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What is the Quranic Tarbiyah Curriculum? Introduction How did it start? Download resources

Question and Answer: Q. What is the reason behind the requirement for a woman to travel with a mahram? (Question published as received) A. The primary reason is the command of Rasulullah Sallallahu Alayhi Wa Sallam in this regard. Rasulullah Sallallahu Alayhi Wa Sallam has stated: “No woman should travel except with a Mahram (male guardian) and no man should enter upon her unless she has a Mahram with her.” (Sahih Bukhari) It is thus a major sin for females to travel without a Mahram. One of the wisdoms behind this command is to ensure the safety of the person of the female and the safety of her chastity which is at greater risk during travel. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Duʿā’ is more than a moment of worship; it is a lifelong practice that nurtures īmān, deepens true reliance upon Allah and nourishes the soul. Once it becomes a consistent part of your life, it transforms you completely. Nourishing the Soul Worship is a complete nourishment for the soul, mind and body. Every prayer, act of charity and virtuous deed is like a dish served from the banquet of divine sustenance. Among all acts of worship, there is one that offers a deeper nourishment, one that purifies the heart and elevates the soul: intimate moments of supplication and devotion when the heart connects fully with Allah, free from all distraction. These are the moments you choose for yourself to praise, remember, and call upon your Lord. In the quiet of the night or the still moments of the day, the heart clears and the soul rises toward Him. You call upon Him by His Names, glorify His Majesty, and speak to Him as the Prophets and the righteous did before you. There is something wondrous that happens when dhikr and duʿā’ come together, when praise and petition flow from the same heart. True praise, grounded in Allah’s Names and Attributes, awakens the heart, deepens knowledge of Allah and draws one nearer to Him. Most Prophetic and Qur’ānic supplications begin with praise — affirming His power, beauty, and Oneness — before asking for anything, showing how praise and supplication fused together strengthen īmān. This alone is one of the great spiritual aims of worship, and among the most beautiful paths to the Lord of the worlds. This intimate dialogue with Allah (munājāh) fills the heart with spiritual light, replenishes the soul, and clears the mind. Those who remain steadfast upon this path rise through the ranks of īmān, drawing ever closer to Allah, until they are counted among His beloved: those blessed with barakah, wisdom and nearness to Him. Duʿa: A Worship of the Heart Duʿā’ is a unique act of worship that brings together a multitude of the actions of the heart, perhaps more than any other individual act of worship. Within it lies the turning of the heart sincerely towards Allah, filled with hope in His response and fear of His displeasure. It embodies awe, reverence, reliance, humility, submission and love. It is infused with dhikr, the utterances of His Beautiful Names and the earnest seeking of His help. Duʿā’ nourishes the soul, increases the knowledge of Allah and illuminates the heart with the light of īmān. It transforms worship from a routine into an intimate connection. Ibn Taymiyyah (raḥimahullāh) said: “One of the greatest blessings of Allah upon His believing servants is that He sometimes sends upon them hardship and trials that compel them to turn to Him alone, worshipping Him with sincerity. In those moments, they call upon Him sincerely, hoping in Him and in no one else. Their hearts become attached to Him and detached from others. As a result, they attain true reliance (tawakkul) on Him, sincere devotion (inābah), the sweetness of faith, and a taste of its reality. They become free from all forms of shirk (associating others with Him). This spiritual gain is far greater than the mere removal of illness, fear, or poverty, or the attainment of ease after hardship — for these are bodily pleasures and worldly comforts, which even disbelievers may enjoy more than the believer.” How Duʿa Strengthens Iman Turning to Allah in need reflects yaqīn: the certainty that He hears, responds, and has power over all things. No one calls upon one who is deaf or powerless. By raising our hands in duʿāʾ, we affirm our