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  1. How to create harmony in a marriage Question Is this narration authentic: عَنِ الثَّوْرِيِّ، عَنِ الْأَعْمَشِ، عَنْ أَبِي وَائِلٍ قَالَ: جَاءَ رَجُلٌ مِنْ بَجِيلَةَ إِلَى عَبْدِ اللَّهِ، فَقَالَ: إِنِّي قَدْ تَزَوَّجْتُ جَارِيَةً بِكْرًا، وَإِنِّي قَدْ خَشِيتُ أَنْ تَفْرِكَنِي، فَقَالَ عَبْدُ اللَّهِ: إِنَّ الْإِلْفَ مِنَ اللَّهِ، وَإِنَّ الْفَرْكَ مِنَ الشَّيْطَانِ، لِيُكَرِّهَ إِلَيْهِ مَا أَحَلَّ اللَّهُ لَهُ، فَإِذَا أُدْخِلَتْ عَلَيْكَ فَمُرْهَا فَلْتُصَلِّ خَلْفَكَ رَكْعَتَيْنِ، قَالَ الْأَعْمَشُ: فَذَكَرْتُهُ لِإِبْرَاهِيمَ، فَقَالَ: قَالَ عَبْدُ اللَّهِ: وَقُلِ: اللَّهُمَّ بَارِكْ لِي فِي أَهْلِي، وَبَارِكْ لَهُمْ فِيَّ، اللَّهُمَّ ارْزُقْنِي مِنْهُمْ، وَارْزُقْهُمْ مِنِّي، اللَّهُمَّ اجْمَعْ بَيْنَنَا مَا جَمَعْتَ إِلَى خَيْرٍ، وَفَرِّقْ بَيْنَنَا إِذَا فَرَّقْتَ إِلَى خَيْرٍ Answer Translation Abu Wail (rahimahullah) narrates that a man came to ‘Abdullah ibn Mas’ud (radiyallahu’anhu) from Bajilah and said: ‘I am marrying a virgin girl, and I fear that she may dislike me, so ‘Abdullah mentioned: ‘Love is from Allah, and dislike is [caused] from Shaytan so he may make unattractive what Allah has made permissible for a person. When she enters, command her to perform two rak’ats behind you.’ A’mash (rahimahullah) said, I mentioned this to Ibrahim (Nakha’i), so he said, ‘Abdullah ibn Mas’ud also said: ‘and say [in du’a after the salah]: O Allah grant me barakah in my family, and grant them barakah from me, O Allah grant me [sustenance, children etc] from them, and grant them the same from me, O Allah keep us together for as long as you do, with goodness, and when you separate us, let it be towards good [conditions that follow].’ Transliteration of this du’a: Allahumma barikli fi ahli, wa barik lahum fiyya. Allahummar zuqni minhum, war zuqhum minni. Allahummaj ma’ baynana ma jama’ta ila khayr, wa farriq baynana idha farraqta ila khayr. Authenticity This narration is recorded with several chains from Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu’anhu) and is classified as authentic. (Musannaf ‘Abdur Razzaq, Hadith: 10460, 10461 and Al-Mu’jamul Kabir, Hadith: 8993.Also see Majma’uz zawaid, vol. 4 pg. 292) Note: There is no harm in doing this even long into one’s marriage, and should not only be understood as a deed for the first meeting with one’s wife. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers
  2. Balancing Kinship And Purdah

    Importance of Observing Purdah Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Among the things that the Sahaabah (radhiyallahu ‘anhum) enquired from Nabi (sallallahu alaihi wa sallam) was a woman’s relationship with her brother-in-law. Nabi (sallallahu alaihi wa sallam) replied that he (the brother-in-law) is death. We tend to restrict purdah to outside the home, but in the home we leave out these aspects. There is free mixing between cousins, brothers-in-law and sisters-in-law etc. We do not understand the harms and consequences that arise from this. The children need to be educated regarding the laws of purdah. If nobody speaks about these aspects now, then the consequences are serious. If it’s not in school then it will be through the media and internet that they will become enticed with all sorts of related evils. ihyaauddeen.co.za
  3. Do you have a Question?

    Do you have a question? If so, please do ask here by opening a new topic and inshaa-allaah it will be answered by a Scholar
  4. Hazrat Sa’d (radhiyallahu ‘anhu)

    Part Eleven Guarding Rasulullah (sallallahu ‘alaihi wasallam): Hazrat ‘Aa’ishah (radhiyallahu ‘anha) narrates: After migrating to Madinah Munawwarah, on one occasion, Rasulullah (sallallahu ‘alaihi wasallam) could not fall asleep during the night (out of fear that the enemy would attack him). It was then that Rasulullah (sallallahu ‘alaihi wasallam) said, “If only there was a pious person to guard me tonight.” While we were in that condition, we heard the sound of weapons. Rasulullah (sallallahu ‘alaihi wasallam) asked, “Who is there?” The person replied, “Sa’d bin Abi Waqqaas (radhiyallahu ‘anhu).” Rasulullah (sallallahu ‘alaihi wasallam) asked him, “What has brought you here?” Hazrat Sa’d (radhiyallahu ‘anhu) replied, “I feared for your life, O Rasulullah (sallallahu ‘alaihi wasallam), and so I have come to guard you.” Hearing this, Rasulullah (sallallahu ‘alaihi wasallam) made du‘aa for him and thereafter fell asleep. (Sunan Tirmizi #3756, Fat-hul Baari 6/96) Hazrat ‘Aa’ishah (radhiyallahu ‘anha) narrates: Rasulullah (sallallahu ‘alaihi wasallam) would be guarded (by the Sahaabah (radhiyallahu ‘anhum)) until the following verse of the Qur’aan Majeed was revealed: وَ اللّٰہُ یَعصِمُکَ مِنَ النَّاسِ ؕ And Allah Ta‘ala will protect you from the (harm of the) people When the above verse of the Qur’aan Majeed was revealed, Rasulullah (sallallahu ‘alaihi wasallam) mentioned to the Sahaabah (radhiyallahu ‘anhum), “O people! Depart, as Allah Ta‘ala has granted me His divine protection.” (Sunan Tirmizi #3046) Source: Whatisislam.co.za
  5. Section on Khushu’ from Ma’ariful Qur’an – a must read! Khushu’: The Humbleness of Heart Verse 45 (Surah Baqarah) speaks of the humble in heart. The “humbleness of heart” (Khushu‘), which the Holy Qur’an and the Hadith speak of, connotes a restfulness of heart and humility arising out of the awareness of Allah’s majesty and of one’s own insignificance in comparison to it. This quality, once acquired, shows its spiritual fruitfulness in making the obedience to Allah and submission to Him easy and pleasant for one; sometimes it reflects itself even in the bodily posture and appearance of the man who has acquired it, for such a man always behaves in a disciplined and polite manner, is modest and humble, and seems to be “broken-hearted”, that is to say, one who has lost all vanity and self-love. If a man does not bear genuine humility and fear of Allah in his heart, he does not, with all his external modesty and downcast looks, really possess the quality of Khushu’ (humbleness of heart). In fact, it is not proper even to show the signs of Khushu’ in one’s behavior deliberately. On seeing a young man sitting