ummtaalib

Those who were slaves of Allah ta'ala, for them the winds, the fire, the sun, moon and earth were slaves

Valuing the Month of Ramadān By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh We have all been blessed with the month of Ramadān many times during the course of our lives. For some, the number will be a single figure, and for others double figures. However, for the majority of us, the month of Ramadān is just another month; it comes and goes like any other. In relation to valuing this great month, there are many questions we need to ask ourselves. We may be well acquainted with all the virtues of the month of Ramadān; but do we take advantage of these virtues? The most important way of measuring whether we value the month of Ramadān or not is to ask the question: Have we acquired the goal of Ramadān during any of the previous months of Ramadān, which is to acquire taqwā? If we have not yet achieved this goal, then we need to ask ourselves whether we have made it an objective in this coming Ramadān? Remember that in the famous hadīth of Kā‘b ibn ‘Ujrah radhiyallāhu ‘anhu, the Prophet sallallāhu ‘alayhi wasallam and Jibra’īl ‘alayhis salām cursed those who fail to attract the Forgiveness of Allāh ta‘ālā during the month of Ramadān. To help us truly value the month of Ramadān, we need to take lessons from the Ramadān of those who did value this blessed month. Let us take a glimpse at how our pious predecessors spent the month of Ramadān: • Aswad ibn Yazīd rahimahullāh would complete the Qur’ān every second night in Ramadān. (Siyar-A‘lām-An-Nubalā’) • Sa‘īd ibn Jubayr rahimahullāh would spend the time between Maghrib and ‘Ishā’ [which normally people spend in resting] in tilāwah and would recite the whole Qur’ān in one sitting. (The ‘Ishā’ salāh would be delayed.) (Ibid) • Hammād ibn Abī Sulaymān rahimahullāh would feed 500 people for iftār during Ramadān. (Ibid) • Qatādah rahimahullāh would complete the Qur’ān every third day during the first twenty days of Ramadān and every night in the last ten days. (Ibid) • Ibn Shihāb Zuhrī rahimahullāh would say, “Ramadān is nothing but for tilāwah of the Qur’ān and to feed people.” (Latā’if-ul-Ma‘ārif) • Imām Abū Hanīfah rahimahullāh and Imām Shāfi‘ī rahimahullāh would complete the Qur’ān twice daily in the month of Ramadān, with the latter completing the Qur’ān one more time during the night of ‘Īd and yet again during the day. • Imām Mālik rahimahullāh and Sufyān Thawrī rahimahullāh both would leave their everyday engagements and spend the whole time in the recitation of the Qur’ān. (Latā’if-ul-Ma‘ārif) • Imām Bukhārī rahimahullāh used to complete the Qur’ān 41 times in the Month of Ramadān; once every day, once during the whole month in the tarāwīh prayer, and ten juz daily in Tahajjud salāh. • Hājī Imdādullāh rahimahullāh never slept in the blessed month of Ramadān. After the Maghrib salāh, two huffāz led him in nafl salāh, reciting one juz each until ‘Ishā’ salāh. After ‘Ishā salāh, two huffāz would recite one after the other until half the night, and then another two huffāz would recite one after the other in Tahajjud salāh. In essence, the whole night was spent in worship. • Hadrat Mawlānā Rashīd Ahmad Gangohī rahimahullāh, even at the age of seventy, would spend all his time in worshipping Allāh ta‘ālā, fasting - despite the heat, and performing twenty raka‘āt nafl after the Maghrib salāh, reciting at least two juz in them. He would then also spend two and a half to three hours during the night in Tahajjud salāh, amongst his many other devotions during the day. • Shaykh-ul-Hind rahimahullāh would spend the whole night listening to the Qur’ān. It was common that he would stand in one place and the reciters would change over and take rest. • Qāri Fatah Muhammad Pānipattī rahimahullāh during his later life would spend the time after tarāwīh salāh until subh sādiq reciting ten juz of the Qur’ān, taking extra care in tajwīd. • Mawlānā Manzūr Nu‘mānī rahimahullāh states that Mawlānā Ilyās rahimahullāh daily average of tilāwah in Ramadān was 35 juz, with concentration and understanding of the text. Moreover, the women folk in his home, together with their daily practices of dhikr and tasbīhāt, at times, would complete a whole Qur’ān in one day. • It is stated about Hadrat Mawlānā Yahyā rahimahullāh that, during one Ramadān which he passed in mīrat, he would recite the Qur’ān once daily and would complete it by the time of iftār. • Shāh Abd-ur-Rahīm Raipūrī rahimahullāh used to spend the whole night reciting the Qur’ān, and in twenty four hours he would rarely sleep more than an hour. • Shaykh-ul-Hadīth, Mawlānā Muhammad Zakariyyā rahimahullāh himself completed one Qur’ān daily during the month of Ramadān, and he kept up this practice for more than forty years. Let us also value this blessed month and make the most of this great opportunity granted to us by Allāh ta‘ālā by making full use of its every moment and by using it to maximise our rewards, acquire taqwā and achieve salvation in the Hereafter. Āmīn. © Riyādul Jannah Islamic Da'wah Academy