belief that Allah is the All-Hearing, All-Powerful, Most Generous, and Most Merciful. In doing so, our awareness of His Names and Attributes deepens, and our īmān grows with every sincere plea. As Imām al-Rāzī (raḥimahullāh) said: “Duʿā’ instills an awareness of the humility of servitude and the majesty of Lordship, and this is the loftiest and noblest aim of every worship. The explanation is as follows: a person only turns to duʿā’ when they realise their own need for what they seek and their incapacity to attain it. They also recognise that their Lord hears their prayer, knows their need, is capable of relieving it, and is Merciful: His mercy necessitates that He removes that need. So, the one making duʿā’ does so because they see themselves as needy and helpless, and they know their Lord to be All-Knowing, All-Powerful, and Most Merciful. The ultimate goal of all acts of worship is to realise the humility of servitude and the majesty of Lordship. And when duʿā’ combines both of these realities, it is undoubtedly the greatest of all acts of worship.” Seeking Allah’s help is half of the dīn and a sign of true īmān. When we turn to Him alone, fully certain that no one else can benefit or harm us, our tawakkul (reliance) and yaqīn (certainty) in Him grow. This intimate turning to Allah is one of the highest expressions of tawḥīd, affirming Allah’s supreme power and absolute authority. ʿAbdullah b. ʿAbbas (raḍiy Allāhu ʿanhumā) said: “One day, I was behind the Messenger of Allah ﷺ (on a camel) and he said to me: ‘Son, I will teach you some words: be mindful of Allah and He will be mindful of you. Be mindful of Allah and you will find Him in front of you. When you ask, then ask Allah. When you seek help, then seek help from Allah. Know that if the ummah gathered together to benefit you with something, they would only benefit you with something that Allah has already written for you. If they gathered together to harm you with something, they would only harm you with something that Allah had already written against you. The pens have been lifted and the pages have dried’” (Tirmidhī). The Sweetness of Duʿa One of the greatest benefits of duʿā’ is the joy, tranquillity and peace it brings to the heart. Through sincere supplication, Allah grants moments of heightened īmān, filling the heart with the sweetness of intimate conversation and allowing the soul to taste the beauty of servitude and worship. Ibn al-Qayyim (raḥimahullāh) explained: “A person may have a need for something which is permissible for him to ask of Allah. So he persistently and urgently calls upon his Lord for it until, through this persistence, the sweetness of intimate conversation (munājāh) with Allah is opened to him. He finds joy in humbling himself before Allah, in praising and pleading with Him, in invoking His Names and Attributes, in expressing his tawḥīd (oneness of Allah), in detaching his heart from everything else, and in placing his hope only in Him. All of this would not have been possible without his persistent duʿā’… …At times, Allah opens up to the servant during his duʿā’ a level of closeness, love, humility, and brokenness that causes him to forget his actual need. What has been opened to him becomes dearer to him than the need itself. He even begins to wish that this state of being continues, and prefers it over the fulfillment of his need. His happiness with this intimate state surpasses the happiness he would feel if his request were granted and then taken away. One of the gnostics (ʿārifūn) said, ‘There are times when I have a need from Allah, so I ask Him for it. Then, as I begin supplicating, Allah opens up for me the sweetness of calling upon Him and knowing Him, of being humbled and devoted before Him, and I find myself wishing that the fulfillment of my need would be delayed so that this beautiful state continues.’” Similarly, Dāwūd b. Abī Hind narrated that when Ḥajjāj arrested Saʿīd b. Jubayr (raḥimahullāh), Saʿīd said: “I see nothing ahead of me but being killed. Let me tell you: I once made duʿā’ with two companions, and we tasted the sweetness of duʿā’. Then we asked Allah for martyrdom. Both of my companions were granted it, and I am still awaiting it.” He added, “It was as if Saʿīd (raḥimahullāh) saw that the response to the supplication lies in the sweetness of duʿā’.” Tasting the Sweetness of Iman Through Duʿa – Life With Allah

Lol!! This is so funny!

