ummtaalib

Working for a Insurance Company and the Accounting Job Question I had two questions. (1) Would it be permissible to work as a Medical Billing/Insurance Specialist? I am interested in getting into a program to become this. I would be working at a doctor’s office and handling the patients’ insurance information, talking to med. insurance companies’ about insurance claims, etc… (2) Is it permissible to have medical insurance? If not, what should we do? If Working in this field is not permissible, I would also be interested in being and accountant and handling companies’ bills and finances. Would this be permissible? ANSWER In the name of Allah, Most Compassionate, Most Merciful, Firstly, the permissibility or otherwise of an insurance policy depends on the terms and insurance policy scheme. But leaving aside mutual insurance schemes, all the insurance policies available with the traditional insurance companies run on commercial basis have an element of interest (riba) or chancing (qimar) or both, hence, not allowed. (This has been explained in previous answers). Therefore, all forms of insurance including medical insurance will be unlawful. As far as the alternative is concerned, Islamic financial institutions offer a viable and Islamically-accepted alternative, which is takaful, a form of cooperative insurance. Details of this are available through such institutions. Secondly, to directly assist another towards involvement in the sin of riba is also unlawful and sinful. Allah Almighty says: “Help ye one another in righteousness and piety, but help ye not one another in sin and rancour.” (Surah al-Ma’idah, 2) Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him and give him peace) has cursed the one who accepted usury, the one who paid it, the witness to it, and the one who recorded it. (Sunan Abu Dawud: Book 22, Number 3327) In light of the above and many other Hadiths, scholars have ruled that it would be unlawful for a Muslim to accept employment in a bank or any such institution whose dealings are primarily centred on interest-based transactions, such as an insurance company. Regarding the work of an accountant, it should be understood that the meaning of “one who records it (interest)” in the aforementioned Hadith is the one who actually writes an agreement of interest or prepares the document to evidence the transaction. It does not include a person who was not involved in the transaction of Riba itself in any way, but while preparing the accounts of a business came across a Riba transaction, and records it as an event that already took place without his involvement. The great Hadith expert (hafidh), Ibn Hajr al-Asqalani (Allah have mercy on him) States: “This (the curse of Allah in the Hadith) is applicable only to a person who has supported the relevant person in the transaction of Riba and agreed to it… The reference in the Hadith is only to a person who has helped the relevant party in the transaction of Riba by writing its agreement or being a witness to it.” (Fath al-Bari, 4/314) It would therefore be generally permitted to work as an accountant. However, as a matter of precaution a Muslim should also avoid this type of recording, but it does not fall in the category of clear prohibition. (Contemporary Fatawa, 161) And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Is Home Contents Insurance Unlawful? Question Is home contents insurance haram when living in a rented property, where carpets & curtains etc. belong to the landlord? If there was a fire, say, I could not replace such items without insurance because of the large sums involved. ANSWER In the name of Allah, Most Compassionate, Most Merciful, All prevalent forms of insurance are unlawful (haram), because they either have an element of interest (riba), gambling (qimar) or both. This was explained in detail in many earlier answers. As far as home contents insurance is concerned, the same ruling would apply. As such, it is not permitted to take out insurance for the furniture in a rented property. The premium paid to the insurance company is actually money being placed at risk. One may not receive anything in return (if nothing was to happen to the furniture), or it may bring more money with it (if damaged was caused to the furniture). This is what we call gambling. Similarly, a small amount of money is paid as premium and may bring about a larger amount in return, which is nothing but Riba. In order to save yourself from having to pay large amounts for the furniture if something was to go wrong, there are two things you can do: Firstly, have an arrangement with the landlord that you will not be responsible for any damage that was caused naturally and without you being at fault, such as fire, theft and other similar matters. Secondly, your landlord may take out an insurance cover if he wishes, and as a result he may increase your rental charge. It would be allowed for you to rent a property wherein the landlord has taken out insurance on the items and furniture. This action of his will not be attributed to you. The increased rental charge should not be considered a payment for the insurance; rather, merely a rental charge. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Conventional Insurance explained Q. Last year, I signed up with an insurance agent for a pension plan and health insurance, especially since I got badly injured a couple years ago and my parents got broke paying my medical bill. She made a convincing speech as to how beneficial they both were. I recently learned that these are haram. My imam explained to me that insurance is like a gamble and also that the interest generated is haram. I told her this on the phone that I wanted to cancel the pension plan since every month some money is coming out of my account. I already paid for the year for the health insurance. We have a small business and she tried to make a point that don’t we make a profit in our business, well that is just like the insurance company, the interest made is profit from investing in other companies, and I didn’t know how to reply to her. I understand why interest is haram, but how do I explain it to a non-Muslim? She is also a friend and customer of ours so I want to be able to explain to her without any hard feelings. Can you please advise me. In modern terms, an ‘Insurance contract is an agreement whereby one party, the insurer, in return for a consideration, the premium, undertakes to pay to the other party, the insured, a sum of money or its equivalent in kind, on the happening of a specified event, which is contrary to the insured’s financial interest’. Answer Based on contemporary Insurance experts, that which is really insured is not the items/commodities/assets which are destroyed. Instead, it is one’s financial interest that is insured. This is clearly expressed by Lord Justice Brett in the case of Castellian V. Preston-1883). He says, ‘what is it that is insured in a fire policy? Not the bricks and materials used on building the house, but the financial interest (i.e money) of the insured is the subject matter of insurance’. (Articles on Insurance by Islamic Banking and Finance Institute (UK)- pg. 56). Based on these explanations given by contemporary experts in the field of conventional Insurance, the Shariah scholars view the insurance contract as an exchange where money is being exchanged for money, over time. On one hand, the policy holder pays money in the form of premiums, and on the other hand, the Insurance Company pays a return in the form of money (with an increase) over a period of time. In Islam, this type of contract brings about the problem of Gharar (uncertainty) which leads to Maisir (gambling), and in the investments aspect, it brings about Riba (interest). All of these are totally condemned in Islam. Therefore, there are three main elements which are to be found in Conventional Insurances and become the cause for its prohibition in Islam. A brief explanation on these, are as follows:- Uncertainty (Gharar) Conventional insurance contract is basically a contract of exchange, i.e. buying and selling, whereby policy (indemnity) is sold as goods, with the premium as the price or consideration. The consideration must be certain for an exchange contract. Uncertainty (gharar) in insurance contracts pertains to ‘deliverability’ of subject matter. That is, there is the uncertainty as to:- Whether the insured will get the compensation which has been promised by the Insurance company? How much the insured will get? When will the compensation be paid? Thus, conventional insurance involves an element of uncertainty in the subject matter of the Insurance Sales Contract, which renders it void under the Islamic law. Gambling (Maisir) As expressed by contempory scholars, insurance is a contract of speculation. This has been clearly stated by Lord Mansfield in the case of Carter Vs Boehm- 1766. He says, ‘Insurance is a contract upon speculation, good faith forbids either party from concealing what he privately knows, to draw the other into a bargain, from his ignorance of that fact, and his believing to the contrary’. (Ibid). The insured loses the money paid for the premium when the insured event does not occur. The company will be in deficit if claims are higher that premium. Interest (Riba) Prohibition of Riba is central to Islamic financial ethics and law. All contracts and transactions must be free from elements of Riba. Insurance funds are invested in financial instruments which contain the element of Riba. A general overview of what has been said is that in insurance, the insured person sells his risk at a price to the counter-party, thus including an element of ‘uncertainty’ (gharar) in the contract. Under the shariah, a contract of uncertainty exists when the counter-parties do not know the nature of the counter value that they are trading. A house may burn down, costing the insurer a large sum of money, or it may not burn down in which case the insured person has paid a premium and received nothing in return. Conventional insurance is not transparent, as companies discriminate when assessing risks factors. For instance, different premiums are quoted, based on age, gender and financial status. Insurance Companies may also invest in ventures that may involve interest or some form of activity which goes against the teachings of the Shariah. Conventional insurance is not mutually beneficial, as certain individuals (share holders, for example) benefit at the expense of others. In other words, commercial insurance companies exist to serve the interest of shareholders first, not policyholders. These are some of the elements which make conventional insurance unlawful for Muslims. It should be noted however, that while declaring the mode and manner in which conventional insurance operates to be unlawful, Islam does not oppose the underlying objective of ‘Insurance’ which is Mutual help, Cooperation and joint guarantee. It also does not go against the act of taking measures against possible dangers or consequences. However, for this, Islam has its own manner of operation which is free from the prohibited elements mentioned above. In this regard, the Islamic Banking and finance industry, has recently brought about the ‘Takaful System’ which replaces the conventional concept of insurance. The Takaful (Islamic Insurance) is guided by the principles of Islam, which aims to establish a social order based on Universal brotherhood in Islam. The Prophet (SAS) clearly indicated to this when he said, ‘A Muslim is the brother of another Muslim, he neither wrongs him; nor leaves him without help; nor humiliates him’. (Muslim). And Allah knows best. Mufti Waseem Khan Source

