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Allahu Akbar, Walillahil-Hamd First Taraweeh in 88 years will be led by (Maulana) Professor Ali Erbas (HA), himself tonight

As-Salaam alaikum, Have you ever considered the acquisition of the sweetness of faith (Imaan) and that immense enjoyment in the worship (Ibaadah) we do? The pleasure a person finds in his Sallaah impels him to delay his Sajdas. His Zikr of Allah Ta'ala emanates from the deep recesses of his heart... intoxicating him. The requirement for this intoxication and ecstasy is not wine or worldly love; the requirement for this 'high' is neither heroine nor cocaine, it is the Remembrance of his Beloved Lord (Allahu). When he recites the Holy Qur'an, it is as if he is conversing with his Rabb. The Speech of Allah Ta'ala, which he recites, deeply impresses upon his heart and establishes a profound and strong Imaan within him. With a deep hearted enjoyment, he believes that his Lord, Allah, is listening to His Own Kalaam (Speech) from the tongue of His sinful servant. Allahu Akbar! Wa Lillahil-Hamd!!

Read here: https://www-independent-co-uk.cdn.ampproject.org/c/s/www.independent.co.uk/voices/september-11-guantanamo-bay-war-on-terror-afghanistan-b1917879.html?amp

From Afghan women regarding Afghan women VID_150010127_044805_681.mp4 VID_150010715_052943_075.mp4 VID_150010827_104245_366.mp4

Thank you very much respected Admin for publishing my post. I shall abide by the rules and regulations of this site by the grace of God. Mohammad Rafique Etesam ( shaikhrafiquee)

wa'alaykumus salam warahmatullah I asked and recieved following reply so it can be done but I dont think people with websites would take the risk

This is the stance of Islamic political parties: https://www.dawn.com/news/amp/1641051 I don't know of any Deobandi madrasah in Pakistan that does not hail and support Afghan Taliban. Ghair muqallideen / ahle hadith Ulama also support them. I've heard them showing approval and praising them in their speeches but I don't know if they support them in any other way.

we should ask a scholar knowledegable in these matters

Amount of water used by Nabi (sallallahu alaihi wasallam) for wudhu and ghusl Q: How many litres of water would Nabi (sallallahu alaihi wasallam) use for wudhu and for ghusl? A: Hazrat ‘Aaishah (radhiyallahu anha) reports that Rasulullah (sallallahu alaihi wasallam) used one mudd of water for wudhu and one saa’ for ghusl. One mudd amounts to approximately 1.03 litres and one saa’ is approximately 4.1 litres. And Allah Ta'ala (الله تعالى) knows best. عن أنس رضي الله عنه قال: كان النبي صلى الله عليه وسلم يغسل، أو كان يغتسل، بالصاع إلى خمسة أمداد، ويتوضأ بالمد (صحيح البخاري، الرقم: 201) عن عائشة رضي الله عنهاأن النبي صلى الله عليه وسلم كان يغتسل بالصاع ويتوضأ بالمد (سنن أبي داود، الرقم: 92) فتاوى محموديه 8/122 أحسن الفتاوى 4/386 تأليفات رشيديه صـ 245 Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

At the moment I'm celebrating as well as being wary. Just because they are the Taliban, we shouldn't give them a free pass. In fact they should be held to a stricter standard. It's very early days so let's wait and see how things pan out. I don't know what their justification is in forming a relationship with China, but I'm hoping and praying that it is all in Allah's plan and inshallah we shall see the benefit. My mind keeps thinking back to the treaty of hudaibiya and how it ultimately lead to our benefit. The first time Taliban took over, they allowed the losing side to join Taliban and gave them the same positions they held when they were in opposition to the Taliban. They also allowed the opposition to hold official positions in some areas such as Kabul. I can understand their hikmat behind this, but it backfired. The ex opposition holding positions in the Taliban gained numbers and strength and caused problems for the main leadership, including ameerul mumineen mullah umar (rh). I hope this doesn't happen again. I think this is a very critical time and the Taliban need help and support from our scholars, world leaders, and general awaam.

Nothing ELSE needs to be said about the matter. KHALAS!

No he is not a scholar, just a student of knowledge But I think he can make a lot of contribution in Maliki fiqh discussion

Mufti Muhammad Shafi Explaning following incident with Shaykh al-Hind Moulānā Mahmūd al-Hasan Someone once asked Shaykh al-Hind about the hadith: “The Prophet ﷺ has said that Satan does not pass the road which is used by 'Umar." Because the same or similar was not said in relation to the Prophet ﷺ or Abu Bakr (رضي الله عنه), the question naturally arises as to why Satan should have feared Umar (رضي الله عنه) alone, even though both the Prophet ﷺ and Abu Bakr (رضي الله عنه) enjoyed a higher status than him. Mufti Muhammad Shafi' said that in responding to any kind of critical question, Shaykh al-Hind would usually commence with a pointed, but humourous kind of remark, before providing a more comprehensive reply. Hence, it came as no surprise that in answer to this question, he opened with a quick-witted observation: "It is Satan's own stupidity. I think you had best ask him why he feared Umar (رضي الله عنه ) more than the Prophet ﷺ or Abu Bakr (رضي الله عنه)!" He then cogently proceeded to offer the following explanation: "Superiority and awe are two different things. A superior person may not necessarily be the most dreaded person. In the case of Umar (رضي الله عنه) the quality of awe was a predominant characteristic, and its presence was what the hearts of the people felt most immediately. On the other hand, in the case of the Prophet ﷺ and Abū Bakr (رضي الله عنه), the quality of beauty was what predominated in their characters. Given this contrast, the immediate sense of awe when confronted with 'Umar (رضي الله عنه) is not surprising." [The Great Scholars of the Deoband Islamic Seminary by Mufti Muhammad Taqi Usmani]

