ummtaalib

No issue at all. If unclear we will ask for clarification Allah ta'ala accept everyone's efforts and make it a means of benefit for all of us in both worlds. Jazaakallaah

16th Night Taraweeh Summary This Taraaweeh begins from the last quarter of the 19th para (from verse 7 of Surah Naml) and finishes off at the end of the 20th para (verse 44 of Surah Ankaboot). Allaah relates the detail incidents of Hadhrat Dawood (A.S) and Hadhrat Sulaymaan (A.S). The stories of these two illustrious Ambiya (A.S) begins with verse 15 where Allaah says, “Indeed We granted knowledge to Dawood and Sulaymaan.” Amongst the many bounties that Allaah conferred on them was that He taught them the language of the birds and also granted them control over the Jinn, humans, animals and birds. Allaah recounts these incidents so that people may learn lessons and realise the power of Allaah. Hear Mufti A Hoosen Elias audio summary of the 16th night of Taraaweeh Download Now End 19th Para - Start 20th Para Allaah also declares, “Say, ‘None in the heavens and the earth has knowledge of the unseen besides Allaah. They do not even know when they will be resurrected (for the Day of Qiyaamah).” [verse 65] None besides Allaah has knowledge of when Qiyaamah will take place. However people are assured that “Indeed your Rabb knows what their hearts conceal and what they disclose.” [verse 74] Towards the end of the Surah Allaah describes the scene of Qiyaamah when He says, “The day when the trumpet will be blown and all within the heavens and the earth will be terrified, except those whom Allaah wills. They will all come to Allaah in humility. You will look at the mountains, thinking them to be solid, but they will be passing by like clouds. This is the doing of Allaah, Who perfects everything. Indeed He is Informed of what you do. Whoever brings a good deed, shall receive something better. And they will be safe from the terror of that day. Whoever brings a sin, they will fall on their faces in the Fire. ‘You are only recompensed for what you have perpetrated.” [verses 87 to 90] In concluding the Surah Allaah assures man, “Your Rabb is not unaware of what you do.” [verse 93] Every person should therefore be wary of whatever he does. Surah Qasas commences after Surah Shu’araa and recounts the entire incident of Hadhrat Moosa (A.S) and Fir'oun. The Surah also makes mention of Qaaroon and his immense fortune, which caused him to become extremely arrogant. As a result of his attitude Allaah caused the ground to swallow him up along with all his wealth. Allaah then tells Rasululllaah (sallAllaahu-alayhi-wa-sallam) that he is informed of these narratives so that he may caution the kuffaar. If they take heed, they stand a chance of being saved from Allaah’s terrible punishment. If not, they stand to face an awful doom. Allaah then prompts the kuffaar to think a while. Allaah says, “Say, ‘Tell me. If Allaah makes the night perpetual for you till the Day of Qiyamah, which deity besides Him can bring light to you? Can you not hear?’ Say, ‘Tell me. If Allaah makes the day perpetual for you till the Day of Qiyamah, which deity besides Him can bring night to you, wherein you may find peace? Can you not see?” [verses 71/2] Allaah states further in verse 73, “Due to His mercy, He has created the day and the night for you so that you may find peace therein, seek from His bounty, and express your gratitude to Him.” Allaah exhorts his Prophet (sallAllaahu-alayhi-wa-sallam) not to be grieved about the opposition that the kuffaar pose because everything in this world is temporary. To highlight the transitory nature of the effects of this world, Allaah cites the example of Qaaroon. His people advised him saying, “Do not be boastful, for verily Allaah does not like the boastful ones.” [verse 76] Allaah says further, “So he emerged amongst his people in pomp and splendour. Those who desired the world gaped, ‘If only we also possessed what Qaaroon has! Undoubtedly, he is extremely fortunate. Those who were granted knowledge said, ‘Woe to you! Allaah’s rewards are better for the one who believes and does good deeds. Only the patient ones shall receive this.” [verses 79 and 80] As a result of his pride and failure to fulfil the obligatory rights of his riches, Allaah “plunged Qaaroon and his home within the ground.” [verse 81] This incident proves that everything besides Allaah shall perish even though a thing may seem very great. The Surah also ends on the note of Tauheed where Allaah says, “Do not call to another deity with Allaah. There is none worthy of worship besides Him. Everything shall perish besides His Countenance. All decisions rest with Him and to Him shall you all be returned.” [verse 88] Surah Ankaboot follows Surah Qasas and it beautifully distinguishes between the true Mu'mineen and the Munafiqeen as well as between those who are true and those who are false. The narratives of many Ambiya (A.S) are also related. Allaah begins the Surah by stating, “Do people think that they will be left to say, ‘We believe!’ without being tested? We certainly tested those before them, and Allaah will definitely know about those who are true and He will definitely know the liars.” [verses 2 & 3] Although Allaah has commanded man to be obedient to his parents, Allaah mentions in this Surah that parents should not be obeyed if they attempt to induce one to forsake Islam. “The creation cannot be obeyed if the Creator would be disobeyed.” Allaah says, “The disbelievers say to the believers, ‘Follow our way and we will bear the burden of your sins.’ They will not carry any part of their sins. They are certain liars.” [verse 12] Allaah then cites the incident of Hadhrat Nooh (A.S) who preached to his nation for 950 years. Despite his tireless efforts the vast majority of them refused to accept his message and were eventually drowned in the flood. Allaah then speaks of the annihilation of the nations of Hadhrat Ibraheem (A.S), Hadhrat Loot (A.S) and Hadhrat Shu’aib (A.S). There are many lessons that the Mu'mineen may learn from all these narratives. May Allaah bless us with fear for Him, humility and abstinence. May Allaah save us from the evils of pride, arrogance and boastfulness; and imbue the belief of Tauheed within us. May He grant us the ability to exercise patience when tested and faces with adversities. Aameen. End 20th Para - Start 21st Para

15th Night Taraweeh Summary This Taraaweeh begins from the second half of the 18th para (from verse 21 of Surah Noor) and ends at the third quarter of the 19th para (verse 6 of Surah Naml). Allaah addresses the Mu'mineen saying, “Oh you who believe, do not follow the footsteps of shaytaan. Whoever follows the footsteps of shaytaan, then verily he commands immorality and evil.” [verse 21] Allaah also mentions, “We have surely revealed clear laws to you, some narratives of those who passed before you, and an advice for those who have taqwa (i.e. for those who have fear for Allaah).” [verse 34] In the next verse Allaah declares, “Allaah is the Light of the heavens and the earth.” A Mu'min is therefore one who will take light from Allaah to guide him through life and who will adhere to the teachings of the Ambiya (A.S) because “Those who oppose the messenger’s commands should beware that some calamity or a grievous punishment should afflict them.” [verse 63] Surah Furqaan follows Surah Noor. Allaah introduces the Surah by stating, “Blessed indeed is the Being Who revealed the Criterion upon His bondsman so that he may be a warner to the universe (that a severe punishment awaits the person who does not believe).” Hear Mufti A Hoosen Elias audio summary of the 15th night of Taraaweeh Download Now End 18th Para - Start 19th Para Allaah tells Rasululllaah (sallAllaahu-alayhi-wa-sallam) that he should not be distressed about the harassment of the kuffaar because “Your Rabb suffices as a Guide and a Helper.” [verse 31] Allaah also commands Rasululllaah (sallAllaahu-alayhi-wa-sallam) to tell the people that he requires no remuneration for his efforts at propagating. The only reward he desired was that people follow the straight path and become true bondsmen of Allaah who “walk on earth in humility and, when the ignorant talk to them, they say, ‘Peace.” [verse 63] This means that they do not enter into arguments with ignorant people and gracefully pass by them. Allaah then makes it clear that the true Mu'mineen will attain lofty ranks of Jannah while the kuffaar will be unable save themselves from Allaah’s punishment. Surah Shu’araa follows Surah Furqaan. This Surah contains the stories of Hadhrat Moosa (A.S) and Hadhrat Ibraheem (A.S), as well as mention of the destruction of the Aad, the Thamud and the nation of Hadhrat Nooh (A.S). Allaah also makes mention of the plight that evil poets who are constantly lost in their futile thoughts will suffer. Addressing Rasululllaah (sallAllaahu-alayhi-wa-sallam), Allaah states, “It seems like you will destroy yourself because they are not believing. If We willed, We would have revealed a great sign to them from the sky, causing their necks to bow before it in humility.” [verses 3 and 4] However, because the kuffaar have already refused to accept the truth, they will have to suffer the punishment for their obstinacy. Allaah then proceeds to recount approximately seven incidents, amongst these being the stories of Hadhrat Ibraheem (A.S), Hadhrat Nooh (A.S), Hadhrat Hood (A.S), Hadhrat Saalih (A.S), Hadhrat Loot (A.S) and Hadhrat Shu’aib (A.S). Each one of these incidents are a means of guidance for people, but there will still be many rejecters who refuse to believe in them and will mock at them. Allaah says, “They have certainly denied, so shortly the news of what they used to mock at will come to them.” [verse 6] The Mushrikeen claimed that Rasululllaah (sallAllaahu-alayhi-wa-sallam) was a poet and that the Qur'aan was a composition of poetry. Allaah denies that the Qur'aan could ever be the work of a poet or a Jinn. Allaah concludes the Surah by saying, “Only deviated people follow the poets. Do you not see that they wander astray in every valley? And that they say things which they never do? Save for those (poets) who believe, do good deeds, remember Allaah abundantly and avenge themselves after being oppressed. Shortly the oppressors will come to know to which place they will return.” [verses 224 to 228] In this Taraaweeh only a part of Surah Naml is recited. Allaah states that the Qur'aan is “a guidance and a conveyor of glad tidings for the believers.” In this regard, the Surah proceeds to discuss the epics of Hadhrat Moosa (A.S), Hadhrat Dawood (A.S), Hadhrat Sulaymaan (A.S), the Aad and the Thamud. Allaah opens the Surah by saying, “These are the verses of the Qur'aan and a clear Book. (It is) a guidance and a conveyor of glad tidings for the believers; those who establish salaah, pay zakaah and are convinced about the Hereafter.” [verse 1, 2 and 3] Allaah further says that He has beautified the deeds of the kuffaar so that they continue to sin and earn multiple punishment for it. Allaah says about them, “For such people there shall be a terrible punishment and they will be the worst losers in the Hereafter.” [verse 5] Thereafter, Allaah addresses Rasululllaah (sallAllaahu-alayhi-wa-sallam) saying, “Undoubtedly, you are given the Qur'aan from the Wise, the All Knowing.” [verse 6] May Allaah grant us all the capacity to follow Rasululllaah (sallAllaahu-alayhi-wa-sallam) and may He save us from all sins; especially from those sins that were the cause for other nations to be destroyed. May He also afford us the consciousness to accept the Qur'aan as a fountainhead of guidance and our code of life. Aameen.