The Hairdresser of the daughter of Fir’awn Hadhrat Ibn Abbaas (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “On the night of Mi’raaj, I perceived a beautiful fragrance. I said: O Jibreel, where is this beautiful fragrance coming from? He said: This is the fragrance of the hairdresser of the daughter of Fir’awn and her children. I asked: inform me regarding them. Jibr’aeel (Alayhis Salaam) explained: One day, whilst she was combing the hair of Firawn’s daughter, the comb fell from her hand and she said, ‘Bismillah (in the name of Allah Ta’ala).’ The daughter of Firawn asked: ‘By taking the name of the Lord, are you referring to my father?’ She said: ‘No. My Lord and the Lord of your father, Fir’awn, is Allah.’ She said: ‘I will report this to my father.’ She said: ‘You may inform him.’ The daughter informed him and he thus summoned the beautician and said: ‘O So and so, do you have a Lord other than me?’ She said: ‘Yes, my Lord and your Lord is Allaah.’ He ordered that a large pot made of copper be heated up, then he ordered that she and her children be thrown into it. She said: ‘I have a request to make to you.’ He asked: ‘What is your request?’ She said: ‘I would like my bones and my children’s bones to be gathered together in one cloth and buried.’ He said: ‘This will be done for you.’ He ordered that her children be thrown into it in front of her, one by one, until they came to the last one who was an infant boy who was still being breastfed. It was as if she hesitated because of him, but he said: ‘O mother, go ahead, for the punishment of this world is easier to bear than the punishment of the hereafter.’ So she went ahead.” Hadhrat Ibn ‘Abbaas (Radhiyallahu Anhu) said: “Four infants spoke miraculously during their infancy: “Hadhrat Isa ibn Maryam (Alayhis Salaam), the witness of Jurayj, the witness of Yousuf (Alayhis Salaam) and the son of the hairdresser of Firawn’s daughter.” (Musnad Ahmad)

Giving someone Zakaat money to distribute Q: I have a question about zakaat money. Every year I collect zakaat money from family and friends and distribute it to those that I know are deserving of it. I wanted to know if I can also take from the zakaat money for my own needs. My personal situation is that I believe that I am eligible for zakaat. A: If people give you zakaat to distribute on their behalf to those who are deserving, then you cannot take the money for yourself even though you are eligible. And Allah Ta'ala (الله تعالى) knows best. وللوكيل أن يدفع لولده الفقير وزوجته لا لنفسه إلا إذا قال ربها ضعها حيث شئت (الدر المختار 2/ 269) لو قال لرجل ادفع زكاتي إلى من شئت أو أعطها من شئت فدفعها لنفسه لم يجز وفي جوامع الفقه جعله قول أبي حنيفة وعند أبي يوسف يجوز ولو قال ضعها حيث شئت جاز وضعها في نفسه (حاشية الشلبي علي تبيين الحقائق 1/ 305) فتاوى محمودية 14/ 167 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