I am not an Arab I am not from the Middle-East I don't speak Arabic But why does Palestine matter to me as a Muslim and as a human? How did we get here through the lens of history? https://youtu.be/RbLEiTbzCqI

Assalaamu ‘alaykum warahmatullah I will try to answer your question to the best of my ability according to what I have learnt in these “billion courses and gazillion articles”. On a side note, these courses and articles are mostly very basic, outlining the maxims for awareness. The only in-depth courses in the UK that I know of were conducted by Ustadhah Hidaya Hartford and Mufti Abdul Rahman Mangera sahib. I know there is one in Pakistan which is in Urdu and which many UK sisters have joined. Regarding: Absolutely agree with you. They probably did not even have calendars and definitely no apps and probably did not even need to record their cycles (due to the points I’ll mention below) so no dispute with you or the Mufti sahib you consulted. In order to answer your question regarding, “why this issue is so complex that it needs tables and Apps to track” I will insha-allah first have to explain some important points which have bearing on the answer. I’ll try to be as brief as possible 1 Knowledge of Sahaabiyaat RA compared to women today: The Sahaabiyaat RA lived with none other than the source of all knowledge (sallallaahu ‘alayhi wasallam) whom they consulted through his Azwaaji Mutahharaat RA regarding these issues and would therefore be knowledgeable in this regard. Generally, among women today, ignorance of fiqhi issues prevails to the extent that many women are not aware of the faraaidh of ghusl and wudhu – not saying all women are ignorant as Alhamdulillah Allah ta’ala has blessed women great uloom throughout the ages till today 2 Things which Impact menstrual cycles: Allah ta’ala ordained for women to go through the menstrual cycles and post-natal bleeding from day one yes, however women through the ages lived in different environments which impacted their cycles differently. Many things which affect women’s cycles today were unknown in the time of the Sahaabiyaat RA. Various illnesses exist today which were unknown even a few generations ago let alone in the time of the Sahaabiyaat RA. The illnesses themselves or their treatments, medication, etc. affect women’s cycles. Added to that, there are various forms of contraception Muslim women use in our age, almost all of which cause problems with women’s cycles. The food and drink consumed today also affects women’s cycles Stress, anxiety, depression, etc. was most probably unknown in their time and this also affects women’s cycles. All this information can be verified online. 3 For non-Muslim women all of the above does not create any issue whereas the very core of the Deen is affected for Muslim women where their obligatory worship which requires the state of purity is affected (5 daily prayers, fasting of Ramadhaan, the main Tawaf of Hajj). Therefore, Muslim women need to know the basic rules of when they are allowed to continue these obligations and when to refrain and that is why there are so many books, articles and courses. 4 Misconceptions One of the greatest misconceptions that exists among many cultures is LEAVING OUT the obligatory acts of worship which require the state of purity once any type of bleeding begins. This is sinful as there are situations where a woman may be bleeding however it is termed “Istihadha” (Irregular bleeding, invalid bleeding) during which she must continue carrying out those acts of worship. 5 Few facts regarding women’s bleedings Now towards why women need to keep a record of their cycles. The Shari’ah has set out maxims regarding menstruation and post-natal bleeding. A woman’s blood can by one of three types – menstruation (haydh), post-natal (nifaas) or invalid Istihadaha). These maxims help determine which type of bleeding a woman is experiencing and as mentioned before, this impacts her obligatory acts of worship. Women develop “habits” in menstruation and purity and in the bleeding after childbirth. Please remember this point. Everything is simple as long as women’s cycles remain within the limits set out by the Shari’ah. (Note that differences of opinion exist between the Madhaahib and even within the Hanafi Madhab as these are ijtihaadi Masaail) Problems only arise when bleedings are abnormal/invalid. Many women do not experience many problems however problems do usually arise at the following stages of a woman’s life; At adolescence – Girls s begin menstruating at a much younger age than before and some start off with no regular habits and actually experience continuous or intermittent bleeding or spotting without having a complete purity of 15+ days in between bleedings (which separates two bleedings). This is generally a straight forward issue where they are “given” habits in both menstruation (10 days) and purity (20 days) which is used to determine when they can carry on their acts of obligatory worship and when they are required to refrain After child-birth – many women continue bleeding after the maximum 40 days creating confusion regarding acts of worship During menopause – most women experience a total change in their cycles from ages as early as 45 nowadays where bleeding occurs frequently without the required 15+ day purity occurring between bleedings. Use of contraception – is the most common cause of irregular bleeding for women whatever their age Keeping all the above in mind, now the answer to the question: Answer: Any ‘Aalim/Mufti will tell you that previous habits are necessary when blood exceeds the maximum or when it is continuous – by continuous I mean there is no occurrence of a complete purity of 15+ days and this situation can last for months. Experience shows that most women simply stop praying when they experience any type of bleeding or spotting no matter how long it carries on. They only consult Apas when they are made aware by someone with more knowledge. The Mudhillah is a woman who has forgotten her habits (not recorded them). For the Mudhillah the situation can get extremely serious when she suddenly experiences problematic cycles (Hardly any women remember their exact days of previous bleedings and purity as they generally fluctuate) because it is impossible to determine the bleedings without previous habits. In some extreme cases, some women may have to perform ghusl (obligatory ritual bath for full body purification) BEFORE EVERY PRAYER and thereafter repeat it in the next prayer time. However, at these times (in some cases) they may be allowed to take dispensations from other Madahaahib which is an extreme mercy of our Most Gracious Lord! And this is why there are these “billion courses and gazillion articles” so as to educate and empower women in their Deen. And this is the reason why great Fuqahaa of the past have written hundreds of treaties on the subject and as ʿAllaamah Ibn ‘Aabideen Al-Shaami (Rahimahullah) says in ““Manhalil Waarideen min Bihaaril Faydh ‘alaa “Dhukrul Muta-aahileen fee Masaailil Haydh” (The kitab taught by Mufti Abdur Rahmaan Mangera sahib) [the fuqaha have agreed on the mandatory nature of the obligation of knowing the necessary states of a person] This is to have knowledge of that ruling, which a person is in need of, at the time he is in need of it. By learning these rules in these “billion courses and gazillion articles” and following them, women are in fact worshipping their Lord. Isn’t our Deen the most beautiful?! Apologies as I could not answer in just a few sentences and also for saying you were being “Rather selfish” but this is exactly how it appears from your own words however it my not be so.