14th Night Taraweeh Summary This Taraaweeh begins from the second quarter of the 17th para (from verse 51 of Surah Ambiya) and ends halfway into the 18th para (verse 20 of Surah Noor). In the remaining verses of Surah Ambiya, Allaah discusses the various Ambiya (A.S) from Hadhrat Ibraheem (A.S) to Hadhrat Isa (A.S). Thereafter, Allaah says about Rasululllaah (sallAllaahu-alayhi-wa-sallam), “We have sent you as a mercy to the universe.” [verse 107] The next verse declares Tauheed when Allaah instructs Rasululllaah (sallAllaahu-alayhi-wa-sallam) to “Say, ‘It has been revealed to me that your deity is but One Deity. So will you submit to this?” Surah Hajj follows Surah Ambiya and opens with a reminder of Qiyaamah. Allaah says, “Oh people! Fear your Rabb. The earthquake of Qiyamah is a tremendous thing indeed. The day when you will witness it, every nursing mother will forget her suckling infant and every pregnant woman will abort (because of intense fear). And you will see people in a drunken stupor whereas they will not be drunk, but Allaah’s punishment is severe.” [verses 1 and 2] Allaah also cautions those Mu'mineen whose faith is weak that they should make a concerted effort to strengthen their Imaan and carry out good deeds so that the welfare of their lives in this world and in the Hereafter is not jeopardised. Allaah says that it was Hadhrat Ibraheem (A.S) who termed this ummah as Muslimeen. Allaah also makes mention of the Kaa'ba and instructs “and perform tawaaf around the ‘Baitul Ateeq’ (the Kaa'ba).” [verse 29] Thereafter, certain rites of hajj are mentioned, about which Allaah states, “And whoever honours Allaah’s signs, then this is due to the taqwa of hearts.” [verse 32]. With regard to sacrificial animals on the occasion of hajj Allaah says, “Their flesh and blood will never reach Allaah, but it is your taqwa that will reach Him.” [verse 37] Allaah concludes the Surah with the following message to the Muslims: 77. “Oh you who believe, bow, prostrate, worship your Rabb and carry out good deeds so that you may be successful.” 78. “Strive for Allaah with the endeavour that is His right. He has chosen you and has not placed any hardship upon in religion. Follow the creed of your father, Ibraheem. It was him who named you Muslims from before and in this Qur'aan, so that the messenger (sallAllaahu-alayhi-wa-sallam) be a witness over you people, and that you be witnesses over mankind. So establish salaah, pay zakaah and hold fast to (the rope of) Allaah. He is your Protecting Friend. The Best Protecting Friend and the Best Helper.” [verses 77/8] Hear Mufti A Hoosen Elias audio summary of the 14th night of Taraweeh Download Now End 17th - Start 18th Para These concluding words of Surah Hajj draw the 17th para to a close and lead to the opening verses of Surah Mu'minoon. At the beginning of this Surah Allaah describes those Mu'mineen whose beliefs are correct, who worship Allaah diligently and are also particular about fulfilling the rights of others. In describing the qualities of the Mu'mineen, Allaah exhorts all the Mu'mineen that they should sincerely worship Him, fulfil the promises and pledges they make with others and abstain from all acts of lechery. These are amongst the acts that will lead to eternal success. After discussing the qualities if the Mu'mineen, Allaah discusses the signs that denote His greatness and His oneness. Amongst these signs Allaah mentions the creation of man, the creation of the heavens and the earth, as well as the various plants and animals together with the milk that Allaah produces from their bellies. All these boons denote Allaah’s all encompassing mercy and compassion towards His creation, which should spur man to accept the belief of Tauheed. Allaah then cites the incident of Hadhrat Nooh (A.S) so that people may learn that success lies in following the teachings of Allaah’s Ambiya (A.S). Allaah also urges the Mu'mineen not to destroy their deeds by being proud and that their hearts should always be apprehensive of returning to Allaah for reckoning. Further describing the qualities of the Mu'mineen Allaah says, “These people hasten to perform good deeds and are the forerunners in this.” [verse 61] Allaah states a blanket rule when He says, “We do not burden any soul more than it can bear.” [verse 62] Allaah also tells Rasululllaah (sallAllaahu-alayhi-wa-sallam) that the kuffaar will never cease to oppose him till their deaths, when they will regret their ways. However, it will then be too late. The 24th Surah of the Qur'aan, Surah Noor, commences after Surah Mu'minoon and contains verses that are pertinent to the morality of society. A gist of the Surah may be mentioned in the following twelve points: 1) A hundred lashes are to be metered out to any unmarried man or woman guilty of fornication. 2) Men and women guilty of fornication should be ostracised from society and none should marry them. 3) Eighty lashes should be metered out to anyone who accuses another of adultery or fornication without the required proof. 4) If a husband or a wife accuses their partner of adultery, each should take four oaths in Allaah’s name that s/he is truthful and that the other is lying. A fifth oath should then be taken by each of them invoking Allaah’s curse him/her if s/he is lying. 5) “Unchaste women are for unchaste men and unchaste men are for unchaste women. Pure women are for pure men and pure men are for pure women. These people are innocent of what the slanderers say. Theirs is forgiveness and a bounteous reward.” [verse 26] 6) An accused person will be regarded as innocent till proven guilty. 7) Never enter another person’s home without permission. 8) Men and women should neither stare at each other nor steal secretive glances at each other. 9) Women must never display their charms before men who are not close family members. 10) Islam does not approve of leading one’s life as a bachelor or a spinster. 11) During times of privacy, not even children are allowed to enter any person’s room without permission. 12) Even when the blind or paralysed eat from the homes of relatives without permission, it will not be regarded as theft. Allaah also discusses the incident of the slander against Hadhrat Aa'isha (R.A). In Surah Noor Allaah refutes the allegation of adultery that the Munafiqeen attributed to Hadhrat Aa'isha (R.A) and warned the Mu'mineen that they should never accept such rumours in future. May Allaah grant us all the guidance to practise on the teachings of Islam and refrain from immoral acts, slander, evil glances and all other sins. Aameen.

13th Night Taraweeh Summary This Taraaweeh commences from the beginning of the 16th para and ends after the first quarter of the 17th para (verse 50 of Surah Ambiya). This part of Surah Kahaf contains the incident of Dhul Qarnain whose kingdom was extremely extensive. He was a pious Mu'min who ruled very justly. It was during his reign that the barbaric tribes of Ya’jooj and Ma’jooj plundered other nations and wreaked havoc in their lives. Dhul Qarnain stemmed their tide of anarchy by erecting a wall of iron and copper at their exit between two mountains. He made it clear to the people there that it was only Allaah’s mercy that kept the wall from collapsing because it was merely a temporary object of this world. They were therefore to continue performing good deeds and purge their deeds of shirk. In this regard the final verse of the Surah reads: “So whoever aspires for the meeting with his Rabb should perform good deeds and not associate anyone as partner to the worship of his Rabb.” [verse 110] Surah Maryam follows Surah Kahaf. This Surah commences with mention of how Allaah blessed Hadhrat Zakariyyah (A.S) with a child after he had already advanced in age. His son was Hadhrat Yahya (A.S), who was a soft-hearted Nabi who possessed a decisive sense of judgement. Thereafter Allaah relates the epic of Hadhrat Maryam (A.S) when she miraculously gave birth to Hadhrat Isa (A.S) without a father. Many other Ambiya (A.S) are mentioned thereafter. The objective of mentioning these Ambiya (A.S) is to impress upon people’s minds that all the Ambiya (A.S) brought the same message that Rasululllaah (sallAllaahu-alayhi-wa-sallam) brought. However, depravity crept into the lives of people through the passage of time and they resorted to kufr and shirk. Towards the end of the Surah Allaah declares that it is profane to say that He has children because it does not behove His loftiness and grandeur to have any children. Claiming that Allaah has children is an open invitation to His wrath and punishment. Surah TaaHaa follows Surah Maryam. At the very outset Allaah addresses Rasululllaah (sallAllaahu-alayhi-wa-sallam) saying, “We have not revealed the Qur'aan to you to cause you difficulty. However, it is an advice for him who fears.” Allaah has not charged Rasululllaah (sallAllaahu-alayhi-wa-sallam) with forcing people to believe when they do not want to. The Qur'aan will be of benefit to those who fear that Allaah will take them to task for their sins. Thereafter, Allaah narrates the incident of Hadhrat Moosa (A.S). The Surah mentions the following events in Hadhrat Moosa (A.S)’s life: _ When he is conferred the mantle of prophethood on the plain of Tuwa. _ His miracles of the staff and shining hand. _ His upbringing in Fir'oun’s palace. _ His preaching to Fir'oun. _ His contest against the magicians. _ His departure from Egypt with the Bani Israa'eel. _ Fir'oun and his army pursue them and are eventually drowned. _ The Bani Israa'eel treachery and disobedience of the Bani Israa'eel which leads them to take a calf as their deity. Thereafter the Surah speaks about Qiyaamah and urges the performance of salaah. Towards the end of the Surah Allaah says to the Mu'mineen, “Never strain your eyes towards the splendour of the worldly life and the wives that We have granted the disbelievers to enjoy, to test them therewith. The provision of your Rabb is best and more lasting.” [verse 131] Hear Mufti A Hoosen Elias audio summary of the 13th night of Taraaweeh Download Now End 16th Para - Start 17th Para The next Surah is Surah Ambiya, which derives its name from the fact that it mentions a series of Ambiya (A.S). The Surah also cautions people against being negligent about Qiyaamah and reckoning. Allaah mentions that the Qur'aan contains every type of advice and explanation for mankind. They therefore have a choice before them and can project the consequences of their deeds. None can ever save himself from Allaah’s punishment when it comes, and people will be foolish to pin their hopes in their fabricated gods. People will be called to account for every minute deed – even and act the size of a mustard seed will be weighed in the scale of deeds. Allaah’s judgement on the Day of Qiyaamah will be final and binding. May Allaah grant us all the Taufeeq to practise. Aameen.