How can righteous children be born when a mother’s attention is entirely on food, the house, the internet, and the marketplace? How can a righteous, scholarly, or ḥāfiẓ (memorizer of Qur’an) child be raised when the mother can spend hours on Facebook and WhatsApp, but cannot sit for even one hour to help her child memorize half a page of Qur’an or one Hadīth? How can a righteous child be raised when neither parent sits with the child to share stories of the Ṣaḥābah (Companions) and the pious predecessors? How can a righteous and capable child be raised when money is spent on makeup, fashion, jewellery, restaurants, and entertainment—but not on beneficial knowledge? How can a righteous child be raised when the neighbours hear the parents’ arguments and shouting? How can a strong and confident child be raised when he is constantly scolded, humiliated, and embarrassed in front of others? How can a righteous child be raised when the parents themselves have no interest in attending gatherings of knowledge and remembrance, nor in learning the Deen? How can a righteous child be raised when the father neglects his responsibility of tarbiyah (Islamic upbringing) and does not share this duty with the mother? How can a righteous child be raised when all focus is on outward appearance, worldly decoration, and comfort—while the soul, Salāh, Qur’an, and Deen are forgotten? How can a righteous child be raised when we hand them a mobile phone at a young age and leave them unsupervised in the dangerous world of social media? It is the righteousness and effort of parents that produces a righteous generation, and a righteous generation is the means for the reform of the Ummah. Allah Ta‘ala says: “And their father was a righteous man.” (Surah al-Kahf, 18:82) Imam Ahmad ibn Ḥanbal (rahimahullah) said about his mother: “My mother made me memorize the Qur’an by the age of ten. She would wake me before Fajr, heat water for my wuḍū’ on cold nights, dress me, and accompany me to the masjid with full modesty, even though the masjid was far and the road was dark.” A scholar once said: “Do not think that every woman who sends her son to seek knowledge will have a son who becomes like Imam Mālik or Sufyān (al-Thawrī). The real secret was not only in Mālik or Sufyān, but in their mothers — the mother of Mālik and the mother of Sufyān.” Indeed, Allah Ta‘ala blesses children through the sincerity and piety of their parents. Jamiatul Ulama (KZN) Council of Muslim Theologians

Q. I have a niece and nephew who are mute and baligh. How should they pray salaah? (Question published as received) A. Salaah of a Mute person In principle, a mute person will perform Salaah in accordance with their ability and capacity of fulfilling the obligation of Salaah. A mute person will fulfil their Salaah simply by performing the postures of Salaah as is normally done. The recitation of Qiraat and the various other recitations in Salaah will not be required of them. It is Mustahab (preferable) for them to move their tongues assimilating recitation if they can. (Namaaz ke Masaa’il Ka Encyclopaedia 3/362-363) Salaah of a Deaf person The same ruling as above applies to a deaf person. However, if a deaf person can recite the required Qira’ah for Salaah then that will be compulsory. If they are unable to recite the minimum required Qira’ah for Salaah then they will recite whatever amount they can. If they can recite the Takbeer-e-Tahreemah (the first Takbeer through which one begins his Salaah), the Tashahhud and the end Salaam, they will be required to do so as well. (Namaaz ke Masaa’il Ka Encyclopaedia 1/236) Note: Sign language has become a common means of communication with people who have such disabilities. This can be used to teach them about Islam and its injunctions. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN)