Aameen to lovely Du'a and its so good to see this topic continued, Jazaakillah Can you please double check the spelling in thsi word ? - ثَوَابَلهُ

Website: http://www.spirituallight.co.za/

There are various learning resources available online. Please refer to this section and see if they are offering Arabic course inshaAllah. http://www.islamicteachings.org/forum/category/169-online-learning-resources/

Rectified motives and reformed children The Honourable Hadith expert of our times, Al-Muhaddith, Shaykh Muhammad ‘Awwamah (may Allah protect him) often states that the residents of Madinah Munawwarah regularly make the following du’a: اللّٰهُمَّ أَصْلِحِ النِّيَّةَ والذُّرِّيَّةَ Allahumma aslihin niyyah wadh dhurriyyah Translation O Allah, rectify my intentions and reform my progeny. This brief yet profound du’a is much needed in the world today. Ponder: One who is bereft of the above two bounties will suffer in both Worlds! Intentions and the Selfie Age Unfortunately we live in an era where almost nothing is done without an ulterior motive. It’s an era wherein everything is ’selfied’, be it with a picture or even in text. Without the correct motive, no deed is accepted by Allah Ta’ala, even if that deed be as noble as it gets. We should still be focused on our intentions, instead of broadcasting our achievements! A Rare Breed The need for ‘reformed’ offspring is understood by one and all. Especially in an age where such a blessing is of a rare kind. Fortunate are those who have already achieved this. While many of us still only yearn for that blessing. Let’s include this du’a in our daily supplications, in addition to the physical effort that is needed to achieve the above. Keeping the company of the pious is very effective in achieving these two bounties. Insha Allah we will see great results. May Allah Ta’ala‬‎ accept all our efforts and du’as. Amin al-miftah