with his head bowed down, the rightly-guided Khalifah Sayyidna ‘Umar said: “Raise your head! Humbleness of heart is in the heart.” Ibrahim Nakha’i has said: “Humbleness of heart does not mean wearing rough clothes, eating coarse food and keeping the head bowed down. Humbleness of heart is to treat the high and the low alike in matters of truth, and to keep the heart free to devote itself entirely to Allah and to the performance of what Allah has made obligatory for you.” Similarly, Hasan of Basra has said : “The Caliph ‘Umar would speak loudly enough to be heard, whenever he spoke, would walk swiftly, whenever he walked, and would strike forcefully, whenever he struck a man. All the same, he undoubtedly was a man with a real humbleness of heart.” In short, wearing deliberately and by one’s own choice, the looks of a man who possesses the humbleness of heart is a kind of self-delusion and a ruse of Satan, and hence reprehensible. But if a man happens to manifest such signs without knowing it, he can be excused. (Qurtubi) Let us add that there is another word - Khudu’ - which is often used along with Khushu’, and which appears several times in the Holy Qur’an as well. The two words are almost synonymous. But the word Khushu’, according to its lexical root, refers to the lowering of the voice and of the glance when it is not artificial but arises out of a real modesty and fear of Allah – for example, the Holy Qur’an says: “Voices have been hushed” (20:108). On the other hand, the word “Khudu’” refers to the bodily posture which shows modesty and humility – for example, the Holy Qur’an says: “So their necks will stay humbled to it.” (26:4) We must also define as to what, in the eyes of the Shari’ah, the exact position and value of Khushu’ is with regard to Salah. The Holy Qur’an and the Hadith repeatedly stress its importance as in: “And perform the prayer for the sake of My remembrance.” (20:14) Obviously, forgetfulness is the opposite of remembrance and hence the man who becomes unmindful of Allah while offering Salah, is not fulfilling the obligation of remembering Allah. Another verse says: “Do not be among the unmindful.” (7:205) Similarly, the Holy Prophet has said: “The Salah simply means self-abasement and humility.” Says another hadith: “If his prayers do not restrain a man from immodesty and evil, he goes farther and farther away from Allah.” Salah offered unmindfully does not obviously restrain man from evil deeds, and consequently such a man goes farther and farther away from Allah. Having quoted these verses and ahadith in support of other arguments in his Ihya’ al-’Ulum, Imam al-Ghazali suggests that Khushu’ must then be a necessary condition forSalah, and that its acceptability must depend on it. He adds that, according to the blessed Companion, Mu’adh ibn Jabal and jurists as great as Sufyan al-Thawri and Hasan al-Basri, Salah offered without Khushu’ is not valid. On the other hand, the four great Imams of Islamic jurisprudence and most of the jurists do not hold Khushu’ to be a necessary condition for Salah. In spite of considering it to be the very essence of Salah, they say that the only condition necessary in this respect is that while saying Allahu Akbar at the beginning of the prayers one should turn with all one’s heart to Allah, and have the intention (niyyah) of offering the prayers only for the sake of Allah; if one does not attain Khushu’ in the rest of the prayers, one will not get any reward for that part of the prayers, but, from the point of view of Fiqh(jurisprudence), one will not be charged with having forsaken Salah, nor will one be liable to the punishment which is meted out to those who give up prescribed prayers without a valid excuse. Imam al-Ghazali has provided an explanation for this divergence of view. The Fuqaha(jurists), he points out, are not concerned with inner qualities and states of the heart (Ahwal), but only enunciate the exoteric regulations of the Shari’ah on the basis of the external actions of men’s physical organs – it does not lie within the jurisdiction of Fiqhto decide whether one will get a reward for a certain deed in the other world or not. Khushu’ being an inner state, they have not prescribed it as a necessary condition for the total duration of Salah, but have made the validity of the prayers depend on the lowest degree of Khushu’ - turning, as one begins the prayers, with one’s heart to Allah and having the intention of only worshipping Him. There is another explanation for not making Khushu’ a necessary condition for the total duration of the prayers. In certain other verses, the Holy Qur’an has clearly enunciated the principle which governs legislation in religious matters: nothing is made obligatory for men that should be beyond their endurance and power. Now, except for a few gifted individuals, men in general are incapable of maintaining Khushu’ for the total duration of the prayers; so, in order to avoid compelling men to a task they cannot accomplish, the Fuqaha’ have made Khushu’ a necessary condition only for the beginning of the prayers, and not for the whole duration. In concluding the discussion, Imam al-Ghazali remarks that in spite of the great importance of Khushu’ one can depend on the infinite mercy of Allah, and hope that the man who offers his prayers unmindful will not be counted among those who give up the prayers altogether, for he has tried to fulfil the obligation, has turned his heart away from everything to concentrate his attention on Allah even for a few moments, and has been mindful of Allah alone at least while forming his intention for the prayers. Offering one’s prayers in this half-hearted manner has, to say the least, the merit of keeping one’s name excluded from the list of those who habitually disobey Allah and forsake the prescribed prayers altogether. In short, this is a matter in which hope and fear both are involved there is the fear of having incurred punishment as well as the hope of being ultimately forgiven. So, one should try one’s best to get rid of one’s laziness and indifference. But it is the mercy of Allah alone which can help one to succeed in this effort.