NATURE OF SABR From Tarbiyatus Saalikeen Islamic Tarbiyah Academy Allah Ta’ãla says: “O People of Imãn! Adopt sabr (patience).” Rasulullah (Sallallahu Alayhi Wasallam) said: “A Believer is To be marvelled because every condition of his is good. This is exclusive to the Believer. If he attains happiness, he makes shukr (is thankful) and if calamity overtakes him, he adopts sabr.” NATURE OF SABR In man are two conflicting forces. The one force impels him towards Deen and righteousness while the other drives him towards base desires, Asserting the Deeni force and subduing the force of lust is called Sabr. In the state of Sabr, the Deeni force in man asserts its dominance over the lowly force of base desire. Its d e f i n i t i o n i s g i v e n a s follows:“Maintaining control of the nafs in the face of such things which the nafs dislikes.” THE TYPES OF SABR There are three kinds of Sabr. 1. SABR ALAL AMAL 2. SABR FIL AMAL 3. SABR ANIL AMAL SABR ALAL AMAL This means to be firm and constant in practising righteous deeds. SABR FIL AMAL This means to have sabr while engaging in the righteous deed. The nafs is held in control and prevented from diversion while engaged in the act of virtue. Acts of Ibãdat have to be discharged adequately by the observance of the principles and rules pertaining to such acts. Full attention has to be directed towards the act. SABR ANIL AMAL This means to have sabr in the non-commission of any act or to restrain the nafs from indulging in the prohibitions of Allah Ta’ãla. NI’MAT AND MUSEEBAT Ni’mat (fortune, favour, blessing) produces delight and happiness whichin turn result in muhabbat (love) tor Allah, The Benefactor. On the contrary museebat (difficulty, hardship, calamity) produces unpleasantness and grief. Thus the occasion of sabr is in the face of museebat. Museebat is the condition detested by the nafs. This condition is of two kinds: first, the form of hardship, and second true hardship. Grief and frustration follow in the wake of true hardship which is the consequence of sin. Hardship which brings about the strengthening of one’s bond with Allah and elevates one’s spiritual condition is not true hardship. It is merely a resemblance or form of hardship. It increases one’s submission to Allah Ta’ãla. The Arifeen do perceive hardship. In fact their sense of perception is sharper, but due to their gaze being on Allah Ta’ala their grief and sorrow do not exceed the limits. Difficulties are a means for the expiation of many sins. At times Allah Ta’ãla wishes to bestow a special rank of elevation to a servant, but the latter lacks the ability to attain that lofty rank solely by virtue of his righteous deeds. Allah Ta’ãla then afflicts him with some hardship by virtue of which he attains the desired lofty rank. It appears in the Hadith that on the Day of Qiyãmah the people of ni’mat (fortune and happiness) will envy those who had undergone museebat (hardship and sorrow). They will envy them and wish: “Would that our skins were cut to bits with scissors so that today we could have attained the ranks bestowed to the people of hard-ship.” It is also narrated in the Hadith that he who takes his vengeance, Allah Ta’ãla assigns his affair to him (the one who took his own course). But the one who adopts sabr, Allah Ta’ãla extracts vengeance on his behalf. Allah then sometimes awards him in this world, or may in Qiyãmah waive punishment totally from him. Allah Ta’ãla states in the Qur’ãn: “When a hardship afflicts you. say: innalillahi wa inna ilayhi raji oon (Verily, we are for Allah and unto Him will we return).” The purport of this verse is that one should engage in the zikr of إِنَّا للهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ‎ at the time of difficulty and h a r d s h i p . O n e s h o u l d meditate the meaning of this statement, that we are the exclusive property of Allah Ta’ãla; we belong to Him and He has the full right to utilize and dispose of His property as He deems fit; we are therefore, contented with the decree of Allah Ta’ãla. When hardship afflicts one, firstly remember one’s sins. S u c h r e m e m b r a n c e o f shortcomings and faults will fortify one against depression during the hardship. One will then realize the correctness of the affliction and accept it without complaint. One will regret and not complain. Secondly, meditate the reward which Allah has promised for hardship. Remembering this reward will lessen the grief and keep one resolute in the state of hardship. Never complain nor entertain the impression that Allah Ta’ãla has become displeased with one. This impression is dangerous because it weakens the bond with Allah Ta’ãla and by degrees one’s relationship with Allah Ta’ãla becomes effaced. Consider hardship as either a punishment or a trial and contemplate its reward. At the time of hardship, the Shariat instructs sabr and firmness. For every hardship, the compensation will be good. There is, most assuredly, benefit in hardship, in this world as well as in the Akhirat although one may not be able to understand the worldly benefit therein. ACQUIRING SABR S ab r is inculcated by weakening the desires of lust and emotion