Aoudhubillahi minahs shaitan nirrajeem Bismillahirrahmanirraheem Two Characteristics of Nafs or Ego Why do the man like prohibited acts? It can be observed that the man normally develops yearning towards the forbidden acts. There is an online game because of which many youth are committing suicide. Effective measures are being taken to stop this game but people watch with more vigor. The zeal towards the forbidden acts is in proportion to the strength to prevent these acts. Adam (AS) was prohibited from eating the fruit of a certain tree. There were many trees that he (AS) could eat from but he chose to eat from the forbidden tree. When a man is prevented from an act, he becomes greedier of that act. Careful observation show two reasons behind this human behavior: 1) The nafs or ego does not tolerate imprisonment. The nafs is already imprisoned by the physical body and when it is further constrained spiritually, it becomes furious. Voluntarily a man will stay in a house for a month but the moment he was ordered to not come out of the house, he would find it difficult to oblige even for a day as his nafs would become enraged feeling imprisoned and will pressurize him to move out of the house. 2) It is not the tendency of the nafs to obey others and it finds submission and obedience very difficult. Physically it can do the most strenuous acts but mentally it finds it very difficult to submit to any simple command. This is why the biggest religion in this world is worshiping nafs whereby people obey the nafs. In fact the people of this world can be broadly divided into two groups: One group who live by the command of the Lord and the other group who live by the command of their nafs. It is because of these two characteristics of the nafs, the man finds pleasure in forbidden acts but not in permitted acts. Growing beard is very easy and it does not utilize man’s time, energy or money and it does not even hurt his skin but he finds it difficult to grow whereas he will take much effort and spend time, money and go through the pain to cut off the beard which is forbidden. Shariah has freed man from following unnecessary customs in getting married making it easy for him but he finds it difficult to oblige. On the other hand, the man will spend time, energy and waste his hard earned money which he laboriously saved for years in following the customs to please the people suiting the desires of his nafs. Do people really get pleased? Nay! He only earns up jealous people who will harm him. He finds it easy to do the most strenuous acts which will make one wonder because it pleases nafs but the simple easy acts become difficult for him as it goes against his nafs. This is the tendency of the nafs. Go Against the Nafs and Enjoy the Jannah Right in this World Irrespective of the difficulty endured by the nafs, the struggle we put to go against the nafs to please Allah SWT is what will make us attain Jannah. When we struggle against our nafs, Allah SWT will ease our path. If we go after the desires of nafs, there is hell behind its veil and if we abide by Allah’s SWT commands, definitely it is difficult for the nafs but there is Jannah behind its veil. I am not just talking about the Jannah awaiting in the akhirah but we will be able to taste the Jannah right in this world after a period of time if we go against our nafs. When we apply medicine to the wound, initially there will be stinging pain but later we will enjoy the health. Similarly, tolerate the displeasure of nafs in the beginning and later you will enjoy the Jannah of this world. If you do not apply medicine for the wound fearing the momentary pain, the wound will start rotting from inside leading to intolerable pain. Know that if you tolerate the difficulty and displeasures of nafs for Allah SWT, it will bring in the taste of Jannah like how the medicine brings health. Sins will make the Life Hell If you want to see the life of hell, look at the lives of sinners. Depending on the depth of the sin committed, deep is the hell life of the sinner. There are countries which are called paradise of this world but their inhabitants are committing suicide. Why do they commit suicide? Their anxiety, worries and difficulties are so severe like those of inmates of hell who will cry, “Alas! We wish we are dead and become dust and extinct”. Just like these inmates of hell, the sinners of this world become exasperated desiring for death and commit suicide. Can you imagine the level of desolateness, anxiety, insecurity and worries they are experiencing in their lives? In spite of having beautiful weather, house and comforts, why do they commit suicide? Depending on the severity of sins in one’s life, he will feel the heat of the hell in his life. The heat will be less when sin is small and will be more if the sin is big but for certain sins make the life that of the hell. This is as clear as a day brought out by the sun. One cannot be deceived by huge houses, factories or cars as for sure the sins committed by a person would make his life hell. Forbear the Stinging Pain of the Nafs The Quran commands one to save himself, his women and children from the fire. This command was descended on the most intellectual people that ever came on the earth, i.e. the companions of the Prophet SAW. They were commanded to save themselves from the fire of the sins. This fire is not good for your women or children and you cannot overlook their sins. Children are unaware and ignorant of the consequences of sins meted out by their environment but they are heading towards the fire. Believing in Allah SWT and following His SWT commands will definitely be difficult for the nafs but there is health behind this stinging pain and the taste of worldly Jannah behind this difficulty. Those people who are blessed with tahajjud salah or solitude worship in the late nights and in the mornings find them more pleasurable than the tastiest food. The coolness, the tranquility and the pleasure that one feels from these ibaadat (worship) are incomparable. When Hazrat ibn Taymiyyah (RA) was imprisoned and taken towards the prison, he exclaimed, “How wonderful it would be to spend my time in prison in solitude! Now I will enjoy my time of Jannah here.” When the prison guard wondered at his words, he said, “My Jannah is in my heart and it is with me wherever I go.” Who can snatch away Jannah from the hearts granted by Allah SWT? When Allah SWT bestows one deen and purity outwardly and inwardly, he has attained the Jannah of this world. Allah SWT says that such people will have tranquility in their hearts and tranquility is experienced in Jannah too. In the Jannah of this world, the man remains peaceful all the time and in every single state. This is pleasure. So have patience over the difficulty of the nafs when obeying Allah SWT for this pain is only temporary like applying medicine on the wound which will be followed by the enjoyment of eemaan (faith). The heart might desire to backbite and see forbidden things but stop the tongue from maligning others honor through backbiting and stop the eyes from seeing forbidden things. Definitely the nafs would find it tormenting but soon you will feel the coolness. How to control the Nafs? Deal with the nafs just like how a smart patient would deal with the medicine. He aims for good health and eats the bitter medicine and if it is too bitter, he still convinces himself to consume it by adding little sweetness to it or eats something sweet immediately after the medicine so his body accepts it. Do not obey the nafs but deal with it like a smart patient. It also happens that the nafs itself would not like eating certain delicious food because it knows well that it will prevent him from enjoying all other delicious foods. So teach the nafs about the severe loss it would incur if it commits a sin and losing the blessings it is enjoying. This is how a smart believer will hold his nafs. He will fully have the control of the bridle and will not lose the rope from his hand. Sometimes he loosens the rope but will have control over it. As long as the nafs is on the straight path, he will be lenient with it and when it tries to deviate from the path, he tries to bring back with a soft approach and if it doesn’t respond well, he will bring back sternly. He will deal with the nafs like how he would deal with an ignorant wife. When she shows her weakness intellectually, he entertains her by being very considerate. When a wife becomes disobedient, the husband first advices her gently and if the advice fails, he keeps her away from him on the bed and if she still persists in her behavior, he becomes little stern on her. There is no whip greater than firm determination to control the nafs. Be determined that you will not disobey Allah SWT and there is no better whip than determination for the nafs. Let Allah SWT grant His divine help to lead a life pleasing to Him SWT. Ameen -Sheikh Maulana Abdus Sattar (DB): Morning Tarbiati Majlis-29th September 2017.

@Bint e Aisha @ummtaalib Interview with my Teacher, Ustadh Samir Ismail The Revert Experience: Real Challenges, Real Advice (Part 1) New Muslim Essentials: Qur’an, Salah, and First Steps (Part 2) Why Tablighi Jamaat Changed in America? (Part 3)

Welcome to the forum Which part are ypu finding confusing?

Al Hadiyyato Linnisa Maulana Muhammad Ebrahim Palanpuri Certain Islamic laws are meant exclusively for women. Most of our women are ignorant of these laws while some because of their modesty and shyness are prevented from asking others about these laws. Unfortunately, men also pay very little attention to such, laws. I have tried to explain the laws in very simple language. If you still have any difficulties then you should enquire from an Âlim if there is one amongst your mahram. If there is none, then you should ask your husband or any mahram to enquire from an Âlim to explain it properly to you and you can then explain it to the other ladies. This booklet has been prepared specially for women but a few laws are applicable to men and it is, therefore, advisable that men should also read the booklet and understand the laws because it is also their responsibility to explain these laws to their womenfolk. It is important that the ladies keep this booklet safely in their possession. (From the Concluding Note of the book) Download HERE

As-Salaam alaikum, Says the Noble Prophet, Sallallahu alaihi Wasallam:-- "Surely Allah has chosen 4 sentences from all speech- (1) Subhanallah (2) Alhamdulillah (3) La-ilaha il-Lallah (4) Allahu Akbar So whoever says 'Subhanallah' 20 good deeds are written for him (her) and 20 bad deeds are omitted from his account. And likewise for 'Allahu Akbar' and La-ilaha il-lallah.' And whoever sincerely says 'Alhamdulillahi Rabbil Alameen' 30 good deeds are written for him and 30 bad deeds are omitted from his account.'' (Reported in Musnad Imam Ahmad).

