

    Sayyidina Uthmaan (RA)

    Part Twenty Seven Adopting a Soft and Lenient Approach when Dealing with People: ‘Ataa bin Farrookh (rahimahullah) narrates the following: On one occasion, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased a plot of land from a certain person. However, despite Hazrat ‘Uthmaan (radhiyallahu ‘anhu) calling the person to receive payment for the land, the person was delaying. When Hazrat ‘Uthmaan (radhiyallahu ‘anhu) met the man thereafter, he asked him, “What prevents you from coming to collect your money?” The man replied, “The reason that I delayed in coming to collect the money is that I felt that you have not paid me a fair price for the land! Every person that I meet is rebuking me over the price at which I sold you the land.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) asked, “Is this really the reason for you not coming to collect your money?” The man replied in the affirmative. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) addressed the man saying, “The sale is complete, However, I give you an option to cancel the sale and take back your land or to leave the sale as is and take your money.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thereafter explained to him the reason for giving him the option of cancelling or allowing the sale to continue saying, “Rasulullah (sallallahu ‘alaihi wasallam) had made du‘aa saying, ‘May Allah Ta‘ala bless that person with Jannah who adopts a soft and lenient approach with people at the time of purchasing, selling, making payment and requesting payment.” (Musnad Ahmed #410)
  28. Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned the following to a person who was overcome by depression and grief: What is the need for such worry and grief? When a person is overcome by depression and grief, I generally advise them to engage in a certain muraaqabah (meditation). This meditation is a cure for all types of depression, worries and anxieties. The method of this meditation is for one to always reflect and ponder over the fact that “Allah Ta‘ala loves me and wants the best for me”. In the Qur’aan Majeed, Allah Ta‘ala says that He is the true friend and guardian of the believers. Hence, Allah Ta‘ala always decides the best for His servant. If any person experiencing depression and grief engages in this muraaqabah, then he will find that all his worries and anxieties will come to an end. An example through which this muraaqabah can be understood is the love of the mother for the child. Every child believes that his mother loves him and wants what is best for him. Despite this, the mother still does certain things that outwardly seem unpleasant to the child. In some instances, she even reprimands and disciplines the child. However, even though the child gets scolded by the mother, the child feels satisfied that his mother has the utmost love for him, and that whatever she is doing is for his benefit. (Malfoozaat Hakeemul Ummat 8/352)
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