InshaAllah your plea for help becomes a means of guidance for yourself and many more, so I have taken the liberty to edit the title so others can benefit inshaAllah and I would like to add the following which I heard form Shaykh Muhammad Saleem Dhorat of the Islamic Da'wah Academy... Those who err and remember Allah! Regarding verse 3: 135 وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ And those who if they made/did an enormous/atrocious deed , they caused injustice (to) themselves, they mentioned/remembered God, so they asked for forgiveness for their crimes, and who forgives the crimes except God? And they did not insist/persist on what they made/did, and they know The respected shaykh said we all err however the friends of Allah are those who when they err, they ذَكَرُوا اللَّهَ "Remember Allah". They turn to him and make the connection strong once more. They are not proud....and Who forgive sins except Allah ta'ala?

Quran Tafsir Ibn Kathir Suratul Kahf (The Cave)

Secrets Of Surah Al-Kahf Ever wondered why Prophet Muhammad(SAW) asked us to recite Surat Al-Kahf every Friday? Let’s find out today inshaAllah… This Surah has Four stories in it,having some morals,lets see them and understand what they are saying to us: 1) The People Of The Cave Its the story of young men who lived in a disbelieving town, so they decided to migrate for the sake of Allah and run away. -Allah rewards them with mercy in the cave and protection from the sun - They woke up and found the entire village believers. MORAL:TRIAL OF FAITH. 2) The Owner Of Two Gardens A story of a man whom Allah blessed with two beautiful gardens, but the man forgot to thank the One who blessed him with everything and he even dared to doubt Allah regarding the afterlife. So His garden was destroyed - He regretted, but was too late and his regret did not benefit him . MORAL:TRIAL OF WEALTH. 3) Musa(AS) and Khidr(AS) When Musa(AS) was asked-“Who’s the most knowledgeable of the people of earth?”” Musa(AS) said:Me…, but Allah revealed to him that there’s someone who Knows more than him. Musa(AS) traveled to the man and learnt how the Divine Wisdom can sometimes be hidden in matters which we perceive as bad. MORAL:TRIAL OF KNOWLEDGE. 4) Dhul-Qarnayn Its a story of the great King that was given knowledge and power and was going around the world, helping people and spreading all that’s good. He was able to overcome the problem of Yajooj-Majooj and build a massive dam with the help of people whom he could not even understand. MORAL:TRIAL OF POWER. In the middle Allah mentions Iblees as the one who stirs these trials: Behold! We said to the angels “Bow down to Adam”: they bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrongdoers! Now let us see what’s the relationship between Surat Al-Kahf and the Dajjal (Anti-Christ)? Dajjal will appear before Day of Judgement with the 4 trials: ***He’ll ask people to worship him and not Allah: Trial of Faith . ***He’ll be given powers to start/stop rain and tempt people with his wealth: Trial of with his Wealth. . ***He’ll try people with the “knowledge” and news he gives them: Trial of Knowledge . ***He’ll control huge parts of the Earth. Trial of Power . How to survive these trials? The answers are in Surat Al-Kahf: Survival Kit 1: Good companionship. “And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.” (Surat Al-Kahf, verse 28) Survival Kit 2: Knowing the Truth of this World . “Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth’s vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things” (Surat Al-Kahf, verse 45) Survival Kit 3: Humbleness. “Moses said: “Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey thee in aught.””(Surat Al-Kahf, verse 69) Survival Kit 4: Sincerity. “Say: “I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah. whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.” (Surat Al- Kahf, verse 110) Survival Kit 5: Calling to Allah . “And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him.” (Surat Al-Kahf, verse 27) Survival Kit 6: Remembering the HereAfter . “ One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them. And they will be marshalled before thy Lord in ranks, (with the announcement), “Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!”: And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, “Ah! woe to us! what a Book is this! It leaves out nothing small or great,but takes account thereof !” They will find all that they did, placed before them: And not one will thy Lord treat with injustice.” (Surat Al-Kahf, verses 47-49) Abu Darda' ~ may Allah be pleased with him ~ related that the Holy Prophet said, " One who memorized the first ten verses of Suratul Kahf will be secure against the Dajjal. Another version says: "One who commits to his memory the last 10 verses of this surah will remain immune from the Dajjal. Source

What is the Link Between Sura al-Kahf and the Dajjal? Answered by Ustadha Shaista Maqbool Question: I came across a hadith that mentions that whoever commits the first ten verses of Surat Al-Kahf to memory will be saved from the fitna of the Dajjal. What is the connection between Surat Al-Kahf and the Dajjal? Answer: Wa’alaikum assalaam warahmatu Allah, Imam Muslims narrates in his Sahih that the Prophet (peace and blessings of Allah upon him) said: “Whosoever memorizes 10 verses from the beginning of Surah al-Kahf will be protected from the tribulation of the Dajjal.” Imam Munawi in his Fayd al-Qadeer (commentary on Jami’ as-Saghir of Imam Suyuti) said: “It is because of what is in the story of the people of the cave of wonders, such that whoever knows these will not be amazed by the Dajjal and therefore, he will not be tried; or, whosoever ponders over these verses and contemplates their meanings will be weary of the Dajjal and therefore safe from him; or that this is a specialty given to this Surah…” And Allah knows best. wasalaam, Shaista Maqbool Checkec & Approved by Faraz Rabbani Source

