ummtaalib

The following are the medical interventions that affect fasting as per Hanafi fiqh. The above was prepared from a treatise written by Hazrat Mutfi Rafi uthmani sahab (db) & translated by Hazrat Mufti Zubair butt sahab (db) duas.. wa Assalam.. Posted HERE by dr76

Taraweeh Summary 5th Night Generally the 6th Para :- i.e La Yoohiboo Alaahu Jahra – last part of Ruku 20 of Surah Nisaa till 10½ Rukus of Al – Maidah. Firstly mention is made of the defects of the munifiqueen (hypocrites) and secondly, severing relations from the Kuffaar. The defects of the Ahlul-Kitaab (People of the Book) are brought to light. The Deen (creed) of Rasulullaah (Sallallahu Alayhi Wasallam) fundamentally unites with the creeds of the past. The Nabis of the Ahlul Kitaab (People of the Book) were not fanatics or extremists and for this reason they were the preservers of the teachings of which Rasulullaah (Sallallahu Alayhi Wasallam) is too. 5. Suratul Maaidah: Chapter of the Table Spread. Madinah – 120 Aayats Topics discussed are :- 1. The subject of this chapter is the reformation of the Arabs. 2. Exhortation in fulfilling the Divine Covenant. 3. The method of distinguishing the pleasant things and then more emphasis is made on fulfilling the pledge. 4. The results of violating pledges. 5. The reason for the Divine curse, which was the result of the violation of the covenant, mentioned in the first Ruku. The curse created cowardice from within. 6. The loss of common sense is the second ill-effect of the Divine curse, such a veil, obscured their senses which degraded them to a level lower than that of animals. 7. Such a mode of conduct should be adopted which does not allow one an opportunity to violate the covenant. 8. The imperative need of complying to the Book of Allaah's in order to gain proximity to him. 9. Ties with the enemies of Allaah should be severed so that abiding to his Book becomes possible. 10. The reason for severing ties with the enemies of Allaah is (due to) their mockery against Deen. 11. The propogation of the moderate nation (i.e. the followers of Muhammad (Sallallahu Alayhi Wasallam) and issues relevant to prorogation.

Taraweeh: 8 or 20 Shaykh Riyadhul Haqq URDU 8 or 20 rakats? Best Video on the Issue of Taraweeh Prayer HERE

A Noble act of Charity عَنْ أَبِي سَعِيدٍ الخدري عن رَسُولَ الله صَلَّى الله عَلَيه وسَلَّم قَالَ : أيما رَجُلٍ لَمْ يَكُنْ عِندَهُ صَدَقَةٌ ، فَليَقُل في دُعَائِه: اَللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ ، وَصَلِّ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ، وَالْمُسْلِمِينَ وَالْمُسْلِمِاتِ ، فَإِنَّهَا زَكَاةٌ (صحيح ابن حبان) Hadhrat Abu Saeed Khudri (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whichever person does not possess anything to give in charity, then he should recite the following durood in his duaa, for indeed this will serve as charity for him: اَللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ ، وَصَلِّ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ، وَالْمُسْلِمِينَ وَالْمُسْلِمِاتِ O Allah, send your choicest blessings upon Hadhrat Muhammad (Sallallahu Alaihi Wasallam) your slave and messenger, and descend blessings upon the believing men and women. from Ihyaauddeen.co.za

Make Wudū an Important Part of Your Life By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Wudū is not only a means of external cleanliness, it is also a means of internal purification. As well as removing al-hadath al-asghar (the impurity that arises when wudū is broken) it also purifies the soul and the heart and assists the nafs through the lowly stage of ammāriyyah, through lawwāmiyyah, towards itmi’nān, the stage of perfection. To fully appreciate how wudū contributes towards this internal cleansing we need to understand that our hearts are corrupted or rectified by our actions, and that our actions come into existence through the function of four parts of the body: the face, head (mind), hands and feet. There is a process by which an action normally comes into existence: 1. First, the inclination to do or not do a particular action is born. This happens by coming face to face with and seeing something, for that is how we understand something to be attractive or repulsive. It is possible for this inclination to arise straight away or at some future time after the encounter. 2. Next, the mind weighs up whether to undertake the action or leave it. 3. Thereafter the feet move one towards doing it or avoiding it, and the arms and hands reach out to accomplish it, or deflect it. So, as a rule, a human uses these four parts of the body in order to acquire or avoid something. If these four parts of the body are blessed, through the action of wudū, they will incline towards blessed things; if they are left unclean, they will incline towards filthy things. By washing the face, arms and feet and doing masah of the head in wudū we increase both their power of attraction towards goodness and their power to repel evil. Therefore, we should do wudū as frequently as we can and try to remain in a state of wudū at all times. Wudū is one of the weapons Allāh ta‘ālā has given believers to ward off the insidious whispers of Shaytān. Washing the face frequently will mean that the eyes will be inclined towards goodness and disinclined to evil. Doing masah often will mean that if confronted with temptation, the mind will decide against it, and when encountering goodness it will decide to acquire it. As the hands and feet – the servants of the mind – are also washed frequently they will support and obey the mind. This is why it has always been the habit of the sulahā (pious predecessors) to remain in the state of wudū at all times. They not only do wudū for salāh or tilāwah, but renew it whenever it breaks. A special effort should be made to also retire to sleep in the state of wudū. Ḥaḍdrat Shaykh Mawlānā Muhammad Zakariyyā rahimahullāh explains that doing wudū before sleeping wards off bad dreams and Shaytānī whispers during the night, and if combined with the recital of Āyat-ul-Kursī before sleeping, then all the better. Tahiyyat-ul-Wudū We should also make a habit of performing two raka‘āt of Tahiyyat-ul-Wudū after completing wudū, as long as it is not a makrūh time to offer salāh and there is enough time before the fard salāh. After Rasūlullāh sallallāhu ‘alayhi wasallam returned from mi‘rāj he asked Bilāl radhiyallāhu ‘anhu, “O Bilāl! Tell me in which of the actions you have done in Islām you have the most hope of reward, for truly, I heard the sound of your footsteps ahead of me in Jannah?” Bilāl radhiyallāhu ‘anhu replied, “I have done no action that I have more hope in than that whenever I do wudū, any time in the day or night, I perform as much salāh with that wudū as Allāh ta‘ālā has ordained for me.” (Al-Bukhārī) Attentiveness During Wudū To derive the greatest benefit from wudū we must do it with understanding, concentration and attentiveness. When Imām Zayn-ul-‘Ābidīn rahimahullāh (the son of Husayn ibn ‘Alī radhiyallāhu ‘anhu) used to sit down to do wudū, his demeanour would change and he would turn pale. Once, someone asked the cause of the change and he explained that when commencing wudū the realisation would dawn that it is time to stand in the court of the Almighty, and thus his heart would be weighed down by a sense of awe at the Greatness and Majesty of Allāh ta‘ālā. Our pious predecessors would do wudū with the realisation that they were about to present themselves in the court of the Almighty. They would start preparing for salāh up to an hour beforehand, and utter beautiful supplications during the various stages of wudū, remaining mindful of Him from beginning to end. They would enter the masjid with that attentiveness, offer Tahiyyat-ul-Masjid and the sunnah salāh and then sit in anticipation of the fard salāh, neither looking this way nor that, completely engrossed in the remembrance of Allāh ta‘ālā. Imagine the connection with the Almighty they would have established when they would finally stand for the fard salāh and say Allāhu Akbar! Shaykh Fadl-ur-Rahmān Ganjmurādābādī rahimahullāh used to say that when placing his forehead on the ground in sajdah, he would feel like never lifting it up again, and he would feel he had placed his head in the lap of Allāh ta‘ālā, and Allāh ta‘ālā was stroking his head with affection. That is why when our pious predecessors would finish salāh they would not feel like leaving the masjid. It is sad to say that our condition is very different. When the time for salāh approaches we rush through wudū and rush to offer salāh, which we regard as a burdensome duty. Even while doing wudū, our minds are occupied with worldly matters, or we chat and laugh. And after salāh we rush out of the masjid. May Allāh ta‘ālā instead grant us the ability to follow in the footsteps of our pious predecessors by giving wudū an important place in our lives, and doing it frequently and with attentiveness. © Riyādul Jannah (Vol. 25 No. 4, Apr 2016) Islamic Da'wah Academy

Unhealthy Rivalry: Feminism and More وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا ۖ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ ۚ وَاسْأَلُوا اللَّهَ مِن فَضْلِهِ ۗ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا Do not covet something in which Allāh has made some of you superior to others. For men there is a share of what they earned, and for women, a share of what they earned. Pray to Allāh for His grace. Surely, Allāh is All-Aware of everything. (An-Nisā’, 4:32) This āyah was revealed in response to questions regarding disparity between men and women. Sayyidah Umm Salamah, the mother of believers, looking for an explanation, observed: “Men take part in battles and we do not. We do not take part in combat so we can become martyrs. Also our share in the inheritance is half theirs.” According to another report from ʿIkrimah some women said “We deeply desired that Allāh would let us participate in battles so we would get the same reward as men.” According to another report a woman was concerned that since women have half the share in inheritance and are given half the weight as witnesses in many cases, they would also get half the reward of men for all good deeds. Lest anyone influenced by feminist ideology jump into confusion here, women were not seeking equal rank in the family or tribal hierarchy; they were rather concerned about rewards in the Hereafter. They wanted to make sure they would get equal wages of piety for equal piety. And they were assured, here as well as at many other places in the Qur’ān, that the rewards for good or bad deeds are the same for men and women. While we are encouraged to compete with each other in performing good deeds, we should not get carried away with the idea of competition. Feminism is the result of taking competitiveness to extremes by seeking everything for women that applies to men. This is its foundation and this foundation is being demolished in no uncertain terms here. If men are superior in some respects (like physical strength) so be it. That is Allāh’s plan. If they are given the sole responsibility for earning a living for the family and therefore are given a bigger share in the inheritance in most circumstances, so be it. Their abilities are not the same. Their spheres are not the same. But within their sphere, ultimately everyone will get the rewards based on their own effort and ability. If they listen to this āyah, women will be content being women and will lead happy lives. But the message is not to be limited to its immediate context. It is general and applies to all unhealthy rivalry. We have not been created equal in our appearance, skin color, physical strength, talents, and abilities. We should not waste any time comparing ourselves with others and lamenting our disadvantages in any of these things. We submit to the Will of Allāh in everything that is beyond our control. But we try to do the best in areas where we have been given freedom of action. And we seek Allāh’s grace and mercy all the time. Most of the psychological problems in the world would go away if we followed this one gem of advice. Qur'an Reflections - Juz Five Al-Balagh