  6. Arsonist or Fire Fighter? This world is a coin. It has two faces. Both joined together but both different; often the opposite of one another. I am speaking about social media, the coin which on one side has convenience, communication and companionship and on the other, lies, ignorance and hatred. Both made possible by technology which like all technology is value neutral. What we forget is that technology is a knife, which in the hands of a surgeon, can save a life, while in the hands of Macbeth, took one. One of the plagues of our times is what is being called ‘Fake news’. News with a spin has been around for a long time. The days when journalists were the conscience of society, warriors for justice and the shield of the downtrodden, are long gone. Most journalists are today the willing slaves of their employers and news channels are really ad agencies creating sales spiel. Truthfulness, veracity, integrity and courage have all been sacrificed at the altar of TRP ratings or political leanings. Spin doctors rule the roost. Sales figures are the ultimate criterion for all decision making. Truth be damned. I am reminded of the story of a farmer named Donald who had a donkey which was old, stubborn and lazy. The man got so sick of that donkey that he decided to sell it. Sunday was the market day and so he took his donkey to the market to sell it. As Donald was standing there, a man came and asked him, ‘How much for this donkey?’ Donald replied, ‘One hundred dollars.’ ‘It looks like a fine donkey. Good, here’s the money. Let me have him.’ ‘Please wait a minute’, said Donald. ‘I am an honest man. I must tell you about this donkey before you take him home. He is old, stubborn and lazy. If you still want him, he is yours.’ The man looked at Donald and said, ‘There are very few people like you in the world, who have the integrity to speak the truth even at their own cost. I greatly appreciate your honesty and will always remember this meeting of ours. Let me see if I can find another donkey. I don’t think I can afford this one.’ This story repeated all day. At the end of the day, Donald had a host of pleasant memories of the good things people told him but he still had his donkey. Sadly, he started to wind his way home with his donkey on its lead. As he was about to leave the market area, a man came up to him and said, ‘Sir, I am an agent. I sell livestock. I have been watching you all day. I appreciate your honesty but please allow me to tell you that you, will never be able to sell that donkey. I suggest instead, that you allow me to sell the donkey and I will charge you a 10% commission. I am a professional and I have a very good track record. You can ask anyone about me.’ Donald was happy to hear this but said to the agent, ‘I am happy to accept your offer, but I have one condition. You must tell the people about this donkey. I don’t want anyone to buy this donkey under any false impression. It is old, lazy and stubborn and I want whoever buys it, to know this. If you are willing to accept this condition, then I am willing to accept your offer.’ The agent agreed to the condition and promised to pick the donkey up the following Sunday. Next Sunday the agent arrived early in the morning and led the donkey away to the market. A little later, Donald also decided to go to the market so that he could take the sale proceeds from his donkey and buy another one, because he needed a donkey for his work. As he arrived there, he saw the agent standing on a soap box, with many donkeys tethered behind him and a big crowd of people surrounding him. The man was auctioning the donkeys. Donald joined the crowd, standing at the back where he could get a place. ‘Ladies and gentlemen’, shouted the agent. ‘You saw those before you, buy some excellent donkeys. Many of you bid for them but couldn’t get them. But please don’t worry, I now have a donkey for you which excels them all. But before I open the bidding, please allow me to tell you something about this exceptional animal. He is so special that I hesitate even to call him an animal. He is the greatest donkey that I have ever known in my long years in this profession. He is a donkey with three very special qualities. The first quality is that he has a lot of life experience. He has seen life. He has seen its ups and downs, its joys and tragedies. He knows the morning mists and orange dusks, the turn of the seasons and the fall of rain. He has seen kings and kingdoms, rise and fall and through all this, he learned, he reflected and he accumulated wisdom. As I said, he has a lot of life experience. His second quality is that he has a mind of his own. He is a willing servant, not a slave. If you say, ‘Jump’, he won’t ask, ‘How high?’ He will ask, ‘Why?’ But once you convince him, nobody can jump higher than he can. What is the good of wisdom if you don’t use it? That is the motto of this donkey; If you have it, use it. He has it and he uses it. His third quality is that he knows the meaning of leisure. He knows that all work and no play make Jack a dull boy. Believe me, this donkey is anything but dull. He is spontaneous, humorous and energetic. He knows the importance of relaxation, of meditation and of sleep. There is much that you can learn about your own lifestyle by being in the company of this donkey. For this reason, because we have a very special donkey, I propose we start the bidding at $200.’ Donald was delighted. ‘How fortunate I am’, said Donald to himself. ‘I need a donkey and here is one that seems so full of great things that I must have him.’ The bidding was rapidly going on. Donald joined the bidding and finally the donkey was sold to Donald for $400. When Donald went to pay the agent, and collect the donkey that he had bought, to his utter disgust, he saw that it was his own donkey that he had bought. He was livid. He said to the agent, ‘You deceived me. You didn’t speak the truth.’ The man replied, ‘But I did. I just said it differently. You said the donkey was old; I said that he was experienced. You said that he was stubborn; I said that he was wise and so needed to be convinced about the need to do your bidding. You said that the donkey was lazy; I said that he knew the value of leisure. How is that lying or cheating?’ Donald was stumped. Just as our audience is stumped, when our journalists today, spin their yarns and tell their tales in ways that make history vanish and mythology real. They make numbers jump through hoops to show economic growth where there is only ruin and despair. They conduct investigations without police, trials without judges and executions without the hangman, all in their media rooms or newsprint. They are artists and their canvas is the lives of people and nations. Their paint is the blood of innocents diluted with the tears of children who don’t even understand what is going on. They win Pulitzer Prizes for photographs of the starving, the dying and the dead. They make millions, are applauded and toasted, while the starving, starve and the dying, die. Change is not on the agenda. Only TRP ratings and paper sales. But I am not talking about this. I am talking about another kind of calamity that has befallen us, which is in the hands of everyone with a camera phone. The calamity of fake news. Videos are made and then attributed to others to convey a specific message. A message of hatred. Some of the videos are of real events but are attributed falsely; like the video of Pakistani boys rejoicing at the Pakistani team’s win in an India-Pakistan cricket match. This was spread on social media saying that it was Indian Muslims rejoicing at Pakistan’s win and so it proves that they are anti-national traitors. Or another of a young woman who was beaten bloody and then set on fire, claiming that she was a Hindu girl who had married a Muslim boy and was being punished for that. Actually, it was a scene from Guatemala where the girl was a member of a motorcycle gang which murdered a man and ran away. The girl got caught and was summarily executed by a mob, with police standing mute witness. Despicable as it is, it was not something that happened in India at all. But it was used to ignite Hindu Muslim hatred. There are many others to the extent that this has become an epidemic which like all epidemics takes its toll. The resultant hatred that has spread all over India is cause of real concern. It is therefore time to sit up and take note. What must be done to combat this epidemic of fake news? Here are the steps: 1. Never forward anything until you have verified its source and are certain about what it really is. 2. If you still can’t find out if the message or video is fact or fake, DON’T FORWARD IT. 3. Once you find out the truth, ask yourself why you want to forward it at all. What will happen because of your forwarding? What will happen if you don’t forward it? 4. Then take a conscious, responsible and informed decision to forward or delete. 