A Brief Guide to Tazkiyah by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh The condition of the heart is in reality the factor which controls a person's conduct. A person who has reformed his heart will never act contrary to the Commands of Allāh ta'ālā at any given moment. In every breath of his life he will be mindful of Allāh's Pleasure. In contrast, a person who has not purified his heart from evil traits will find himself slipping at every step on the path reaching the Pleasure of Allāh ta'ālā. So much so that many times his apparent good actions, though they may seem righteous to him and others, will not bear any fruit in the hereafter; rather they will have an adverse effect and lead to the displeasure of Allāh ta'ālā. Take the example of a person performing salāh; his apparent action is good and of piety, but if his heart is not purified from riyā (ostentation), then this very salāh will cause the displeasure of Allāh ta'ālā. The hadīth of Rasūlullāh sallallāhu 'alayhi wasallam directs us towards this very fact: Indeed there is a piece of flesh in the body; if it is sound, then the whole body will be sound and if it is corrupt then the whole body will be corrupt. Indeed it is the heart. (Al-Bukhārī) Therefore, to tread the path of purification and rid one's self from the evil traits of the heart is very important and necessary. For one to purify his soul and carry out the process of tazkiyah, the following are some essential points: 1. Mujāhadah of carrying out the Commands of Allāh ta'ālā There are two parts to mujāhadah: a. The carrying out of all farāidh and wājibāt, and abstaining from all the harām and makrūh tahrīmī (prohibitively detested) acts, succinctly summarised as all the compulsory Do's and Don'ts. b. The performance of optional worships and preferable acts, and to abstain from the makrūh tanzīhī (detestable/not preferable) acts. The failure to observe any action from the first part is a sin, hence one must exert every effort to carry these out. The struggle in doing so is in essence the true mujāhadah, which is the foundation for spiritual reformation and progress. Hadhrat Thānwī rahimahullāh states: The gist of tasawwuf is that when the nafs becomes indolent in carrying out the obedience to Allāh ta'ālā, then force the nafs to carry out that obedience and when the nafs becomes lazy in abstaining from the disobedience to Allāh ta'ālā then force the nafs to stay away from that disobedience; this is what is called mujāhadah. It is through this, a person acquires the connection of Allāh ta'ālā and through this a person continually makes progress in his connection with Allāh ta'ālā. Once a person reaches this level of mujāhadah and always remains in obedience to Allāh ta'ālā, he is known as a muttaqī and the special friend of Allāh ta'ālā for whom Jannah is guaranteed and all that which has been promised by Allāh ta'ālā: Listen, the friends of Allāh shall have no fear, nor shall they grieve. Those who have believed and have become muttaqī servants. For them there is the good news in the worldly life and in the hereafter. (10:62-64) One should note that as we are humans, we will no doubt falter and make errors. During such moments, one needs to immediately resort to tawbah and repent. This is also part of taqwā. Allāh ta'ālā states with regards to His muttaqī servants: And those who, when they happen to commit a shameful act or wrong themselves, remember Allāh, then, seek forgiveness for their sins. (3:135) Therefore, as long as a person remains in the cycle of taqwā (abstaining from sins) and tawbah (repentance) he remains a friend of Allāh ta'ālā. There is nothing more beloved to Allāh ta'ālā than this. ... And my bondsman gains the most closeness to Me through the farā'idh... (Al-Bukhārī) Alongside this obligatory mujāhadah of taqwā and tawbah, a person must make an effort to remain steadfast on the second part of mujāhadah, the performance of as much optional worship as possible and abstain from makrūh tanzīhī (detestable/not preferable) acts. This includes sunnah, mustahab and nafl acts. One should be especially particular in adopting as many sunnah acts as possible. This extra struggle will prove extremely beneficial in maintaining and strengthening the stamina to observe all the compulsory Do's and Don'ts. Furthermore, it will enhance one's connection with Allāh ta'ālā even more and he will become the beloved of Allāh ta'ālā. ...and then he continues to progress in this closeness through nawāfil (optional worships) until I love him. And when I love him, I become his ears with which he hears, and his eyes with which he sees, and his hands with which he grasps, and his feet with which he walks and if he asks from Me, I definitely grant him and if he seeks refuge from Me I grant him refuge... (Al-Bukhārī) 2. Adopt good Company A crucial element in the reformation of the self is good company. The company of the pious mashāyikh is one of the greatest factors towards soul purification. It is for this reason great emphasis is given to choosing a spiritual guide for one's reformation, as without such a medium it is extremely difficult, if not practically impossible, to reach purification. In this regard, the best company for a person is his spiritual guide, his Shaykh. If the company of one's Shaykh is not available, or if one has yet to appoint a Shaykh for himself, then one should for the time being seek the company of any of the pious mashāyikh. If a person already has a Shaykh, then guidance should be sought from him as to how he should benefit from the company of other mashāyikh, if and when the opportunity arises. If a person cannot find the company of the mashāyikh, then he should seek any other good company. If one is unable to find any pious company, he should seek someone who is more superior to him in religion and piety. Muftī Shafī' rahimahullāh used to state, 'Is not the local muadhdhin more pious than yourself?' So if mashāyikh are not available then one should go and benefit from at least any level of good company, as this will also benefit a person. If one cannot even find such company, then, at the least, one should avoid every form of bad company. Bad company can take different forms beyond the literal sense, and includes all activities that cause heedlessness of the hereafter. When taking benefit from one's Shaykh a person should be mindful of the etiquettes. It is also important to understand that an important aspect in benefitting from the Shaykh, is regularly informing him of one's spiritual condition and following his guidance. Merely attending the Shaykh's gatherings without due consideration of informing and following the Shaykh's guidance cannot lead a person to gain spiritual rectification. When a person does not inform the Shaykh of his spiritual condition or does not follow the guidance given, then the Shaykh may become less inclined towards him. A similitude is that of a doctor attending to a patient with eagerness and concern. However, the doctor will subsequently lose inclination if he sees the patient not following his instruction or not attending the appointments to update on his medical condition. Similar will be the Shaykh's outlook regarding the spiritual patient who exhibits no concern or a relaxed attitude regarding his spiritual purification. 3. Dhikr A person needs to make every effort to reach the ultimate level of Dhikr, which is the Dhikr of the heart, i.e. when the heart is aware of Allāh ta'ālā all the time. Hadhrat Mawlānā Yūsuf Ludhyānwī rahimahullāh used to state that one should make such an effort in the aspect of Dhikr that the kayfiyah (quality /feeling) of Dhikr overpowers every feeling and inclination of the heart. However, to reach this level one needs to start with verbal Dhikr. In this regard the following are essential: a. Ma'mūlāt – prescribed practices given by the Shaykh. b. Tasbīhāt: • 100 x First kalimah, third kalimah or both, • 100 x Istighfār, • 300 x salāt 'alan-Nabī sallallāhu 'alayhi wasallam. c. Masnūn ad'iyah – supplications taught by Rasūllullāh sallallāhu 'alayhi wasallam for different occasions. d. Recitation of the Qur'ān: This is the best form of Dhikr, and the following is recommended for beginners: • Recite Sūrah Yāsīn daily in the morning, • Recite Sūrah As-Sajdah and Sūrah Al-Mulk between maghrib and sleeping, • Recite a portion from the Qur'ān, beginning from Sūrah Al-Fātiḥah. Ideally, it should be one juz' daily for those who are not Hāfiz, and three juz' for those who are. However, if this proves difficult, then at least make a point of starting with some amount of recitation daily, no matter how less. e. salāh – With the five times fardh salāh, make a practice of performing extra optional prayers as much as possible. 4. Du'ā A person cannot do anything and cannot achieve anything without the help and assistance of Allāh ta'ālā. Seeking Allāh's help will make this seemingly difficult task of spiritual reformation easy. Allāh ta'ālā states: When My servants ask you about Me, then (tell them that) I am near. I respond to the call of one when he calls Me... (2:186) A Final Note For one to succeed, a person needs to first and foremost make a commitment and a firm resolution to tread the path to purification. After this, it is important to stipulate a fixed time for the daily and weekly practices one needs to carry out. One of the main factors for our failure is that we do not set a fixed time for our daily practices. If we analyse carefully the successes we have achieved in life, then it will be due to the fact that we had allocated a time for it. Take the example of a student wanting to study a subject. If he did not have the facility of the school timetable it will be difficult to cover the subject in one year. Setting a fixed time ensures that the subject is covered in a smooth manner. Similarly, setting a timetable for ourselves will be instrumental in achieving our goal of spiritual rectification. May Allāh ta'ālā grant us all the tawfīq and make us from His chosen friends. Āmīn. Courtesy Riyadul Jannah