PART TWO A SNAPSHOT OF THE AMAL (PRACTICE) OF THE SALAF-US-SALIHEEN We shall now provide a snapshot of the Taraweeh Amal (actual practice) of all the Salaf-us-Saliheen – a practice that was mass-transmitted from generation to generation before being recorded in detail in the authoritative books of Fiqh of all Madh-habs. The fact that every report of the Fuqaha-e-Mutaqaddimeen (the early Fuqaha during and in close proximity to the era of the Salaf-us-Saliheen) pertaining to the Taraweeh Amal (actual practice) of the Salaf-us-Saliheen conforms exactly to what Allamah Ibn Qudamah stated, leaves not the slightest doubt that the minimum base of 20 raka’ts was the unanimous practice of the Salaf-us-Saliheen. While reading the eye-witness accounts, testimonies, and ruling of the Salaf-us-Saliheen with regards to Taraweeh below, bear in mind that the specification or special emphasis on a particular number that is not explicitly found in the Sunnah causes a practice to become a reprehensible Bid’ah according to Ijma’ (consensus). To illustrate this concept of Bid’ah, if a Salafi mutation today were to introduce a “fast-track” or “instant” Taraweeh of 4 raka’ts in mosques around the world, or another deviant sect were to extend the 20 raka’ts Taraweeh practice of Ramadhan to other sacred months of the year, believing that Taraweeh is just another name for Tahajjud and thus permissible throughout the whole year, then such innovations would be classed as reprehensible Bid’ahs according to the Shariah. According to this principle of Bid’ah which the Salafis accept wholeheartedly, Imam Ahmad ibn Hanbal, Imam Shafi’i, and the Salaf-us-Saliheen who all condoned and adopted the widespread specification of 20 raka’ts for Taraweeh, as shall be demonstrated below, were all completely complicit in the perpetration of wholesale Bid’ah. Bear in mind that there existed literally hundreds of thousands of Ulama-e-Haqq besides the Four Imams during that blessed era, each one the staunchest upholder of the Haqq who would never have hesitated for a second in condemning most vociferously the slightest of deviations. Such Ulama bore not the slightest resemblance to the so-called “Ulama-e-Haqq” of today whose salient feature is cowardice and Kitmaanul Haqq (being silent regarding the truth). Yet not one authority who witnessed and transmitted the practice and ruling of Imam Ahmad Ibn Hanbal, Imam Shafi’i, Imam Malik, Imam Abu Hanifah, etc. have reported anything different to what Allamah Ibn Qudamah has stated with regards to the Amal (practice) of the Salaf-us-Saliheen. And not one record exists of a single objection from the droves of Ulama-e-Haqq of the Salaf-us-Saliheen and of subsequent generations regarding the Bid’ah specification of a number not found in the Sunnah. Perhaps the Salafis believe that Imam Shafi’i and other Imams of the Salaf-us-Saliheen were hallucinating when they explicitly testified to having witnessed the Salaf-us-Saliheen of Makkah, Madinah, Iraq, etc. to be praying 20 raka’ts? Or perhaps all the Salaf-us-Saliheen at some point in time conspired together in all the lands to displace the Ijma’ practice of the Sahabah (radhiyallahu anhum) and secretly institute a Bid’ah, while simultaneously managing to silence the hundreds of thousands of Ulama-e-Haqq who would have existed during that era and in subsequent eras? Or perhaps Taraweeh was an intensely dark, obscure and private matter that was surreptitiously enacted in all the mosques of the Ummah, including the Haramain (Makkah and Madinah), thus making it an extremely complex task for the Four Imams and other Fuqaha to surgically extract the number of raka’ts from the crowds of masses, including themselves, who all would have been participating fervently in this mysterious practice for hours on end, every evening during Ramadhan? Perhaps when Hazrat Umar (radhiyallahu anhum) re-enacted the Taraweeh prayers in congregation, based on the Sunnah of Rasulullah (sallallahu alayhi wasallam), and accepted by the Ijma’ of