5. Forwarding with the disclaimer, ‘Forwarded as received’, shows that at best you are highly irresponsible and at worst, a mischief maker. In both cases, not fit to associate with. So please think about this before blindly forwarding things. 6. If you get fake news and have the time to check its veracity, then please inform all you can that it is fake and what the real news is. Let the liars be exposed. Remember that fake news is a living media and your forwarding, is its oxygen. Stop forwarding and it dies. People who create or propagate fake news (and you may unwittingly be one of them) are like arsonists who go around setting fires. Remember that all fires burn and the result is always ash. It doesn’t matter who set the fire or why. Fire fighters are moral, sensible, responsible and put out fires. Ask yourself if you are an arsonist or a fire fighter. Mirza Yawar Baig Jamiatul Ulama (KZN) Council of Muslim Theologians
  7. On Knowledge

    The Need to Seek Clarification for all Deeni Matters Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Imaam Shaafi‘ee (rahmatullahi ‘alaih) is reported to have said that it is better to undergo temporary disgrace by asking a question than to remain ignorant. It is the system of Allah Ta‘ala that there will always be two classes of people; those who know and those who don’t know. It is the duty of those who do not know to ask and enquire. The benefit of asking is that one is clear and confident about what he is doing, while the consequence of not enquiring is that one will always be stormed with doubts and unclarity regarding certain aspects. We generally confine our queries and questions to matters that relate to our outer-selves, whereas deen applies to the inner-self as well. The Sahaabah (radhiyallahu ‘anhum) would enquire regarding aspects of ikhlaas etc. These are all related to the inner-self. They never felt shy to enquire about any matter. Ihyaauddeen.co.za
  8. Cling to the feet of your mother, for Paradise lies there Haqqseeker Let us for a while turn the clock backwards to a point some 25 years back. Time: 2.15 am On an unpleasantly cold, mystifying night the moon is sheltered by the murky looming clouds. The night’s eerie silence is punctuated only by an occasional bark of a dog or by a cacophony caused by two cats fighting. Suddenly the oppressive regime of the night is sharply interrupted by a very shrill scream… And what happens next? A woman suddenly gets up from her deep slumber and throws her blanket aside… Please do not take this to be the beginning of a horror story or a thriller. This is the narration of a scene of reality that you would witness in every home where there are babies. The scream in this particular story is that of a baby boy and the woman who gets up instantly on hearing this scream is none other than his mother. Like all other infants this boy too has absolutely no sense of timing and neither is he bothered about the fact that his mother badly needs a good night’s sleep after a hard day’s work. The most amazing thing, however, is that the mother wakes up from her sleep at such an odd hour, nurses her baby and attends to all his needs, including changing his nappy, with all her heart and without even a sign of irritation. - - - And now, twenty five years later, let us witness what transpires between the same boy and his mother. Time: 10 pm It is a very pleasant cloudless night with the full moon radiating a soothing glow of light. The young man and his wife are in their bedroom. Both are engrossed in their Smartphones. Suddenly they hear the gentle voice of the husband’s mother. She is calling her son from her bedroom and her voice is reflecting pain. The man asks his wife to go and see why she is calling. The wife refuses to go. She says she is busy chatting with her friend in WhatsApp. The man stands up and proceeds towards his mother’s bedroom. Standing on the doorway, he says in an irritated voice, “Mom, what is wrong? Why are you calling me? You know that after a hard day’s work, this is the only time we get to relax.” “I am sorry I could not help calling you. I have an unbearable pain in my head and since your father is away, I was wondering if you or your wife could massage my head.” “But Mom, why don’t you take some painkillers?” says the man. “It’s okay, my love, don’t worry. Go back to your room. I will manage somehow,” says the mother. Narrated above is one of the scenes taking place in many homes, with slight variations here and there. It is a pity that the man in the above narration forgets that it is the same woman who, with the grace of Allah, has brought him to this world after suffering all kinds of pains and discomforts for more than nine long months; it is the same woman who used to wake up at odd hours just to attend to his needs and to see that he remained at ease, it is the same woman who fed him with her milk; it is the same woman for whom he meant the entire world so much so that she was prepared to suffer any kind of hardship just to see that her ‘bundle of joy’ was happy and comfortable. Allah, the most glorified, the most high, has placed a unique and a very strong magnetic bond between the mother and her baby. This is the relationship that, when felt to its deepest degree, causes the mother to feel that the baby is a part of her. This feeling is so strong that the mother feels complete when she is with her baby and incomplete when they are apart. The meaning of being a mother is virtually endless. A mother is a protector, a guide and very close friend for her child. A mother is a selfless, loving human who is ready to sacrifice many of their wants and needs for the wants and needs of their children. A mother works hard to make sure her child is equipped with the knowledge, skills and abilities to make it as a competent human being. Being a mother is perhaps the hardest, most rewarding job a woman will ever experience. In Islam motherhood has been given a very high status. Allah, the Most High, says in Noble Qur’an: “We enjoined man to treat his parents kindly. His mother bore him with hardship and delivered him with hardship and his bearing and weaning are in thirty months…” (Qur’an 46:15) The emphasis on obedience and kindness to parents is of such a high and prior degree that the Qur’an couples the sin of disobedience to parents to disobedience to Allah the Most High. It is, in fact, likened to shirk (associating partners with Allah), hence the Qur’an Majeed says in a number of places: “Do not commit shirk with Allah and be kind to parents…” After prohibiting shirk, the Qur’an prohibits disobedience to parents. A disobedient child lives under Divine curse. Between our two parents, our mother has obviously been accorded a much higher status as we can see in the following hadeeth: Abu Huraira reported: A man asked the Messenger of Allah, Allah’s peace and blessings be upon him, “Who is most deserving of my good company?” The Prophet said, “Your mother.” The man asked, “Then who?” The Prophet said “Your mother.” The man asked again, “Then who?” The Prophet said, “Your mother.” The man asked again, “Then who?” The Prophet said, “Your father.” (Bukhārī, Muslim) The golden pages of Islamic history has a very inspiring example of a man called Owais Qarni who secured a very high position after serving his mother. ‘Usair Ibn ‘Amr relates that Umar Ibn Al-Khatab, Allah be pleased with him, whenever reinforcement came from Yemen, would ask them whether ‘Uwais Ibn Amer was among them. This continued until he met ‘Uwais Ibn Amer, Allah be pleased with him. He asked him are you ‘Uwais Ibn Amer?” When he answered “Yes,” Umar asked him, “Are you from the tribe of Murad from the clan of Qaran?” He answered “Yes.” Then he asked him, “Did you suffer from leprosy and you were cured of it except for the spot as large as a dirham (coin)?” He answered in the affirmative. Then he asked him “Do you have a mother (who is still living)?” He