Sūrah Al-Kahf This sūrah starts in the fifteenth juz and is concluded in the sixteenth. It is highly recommended that we recite it every Friday. Several ahadith promise that those who do so will be protected from the deceptions of Dajjāl. The Dajjāl will be a person who personifies deception. His will be an era of extreme trials and tribulations for the believers. We are asked to always pray for protection against those trials. While the Dajjāl has not yet appeared, we are indeed living in an age when dajjālic deceptions are increasingly manifest all around us. The story of the People of the Cave is narrated in āyahs 9-26. These were young people for whom their faith was all important. They lived at a time when the people of faith were being persecuted by a ruthless king. They could not fight him, nor could they surrender to him. So they took refuge in a cave. They put their affair in the Hands of Allāh and He saved them from persecution through a miraculous sleep that lasted for three centuries. The story of Prophet Mūsā and Khiḍr is narrated in āyahs 60-82. Its most important moral is that things are not always what they appear to be. We should not be deceived or disheartened by the events that unfold before us every day. What seems to be an imperfect world is actually a perfect testing ground. The story of Dhul Qarnayn is told in āyahs 83-98. He was a powerful, just, and Allāh fearing king. Two actions of his are specially highlighted. 1) His declaration that he would punish the unjust and deal kindly with the virtuous. This makes moral purpose and virtue as the yardstick with which to measure any ruler. In contrast secular western democracy holds that the government has no business deciding morality or virtue. 2) He refused to tax the people for a national project even when the tax was offered by the people. This was obviously not for the purpose of improving his chances of reelection; it was the extension of morality and virtue to the economic field. Here are reflections on some āyahs from this sūrah. InshāAllāh َلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدً إِلَّا أَن يَشَاءَ اللَّهُ ۚ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ And never say about anything, “I shall surely do this tomorrow,” without (adding), “If Allāh so wills.” And remember your Lord if you forget. (Al-Kahf, 18:23-24). Here is the background for this āyah. The account of the Seven Sleepers, the encounter between Prophet Mūsā and Khiḍr, and the story of the king Dhul Qarnayn were unknown to the Arabs. The Quraysh of Makkah were advised by Jewish scholars in Madinah to ask the Prophet ﷺ about them as a test of the authenticity of his prophethood. He promised to answer the question the next day expecting the revelation to come by that time. This sūrah was the answer. (This was a most brilliant answer that not only gave details about them, but also applied their stories to the situation at hand to show that the Quraysh were on the side of wrong in the stories about right and wrong. Unfortunately obstinacy kept the Quraysh and the Jews from accepting the Truth.) This sūrah was the answer, but it was delayed by two weeks. The two anxious weeks were a Divine reminder of an important message mentioned in this āyah. We should never announce plans about the future as if we control it. Rather we should qualify these by the words, inshāAllāh (If Allāh wills). There was a time when in the Western world, the phrase God willing, carried the same message. Today the secularized discourse shies away from acknowledging that we do not control the future. And even when it does acknowledge that, it refuses to acknowledge that the control belongs to God. So “God willing” is replaced by any number of clumsy expressions, whose common concern is to avoid mentioning God, like “If fate decrees,” “If the wind blows right,” “Hope it’s my lucky day,” “Barring some unforeseen (circumstance/ incident/accident),” “If things work out,” and “If things go according to plan.” Superstition also reigns supreme as people normally say “knock on wood” or “keep your fingers crossed.” We should not give in to this secular madness. We need to bring inshāAllāh2 (and God willing) back to our everyday discourse—on every continent and in every language of the world. For wherever we are and whatever language we speak, the future is always totally in the Hands of Allāh. Extremism وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا Keep yourself content with those who call their Sustainer morning and evening, seeking His countenance, and let not your eyes overlook them, seeking the splendor of the worldly life. And do not obey the one whose heart We have made heedless of Our remembrance, and who has followed his desire and whose behavior has exceeded the limits. (Al-Kahf, 18:28) Here is the most profound—and ignored—truth about extremism. Those who do not remember Allāh end up following their own desires and go to extremes in satisfying them. It all starts from a single minded devotion to the splendor of this worldly life. Extremism is thus a direct and inevitable result of materialism and unbelief. And turning to Allāh—and away from obedience to our lusts and greed—is the only way to fight it. Recently the spelling of this expression has received undue attention due to some misconceptions about the meaning of the phrase when “inshā” is written together in English (as opposed to “in shā”). The fact is that readers of English tend to pronounce and understand it in the same manner when written as “inshallāh” or “inshāAllāh» or «in shaa Allāh.» In all cases they clearly understand it to mean «If Allāh wills.» So all are valid forms as affirmed by many scholars. The Life of this World. وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth’s vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allāh who prevails over all things. (Al-Kahf,18:45) All the pleasures and riches of this world are short-lived. Here today, gone tomorrow. How foolish that one should make them the yardstick to measure success in life. This comment follows the account of the encounter of two characters: a rich non-believer and a poor believer. The latter was not at all impressed by the riches of the former and was much concerned about his unbelief and ungratefulness towards Allāh. The former refused to listen to him and was destroyed. This āyah captures the moral of the story. That encounter continues today and so does the need for remembering the story and its moral. The Greatest Loss قُلْ هَلْ نُنَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَالًا. الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا. أُولَٰئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا Say, “Shall We tell you about the greatest losers in respect of (their) deeds? Those are the ones whose effort in the worldly life has gone in vain, while they think they are doing well. Those are the ones who rejected the signs of their Sustainer and (the concept of ) meeting with Him, so their deeds have gone to waste, and We shall assign to them no weight at all.” (Al-Kahf, 18:103-105) Good deeds without the right motives are a waste. Motives are the soul of every action. In turn motives are driven by belief. When belief in Allāh and the Hereafter is absent then one’s good deeds are soulless. This is an all important reminder that we need to purify both our intentions and our actions. If we do not seek rewards from Allāh in the Hereafter, we’ll surely not get them. Qur'an Reflections Al-Balagh

Ramadhãn And the Qur’ãn Fasting during Ramadhãn has a connection also with the revelation of the Noble Qur’ãn. This connection has many implications. One of these is that – just as if the Qur’ãn were to be revealed in every Ramadhãn, a believer should seek to be like the angels and abandon eating and drinking, and divest himself of the vain preoccupations and gross needs of his carnal self. During Ramadhãn, he should recite or listen to the Qur’ãn as if it were being revealed for the first time or, if he is able, listen to the Qur’ãn as if he were hearing it recited by the Prophet Muhammad (Sallallahu Alayhi Wasallam) or by Sayyidniah Jibraeel to Muhammad (Sallallahu Alayhi Wasallam) revealed by Allah Himself to Muhammad (Sallallahu Alayhi Wasallam) through Sayyidniah Jibraeel . Also, he should respect the Qur’ãn in the actions of his daily life and, by conveying its message to the others, demonstrate the Divine purpose for revealing the Qur’ãn. The Muslim world becomes in Ramadhãn like a huge masjid where millions of reciters recite the Qur’ãn, that heavenly address, to the inhabitants of the earth. Demonstrating the reality of the verse, The month of Ramadhãn, in which the Qur’ãn was revealed, Ramadhãn proves itself to be the month of the Qur’ãn: while some members of the vast congregation in that great mosque of the Muslim world listen to its recitation with solemn reverence, others recite it themselves. The rewards for the good deeds done in Ramadan are multiplied by a thousand. According to one hadith, ten rewards are given for each letter of the Wise Qur’ãn. The recitation of a single letter means ten good deeds, and brings forth ten fruits of Paradise. However, in the whole month of Ramadhãn, the reward for each letter of the Qur’ãn is multiplied not by ten, but by a thousand. Furthermore, the reward for each letter of the holy Qur’ãn recited in the Night of Power is multiplied by thirty thousand. Thus, the Qur’ãn, each of whose letters yields thirty thousand permanent fruits of Paradise, becomes in Ramadhãn like a huge blessed tree which produces for believers millions of permanent fruits of Paradise. Consider, then, how holy and profitable a trade this is, and know in how great a loss those are who do not appreciate the letters of the Qur’ãn! The one who fasts, should prevent his tongue from lying, backbiting, bad language and indecent talk, and make it busy with the recitation of the Qur’ãn, glorification of Allah, seeking His forgiveness. In the same way, he should prevent his eyes from looking at, and his ears from listening to, the forbidden things. He should, instead, use his eyes to see such things as those which, for example, will give a spiritual lesson or moral warning; and use his ears to listen to the Qur’ãn. ATTARBIYAH Islamic Tarbiyah Academy

If I may add, Contact with Ulama; is of utmost importance. Contact includes listening to the talks by Ulama as well as visiting them and taking guidance from them. In Pakistan there are many Ulama who can be contacted. Just to name a few on whom information can be easily obtained by using Google... Shaykh Mufti Taqi Uthmani and Rafi Uthmani Shaykh Zufiqar Naqshbandi and his khulafa The Khulafa of the late Shaykh Hakeem Akhtar raheemahullah The Khulafa of Mufti Rasheed Ahmad Ludhyanwi raheemahullah

Aameen to the du'a. Sister Acacia has definitely added points worth considering. InshaAllah our young brother will find his way out of the jungle of the bad side of the internet