Best thing I have witnessed in my life so far alhamdulillah.

Principles of Tasawwuf: 308: Strive against the lower self for the sake of the Lord of the Worlds and be endowed with the stations of certainty: 309: fear (Allah), hope (in Allah), thankfulness (to Allah), patience (with trials and staying away from sins), repentance, abstinence (preferring Allah over this dunya), dependence (on Allah), contentment (with the decree of Allah), and love (for Allah).

Shu‘bah narrated from Hishām who said Qatādah reported on the authority of Yūnus ibn Jubair: شُعْبَةُ، وَهِشَامٌ: عَنْ قَتَادَةَ، عَنْ يُوْنُسَ بنِ جُبَيْرٍ، قَالَ: We were with Jundub b. ‘Abdillâh Al-Bajalî رضي الله عنه I asked him, “Advise us.” He said: “I advise you to fear Allāh ﷻ and obey Him (taqwā) And I advise you to adhere to the Qur’ān, For it is a light in the dark night and a guidance during the day, So implement it no matter how much struggle and poverty you have to face. If a calamity befalls you, put your wealth forward to protect your religion, And if the calamity continues, put forward your wealth and your life to save your religion [but never risk your religion], For the ruined is he whose religion is ruined, And the looted is he whose religion is taken. And know that there is no poverty after Paradise, And no riches after the Fire.” [Siyar Aʿlām ʿl-Nubalāʾ 3/174]

Taken from "Etiquettes of Social Life" by Shaykh Ashraf Ali Thanvi (rahimahullah) PDF

FREE ASSOCIATION AND PRAYER In therapy we use a technique called free association, a practice in psychoanalytic therapy, which is to let the client share thoughts, words, and anything else that comes to the mind freely. Now, the benefit of this is to help clients understand what they really think and feel about themselves, others, and the situations they are experiencing versus what they tell themselves they think and feel, in an atmosphere of non-judgmental curiosity and acceptance. A powerful experience! Now, I've been thinking about the concept of 'Dua' in our beautiful religion, and how similar it is to free association in psychoanalytic therapy. When we make dua to Allah; with our hearts, we are talking to Allah about our thoughts, worries and stressors. When talking to him we are our authentic selves, not the self we show to the world but our true self. We talk to him about our mistakes, insecurities, challenges and things that we find difficult to even speak about with others. We feel safe, held, accepted in a non-judgmental environment. We understand our problems better and feel at peace. How content and relieved do we feel after we talk to Allah with our hearts! A sense of healing! We are instilled with hope, strength and courage. Alhamdulillah This is the beauty of Dua. He listens and responds beautifully, in ways we just haven't really understood. Subhanallah! "And your Lord says, “Call upon Me; I will respond to you.” (Surat Ghafir: 60) Taken from Quotes from Therapy on Instagram https://instagram.com/quotesfromtherapy?igshid=q5qxfx0viopy

Wa iyyaki, Aapa. The notes indicate that "this du’aa is a part of one comprehensive du’aa that Prophet Muhammad ﷺ said at the end of his nightly Tahajjud salaah." Someone asked me about this today and even shared the link - may Allah Ta'aala reward them for every good supplication made as a result of their efforts - which He made a means for this effort - and may He include them and us all in the good supplications of His pious servants. Ameen.

Click here for more definitions by ibn Qayyim (Rahimahullah) and ibn Juzzay (Rahimahullah) Levels of Taqwa

Narrated Al-Bara' bin `Azib: Allah's Messenger (ﷺ) said, "O so-and-so, whenever you go to your bed (for sleeping) say, 'O Allah! I have surrendered myself over to you and have turned my face towards You, and leave all my affairs to You and depend on You and put my trust in You expecting Your reward and fearing Your punishment. There is neither fleeing from You nor refuge but with You. I believe in the Book (Qur'an) which You have revealed and in Your Prophet (Muhammad) whom You have sent.' If you then die on that night, then you will die as a Muslim, and if you wake alive in the morning then you will receive the reward." Bukhari "‏ يَا فُلاَنُ إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَقُلِ اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَوَجَّهْتُ وَجْهِي إِلَيْكَ وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ‏.‏ فَإِنَّكَ إِنْ مُتَّ فِي لَيْلَتِكَ مُتَّ عَلَى الْفِطْرَةِ، وَإِنْ أَصْبَحْتَ أَصَبْتَ أَجْرًا ‏"‏‏.‏