The Rightful Recital Lesson List Translations of Shaykh Ayman’s كيف نقرأ القرآن Series

About Tajweed Our Mission: Explain some of the principles of tajweed and focus on the problems that non-Arabs have in reciting the Qur'an properly. Tajweed tidbit (titbit) lessons will be given in different aspects of tajweed, and questions submitted will be reviewed, answered, and posted What is Tajweed? The word "tajweed" means to improve, make better. Tajweed of the Holy Qur'an is the knowledge and application of the rules of recitation so the reading of the Qur'an is as the Prophet Mohammed peace and blesings be upon him, recited. This site explains some of the principles of tajweed and focuses on the problems that non-Arabs have in reciting the Qur'an properly. Tajweed tidbit (titbit) lessons will be given in different aspects of tajweed, and questions submitted will be reviewed, answered, and posted. How can you learn tajweed?

Read with Tajweed What is tajweed? Introduction Tajweed ( ﺗﺠﻮﻳﺪ ) is an Arabic word meaning correct pronunciation during recitation. It is a set of rules which dictate how the Qur'an should be read. It comes from the root word 'ja-wa-da' meaning to make well, make better or improve. TARTEEL The word is used in Surah Muzammil : 'And recite the Qur'an in slow measured rhythmic tone' (Al Qur'an ; 73:4) The Arabic word translated as 'slow, measured rythmic' is TARTEEL. The tafseer of the above ayat according to Ibn Kathir is 'recite the Qur'an slowly, making the letters clear, for this is an assistance in understanding and pondering the meaning of the Qur'an.'

HEESBEES A blog to spread the knowledge gained from learning Arabic and Tajweed. A Brief Guide Index This page contains links to all the Tajweed rules that have been posted. It will be updated as frequently as possible, insha Allah

Hadhrat Abdullah bin Umar (Radhiyallahu Anhuma)’s love for the Sunnah عن ابن عمر رضي الله عنهما أنه كان يأتي شجرة بين مكة والمدينة فيقيل تحتها ويخبر أن رسول الله صلى الله عليه و سلم كان يفعل ذلك رواه البزار بإسناد لا بأس به (الترغيب والترهيب 1/101) It is reported regarding Hadhrat ibn Umar (Radhiyallahu Anhuma) that (while travelling) he used to go to a certain tree between Makkah Mukarramah and Madinah Tayyibah and he used to take a siesta under it (i.e. under the shade of that tree). He used to say that Rasulullah (Sallallahu Alaihi Wasallam) would do the same.”

Forgiveness for Backbiting (Gheebah) Q. As geebat repent needs forgiveness first from the person whom geebat has been done & then Allha will forgive but if a person who has done geebat due to no courage or any other fear of fitnah If he will not ask forgiveness from the person so what to do in that situation (Question published as received) A. Backbiting (geebah) is from those sins which pertain to Haqooq-ul-'ibad (rights of people). Since these rights are connected with people, fulfilling them and asking for forgiveness will be associated with people as well. In order to repent from such sins, it is not only necessary to plead to Allah for forgiveness, but also to ask the person who's right was violated for pardon and forgiveness. Until this is not done, the repentance (tawbah) will not be complete. However, if someone has backbitten about another and that person has no knowledge of the same, it will not be necessary to ask him/her for forgiveness. It will be sufficient for one to repent sincerely to Allah, make a firm intention to abstain from such sins and additionally to make dua for the person who was backbitten. And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Obtaining Tranquility and Peace in one’s Nikah Allah Ta‘ala says that He has created a spouse and a wife for man so that he will gain tranquility. However, to get the desired results of anything you will have to follow the required system. If a student did not study and then failed, he cannot complain about not passing, for he did not follow the correct procedure. Someone is driving at 200 km per hour and then decides to take a 180 degree turn, he will definitely meet in an accident. If he followed proper procedures then he would have saved himself from harm. Similarly, a wife has to be used and treated correctly in order for her to become the means of obtaining tranquility and peace in one's nikah. Source: Al-Haadi