Taraweeh Summary 4th Night From beginning of Surah Nisaa till ½ of Ruku 20 4. Suratun Nisaa: Chapter of Women. Madinah – 176 Aayats Subjects mentioned :- 1.) The reformation of the Arabs is based on two categories, the first being domestic management and the second being state politics, domestic management is subdivided into two more parts. 1. Laws pertaining to the overseeing of wealth. 2. Laws pertaining to the discipline of wives and children. 2.) To totally prevent the income (of wealth) from being misused in forbidden activities. 3.) The correct laws regarding the income (of wealth) are discussed. 4.) Laws pertaining to reformation for vices of spouses and various degrees of vice. 5.) To adopt such a mode of life whereby moral decadence does not come about. 6.) Laws pertaining to reformation of business dealings. 7.) The rank distinction between the spouses and their joint responsibilities. 8.) Several points are highlighted here: Firstly, mention is made of the need to be cautious in order to acquire the laws of divinity. Secondly, the dangers of natural disfigurement due to heedlessness is mentioned. Thirdly, to equate human law to that of divine law has a texture of Shirk (polytheism) therein. 9.) Failing to adhere to the Book of Allaah will result in the following the ways of false gods and shaytaan (the devil) and to do such will draw the divine curse of Allaah. 10.) Then mention is made that abandoning of the true path would cause one to take judicial rulings from the ways of Shaytaan. Also, mention is made of executing judicial rulings in compliance with Rasulullaah (Sallallahu Alayhi Wasallam). 11.) The need of fighting in prorogating the laws of justice, particularly in the defense of the weak and oppressed. 12.) Several points are stipuilated here: Firstly, to contemplate over death from the recesses of the heart and to thoroughly make preparation for it. Secondly, during the battle expedition all moments of ease and adversity should be attributed to Divine fate not evading submissions to the Ameer (commander in charge). Thirdly, encouragement to strive should be given to all soldiers. 13.) A description is then given about four Kuffaar (disbeliever) categories. It is prohibited to fight three of the four categories, and as for the fourth category, reconciliation is prohibited. 14.) An end should be put to Muslims fighting amongst themselves and as for Muslims on the battlefield, there souls will be distinction of identity, furthermore, mentions is made of three of the four categories of Muslims after the announcement of war. 15.) Mention is made of the fourth category of Muslims after the announcement of war. 16.) The importance of Jihaad is emphasised. 17.) Those people who have taken a pledge or have made a contract should not show any support to the treacherous and the criminals. 18.) The believers should never recede (draw back) from their truth path. 19.) Those people who shift from the path of Rasulullaah (Sallallahu Alayhi Wasallam) entangle themselves with disease of shirk (polytheism) and become the followers of the accursed devil (Shaytaan). 20.) More issues pertaining to authority over possessions are mentioned. A review should be made on these issues, which have passed in the introduction of Shurah Baqarah. 21.) Several parts are then summarised here. Firstly, persuasion of steadiness and firmness. Secondly, the effects of unsteadiness and unstableness. Thirdly, the result and outcome thereof. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now

Taraweeh Summary 3rd Night Generally read from Ruku 3 of Surah Al- Imraan till end of Sura Imraan Matters ender discussion are :- 1.) The coming of the antagonists of the true Deen on the straight path is difficult, therefore the Muslims should tread firmly on the true path for their own salvation. 2.) In order to attain respect in the high court of Allaah Ta'aala, one will have to tread the path of the saintly and righteous servants. 3.) The glad tidings of the birth of Esa (Alayhis Salaam) teachings are also outlined. 4.) The four promises of Allaah to Esa (Alayhis Salaam) are elucidated. 5.) The invitation of the Ahlul Kitaab (i.e. people of the Book) to the true and their deviation from it is explained here, in fact they strive to deviate the Muslims. 6.) The Ahlul Kitaab (i.e. people of the Book) continue their efforts against the Muslims. 7.) The Ahlul Kitaab are notified that their own leaders (i.e. the Past Nabis) testified to following the teachings of the Nabi Muhammad (Sallallahu Alayhi Wasallam). 8.) Firstly mention is made of the answers to the doubts of the Jews, and secondly invitation is given to the home of Ibraheem (Alayhis Salaam)'s and thirdly mention is made to boycotting the Ahlul Kitaab. 9.) From among the Muslims there should always be a group of people calling to the true path and mentions is made of the results pertaining to the Aakhirat (hereafter) for such a group. 10.) The obligation of the Muslim Ummah and the boycotting of the Munifiqeen (i.e. hypocrites) is mentioned. 11.) The secret of the success of the battle of Badr was that separation was maintained from the Kuffar (i.e. disbelievers), and the Munifieen (hypocrites). For this reason these was consistency in the plans. 12.) The amendment of the slip-up during the battle of Uhud is discussed. 13.) Every task should be carried out on the trust of Allaah whilst not relying on any particular leader. 14.) The temporary setback of the battle of Uhud was the result of disputes and disobedience to the Rasul (i.e. Nabi (Sallallahu Alayhi Wasallam). 15.) The number of quality’s that Nabi (Sallallahu Alayhi Wasallam) is an embodiment of is stated. Further mention is made of the defeat of Uhud. 16.) The cause of the success in Badr-e-Sughra (i.e. the occasion when Abu Sufyaan and the Makkans had to meet the Muslims). 17.) The Muslims should abstain from the two sicknesses of the Jews mentioned namely miserliness and concealment of the truth. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now

Taraweeh Summary 2nd Night Generally from 21st ruku of Surah Baqarah till the end of Ruku 2 Of Sura Al-Imraan. 1. The second principle of domestic management that is discussed is the "Principle of Spending". 2. The third and fourth principle of domestic management, Criminal Law, and Civil court are discussed respectively. 3. The fifth principle of domestic management (i.e. propagation of education and reformation of dealings) is also mentioned here. 4. Discussions are made on the first category of the third subject (i.e. Political science) namely territorial management. 5. The types of Hajjis (Pilgrims to Makkah) are highlighted. 6. The repeated command for fighting is given after the preparations for battle has been made. 7. Miscellaneous Masaa'il (issues) pertaining to battle are continued in discussion on the second category of political science, namely authority over possessions. 8. Issues regarding authority and ownership of possessions are continued. 9. A continued discussion on authority of possession is emphasised. 10. The enforcement of action after having laws on territorial management and authority over possessions established is stated. 11. The Ameer (ruler) tests his people after being elected as their Ameer to distinguish the competent ones from the incompetent ones. Then, through the blessings of the Allaah-worshipping, competent ones, the goal may be achieved, i.e. the necessary vice-regency. 12. The obligations of the Khalifa (Viceregent) are stipulated. 13. The most important of which is for the Khalifa and his subordinates to maintain Tawheed (Monotheism of Allaah) even at the expenses of one's life and wealth. 14. It's also part of the obligation for the Khalifa to publicize and promulgate the events which support Tawheed (i.e. monotheism). 15. Mentioned is then made of those factors which assist in carrying out the obligations of khalifaafat (vice-regency) and further more, four of the five conditions for spending in the path of Allaah are outlined, namely: 16. To give encouragement for spending 17. Not to boast about the wealth one has spent, and no inconvenience should be caused by one's spending. 18. It should be spend only for the pleasure of Allaah. 19. One should not be grieved after spending. a. The fifth condition is outlined: 20. Items of value and an indication in this Ruku is given to highlight the need of Ahlul Ilm (people of knowledge). a. The contrast of spending in the path of Allaah is mentioned here, namely the prohibition of usury (interest). 21. The laws of loans are illustrated. 22. The inter relationship of the governing body with Allaah is mentioned. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now Suratul Ahle "Imraan”: Chapter on the Family of Imraan Madinah – 200 Aayats This Surah in brief: 1. Whenever reformation is intended for any nation, irrespective of whichever Surah, then with this point kept in mind, it is used as an introduction to the beginning of the Surah, as in the case of Surah Baqarah (the cow) the Jews were addressed whereby the invitation to (i.e. this is the book wherein there is no doubt) was given to them, similarly in the case of Surah Ahle I'mraan, the Christians were invited to (i.e. there is none worthy of worship but Allaah) on account of them faltering with regard to Tawheed, monotheism and introducing the trinity belief. 2. The Christians were invited to 'The Book" and to its teachings, which distinguished the right from the wrong. 3. The declaration for the destruction of the antagonists to the true path and the eminence of those who are in conformity to the true path is mentioned.

Perfecting the Proofs that the Prophet (صلی اللہ علیہ وسلم) Performed 20 Rak’ats of Tarāwīh Prayer In this special treatise by Dr. Abul Hasan Hussain Ahmed, a newly discovered Hadith from the well known Sahabi, Jabir ibn Abdullah (ra) has been mentioned with a systematic and detailed analysis of its authenticity probably for the first time in the English language. The narration in question being as follows and as mentioned in a unique work from the Hadith genre known as al-Mashyakha al-Baghdadiyya by the famous Hadith scholar, al-Hāfiz Abu Tahir al-Silafi (d. 576 AH): ‘That the Prophet (صلی اللہ علیہ وسلم) came out at night in Ramadan and prayed with the people 24 raka’ts.” The figure of 24 rak’ats refers to four rak’ats of Isha prayer followed by twenty rak’ats of Tarāwīh, which was all prayed in congregation on those few nights that the Prophet (صلی اللہ علیہ وسلم) actually lead Tarāwīh in congregation. In addition to the above narration which is also found in a work known as Tā’rikh Jurjān by al-Hāfiz Abūl Qasim Hamza Ibn Yusuf al-Sahmi (d. 427 AH), the well known narration from the Sahabi, Abdullah ibn Abbas (ra) has also been analytically reviewed. The latter narration being as follows with the wording recorded in the Musannaf of Imam Abu Bakr ibn Abi Shayba (d. 235 AH): “The Prophet (صلی اللہ علیہ وسلم) would pray in Ramadan 20 rak’ats and the witr.” The above narrations have been presented within this work with reference to the actual manuscripts and their images have also been included for the benefit of the keen minded researchers. The following diagram is a representation of the chains of transmission (Asānid) that were discussed in a thorough manner within the treatise: Download the pdf file – HERE