the Sahabah (radhiyallahu anhum), the subsequent generations of Salaf-us-Saliheen somehow lost count of the number of raka’ts they had witnessed first-hand and been taught to pray, and 8 raka’ts transformed instantly into 20 raka’ts? Or perhaps this issue serves as yet another example that exposes vividly the massive disparity that exists between the Maslak (way) of the Salaf-us-Saliheen and the Maslak of the Salafis, whose satanic “success” in this age in displacing so widely the exact Taraweeh practice of the Salaf-us-Saliheen demonstrates the lethal potential of the Salafi methodology to transform and mutate the Deen of the Ummah within a matter of a few years. THE AMAL (PRACTICE) OF THE SALAF-US-SALIHEEN OF MAKKAH, MADINAH, IRAQ AND THE WHOLE UMMAH Imam Shafi’i describes unambiguously in his famous Kitaab, ‘al-Umm’, the specified number of raka’ts prayed by the Salaf-us-Saliheen of Makkah and Madinah: “I saw [them] in Madinah standing up for prayer for 36 raka’ts. However, 20 raka’ts is more beloved to me since it was related on the authority of Umar, and in the same manner [i.e. for 20 raka’ts] they [i.e. the Salaf-us-Saliheen of his era] would stand up for prayer at Makkah and pray 3 raka’ts Witr.” Imam Abu Yusuf (d. 182), in his Kitab al-Athar, narrates via Imam Abu Hanifah and Hammad (ibn Abu Sulayman) from Hazrat Ibrahim al-Nakha’i (d. 96 AH), the great Tabi’i of Iraq – the other major centre of learning to which thousands of Sahabah (radhiyallahu anhum) had migrated and which had become the political capital of the Muslim empire during the era of the Khulafa-e-Rashideen: “The people [i.e. the Sahabah and Tabi’een] would pray 5 Tarweehaat [sets of 4 raka’ts] in Ramadhan.” In al-Mudawwanah, Ibn al-Qasim (d. 191 AH), the major student and primary source of the rulings of Imam Malik, relates Imam Malik’s statement in defence of the practice of 36 raka’ts (20 + 16) in Madinah: “This is what I found the people to be upon, and it is the age-old practice which the people (i.e. the Salaf-us-Saliheen) have not ceased to be upon.” Imam Tirmidhi (d. 279 AH), the student of Imam Bukhari, makes it clear explicitly in his Sunan that the minimum base of 20 raka’ts was the practice of the Salaf-us-Saliheen. The only ikhtilaaf he reports is the practice of the people of Madinah who would pray an extra 4 raka’ts in each period of rest: “The Ahlul Ilm (the Ulama of the Salaf-us-Saliheen) differed over the night prayer of Ramadan. Some were of the view that one is to pray 41 raka’ts [i.e. 20 raka’ts + 16 raka’ts Nafl + 5 witr] including Witr. This is the view of the people of Madinah, and this is what the Amal (practice) is upon according to them in Madinah. However, the majority of the Ahlul Ilm are upon what was reported from Ali, ‘Umar, and others from the Sahabah (radhiyallahu anhum) of Nabi (sallallahu alayhi wasallam), that it is twenty Rak’ah. This is the view of Sufyan Ath-Thawri, Ibn Al-Mubãrak and Ash-Shafi’i. Ash-Shafi’i said: “And like this I found them [i.e. the Salaf-us-Saliheen of his era] in our land in Makkah praying twenty Rak’ats.” Ahmad said: “There are various reports concerning this.” He did not judge according to any of them. Ishaq [ibn Rahawayh) said: “Rather, we prefer forty-one Rak’ah according to what has been reported from Ubayy bin Ka’b.” Ibn Al-Mubarak, Ahmad and Ishaq preferred that one perform the Salat with the Imam during the month of Ramadan, while Ash-Shafi’i preferred that one pray alone if he is a Qari.” Imam al-Tahawi (d. 321 AH) stated in his book, “Ikhtilaf al-Ulama”: “Our companions (i.e. the Imams of the Hanafi madh-hab) and Imam al-Shafi’i would pray 20 rakats other than witr. Malik said [that it is] 39 rakats including Witr – 36 rakats plus Witr – and he said that this was the age-old practice which the people have not ceased to be upon, [based] on the authority of Saa’ib ibn Yazeed (radhiyallahu anhu) that they would stand in Ramadan for 20 raka’ts, and that they would support themselves on staffs during the time of Umar ibn al-Khattab. Al-Hasan bin Hayy from Amr ibn Qays from Abul Husnaa [reported] that Ali ibn Talib (radhiyallahu anhu) ordered a man to lead them in Salaat for 20 raka’ts in the month of Ramadhan” Abul Qasim al-Khiraqi (d. 334 AH), the long-serving student of the eldest son of Imam Ahmad ibn Hanbal, states in his Mukhtasar, the earliest Hanbali Fiqh manual which was written solely for the purpose of recording the positions of Imam Ahmad ibn Hanbal: “The standing (of prayer) in the month of Ramadhan is 20 raka’ts” To be continued….