Does acid reflux break the fast? Q. I have reflux in pregnancy but I'm trying to fast today and it's already came up my throat twice. will my fast be accepted? (Question published as received) A. An Acid reflux occurs when part of the stomach contents travels back up the oesophagus (sometimes into the throat and even into the mouth). Acid reflux happens unintentionally/involuntarily. If one experiences acid reflux whilst fasting, the fast will only break if the contents enter the mouth and is then swallowed intentionally. If the contents enter the mouth and is swallowed involuntarily or spat out, the fast will not break. (Kitaabul Fataawa 3/389) In any event, the fast will not be effected if it does not reach the mouth or if it is not swallowed. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Part Thirty Nine Appointment as the Khalifah (continued) After Hazrat Zubair (radhiyallahu ‘anhu) made his right over to Hazrat ‘Ali (radhiyallahu ‘anhu), Hazrat Sa’d (radhiyallahu ‘anhu) made his right over to Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu), and Hazrat Talhah (radhiyallahu ‘anhu) made his right over to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) also forewent his right, leaving the Khilaafah between Hazrat ‘Ali (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu). Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) then asked Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and Hazrat ‘Ali (radhiyallahu ‘anhu) if they would allow him to pass the decision as to which one of them would be the Khalifah. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and Hazrat ‘Ali (radhiyallahu ‘anhu) agreed to his proposal and also pledged that they would wholeheartedly abide by his decision. The members of the Shura then dispersed. Thereafter, for the next three days and nights, Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) approached the people of Madinah Munawwarah, asking them who they felt should be appointed as the Khalifah. He also approached the eminent and prominent personalities of Madinah Munawwarah, at times, individually, and at times, collectively. He discussed the matter with some openly and others secretly, in accordance to what he felt most appropriate. He also enquired regarding the opinion of the womenfolk and the children of Madinah Munawwarah, as well as the travellers and Bedouins who came to Madinah Munawwarah during these three days. Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) barely slept during these three days and nights. Instead, he remained engaged in salaah, du‘aa, istikhaarah and consulting the people. After the three days elapsed, the outcome of his enquiry was that the people felt that though both were worthy of the Khilaafah, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was more worthy as the people did not see anybody equal to him. (To be continued insha Allah) (Al-Bidaayah-wan-Nihaayah vol. 7 pg. 296-297)

Walaikumus Salam The floor will be considered pure unless you've seen some impurity and you are certain that it is impure. There is a maxim in jurisprudence: اليقين لا يزول بالشك "Certainty is not dispelled by doubt." Also a similar question was asked in this thread to which Mufti Abuhajira answered: Allah ta'ala knows best.

Ibn Masood (r.a) was asked, "How would you welcome the month of Ramadhaa?" He replied, "None of us (Sahaba) had the audacity to start the month of Ramadhaan whilst there was a grain of jealousy in his heart." (Lataaif al-Ma'arif)

Question Can we follow more than one scholar in islam? Answer Bismillahi Ta'ala, Walaikum Assalam Warahmatullah, There is a statement in arabic which says, "For every field has its people". While we understand that it is most safe to restrict oneself to one scholar and follow him, yet if one has access to multiple scholars then there is nothing wrong with seeking a scholar of expertise in that particular field. For example, if one has to go to a doctor, then one cannot simply stick to one General Practitioner. Instead, one will need to seek out the doctor who specializes in the field for which a medical advice is needed. Hence for a heart disease, it would not serve to seek out a neurologist. In other terms, if you are looking for guidance in food items and their halal and haram status then it would be beneficial to seek out scholars who do not only understand the fiqhi aspects of halal and haram food, but also has the ability review his judgement based on industrial practices in that field. Similarly, if you are looking for guidance in marital dispute, it will best help if you approach a scholar who specializes in mediation and dispute counseling. Do not confuse this with the issue of following only one madhab (school of methodology). There are four major schools of methodology; Hanafiyyah, Malikiyyah, Shafi'iyyah and Hanbaliyyah. It is best to restrict oneself in following one of these schools and not mix and match. To understand this restriction, revert to the same example given above about seeking out a doctor for medical guidance. While you choose specific specialists to guide you in your medical diagnosis, you stick to the same methodology of medicine. If you choose a mode of medical treatment such as allopathy (general secular medical treatments) for your ailment, then you do not mix it with homeopathy or acupuncture medicine. Similarly, if you have chosen to follow one of four schools in fiqh, then it is equally detrimental to mix and match for your soul as it would be to mix and match medical treatments for your body. So while within the hanafiya school, you may choose different scholars based on their expertise or base on your reliance on those scholars within the hanafiya school. Wallahu A'lam, Mufti Faisal al-Mahmudi Fatwa.ca

When we think of a religious person who Allāh loves, we tend to think of a man who has a beard, wears an 'imama and a juba, always lives in the mosque, constantly prays, fasts and recites the Qur'an. But you know who we tend to forget that Allāh loves? ▪The mother who manages to get up for Fajr despite sleeping less than an hour because her baby was up all night. ▪The young person who is fighting depression but still musters the strength to get through the day because of a belief that he has in Allāh. ▪The woman who has to speed through her prayer because her little one is crying. ▪The man who lays down the mat and prostrates whilst at work. ▪The lady who wears the hijab correctly in public despite the pressures. ▪The student who lowers his gaze in an environment in college and university because he is conscious of Allāh. ▪The individual who wants to fast throughout the month but his medical situation doesn't allow it. ▪The one who leaves the house in the morning to earn halal so he can feed the family and look after the kids. ▪The guy who leaves what he used to do because it was wrong and returns to Allāh in remorse such that he often feels down. ▪The one who can barely recite a page of the Qur'an and doesn't have a great voice but still sits there and tries. ▪The people who didn't know anything about religion until later on in life but still have the power to humble themselves and seek knowledge. Piety has many forms and comes in different shapes If we are obeying Allāh in whichever way we can, then be pleased and know that Allāh loves us. Something small for one man is like climbing a steep mountain for another, and Allāh knows that. He won't let the tears, the tiredness, the effort, the good intentions and the striving go to waste. Allah bless us all with His love.