also answered in the affirmative. Then Umar said he had heard the Messenger of Allah, peace and blessings of Allah be upon him, saying, “A man called ‘Uwais Ibn Amer will come to you with reinforcements coming from Yemem. He is from Murad then from Qaran; he used to suffer from leprosy but he was cured of it except for a spot as large as a dirham; he is benevolent with his mother; [he is so close to Allah that] if he swears, Allah will fulfil his oath. If you can ask him to supplicate to Allah to forgive you, do.” Umar asked him to supplicate to Allah to forgive him, and ‘Uwais Ibn Amer did. (Gardens of the Virtuous complied by Al-Imam Al-Nawawi) As long as your mother is around, love her and serve her as much as you can. A time will come when your mother will have gone very far from you and you will never be able see her even for a moment. In conclusion here is a hadeeth that very appropriately illustrates the rightful status of a mother: Mu’awiyah ibn Jahima reported: Jahima came to the Prophet, Allah’s peace and blessings be upon him, and he said, “O Messenger of Allah, I intend to join the expedition and I seek your advice.” The Prophet said, “Do you have a mother?” He said yes. The Prophet said, “Stay with her, for Paradise is beneath her feet.” (Sunan al-Nasā’ī 3104) So revere your mother and cling to her feet, for Jannah lies there! Jamiatul Ulama (KZN) Council of Muslim Theologians
  9. New York – I was raised in a culture (and a family) where drinking is normal and encouraged. It is simply what people do and never questioned. Drinking is also viewed as a measure of one’s courage and strength, a sort of drinking machismo. The more alcohol you can ingest and the better you are at “holding your liquor,” the braver you are. I quickly internalized this message and felt proud when, at the age of 19, I could drink more than my father without collapsing or getting ill. I would notice how much my father drank, made a mental note of it, and strive to have one more drink than he did, all while trying my best to ‘act normal.’ I began drinking when I was 16. I drank with my family in social occasions and with my friends when we went out. This was the norm in Mexico, where I grew up. Sixteen-year-olds go out to lounges to drink, dance and talk with their friends. Then they drive home because at that age, many kids have cars already. I didn’t but some of my friends did. There was nothing unusual about this; it was completely acceptable in that society. I graduated with the best GPA of my class and did not drink excessively until later. By the time I left home, at 18, and was in college, my drinking had increased. It was typical for most college students to drink a lot and I never saw it as problematic. I would visit my parents in Juarez every Sunday and drink with them, then drive across the border back to my apartment in El Paso, Texas. These are adjacent towns that form one continuous big city, merely divided by the international bridge, so driving back and forth between the two countries is simple, the way one would go from Queens to Manhattan, for example. I remember when I was 19, I showed up at home for my sister’s 15th birthday quite intoxicated, yet continued to drink wine with my parents. When my father noticed the entire bottle was gone, he got upset and told me I would not be drinking any more at the restaurant. Once there though, he was feeling loving and happy, so he hugged me, gave me a kiss and ordered me a Campari. In college, I drank frequently and greatly enjoyed it. I felt grown up, sophisticated and intellectual, especially when in bars with my professors and graduate student friends, who invariably drank less than I did. I used to drink tequila like it was water and felt proud of this, attributing my ‘ability’ to being Mexican. I remember my college graduation in this way: Thousands of students in their black caps and gowns smiling, laughing and looking elated to be finally done with school. But I felt sad to leave my university behind because I was so happy there, full of possibilities, freedom and knowledge. And surrounded by amazing professors, mentors and friends. I successfully held back the tears and acted like the others. At my graduation dinner, the most important guest for me was my psychology professor and advisor, with whom I had worked closely and gotten to know well since my second day in college. I felt honored he had chosen to attend my celebration among all the parties of his others graduating students. His wife was also there as were another professor I highly esteemed and a judge I had interned for in my last year of school. Of course my friends and family were also present. We were in a beautiful Italian bistro and Zayra, one of my best friends, sat next to me, and she didn’t drink alcohol. I decided this was lucky for me because nobody would notice if I drank for two people. The waiter kept refilling both our glasses and bringing more and more bottles of wine to the table. I drank Zayra’s wine glass and mine each time they were refilled. I drank bottles of wine that night and didn’t have any food. I was so young then and full of life and was generally known to have an extravagant character, so nobody paid attention to how much I actually drank or found it strange. I was too inebriated to drive and Zayra drove my red Dodge Ram to my apartment, where my parents also went in their own car for an “after party.” We had more drinks. I was conscious and remember the night relatively well and as a happy occasion. I describe these events to give a glimpse into what drinking was like for me growing up. It wasn’t a forbidden activity I did to be rebellious, or something my parents disapproved of, but the opposite. They viewed it as a pleasurable social activity. The years passed and I was living in New York as a Columbia law student. Every week there were several events with alcohol at the school. Some of them started at noon. If they were at noon, beer was served. If they were later, wine. If they were fancy, of which there was never a short supply given this is an Ivy League school and one of the most prestigious educational institutions in the country, there were premium liquors and expensive wines. By then, I was in my early twenties and highly addicted to alcohol and the drinking lifestyle. I drank excessively throughout law school. It is to me a complete miracle that I managed to graduate with good grades, pass the bar exam on the first attempt, and get hired by a top Wall Street firm all while my brain was soaked in alcohol. I spent many of my law school days sick in bed from too much drink. I was depressed. I was expecting to love law school as I did college, but I did not like it at all. I found the people shallow and materialistic. I spent the majority of my time away from it, reading literature and exploring New York City, the museums, the opera, and of course, the bars and restaurants. I didn’t think much of my drinking because as of then, every person in my life drank and encouraged me to do the same. Lawyers have the highest rate of alcoholism of any profession and when a new attorney is admitted to the New York State Bar (no pun intended), we are required to sit for a 3 hour lecture at the courthouse to be warned about the perils of alcoholism, drug addiction and suicide. Apparently we are also on top of the list for suicides in the US. At this session, they told us there is a 24-hour hotline for lawyers who feel they want to end their lives or have lost control of their alcohol or drug consumption. The big New York law firms, which have frequent recruiting events at the top tier schools, supply unlimited alcohol to students, and later, to young associates. I went to so many parties in the best restaurants and bars in Manhattan that were hosted by these firms so we could ‘get to know’ the associates and partners and consider going to work for them. I remember long nights at Flute, drinking champagne with these lawyers, wine parties held at the firms’ offices, and tequila tastings at Centrico, an upscale Mexican restaurant in Tribeca that featured 500-dollar tequila bottles. I hated all of it: the pretension, the environment, and the law, but loved the alcohol. I remember my two best friends and I, two guys I had also gone to college with in Texas, going straight for the bar in these events and sneaking around the room to avoid having conversations with the lawyers, who all