Fasting whilst on a Journey Q: Is it compulsory for a Musaafir to fast whilst on a journey? A: It is not compulsory for a Musaafir to fast whilst on a journey. Sharee’at has granted him a concession not to fast and to make up for the missed fast upon returning home after the month of Ramadhaan. However, if the Musaafir is able to fast during his journey then this is more rewarding. و يندب لمسافر الصوم إن لم يضره فإن شق عليه أو على رفيقه فالفطر أفضل (الدر المختار ج2 ص42) ومنها السفر الذي يبيح الفطر وهو ليس بعذر في اليوم الذي أنشأ السفر كذا في الغياثية (الفتاوى الهندية ج1 ص206) (وللمسافر الذي أنشا السفر قبل طلوع الفجر إذ لايباح له الفطر بإنشائه بعد ما أصبح صائما بخلاف ما لو حل له مرض بعده فله (الفطر) لقوله تعالى فمن كان منكم مريضا أو على سفر فعدة من أيام أخر … (وصومه) أي المسافر (أحب إن لم يضره) لقوله تعالى: ,أن تصوموا خير لكم (مراقي الفلاح ص686) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Submission As Muslims the first thing we need to understand is that whatever Allah has commanded or prohibited, we submit whether we understand the logic behind it or not. His orders and prohibitions are full of mercy, wisdom and justice and we know this because being The Most-Merciful, The Wise and The Just are from among His qualities and part of our Aqeedah (Beliefs). It is Allah Who created both men and women and knowing His creation, He revealed laws and set limits for the good of His slaves, both male and female. Men & Women are not the same It is an established fact that men and women are different in their physical capabilities, emotional build up etc. and therefore their roles/assignments will be different. Muslim women who join the feminist movement fail to recognize that Allah dignifies both men and women in their distinctiveness, not their similarities. All human cultures make a clear cut distinction between ‘masculinity’ and ‘femininity’. The social role for men and women are different. Allah has honoured the woman by giving her value in relation to Allah ta'ala - not in relation to men.

What is Feminism? Origin And now we have "Islamic Feminism" Feminism in Islam? As Muslim Women, do we need to be "Feminists" demanding "Equal rights"? Following are some important points and beneficial articles Muslim women can inshaAllah benefit from....

8th Night Taraweeh Summary This Taraaweeh begins from the last quarter of the ninth para (beginning of Surah Anfaal) and concludes at the end of the tenth para (verse 93 of Surah Taubah). Allaah opens the Surah by discussing the distribution of the spoils of war. Allaah says, “The spoils of war are for Allaah and His messenger.” (i.e. Rasululllaah (sallAllaahu-alayhi-wa-sallam) would distribute one-fifth of the booty amongst those who were deserving). Thereafter Allaah invokes man saying, “So fear Allaah, correct your mutual relations and obey Allaah and His messenger if you are believers.” [verse 1]. Allaah then described the true Mu'mineen when He says, “The believers are those whose hearts tremble when Allaah is mentioned, whose faith (Imaan) increases when His verses are recited to them and they trust only in their Rabb. They are those who establish salaah and spend from what We have provided for them. These are the true believers! For them shall be ranks by their Rabb, forgiveness and bountiful sustenance.” [verses 2, 3, 4] Allaah makes mention of the assistance that He rendered to the Muslims during the Battle of Badr when He sent thousands of angels to fight with them. Allaah also cast fear into the hearts of the kuffaar despite their overwhelming numbers. Allaah then declares that there awaits a severe punishment for those who oppose Allaah and His Prophet (sallAllaahu-alayhi-wa-sallam). Thereafter, Allaah exhorts the Mu'mineen to fight in jihaad with fervour. Allaah says, “Oh you who believe, when you meet the disbelievers in battle, do not turn your backs to them.” [verse 15] Allaah says that the person who flees from the battlefield because of cowardice shall draw Allaah’s wrath upon himself. Towards the end of the para Allaah says, “Fight them till no anarchy (kufr) exists and all religion is for Allaah. So if they desist (from kufr and shirk), then indeed Allaah is Watchful over what they do. If they turn away then know that Allaah is your Protecting Friend. What a terrific Friend and what a terrific Helper!” (verses 39 and 40) End 9th Para - Start 10th Para The tenth para commences with mention of