Q. When the limits of patience in marriage feel tested, what should a spouse do? Should one respond with anger and conflict, or should one choose Sabr (patience)? A. Marriage in Islam is meant to be a relationship of peace, tranquility, and harmony – sukoon, mawaddah, and rahmah – as described by Allah Ta‘ala in the Qur’aan. This beautiful state is achieved when both husband and wife strive to follow the commands of Allah Ta‘ala and the teachings of Rasulullah ﷺ, moulding their home upon the example of the noble life of Nabi Muhammad ﷺ. A home built on the Sunnah invites barakah. Reciting the du‘aas when entering and leaving the home, engaging in daily ta‘leem, regular tilaawat of the Qur’aan, and making salaah a priority – all these chases away shaytaan and draw the angels of mercy. Without salaah, a Muslim’s compass becomes distorted, and this affects the peace of the entire household. Spouses should also share simple acts of love: eating from the same utensils, reminding each other of goodness, engaging in zikrullah during daily activities, and encouraging one another to maintain closeness to Allah Ta‘ala. When gaining the pleasure of Allah becomes the mutual goal, then hearts naturally unite. The spouses become best friends, true partners, and their marriage becomes filled with mawaddah (love), muhabbah (affection), and Sukoon (peace and tranquility). With such a foundation, any bumps or challenges that arise in the marriage are faced with maturity, calmness, and sweetness rather than harshness. Arguments become rare, and even when they occur, they are dealt with gracefully. It is also important that spouses communicate openly, be transparent, approachable, and comforting to one another. Allah Ta’ala says in the Qur’aan-e-Kareem: “Your spouses are a garment for you as you are for them.” Just as clothes protect, comfort, and beautify, so too must husband and wife be a means of ease and warmth for each other. What to Do When an Argument or Disagreement Happens: Despite all efforts, it is natural that misunderstandings may appear. When this happens, Islam teaches a simple and wise approach: 1. One party must remain silent. Two people shouting do not solve a problem. Only shout when there is a fire. 2. Allow the moment to calm down. Do not discuss or solve the issue while emotions are high. 3. After things settle, approach the matter with gentleness. Speak kindly, explain calmly, and seek to resolve the issue with a fresh and happy state of mind. 4. Never go to bed with unresolved conflict. The Sahabah and the pious elders would ensure their affairs—especially between spouses—were settled before sleeping. Our homes should follow this noble example. By following these principles, Allah Ta‘ala will bless the marriage with true peace. Patience then becomes sweet, not bitter, strength, not weakness. May Allah Ta‘ala grant you – and all married couples – the true spirit, blessings, and fruits of Nikah as outlined in the Qur’aan and demonstrated by the life of Rasulullah ﷺ. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Aah i see about the accusation As for the taliban lying, surely not all the time about everything?

I'm lost! Not sure who the Mufti sahib is and as for the Taliban, not at all sure!

Q. What is the ruling if a few strands of a woman’s hair become exposed during Salaah? A. It is necessary to cover the Awrah for the validity of Salaah. The principle regarding exposure of a limb is that if a quarter of any limb from the Awrah unintentionally remains exposed for the duration of three Tasbeehs, the Salaah becomes invalid. If a quarter of a limb is left uncovered intentionally, even for a moment, the Salaah becomes invalid. If less than a quarter of the limb becomes uncovered, whether intentionally or unintentionally, regardless of the duration, the Salaah will be valid. The head (including the hair on it) and the hair that hangs below the ears are considered separately. Therefore, if a few strands of hair are exposed, even for the duration of the entire Salaah, Salaah will be valid. (al Radd al Muhtar 1:409, al Binayah 2:127, Ahsanul Fatawa 3:402) And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologia

Shaykh Muhammad Awwamah (hafizahullah) on one occasion drew attention to an important phrase whose meaning has become forgotten among many of us, a phrase we repeat and hear daily, almost as a routine. He said: “We all hear the adhan: ‘Hayya ‘alas-Salah, Hayya ‘alas-Salah’ (Come to Salah). Then we hear: ‘Hayya ‘alal-Falah, Hayya ‘alal-Falah’ (Come to Success). Is there anything greater than Salaah itself? What then is the meaning of “Hayya ‘alal-Falah”? The meaning of “Hayya ‘alal-Falah”: The Ulama say: “There is no single word in the Arabic language that gathers within it all forms of goodness as the word Falah does.” Whatever good there is in this world or in the Hereafter, the word Falah encompasses it all. The Placement of “Hayya ‘alal-Falah” in the Adhan: What is the significance of its placement after “Hayya ‘alas-Salah”? It is as though it is saying to you: O Muslim, whatever you are occupied with; buying, selling, your job, your business, travelling or at home, when the time for Salah comes, leave everything that you may be occupied with and hasten to Salah. “Hayya ‘alal-Falah” is even more comprehensive in its meaning of goodness than the word “Salah.” i.e., In your coming to Salah lies every form of good, so do not delay. Notice the sequence, the Adhan does not begin with “Hayya ‘alal-Falah” and then “Hayya ‘alas-Salah.” No, it first says, “Come to Salah” and then makes clear that within Salah lies every kind of good and success. Whatever you may be doing, Salah is above it all, so come to it without delay. Of course, scholars have mentioned exceptions, such as a surgeon performing a critical operation who cannot stop when the adhan is called; such a person is excused by the Shari‘ah to delay the Salah (i.e within its prescribed time). But beyond such cases, one cannot delay Salah. The Status of Salah in Islam: The status of Salah in Islam is beyond imagination. Its rank in Islam is higher than one can conceive. Let me mention two juristic rulings cited by the Fuqaha to help us understand its lofty status and extreme importance: The case of a drowning person: The scholars say: Suppose a person is drowning at sea, his boat has broken apart, and he remains clinging to a piece of wood for survival. If the time for Salah enters, and delaying it would cause the time to lapse, it is not permissible for him to postpone the Salah. Who can imagine such a ruling? A person may be in a state of near-drowning, yet remains safe, clinging to a piece of wood; he is still required to perform the Salah [i.e., with gestures of his head, for example]. (At Tajnis wal Mazid, vol. 2, pg.187) The case of a person being executed: Some scholars say: “If a person is being hanged and still has life in him when the Salah time sets in, he must perform the Salah, even if only with his eyes.” (Al Hawil Kabir Sharhu Mukhtasaril Muzaniy, vol. 13, pg. 426) Such is the weight and sanctity of Salah in Islam. Where then are our youth who neglect it? May Allah guide us and them to the straight path. Ameen. Darul Hadith Research Centre

Welcome to the forum Which part are ypu finding confusing?

It’s Not random. It’s Not cultural. Each Salaah is timed with precision, aligned with your body clock, your mind’s needs, and your soul’s journey. Here’s the secret power & wisdom behind it: Fajr – The Light of Beginning Cortisol naturally rises at dawn → prayer stabilizes energy. Morning light boosts serotonin → sets mood for the day. “Indeed, the recitation of the early morning (Fajr Salaah) is witnessed (by the Angels.” (Qur’an 17:78) Performing Fajr Salaah at this time stabilizes circadian rhythms, preventing fatigue and mood swings. Dhuhr – The Midday Reset The sun is at its peak, and so is human stress. Allah calls you to pause. Around noon, cognitive performance naturally dips (“post-lunch dip”). Stepping away for Dhuhr acts like a neurological reset, improving attention and productivity. Deep breathing and rhythmic motions of salah lower blood pressure and reduce cortisol. This breaks the cycle of endless work, protecting you from burnout. Asr – The Anchor of Consistency Afternoons bring fatigue, regrets of the past, and worries of the future. Late afternoon is when reaction times and alertness peak, but also when stress accumulates. Prayer movements regulate the autonomic nervous system, calming racing thoughts. Studies show consistent breaks like Asr improve long-term memory consolidation. Rasulullah Sallallahu Alaihi Wasallam said, “Whoever misses the afternoon prayer, it is as if he had lost his family and his property.” (Sahih Bukhari) Maghrib – Hormonal Synchronizer