looked pretty miserable to us. If they came our way, we walked in the opposite direction. We drank and laughed and rarely talked to them. It seemed this was the life we were to aspire to. Once we became associates, absurdly expensive lunches and dinners at Chanterelle and Nobu were the norm and we were paid very well. At 26, I had two secretaries, was making $165,000 plus bonus and had an office overlooking the Brooklyn Bridge. This was it. After all the waitressing, telephone operator, tutor, hotel clerk, and room service jobs I’d had in college, I was finally at the ‘ultimate’ job. I was doing well at my firm and was generally liked and respected. But I felt utterly miserable. I became obsessed with the idea that I was selling my time and intellect, and in general, my life, in exchange for a lot of money earned doing things I believed were wrong. And so, a year and a half after getting this impressive job, I quit. The partner I informed of my resignation was in shock. Nobody does this. He told me to take 3 months off, paid, and think about it. All I wanted was freedom. Three months meant more than 36,000 dollars. Still, I said no. I was sure I wanted out. I felt happy and free and as if my life force returned when I left. But the drinking habit stayed and became more and more destructive. I worked at many jobs since then, traveled the world, had good and bad relationships, but I could never control my drinking, no matter how hard I tried. I could drink huge amounts. My tolerance was high and many of my nights were spent out drinking. And many of my days wasted feeling sick and exhausted. The Unbearable Void I believe I drank because I had no higher purpose and no true belief in God. I felt a huge emptiness that I didn’t know how to fill. The material aspirations of others did not interest me much. I could not relate to them and accomplishing financial and career goals did not seem worthwhile enough to sell my time in exchange. I had relationships, which also failed to fill this void. I was not spiritual then. I believed in being a good person (to others) and in the general existence of a Creator; not much else. My life outlook was small and quite self-centered. I loved writing and literature but I could not write; my mind and energy were scattered and I didn’t see the point of anything. If the ultimate goal in life was a great job like the one I had gotten and left, I was simply not interested and now, now what? I had so much energy and didn’t know what to do with it. All my life I have been blessed with large amounts of emotional and physical energy, which, if misdirected or not channeled into creative or artistic outlets can get me into colossal types of troubles. My drinking was out of control and I felt anxious when I did not drink. I wanted to stop. I did therapy, twelve-step groups, read self-help and spiritual books constantly, but it all remained external to me, beautiful words that elevated me briefly, but did not produce any change. No matter how many I read, I always thought the next book I discovered would be “it,” the one that would cure me of my ailments. Years went by like this. Trying to quit drinking, but not managing to. I attempted to stop a number of times too large to remember. My mother, by then concerned about it, would warn me I would damage my liver, remind me that I had lost an uncle to cirrhosis –he was a brilliant and wonderful human being–, that my grandfather, another extremely intelligent man, and a writer, was also an alcoholic who died an alcoholic, and that I was ‘on time’ because I was young and still had my health. I wanted to. I really did. And I tried with all my might. But I could not stop. I didn’t know the reason for this until recently. I could not quit no matter how much I tried because very little is accomplished through will power alone. I vividly remember Dr. Sultan’s voice telling me these words, and I remember the café and the table I was sitting at while talking with him on the phone. We were discussing something else. At this time, the drinking demon had already left me. But I understood how it happened only then. What Dr. Sultan said exactly (I wrote it down) was this: “Prayer is our conversation with God, what you ask, He will give you. If you want expansion, or want purpose, you should ask God. Very little is accomplished with will power. Prophet Muhammad achieved so much success in his life through prayer.” This was a revelation to me. So this was why fighting with myself and attempting to control my behavior on my own had never worked. The idea of prayer, God, or anything to do with religion, was something I previously rejected because I viewed it as dogma and a series of man-made rules and restrictions meant to control and oppress people. I still view certain approaches to religion this way. However, the power of true spirituality is so enormous that there is no force like it on the planet. I have experienced this personally and it is not imaginary; it is very real. The divine energy that creates life, what we call God, is the only thing that can truly help us and heal us from any and all diseases. The fact that I am writing this is astonishing even to myself. Back to how my drinking was cured: It happened in a miraculous way. When I became Muslim, I began to pray, fasted in Ramadan, and all the usual. I felt better when I stopped drinking during Ramadan but then, I would go back to the bars right after Eid, usually with my North African Muslim friends. The deep and permanent change happened when I began to attend the Quran Discussions that Dr. Sultan leads. When I met him, he gave me the impression of being an authentic teacher who had personally experienced the transformative power of true spirituality and who lived by his teachings, which come from the wisdom in the Quran. He spoke in a logical way, was down to earth and an incredibly practical person, a scientist. I decided to trust him completely. When I had doubts on any subject about what would be the best thing for me to do, I trusted his judgment because I did not yet trust my own. (His advice and teachings always lead a student to develop self-trust and be able to think and decide for herself, never to obey anybody else, but trusting oneself takes time). I did every exercise Dr. Sultan recommended. I spent most of my free time reading, taking notes and making my own summaries of these teachings and of the suras of the Quran we were discussing. I surrounded myself with people who are interested in spiritual growth. I attended every single meeting Dr. Sultan had in Manhattan and in Long Island. I have never missed one in over eight months, thank God. This is not typical of me. I have trouble being consistent and have struggled with discipline all my life. This guidance, magical discipline and healing, are nothing but the Grace and Mercy of God. The Quran says of those who are lost that “when they find guidance they do not hold on to it” (7:146). I found guidance and, thanks to God’s Mercy, I’ve held on to it. I have met many Muslims who struggle with addiction, and feel so ashamed because drinking is ‘haram’ in Islam, so they do not seek help. I wanted to share this story because of that. Only love and acceptance can help a person heal. Shaming does the opposite. God, through active spiritual work, can heal us of all sorts of things and in the most magical of ways. And God is acceptance and unconditional love. I believe there is nothing positive, modern or sophisticated about drinking. There is deep wisdom in Islam deeming alcohol to be ‘haram’. But only if you understand why it is haram. It is haram because it is destructive, not because some sheikh demonizes the ‘Western’ way of life, or because the alcohol in and of itself is evil or because of an ‘archaic’ Islamic prohibition. Anybody who has struggled with addiction would agree that drinking is haram. It is a waste of life. It is a waste of all our precious talents and faculties. This is why it is haram. It is poison that we are ingesting. Some people can drink a glass of wine with dinner, and for them, wine is food; this is different. For others, alcohol is a dark, false solace that drains our life force away. There are endless worthwhile pursuits we can invest our time and energy in instead of this. As if by magic, I feel no desire to drink. It is not a struggle. I am not controlling myself in any way nor do I feel afraid of alcohol. I simply cannot understand how I lived as I once did. I value my time, my faculties, and my life enormously and it seems repulsive to throw them away in drinking as if they were garbage. Drowning in alcohol appears to me now an insult to myself and to God. How to explain that after all these years, the demon of alcohol addiction left me suddenly, one day, like magic? I can only explain it as a miracle from God, a strength that is not mine. It had nothing to do with discipline, will power or struggle. I prayed for guidance and healing and God sent them to me. The desire for alcohol simply vanished. Completely. I see this past life as if it belonged to somebody else, because it did and I am infinitely grateful. Source