Fitan – How to Safeguard Yourself By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh We often hear ‘we are in the era of fitnas’ and ‘there are many fitnas in our times’. We come across this word, fitnah, during lectures and talks too. Let us understand what this word means. The word ‘fitnah’ (plural: fitan) is literally used in the context of heating gold to distinguish pure gold from the contaminated. However, it has various usages in religious text such as punishment, difficulty, calamity, sin, test, trial etc. The appropriate context for our discussion is where the word fitnah is used to mean test or trial. Tests and trials are such that they bring to light the inner condition or ability of a person in whatever field this test is taken. For example, if a person is tested on his knowledge on a certain subject, the test will reveal his level of insight in that subject. Therefore, we can say that fitnah is that which exposes the (true) condition of good or bad in a person. As Qiyāmah draws closer, fitan will increase. Rasūlullāh sallallāhu ‘alayhi wasallam has stated: Before Qiyāmah there will be fitan like portions of the dark night; a person will wake up in the morning as a believer but will leave the fold of Islām by the evening and another will be a believer in the evening but by the morning he will be a non-believer… (Abū Dāwūd) The nature of these fitan will be such that they will not be simple tests; rather they will be extremely severe and mind boggling. A person will find it extremely difficult to differentiate between truth & falsehood and right & wrong. In this hadīth the fitan have been termed as ‘portions of the dark night’. In places where there is no artificial lighting a person will be able to experience the darkness that night has in it. As time passes, this darkness of night intensifies and it feels like a portion of darkness has been replaced by yet a darker portion. Similar will be the fitan before qiyamah; they will be severe and will intensify and continue to become more and more difficult as the Final Hour moves closer and closer. Many ahādīth discuss the severity of these fitan and our compassionate and loving Nabī sallallāhu ‘alayhi wasallam has warned us for the very reason that we do not fall into such trials. The one who becomes a victim of these trials will be an unfortunate one, as he will not be able to safeguard his Dīn, resulting in being unsuccessful in both worlds. It is for this reason these fitan are also termed as tribulations and calamities. The degree of severity of these fitan can be gauged from the ḥadīth that a person’s Īmān will be at stake and for insignificant worldly benefits, a person will leave his Dīn. In a hadīth of Imām Muslim rahimahullāh it is stated: Hasten towards good deeds before there will be fitan like portions of the dark night; a person will wake up in the morning as a believer but will leave the fold of Islām by the evening or a person will be a believer in the evening but by the morning he will be a non-believer; he will sell his religion for worldly goods. These fitan will become so severe that they will engulf even those who will merely glance at them. Nabī sallallāhu ‘alayhi wasallam said: They [fitan] will engulf those who will peek towards them. (Al-Bukhārī) Further, our Rasūl sallallāhu ‘alayhi wasallam advises: ...the one who finds a shelter or refuge [from them] should take refuge in it. (Al-Bukhārī) The question that arises now is what are the things that will give us shelter and refuge from fitan? How can we save ourselves from these fitan? The answer is as follows: 1. Good Deeds One should hold fast to the entire Dīn, carrying out all the farā’id and wājibāt and abstaining from the ḥarām and makrūhāt tahrīmiyyah. Moreover, sunan and nawāfil should also be part of our lives. In every aspect of our lives, from beliefs to worldly transactions, Dīn should dictate our every step. Allāh ta‘ālā states: O you who believe, enter into Islām completely, and do not follow the footsteps of satan. Surely, he is an open enemy for you. (2:208) If we hold fast to the whole Dīn of Allāh ta‘ālā, then our lives will be full of good deeds and it is with the good deeds a person will be able to challenge the fitan as mentioned in the hadīth earlier: Hasten towards good deeds before there will be fitan like portions of the dark night... (Muslim) 2. Have Control Over your Tongue Controlling one’s tongue entails first and foremost speaking good. The best thing a person can do is speak righteous. In contrast, speaking evil or wrong is no doubt abhorrent and disliked, hence we should abstain from polluting the tongue with such speech. The controlling of the tongue and abstaining from speaking also includes situations where one is aware of his deficiency in self-discipline, being that he generally falls into evil speech though he initially begins with righteous speech. It is for such individuals Rasūlullāh sallallāhu ‘alayhi wasallam has stated: The one who remained silent saved himself. (At-Tirmidhī) Controlling the tongue in essence means we dictate what emits from it; if both good and evil is being uttered then it is a sign that we are not in control. If only good and righteous speech is being spoken, then we are in control. Therefore, a person needs to assess before speaking and follow the principle: “Think before you speak.” This can be achieved by speaking with full attention towards the speech like that person who is being interviewed. He very carefully evaluates every word he speaks. Likewise, we too need to monitor and evaluate every word we say in our day to day conversations. 3. Mixing Less and Remaining in the Confines of your Home One should not leave the home without necessity. This is a general advice addressed to both men and women. A person leaving the home without necessity will make himself prone to fitan, especially where the environment is that of sin. In our times, being physically at home does not necessarily mean that the person is in the ‘home’ as a person surfing the net is in essence out of their ‘home’. Similarly, when reading literature or when listening to a lecture, a person is no longer in the ‘home’, they are in the company of the author or the lecturer. The same can be said for the one using social media or a smartphone. To stay confined to our homes is in reality to stay away from every engagement in which one will become prone to the disobedience to Allāh ta‘ālā as any such engagement will essentially mean leaving the vicinity of the home and becoming prone to fitan. The above two points can be summarised as inculcating the habits of ‘Qillat-ul-kalām’ (reducing the speech) and ‘Qillatu ikhtilāt ma‘al-anām’ (reducing intermingling with the creation of Allāh ta‘ālā) which are points from the prescription of soul purification prescribed by mashāikh through which a person nourishes their soul and safeguards it from deteriorating spiritually. The conclusion of ‘Qillat-ul-kalām’ is that one should avoid unnecessary speech and the conclusion of ‘Qillatu ikhtilāt ma‘al-anām’ is that one avoids unnecessary interaction with people. Avoiding unnecessary interaction will ensure that unnecessary speech is also avoided, as the less a person interacts with others the less the chance to speak. A point to note here is that ‘Qillatu ikhtilāt ma‘al-anām’ does not mean that one leaves mixing with people altogether, because so many people have rights over us which we are obliged to fulfil. It is every person’s duty to interact and socialise with family, parents, relatives and others therefore, reduction in intermingling means that a person does not exceed the limit by keeping the following points in mind: a. To mix only out of necessity. b. Not to violate any command of Allāh ta‘ālā. c. Not to get involved in lā ya‘nī (futile and baseless activity). 4. Tawbah and Asking for Forgiveness When making effort in following the commands of Allāh ta‘ālā, we are prone to making errors. Therefore, it is essential that we repent; and in repenting we should express our remorse and regret by crying to Allāh ta‘ālā. Note: The above three points have been mentioned in the ḥadīth narrated by ‘Uqbah bin ‘Āmir radhiyallāhu ‘anhu who asked Rasūlullāh sallallāhu ‘alayhi wasallam, ‘In what lies salvation and safety?’ Rasūlullāh sallallāhu ‘alayhi wasallam gave the above three instructions. These will assure us of a state by which we will be able to safeguard our Dīn and ultimately save ourselves from fitan. 5. Reciting Sūrah Al-Kahf In the hadith we find that the recitation of Sūrah Al-Kahf on the day of Friday provides safety from the fitnah of dajjāl. In another hadith we find that the greatest fitnah that will come upon this ummah is the fitnah of dajjāl. By inference we can say that if Sūrah Al-Kahf will save a person from the fitnah of dajjāl, then it will surely save us from all the other fitan which are comparatively inferior. 6. Holding Fast to the Gatherings of the Pious ‘Ulamā Holding fast to and frequenting the gathering of authentic, reliable ‘Ulamā who fear Allāh ta‘ālā is a very secure way to save one’s self from the fitan. Such company will give us the correct understanding of the Dīn and also the spiritual nourishment to assist us to combat the nafs and shaytān. 7. Du‘ā Du‘ā is the weapon of the believer. One should regularly seek Allāh ta‘ālā’s refuge by supplicating to Him. We find in the hādith, narrated by Imām Ahmad rahimahullāh, a supplication: O Allāh, I seek refuge with You from all tribulations: those that are apparent and those that are hidden. We should try and make a habit of making this supplication at least three times after every salāh. Al-Mu’awwadhāt, a compilation by this humble servant, should also be included in one’s daily practices (ma‘mūlāt) as it contains supplications, from the Qur’ān and the ahādīth, which seek refuge in Allāh ta‘ālā from all misfortunes of this world and the hereafter. My late mentor, Hadrat Hājī Muhammad Fārūq sāhib rahimahullāh used to say: The one who asks Allāh is not deprived and the one who fears Him is granted protection. If we hold fast to these few points, inshā’allāh, we will be able to safeguard ourselves from the ever increasing and intensifying fitan. © Riyādul Jannah Islamic Da'wah Academy

Bleeding Gums whilst Fasting Q: Whilst fasting, if the gums begin to bleed and the blood flows down the throat will the fast break? If so will both Qadha and Kaffarah be Waajib or only Qadha? A: If the blood which was swallowed with the saliva was more than the saliva or equal to it then the fast will break and only qadha will be waajib. If the blood was less than the saliva then the fast will not break. (Ahsanul Fataawa vol.4 pg.436, Fataawa Raheemiyyah vol.7 pg.258, Bahishti Zewar vol.3 pg.13) ولو أكل دما في ظاهر الرواية عليه القضاء دون الكفارة لأنه مما يستقذره الطبع كذا في الظهيرية، الدم إذا خرج من الأسنان ودخل حلقه إن كانت الغلبة للبزاق لايضره وإن كانت الغلبة للدم يفسد صومه وإن كانا سواء أفسد أيضا استحسانا(الفتاوى الهندية ج1 ص203) خرج الدم من بين أسنانه ودخل حلقه يعني ولم يصل إلى جوفه أما إذا وصل فإن غلب الدم أو تساويا فسد وإلا لا … قال الشامي: قلت ومن هذا يعلم حكم من قلع ضرسه في رمضان ودخل الدم إلى جوفه في النهار ولو نائما فيجب عليه القضاء (رد المحتار على در المختار ج2 ص396) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Young brother in Islam, InshaAllah we will do our best to help as best we can from what we have learnt from Ulama. However the best thing is to have guidance from qualified scholars. InshaAllah we will provide a few links to make contact with pious Ulama which you can use. InshaAllah the use of the internet can become beneficial for you by using it to turn towrards Allah ta'ala Who has blessed us with the eyes, ears etc. which we use to disobey Him. First and foremost we should make SHUKR to Allah for the tawfeeq of even wanting to change! Alhamdulillah! Secondly sincere TAWBAH. The conditions for tawbah to be accepted are as follows: 1. To desist from committing it. 2. To feel sorry for committing it. 3. To make firm intention not to recommit the sin Please read more on tawbah HERE Thirdly please make contact with anyone of the following Ulama for guidance. There is nothing to lose. Do not let shaytaan hold you back. Mufti Zubair Dudha (Hafizahullah) Islamic Tarbiyah Aacdemy Contact Page 45 Boothroyd Lane, West Town, Dewsbury, WF13 2RB Tel-Fax: (01924) 450422 Mufti Ebrahim Salejee Al-Haadi - Madrasah Taleemuddeen Contact Page Ispingo Beach South Africa Mufti Ebrahim Desai AskImam.org Contact Page There are many beneficial posts in the various categories on this forum, we hope you will take advantage InshaAllah this is of help. If you need any more help please do not hesitate to ask. Also please note that the picture from the avatar has been removed. Please read rules Here

Smoking an e-cigarette while fasting Q. There is a new craze of smoking the e-cigarettes, twisps etc. What is the ruling of smoking these types of electronic cigarettes etc. whilst fasting? (Question published as received) A. The usage of an electronic cigarette whilst fasting will nullify the fast as the usage of an e-cigarette entails the inhaling of vapour that nullifies the fast. (Tahtaaawi Ala Maraqil Falaah 660) And Allah Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Cupping whilst Fasting Q: If a person undergoes cupping whilst fasting does the fast become nullified? A: Undergoing cupping whist fasting does not nullify the fast. However, if through past experiences one knows that cupping causes physical weakness then in that case it will be Makrooh to undergo cupping whilst fasting. (أو اكتحل أو احتجم … وسيأتي أن كلا من الكحل والدهن غير مكروه وكذا الحجامة إلا إذا كانت تضعفه عن الصوم (رد المحتار على در المختار ج2 ص395 و396) (أو احتجم) لم يفسد وتكره الحجامة للصائم إذا كانت تضعفه أما إذا كان لايخافه فلا بئس به (حاشية الطحطاوي على مراقي الفلاح ص660) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