Guidelines on Preparing a will and testament Islamically Answered by Shaykh Muhammad ibn Adam al-Kawthari Can you please provide me with general guidelines that would help me prepare my last Will and testament according to Islamic law? Answer: In the name of Allah, Most Compassionate, Most Merciful, Writing and preparing a Will is undoubtedly very important, especially in non-Muslim countries, insuring that upon death, one’s wealth and assets are distributed according to Shariah. There are a number of Islamic texts, both in the Qur’an and Sunnah, which point to the importance of Will-making, for example: Sayyiduna Abd Allah ibn Umar (Allah be pleased with them both) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “It is not befitting for a Muslim who has something to make a Will of, to remain for two nights without having one’s last Will and testament written and kept ready with one.” (Sahih al-Bukhari, no: 2587) The narrator of this Hadith (Abd Allah ibn Umar ibn al-Khattab) stated after hearing this from the Messenger of Allah (Allah bless him & give him peace): “I did not let even one night pass by except that my Will would be kept by me.” (Musnad Ahmad, 2/4) Making a Will becomes even more important in non-Muslim countries, such as the United Kingdom and US. The reason being is that, failing to leave a valid written Will can result in the law of the land deciding on how your estate is to be distributed, which obviously will not be in accordance with Shariah (Islamic law). Therefore, it is essential that all Muslims leave a valid written Will. Those who have, as yet, not made a Will should haste and prepare a Will. Writing a Will is not only for old people, rather all those who have reached puberty should quickly get their Will prepared, for there is no guarantee of when one will die. Below are simple and brief guidelines with regards to preparing and writing a Will in the West: The first and foremost aspect worth noticing here is that many Muslims are mistaken in believing that, writing a Will means distributing one’s wealth and estate amongst the inheritors during one’s lifetime. This is incorrect, as making a Will does not mean one must divide one’s wealth amongst the various inheritors in one’s life; rather, one must merely stipulate in the Will that “upon my death, my executors will distribute my wealth according to Shariah”. One may also state that this will be determined by a local Muslim scholar or Mufti, who will be contacted and appointed by my executors upon my death. The reason behind this is that the inheritance portions have been determined and allotted by Allah Most High in the Qur’an. These portions vary according to who is alive at the time of one’s death. Death with leaving parents behind will differ from passing away after the parents have passed away, in that the inheritance portions will be different in both cases. As such, one cannot determine in one’s lifetime as to how much percentage of one’s wealth will be exactly allocated to each individual, for one is unaware who will be alive at the time of one’s death. Even the death of one person can make a big difference in the division and distribution of the estate. The beauty of Shariah is its simplicity and certainty. When you are writing your Islamic Will, you do not have to try and figure out which of your relatives will still be alive when you die in order to make sure that they will receive something. Whoever administers your estate will ascertain (in collaboration with a knowledgeable scholar) which of your relatives are still alive and what fixed shares they are automatically entitled to inherit by applying the criteria of Shariah. Moreover, it is unlawful and invalid to make a bequest (Wasiyya) in favour of an individual who automatically is entitled to receiving a share of the estate, such as one’s spouse, children and parents, etc. The Messenger of Allah (Allah bless him & give him peace) said in his historic sermon (khutba) of his farewell hajj (haj al-Wada’): “Verily Allah has given each rightful person their right, thus there is no bequest in favour of a inheritor.” (Sunan Tirmidhi, no: 2120, narrated by Sayyiduna Abu Umama al-Bahili) The meaning of this Hadith is that Allah Almighty has already fixed and allotted the shares of those who are entitled to inherit from one’s estate. As such, if one was to make a Will in their favour, one will be going against the shares fixed for them in the Qur’an and Sunnah. However, if one wished to make a bequest/Will for a non-relative, or for a charity, then this would be allowed (and rewarded), but only up to a third of one’s total wealth. The remaining two thirds will be left to be distributed amongst the relatives according to the fixed shares prescribed by Allah Most High. If one does not make a bequest of up to one third of the estate, then all of the estate will be divided between the surviving relatives. The Messenger of Allah (Allah bless him & give him peace) forbade from making a bequest of giving one’s wealth in charity which is more than one third, and regarding a third also, he stated: “And a third is also more (although permissible)”. (Sunan Tirmidhi, no: 2116) The second point to remember here, which is very important, is that one must distinguish between a bequest/Will (wasiyya) and a gift (hiba). Many people fail to differentiate between the two, thus a grave error is committed. What a person gives to another in one’s lifetime is considered a “gift” whilst attributing the giving of something after one’s death is a “bequest or Will (Wasiyya)”. For example, if I give my house to a friend whilst I am alive, then that will be a gift, but if I was to say that my friend will take ownership of my house after I pass away, then that is a bequest. At times, one would like to distribute one’s estate amongst the children whilst one is alive. This will be valid provided it is given as a gift and not a bequest, because to make a bequest (or Will) for a relative who already qualifies to inherit is invalid, as mentioned previously. As such, if one desires to distribute the estate amongst the children whilst one is alive, then it does not have to be in accordance with the Shariah laws of inheritance, for it is merely a gift. However, the question arises as to whether it is necessary to distribute the estate equally between the children? The answer to this is that it is permissible to give the male children twofold of that given to the female children, as it would have been distributed as inheritance. It is also permissible to give all the children, male and female, equal shares. However, to give less than this to the daughters or to completely deprive them of any share, or to be unjust in the distribution of the wealth among the sons, without a valid Shar’i reason, is considered to be blameworthy and sinful. One will be sinful for favouring one child over the other, although the gift will stand