At sunset, melatonin (sleep hormone) begins its release. Praying Maghrib synchronizes your internal clock with nature’s day–night cycle. Reflection at sunset lowers evening anxiety, preparing mind and body for restful recovery. As the sun sets, the soul reflects. It is your checkpoint: “How did I live today? What do I carry to the night?” Esha – Deep Rest & Brain Detox Before sleep, Esha reduces pre-sleep anxiety, slowing down the mind’s beta waves into calm alpha states. Sujood increases blood flow to the brain, improving oxygenation and mental clarity. Sleep quality is proven better when preceded by mindful spiritual practice. The world sleeps, but Allah Ta’ala calls you to rest in His remembrance. Science says: Esha prepares the brain for deep, restorative sleep. Jamiatul Ulama (KZN) Council of Muslim Theologians

If a person were to lose his eyesight, he would instantly feel helpless, vulnerable, and overwhelmed. He would grope about in darkness, unable to distinguish right from left, danger from safety, or enemy from friend. For such a person, even walking within the familiarity of his own home becomes challenging. Now imagine a person whose outward eyes are sound, yet his inner sight – the sight of the heart – is blind. He looks at the world but fails to perceive the signs of Allah Ta’ala surrounding him. He can admire the splendour of a sunset, the intricacy of a leaf’s design, or the awe-inspiring motion of the oceans, yet it stirs no thought, awakens no emotion, and inspires no yearning within his heart. His body may see, but his soul remains blind. Allah Ta’ala declares in the Quraan Majeed: فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ “Indeed, it is not the eyes that become blind, but rather it is the hearts within the chests that become blind.” (Surah Hajj ; V:46) True blindness is not the loss of physical sight. Rather, it is the inability to recognise the greatness of Allah Ta’ala and to connect what one sees to the One who created it. The truly blind person is he who sees the signs of Allah Ta’ala daily, yet remains unmoved, unchanged, and unaware. The great commentator of the Quraan Majeed, Imaam Mujaahid (rahimahullah), explains that every human being has been endowed with four eyes: two on the face, through which he perceives the fleeting matters of this world, and two within the heart, through which he perceives the realities of the eternal Hereafter. If the outward eyes are deprived of sight, yet the eyes of the heart remain open, such blindness will cause him no real loss. However, if the outward eyes are sound while the eyes of the heart lie veiled in darkness, then his worldly vision will be of no benefit to him. (Tafseer Qurtubi vol. 14, pg. 419) One of the greatest cures for this inner blindness is to set aside time for Tafakkur – pausing to ponder deeply over the creation of Allah Ta’ala. This was a constant practice of the pious throughout history. It is such reflection that transforms ordinary sights into moments of recognition and connection with the Creator, Allah Ta’ala. Every reflection on the creation of Allah Ta’ala is like a drop of water falling upon the parched soil of the heart, gradually reviving it until it blossoms into a garden of Imaan. Consider the simple honeybee. It hovers over flowers, gathering nectar, and then returns to its hive, where it works in perfect harmony with thousands of others. From this, it produces honey – a sweet liquid that not only nourishes but also heals. What power directs the bee to the flowers it must choose? Who instilled within it such precision and discipline? It is none other than Allah Ta’ala. Reflect on the delicate balance that allows a single drop of rain to revive a withered tree. Consider the endless cycle of the sun rising and setting, never failing its appointed time. Ponder the complexity of the human eye that captures colours and shapes in astonishing detail. Each of these is a sign – a testimony of Allah Ta’ala’s wisdom and control. The Quraan Majeed repeatedly encourages us to reflect upon the skies and the earth, the alternation of night and day, the rainfall, the mountains, and the animals – not as mere observation or amusement, but to awaken