12th Night Taraweeh Summary This Taraaweeh begins from the last quarter of the 14th para (from verse 90 of Surah Nahl) and terminates at the end of the 15th para (verse 74 of Surah Kahaf). This Taraaweeh commences with the verse “Verily Allaah instructs justice, good and giving to relatives. And Allaah forbids from lewdness, evil and oppression. He advises you so that you may take heed.” Allaah also commands people to fulfil their pledges and their oaths, and not to accept bribes. Allaah promises all Mu'mineen men and women who carry out good deeds that He will grant them a pure and comfortable life in this world and full reward for their deeds in the Hereafter. Thereafter, Allaah instructs the Muslims that they should always seek refuge with Allaah from Shaytaan when they commence recitation of the Qur'aan. Allaah also advises, “Call to the path of your Rabb with wisdom and good counsel; and dispute with them (the kuffaar) in a manner that is best.” [surah Nahl, verse 125] At the end of the Surah Allaah tells Rasululllaah (sallAllaahu-alayhi-wa-sallam) that he should not be grieved about what his opposition does because Allaah will certainly assist him to overcome all the hurdles they place before him. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now End 14th Para - Start 15th Para Surah Bani Israa'eel follows Surah Nahl as the 17th Surah of the Qur'aan. Allaah took Rasululllaah (sallAllaahu-alayhi-wa-sallam) on the miraculous journey of Mi’raaj, when Allaah showed him great signs of His power. It was on this journey that Allaah made the five daily salaah compulsory on all Muslims. This blessed Surah also contains the 14 guidelines whereby the life of a Muslim can be most fulfilling. These are: 1) Worship Allaah only. 2) Treat parents kindly. 3) Fulfil the rights of relatives, the poor and travellers. 4) Never be wasteful. 5) If you cannot be of assistance to a person in need, inform him kindly. 6) Be neither miserly nor extravagant, but choose a path between the two. 7) Never kill your children for fear of poverty. 8) Never even draw close to fornication. 9) Never slay a person without warrant. 10) Never misuse the wealth of an orphan. 11) Always keep your word. 12) Never cheat in weight and measure. 13) Never talk about anything that you have not verified. 14) Never walk with pride. The Tahajjud salaah is made compulsory for Rasululllaah (sallAllaahu-alayhi-wa-sallam) in this Surah. Allaah also announces: “Say, ‘The truth has arrived and falsehood has vanished. Indeed, falsehood was bound to disappear.” [verse 81] Thereafter Allaah speaks about Hadhrat Moosa (A.S), his miracles, and his preaching to Fir'oun. The eventual destruction of Fir'oun is also mentioned. Allaah says further, “We have revealed it (the Qur'aan) with the truth, and with the truth did it come.” [verse 105]. Awe-struck by the grandeur of the Qur'aan, men of knowledge fall prostrate when they hear the Qur'aan and the Qur'aan increases their humility. The very last verse of the Surah declares, “Say, ‘All praise is for Allaah, Who has not taken a child, has no partner in sovereignty and does not require an assistant due to any weakness. And declare His greatness in abundance.” [verse 111] Surah Kahaf follows Surah Bani Israa'eel. The part of Surah Kahaf which is recited in this Taraaweeh includes the incident of the men of the cave and Hadhrat Moosa (A.S)’s meeting with Hadhrat Khidr (A.S). The “men of the cave” were a group of young men who grew weary of the depravity around them and decided to leave their town. Since the only shelter they could find outside their town was a cave, they entered it. Allaah cast them all into a deep sleep that lasted approximately three hundred years. During this period their dog lay watch at the mouth of the cave and the evil and corruption that existed in their town gave way to a decent government of Mu'mineen. By the time they woke up, everything had changed and it was not long after they learnt about the situation that they all passed away in the very same cave. They will now only awaken for the Day of Qiyaamah. This Surah also makes mention of the wisdom in Allaah’s system of control, which he showed Hadhrat Moosa (A.S) via Hadhrat Khidr (A.S). As the two travelled, Hadhrat Khidr (A.S) damaged the boat of some poor people, killed an innocent looking young boy, and bolstered a falling wall of some people who behaved inhospitably to them. Hadhrat Moosa (A.S) was unable to bear with these acts and objected to each of them. Finally, Hadhrat Khidr (A.S) explained to him that Allaah has commanded each act and that there was good in every act even though they appeared to be dreadful. Allaah also declares in the Surah: “We have undoubtedly expounded all types of subjects in the Qur'aan for people. Man has always been the worst disputant.” [verse 54]. Man has always contested what Allaah has revealed to His Ambiya (A.S) and refuses to accept it. The Qur'aan contains the most upright and ethical teachings so that people with understanding may ponder over these and take a lesson from them. Amongst these teachings are the incidents of the men of the cave and of Hadhrat Moosa (A.S). May Allaah grant us a deep insight and understanding. Aameen. End 15th Para - Start 16th Para

11th Night Taraweeh Summary This Taraaweeh commences from the second half of the thirteenth para (verse 19 of Surah Ra’d) and terminates three-quarters into the 14th para (verse 89 of Surah Nahl). Allaah declares, “Due to their evil deeds, some calamity will always afflict the disbelievers, or descend close to their homes till Allaah’s promise (Qiyaamah) comes.” [surah Ra’d, verse 31] Allaah also mentions that although the kuffaar are continuously plotting, the final decision in any matter always rests with Allaah. Allaah is Aware of whatever they do and will take them to task for their deeds. Surah Ibraheem follows Surah Ra’d. This Surah also begins with mention of the Qur'aan. Allaah says, “This is a Book that We revealed to you to remove people from the multitude of darkness, taking them towards light, by the command of your Rabb to the path of The Mighty, The One Worthy of praise.” The Surah proceeds to establish the prophethood of Rasululllaah (sallAllaahu-alayhi-wa-sallam), whereafter belief in Tauheed is discussed. To emphasise the concept of Tauheed Allaah cites the incidents of Hadhrat Moosa (A.S) and Hadhrat Ibraheem (A.S). The Surah also condemns kufr and shirk by means of examples. Allaah quotes the du’aa of Hadhrat Ibraheem (A.S) in this Surah when he supplicated to Allaah saying, “Oh our Rabb! I have settled my children in a valley that cannot be cultivated, close to Your sacred house. Oh our Rabb! So that they establish salaah, so cause some hearts of people to be inclined towards them. And provide for them fruits for their sustenance so that they may be grateful. Oh our Rabb! Indeed You know what we conceal and what we disclose. Nothing in the heavens and the earth is hidden from Allaah.” [verse 37/8] The du’aas of Hadhrat Ibraheem (A.S) teaches us to include Allaah’s praises in our du’aas so that they are more readily accepted. After discussing the incident of Hadhrat Ibraheem (A.S), Allaah urges the people of Makkah to learn a lesson from the narratives of the previous nations. The Surah warns people of the terrible punishment of the Day of Qiyaamah for those who reject the truth and stubbornly oppose it. AT the end Allaah says, “This (Qur'aan) is a message for people so that they are warned thereby and so that they know that He is but One deity; and so that the intelligent ones take heed thereby.” [verse 52] Hear Mufti A Hoosen Elias audio summary of the 11th night of Taraaweeh Download Now End 13th Para - Start 14th Para Surah Hijr follows Surah Ibraheem. This Surah sounds a stern warning to those people who mock at Rasululllaah (sallAllaahu-alayhi-wa-sallam)’s message of Islam and who called him a madman. Allaah tells such people that the Qur'aan is a Reminder from Allaah which He has revealed to Rasululllaah (sallAllaahu-alayhi-wa-sallam). Allaah adds: “Without doubt We have revealed the Reminder and We shall certainly be it’s protectors.” [verse 9] Allaah consoles Rasululllaah (sallAllaahu-alayhi-wa-sallam) in this Surah by telling him that he should never allow the taunts and threats of the Mushrikeen affect him because these people are following the footsteps of Shaytaan and are destined for Jahannam. Allaah declares that He is the Most Forgiving and the Most Merciful, but that He is also Capable of afflicting a grievous punishment to people. Addressing Rasululllaah (sallAllaahu-alayhi-wa-sallam) Allaah says, We know very well that your bosom is constrained by what they (the Mushrikeen) say.” [verse 97] In the next verse Allaah prescribes the remedy for the hurt that the kuffaar cause to Rasululllaah (sallAllaahu-alayhi-wa-sallam). Allaah says, “So glorify the praises of your Rabb and be of the prostrate ones. And worship your Rabb till the certainty (death) comes to you.” Surah Nahl commences after Surah Hijr. Allaah opens the Surah with the words, “Allaah’s command has arrived, so do not seek to hasten it. He is Pure and Exalted above what they associate as partners to Him.” Allaah censures the kuffaar for requesting for Allaah’s punishment and reminds them that the day will certainly come when they will be taken to task for their deeds. Man is ungrateful to Allaah Who has provided him with various means of conveyances and animals whereby he can transport himself and his heavy loads. There are great signs in these for people who will ponder. Allaah tells the Mushrikeen “So travel in the land and see what was the consequence of those who denied.” [verse 36] The civilisations of these people lie in ruins – destroyed by the consequences of their very own deeds. Allaah reminds man that whatever He wills shall come to pass. Thereafter, Allaah rebukes the Mushrikeen for feeling ashamed and humiliated when they have a daughter; and emotion that leads them to eventually bury the child alive. Allaah then discusses various bounties that He has bestowed man with; like the rains, the animals and the flourishing of vegetation after rains. Allaah also calls man’s attention to the great boon of milk that Allaah miraculously produces within the bellies of animals. Allaah says, “From what is in their bellies between excrement and blood, We give you pure milk to drink, which is easily consumed.” [verse 66] Thereafter, Allaah reminds man of the various types of delicious fruit that Allaah provides for him by His pure grace. Mention is then made of the bee, which Allaah has inspired to build hives in mountains and trees. Allaah has charged the bees with producing honey, about which Allaah says that it is “a cure for man” [verse 69]. All these bounties denote the existence of One Allaah because none else can create these phenomena. Allaah says further, “Allaah has given some of you preference over others in sustenance.” [verse 71] In so doing, people are interdependent and each one serves the needs of the next, thereby allowing the smooth functioning of the system of life. Further reminding man of His bounties Allaah says, “Allaah has made spouses for you from yourselves and, from these spouses, created sons and grandsons. And He has provided for you pure foods to eat. Will they believe in falsehood and show ingratitude to Allaah’s favour?” [verse 72] Despite the fact that Allaah provides man with his sustenance and all these bounties, the kuffaar still worship “things that cannot provide any sustenance for them from the skies, nor from the earth.” [verse 73] In addition to this they also forbid others from treading the right path. Because of their deviant ways Allaah will subject them to a severe punishment when He will resurrect all of mankind. Allaah then mentions a few attributes of the Qur'aan when He says that it is also “a guidance, a mercy and a glad tiding for those who submit.” [verse 89]. May Allaah grant us the ability to be conscious of His bounties and to remain steadfast upon the belief in Tauheed. Aameen.