as valid. Yes, if there is an Islamically valid reason, such as one child being extremely disobedient or involved in open sinning, it would be permitted to give him/her less. (See: Radd al-Muhtar) A point worth noting here is that Islamically a gift is only valid and complete when the one to whom the gift is given, takes full ownership and possession of the item. Merely, registering it on one’s name is of no consequence in Shariah, hence the gift will be considered invalid. The possession in houses and properties will be established by the giving of keys, removing of furniture, and leaving no obstacles for the one whom the gift is given to come and reside in the property. Many times it is observed that the father only verbally says that this is your house, but he himself resides in the house and it is considered to be his. This will not be a valid gift. A gift is such that if the son was to say to the father: you must move out, he moves out without any hesitation, and it is completely understood to be the son’s house. Thirdly, there is the issue of the husband and wife. If the house is solely owned by the husband, then upon his death, it would be distributed among all the inheritors. Many times it is observed that years pass by after the husband’s death and the inheritance is not distributed. The deceased’s wife and some children keep residing in the house without even thinking about distributing it. This is a grave sin committed by all those who overlook this great injunction of Shariah. If the house was jointly owned by the couple, then in the event of one of the spouse’s death, half of the house will remain in the ownership of the other spouse, and the remaining half will be distributed. Thus, it would be wise for the couple to have joint ownership of the house. This also should be made clear to all the children, for being negligent in this regard brings about disputes and problems. Note that if the inheritors give their consent in their mother or father residing in the house, then this is permissible. However, what is necessary is that the shares are distributed, and then they may give their consent in allowing their mother or father to reside. However, one must be extremely precautious here, for all the inheritors must consent to this from their heart and must not be pressurised into it. If even one inheritor disagrees, his/her share will have to be given to him/her. The fourth point to note with regards to inheritance is that at times the deceased makes a unlawful and invalid bequest, such as saying that, my eldest son will take such and such property, the other such and such, my daughter will take the house, etc. In this case, it will be unlawful (Haram) and a grave sin for the relatives to distribute the inheritance according to the bequest made by the deceased. The estate must be distributed in accordance with the Qur’an and Sunnah. Finally, one must make sure that one’s Will meets the requirements of the law of the land, for failing to do this may well render one’s Will invalid. So in order to ensure that one’s assets are distributed in accordance with the Shariah after one’s death, one must write a Will, and that “Will” must comply with the requirements of the country one is residing in. Therefore, it is advisable that one seeks the advice of an expert practicing Muslim solicitor. Having understood the above general guidelines regarding Will-making, let us now look at how an Islamic Will is written. Normally when making a Will, one would stipulate the following: Revoking of all previous Wills. Naming the executors of the Will. Payment of funeral and burial expenses. Payment of all debts connected to the servants of Allah: After one’s death, paying off one’s debts is given primary consideration. Thus, one’s leftover wealth will first be utilized in repaying the debts, and then the remainder, if any, will be distributed amongst the inheritors according to the Shariah. Note that this is with regards to debts payable to the servants of Allah (and not with regards to liabilities due by Shariah, such as unpaid Zakat, etc). Also, there is no condition here of it being from only one third of one’s wealth. Payment of any bequest (Wasiyya): This refers to any religious liabilities, such as unpaid Zakat, Fidya for Salat, etc, and also anything that one would like to give in charity. However, the condition here is that this is only permissible from one third of one’s wealth. It is worth remembering here that along with one’s written Will, one should have a separate document stipulating the number of unperformed prayers, missed fasts, unpaid Zakat, unperformed Hajj, any other religious obligations and debts payable to the servants of Allah. One must strive in accomplishing these obligations in one’s life, and make the necessary amendments to the document whenever an obligation is fulfilled. For example: One had 500 unperformed prayers. In such a case one should stipulate this in the document. Thereafter, whenever, a prayer is made up, it should be deducted from the total of 500. This “important” document should be attached with the Will in order to let the relatives know of one’s obligations and liabilities after one’s death. Distribution of the remaining two thirds of one’s estate (or full, if one does not include no. 5) among the inheritors in accordance with Sunni Islamic law, and in consultation with a qualified local scholar or Mufti. Signing of the document by both the Will-maker and the relevant witnesses. Finally, the responsibility of the relatives is that they haste in distributing the estate of the deceased as quick as humanely possible. Being negligent in this regard will be highly sinful. All the inheritors will be jointly responsible for this distribution. Also, when totalling the deceased’s assets, the inheritors must include every big and small item left behind by the deceased at the time he/she passed away, which includes Properties, house, car, financial instruments, cash, gold, silver, clothes, furniture, etc. At times, people overlook small items and give them away in charity without the prior consent of all the inheritors, which is unlawful (haram). The permission and full consent of all the inheritors must be sought before giving away any item to anybody. I hope the above has been helpful in simplifying the laws governing the great responsibility of Will-making and inheritance. May Allah Almighty forgive our shortcomings and keep us steadfast on his Deen, Ameen. And Allah knows best. Muhammad ibn Adam al-Kawthari Darul Iftaa, Leicester, UK Source

Thank you for correcting me. :) I updated my comment.

Seeking fame: Bishr ibn al-Haarith said: لا يَجِدُ حَلاوَةَ الآخِرَةِ رَجُلٌ يُحِبُّ أَنْ يَعْرِفَهَ النَّاسُ "A man who loves to be known by the people will not taste the sweetness of the hereafter" Source: Siyar A`lam al-Nubala' May Allah سبحانه وتعالى grant us sincerity in our sayings and actions.