You CAN do it!!! Make this Ramadan the Month of “Change”..Are You Ready for it??? "Change" is in vogue today. "Change" is being chanted by the Presidents to rally up public support; "Change" is being demanded by the masses suffering due to skyrocketing fuel and commodity prices; "Change", a drastic one indeed, is what we are witnessing with awe in the global weather patterns. For Muslims, Ramadan is the prime time for change. This month dramatically alters our routines and schedules. From tight sleep schedules, to hunger for extended hours, to reduction in consumption of junk foods, to a technology diet; to withdrawal from caffeine addiction, to lengthy standing in prayers at night, to extensive listening to the Quran. What a change indeed! Beyond Routines and Rituals The real change, however, Ramadan demands of us is the internal change – a change that positively transforms our lifestyle, character, attitudes, conversations, and habits. Allah has described this change in the month of Ramadan as follows: "O you who believe, fasting has been ordained on you as it was decreed upon those before you so that you may adopt Taqwa” (Taqwa is Allah consciousness )" (Quran 2:183) Slavery to Ramadan? If our change is limited to outer physical practices only, we become slaves to Ramadan, instead of being servants to Ar-Rahman (Allah, the Merciful). Prophet Muhammad (peace be upon him) has warned us about those who don't fast from bad behaviour: "Allah has no interest in any person's abstention from eating and drinking, if that person does not give up lying and dishonest actions" (Hadith Sahih al-Bukhari) Ramadan Resolutions Every Ramadan we make resolutions and tell ourselves: "This Ramadan will be different. I'm going to change my ______ habit." "I will give up ………", "I will take my practice of Islam to the next level". But how many of us are really able to follow through? Plenty of good intentions, many amazing wishes, but sadly enough, life goes on as usual the morning of Eid. Ask yourself, how is my fasting benefitting my spiritual connection with Allah? How is my extensive worship in Ramadan helping me discipline my tongue (taste and speech), eyes, ears, and habits? Are you ready to take that first step to transform your bad habits into good ones? Ways to Kick Bad Habits Few things are more demanding than eliminating bad habits, since they are part of our daily routines and personality. It takes days of patience and practice to break old habits. However, the good news is, Ramadan offers a perfect and natural environment for moral training. Interestingly, researches from "positive psychology" (scientific study of successful people) have repeatedly shown it takes between 30 to 40 days to kick a bad habit and develop a new one. In addition to the physical discipline during the month of Ramadan, the increased spiritual exercise and connection with Allah, can transform your habits for life. Try these proven techniques for a successful positive change in your habits during Ramadan and beyond! 1. Acknowledge and Identify your bad habits: First step is to admit you need to change. If you are in a state of denial, you won't recognize that you have a bad habit to change. 2. Pick a habit for this month: Prioritize your bad habits and focus on one for this month. If you are committed to changing at least one habit, you will see remarkable results, Allah-willing. 3. Realize that it's in us to change: Don't believe the old saying, "You can't teach an old dog new tricks." You can break a bad habit if you really want to. No one else can change your habits, if you don't want to. 4. Remember, Allah loves those who commit mistakes and repent: Prophet Muhammad (peace be upon him) said: "By Him in Whose Hand is my life, if you were not to commit sin, Allah would sweep you out of existence and He would replace (you by) those people who would commit sin and seek forgiveness from Allah, and He would have pardoned them." (Hadith-Sahih Muslim) 5. Intention & Plan to change: "If you fail to plan, you plan to fail." A healthy process of change in character requires a gradual pace, which entails planning. Develop concrete milestones to measure your progress. 6. Replace a bad habit with a good one: Completely eliminating a habit is more challenging than replacing it with a more productive habit. Moreover, it's crucial to replace the lost natural needs, such as the need to socialize and to be entertained with something healthy and pure. For instance, it's easier to replace or balance your addiction to TV with a physical workout or reading Qur’an, than to suddenly remove the TV from your life without a substitute. Interestingly, Prophet Muhammad (Peace be upon him), the greatest 'psychologist' of humanity, illustrated this principle in these words: "Fear Allah wherever you may be; follow up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people." (Hadith At-Tirmidhi) 7. Change your Environment: Resist the negative peer pressure by finding a better company of friends. Collective action to change is very powerful. The Messenger of Allah (peace be upon him) explained this peer pressure effect with this analogy: "A good friend and a bad friend are like a perfume-seller and a blacksmith: The perfume-seller might give you some perfume as a gift, or you might buy some from him, or at least you might smell its fragrance. As for the blacksmith, he might singe your clothes, and at the very least you will breathe in the fumes of the furnace." (Hadith Sahih al-Bukhari & Muslim) 8. Exercise: Spiritual exercise is important for lasting change. You may not realize that by exerting your yourself in spiritual exercises like the reading of Quran and Hadith, fasting, giving charity, Zikr(remembering Allah) etc helps in eliminating a number of bad habits. Through the spiritual light of doing noble deeds evil ones will gradually be eradicated from your life. Allah says : “Indeed, Salah(prayer) restrains from shameful and unjust deeds” (Quran:29:45). A person complained to The Messenger of Allah (peace be upon him) about someone who read salaah and also committed theft . The Messenger of Allah (peace be upon him) said “His salaat will very soon wean him off that sin.' This shows that the evil habits can be got rid of by adhering to good practises. The doing of good deeds such as remembering Allah cleanses the heart. A clean heart encourages a person to do good deeds and refrains one from evil habits! Moreover, exercising your will power (struggle to fight temptations) for this month helps you kick all kinds of bad habits and form new good ones. Willpower is like a muscle; the more you exercise it, the more you strengthen it. 9. Think of yourself as a changed, different, new person. This simple psychological shift in your thinking about your own image can do wonders. Tell yourself, "I can't continue this ill-behaviour. I am better than that. I am stronger. I am wiser." 10. Reward success: The most fundamental law in all of psychology is the "law of effect." It simply states that actions followed by rewards are strengthened and likely to recur. Unfortunately, studies show that people rarely use this technique when trying to change personal habits. Setting up formal or informal rewards for success greatly increases your chances of transforming bad habits into good ones, and is far more effective than punishing yourself for bad habits or setbacks. As Muslims we should also remember that the ultimate reward is Allah's Pleasure and Paradise in the Hereafter. 11. Get help: Tell someone about your effort to change if it helps. He or she may keep you on track and may offer some good advice. Read books that will encourage you to do virtues actions. Join programs in your local Mosque. Ladies should endeavour to join their local Taalim. There are good and sincere people who are ready to assist. We are not an island- We are an Ummah! 12. Boost your spiritual immune system: By fasting, doing good actions, spending time in the Masjid in I’tikaak (seclusion) or going in the Path of Allah will boost your Imaan(faith) which will provide you with internal strength to overcome temptations to reverting to old bad habits. 13. Remind yourself of Death and Hereafter often: "Remember often the terminator (or destroyer) of all the pleasures (i.e. death)," The Messenger of Allah (peace be upon him)]once stated. (Hadith-At-Tirmidhi) 14. Resolve to continue on and follow up: Giving up bad habits or learning good habits requires regular maintenance and determination. It is a long, ongoing process, also known as "Tazkiyyah" in Islamic terminology. It's more difficult than the first few steps of change. ("How many times have I dieted, for example, only to gain the weight back?"). So ensure that you follow up. Connect yourself to a good Allah-Fearing Aalim (Islamic Scholar) and make a habit of spending time in the Path of Allah. 15. Develop a relapse strategy: How do you ensure not to return to your bad habit you are trying to change? Some people donate money to a good cause every time they return to sinning or a bad habit. This reminds them of the 'cost' of going back to old bad habits. Others try physically demanding acts to deter them from reverting to old ways. For example that if you do___ act than you will keep three fast or pay so much sadaqah (charity) etc 16. Ask Allah for Help: MOST IMPORTANT!-Make Asking for Allah's Help an integral part of the overall change process. Ask for Allah's Help before, during and after every attempt at kicking a bad habit. Do so sincerely, even begging and crying, like a child does when he or she really wants something. Allah is Ever-Willing to Help and to Respond to our needs, but it is us who must take the first step towards Him. If we walk towards Allah, He will run unto us. Indeed Allah will NEVER disappoint us! www.eislam.co.za

Taraweeh Summary Al-Islam Taraweeh Summary - 1st Night Generally read from Sura Fatiha till end of the 20th Ruku of Sura Baqarah i.e. consists of Alif Laam Meem and the first ¼ of Sayaqool. 1. Suratul Fateha: The Opening Chapter This Surah of 7 aayats in brief: This Surah briefly outlines all subject matter mentioned in the entire glorious Qur'aan. Verses 1 and 2 expound "At-Tawheed" (i.e. monotheism – belief in the unity of Allaah). Verse 3 mentions 'Al_Qiyamah"(i.e. The Last Day). Verse 4. speaks about the despised nations(i.e. the Jews and Christians). 2. Suratul - Baqarah: The Chapter of the Cow Madinah – 286 Aayats This Surah in Brief: - The dialogue with the Jews is outlined. Moral education (i.e. instruction of manners) is stated. Domestic economy (i.e. domestic management of the home) is mentioned. The two categories of political science. The first being territorial management and the second being authority over possessions is discussed. The Khalifat-e-Kubba. The Jews are invited to the "Al-Kitaab" (the heavenly book of al-Qur'aan) and to the attributes of the Muttaqeen (Allaah-conscious ones). The sickness of the various munaafiqeen (i.e. hypocrite) is discussed. The law/principle of reforming the second category of the hypocrites is proposed by acknowledging the boons of Allaah. The necessity of Ilham (i.e. inspiration) is stated. The need of a group of people inspired by Allaah. The absence of such people was why the Jews were deviated. The Jews are invited to the 'Al-Kitaah' (i.e. Al-Qur'aan) by calling to the attention to the boons of Allaah and to those matters pertaining to life after death. Attention is drawn to the failure of their urban as well as rural lifestyle. The Jews fail in the city lifestyle as well. An explanation of the three sicknesses of the Jews is remembered. The first being to raise objections, secondly, conspiracies and thirdly, persuasive or plausible speech. It is observed that the Jews cannot be equivalent to the Muslims and they cannot be of any use to the Muslims. Their deficiency in knowledge is expounded here. The shortcomings of the Jews being non - practical. The sicknesses of the Jews are something permanent, and while living under Muslim rule too they are of no use at all. The activities of the Jews during the time of the decadence recalled. Firstly advice is given to the Muslims to dissociate themselves from the Ahlul Kitaab (People of the Book). Secondly the Shar'i subject of Naskh (i.e. The abrogation of one verse/law by a new one) is related. The Jews using the Shar'i subject of Naskh (i.e. Abrogation of one Law/verse by a new one) are aiming at keeping the Masaajid (Mosques) uninhabited. According to the accepted opinion among the Jews, the Masjidul Haraam (i.e. Baitullaah) should be the Qiblah of Rasulullaah (Sallallahu alayhi wasallam). The accepted pious saints of the Jews are discussed. Then a verified answer on the redirection of the Qiblah is given. After that, persuasion of the steadfastness upon the Qiblah is emphasised and secondly two matters relating to self-discipline are discussed. The first being Zikr (i.e. remembrance of Allaah) and the second being Shukr (i.e. gratefulness to Allaah). The remaining three matters of self-discipline are discussed here. The first being Sabr (i.e. patience) the second being Dua (i.e. supplication to Allaah) and the third one being Ta'zeemu Sha'aairullah (i.e. the Sublimity of the symbols of Allaah). The first of the five principles of domestic management is discussed. The first of the five is 'Earning of Livelihood".

Evils of Masturbation

The Rules of Ramadan – Mufti Muhammad Shafi The following is a short work on the rules and etiquettes pertaining to the Holy month of Ramadan in the Islamic calendar. It was initially compiled by the late Grand Mufti of Pakistan, Muhammad Shafi (the father of Mufti Taqi Usmani). It was translated by Shaykh Muhammad bin Moulānā Harūn Abasoomar from South Africa. The following is his introduction: The Rules of Ramadan, a translation of أحكام رمضان authored by Mufti Muhammad Shafi Usmani (ra). In this concise booklet the Honourable Muftī Muhammad Shafi Sahib (r.a.) has outlined the very basic rules of the blessed month of Ramadān. These rules are undoubtedly very pertinent and important. It is hoped that the reader studies this booklet prior to and during the blessed month of Ramadān. In conclusion we have included some questions and answers pertaining to the various aspects of Ramadān. These have been adapted from the ask- imām.com website which is the official website of the Iftā department of the Madrasah. We hope to update this section with other references in future editions – Insha Allāh-. An index has also been added so that the reader may locate his query easily. We make du’ā to Almighty Allāh that He accepts this humble effort towards educating the ummah of His beloved Prophet Muhammad sal allahu `alayhi wa sallam and that He makes it a means of our success in both the worlds. Amīn. Muhammad bin Moulānā Harūn Abasoomar Library and Research Centre, Madrasah In’āmiyyah Camperdown. 15 Sha’ban, 1425 Hijri Download link Read Online

May Allah remove our Laziness Shaykh Zulfiqar Ahmed D.B. says: "We will be terribly ashamed on the Day of Judgment when the righteous predecessors present worthy deeds in front of Allah. At that time, we will wish that we had enormous number of fasts and recitations of the Holy Quran to present to Allah, had we not been lazy during Ramadan. If we are lazy and unable to conquer our nafs eleven months out of the year, we should be able to say to Allah that there was one month in which we tried our utmost to worship and win Allah’s favor.

Philosophy and Merits of Ramadhan The ninth month of the Islamic calendar is called "Ramadhan" and it is the most meritorious month of the whole year. Since there are many specific rules peculiar to this month, we would like to deal with its characteristics in a rather detailed manner under different sections. The Philosophy of Ramadhan The Holy Qur’an has expressly told us that the basic objective for which man is created by Allah is that he "worships" Him: "And I did not create Jinn and human beings except that they should worship Me." The word used by the Holy Qur’an for the worship is "‘ibâdah" which has a much wider sense than "worship". In English, the word "worship" normally indicates to some specific acts or rituals meant exclusively to show one's reverence to his Creator. But the word '‘ibâdah' is not restricted to such acts or rituals, rather, it embodies any act done in submission to Allah's commands and to seek His pleasures. Therefore, many acts which seem to be mundane in nature are included in the word of ‘ibâdah' like earning one's livelihood through halâl (permissible) means and in order to fulfill one's obligations towards his dependants. However, ‘ibâdah' is of two kinds. At the first place there are acts meant exclusively to worship Allah, having no worldly objective, like Salah, fasting etc. These are direct acts of ‘ibâdah' while the other kind of ‘ibâdah' includes the acts which are primarily mundane, but they are converted into an ‘ibâdah' when they are performed in full conformity with Shari‘ah and with an intention to discharge one's obligations. Therefore, these acts are treated as '‘ibâdah' in an indirect manner. It is obvious that the direct acts of '‘ibâdah' should be superior to the indirect ones. Now, while prescribing very few acts of direct ‘ibâdah in one's daily life, like the salah which is performed five times a day, Islam has left its followers mostly with the indirect acts of ‘ibâdah like eating, drinking, earning the livelihood and association with one's wife, children, parents, relatives, friends and other human beings. But the primary nature of these acts being mundane, one becomes so absorbed in their worldly pleasures that their material aspects prevail on their spiritual aspect. Therefore, these acts have less spiritual strength than the direct acts of worship. Since the direct acts of ‘ibâdah are very few in one's daily life as compared to the indirect ones, his spiritual progress becomes slow visa vise his material progress. The month of Ramadhan has been designed to maintain a balance between material and spiritual aspects of the human life. This month is meant to maximize the direct acts of ‘ibâdah and to minimize the pure mundane activities, so that one may accelerate his spiritual progress to make up the distance and to repair the spiritual loss one may have suffered through his deep involvement in the mundane activities during the year. The days of Ramadhan are designed to keep fast which is an act of ‘ibâdah for the whole day, and depriving oneself from any material food for many hours, it lessens the bad spiritual effects, if any, of the material pleasures. The nights of Ramadhan, on the other hand, are spent in offering Tarawîh and waking up for tahajjud and suhûr, reducing the time of one's sleep much less than in the normal days. Moreover, apart from the prescribed acts of worship, one is supposed to offer as much optional (nafl) ‘ibâdah in this month as he can. In this way the level of one's spiritual activities in this month is raised up much higher than in other days of the year. This philosophy of the month of Ramadhan makes it clear that this month should be devoted to the direct acts of worship as far as possible. That is why the reward of the virtuous acts in this month has been multiplied. This is to encourage the Muslims to the maximum possible acts of ‘ibâdah. The Merits of Ramadhan The Holy Prophet (Sallallahu Alaihi Wassallam) has mentioned the merits of Ramadhan in a large number of ahadith. Some of them are reproduced here with translation: Salmân(R.A.), the Persian has reported the following: "The Holy Prophet (Sallallahu Alaihi Wassallam) addressed us on the last day of Sha‘bân wherein he said: "O men, a great, blessed month has cast its shadow upon you. It is a month which contains a night far better than one thousand months, a month Allah has made it obligatory to fast therein and made it commendable to stand up praying in its nights. If someone seeks Allah's nearness by offering an optional act of worship in this month, it will be as rewarding as to offer an obligatory worship in other days, and if someone performs an obligatory act of worship in this month, it will carry as much reward as the reward of performing seventy obligatory acts of worship in other days. It is the month of patience and the reward of patience is Jannah (paradise) It is a month of sympathy, a month in which the provision for a believer is increased. If someone provides another person with food to make Iftâr (terminate one's fast by eating or drinking something) it will cause forgiveness to his sins and freeing his neck from hell and he will be awarded the same thawâb as the fasting person will be rewarded for his fast, without decreasing his own thawâb." The companions of the Holy Prophet(Sallallahu Alaihi Wassallam) said, "O Messenger of Allah, every one of us does not have enough food to offer for iftâr to another fasting person." The Holy Prophet (Sallallaho Alaihi Wassallam) sai d, "This thawâb will also be given to a person who offers to a fasting person one date or a drink of water or a little milk for his iftâr. And this is a month the first part of which is mercy from Allah, the middle of which is the forgiveness from Allah and the last part of which is liberation from hell. If someone relaxes the burden of work from his slave in this month, Allah will forgive him his sins and will free him from the Fire. In this month you should do four acts frequently. Two acts are such that you will please your Lord through them and two are such that you can never claim to be need-free of them. As for the two acts you please Allah through them, they are: to bear witness that there is no god but Allah, and to seek forgiveness from Allah. And the two acts you can never be need-free of them are: to pray Allah to give you the Jannah (the Paradise) and to seek refuge to Allah from the Fire. And if someone serves a drink to a fasting person, Allah will make him have such a drink from my canal (the Kauthar) that he will never get thirsty after it until he enters the Jannah." This hadith gives us a detailed account of the peculiar merits of the month of Ramadhan and of what we should try to do in it. The upshot of the hadith is that one should not restrict himself to fasting in this month; rather he should maximize the number of his virtuous acts and take this opportunity to seek forgiveness for his sins and to secure as much thawâb as he can, by offering the nafl acts of worship including charitable acts. In another hadith, reported by Abu Hurairah(R.A.)the Holy Prophet (Sallallahu Alaihi Wassallam) has said: "My Ummah has been given five characteristic honors in the month of Ramadhan which have not been given to any other ummah before. 1. The smell coming out from the mouth of a fasting person is better with Allah than the smell of musk. 2. fishes (in the water) keep praying Allah to forgive the fasting persons until they make iftar. 3. In every day of Ramadhan, Allah decorates the Jannah and addresses it saying" 'It is not too far that my righteous servants shall throw away the burdens (of the worldly life) and shall proceed towards you. 4. The rebellious satans are shackled in this month, and they cannot do in it what they do in other days (i.e. instigating men and women to commit sins.) 5. In the last night of this month, they (the fasting persons) are granted amnesty." In a hadith narrated by ‘Ubâdah ibn al Sâmit(R.A.) the Holy Prophet (Sallallahu Alaihi Wassallam) is reported to have said: "Ramadhan has come to you. It is the month of blessing in which Allah envelops you (with His kindness) He makes His mercy descend upon you, He forgives your sins and accepts your prayers. Allah witnesses you when you race one another (in virtuous deeds) in this month and becomes proud of you before His angels". Therefore, show Allah the best of deeds from your side, because unfortunate is that person who deprives himself from Allah's mercy in this month. These ahadith are sufficient to explain the great merits Allah has invested this month with. Source: Islamic Months: Justice Mufti Taqi Usmani Courtesy: www.everymuslim.net

Assalaamu 'alaykum warahmatullaah Acacia, couple of corrections if I may... In post number 119: اللّٰهُمَّ لَكَالْحَمْدُ كَالَّذِيْ تَقُوْلُ وَخَيْرًا مِّمَّا نَقُوْلُ above should be: اللّٰهُمَّ لَكَ الْحَمْدُ كَالَّذِيْ تَقُوْلُ وَخَيْرًا مِّمَّا نَقُوْلُ In post number 118 وَرِضً مِّنَ الْمَعِيْشَةِ بِمَاقَسَمْتَ لِيْ above should be: وَرِضًى مِّنَ الْمَعِيْشَةِ بِمَا قَسَمْتَ لِيْ

Q. Is there any difference between Kaffarah and Fidyah? A. There is a difference between Kaffarah and Fidyah. The term Kaffarah refers to the penalty upon a person who intentionally breaks his fast for no valid Shari’ reason by either eating, drinking or engaging in conjugal relations during the fast of Ramadaan. In the case of Kaffarah becoming obligatory on a person, a person will have to fast for 60 days consecutively. If a person cannot fast for 60 days consecutively due to a valid Shari’ reason, for e.g., old age or a chronic illness, then he would have to feed 60 poor people two full meals a day, or feed one poor person two full meals a day for 60 days. The average type of a meal is 1.6kg of wheat or flour or its value. (Maraaqil Falaah 1/250/1) The term Fidyah refers to the compensation paid by a person who is terminally unable to fast due to chronic ill health or old age in lieu of the fast of Ramadaan. If there is hope of recovering the missed fasts in the future, then Fidyah may not be given and Qadha is obligatory. If there is no hope of recovering the missed fasts in the future, Fidyah will be paid for every fast of Ramadaan. The Fidyah amount per fast is 1.6kgs of wheat or flour or its value. The Fidyah amount is currently R20.00 per fast in Kwa-Zulu Natal, South Africa. Fidyah per each individual fast or the entire month of Ramadaan may only be given after the commencement of Ramadaan. It may be given to a poor Muslim over a period of thirty days; or to thirty Muslims in one day; or the entire amount may also be given to one Muslim in one day. (Shaami 2/74) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN)

Applying Vicks while fasting Q. I was told that the applying of vicks whilst fasting breaks the fast as it enters the head and brain by using it. And if anything enters the stomach, head and brain whilst fasting, it will break the fast? Is this correct? A. In principle, if the things that breaks ones fast reaches ones brain or stomach through the main channels of the body i.e. the mouth, nose, front or back passage it will nullify ones fast. In the enquired case, by applying vicks on the head, the actual vicks does not reach the brain. The vicks merely has an effect on the brain. As such, if a person applies vicks on the head and it has an effect of the brain, the fast will not be nullified. (Badaai’-us-Sanaai’ 2/93) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

The Five Durood of Imaam Shaafi’ee (Rahmatullahi Alaihi) It is mentioned that after the demise of Imaam Shaafi’ee (Rahmatullahi Alaihi), someone had seen him in a dream and asked him the reason for being pardoned by Allah Ta’ala. Imaam Shaafi’ee (Rahmatullahi Alaihi) replied: “It is because of these five durood upon Rasulullah (Sallallahu Alaihi Wasallam) that I used to recite every Friday night (i.e. the night preceding Friday) اَللّهُمَّ صَلِّ عَلَى مُحَمَّد بِعَدَدِ مَن صَلَّى عَلَيه وَ صَلِّ عَلى مُحَمَّدٍ بِعَدَدِ مَن لَم يُصَلِّ عَلَيه وَ صَلِّ عَلَى مُحَمَّدٍ كَمَا اَمَرتَ بِالصَّلَوةِ عَلَيهِ وَ صَلِّ عَلَى مُحَمَّدٍ كَمَا تُحِبُّ اَن يُّصَلَّى عَلَيه وَ صَلِّ عَلى مُحَمَّدٍ كَمَا يَنبَغِي اَن يُصَلَّى عَلَيه O Allah, shower your choicest mercy and blessings on the master of the worlds, Hadhrat Muhammad (Sallallahu Alaihi Wasallam) according to the number of people who recited durood upon Nabi (Sallallahu Alaihi Wasallam). And shower your choicest mercy and blessings on the master of the worlds, Hadhrat Muhammad (Sallallahu Alaihi Wasallam) according to the number of people who did not recite durood upon Nabi (Sallallahu Alaihi Wasallam). And shower your choicest mercy and blessings on the master of the worlds, Hadhrat Muhammad (Sallallahu Alaihi Wasallam) in the manner that You have commanded that durood be recited upon him. And shower your choicest mercy and blessings on the master of the worlds, Hadhrat Muhammad (Sallallahu Alaihi Wasallam) in the most befitting manner which pleases You. And shower your choicest mercy and blessings on the master of the worlds, Hadhrat Muhammad (Sallallahu Alaihi Wasallam) in the manner he should be remembered and durood be recited upon him. يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ Ihyaaud Deen

The Special Durood of Imaam Shaafi’ee (Rahmatullahi Alaihi) In “Rowdhatul Ahbaab”, Imaam Isma’eel ibn Ebraheem Muzni (Rahmatullahi Alaihi) (one of Imaam Shaafi’ee (Rahmatullahi Alaihi)’s famous students) reports, “I once saw Imaam Shaafi’ee (Rahmatullahi Alaihi) in a dream after his death and asked him, ‘How did Allah Ta’ala treat you?’ Imaam Shaafi’ee (Rahmatullahi Alaihi) replied, ‘Allah Ta’ala has pardoned me and commanded that I be escorted into Paradise with honour and respect. I have acquired all this through the blessings of one particular durood which I used to recite upon Nabi (Sallallahu Alaihi Wasallam).’ I enquired, ‘Which durood is that?’ Imaam Shaafi’ee (Rahmatullahi Alaihi) replied: اللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ كُلَّمَا ذَكَرَهُ الذَّاكِرُونَ وَ كُلَّمَا غَفَلَ عَن ذِكْرِهِ الْغَافِلُونَ O Allah Ta’ala! Bestow mercy upon Hadhrat Muhammad (Sallallahu Alaihi Wasallam) equivalent to the number of times that all those remember him, and bestow mercy upon Hadhrat Muhammad (Sallallahu Alaihi Wasallam) equivalent to the number of times that all those forget to remember him. (Fazaail Durood) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Receive the Intercession of Rasulullah (Sallallahu Alaihi Wasallam) عَن رُوَيفِع بْنِ ثَابِت الأنصَارِي رَضِيَ اللهُ عَنهُ أًنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيهِ وَسَلَّمَ قَالَ مَنْ صَلَّى عَلَى مُحَمَّدٍ وَقَالَ اَلَّلهُمَّ أَنْزِلْهُ المقعَدَ المقَرَّبَ عِنْدَكَ يَومَ القِيَامَة وَجَبَتْ لَهُ شَفَاعَتِي (مسند أحمد) Hadhrat Ruwayfi’ bin Thaabit Al-Ansaari (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whosoever recites the following durood will be blessed with my intercession on the day of Qiyaamah: اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ أَنْزِلْهُ المقْعَدَ المقَرَّبَ عِنْدَكَ يَومَ القِيَامَة O Allah, shower your choicest durood (blessings) on Hadhrat Muhammad (Sallallahu Alaihi Wasallam) and grant him the lofty position of maqaam-e-mahmood on the day of Qiyaamah

GROSS SALAFI DECEPTION ABOUT 20 RAKAAT TARAWEEH Opinion of Hanafi Imams, taraweeh 8 or 20? The below is been floated by salafis to confuse the simple minded Muslims. Performing Twenty Rakaahs Taraweeh is Sunnah Mu'akkadah Question: The reason for posing this question is that a Ghayr Muqallid by the name of Molvi Abdul Jaleel Saamrodi is creating havoc by publishing an article in a Gujarati newspaper that there is no proof for the Taraaweeh salaah being more than eight Rakaahs. He challenges people to prove even from a weak Hadith that Rasulullaah (SAW) performed twenty Rakaahs of Taraaweeh. He even quotes from Hanafi books such as Tahtaawi, Maraaqil Falaah, Fat’hul Qadeer, Ayni and others stating that twenty Rakaahs Taraaweeh has not been proven from the action of Rasulullaah (SAW). He writes, “Dear friends! There is no doubt about the fact that Rasulullaah (SAW) never performed twenty Rakaahs of Taraaweeh. It was the people (Sahabah (RA)) after him who increased the number of Rakaahs. Now one needs to think whether it is Rasulullaah (SAW) we have to follow or the people (the Sahabah (RA))? Has Allaah given the rights to the Deen and the Shari'ah to any of the followers of Rasulullaah (SAW)? Do not fall into the deception of the extra (twenty Rakaahs) of Taraaweeh that the people have started.” Would you please furnish the details of the twenty Rakaahs of Taraaweeh salaah because the people are greatly confused. Answer: What a disservice to the Deen it is to start the debate of twenty Rakaahs Taraaweeh salaah at a time when most Muslims are not even performing their salaah and the Masaajid are left deserted! At a time when Muslims are concerned about those afflicted with disasters all over the world, someone like Saamrodi offers a challenge of thousands of Rupees to anyone contesting the issue of twenty Rakaahs Taraaweeh! Even death is better than a perverted understanding of matters. It is irresponsible acts like this that have given Saamrodi and his group a bad name. In fact, people with a clear understanding of matters steer clear from them and refer to him as Saamiri (the deceitful hypocrite during the time of Hadhrat Moosa (RA)). The editor of the Delhi Tarjumaan newspaper has written the following in the 1 October 1957 edition in an article titled ‘Saamiri’s evil’: “The hallmark of this strange man is to create havoc and all his life has instigated waves of conflict in peaceful environments. He has therefore been likened to the instigator Saamiri.” His leader from the Ahle Hadith Moulana Thanaa’ullaah held the beliefs of the Mu’tazilahs, Jahmiyyahs and naturalists. People with incomplete and slight knowledge of the Deen have always sowed seeds of trouble because they regard their meagre knowledge of Deen to be all of Deen. Moulana Rumi describes a person with such incomplete knowledge as a person being led about by Shaytaan. The Khawaarij also had an incomplete picture of the Deen before them and accused Hadhrat Ali (RA)of ignoring the commands of the Qur'aan by quoting the verse “All decisions rest with Allaah”. They then rebelled against him and became Kuffaar together with their companions. Although they recited the Qur'aan, they failed to understand it and Rasulullaah (SAW) actually predicted their advent when he described them as “people who will recite the Qur'aan, but it will not even pass their collarbones.” When Hadhrat Abdullaah bin Abbaas (RA)went to reason with them, he asked them what their grievance against Hadhrat Ali (RA)was. They said that Hadhrat Ali (RA)appoints people as arbiters and heeds to their decisions, whereas this opposes the Qur'aan which states: “All decisions rest with Allaah”. Hadhrat Abdullaah bin Abbaas (RA)then explained to them that the Qur'aan actually instructs people to appoint arbiters. In the case of a person in Ihraam hunting an animal, the Qur'aan declares that two just people should be appointed to decide the precise animal to be given in compensation. Furthermore, in the case of a dispute between a couple, the Qur'aan enjoins that an arbiter from the husband’s side and another from the wife’s side should negotiate a settlement. Just like them, Saamrodi also fails to understand the Qur'aan. He shouts slogans of “Obey Allaah and the Rasool ” and advocates following the Ahadeeth, but then closes his eyes to other verses of the Qur'aan, to other Ahadeeth and the practices of the Sahabah (RA). Whereas the Khawaarij labelled only Hadhrat Ali (RA) and his companions as misguided people, Saamrodi labels every follower of the Deen for the past thirteen hundred years as misguided people and opponents of the Sunnah and the Ahadeeth. The group he labels include the Sahabah (RA), the Taabi’een, the Awliyaa, the Mashaa’ikh and even Imaam Abu Haneefah (RA), Imaam Shaafi’ee (RA) Imaam Maalik (RA) and Imaam Ahmad bin Hambal (RA) He regards the twenty Rakaahs of Taraaweeh that they all performed a deception (Allaah forbid!). Saamrodi’s challenge is just like a person who claims that the Qur'aan says, “Do not perform salaah” but omits the next part of the verse that reads, “…when you are in the state of intoxication” or one who advocates a free reign in eating and drinking by claiming that the Qur'aan states “Eat and drink” but omits to mention the next part of the verse that reads “but do not be extravagant”. May Allaah save us from Saamrodi’s audacity. He quotes extracts from Tahtaawi, Ashbaa, Maraaqil Falaah, Moulana Nanotwi (RA)’s Maktoobat, Moulana Anwar Shah (RA)’s Urfush Shazi, Allaama Ibn Humaam (RA)’s Fat’hul Qadeer, Allaama Ayni (RA)’s commentary of Bukhaari, Allaama Halabi (RA)’s Kabeeri, Mulaa Ali Qaari (RA)’s Mirqaat and from Allaama Tahaawi (RA) . However, these extracts have been quoted out of context, incomplete and twisted to suit himself. We shall now present the words of these scholars to you. TAHTAAWI: After a lengthy discussion, Allaama Tahtaawi (RA) states: “This narration from Hadhrat Abdullaah bin Abbaas (RA)makes it evident that twenty Rakaahs Taraaweeh salaah has been proven as an act of Rasulullaah (SAW).” He further states that the practice of twenty Rakaahs with ten Salaams has been passed down from generation to generation. MARAAQIL FALAAH: “The Taraaweeh salaah is Sunnah Mu’akkadah and it comprises of twenty Rakaahs with ten Salaams by the consensus of the Sahabah (RA) and has been passed down from generation to generation. AL ASHBAA WAN NADHAA’IR: “The Taraaweeh salaah comprises of twenty Rakaahs with ten Salaams”. LATAA’IF QAASIMI: Hadhrat Moulana Qaasim Nanotwi (RA) writes: “An act that the Sahabah (RA) carried out regularly is Sunnah Mu’akkadah because Rasulullaah (SAW) said, “Hold fast to my practices and the practices of the rightly guided Khalifahs.” He writes further, “Twenty Rakaahs Taraaweeh has been proven from the end of Hadhrat Umar (RA)’s Khilaafah by consensus of the Sahabah (RA). It is therefore a Sunnah and whoever denies it being such is misguided and wrong.” In his Tasfiyatul Aqaa’id, his Fatwa states the same and will be quoted at the end with the question. Allaama Anwar Shah Kashmeeri(RA): In his commentary of Tirmidhi called Urfush Shazi, Hadhrat Allaama writes: “None of the four Imaams advocate anything less than twenty Rakaahs and this was the practice of the consensus of the Sahabah (RA). In fact, Imaam Maalik (RA) is of the opinion that the Taraaweeh salaah comprises of 36 Rakaahs. He explains further that while the people of Makkah performed Tawaaf during the rest period between every four Rakaahs of Taraaweeh, the people of Madinah were unable to do so. To compensate for this, they performed four Rakaahs salaah individually during this period, because of which they eventually performed 16 extra Rakaahs, making it a total of 36. ALLAAMA IBN HUMAAM: “Authentic narrations prove that the Sahabah (RA) and Taabi’een performed twenty Rakaahs Taraaweeh during the Khilaafah of Hadhrat Umar (RA), as reported by Yazeed bin Roomaan in the Mu’atta of Imaam Maalik and by Hadhrat Saa’ib bin Yazeed (RA) in a narration of Bayhaqi. The narration is authentic as researched by Imaam Nawawi (RA).” ALLAAMA AYNI (RA)’S COMMENTARY OF BUKHAARI: “The number of Rakaahs in the Taraaweeh salaah is twenty and this is also the practice of Imaam Shaafi’ee (RA) and Imaam Ahmad (RA). Their proof is the a narration of Bayhaqi from Hadhrat Saa’ib bin Yazeed (RA). During the times of Hadhrat Umar (RA), Hadhrat Uthmaan (RA)and Hadhrat Ali (RA)the Sahabah (RA) performed twenty Rakaahs Taraaweeh salaah as did those after them. The best practice to follow is that of the Sahabah (RA).” ALLAAMA HALABI (RA) IN KABEERI: “It is clear from this discussion that the Taraaweeh salaah comprises of twenty Rakaahs with ten Salaams according to us. This is the practice of the majority, while Imaam Maalik (RA) is of the opinion that it comprises of 36 Rakaahs, as was the practice of the people of Madinah. The proof is from an authentic narration of Bayhaqi in which Hadhrat Saa’ib bin Yazeed t states that they performed twenty Rakaahs Taraaweeh during the periods of Hadhrat Umar (RA), Hadhrat Uthmaan (RA) and Hadhrat Ali (RA). The other narration of Yazeed bin Roomaan رحمه الله in the Mu’atta of Imaam Maalik states that during the Khilaafah of Hadhrat Umar (RA), people performed 23 Rakaahs of Taraaweeh together with the Witr salaah. The book Al Mughni contains a narration from Hadhrat Ali (RA) in which he instructed someone to lead the people in twenty Rakaahs of Taraaweeh salaah. This is as good as Ijmaa. Although the narration of Yazeed bin Roomaan (RA) in the Mu’atta is Munqati, it is reliable according to Imaam Maalik (RA)and therefore fit to make deductions from.” 9. ALLAAMA MULLA ALI QAARI (RA): “The matter is established by Ijma because of the authentic narration of Bayhaqi in which Hadhrat Saa’ib bin Yazeed (RA) states that they performed twenty Rakaahs Taraaweeh during the periods of Hadhrat Umar (RA), Hadhrat Uthmaan (RA)and Hadhrat Ali (RA). 10. TAHAAWI: Although in his discussion of the three Rakaahs of Witr, Imaam Tahaawi (RA) quotes a narration that makes it appear as if the Taraaweeh salaah comprises of eight Rakaahs, the Imaam would certainly have quoted it again in his discussion of the Taraaweeh salaah being twenty Rakaahs. He however does not do this because he also believes that according to Ijma the Taraaweeh salaah comprises of twenty Rakaahs. Taken from Fatawa Rahimiyyah vol. 2 English Our Comment Generaly trouble makers use the following methods to cause havoc and fitna; Mis-quote, Mis-interpret, Quote the referance correctly but mis-quote what is written therein, Add in the quote, Subtract in the quote, Quote only that portion that suits their course ie selective quoting, Quote within the quote the statement of some other scholar and attribute it to the author of the book, Quote the statement of the questioner and attribute it to the author, Completely quote wrongly, Quote and in brackets add their own commentary giving the impression that the words in brackets are those of the author. Most devitated groups use the above nefarious tactics. Be awake and may Allaah save us all. The Aversion the Sahabah (RA) had for Acts of Bid'ah Let us now focus on the Sahabah (RA) and examine their thinking, their inclinations and aversions. They were the illustrious group whom Allaah selected to be companions of His beloved Nabi (SAW). They were the bearers of Rasulullaah (SAW)’s message to all of mankind to come until Qiyaamah. Their fervour for the preservation of the Deen was therefore so intense that there is no group after them who ever detested acts of Bid'ah as much as they did. The Sahabi Hadhrat Abdullaah bin Mughaffal (RA) testifies: “I have never seen any of the Sahabah (RA) detest anything as much as acts of Bid'ah.” You will see from the narrations we shall be quoting that the vision of the Sahabah (RA) was extremely well-tuned and deep and they would reprimand people for matters that we would regard as trivial. One cannot imagine that such people would ever sit back and allow any open act to take place that conflicts with the Sunnah, let along participate in the same. Here are a few incidents to note: When someone came to Hadhrat Abdullaah bin Umar (RA) to convey the Salaams of another man, Hadhrat Abdullaah bin Umar (RA) remarked that he had heard people say that the person was one who perpetrated acts of Bid'ah. He therefore said, “If he really does perpetrate acts of Bid'ah, then do not convey my Salaams to him.” When he heard the Mu’adhin in Makkah announced the Tathweeb (announcing the salaah after the Adhaan), Hadhrat Umar (RA) cautioned him saying, “Are the words of the Adhaan not sufficient?” When Hadhrat Ali (RA) saw a Mu’adhin announcing the Tathweeb, he became angry and said, “Remove this perpetrator of Bid'ah from the Masjid.” Hadhrat Mujaahid (RA) reports that they were with Hadhrat Abdullaah bin Umar (RA)in a Masjid when after the Zuhr Adhaan, the Mu’adhin called out “As Salaah! As Salaah!” Hadhrat Abdullaah bin Umar (RA) exclaimed, “Take me away from this person who practises Bid’ah.” He then left and performed his salaah elsewhere. NOTE: If the Sahabah (RA) could not tolerate adding an announcement after the Adhaan, could they ever tolerate a salaah of twenty Rakaahs? Hadhrat Hasan (RA) reports that when someone invited Hadhrat Uthmaan bin Abul Aas (RA) to a circumcision ceremony, he refused the offer saying, “Neither did we invite people for a circumcision ceremony during the time of Rasulullaah (SAW), nor did we attend any.” When Hadhrat Sa’d bin Maalik (RA) heard a person say, “Labbaik, Yaa Dhal Ma’aarij” to the Talbiya, he remarked, “We never said these words during the time of Rasulullaah (SAW).” Hadhrat Abdullaah bin Abbaas (RA) was once performing Tawaaf with Hadhrat Mu'aawiya (RA). When Hadhrat Mu'aawiya (RA) kissed all four corners of the Kabah, Hadhrat Abdullaah bin Abbaas (RA) told him that Rasulullaah (SAW) kissed only the Rukn Yamaani and the Hajar Aswad. “But no part of this Kabah deserves to be left out,” Hadhrat Mu'aawiya (RA) remarked. To this, Hadhrat Abdullaah bin Abbaas (RA) recited the verse, “There is indeed a sterling example for you in Rasulullaah (SAW).” Hadhrat Mu'aawiya (RA) agreed that he was right. NOTE: When a person cannot tolerate that the Kabah be kissed in conflict with the Sunnah of Rasulullaah (SAW), how can he tolerate that a Bid'ah be perpetrated in the Masjidul Haraam and Masjidun Nabawi? When Hadhrat Abdullaah bin Abbaas (RA) saw Hadhrat Tawoos performing Nafl salaah after the Asr salaah, he stopped him, telling him that it was in conflict with the Sunnah. A person once arrived at the place of performing the Eid salaah on the day of Eid and was about to start performing salaah when Hadhrat Ali (RA) stopped him. “O Ameerul Mu'mineen!” the man said, “I know well that Allaah will not punish me for performing salaah (why are you then stopping me?).” Hadhrat Ali (RA) replied, “I know well that Allaah will not reward you for something unless Rasulullaah (SAW) did it or encouraged it. (Since Rasulullaah (SAW) did not perform any salaah before the Eid salaah) I fear that you act will be futile and (when it comes to worship) futile acts are Haraam. I therefore fear that Allaah may even punish you for it.” Now when Hadhrat Ali (RA) regarded performing Nafl salaah in conflict with the Sunnah to be a cause for punishment, why did he not stop the twenty Rakaahs of Taraaweeh salaah and even appoint an Imaam to lead it? When Hadhrat Abu Sa’eed Khudri (RA) saw the Khalifah Marwaan delivering the Khutbah before the Eid salaah, he stopped him, saying that it opposed the Sunnah. Hadhrat Ka’b bin Ujrah (RA) once entered the Masjid when Abdur Rahmaan bin Ummul Hakam was sitting and delivering the Khutbah. “Look at that wretch!” Hadhrat Ka’b (RA) remarked, “He is sitting while delivering the Khutbah when Allaah says, “When they see trade or futility (the caravan and its welcoming procession), they hurry to it and leave you (O Rasulullaah (SAW)) standing (where you are in the process of delivering the Friday Khutbah).” Hadhrat Abu Moosa Ash’ari (RA) was the governor of Kufa and Hadhrat Salmaan bin Rabee’ah (RA) was the judge of Kufa at the time when they both issued a verdict that a daughter and a sister should each receive half the estate of a deceased while the grand daughter received nothing. They then sent the questioner to Hadhrat Abdullaah bin Mas’ood (RA) for confirmation. Hadhrat Abdullaah bin Mas’ood (RA) however disagreed and immediately said, “I cannot say something that opposed what Rasulullaah (SAW) did, otherwise I would go astray.” According to what Rasulullaah (SAW) said, he then gave half the estate to the daughter, a sixth to the grand daughter and the remainder to the sister. When Hadhrat Abdullaah bin Umar (RA) saw people raising their hands above their chests while making du’aa, he said, “Your raising your hands like that is a Bid’ah because Rasulullaah (SAW) never raised his hands above his chest.” 