booty. Allaah declares, “Know that from whatever spoils of war that you acquire, a fifth thereof shall be for Allaah, His messenger, the relatives, the poor, the orphans and the travellers.” [verse 41] The remaining four-fifths will be distributed amongst the Mujaahideen (the Muslim soldiers who fought in the battle). Allaah then discusses certain details about the Battle of Badr. In this discussion Allaah addresses the Mu'mineen saying, “Obey Allaah and His messenger and do not fall into dispute with each other, for then you will become cowardly and your strength will be lost. Be patient, for verily Allaah is with the patient ones.” [verse 46] Allaah commands the Muslims further: “Prepare against them whatever forces of strength you can muster¼” [verse 60] In addition to amassing weapons and battle provisions, Muslims must always have conviction in Allaah’s assistance. Allaah then assures the Muslims: “Whatever you may spend in Allaah’s way will be given to you in full and you will not be oppressed.” [verse 60] Addressing Rasululllaah (sallAllaahu-alayhi-wa-sallam), Allaah says, “Oh Prophet (sallallaahu-alayhi-wa-sallam), exhort the believers to fight.” [verse 65]. Allaah informs the Muslims that if they are righteous, resolute and trust firmly in Allaah, they will be able to vanquish an army larger than themselves. Prisoners of war should not be captured merely with the intention of earning ransom money. Towards the end of the Surah, Muslims are urged to keep religious objectives in mind when migrating or when waging jihaad. Earning the booty must never be the objective. Allaah outlines a principle in inheritance at the end of Surah Anfaal when He says, “Those who are relatives are closer to each other in Allaah’s Book.” [verse 75] The next Surah is called Surah Taubah because it contains mention of the Taubah that Allaah accepted from those who failed to participate in the Battle of Tabook. It is also called Surah Baraa’ah because Allaah exonerates Himself and Rasululllaah (sallAllaahu-alayhi-wa-sallam) from the kuffaar (The Arabic word “Baraa’ah” means exoneration). This Surah makes mention of the Treaty of Hudaybiyyah which the Mushrikeen of Makkah eventually broke. Allaah declares, “Allaah and His messenger have exonerated themselves from those Mushrikeen with whom you have made a treaty.” Consequently, “The proclamation from Allaah and His messenger (was made) on the day of the greater hajj that verily Allaah and His messenger are exonerated from the Mushrikeen.” [verses 1 and 3] After this declaration, all Mushrikeen were banned from entering the Haram and from making Tawaaf naked. The Muslims are urged not to take even their closest relatives as friends if they are kuffaar. Allaah also advises Rasululllaah (sallAllaahu-alayhi-wa-sallam) not to accept the lame excuses of the Munafiqeen (hypocrites) when they are reluctant to fight in jihaad. Their excuses are all concocted and the oaths that they take along with the excuses are all false. Allaah assures Rasululllaah (sallAllaahu-alayhi-wa-sallam) that the oaths of the sinners and Munafiqeen are hollow and should be ignored because these people were never Muslims. Allaah warns Rasululllaah (sallAllaahu-alayhi-wa-sallam) that the Munafiqeen will desert him as soon as they get the opportunity. Allaah’s curse is on the Munafiqeen men and women because they are all birds of a feather. Allaah also forbade Rasululllaah (sallAllaahu-alayhi-wa-sallam) from performing the Janaazah (funeral) salaah for the Munafiqeen. This Surah also details the recipients of zakaah as: 1) The poor. 2) Slaves who are buying their freedom. 3) The destitute. 4) Those in debt. 5) The collectors of zakaah. 6) Those in “Allaah’s path”. 7) Those who need to be inclined to Islam. 8) Travellers. In brief, Surah Taubah contains the following subject matter: 1) Certain battles and related incidents. 2) The treaties with the Mushrikeen and the declaration of exoneration from all kuffaar and Mushrikeen. 3) Prohibition of fighting during the days of Hajj. 4) Restriction of entry into the Haram for non-Muslims. 5) The command for the Ahlul Kitaab to either accept Islam or pay the Jizya. 6) Reproaching those who were negligent in participating in jihaad. 7) Specifying the recipients of zakaah. 8) Identifying the Munafiqeen and the Mu'mineen. May Allaah grant us all the Taufeeq to practise upon the injunctions detailed in this Surah. Aameen.