Sunnats and Aadaab of Duaa – Part 6 1. While making duaa, one’s heart should be turned towards Allah Ta’ala alone. One should not place one’s hope on anything besides Allah Ta’ala. One should not think that through a certain person or a certain thing my need will be fulfilled. عن عبد الله بن عباس رضي الله عنهما قال: كنت خلف النبي صلّى الله عليه وسلّم فقال: يا غُلامُ إني أُعلِّمك كلمات: احفظ الله يحفظْكَ، احفظِ الله تجدْهُ تُجاهك، إذا سألت فاسأل الله، وإذا استعنت فاستعن بالله، واعلم أنَّ الأُمة لَوِ اجتمعت على أن ينفعوك بشيء لم ينفعوكَ إلا بشيء قد كتبه الله لك، وإن اجتمعوا على أن يضروك بشيء لم يضروك إلا بشيء قد كتبه الله عليك، رُفعتِ الأقلامُ وجفَّت الصُّحفُ. (ترمذي رقم 2516) Hadhrat Abdullah ibn Abbaas (Radhiyallahu Anhu) reports that on one occasion I was seated behind Rasulullah (Sallallahu Alaihi Wasallam) when he addressed me saying: “O young lad, I will teach you few important words (lessons). Safeguard (your relationship with) Allah Ta’ala, Allah Ta’ala will take care of you. Safeguard (your relationship with) Allah Ta’ala, you will find Allah Ta’ala before you (i.e. at all times Allah Ta’ala’s divine assistance will remain with you). When you ask, then ask of Allah Ta’ala. When you seek assistance, then seek assistance from Allah Ta’ala. And remember that if the entire ummah had to get together in order to benefit you with something, they cannot benefit you except to the extent that Allah Ta’ala has decreed, and if they get together to harm you in any way, they cannot harm you except to the extent that Allah Ta’ala has decreed. The pens (which were used to record taqdeer) have been lifted and the scrolls (used to record the taqdeer) have dried up. (i.e. the ink on the scrolls used for recording taqdeer have dried up. This indicates towards the taqdeer of Allah Ta’ala has been decreed.).” 2. Whilst making duaa, one’s heart should be fully focussed towards Allah Ta’ala. One’s heart should not be negligent and unmindful whilst making du`aa. وعن أبي هريرة قال : قال رسول الله صلى الله عليه وسلم : ادعوا الله وأنتم موقنون بالإجابة واعلموا أن الله لا يستجيب دعاء من قلب غافل لاه . (ترمذي رقم 3479) Hadhrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Supplicate to Allah Ta’ala with conviction and certainty of your Duaa being answered, and remember that Allah Ta’ala does not answer the Duaa made from a heart that is unmindful and heedless.”

Travellers don't fall in love with their hotel room. Just like that a person is not meant to fall in love with this world ~Sh Kamaluddin DB

"It is no intelligence to leave a clearly defined path for a mistakeable one." Shaykh Zulfiqar Ahmad db

Sayyidah Aasiyah (Rahmatullahi Alayha) and the Persecution of Firawn Sayyidah Aasiyah (Rahmatullahi Alayha) was the wife of Fir’awn who had brought Imaan on Hadhrat Moosa (Alayhis Salaam). Hadhrat Abu Hurayrah (Radhiyallahu Anhu) narrates that Fir’awn had pegged both her hands and feet into the ground with nails and left her in the scorching heat. He had not yet completed doing this when the angels formed a shade over her. At this point she supplicated, رَبِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ O my Lord, build for me a house by You in Paradise. She had witnessed her heavenly abode as she drew her last breaths in this world. (Final Moments of the Pious pg. 91)