our hearts. Whoever ponders sincerely cannot help but be humbled by Allah Ta’ala’s magnificence and drawn to Him in love, awe, and submission. Sayyidah Ummud Dardaa (radhiyallahu ‘anha) was once asked as to what the best action of her husband, Sayyiduna Abud Dardaa (radhiyallahu ‘anhu), was. She replied that it was his contemplation. (Musannaf ibn Abi Shaibah #35729) On one occasion, Sayyiduna Abud Dardaa (radhiyallahu ‘anhu) himself said, “A single moment of reflection is better than standing in Salaah for the entire night.” (Musannaf ibn Abi Shaibah #35728) We are surrounded by signs – from the stars that adorn the night to the birds that glide across the sky. Yet if our hearts are preoccupied and distracted, we will look but never truly see; we will glance but never grasp. Set aside just a few minutes each day to look around and reflect. Do not simply scroll past the sunrise or swipe past the raindrops. Pause… Observe… Think… Who created this? Why did He make it so beautiful? What message is it conveying to me? Through this simple habit, our hearts will begin to soften. Our eyes will begin to truly see. Gradually, the veils will be lifted, enabling us to witness the world not merely through the lens of the eye, but through the illumination of Imaan and the light of the heart. uswatulmuslimah

By Mufti Ebrahim Desai (Rahimahullah) The code of our Imān is to believe in the Oneness of Allāh Ta’ālā and the Nubuwwah of Rasūlullāh Sallallāhu Alaihi Wa Sallam. Belief and reverence for Rasūlullāh Sallallāhu Alaihi Wa Sallam is an integral and inseparable component of our faith. Imān cannot be accepted without believing in and revering Rasūlullāh Sallallāhu Alaihi Wa Sallam. The actual reverence of Rasūlullāh Sallallāhu Alaihi Wa Sallam is to believe that: 1) Rasūlullāh Sallallāhu Alaihi Wa Sallam came to this world as the greatest human being. This is a reality and not just a fairy tale. 2) Rasūlullāh Sallallāhu Alaihi Wa Sallam was chosen by Allāh Ta’ālā to be the recipient of divine revelation (Wahī). 3) Rasūlullāh Sallallāhu Alaihi Wa Sallam was bestowed the responsibility of conveying the message of Allāh Ta’ālā to humanity, which he fulfilled in the best manner. 4) Among the various Messengers of Allāh Ta’ālā, Rasūlullāh Sallallāh Alaihi Wa Sallam is the leader and most superior. 5) Happiness and success in both the worlds lies solely in following the Sunnah of Rasūlullāh Sallallāhu Alaihi Wa Sallam. The salvation of every human being is directly linked to believing in Rasūlullāh Sallallāhu Alaihi Wa Sallam. When one is placed inside the grave, he/she will be asked to recognize Rasūlullāh Sallallāhu Alaihi Wa Sallam. Consider the following narration:The deceased will be questioned in the grave, “What do you know about this man (Rasūlullāh Sallallāhu Alaihi Wa Sallam)?” (Sahīh Bukhārī) In order for one to be true in revering Rasūlullāh Sallallāhu Alaihi Wa Sallam, the overwhelming love and obedience of Rasūlullāh Sallallāhu Alaihi Wa Sallam should be present in every moment of one’s life. The demand of love is that the lover yearns to be in the company of the beloved. If this is not possible, then one adopts the beautiful ways and lifestyle of the beloved. When we consider the endless efforts and sleepless nights of Rasūlullāh Sallallāhu Alaihi Wa Sallam for the sake of his Ummah, then we would realise that even if we were to dedicate our entire lives in the service and obedience of Rasūlullāh Sallallāhu Alaihi Wa Sallam, this would fall short of doing justice to the gratitude due to him. Taking out one day or one month to address the different facets of the beautiful life of Rasūlullāh Sallallāhu Alaihi Wa Sallam is not sufficient. A believer should spend every day of his life imitating and spreading the Sunnats of Rasūlullāh Sallallāhu Alaihi Wa Sallam. Nevertheless, we cherish any opportunity we get to talk about Rasūlullāh Sallallāhu Alaihi Wa Sallam and inculcate in us and others the love and reverence of Rasūlullāh Sallallāhu Alaihi Wa Sallam. May Allah Ta’ala fill our hearts with the love of Rasulullah Sallallahu Alayhi Wa Sallam and enable to live our lives emulating his Sunnah, Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians