ummtaalib

April 11, 2023

Iʿtikaf: The Sweetness of Solitude

Before receiving Prophethood, the Messenger of Allah ﷺ would go away from the hustle and bustle of Makkah and isolate himself in the Cave of Ḥirā’. ʿĀ’ishah (raḍiy Allāhu ʿanhā) says, “Seclusion was made beloved to him, and there was nothing more beloved to him than being alone” (Tirmidhī). Freeing himself from the mundane day-to-day interaction with his people, he would go up to the mountains, and spend many days there worshipping Allah, in deep reflection. Alone and stationed high up on the mountain, he was able to have a clear perspective on his surroundings: the beautiful sky, the towering mountains, the vastness of Allah’s creation — all attesting to the greatness of the One.

The long hours of solitude were essential in preparing the Prophet ﷺ for his great mission. Purifying his heart from attachment to the world, and instead attaching it to the Lord of the world, prepared him for the momentous responsibility of Prophethood.

This gift of solitude with our Creator has been bequeathed to the whole Ummah, Alḥamdulillah. It is called ‘iʿtikāf’ and refers to the practice of secluding and confining oneself to the masjid for the worship of Allah. Iʿtikāf has been mentioned in the Qur’ān and is a great sunnah of our beloved Prophet ﷺ. ʿĀ’ishah (raḍiy Allāhu ʿanhā) narrated that the Prophet ﷺ used to observe iʿtikāf during the last ten days of Ramaḍān, until his demise. Then, his wives used to observe iʿtikāf after him (Bukhārī).

In the year in which he ﷺ passed away, he performed iʿtikāf for twenty days. Ibn Ḥajar (raḥimahullāh) mentions that this may be because he ﷺ knew that his life was coming to an end, and he wanted to teach his Ummah to try their utmost best when they reach the finishing line, in order to meet Allah in the best state. Another reason is that he ﷺ was travelling the year before, so he made up for the missed days.

The above indicates the great importance the Prophet ﷺ placed on iʿtikāf. Iʿtikāf is a great sunnah which we should try to revive in this blessed month. The Prophet ﷺ performed iʿtikāf in search for Laylat al-Qadr. Al-Zuhrī (raḥimahullāh) said, “I am astonished that the people have abandoned iʿtikāf. The Prophet ﷺ would sometimes do certain things, and would sometimes omit them. But he did not omit iʿtikāf until he g passed away.”

The Essence of Iʿtikaf

Iʿtikāf is one of the most noble acts when performed with sincerity (ikhlāṣ). During iʿtikāf, one distances his heart from worldly matters and hands himself over to his Lord. He is in constant service to Him and takes shelter in His fortified House.

“The example of a person doing iʿtikāf is like a man who stops at the door of a great person and says, ‘I will not move until you fulfil my need.’ The person doing iʿtikāf sits in the house of Allah and says, ‘I will not move until He forgives me.’” – ʿAṭā’ (raḥimahullāh)

Ibn al-Qayyim (raḥimahullāh) writes, “The soundness of the heart and its ability to stay firm in its journey to Allah – is dependent on its ability to fully focus on Allah. The heart has a restlessness, which can only be removed by devoting oneself to Allah. Excessive food, drink, socialising, sleep and talking increase the restlessness of the heart. They hinder the seeker from the path in his journey to Allah, and weaken him.

Through His mercy, Allah legislated fasting for His servants to purge their desire for excessive eating and drinking, and thereby their impulse for sinning: which is the greatest impediment in their journey to Allah.

And He (subḥānahū wa taʿālā) legislated iʿtikāf for them. The purpose and spirit of iʿtikāf is for the heart to become attached to Allah, to fully focus on Him, and to spend time in solitude with Him. It is to cut off from the creation, and occupy oneself with Him so much that His remembrance and love overtake the worries and thoughts of the heart. His sole concern becomes Allah. All his thoughts revolve around how he can please Allah and draw closer to Him. He begins to find comfort in the company of Allah, instead of finding comfort in the company of His creation.

Through this, he prepares himself to find comfort with Allah in the loneliness of the grave — in which nobody will have a companion or source of solace except Him. This is the greater purpose of iʿtikāf. And since this purpose can only be attained in conjunction with fasting, iʿtikāf was legislated in the best season of fasting i.e. the last ten days of Ramaḍān.”

Ibn Rajab (raḥimahullāh) writes, “The Prophet ﷺ would reserve a mat upon which he would seclude himself from people, not mixing with or paying attention to them. This is why Imām Aḥmad (raḥimahullāh) did not recommend for the person doing iʿtikāf to mix with anyone; not even to teach them knowledge or make them recite the Qur’ān. Rather, the best thing to do is to be alone and free oneself to converse privately with one’s Lord, remember Him, and ask Him.

The person doing iʿtikāf restricts himself to the obedience and remembrance of Allah. He cuts himself off from every distraction, and devotes himself physically and spiritually to his Lord and what will bring him close to Him. He has no concern except Allah, and what will please Allah.

Thus, the meaning and reality of iʿtikāf is to cut off ties from the creation in order to connect to the Creator. The stronger one’s knowledge and love for Allah, the more the individual will be able to cut himself off and focus fully on Allah. One of the righteous used to always be alone in his home, remembering his Lord. It was said to him: “Do you not feel lonely?’ He replied: How can I feel lonely when He (ʿazza wa jall) says, ‘I am the Companion of the one who remembers Me?’”

During iʿtikāf, one is a guest of Allah in His house. If noble people are always generous to their guests and honour them in the best way, then how will the generosity of The Most Generous be with those who humbly perform iʿtikāf in His house?

We are bombarded today with diversions and distractions. Iʿtikāf offers us a way out, providing the perfect retreat in which to refocus on the purpose of life. Iʿtikāf may seem like a short period, but if performed properly, it is an intense ʿibādah bootcamp wherein one learns to control and discipline the nafs. Done properly, iʿtikāf is life-transforming.

“Truly in the heart there is a certain loneliness that cannot be removed except by spending time with Allah in solitude. In the heart there is a sadness that cannot be removed except through the happiness of knowing Allah and being true to Him… In the heart there is a void that cannot be filled except through loving Allah, turning to Him constantly, always remembering Him, and being sincere to Him. Were a person to be given the entire world and everything in it, it would never fill this void.” – Ibn al-Qayyim (raḥimahullāh)

The Goals of Iʿtikaf

1. To ‘live’ and ‘breathe’ ʿibādah. Iʿtikāf teaches us the essence of worshipping Allah: to attach our hearts completely to Allah, with utmost humility and servitude. The goal is to attain iḥsān, which is, “That you worship Allah as though you are seeing Him; for if you cannot see Him, He truly sees you” (Muslim).

2. Tasting the sweetness of conversing intimately with Allah. Iʿtikāf is the perfect time to converse intimately with Allah, to talk to Him directly, to cry to Him, and to plead with Him. Muslim b. Yasār (raḥimahullāh) said, “Seekers of pleasure find no pleasure like seclusion and intimate conversation with Allah b.” Muḥammad b. Yusuf (raḥimahullāh) said, “Whoever wants his blessings to be hastened for him, he should increase in intimate conversation with Allah in seclusion.”

3. Deep thinking (tafakkur) and self-reflection (muḥāsabah). Iʿtikāf is the perfect time for deep reflection: reflecting on the Qur’ān, on Allah’s creation, and on the purpose of life. It is a time to reflect on one’s personal and spiritual state, and to take oneself to account. Ibn al-Jawzī (raḥimahullāh) writes, “How wonderful is seclusion! If the only thing to be obtained from seclusion was reflection on the provisions for the eternal journey, and safety from the evils of socialising, it would be sufficient!”

4. Detox from the world. Our attachment to the world, and our obsession with acquiring expensive clothing, cars, gadgets and fine dining has made us heedless of Allah (subḥānahū wa taʿālā) and of our final abode. Iʿtikāf is to take time out from all of this and turn back to Him, Alone. Iʿtikāf is the perfect time to detox from social media and our mobile phones, which has left us unable to focus on our purpose of life.

5. Purifying the soul. Iʿtikāf is the time to nurture a pure heart; to purify it from spiritual diseases and adorn it with actions. It is the perfect time to purify oneself from the five poisons of the heart: excessive eating, excessive sleeping, excessive socialising, excessive talking and gazing at the unlawful. Ibn al-Qayyim (raḥimahullāh) said, “Find your heart in three occasions: whilst listening to the Qur’ān, in gatherings of dhikr, and in moments of solitude. If you do not find it in these three occasions, then ask Allah to bless you with a heart, for you have no heart.”

6. Attachment to the masjid. Acquiring the ‘sweetness’ of worshipping Allah in the masjid during Ramaḍān will make us more attached to the masjid during the rest of the year. By Allah’s permission, we will begin to come before the adhān and spend time in it after ṣalāh. The Messenger of Allah ﷺ said, “A Muslim is not regular in attending the masājid for ṣalāh and dhikr, except that Allah welcomes him happily just as people welcome their loved ones happily upon their return from a journey” (Ibn Mājah).

7. Ṣabr and maximising the best use of time. Iʿtikāf cultivates ṣabr (perseverance) in carrying out good deeds, as it is not easy on the nafs to continuously engage in worship. Ibn al-Jawzī r writes, “That I benefit myself by being alone is better than me benefitting others and harming myself. Persevere and remain patient with what solitude entails, for if you were to remain in solitude with your Lord, He will open for you the door of His maʿrifah (deep awareness).” Iʿtikāf also cultivates the second type of ṣabr: ṣabr on staying away from sins. Similarly, one learns to be patient and practice self-control, as one will not sleep on a bed or enjoy the usual creature comforts.

8. Sincerity. Iʿtikāf should lead to an increase in sincerity. Dhū al-Nūn (raḥimahullāh) said, “I have not seen anything more conducive to attaining sincerity than solitude, because when one is alone, he only sees Allah. When he only sees Allah, he will only be spurred on by the awe of Allah. And whoever loves seclusion, he has certainly attached himself to the pillar of sincerity, and held on tight to a great pillar of honesty.” Yaḥyā b. Muʿadh (raḥimahullāh) said, “Enduring isolation is a sign of sincerity.”

9. Sincere repentance. Sincere repentance should be a key goal and component of iʿtikāf. Masrūq (raḥimahullāh) said, “A man should certainly have moments in which he is alone, remembering his sins and then seeking forgiveness for them.” Amongst the seven categories of people who will be granted shade on the Day of Judgement, one will be “a man who remembered Allah whilst he was alone and he cried” (Bukhārī). Al-Ḥasan al-Baṣrī (raḥimahullāh) said, “Cry in moments of solitude — perhaps your Lord will look at you and have mercy on your tears, and you will become of the successful.”

10. Finding Laylat al-Qadr. One of the aims of iʿtikāf is to find Laylat al-Qadr and derive the most benefit from it by being in a heightened spiritual state of iʿtikāf.

“Private worship is the cornerstone of steadfastness.” – Ibn al-Qayyim (raḥimahullāh)

How to Optimise Your Iʿtikaf

Maximise your iʿtikāf by constantly renewing your intention for iʿtikāf. These can include: seeking the pleasure of Allah, following the sunnah of our beloved Messenger ﷺ, increasing our love for Allah and His Messenger ﷺ, seeking Laylat al-Qadr, staying in the company of the righteous and in the house of Allah, ridding our addiction to worldly pleasures, and, ultimately, fulfilling the purpose of our existence: ʿubūdiyyah (servitude). Use iʿtikāf as an opportunity to train yourself in maximising your niyyah (intention). Be conscious and mindful of every act that you do and have a clear intention of why you are doing that particular act, even when eating and sleeping (e.g. to gain energy for worship). Muʿādh b. Jabal (raḍiy Allāhu ʿanhu) said, “Indeed I hope for reward for my sleep just as I hope for reward for standing in prayer.”

Utilise iʿtikāf to learn how to manage your time. Be strict with yourself. It is useful to make a plan beforehand. Structure your day and night with varied acts of worship, so you don’t get bored or lose focus. If possible, leave your smartphone at home, and if required to do so, take a brick phone.

Think of iʿtikāf as freedom from the fetters of this world. Value it as the ultimate spiritual retreat: a time to immerse yourself in ṣalāh, Qur’ān, dhikr, duʿā’ and other acts of worship. Strive to implement every sunnah. Perform the night prayer and ṣalāh al-ḍuḥā. Perform taḥiyyat al-wudū and taḥiyyat al-masjid. Respond to the words of the adhān and make duʿā’ in between the adhān and iqāmah. Sit in the first row behind the imām and wait for ṣalāh. Lengthen your salah and let it be different: no smartphone, no work, no worldly distractions. Focus your heart on Allah. Savour the sweetness of conversing with Him.

Fill your day with the remembrance of Allah. Follow the sunnah of our beloved Prophet ﷺ and recite the adhkār of morning and evening, before sleeping, after ṣalāh, and the adhkār of other daily actions such as the adhkār of the bathroom, dressing, when waking up etc. Perform dhikr with reflection. Open your heart and think deeply about Allah.

Remember to not ruin your worship by hurting your fellow believers. In iʿtikāf, you will be sharing space with others. All of you will have different personalities, backgrounds and preferred lifestyles, and this could sometimes lead to conflict. Stay humble, and focus on why you are there.

If you are unable to perform iʿtikāf for the full ten days, then try to do two days over the weekend, or even one day. Even if you can’t stay for the whole day, spend as much time as possible in the masjid focusing on worshipping Allah, and striving to attain the greater goals of iʿtikāf. For those who are unable to attend the masjid, they should do the same at home.

May Allah al-Wāḥid (The One) give us the tawfīq to perform iʿtikāf just as His beloved Prophet g did, and may we always find comfort in His company: in this temporary abode, in the grave, and ultimately in the Abode of Peace.

lifewithallah

April 9, 2023

“And victory comes only from Allah, the Almighty, the All-Wise” (3:126).

Throughout Islam’s history, Ramaḍān has been the month of victory. A month wherein the religion’s destined heroes were granted victory by Allah al-Naṣīr (The Ultimate Helper). Men who were true to Allah, served His dīn and strived to implement His commands. They honoured their covenant and so Allah aided them, vanquished their enemies and granted Islam victory.

These are the heroes of our history: men who feared Allah, loved Allah and lived for Him. In the day, they fasted and fought valiantly; and at night, they worshipped Him and cried to Him. They were the warriors of the day, monks of the night.

Every year, the 17th of Ramaḍān reminds us of a turning point in history. After many years of persecution, torture, sanctions and exile, the Battle of Badr took place under the blessed leadership of our beloved Prophet Muḥammad ﷺ . It ended with a decisive victory for Islam.

Six years later, in Ramaḍān 8 AH, the door of Islam widened with the Conquest of Makkah. And in Ramaḍān 15 AH, Saʿd b. Abī Waqqāṣ (raḍiy Allāhu ʿanhu) led the Muslims to victory in the Battle of Qādisiyyah, breaking the back of the indomitable Persian Empire, which has not seen pre-eminence since.

Even after the passing of the Companions(radiy Allāhu ʿanhum), Ramaḍān continued to bring victories for the faithful. In 92 AH, the young and ambitious Ṭāriq b. Ziyād conquered the Iberian Peninsula (Andalus), establishing unbroken Muslim rule over it for nearly 800 years.

Several centuries later, in 582 AH, Ramaḍān proved the auspicious month in which the Battle of Ḥiṭṭīn occurred, paving the way for the liberation of al-Quds (Jerusalem) under the leadership of Ṣalāhuddīn al-Ayyūbī. This was followed by a crushing defeat of the Mongols in 658 AH under the courageous leadership of Sayfuddīn Quṭuz in the Battle of ʿAyn Jālūt.

Then and Now

A lot has changed since those days of glory. Today, the Ummah has become accustomed to living under the jackboot of Islam’s enemies who perpetrate relentless tyranny, unchecked crimes and rampant corruption upon it.

And yet still, despite all this physical subjugation, it is another enemy which has today paralysed us. One which has disorientated our minds, killed our spirits, and left us enamoured with our enemies.

It is our mental and cultural defeat. The disbelievers may not occupy our lands anymore, but they occupy our minds and hearts — and this remains our greatest setback.

Enticing ‘progressive’ ideas, debased sensual entertainment and far-reaching media have blurred our faculties. With time, this has created an inferiority complex towards our dīn and towards our native languages, cultures, and dress. A planned and systemic dissemination of their ideas has eroded our core identity and crushed centuries-long values of morality, family and community.

We foolishly imitate the disbelievers’ ways, no matter how absurd, blindly accepting their evil materialism, hedonism and godlessness. Instead of deriving strength and guidance from our revelation and heritage, we seek it from morally degenerate ‘influencers’: wellmanicured human devils who steal the minds and innocence of our youth.

Resisting the occupation of one’s land is easier when compared to dajjalic enslavement of our minds. This enslavement cannot be seen, and for many, not even believed. How do you convince the zoo animal, who is well-fed and looked after, that it is still imprisoned?

Only one religion clears the fog.

Islam Offers Another Way

As believers, it is our duty to live for Allah, and establish His dīn on His earth. Rather than blindly following what popular culture feeds us, we should reflect on the damage that materialism, hedonism and liberalism have wreaked on the psychological, social, economic and spiritual states of humanity. We should ask ourselves what values and norms we are imbibing as we zombie scroll through our social media feeds and TV channels.

We should feel and inspire in ourselves and in our youth a sense of honour (ʿizzah) for the incredible gift of Islam. We should feel privileged at being given īmān, and scared that it could be taken away from us at any time. We should strive hard to serve the dīn of Allah, and remain steadfast on whatever hurdles come in our way.

“We were indeed the most disgraced of all people. Allah honoured and elevated us through Islam. If we seek honour from anything besides that with which Allah honoured us, Allah will disgrace us.” -ʿUmar b. al-Khaṭṭāb

Victory is only from Allah. If He decrees for it to be given and the whole world decides otherwise, we will receive it. If He decrees for it not to be given to us and the whole world decides otherwise, we will not receive it. And victory will come with īmān: a firm and sincere belief in Allah. It will come when the Ummah decides to collectively return back to Allah, strive hard to obey Him, and become beacons of justice, mercy and integrity.

The Prerequisites of Victory

The following are some prerequisites of victory which Allah has mentioned in the Qur’ān:

The Victory-Blockers

There are certain actions which prevent the help of Allah from arriving. These include:

Sins

Allah (ʿazza wa jall) says, “Indeed, Allah will not change the condition of a people until they change what is in themselves…” (13:11). Just as collective obedience leads to victory, collective disobedience leads to Allah removing the peace and prosperity of a nation.

While sins are dangerous, the public display of them is lethal. We should be very careful of making our sins public, as Allah will forgive everyone from the Ummah of Muḥammad ﷺ except for those who made their sins public.

Despair

It is easy to look around the Ummah and feel depressed and hopeless. However, Allah reminds us, “Do not lose heart, and do not grieve, for you will have the upper hand, if you are (true) believers” (3:139).

We are an Ummah of hope. Despite all the odds, we work to bring peace, justice and goodness to the world. We don’t give up. If the Prophet g and his companions had this defeatist mentality in the Battle of Badr, today we would not have Islam and lā ilāha illā-Allāh.

We may see victory in our lifetime or we may not. However, we should never give up. Instead, we should try our utmost to pave the way for future generations. We must plant trees knowing that we’ll never sit under their shade.

Diseases of the Heart

Many of our predicaments – including the lack of unity – are caused by the diseases of our hearts, including envy, pride, ostentation, cowardice, stinginess, greed, and selfishness. Not only do these form a barrier between us and Allah, but they also prevent us from being productive members of the Ummah.

The Messenger of Allah ﷺ said, “The goodness of the earlier generations of this Ummah is due to their zuhd and yaqīn; and the latter generation of this Ummah will be ruined because of shuḥḥ (stinginess and greed) and false hopes” (Bayhaqī).

Love of the World

One of the key blockers of victory and the root cause of our humiliation is the love of the world. The Prophet ﷺ said, “The nations will soon summon one another to attack you just as diners invite one another to share their dish.” Someone asked, “Will it be due to our small number at the time?” He g replied, “No, there will be many of you at the time, but you will be like the froth and scum of a flood. Allah will remove from your enemies’ hearts their fear of you, and He will cast wahn into your hearts.

Someone asked, “O Messenger of Allah, what is wahn?” He ﷺ replied, “Love of the world and a dislike of death” (Abū Dāwūd).

Infighting

A key victory-blocker is infighting and disunity. Allah (ʿazza wa jall) says, “Obey Allah and His Messenger and do not quarrel with one another, lest you lose heart and your moral courage. And persevere, for surely Allah is with those who persevere” (8:46).

Ramaḍān is a symbol of unity. Throughout the year, ṣalāh in congregation reminds us of the cohesiveness, brotherhood and unity we are supposed to enjoy as an Ummah. In Ramaḍān, this is further amplified as we gather together in the masjid for tarāwīḥ and often partake in ifṭār and suḥūr with our fellow believers.

In Ramaḍān, we collectively increase our worship of Allah and feel a sense of unity as we all fast in this month. This feeling of love, brotherhood and unity should transcend into the rest of our lives and months of the year.

For unity to occur on a macro-level, we need to focus on what we can individually do on a micro-scale. We all have a circle of influence that we can focus on, starting off with ourselves. The first step is to strive to end disagreements and fighting within one’s immediate family. Then we should focus on reducing friction in our social circles, neighbours, institutions and so on.

We should leave aside pettiness and aimless theological wrangling to specialists, and instead focus on issues which are of pressing need. Instead of squabbling over the moon sighting, let us fill our hearts with love and awe for the Lord of the moon. Instead of bickering over whether we are celebrating Eid on the correct day, let us ensure that we spend Ramaḍān in a manner whereby Allah releases us from the Hell-fire, warranting for us truly a day of Eid and celebration!

Instead of focusing on fitnah, let us increase our īmān in Allah, increase in our ʿibādah, and let us serve His creation. Let us occupy ourselves with what will bring Allah’s help and victory.

May Allah al-ʿAzīz (The Exalted in Might) grant honour and victory to the Ummah of Muḥammad ﷺ. May Allah al-Mawlā (The Protective Ally) protect us from all harm and make us reliant on Him Alone.

livewithallah

April 7, 2023

April 7, 2023

Anti-ballistic missiles and rockets were fired from Gaza in response to the Israeli military launched air strikes in the Gaza Strip on Friday, triggering sirens in several Israeli towns and cities bordering the strip.

Hours earlier, rockets were fired from Lebanon into Israel on Thursday afternoon, amid repeated Israeli assaults on worshippers in Jerusalem’s Al-Aqsa Mosque this week.

April 7, 2023

Gaza attacked!

The Israeli military launched air strikes on the Gaza Strip on Friday, hours after rockets were fired from Lebanon into Israel on Thursday afternoon, amid repeated Israeli assaults on worshippers in Jerusalem’s Al-Aqsa Mosque this week.

At least five locations across the besieged enclave were hit just after midnight local time. There were no immediate reports of casualties

Middle East Eye (@middleeasteye) • Instagram photos and videos

April 6, 2023

"The Contemporary Muslimah" is a short course designed to enable Muslim women to think deeply about and make critical decisions regarding their identity and how they conduct themselves in the world today. By unpacking ideas often taken for granted, it will invite participants to question their assumptions and their priorities, forcing them out of their comfort zones.

The course covers a wide array of topics including mental and emotional health, feminism, women's leadership, the fiqh of dressing and beautification and the etiquettes of male-female interaction in various settings. It addresses common critiques on Islam's position on issues related to women such as polygamy, and clarifies the Islamic perspective on contentious contemporary issues like homosexuality and transgenderism. By putting into perspective the purpose of our existence and shedding light on how this purpose is to be achieved, it promises to go beyond being merely informative to being a truly transformative experience.

This comprehensive course is a necessary anchor for Muslim women navigating the choppy waters of internal conflicts and the chaotic world they find themselves in today. It grapples with modern and post-modern realities while deeply rooted in the sacred knowledge tradition. A must for all contemporary muslimahs trying to lead a fruitful life in accordance with the Will of Allah and His Messenger (may Allah bless him and give him peace).

The Contemporary Muslimah (whitethread.org)

April 5, 2023

Al-Aqsa under brutal attack

@mintpress BREAKING NEWS |

The Al-Aqsa compound, the third holiest site in Islam is under attack by "israeli" occupation forces.

The Israeli occupation forces brutally beating Palestinian youth and worshipers inside Al Qibili mosque at Al Aqsa. 5.4.23

Horrific scenes coming through

The Israeli occupation forces brutally beating Palestinian youth and worshipers inside Al Qibili mosque at Al Aqsa. 5.4.23

March 29, 2023

March 29, 2023

March 26, 2023

BREAKING

Israeli soldiers are storming Al Aqsa Mosque during Ramadan, attacking and forcing all Palestinian worshippers out.

IMEU (@theimeu) • Instagram photos and videos

March 24, 2023

March 22, 2023

March 22, 2023

IMEU (@theimeu) • Instagram photos and videos

March 21, 2023

Welcome Ramadaan

Beautiful is the breeze that blows across the desert sands

And the mighty waves that gently kiss the shore...

The Goals of Ramadan

1. Increase and strengthen your īmān

Ramaḍān is the perfect opportunity to rejuvenate our īmān and accelerate our journey to Allah. We should strive to increase our īmān in Allah by increasing in our maʿrifah (knowledge) of Him, love for Him, fear of Him, hope in Him, trust in Him and sincerity to Him. Our īmān in Allah’s Angels, Prophets, Books, the Last Day and al-Qadr should also increase.

2. Embody servitude (ʿubūdiyyah) and submission

Ramaḍān is the training ground to develop ʿubūdiyyah: where we becomes true servants of Allah through our constant humility and awe of him, and always expressing our dire need of Him. We can speed up our journey to Allah by infusing all our physical acts of worship with the quality of ʿūbūdiyyah. In our everyday lives, we are accustomed to giving in to our desires. If we feel like eating, we eat. If we feel like drinking, we drink. Through Ramaḍān, we should aim to train the nafs (inner self) to submit itself to Allah, and to comply with His commands.

3. Taste the sweetness of worship

The goal of Ramaḍān should not be to just perform x number of good deeds. Every act of worship in Islam consists of both an outer manifestation (‘action of the limb’) and an inner reality (‘action of the heart’), which is its essence and core. We should aim to focus on these inner dimensions, through which we will taste the sweetness of worship inshāAllah.

4. Purify your heart

One of the aims of Ramaḍān is to elevate the soul to its intended station: the tranquil soul. Ramaḍān is the perfect time to purify the heart from diseases such as envy, hatred, pride, anger, hypocrisy, hard-heartedness. When the heart is purified, it is less susceptible to the whispers of shayṭān, and more able to defend itself from doubts (shubuhāt) and desires (shahawāt).

5. Develop good character

Excellent character is an integral part of our dīn, and there is no better time to cultivate this than in Ramaḍān. Our beloved Prophet g said, “When one of you enters the morning in the state of fasting, he should neither use obscene language nor act ignorantly. If anyone insults him or argues with him, he should say: ‘I am fasting, I am fasting’” (Muslim). Ramaḍān is the perfect time to become the best of Allah’s servants: those who bring the most benefit to others, those who treat their parents, spouses, children, families and wider communities with kindness and excellence.

6. Become attached to the Qur’ān and the night prayer

Whilst the primary purpose of fasting is to gain taqwā, the purpose of Ramaḍān is to connect with the Qur’ān. Ramaḍān is the month of the Qur’ān. The Qur’ān is guidance, which is supposed to mould our lives. It is not merely to be beautifully recited. The recitation of the Qur’ān is supposed to increase our īmān and deepen the love and awe of Allah in our hearts. This will only occur if we recite with deliberation and reflection.

Qiyām at night is one of the greatest acts of worship a servant can perform. It brings with it a sweetness which is nearly impossible to experience otherwise. By the time Ramaḍān ends, we should aim for the night prayer to become a habit so that we can make it part of our everyday lives throughout the year.

7. Bring your heart to your ṣalāh, dhikr & duʿā’

Ramaḍān is the perfect time to develop and train ourselves to perform ṣalāh, dhikr and duʿā’ with excellence. We should set specific goals in relation to how we are going to improve in each one e.g. increase khushūʿ, recite the evening adhkār with deep reflection, duʿā’ for a longer duration, and so on.

8. Develop consistency

Ramaḍān is a bootcamp for cultivating our hearts, souls, morals and ultimately our lives, so that the obedience of Allah becomes our lifestyle. We should worship Allah in Ramaḍān with the mindset that our efforts are not limited to Ramaḍān; rather we want to transform our lives through it and make it a consistent part of our lives.

9. Attain Allah’s forgiveness, freedom from Hell-fire & entry into Paradise

There are endless opportunities to be forgiven in Ramaḍān, gain freedom from Hell-fire and be admitted into Paradise. We should be determined to not miss out on any of these opportunities.

10. Tame your nafs to stay away from sins and attain taqwā

One of the key goals of Ramaḍān is to tame the nafs and stop sinning. By refusing your nafs what it desires (food, drink, sleep), you develop self-control. This greater level of self-control should help you the next time you are tempted to sin.

Ramaḍān is the time to elevate the soul from its base desires (stomach and private parts). Aim for your fasting and Ramaḍān to remove the love of the world from your heart; and let your soul soar high above the ground, away from the body, and upwards towards its Creator and Originator.

“The (pious predecessors) used to make duʿā’ for six months prior to Ramaḍān, asking Allāh to allow them to witness Ramaḍān.” (Laṭā’if al-Maʿārif)

A large number of goals can feel overwhelming. However, once you have understood the overall goals, do a self-analysis as to where you currently are and what you would like to focus on. Everyone is on their own unique journey. Perhaps you already perform the 5 daily prayers punctually, but your target is to build up a daily habit of ṣalāh al-ḍuḥā. Or perhaps you don’t struggle with envy, but you do struggle with anger, so you can focus on managing your anger this Ramaḍān.

Ramadan: The Battle Against the Nafs

Think of Ramaḍān as a battlefield. The enemy you are trying to defeat is your nafs. It is an enemy which has conquered you many times over in the past. This Ramaḍān, however, you are determined that by the help of Allah, you are going to conquer it. You are going to be the winner, and not the loser. This will require planning, effort, tonnes of duʿā’ and perhaps even a change in strategy.

One such strategy is to manoeuvre around your nafs, and subtly trick it. When you are struggling to keep momentum, say to yourself: just a little while longer. After Ramaḍān, you can go back to enjoying the ḥalāl pleasures. For now, just keep going for a little while longer. Once, Bishr al-Ḥāfī r was walking with one of his companions towards a city. His companion wanted to drink water from a well. Bishr said to him, “We will drink from the next well that appears on the way.” Every time they would approach a well, Bishr would say, “From the next well.” When they finally reached their destination, Bishr said, “This is how we journey through the world.”

We ask Allah al-Ḥayy (The Ever-Living), al-Qayyūm (The All-Sustainer) to make this Ramaḍān our best Ramaḍān, and we ask Him to not entrust us to ourselves for even the blink of an eye.

lifewith allah

March 3, 2023

Heed the Warning!

Load shedding… water cuts… floods… riots and looting… protests and shutdowns… xenophobic attacks… economic recession…

These are some of the terms of doom and gloom that generally dominate the headlines, due to which people, by and large, have become overwhelmed by anxiety and worry. However, the question is, “What should a Muslim’s perspective be in the face of these various difficulties and hardships?”

In the Quraan Majeed, Allah Ta‘ala says, “And indeed We sent (messengers) to nations before you (O Muhammad [sallallahu ‘alaihi wasallam]), then We seized them with hardships and sufferings so that they may supplicate in humility.” (Surah An‘aam v42)

In this verse, Allah Ta‘ala explains the plight of the previous nations and the way that Allah Ta‘ala dealt with them. When the previous nations would reject their Ambiyaa (‘alaihimus salaam) and refuse to give up their evil and sinful ways, then Allah Ta‘ala would first send hardships and tests upon them as a ‘wake-up call’. The purpose for Allah Ta‘ala testing them with trials and tribulations is to make them turn to Allah Ta‘ala, become humble and repent for their wrongs.

However, despite the admonishments sent by Allah Ta‘ala in the form of difficulties and hardships, they remained immersed in their disbelief and evils. In regard to these people who did not heed the warnings, Allah Ta‘ala says, “Why then, did they not supplicate in humility when a calamity from Us came upon them? Instead, their hearts were hardened and Shaitaan made the (evil) actions which they were carrying out attractive to them.” (Surah An‘aam v43)

After the test of difficulties and hardships, when they did not pay heed, reform themselves and turn to Allah Ta‘ala in humility, then Allah Ta‘ala opened the floodgates of wealth upon them as a further trial to draw them towards their destruction. The more wealth they received, the more they drowned in the love of the material world and the more negligent they became in regard to fulfilling the injunctions of Allah Ta‘ala.

At this point, Allah Ta‘ala still gave them respite and the chance to make amends, but when they did not avail of this chance, then Allah Ta‘ala sent such a punishment upon them which left them on their knees in a state of utter despair. Allah Ta‘ala says, “Thereafter, when they forgot the advice (and warnings which) they were given, We opened for them doors of everything (i.e. the doors of wealth and prosperity), until when they became proud of what they were given, We seized them suddenly (with divine punishment) and they were left in despair.” (Surah An‘aam v44)

In these verses, Allah Ta‘ala explains to us the system which was adopted with the previous nations who went astray. At first, they would be subjected to calamities and hardships as a warning from Allah Ta‘ala. But when they failed to heed these warnings, then Allah Ta‘ala opened the floodgates of wealth to them, as a result of which they drowned themselves deeper in wealth, distanced themselves even further from Allah Ta‘ala and fell further into destruction.

Though these verses directly refer to the previous nations, however the Ummah of Rasulullah (sallallahu ‘alaihi wasallam) is being addressed and warned that they should not tread on the same path of destruction which the previous Ummats had treaded upon.

Sometimes, Allah Ta‘ala will test this Ummah with hardships and difficulties, and this will be a means for them to wake up from their slumber and negligence. At times, when the Ummah does not pay heed to the warning signals of Allah Ta‘ala, then Allah Ta‘ala can also open the floodgates of wealth for them, as a result of which they will distance themselves further from Allah Ta‘ala and drown further in affluence and wealth.

Therefore, from these verses of the Quraan Majeed, we learn two important lessons:

The first lesson is that the difficulties and hardships that we witness in the world are reminders and warnings from Allah Ta‘ala that should motivate us to repent, reform our lives and repair our relationship with Allah Ta‘ala.

The second lesson is that at times, everything of the world seems to be working out in a person’s favour. Day by day, a person’s wealth is increasing and he is enjoying more and more of the material. However, this should not beguile him into thinking that this is an indication that all is well and good and Allah Ta‘ala is pleased with him. Rather, it may be that Allah Ta‘ala is merely giving him a period of respite which he may either use to make amends, or he may use to plunge even deeper into sin and evil. Hence, the true gauge of whether Allah Ta‘ala is pleased with us is the state of our imaan and our actions and whether we are following the sunnah of Rasulullah (sallallahu ‘alaihi wasallam) – NOT whether we are enjoying the wealth of the world.