7th Night Taraweeh Summary The summary of the 7th Taraaweeh commences from the second half of the eighth para (beginning of Surah A’raaf), and concludes three-quarters into the ninth para (up to the end of Surah A’raaf). Much of Surah A’raaf concerns the advent of the Hereafter. In this regard Allaah instructs man to “Follow what has been revealed to you from your Rabb and, leaving Him aside, do not follow other companions.” [verse 3] Allaah also says, “We shall definitely question those to whom messengers were sent and We will surely question the messengers.” [verse 6] People will be questioned about whether they followed the teachings of the Ambiya (A.S) and the Ambiya (A.S) will also be asked whether they fulfilled the task of propagation and about the attitude of their people. Every person will definitely have to pass the scales to have his/her deeds weighed. Allaah draws man’s attention to the fact that rejecting the truth like Qiyaamah and Risaalah (prophethood) is an act of Shaytaan. To illustrate this point, Allaah mentions the disobedience of Shaytaan when he refused to prostrate to Hadhrat Aadam (A.S) when Allaah commanded him to do so. Allaah warns man not to act in a similar manner. Allaah also mentions that He granted man many favours when He settled him on earth and also granted him honour by commanding the angels to prostrate before his father Hadhrat Aadam (A.S). However, despite all these boons, man is still ungrateful. Later in the Surah, Allaah cautions man not to transgress the limits that Allaah has set because “Allaah does not like those who transgress.” Allaah declares that He has forbidden all acts of immodesty, be they secret or public. He has also forbidden people from ascribing partners to Him and ascribing such statements to Allaah which they have no knowledge of. This is referred to in verse 33 where Allaah says, “and that you say against Allaah what you do not know.” In verse 40 Allaah says, “Indeed those who deny our verses and are arrogant thereto, the doors of the heavens will not be opened to them and they will not enter Jannah untill a camel enters through the eye of a needle.” It will therefore be impossible for them to enter Jannah. On the other hand, the righteous ones have been promised entry into Jannah. Therefore, the Mu'mineen should respond to Allaah’s call with hope and reverence because Allaah’s mercy is definitely close to the righteous ones. Thereafter Allaah relates the incidents of several Ambiya (A.S) and states how the nations of these Ambiya (A.S) refused to accept the truth, thereby inviting Allaah’s punishment to annihilate them. These incidents are intended to be lessons for people so that they accept the message of Rasululllaah (sallAllaahu-alayhi-wa-sallam). End of 8th Para - Start of 9th Para After narrating these incidents Allaah says, “When your Rabb extracted from the backs of the children of Aadam their progeny and called them to witness over themselves saying, ‘Am I not your Rabb?’ They replied, ‘Certainly! We attest thereto.’” [verse 172] Allaah then says that those people who are greedy and live only to fulfil their desires are like dogs who pant with their tongues hanging out. Allaah has made Jahannam for these people because “They have hearts with which they cannot understand, they have eyes with which they cannot see and they have ears with which they cannot hear. (In fact) They are like animals, but even more deviated.” [verse 179] Allaah tells Rasululllaah (sallAllaahu-alayhi-wa-sallam) that if the kuffaar call him a wizard or a madman, he should not heed their taunts and should tell them that he is a warner to them and a bearer of glad tidings to those who will accept his message. Allaah also explains to Rasululllaah (sallAllaahu-alayhi-wa-sallam) that he should bear the harassment of the kuffaar with tolerance so that any reaction of his should not obstruct the propogation of Islaam. In verse 199 Allaah enjoins Rasululllaah (sallAllaahu-alayhi-wa-sallam) saying, “Adopt forgiveness, enjoin what is right and ignore the ignorant.” In addition to this, Allaah also commands Rasululllaah (sallAllaahu-alayhi-wa-sallam) to engage in Dhikr morning and evening in the heart as well as verbally. We should pray to Allaah to grant us the ability to accept the prophethood of Rasululllaah (sallAllaahu-alayhi-wa-sallam) both verbally and practically. May He also grant us conviction in the Hereafter and make us amongst those who can sincerely ask from Him. Aameen.