  10. On Shukr (Gratitude)

    More Here....
  11. On Knowledge

  12. Hazrat Sa’d (radhiyallahu ‘anhu)

    Part Ten Archery (continued): Hazrat ‘Aamir (rahimahullah), the son of Hazrat Sa’d (radhiyallahu ‘anhu), narrates the following from Hazrat Sa’d (radhiyallahu ‘anhu): During the Battle of Khandaq (the Battle of the Trench), there was a disbeliever carrying a shield. He would use the shield to cover his face, and he would thereafter lower it (in order to see). I reached for my quiver and extracted an arrow that was blood-stained. I placed the arrow in my bow, and as soon as he lowered the shield, I fired. I will not forget the manner in which the shaft of the arrow fell onto such-and-such portion of the shield (after striking the disbeliever). When the arrow struck him, the disbeliever fell, raising his legs into the air. On this occasion, Rasulullah (sallallahu ‘alaihi wasallam) smiled until his blessed teeth could be seen. Hazrat ‘Aamir (rahimahullah) says, “I asked Hazrat Sa’d (radhiyallahu ‘anhu) why Rasulullah (sallallahu ‘alaihi wasallam) had smiled. Hazrat Sa’d (radhiyallahu ‘anhu) replied, ‘He smiled at the action of the disbeliever (i.e. the manner in which Hazrat Sa’d (radhiyallahu ‘anhu) had killed the disbeliever).” (Musnad Ahmed #1620) Imaam Muslim (rahimahullah) has narrated a similar narration from Hazrat ‘Aamir (rahimahullah) in which Hazrat Sa’d (radhiyallahu ‘anhu) said the following: During the Battle of Uhud, Rasulullah (sallallahu ‘alaihi wasallam) made special du‘aa for me saying, “Fire the arrow! May my father and mother be sacrificed for you!” There was a man from the disbelievers who had caused great harm to the believers. Nabi (sallallahu ‘alaihi wasallam) said to me in regard to this disbeliever, “Fire the arrow! May my father and mother be sacrificed for you!” I thus pulled a sharp arrow that was without a blade at the front. I fired it, hitting him on his side. When the arrow hit him, he fell to the ground and his ‘awrah became exposed. Rasulullah (sallallahu ‘alaihi wasallam) then smiled until I could see his blessed teeth (out of happiness that the enemy of Islam, who had harmed so many Muslims, had been killed).” (Saheeh Muslim #2412) Source: Whatisislam.co.za
  13. On Knowledge

    Hadith on the Virtues of Knowledge The Angels Expressing Love for the Seekers of Knowledge عن صفوان بن عسال المرادي رضي الله عنه قال أتيت النبي صلى الله عليه و سلم وهو في المسجد متكىء على برد له أحمر فقلت له يا رسول الله إني جئت أطلب العلم فقال مرحبا بطالب العلم إن طالب العلم تحفه الملائكة بأجنحتها ثم يركب بعضهم بعضا حتى يبلغوا السماء الدنيا من محبتهم لما يطلب. رواه أحمد والطبراني بإسناد جيد واللفظ له وابن حبان في صحيحه والحاكم وقال صحيح الإسناد (الترغيب والترهيب 1/122) Hadhrat Safwaan bin Assaal (Radhiyallahu Anhu) reports: “On one occasion I came to Rasulullah (Sallallahu Alaihi Wasallam) while he was in the Musjid reclining on his red shawl. I said: “O Rasulullah (Sallallahu Alaihi Wasallam), I have come to seek the knowledge of Deen.” Rasulullah (Sallallahu Alaihi Wasallam) replied: “Welcome to the seeker of knowledge. Certainly the angels throng around the one seeking knowledge and cover him with their wings (from all sides), then they make a line going up to the sky in the manner that each angel climbs on the other till they reach the sky. They do this in expression of love for the one who is treading on the path of seeking knowledge.” People Gathering to Learn and Teach the Qur’an عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم من نفس عن مؤمن كربة من كرب الدنيا نفس الله عنه كربة من كرب يوم القيامة ومن ستر مسلما ستره الله في الدنيا والآخرة ومن يسر على معسر يسر الله عليه في الدنيا والآخرة والله في عون العبد ما كان العبد في عون أخيه ومن سلك طريقا يلتمس فيه علما سهل الله له به طريقا إلى الجنة وما اجتمع قوم في بيت من بيوت الله يتلون كتاب الله ويتدارسونه بينهم إلا حفتهم الملائكة ونزلت عليهم السكينة وغشيتهم الرحمة وذكرهم الله فيمن عنده ومن أبطأ به عمله لم يسرع به نسبه. رواه مسلم وأبو داود والترمذي والنسائي وابن ماجه وابن حبان في صحيحه والحاكم وقال صحيح على شرطهما (الترغيب والترهيب 1/119) Hazrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever removes a minor difficulty of a Muslim in this world, Allah Ta’ala will remove his major difficulty on the day of Qiyaamah. And whoever conceals the fault of a Muslim, Allah Ta’ala will conceal his faults in this world and the Hereafter. And whoever deals gently and grants respite to a person in financial difficulty, Allah Ta’ala will make his affairs easy in this world and the Hereafter. Allah Ta’ala assists the servant as long as he assists his brother. And the one who treads a path seeking the knowledge of Deen, Allah Ta’ala makes his path towards Jannah easy. And whenever a group of people gather in one of the houses of Allah Ta’ala, reciting the Qur’an and learning and teaching it, the angels surround the gathering on all sides, sakeenah (peace and tranquility) descend upon them, the mercy of Allah Ta’ala enshrouds them, and Allah Ta’ala mentions them (by way of appreciation) to those around Him (His angels). And the one who is left behind by his deeds, his (high) lineage will not make him go ahead.” A Reward for Learning and Teaching Deen عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم ما من رجل تعلم كلمة أو كلمتين أو ثلاثا أو أربعا أو خمسا مما فرض الله عز و جل فيتعلمهن ويعلمهن إلا دخل الجنة قال أبو هريرة فما نسيت حديثا بعد إذ سمعتهن من رسول الله صلى الله عليه و سلم رواه أبو نعيم وإسناده حسن لو صح سماع الحسن من أبي هريرة (الترغيب والترهيب 1/126) Hazrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Any person who learns one, or two, or three, or four, or five aspects of Deen which Allah Ta’ala has made Fardh; he learns it and teaches it (to others), will enter Jannah.” Hazrat Abu Hurayrah (Radhiyallahu Anhu) says: “I did not forget a single Hadith after hearing these words from Rasulullah (Sallallahu Alaihi Wasallam).” The Most Virtuous Form of Sadaqah عن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال أفضل الصدقة أن يتعلم المرء المسلم علما ثم يعلمه أخاه المسلم رواه ابن ماجه بإسناد حسن من طريق الحسن أيضا عن أبي هريرة (الترغيب والترهيب 1/126) Hazrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The most virtuous form of sadaqah is that a person learns some knowledge of Deen and thereafter teaches it to his Muslim brother.” Two Enviable People وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم لا حسد إلا في اثنتين رجل آتاه الله مالا فسلطه على هلكته في الحق ورجل آتاه الله الحكمة فهو يقضي بها ويعلمها رواه البخاري ومسلم (الترغيب والترهيب 1/127) Hadhrat ibn Mas’ood (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Envy is not permissible except in regard to two types of people. The first person is the one whom Allah Ta’ala has blessed with wealth and Allah Ta’ala blesses him with the ability to spend it in the correct manner. The second person is the one whom Allah Ta’ala has blessed with Deeni knowledge, and he correctly practises upon it and imparts it to others.” The Example of the One who Learns Deen and Propagates it عن أبي موسى رضي الله عنه قال قال رسول الله صلى الله عليه و سلم مثل ما بعثني الله به من الهدى والعلم كمثل غيث أصاب أرضا فكانت منها طائفة طيبة قبلت الماء وأنبتت الكلأ والعشب الكثير فكان منها أجادب أمسكت الماء فنفع الله بها الناس فشربوا منها وسقوا وزرعوا وأصاب طائفة أخرى منها إنما هي قيعان لا تمسك ماء ولا تنبت كلأ فذلك مثل من فقه في دين الله تعالى ونفعه ما بعثني الله به فعلم وعلم ومثل من لم يرفع بذلك رأسا ولم يقبل هدى الله الذي أرسلت به رواه البخاري ومسلم (الترغيب والترهيب 1/127) Hazrat Abu Musa (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The example of the guidance and knowledge which Allah Ta’ala has sent me with is like abundant rain which fell on a land. A fertile portion of it