O Madinah! Restoring a beautiful post on SF by our dearest Brother the late Dr Abu Tamim sahab Talking of Madina by Shaykh Sayyid Abul Hasan Ali Nadwi Friends have invited me to give a talk on Madinah, describing what I saw there, and I have readily agreed. As a Persian poet has said: "To talk of the beloved is no less pleasant than to meet him." I do not know when I first heard of Makkah and Madinah. Like all Muslim children, I was brought up in an environment in which Hijaz (Arabia) and Makkah and Madinah were household words. I, distinctly, remember people saying Makkah, Madinah together as if these were the same. When they took the name of one of them, they, generally, mentioned that of the other as well. I, thus, came to imagine that Makkah and Madinah were not two different places, but one, and learnt to appreciate the difference only as I grew up. It, then, became clear that these were two different towns separated from each other by over 300 kilometers. In my childhood, I had heard people talking about Arabia and the two towns with the same fervor and enthusiasm as they did about Paradise and its joys and comforts, and it was from that time that I was seized with the desire to attain Paradise and visit Arabia. Soon I realized that it was not possible for anyone to see Paradise during his lifetime, but he could, of course, go to Arabia. Parties of Hajjis (pilgrims) were visiting it regularly. So, why could I, also, not make a visit to that 'Paradise of Faith?' It relieved humanity of the heavy load under which it was groaning and broke the fetters unjust rulers and ignorant lawgivers had put around its feet. Days rolled by and I grew in age. My old eagerness was revived when I read books on the life of the Holy Prophet and studied the history of Islam, and the urge to perform the Hajj and make the pilgrimage to Makkah and Madinah became so strong that I was never without it. Then, it so happened that I did reach the place where neither the grass grew nor rivers flowed. Only barren mountains stood on all sides of it like sentinels. Yet, as famous Pakistani poet Hafeez Jullundri has said: Neither grass grows here nor flowers bloom, Yet even heavens bend themselves low to meet it. As I saw the apparently unattractive stretch of land, I felt how devoid of scenery that town was. At the same time, however, I thought what a great favor it had bestowed upon mankind. Without it, the wide world would have been nothing more than a golden cage, and man, a prisoner. This was the town that took man out of the narrow confines of the earth and made him acquainted with limitless possibilities of development, and restored to mankind its glory and freedom. It relieved humanity of the heavy load under which it was groaning and broke the fetters unjust rulers and ignorant lawgivers had put around its feet. As I reflected over what the world would have been without this town, I thought of comparing it with the bigger towns of the world and seeing what would have been the loss of human race and civilization had the latter not come into existence. One by one, all those towns came to my mind, and I felt that they were flourishing merely for the sake of a handful of men and had made no notable contribution to human progress and happiness. On the contrary, they had been guilty of various sins against man, at various stages of history. For selfish gain, one town had razed the other to the ground, and one country had ravaged the other countries. Civilization would have been none the poorer without those cities. But without Makkah, humanity would have, certainly, remained unblessed with truths, beliefs, ideals and sciences that were its pride today. It was owing to it that the world regained the imperishable wealth of Faith and rediscovered the true knowledge that lay buried under a thick crust of conjecture and speculation. It got back the dignity and nobility that had been trampled under the feet of cruel oppressors. In fact, humanity was reborn at Makkah, and history turned a new leaf. But what am I saying? What do I mean when I ask: What would the world have been like had there been no Makkah? It had remained asleep, until the 6th Century, with its dry mountains and huge sand dunes, even with the House of Ka'aba and the Well of Zam-Zam, while humanity was caught in the clutches of death. Surrounded by its mountains and sand dunes, it went on leading a secluded life as if it had nothing to do with the larger human family, and was not a part of, but apart from the world that lay around it. I should, therefore, not be enquiring what would have been the state of the world without Makkah, but without its illustrious son who turned the scales of history and showed a new path to mankind. As I reflected on it, a few scenes emerged on the landscape of my mind. It appeared as if the leader of the Quraish was circumambulating around the House of Ka'aba, alone and by himself, and people were jeering at him and passing sarcastic remarks, but he was carrying out the circumambulation with supreme indifference to all hostility and opposition. On finishing the circumambulation, he wants to go into the House of Ka'aba, but the key-bearer, Osman bin Talha checks him with a firm hand. The leader of the Quraish bears it, too, with exemplary fortitude, and says: "Oh Osman! What will it be like on the day when the key will be in my hand and I will give it to who I please?" "Will all the Quraish be dead on that day?" asks Osman in anger. "No", he replies. "On that day, they will attain real respect and honor." I, then, see the same leader circumambulating around the House of Ka'aba, on the occasion of the Victory of Makkah, and his Companions who had sacrificed their all for his sake gathering around him like moths. He sends for the keeper of the key, and says to him: "Osman! This is your key. Take it. Today is the day of showing kindness and keeping the promise." As history tells, the celebrated son of Makkah did not only become the owner of the key with which he could open the door of the House of Ka'aba, but, with him, also, was the key with which he could open the locks of humanity no seer or philosopher had been able to do till then. It was the Qur'an that had been revealed to and the Apostleship that had been bestowed on him. After performing the Hajj, I flew towards Madinah on the wings of eagerness. The hardships of the way seemed to be a blessing to me, and before my eyes was drawn the soul-stirring image of the earlier traveler whose camel had passed through the same route. The first thing I did on reaching Madinah was to offer two Rak'ats of salat and express my sincerest gratitude to the Almighty for granting me the good fortune to be there. After it, I betook myself into the 'presence' of the Holy Prophet . How boundless was his favor upon me, really! I could never give thanks to him as was his due. I offered Durood and Salaam, and affirmed that he had conveyed the Message of the Lord to the world, proved true to the trust He had placed with him, showed the Straight Path to the Ummah, and strove till the last breath of his life in the way of God. I, then, made the salutation to both the trusted friends of his whose selfless devotion was without parallel in history. No one had discharged the duties of companionship or fulfilled the obligations of succession as they did. From the Prophet's ﷺ Mosque, I went to Jannat ul-Baq'ee. What a priceless treasure of truth and purity, of love and dedication is buried in this small plot of land! Asleep here are those who had sacrificed the life of this world for the life of futurity. These are the men who willingly abandoned their hearths and homes in the way of faith, and preferred to spend their lives at the feet of the sacred Prophet ﷺ than with friends and relatives. "Among the Believers are men who have been true to their covenant with Allah." [Al-Ahzab 33:23]. Thereafter, I visited Uhud where the most spectacular drama of love and fealty was staged. It was here that the world saw living models of faith and steadfastness; it was here that it learnt the true significance of courage and constancy. On reaching there, it seemed that I heard Hazrat Anas bin Nazr, Radi-Allahu anhu, say: "I feel the sweet smell of Paradise coming from the side of Uhud." Or that on hearing the news of the martyrdom of the Holy Prophet ﷺ , Sa'ad bin Mu'ad, Radi-Allahu anhu, was saying: "What is the joy of fighting and Jihad when the Apostle of God is no more?" And Anas, Radi-Allahu anhu, interjecting: "What is the joy of living after him?" It was here, again, that Abu Dujana, Radi-Allahu anhu, had made his back serve as a shield for the Prophet arrows pierced his flesh, but he flinched not. Syedna Talha, Radi-Allahu anhu, in the same way, had taken the arrows aimed at the Holy Prophet ﷺ on his hands until the arms were paralyzed. Hazrat Hamza, Radi-Allahu anhu, was killed on this very battlefield and his body was cut to pieces, and Hazrat Mas'ab bin Omair, Radi-Allahu anhu, was martyred in such a state that even a shroud could not be provided for him, and he was buried in a blanket which was so short that if the head was covered, the feet became bare, and if the feet were covered, the head became bare. Would that Uhud gave something of its treasure to mankind! Would that the world got a small particle of the faith and steadfastness of those glorious times! Friends say: "You took us to Cairo and acquainted us with its important personalities; you have told us about Damascus and its people, and introduced us with its scholars; you have taken us round the Middle East. Now, tell me something about Hijaz and its distinguished sons." But what am I to do? To me Hijaz stands only for one man about whom I can go on talking forever. It is because of him that Hijaz is Hijaz, and the World of Islam is the World of Islam. Our honor, indeed, is by Mustafa's ﷺ name! END Copied from here with thanks