Father discharging Sadaqatul Fitr from the wealth of Children Q: If the minor children possess the nisaab amount, can the father discharge their sadaqatul fitr from their wealth? A: The father can discharge the Sadaqatul fitr from their wealth. فيخرجها عن نفسه وأولاده الصغار الفقراء وإن كانوا أغنياء يخرجها من مالهم (مراقي الفلاح مع حاشية الطحطاوى ص723, الدر المختار مع رد المحتار 2/359) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Ulama Deoband: we keep talking about them, why? Whatever we have gained we have gained through them. They were the epitome of a'maal (Deeds) according to the Qur'an and Sunnah and they sacrificed all to establish it. Since we have gained everything from them therefore we know only them. That does not mean we do not acknowledge others. For example I will make tazkirah (Mention) of my father the most, more than my grandfather or great grandfather. This does not mean I have no connection with my grandfather and grandfather but the connection with my father is the strongest. Shaykh Muhammad Saleem Dhorat (Hafizahullah)

Evil Glances THE POISONED-ARROWS OF SHAYTĀN In this era of modern technology and scientific revolution, the temptations of Zinā (adultery) have reached such levels which are indescribable in mere words. Hakīmul Ummah, Maulānā Ashraf Ali al-Thānwi (r.a) once said: “Love affairs are the wrath of Allāh Ta’ālā. Just as a person will be restless in the fire of hell, so is he whilst in a love affair.” Rasūlullah (S.A.W) said:” Allāh Ta’ālā curses the one who casts evil glances and the one who present himself/herself to be looked upon.” That is, those who go around casting evil glances as well as those who invite others towards this evil by gallivanting immodestly. Rasūlullah (S.A.W) said: “Evil glance is one of the poisoned arrows of Shaytān, (whoever indulges in casting furtive evil glances) on him be Allāh’s curse. Whoever forsakes it for the fear of Allāh Ta’ālā will receive from Allāh Ta’ālā the sweetness of Īmān which he will find within his heart.” Allāh Ta’ālā is fully aware of those who cast evil glances. Allāh Ta’ālā states in the Glorious Qur’ān: “Indeed, Allāh Ta’ālā knows what they do.” (Sūrah al-Nūr) Allāmah Mahmūd Ālūsi Baghdādi (r.a) has elucidated this verse in his Tafsīr, Ruhul Ma’āni under four headings: 1. Allāh Ta’ālā is aware of how you turn your gaze around whilst casting evil glances 2. The one who casts evil glances uses all five of his senses. Allāh Ta’ālā is fully aware of all this. Allāh Ta’ālā is watching the use of his sense of sight, hearing, taste, touch and smell. 3. Allāh Ta’ālā is fully aware of the movements of all the limbs. Allāh Ta’ālā is watching how he uses his hands, legs and other limbs in order to fulfill his/her fantasy 4. Allāh Ta’ālā is aware of his final aim, which is adultery. ( If he does not repent sincerely and refrain, he will be punished severely) Sheikh Abdul Ghani (r.a) used to say that if you light a fire by a green tree, its leaves will be scorched. Then it is very difficult for the tree to become green again. Perhaps, if you apply fertilizer for a year and water it thoroughly, then only will it recover. Similarly, the illumination created by the Dhikr (remembrance) of Allāh Ta’ālā, righteous deeds and the company of the Ahlullah (pious friends of Allāh Ta’ālā) is scorched by evil glances and it takes a long time for the sweetness of Īmān and the illumination of Dhikrullah to come back. One must never trust the Nafs (lower self). The worst enemy of a true believer is his/her nafs. If your enemy presents some delicacies to you, will you accept it or will you be careful? You will be cautious, as it might be laced with poison. But the arch-enemy, the Nafs shows us a little bit of temporary pleasure through evil glances and we succumb to its demands immediately. Is that being careful? Is that being reasonable? Hereby are a few guidelines for those who sincerely want to be saved from the calamity of casting evil glances and love affairs. If Allāh Ta’ālā wills, even if someone has been suffering from this malady for a very long time, he/she will be cured. After constantly practising on these few guidelines, the carnal pleasure of this world will seem insignificant: 1. Salātul Tawbah ( to express one’s sincere repentance) 2. Salātul Hājah ( to seek Allāh’s help from this evil) 3. Recite Lā iIāha Illallāh a hundred times. With the words Lā iIāha ponder over the fact that the heart is becoming pure of everything else besides Allāh Ta’ālā and with the words Illallāh, ponder that the love of Allāh Ta’ālā is entering the heart. 