14. When Hadhrat Umaarah bin Ruwaybah (RA)saw Bishr bin Marwaan raise his hands in du’aa as he delivered a sermon, he made du’aa that Allaah destroy Bishr’s hands because he never saw Rasulullaah (SAW) raise his hands in that manner during the sermon. 15. Hadhrat Abdullaah bin Zubayr (RA) once saw a person raise his hands in du’aa (during Qa’dah) before completing the salaah. He therefore told the man that Rasulullaah (SAW) never raised his hands in du’aa until he had completed the salaah. 16. Hadhrat Umar (RA) had sent Hadhrat Abdullaah bin Mas’ood (RA) to Kufa to teach the Qur'aan and Ahadeeth to the people and as a Mufti. It was during this period that when the people waited for the Fajr salaah, they started the practice of sitting in groups with many stones before them. Someone would then tell them to recite Allaahu Akbar a hundred times and they would all do so. He would then tell them to recite Laa Ilaaha Illallaah a hundred times and they would do it. In this manner, they would recite various Adhkaar. When Hadhrat Abdullaah bin Mas’ood (RA) heard about this, he approached them and asked what they were doing. “We are only counting the Tasbeehaat with these stones,” they replied. Hadhrat Abdullaah bin Mas’ood (RA) said to them, “You had rather count your sins on them. There is no need to count the Tasbeehaat because I can assure you that Allaah does not waste a single good deed. Hadhrat Abdullaah bin Mas’ood (RA) then said in remorse, “O Ummah of Muhammad ! It is so sad to see how fast you are heading for destruction! The companions of Rasulullaah (SAW) are still amongst you, Rasulullaah (SAW)’s clothing is still with you and has not yet become old and even his utensils are present without being broken (yet you have already started going astray). I swear by the Being Who controls my life that you people are either following a way that is more rightly guided than the way of Rasulullaah (SAW) (which is impossible) or you have opened the doors to deviation.” But we have only intended to do good,” the people pleaded. “There are many people who say that they only intend good,” Hadhrat Abdullaah bin Mas’ood (RA) said, “however, they are never blessed with any good at all. Rasulullaah (SAW) told us that there will be people who will recite the Qur'aan without the Qur'aan going higher than their collarbones (will not be accepted) because their recitation will be done as they want to do it and not as Allaah and His Rasool  want it.” Hadhrat Abdullaah bin Mas’ood (RA) then went away in anger. The narrator of the incident says, “We observed that these people later affiliated with the Khawaarij because they were fighting against us when we waged war against the Khawaarij.” 17. Another narration states that Hadhrat Abdullaah bin Mas’ood (RA) once heard about some people who sat in groups after the Maghrib salaah. One of them would then tell the others to recite Subhaanallaah a certain number of times, Alhamdulillaah a certain number of times and Allaahu Akbar a certain number of times. The people would then do as bidden. When Hadhrat Abdullaah bin Mas’ood (RA) heard about this and saw what they were doing, he remarked, “I swear by Allaah that you people are either involved in a very dark Bid’ah or you have more knowledge than the Sahabah (RA) of Rasulullaah (SAW).” He then had them removed from the Masjid. 18. Although the Ahadeeth prove that Chaast salaah (Salaatut Duha) should be performed, there is no need to gather in the Masjid to do so or to make announcements to the effect. In fact, doing so is an act of Bid’ah, as stated by Hadhrat Abdullaah bin Umar (RA) 19. When the son of Hadhrat Abdullaah bin Mughaffal (RA) recited Bismillaah loudly in salaah before Surah Faatiha, his father said, “Dear son! That is an act of Bid’ah. Abstain from acts of Bid’ah. I have not seen anything more detestable to the Sahabah (RA) of Rasulullaah (SAW) than acts of Bid’ah. I have performed salaah behind Hadhrat Abu Bakr (RA), Hadhrat Umar (RA) and Hadhrat Uthmaan (RA) and have never heard any of the them recite it (loudly), so do not do so" NOTE: Why did no one speak out when twelve Rakaahs were added to eight? 20. Hadhrat Abu Maalik Ashja’ee (RA) reports that he once asked his father Hadhrat Taariq (RA), “You have performed salaah behind Rasulullaah (SAW), Hadhrat Abu Bakr (RA), Hadhrat Umar (RA), Hadhrat Uthmaan (RA) and now for five years here in Kufa behind Hadhrat Ali (RA). Did they always recite the Qunoot?” “Dear son!” he replied, “That is a Bid’ah. 21. Hadhrat Naafi رحمه اللهreports that Hadhrat Abdullaah bin Umar (RA) once heard a person sneeze and say, “Alhamdulillaah was Salaamu alaa Rasulillaah”. To this, Hadhrat Abdullaah bin Umar (RA) remarked, “Although I also say “Alhamdulillaah was Salaamu alaa Rasulillaah” (on other occasions as separate phrases), Rasulullaah (SAW) did not teach us this (to recite this when sneezing). What Rasulullaah (SAW) did teach us was to recite “Alhamdulillaah alaa Kulli Haal”. NOTE: When the Sahabah (RA) could not tolerate little matters that were done individually like reciting Bismillaah loudly, saying “Alhamdulillaah was Salaamu alaa Rasulillaah” after sneezing and reciting the Qunoot on a continuous basis, how could they tolerate a congregational act of performing twenty Rakaahs salaah? The matter was not something small like two or four Rakaahs, but twenty – that too in Jamaa'ah 22. When Hadhrat Sa’d bin Abi Waqqaas (RA) passed away, Hadhrat Aa’isha (RA) requested that the Janaazah salaah be performed in the Masjid so that she could also attend it. Despite the fact that the request was made by the mother of the Mu'mineen and despite the fact that Hadhrat Sa’d bin Abi Waqqaas (RA) was the conqueror of Iraq, one of the earliest Muslims and amongst the Ashara Mubashara, the Sahabah (RA) refused to permit the act because performing the Janaazah salaah in the Masjid was in conflict with the Sunnah of Rasulullaah (SAW). Now if the twenty Rakaahs Taraaweeh salaah was not performed by Rasulullaah (SAW) and conflicted with the Sunnah, is it not surprising that the Sahabah (RA) allowed it to take place? 23. Hadhrat Umar (RA) once passed a verdict about blood money for a finger, but was then informed of a statement of Rasulullaah (SAW) that opposed his verdict. He then immediately retracted his verdict NOTE: If twenty Rakaahs Taraaweeh opposed the Sunnah of Rasulullaah (SAW), why did no one point this out to Hadhrat Umar (RA)? 24. Hadhrat Umar (RA) once decreed that an insane woman who committed adultery be stoned to death. Hadhrat Ali (RA) however opposed the verdict, proving his opinion by quoting from Rasulullaah (SAW) that three persons are not responsible for their actions. They are (1) the sleeping person until he awakens, (2) the child until he comes of age and (3) the insane person until he regains his sanity. Hadhrat Umar (RA) then immediately revoked the decree. Hadhrat Umar (RA) also thanked Hadhrat Ali (RA) for correcting him and stated, “Had it not been for Ali, Umar would have been destroyed.” Regarding as misleading an act that the Sahabah (RA) were unanimous about is pure obstinacy. Practising accordingly is necessary and it is only due to ignorance that one would look to other proofs and regard what they did as insufficient. Hadhrat Ayyoob Sakhtiyaani (RA) says, “When you tell someone about a Sunnah act and he says, ‘Do not tell us about that, but rather tell us what the Qur'aan says’, then know that such a person is astray.” The Fervour to Follow the Sunnah Allaah says: “Say (to the people, O Muhammad e), “If you love Allaah then follow me (Muhammad (SAW)), Allaah will then love you (He will reward you and grant you numerous material and spiritual blessings) and forgive your sins. Allaah is Most Forgiving, Most Merciful.” Addressing the Mu'mineen, Allaah says, “There is definitely an excellent example in Allaah’s Rasool (SAW) for the one who fears Allaah and the Last Day, and who remembers Allaah abundantly.” Rasulullaah (SAW) said, “None of you has Imaan until his desires are subservient to that which I have brought.” The Sahabah (RA) were the best images of Rasulullaah (SAW)’s life. While they strongly opposed any Bid'ah, they had tremendous fervour to emulate everything Rasulullaah (SAW) did. Volumes can be filled with accounts of this, but we will suffice with just a few. Rasulullaah (SAW) once mounted the pulpit and instructed the people to sit. When Hadhrat Abdullaah bin Mas’ood (RA) who was at the door of the Masjid heard this, he immediately sat where he was, even though the instruction was for those inside the Masjid. Rasulullaah (SAW) was once leading the salaah when he suddenly removed his shoes. Seeing this, the Sahabah (RA) immediately removed their shoes as well. When the salaah was over, Rasulullaah (SAW) asked them why they had removed their shoes and they submitted that they had done so because he had done so. Rasulullaah (SAW) then explained that he had removed his shoes because Hadhrat Jibra’eel (RA) told him that there was some impurity beneath it. Rasulullaah (SAW) advised people that when they become angry, they should sit if they are standing and lie down if they are sitting. Hadhrat Abu Dharr (RA) was drawing water in an orchard one day when a person did something that caused all the water to flow outwards rather than inwards. This made Hadhrat Abu Dharr (RA) very angry, but, recalling the instruction of Rasulullaah (SAW), he immediately sat down even though his clothing became wet and muddy in the water. It was the teaching of Rasulullaah (SAW) that when a morsel of food fell out of one’s hand while eating, one should pick it up, clean it and eat it. When a morsel once fell out of the hand of the Sahabi Hadhrat Hudhayfah bin Yamaan (RA), whilst he was sitting in the company of some non-Arab leaders. Because these people would have regarded the act of picking up the food as uncultured, another Muslim advised Hadhrat Hudhayfah (RA) not to pick up the morsel. Hadhrat Hudhayfah (RA) however went ahead saying, “Should I leave out the Sunnah of Rasulullaah (SAW) for the sake of these fools?” The incident of Hadhrat Umar (RA) is famous that when he kissed the Hajar Aswad on the occasion of Hajj, he addressed it saying, “I know well that you are a stone that can neither do good nor cause harm, but had I not seen Rasulullaah (SAW) kissing you, I would never have done so.” The Kabah contains a treasure that the Mushrikeen amassed over the years, but which Islaam forbade. Hadhrat Shaybah (RA) says that Hadhrat Umar (RA) once approached the Kabah and mentioned that he intended removing the treasure and distributing it amongst the people. “But none of the two before you (Rasulullaah (SAW) and Hadhrat Abu Bakr (RA)) did that?” Hadhrat Shaybah (RA) remarked. Upon hearing this, Hadhrat Umar (RA) immediately cancelled his plans and said, “Those are the two whom I have to follow.” Hadhrat Abdullaah bin Umar (RA) knew all the places en route to Makkah where Rasulullaah (SAW) performed salaah or did anything and would also perform salaah and do the same act wherever Rasulullaah (SAW) did so. In fact, he even stopped in a valley between Arafaat and Muzdalifah to make wudhu at a place where Rasulullaah (SAW) made wudhu. There was a danger of a war taking place during the time of Hajj after Hadhrat Abdullaah bin Zubayr (RA) was martyred in the year 73 A.H. When Hadhrat Abdullaah bin Umar (RA) intended performing Hajj during this time, his sons prevented him saying, “You may be stopped from reaching the Haram.” Hadhrat Abdullaah bin Umar (RA) however argued that Rasulullaah (SAW) faced the same danger when he proceeded for Umrah, but he did not postpone it. Furthermore, he reasoned, being stopped from entering the Haram is another Sunnah of Rasulullaah (SAW) (when Rasulullaah (SAW) was stopped at Hudaybiyyah), in which case Rasulullaah (SAW) slaughtered his animal and returned. Hadhrat Abdullaah bin Umar (RA) therefore also took an animal along with him as Rasulullaah (SAW) did so that he would be able to do exactly as Rasulullaah (SAW) if he was stopped on the way. It was with 1400 Sahabah (RA) that Rasulullaah (SAW) proceeded for Umrah and was stopped by the Mushrikeen from entering Makkah at Hudaybiyyah. Rather then fighting, Rasulullaah (SAW) opted to enter into a peace treaty with the Mushrikeen and amongst others, the Mushrikeen sent Hadhrat Urwa bin Mas’ood (RA)as their envoy. After negotiating with Rasulullaah (SAW), this is what Hadhrat Urwa (RA) had to tell the Mushrikeen about the Sahabah (RA) “O people! I have been to the royal courts of Caesars, Kisras and Najaashi. I have never seen the followers of any ruler so devoted to him as the followers of Muhammad  are to him. By Allaah! Even when he spits, someone would catch it and rub it on his face and body. Whenever he issues any command the Sahabah (RA) would immediately carry it out and when he made wudhu, they get close to fighting with each other to get the water falling off his limbs. They always lower their voices when speaking to him and do not look him in the eye out of respect for him.” Like these, there are numerous other incidents of the love the Sahabah (RA) had for Rasulullaah (SAW). When they could not allow his spit to touch the ground, would they ever allow his Sunnah to be trampled upon. Al-Islam