The Shar‛ī legality of Ijtihād and Taqlīd is an accepted issue proven through the rational and traditional means of knowledge. Outwardly a person is seen as an adherent of Taqlīd while another claims to be a non-adherent. But the fact of the matter is that each one is acquiring Dīn through the path of Taqlīd and treading its path. One is making Taqlīd of the Mujtahidīn while the other of the Muhaddithīn. If Taqlīd means relying on an expert for the understanding of a Hadīth and choosing his research in this regard, then to rely on an expert for the authenticity of a Hadīth and to accept his approval or disapproval of its authenticity is also Taqlīd. If this was not the case, who is it who asked Allāh ta‛ālā which of the several meanings of a verse is the meaning which He meant? Or asked Rasūlullāh sallallāhu ‛alayhi wa sallam whether a particular Hadīth is authentic or whether it is wrongly attributed to him? Just ponder! What other way do the masses have in learning the prescribed manner of a particular action apart from relying on an expert and a practising scholar, and accepting his investigation without asking for a proof? What other way do they have through which they can succeed in establishing a specific action from the many diverse, contradictory and multifarious meanings of the Qur’ān and Sunnah? If they are told to merely act on the obvious texts, we find diversity in them as well. If they are told to give preference to the authentic Ahādīth, then firstly we find diverse opinions in labelling a Hadīth as authentic and weak. Secondly, there is diversity and contradiction in the authentic texts themselves. Eventually, the issue only stops at relying on an expert and accepting his opinion. Although a particular section of the community accepts this reasonable and unavoidable necessity, it has not only rejected it for others but initiated a programme of labelling them as polytheists and deviants. The scholars of the early and latter generations have written so much on this subject in the last thousand years that there is absolutely no vacuum to be filled in this regard. There are many other important issues and plenty of other work which the Muslim community deserves and is in need of. However, a certain group from the Ghayr Muqallids has recently raised this issue with much fervour in the name of Salafīyyat. It is progressing swiftly under certain well-known reasons. This group is taking unlawful benefit from a large section of the Muslim community which does not even have knowledge of the essentials of Dīn. It is deliberately presenting this issue in a manner so as to convey to the masses that following the investigations and rulings of the Imāms is absolute unbelief and polytheism, or that it entails following idols and Satan. It presents to them – without hesitation and without any fear of the Hereafter - all those verses of the Qur’ān which were revealed in reference to the absolute and obstinate idolworshippers. We seek refuge in Allāh ta‛ālā. It is as though the so-called Ahl Hadīth of our times want to say with regard to the Muslims as was said by the notorious atheist of Decca, Chan Basweshar. He says in his explanation of the following verse of the Qur’ān: A multitude from the early generations and a multitude from the latter generations.1 From the early generations it was either the Sahābah radiyallāhu ‛anhum who were on the truth or their followers from the latter generations are on the truth. As for the remainder, they have nothing to do with Islam. The intervening 1 000 years from the 1 300 year history of Islam are years of misguidance. All the scholars of the Qur’ān, Hadīth, jurists and Imāms during this period were all misguided and had deviated from the straight path. (refer to my book, Sri Chan Basweshar) Unfortunately we have to say that the same type of views and beliefs are presented by the Salafis with regard to the Muslims. As though the majority of the people of the illustrious Islamic era of the past 1 000 years and the majority of the Muslims of the world today – including all the ‛ulamā’, Sufi masters, scholars of the Qur’ān and Hadīth from the first to the last – were committing the major sin of Taqlīd and were worshipping the Imāms. This view is clearly coming to the fore from the utterances and writings of this group. The seniors and juniors, and the scholars and ignoramuses of this group seem to be speaking the same language and writing with the same pen. To add insult to injury, while they claim to be freeing the people from the polytheism of Taqlīd and making them genuine monotheists, they are doing nothing but teaching them to be fanatical and dogmatic about a few contentious issues as regards beliefs and actions, instilling hatred for those who are muqallids, and teaching them to be audaciously 1 Sūrah al-Wāqi‛ah, 56: 39-40. critical of the scholars of the past, especially the Imāms and jurists. We notice that this group has no interest whatsoever in Islamic culture and character, nor any concern for reviving the Sunnah in all the departments of life. On observing this situation, the Majlis ‛Ilmīyyah Andhra Pradesh initiated a programme of annual training workshops for the ‛ulamā’ in which the ignorance and deception of the above-mentioned and other similar groups are highlighted, their objections and hostilities are assessed, and proofs are provided for the rationality and Shar‛ī legality of Taqlīd. All this is done through lessons conducted by illustrious ‛ulamā’ of the country so that the ‛ulamā’ may benefit from them in their respective fields of activity and be able to combat this new tribulation. The thesis under review is part of this chain which was delivered by Maulānā Yahyā Nu‛mānī Sāhib at the conference which was hosted by Dār al-‛Ulūm Hyderabad on 25-26 February 2012. Maulānā Yahyā Nu‛mānī is the son of Maulānā Muhammad Zakarīyyā Sambhalī and the grandson of Maulānā Muhammad Manzūr Nu‛mānī rahimahullāh. He is a graduate of Dār al-‛Ulūm Nadwatul ‛Ulamā’, a post-graduate of Jāmi‛ah Islāmīyyah Madīnah Munawwarah, the founder and director of al-Ma‛had al-‛Ālī li ad-Dirāsāt al-Islāmīyyah, an excellent orator, and an author of several academic works. He has a noble-minded disposition and is very balanced in his views. I am extremely indebted to his father for his favours and affections, and the son looks up to me with respect and sincere love. When I invited the Maulānā to express his views on the Salafis in a general gathering of Majlis ‛Ilmīyyah, he honoured me by accepting my invitation and came happily. The ‛ulamā’ who were present were very impressed by his address and its balanced and fully referenced subject matter, and suggested that it be published. When I made this request to him, he compiled a completely new work despite his many engagements and presented it to me. This work is now presented to the reader with a lengthy introduction – which is a thesis on its own – written by Hadrat Maulānā Khālid Sayfullāh Rahmānī, a senior member of Majlis ‛Ilmīyyah Andhra Pradesh. Majlis ‛Ilmīyyah is a forty-year old organization of the ‛ulamā’ of the State of Andhra Pradesh. Its objectives include the establishment of unity among the ‛ulamā’ of Andhra Pradesh, establishing the truth, falsifying falsehood and conveying genuine authentic knowledge to the Muslims. The Majlis invites the genuine ‛ulamā’ from the length and breadth of the country and affords the Muslim community opportunities to benefit from them. It also provides guidance to the ‛ulamā’ of the state on every occasion. All praise is due to Allāh ta‛ālā, all the senior ‛ulamā’ of the state – not withstanding differences in their views and dispositions - are united under the auspices of the Majlis. About 2 000 ‛ulamā’ of the state are affiliated to the Majlis. May Allāh ta‛ālā protect it from the evil eye and may the Muslims continue to be guided and steered through this united platform of the ‛ulamā’. Āmīn. (Hadrat Maulānā) Muhammad ‛Abd al-Qawī (dāmat barakātuhum). READ HERE

The Obligation of Adhering to a Single Madhhab in all its Rulings f the obligation of a non-mujtahid is only to follow, or make taqlid, of qualified mujtahids, why do scholars insist on the added obligation of restricting one’s taqlid to a single madhhab? The paper linked below addresses this question, providing a detailed explanation for the necessity of adhering to a single madhhab in all its rulings. The obligation and its legal basis are supported by statements and opinions from major early authorities across the recognised schools of jurisprudence. It is argued that this ruling is not only more sound in the present context, but is also supported by strong positions from within each of the four madhhabs, with some of the early scholars having quoted consensus. READ PDF