Sūrah Yūsuf Taken from "Qur'an Reflections" - Albalagh Sūrah Yūsuf is unique among Qur’ānic narratives as the entire sūrah is devoted to the story of Prophet Yūsuf. Further, his story, unlike other stories, is not mentioned anywhere else. The sūrah is filled with moral lessons, for which a good tafsīr should be consulted. Here are only some of those lessons. In-between Muslims اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِينَ “Let us kill Yūsuf, or throw him at some place on earth, and thus your father’s full attention will be devoted for you alone, and after doing that, you may become a righteous people.” (Yūsuf, 12:9) The brothers of Prophet Yūsuf were Muslims. They were driven by jealousy and not by an ideological conflict. But this jealousy led them to commit serious wrongs. Torn between their negative emotions and their sense of right and wrong, they were the in-between Muslims. They must have felt the pricks of conscience in formulating their evil plan. This is how they assuaged their guilt feeling. “Do this one wrong now, and afterward lead a virtuous life.” Anyone resorting to the same justification for any wrong should realize the hollowness of this logic. Human Nature This sūrah gives extremely valuable insights into human nature. It also tears apart the idea that good people are above lusts and desires or that there can be such a thing as platonic love. This idea only helps remove the safeguards thereby making succumbing to those desires easier. This is the story of a Prophet, whose innocence is attested to by the Qur’ān. Yet it also says clearly that he could have succumbed to the lust, except for the help from Allāh. The following āyahs make it very clear. وَلَقَدْ هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا لَوْلَا أَن رَّأَىٰ بُرْهَانَ رَبِّهِ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ She certainly desired him, and he might have desired her, had he not seen the proof from his Lord. Thus We did, to turn evil and lewdness away from him. Surely, he was one of Our chosen servants. (Yūsuf, 12:24) قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ الْجَاهِلِينَ He (Yūsuf ) said, “My Lord, the prison is dearer to me than what these women invite me to do. If You do not turn their guile away from me, I might yet yield to their allure and become one of those who are unaware (of right and wrong). (Yūsuf, 12:33) وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ And yet, I am not trying to absolve myself: for, verily, man’s inner self does incite (him) to evil, and saved are only they upon whom my Sustainer bestows His grace. Certainly, my Sustainer is the Most- Forgiving, Very-Merciful. (Yūsuf 12:53) In the first āyah Allāh is saying that Prophet Yūsuf might have desired her. In the second āyah Prophet Yūsuf is seeking Allāh’s help against their seduction since without that help he might yield to their allure. The third āyah is a general observation about human nature which has inclinations to evil. The idea that human beings can be reformed against their nature is a fantastic one. This story should liberate us from such illusions. The proper moral reform consists in recognizing human nature and eliminating the opportunities for it taking the wrong course. The attraction between the sexes is an important force of nature, which makes family life possible, which is the basic unit of society. When it spills outside marriage, it becomes a destructive force, which must be curbed. And the way to do that is to restrict the exposure and opportunities for interaction between the sexes in those situations. Hence the laws of hijab and the restrictions against free-mixing, which are based on a perfect knowledge of the human nature. All those who try to water them down are working against the forces of nature. It should also be noted that Zulaykha was older than Prophet Yūsuf. He had entered their house as a child to be possibly adopted as a son. This removes any grounds for relaxation of the requirements of hijab for an older (as opposed to an old) woman. As long as the two are of marriageable age, the restrictions are to be observed. Sermon in the Prison إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّهِ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ. وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَا أَن نُّشْرِكَ بِاللَّهِ مِن شَيْءٍ ۚ ذَٰلِكَ مِن فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ. يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ. مَا تَعْبُدُونَ مِن دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ I have abandoned the way of those who do not believe in Allāh, and who are deniers of the Hereafter. And I follow the creed of my forefathers Ibrāhīm (Abraham), Isḥāq (Isaac), and Yaʿqūb ( Jacob). It is not conceivable that we should (be allowed to) ascribe divinity to anyone beside Allāh: this is (an outcome) of Allāh’s bounty unto us and unto all mankind – but most people are ungrateful. O my companions in imprisonment! Which is more reasonable: (belief in the existence of numerous divine) lords, each of them different from the other—or (in) Allāh, the One God, who holds absolute sway over all that exists? All that you worship instead of Allāh is nothing but (empty) names which you have invented—you and your forefathers—(and) for which Allāh has bestowed no warrant from on high. Sovereignty belongs to none but Allāh. He has ordained that you shall not worship anyone but Him. This is the only right path. But most of the people do not know. (Yūsuf 12:37-40) This is a very powerful sermon that passionately appeals to our ingrained sense of truth and falsehood to show the truth of the universal call of Islam. Prophet Yūsuf, like all prophets, is constantly on the lookout to call people to Allāh. He gets an opportunity when the inmates approach him for interpretation of their dreams. With great wisdom and passion he uses the occasion to deliver them the message. It is a penetrating question, which can be posed to all the polytheists of the world: “Which is more reasonable: (belief in the existence of numerous divine) lords, each of them different from the other—or (in) Allāh, the One God, who holds absolute sway over all that exists?” It is telling that this important part of the story is completely missing from the narrative in the Torah, which otherwise has many historical details (names, places, numbers) not mentioned in the Qur’ān. Such details are a characteristic of human story telling. On the other hand the Qur’ān ignores such details and focuses totally on telling the stories to highlight the guidance for humanity inherent in them. Tawakkul وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِن بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُّتَفَرِّقَةٍ ۖ وَمَا أُغْنِي عَنكُم مِّنَ اللَّهِ مِن شَيْءٍ ۖ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ And he said, “O my sons, do not enter (the city) all of you from the same gate; rather, enter from different gates. And I cannot help you in any way against (the will of ) Allāh. Sovereignty belongs to none but Allāh. In Him I place my trust, and all those who trust should trust in Him alone.” (Yūsuf, 12:67) For security reasons Prophet Yaʿqūb (Jacob) asked his sons not to travel together. But after advising them of the necessary precaution, he made it very clear that his trust was not in his prudence but in Allāh. This is a lesson in the very important concept of tawakkul: We should take the best steps needed based on our knowledge and understanding, then leave the results to Allāh. Tawakkul means making and executing the plans to the best of our ability and then putting our trust in Allāh to make our plans and actions bring out the desired outcomes. This is Islam’s middle way between the extremes of taking matters completely in our hands or leaving them altogether and hoping for desired outcomes without any effort. Tawakkul ends worries and anxieties without compromising on our plans and actions. Forgiveness قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ ۖ يَغْفِرُ اللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ He said, “No reproach upon you today! May Allāh forgive you, and He is the Most- Merciful of all those who show mercy. (Yūsuf, 12:92) قَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُم مِّنَ الْبَدْوِ مِن بَعْدِ أَن نَّزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي (My Lord) favored me when he released me from the prison, and brought you from the countryside after Satan had caused a rift between me and my brothers. (Yūsuf, 12:100) This is the greatness of the Prophetic character, an example in both forgiveness and thankfulness. After all the ordeals through which his brothers had put him as a young child, he forgave them. And the forgiveness referred to in the first āyah mentioned above was really meant as we can see in the second āyah quoted above. Prophet Yūsuf, instead of blaming his brothers, simply referred to whatever happened to the inspirations of Satan. When Prophet Muḥammad ﷺ conquered Makkah and he was in a position to take revenge from the Quraysh leaders who had left no stone unturned in hurting him and his followers for more than a decade, he used the same words to forgive them. Prophet Yūsuf had faced three great tribulations. First, he was mistreated by his brothers. Second, he had to withstand long separation from his parents. Third, he was unjustly put in prison. Here in summing up his story he is giving a profound lesson in thankfulness. First, he reversed the order making the last incident the most important and the first, which had started it all and for which his brothers were directly responsible, the least. Second, he focused not on the ordeal but on the ending of the ordeal. He thanked Allāh for helping him get out of the prison, and for bringing back his parents and family. No complaints about his long ordeal, no ill feeling about his brothers. Only thanks and rejoicing.