Eating from Chipped or Broken Utensils Q: What is the Shar'iee ruling regarding chipped or broken utensils and glasses? Are we permitted to eat and drink from them? Does barakah not enter the homes in which such utensils are kept? A: Eating and drinking from chipped utensils or glasses is permissible. However, one should refrain from drinking from the place where it is chipped as it is possible that one could get cut. The belief that barakah does not enter the home wherein such utensils are found is baseless. عن أبي سعيد الخدري نهى رسول الله صلى الله عليه وسلم عن الشرب من ثلمة القدح وأن ينفخ في الشراب . رواه أبو داود (مشكاة 371) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

"Super Foods"…for Ramadaan By Umme Faatimah (B.Dietetics Univ. of Pretoria) The modern world has swept us off our feet in so many ways… our dressing, our lifestyles and most noticeably our eating habits. We have so casually adapted the western culture of unhealthy eating, moving further and further away from the Noble teachings of the Quraan and Sunnah of The Noble Messenger of Allah (Peace be upon him). Yet, the newest nutritional research continues to discover the benefits of certain foods, labelled as "Super Foods". They have also unravelled the great benefits of certain eating habits, such as washing the hands before and after meals, eating with the hands, not drinking with meals…just to mention a few. However, all of this has already been outlined in the Holy Qur'an and Sunnah more than 1400 years ago. We are certainly the losers if we do not make an effort to practice upon the Sunnah in our homes and kitchens. What better time to bring about these changes than now? Our beautiful Deen offers us the opportunity during the beautiful month of Ramadhaan, to bring about positive changes in our lives- changes that benefit us mentally, physically and spiritually which Insha Allah (Allah Willing) can be sustained for the future. Physically, fasting gives the digestive system a much needed rest. Energy normally used for digestion is now directed to body detoxification, tissue repair and system healing. With that in mind I have chosen to highlight just a few of the favourite foods of our The Noble Messenger of Allah (Peace be upon him). With the special month of Ramadhaan fast approaching, we can all ensure we have these foods on our shopping lists. InshaAllah, by us adopting the lifestyle of The Noble Messenger of Allah (Peace be upon him) we will be rewarded enormously… Ameen. DATES Dates are the most mentioned fruit in the Quraan. They are high in energy, fibre, iron, vitamins and minerals. The Noble Messenger of Allah (Peace be upon him)said: " The home with no dates is like the home with no food".(Hadith- Sahih Muslim) The Noble Messenger of Allah (Peace be upon him)used to break his fast with fresh dates and a few sips of water. If he did not find fresh dates, he would use dried dates. He (pbuh) said: "When one of you breaks the fast let him do so with dates, for they are a blessing and if he cannot find dates then with water for it is a purification" (Hadith-Tirmidhi) He often consumed dates with cucumber, butter, cream or bread. A dessert called "Haisa" made with ghee (butter), dates, cheese and yoghurt was also prepared. Tips: At iftaar (breaking fast) time, dates can also be used to prepare date milkshakes, date chutney, date desserts as well as sprinkled over salads. For sehri (pre-dawn meal), dates can be used as a softened spread over bread or added into muffins, rusks etc. OLIVE OIL Dieticians and nutritionist the world over have been advocating the use of olive oil for its excellent cardio-protective, anti-oxidant and anti-inflammatory effects. Ongoing research is revealing more and more great benefits on the consumption and application of olive oil. The Noble Messenger of Allah (Peace be upon him)said: "Eat the olive and use it as an ointment as it comes from a blessed tree".(Hadith-Tirmidhi) Tips: During Ramadhaan, olive oil is best used raw as a dip for breads or as a salad dressing. The lighter olive oils are well suited for cooking and baking purposes. Whole olives can be added to salads as well as de-pitted and added to breads, muffins, pies and pizzas. BARLEY A recent Readers Digest article highlighted barley as one of the five healthiest foods we tend not to eat. Yet it was barley that was one of the staple foods in the diet of our The Noble Messenger of Allah (Peace be upon him). Modern research is discovering that barley has a very high soluble- fibre content. This helps to keep the arteries clear and healthy. It has an extremely low glycaemic index (GI), which means it takes a longer time to digest, keeping one fuller for longer. It is mentioned that The Noble Messenger of Allah (Peace be upon him) consumed barley in the following ways: SAWIQ – a coarse broth prepared from ground wheat and barley - very much like a haleem (soup) THARID – Barley bread covered in gravy cooked with meat TALBEENAH – A porridge prepared using barley and milk A Hadith in Mishkaat narrates that The Noble Messenger of Allah (Peace be upon him)never used sifted flour in his lifetime. We should take lesson from this, as we are all moving to consuming more refined and processed foods where all the beneficial nutrients have been stripped off. Allah SWT mentions in the Holy Quraan grains with their husks, amongst His many gifts to us. Un-sifted flour as used by The Noble Messenger of Allah (Peace be upon him)contains all the valuable nutrients found in the bran and germ layers and has a lower GI. Tips: During Ramadhaan, barley can be added to soups and broths or prepared as a drink by boiling and straining mixture. A hadith in Bukhari mentions that The Noble Messenger of Allah (Peace be upon him) consumed "Sawiq" at iftaar. Barley flour can be used for preparing breads and rotis. Substitute 1.5 cups barley flour for every 3 cups regular flour. Cereals containing barley flakes like muesli can be purchased, or barley flakes can be added to biscuits, muffins, breads and other cereals. Barley can be prepared as a filling porridge for sehri -Talbeenah. Soak 1-2 tablespoons whole barley overnight in a flask filled with rapidly boiling water. At sehri time, strain water out and prepare porridge with honey and milk. (Store bought "pearled barley" has been polished with some of the bran layer removed). HONEY Modern research has been abuzz with the myriad of health benefits associated with honey- anti-inflammatory, immune boosting, energising tonic….to name a few.Our beautiful Deen has encouraged the use of honey 1400 years ago. The Holy Quraan mentions"there comes forth from the bee's belly, a drink of varying colours, wherin is a healing for men".(Qur'an 16:68-69) The Noble Messenger of Allah (Peace be upon him) further said " Make use of two cures- honey and the Quraan"(Hadith-Ibn Majah) The Noble Messenger of Allah (Peace be upon him) loved drinks that were sweet and cold and often consumed honey water. Tips: Honey can be used to sweeten items like tea, fresh juices, milk drinks and cereals etc. Raw honey which is thicker and creamier has a lower GI, and can be mixed with cinnamon and used as a spread on toast for sehri. GRAPES AND RAISINS Grapes have been found to contain resveratrol- a powerful antioxidant that protects the body on a cellular level from damage. The seeds are rich in flavonoids which lower the risk of fatty plaque accumulation on the lining of blood vessels to the heart. The Noble Messenger of Allah (Peace be upon him) loved eating grapes. Hadith in Abu Dawood mentions The Noble Messenger of Allah (Peace be upon him )often consumed a drink "Nabeez"- prepared from soaked raisins. Nabeez can be prepared by soaking raisins after Esha (evening) prayer in clean water covered with a plate. The following morning the water can be drunk and the soaked fruit eaten or just use the blender to obtain a beautiful cloudy Nabeez. And, if you soak in the morning, drink in the evening. Nabeez should be consumed within twelve hours of soaking to prevent fermentation. Tips: Nabeez or fresh grape juice can be prepared as a drink after Taraweeh (evening prayer in Ramadaan). Grapes can be served as part of salad or dessert. Raisins eaten with nuts can be enjoyed as a healthy munch after taraweeh salaat. The Sunnah way of eating is the healthy way of eating. InshaAllah, let us all strive to revive and bring alive the Sunnahs of The Noble Messenger of Allah (Peace be upon him) in our homes this Ramadhaan. I have highlighted just a few. Make an intention to eat on the floor, share eating utensils and to fill a third of your stomach with water, a third with food and a third left for air. Besides the immense health benefits outlined above our greatest rewards really lie in following the Sunnah, as it comes in Hadith mentioned by The Noble Messenger of Allah (Peace be upon him): " The person who follows my Sunnah is the one who truly loves me, and will be with me in Jannah" (Hadith-Tirmidhi) Allah Ta'ala said to His Messenger (pbuh)"Say (to mankind), if you love Allah, follow me – Allah will love you and forgive your sins." (Qur'an:3: 31) Wishing you all healthy eating, the Sunnah way………………….Ramadhaan Mubarak! EISLAM