absorbed the water and caused grass and abundant vegetation to grow. From the land (upon which the rain had fallen) was a portion of ground which was hard and rocky and retained the water, by which Allah Ta’ala caused people to benefit. They drank from it, gave their animals water and irrigated their crops. And (the rain water) reached another piece of the land which was barren; it could neither retain the water nor cause the crops to grow. This (the first two types of lands) is the example of the person who acquired the correct understanding of Deen and the knowledge which Allah Ta’ala has sent me with had benefitted him. Hence, he learned (the knowledge of Deen) and imparted it to others. And this (the third type of land) is the example of the person who neither showed any regard and importance to the knowledge of Deen, nor did he accept the guidance of Allah Ta’ala which I have been sent with.” If one wishes to hear a Deeni discourse over a CD, radio, receiver etc. then it is important for one to first find out the reliability of the person who had delivered the discourse as well as the subject matter that had been discussed. Not exercising caution in this regard leads to confusion being created in one’s Deen. قال محمد بن سيرين رحمه الله: إنَّ هَذَا العِلْمَ دِينٌ فَانْظُرُوا عَمَّن تَأخُذُونَ دِينَكُم (شمائل الترمذي) Hadhrat Muhammad ibn Seereen (Rahmatullahi Alaih) had stated: “Indeed this knowledge is your Deen, so be careful from whom you acquire your Deen.” A Benefit of Imparting Deeni Knowledge وعن سهل بن معاذ بن أنس عن أبيه رضي الله عنهم أن النبي صلى الله عليه و سلم قال من علم علما فله أجر من عمل به لا ينقص من أجر العامل شيء رواه ابن ماجه (الترغيب والترهيب 1/130) Hadhrat Mu’aadh bin Anas (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The one who imparts some knowledge of Deen to others, then he will receive the reward of all those who practice upon it, without the reward of those who practice upon it decreasing in any way.” The Status of the Aalim and the Muta’allim عن أبي أمامة قال قال رسول الله صلى الله عليه و سلم عليكم بهذا العلم قبل أن يقبض وقبضه أن يرفع وجمع بين إصبعيه الوسطى والتي تلي الإبهام هكذا ثم قال العالم والمتعلم شريكان في الخير ولا خير في سائر الناس رواه ابن ماجه من طريق علي بن يزيد عن القاسم عنه (الترغيب والترهيب 1/129) Hadhrat Abu Umaamah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Hold firm onto this knowledge (of Deen) before it is taken away (from the world), and the manner in which it will be taken away is that it will be raised (from the world through the passing away of the people of knowledge).” He then joined his middle finger with his index finger and thereafter said: “The Aalim (one who imparts the knowledge of Deen) and the muta’allim (the one who learns Deen) are partners in good in this way (as my both fingers are joined together), and (apart from these two classes of people whose endeavour is aimed towards preserving Deen) there is no good in the rest of the people (whose focus is directed towards the Dunya).” The virtue and rank of an Aalim over an Aabid عن أبي أمامة قال ذكر لرسول الله صلى الله عليه و سلم رجلان أحدهما عابد والآخر عالم فقال عليه الصلاة والسلام فضل العالم على العابد كفضلي على أدناكم ثم قال رسول الله صلى الله عليه و سلم إن الله وملائكته وأهل السموات والأرض حتى النملة في جحرها وحتى الحوت ليصلون على معلم الناس الخير رواه الترمذي وقال حديث حسن صحيح ورواه البزار من حديث عائشة مختصرا قال معلم الخير يستغفر له كل شيء حتى الحيتان في البحر (الترغيب والترهيب 1/130) Hadhrat Abu Umaamah (Radhiyallahu Anhu) reports that on one occasion mention was made of two people before Rasulullah (Sallallahu Alaihi Wasallam); one was an Aabid (one who is engaged in worship) and the other was an Aalim (one engaged in imparting Deen). Rasulullah (Sallallahu Alaihi Wasallam) said: “The virtue (and rank) of an Aalim over an Aabid is like my virtue (and rank) over the lowest amongst you.” Thereafter Rasulullah (Sallallahu Alaihi Wasallam) said: “Indeed Allah Ta’ala (showers His mercy), and the angels of Allah Ta’ala and all those in the heavens and the earth continue to make duaa for the one who imparts good (Deeni education) to the people, to the extent that even the ant in its hole and the fish (in the ocean) make duaa (for him).” Leaving Home to Acquire the Knowledge of Deen عن زر بن حبيش قال أتيت صفوان بن عسال المرادي رضي الله عنه قال ما جاء بك قلت أنبط العلم قال فإني سمعت رسول الله صلى الله عليه و سلم يقول ما من خارج من بيته في طلب العلم إلا وضعت له الملائكة أجنحتها رضا بما يصنع رواه الترمذي وصححه وابن ماجه واللفظ له وابن حبان في صحيحه والحاكم وقال صحيح الإسناد قوله أنبط العلم أي أطلبه وأستخرجه (الترغيب والترهيب 1/137) Hadhrat Zirr bin Hubaish (Rahimahullah) reports: Once I had come to Hadhrat Safwaan bin Assaal (Radhiyallahu Anhu). He asked: “What has brought you here?” I replied: “I have come to seek the knowledge of Deen.” He said: “I heard Rasulullah (Sallallahu Alaihi Wasallam) mention: “There is no person who leaves his home with the intention of seeking the knowledge of Deen except that the angels spread out their wings under his feet out of happiness for the path he has adopted.” The Two Types of Knowledge عن جابر قال قال رسول الله صلى الله عليه و سلم العلم علمان علم في القلب فذاك العلم النافع وعلم على اللسان فذاك حجة الله على ابن آدم رواه الحافظ أبو بكر الخطيب في تاريخه بإسناد حسن ورواه ابن عبد البر النمري في كتاب العلم عن الحسن مرسلا بإسناد صحيح (الترغيب والترهيب 1/135) Hadhrat Jaabir (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “There are two types of knowledge. The first type is that knowledge which is in the heart of a person (which motivates him towards practice) and this is the one that is (regarded as) beneficial knowledge. The second type is that knowledge which is (merely) on the tongue (and does not motivate one towards practice), then it is this knowledge that will be used as evidence of Allah Ta’ala against a person (in making him deserving of punishment due to not practicing upon it, despite knowing it).” Remain in the Gatherings of Knowledge عن ابن عباس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم إذا مررتم برياض الجنة فارتعوا قالوا يا رسول الله وما رياض الجنة قال مجالس العلم رواه الطبراني في الكبير وفيه راو لم يسم (الترغيب والترهيب 1/146) Hadhrat ibn Abbaas (Radhiyallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When you pass by the gardens of Jannah, then graze (to your heart’s content).” The Sahaabah (Radhiyallahu Anhum) asked: “O Rasulullah (Sallallahu Alaihi Wasallam), what are the gardens of Jannah?” Rasulullah (Sallallahu Alaihi Wasallam) replied: “The gatherings of knowledge.” Taken from Ihyaaiddeen.co.za
  14. Pearls of Wisdom: No.56 “Food for the Soul” SUBJECT: 99 BEAUTIFUL NAMES OF ALLAH Allah, The Most Exalted, says: “The most beautiful names belong to Allah: so call on Him by them." (Qur'an 7:180) The Messenger of Allah (peace be upon him) is reported to have said; “Allah has ninety-nine names, i.e. one-hundred minus one, and whoever knows them will go to Jannah (Paradise).” (Hadith Bukhari) Note: We should carefully, ponder over, memorize and learn the Names of Allah, so that we can benefit from its great meanings, gain Khushu` (the heart being submissively attuned to the act of worship), obey Allah and fulfil our duty towards Him (Glorified and Exalted be He). Knowledge of the beautiful names and perfect attributes of Allah must be the beginning point for anyone who desires to learn about his or her Creator. These beautiful names are the supreme source from which the ethical virtues of Islam are derived, as every virtue is merely a reflection of the names and attributes of Allah. When this is understood, then every Muslim must learn the names of Allah and their implications for our behaviour. This will indeed guide a person towards virtue and will inspire him or her to refrain from evil. Whoever takes care to learn, understand and implement the ninety nine names of Allah will enter Jannah (Paradise). www.eislam.co.za
  15. Gambling Addiction

    KICKING THE HABIT This booklet is a compilation of nasihat (advice) taken from various discourses of Shaykh Yunus Patel Saheb (Raheemahullah), which has been tremendously beneficial for many sincerely wanting to ‘kick’ their bad habits of smoking, drinking, drug-taking or gambling. The prescriptions found herein will, Insha-Allah , benefit and motivate anyone who reads with an open mind and is keen to give up the bad habits. Kicking the habit. PDF Back to table of contents