Therefore, in trying times such as these, when the challenges and difficulties are increasing day-by-day, the solution is for the Ummah to turn to Allah Ta‘ala in repentance and reform their lives.

A believer should refrain from sins at all times. However, for a person to continue committing sins and leading a life of evil in such crucial times is for him to invite the wrath and severe punishment of Allah Ta‘ala. Hence, Sayyiduna Nu’maan bin Basheer (radhiyallahu ‘anhu) once addressed the people of Hims saying, “Listen well! It is (a means of your) total destruction for you to carry out sins (especially) during times of hardships and difficulties!” (Musannaf Ibni Abi Shaibah #35869 and Tabraani – Majma‘uz Zawaa-id #17689)

There is no need to lose hope, as the doors of repentance are always open, and Allah Ta‘ala loves His servants. He will certainly forgive those who turn to Him in sincere taubah.

May Allah Ta‘ala forgive us all, assist us to reform our lives, and bless us with ‘aafiyah (ease and good conditions) in this life and the next, aameen.

UswatulMuslimah

March 2, 2023

Q. Is one allowed to use the money of the deceased to pay for the food that is given on the funeral day? If one comes to know that the food was paid for using the money of the deceased, is one allowed to consume this food?

(Question published as received)

A. The wealth of the deceased person may not be used to feed people at the home of the deceased. Such wealth forms part of their estate that has to be distributed to the rightful heirs.

However, if all the heirs are mature and they mutually agree to feed the people using the estate money, then it will be permitted, otherwise not.

It is important to note that the Islamic teaching in this regard is not to burden the grieving family to prepare food for visitors. Rather, Islam encourages the community to provide for the family to lessen the burden of their grief.

Sayyidatuna Asma bint Umais Radhiyallahu Anha reports, “When Ja’far (Radiallahu Anhu) was martyred, the Messenger of Allah Sallallahu Alaihi wa Sallam went to his (own) family and said: ‘The family of Ja’far are consumed with the matter of their deceased, so prepare food for them.’” (Ibn Majah 1611)

And Allah Ta’ala Knows Best

Mufti Moosa Salie

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

March 1, 2023

We live in a world of import and export, a world in which most goods and commodities are available in most countries for most of the year. However, despite the year-round availability, there are many goods that enjoy a ‘peak season’. Astute businessmen are those who identify this period and utilize it to their advantage.

A Golden Opportunity

The season presents a golden opportunity for one to secure tremendous profits in a minimal period of time. Hence, during the month of December, even if the rest of the world is on vacation, it is practically unimaginable for one to find the serious businessman on holiday. He understands the pivotal role that the season plays in his success; if he remains focused and committed, he will reap the profits, and if he allows himself to become distracted or while away his time, he alone will suffer the consequences.

The Season of Taqwa

Just as other things have a special season; taqwa also has a special season – the month of Ramadaan. From fasting during the day to performing Taraaweeh during the night, the entire month has been specially designed to assist a believer in harvesting a bumper crop of fruit, from the tree of taqwa, which he will continue to enjoy long after the blessed month has expired. However, just as with other seasons, this will only be possible if one avails himself for this blessed month and expends all his energies in striving to secure the bargains it has on offer.

More than Money

If the shop owner arrives at work two hours late, he will regret the business that he lost and lament the money that he could have made. For every minute of the two hours, he could have been serving customers and turning the numbers. We often hear the adage ‘time is money’. However, contrary to popular belief, time is NOT money — it is far more valuable than money. Whereas money can always be later recovered if lost, time can never be recovered — and it is for this reason that time is our single greatest asset. In the race to secure the rewards of Ramadaan, it is those who are particular regarding their time that profit the most.

Destructive Distractions

In this regard, along with the ready-made opportunities to benefit are a host of ready-made distractions. After - Taraaweeh braais, meeting friends for a chat, an ‘Eid bargain-hunting’ excursion – these are all seemingly innocent activities. However, when thoroughly scrutinized, we realize that the braai ‘burnt’ two or three hours of our time, whereas a normal supper would have been concluded in a maximum of thirty minutes. The excursion to purchase ‘Eid-goods at the best prices may have saved us a few valuable rands but undoubtedly cost us invaluable hours and minutes.

Media ‘Mania’

In the opinion of many, the uncrowned yet undisputed champion of ‘killing time’ is social media in all its various guises and forms. Whether in the masjid, while attending a program for spiritual upliftment, or at the time of sehri when du‘aas are accepted – instead of maximizing and benefiting from these opportunities, there are many who become Media ‘Maniacs’ and wile away the irrecoverable moments on their smart phones.

For this purpose, just as we fast by shunning food and drink from dawn to sunset, let us make a resolution to ‘fast’ from all forms of media for all the 24 hours of every day in the Month of Ramadhan. We should initiate a complete ’fast’ from all these time-consumers during this blessed period and afterwards as well.

Thus let us make this Ramadaan very profitable by correctly investing the capital of time that we have been blessed with. Insha-Allah we will reap the rewards in this world and the Hereafter.

alhaadi.org.za

February 25, 2023

Chelsea and Westminster Hospitals removes Gaza artwork from hospital corridor

Article here

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