Nosebleed whilst Fasting Q: Whilst fasting, if the nose begins to bleed, will the fast break? A: The fast will not break by mere nose bleeding. If the blood flowed down the nasal passage and entered the throat then it will be seen whether the blood was more than the saliva or less than it. If the blood was more than the saliva or equal to it then the fast will break. If the blood was less than the saliva then the fast will not break. (Ahsanul Fataawa vol.4 pg.436, Fataawa Raheemiyyah vol.7 pg.258, Bahishti Zewar vol.3 pg.13) ولو أكل دما في ظاهر الرواية عليه القضاء دون الكفارة لأنه مما يستقذره الطبع كذا في الظهيرية (الفتاوى الهندية ج1 ص203) وما وصل إلى الجوف أو إلى الدماغ من المخارق الأصلية كالأنف والأذن والدبر بأن استعط أو احتقن أو أقطر في أذنه فوصل إلى الجوف أو إلى الدماغ فسد صومه (بدائع الصنائع ج 2 ص 93) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Burning Lawbaan or any other Incense Sticks whilst Fasting Q: Is it permissible for a person whilst fasting to scent the musjid through burning lawbaan or any other incense sticks? A: It is makroo for a fasting person to burn lawbaan or incense sticks in the musjid or anywhere else, due to the fear that he will inhale the smoke. Inhaling the smoke intentionally will nullify the fast. (أو دخل حلقه غبار أو ذباب أو دخان ) ولو ذاكرا استحسانا لعدم إمكان التحرز عنه ومفاده أنه لو أدخل حلقه الدخان أفطر أي دخان كان ولو عودا أو عنبرا لو ذاكرا لإمكان التحرز عنه قال في الشامي: أي بأي صورة كان الإدخال حتى لو تبخر ببخور فآواه إلى نفسه واستمه ذاكرا لصومه أفطر لإمكان التحرز عنه (رد المحتار على در المختار ج2 ص395) (أو دخل حلقه دخان بلا صنعه) لعدم قدرته على الامتناع عنه فصار كبلل بقي في فمه بعد المضمضة لدخوله من الأنف إذا أطبق الفم وفيما ذكرنا إشارة إلى من أدخل بصنعه دخانا حلقه بأي صورة كان الإدخال فسد صومه سواء كان دخان عنبر أو عود أو غيرهما (مراقي الفلاح ص660) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Brother Hamza81 Assalaamu 'alaykum Welcome back to islamicteachings...Jazaakallaahu khayran for your valuable contribution. I would like to suggest though that at least some of these articles be pasted here. InshaAllah as time allows I will go through the links. I hope you do not mind as we find that often links do not work or a site is down and the article is inaccessible.

10th Night Taraweeh Summary This Taraaweeh begins from the second quarter of the twelfth para (verse 50 of Surah Hood) and concludes halfway through the 13th para (verse 18 of Surah Ra’d). Allaah states, “And to the Aad We sent their brother Hood.” Just as the people of Hadhrat Nooh (A.S) remained stubborn in the disbelief, the people of Hadhrat Hood (A.S) did the same. Instead of listening to the message of Tauheed, the Aad exclaimed “Who is more powerful than us?” They were eventually destroyed. The nation of Thamud followed them. When they refused to accept the message of Hadhrat Saalih (A.S), Allaah’s punishment destroyed them as well. Mention is then made of the people of Hadhrat Loot (A.S) who were extremely lewd and immoral. As a result of their depravity they also suffered the same fate as their sister nations before them. Thereafter, Allaah speaks about the preaching of Hadhrat Shu’aib (A.S) to the people of Madyan and then about the preaching of Hadhrat Moosa (A.S) to Fir'oun and his people. After citing all these incidents Allaah says, “Such is the grasp of your Rabb when He seized a town that is oppressive. Indeed His grasp is painful and severe.” [verse 102] Addressing Rasululllaah (sallAllaahu-alayhi-wa-sallam), Allaah says further, “We narrate to you all the narratives of the messengers so that your heart may be strengthened thereby. In these narratives the truth has come to you, as well as an advice and reminder for the believers.” [verse 120] Allaah then concludes the Surah by saying, “To Allaah belongs the unseen things of the heavens and the earth and unto Him alone will all matters return. So worship Him and rely on Him only. Your Rabb is not unaware of what you do.” [verse 123] Surah Yusuf follows Surah Hood. Rasululllaah (sallAllaahu-alayhi-wa-sallam) was not aware of the story of Hadhrat Yusuf (A.S), so the Jews decided to test his prophethood by asking him about this story. They thought that he would be unable to narrate the story to them. However, Allaah revealed Surah Yusuf to Rasululllaah (sallAllaahu-alayhi-wa-sallam), thereby stunning the Jews with its detailed account. As a boy, Hadhrat Yusuf (A.S) once saw in a dream that eleven stars, the sun and the moon were prostrating before him. The eleven stars denoted his eleven step-brother, while the sun and moon denoted his parents. When he informed his father Hadhrat Ya'qoob (A.S) about the dream, his father advised him not to relate the dream to his brothers because they would then become his sworn enemies. His brothers had always been jealous of Hadhrat Yusuf (A.S) and finally threw him in a well one day, making the excuse to their father that a wolf had devoured him. Some travellers took him out of the well and sold him as a slave to the chief minister of Egypt. The minister’s wife was infatuated with Hadhrat Yusuf (A.S)’s beauty and attempted to seduce him. It was when he refused to respond to her charms that she had him imprisoned. While in prison he accurately interpreted the dreams of two fellow inmates. When one of them was released, he (after some time) referred the king’s dream to Hadhrat Yusuf (A.S), who interpreted it correctly and even provided a solution for the problem at hand. As a result, Hadhrat Yusuf (A.S) became a trusted advisor to the king and practically ruled Egypt. Hear Mufti A Hoosen Elias 1st audio summary of the 10th night of Taraaweeh Download Now End 12nd Para - Start 13rd Para When a severe drought struck Egypt and the surrounding areas, Egypt had no shortage of grains because Hadhrat Yusuf (A.S) had proposed to the king from before that they should keep grains in store from the previous years. Therefore, people from the neighbouring areas began to flock to Egypt for food. Amongst those who arrived in Egypt were the brothers of Hadhrat Yusuf (A.S). Although they failed to recognise him, he recognised them and returned their money to them without their knowledge. He also insisted that they bring their youngest brother along on the next trip. When they arrived home and found that their money was returned to them they said, “Oh our father! What more can we want? Here are our funds returned to us.” [verse 65] On the next trip they took their youngest brother along with them. As they started to return home, Hadhrat Yusuf (A.S) detained his youngest brother in Egypt on some pretext. Hadhrat Ya'qoob (A.S) turned blind because of excessive weeping over his lost child. Allaah says, “His eyes turned white with sorrow.” [verse 84] When the brothers returned to Egypt for the third time and Hadhrat Yusuf (A.S) informed them about who he was, they cast their gazes down in embarrassment and regret. Hadhrat Yusuf (A.S) told them, “The fact is that whoever adopts taqwa and is patient (through adversities), then Allaah surely does not put to waste the reward of those who do good.” [verse 90] When the brothers begged his forgiveness, Hadhrat Yusuf (A.S) displayed exemplary character and put them as ease by saying, “There shall be no reproach on you today. May Allaah forgive you. He is the Most Merciful of those who show mercy.” [verse 92] Upon the request of Hadhrat Yusuf (A.S), Hadhrat Ya'qoob (A.S) and his entire family arrived in Egypt. When the family was reunited, they all fell in prostration before Hadhrat Yusuf (A.S). Thus, the dream he saw in childhood was realised. At the end of the Surah Allaah states that there are great lessons in the narratives of the Ambiya (A.S) for people of understanding. Allaah says, “In their narratives there is certainly a lesson for people of intelligence. This Qur'aan is not a fabricated tale, but a confirmation to all the scriptures before it, a detailed explanation of all things, a guidance and a mercy for the believing folk.” [verse 111] Surah Ra’d follows Surah Yusuf. This Surah establishes the truth of the Qur'aan, of Tauheed, Risaalah and Qiyaamah. It also provides details concerning resurrection. Allaah warns the kuffaar of severe punishment in the Hereafter, but also states that He overlooks many sins for which He could well punish people. Allaah makes it clear that He is Aware of everything that man does and even has knowledge of what changes take place in the womb of an expectant mother. Allaah also emphasises: “Undoubtedly Allaah does not change the conditions of a nation till they change the condition within themselves.” [verse 11] Allaah has never changed the conditions affecting any nation that did not make an attempt to change their behaviour. Furthermore, Allaah exhorts man to ward off sins by carrying out good deeds because the bounties of the Hereafter have been made for the Mu'mineen. May Allaah grant us the capacity to effect a revolution within our live styles and make us a means of effecting a favourable change to our surroundings. May Allaah also grant us the guidance to carry out good deeds to attain the eternal bliss of Jannah. Aameen.