4. Recite the Ismul-Dhāt, Allāh – Allāh, one hundred times. When you recite the word Allāh, with extreme devotion and love imagine that the heart is also uttering this beautiful name. 5. Make the Dhikr of Allāh – Allāh, one hundred times with the thought that the words Allāh – Allāh are coming out of every hair and pore of one’s body. After a few days, think that together with every hair, the earth, the sky, the trees, the oceans, stones, birds, animals and every atom of the creation are making Dhikr. 6. Meditate for a few minutes that Allāh Ta’ālā always sees you and make the following Duas: “O Allāh Ta’ālā! Let me be able to imagine that you are watching me at all times so that I do not commit any sin.” 7. Meditate about death and the grave 8. Meditate on the day of reckoning; that each one of us will have to answer for his/her deeds 9. Meditate on the fire and punishment of Hell 10. Meditate on the various favours and bounties of Allāh Ta’ālā 11. Remain in the state of Wudhu and lower the gaze when the need arises 12. Meditate that the attractiveness of beauty because of which one usually casts evil glances will one day perish 13. Most importantly, seek the company of a spiritual mentor and discuss your spiritual ailments with him 14. For every evil glance perform a minimum of twelve Rak’āt of Salāh and give out some charity and repent excessively. After casting evil glances, besides the punishment of the hereafter, one’s heart becomes uneasy. The heart will keep on fantasizing and eventually one will lose his/her peace of mind. The sin of casting evil glances is a sin of foolishness. Nothing is achieved but discomfort. To see dreams of happiness and contentment whilst displeasing Allāh Ta’ālā is extreme foolishness because Allāh Ta’ālā is the creator of happiness, joy and contentment. Whoever pleases Allāh Ta’ālā by tolerating the grief of abstaining from sins; Allāh Ta’ālā will bless this person with such contentment and joy that even the kings cannot dream of, and as for those who displeases Allāh Ta’ālā , Allāh Ta’ālā makes their life bitter and miserable. Allāh Ta’ālā states in the Qurān Shareef: “Whoever turns away from my remembrance will have a bitter life” Source

Fasting for one Commencing a Journey in Ramadhaan Q: A person intends travelling during the course of the day and at the time of Subh Sadiq (when the fast commences) he is still in his hometown? Is it permissible for him not to fast? A: It is compulsory for a person who is present in his hometown at the time of Subh Sadiq to fast. Since he only intends travelling during the course of the day the concession of not fasting does not apply to him. Hence, if he does not keep the fast he will be sinful. (Ahsanul Fataawa vol.4 pg. 447) ومنها السفر الذي يبيح الفطر وهو ليس بعذر في اليوم الذي أنشأ السفر كذا في الغياثية فلو سافر نهارا لايباح له الفطر في ذلك اليوم وإن أفطر لا كفارة عليه بخلاف ما لو أفطر ثم سافر كذا في محيط السرخسي (الفتاوى الهندية ج1 ص206) (وللمسافر الذي أنشا السفر قبل طلوع الفجر إذ لايباح له الفطر بإنشائه بعد ما أصبح صائما بخلاف ما لو حل له مرض بعده فله (الفطر) لقوله تعالى فمن كان منكم مريضا أو على سفر فعدة من أيام أخر … (وصومه) أي المسافر (أحب إن لم يضره) لقوله تعالى: ,أن تصوموا خير لكم (مراقي الفلاح ص686) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach

Eye drops and contact lenses while fasting Q. Whilst fasting, is it okay for me to use contact lenses? Can I also apply eye drops in my eyes whilst fasting? (Question published as received) A. The usage of contact lenses and eye drops in the eyes whilst fasting does not invalidate the fast. Accordingly, you may make use of contact lenses and eye drops in the eyes while fasting. (Al Bahrur-Ra’iq, 2/273) And Allah Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Discharging Sadaqatul Fitr before Ramadhaan Q: Is it permissible to discharge the sadaqatul fitr before the month of Ramadhaan? A: It is permissible; however discharging it in the month of Ramadhaan is more rewarding. (وصح أداؤها إذا قدمه على يوم الفطر أو أخره) اعتبارا بالزكاة والسبب موجود إذ هو الرأس ( بشرط دخول رمضان في الأول ) أي مسألة التقديم ( هو الصحيح ) وبه يفتى جوهرة و بحر عن الظهيرية لكن عامة المتون والشروح على صحة التقديم مطلقا وصححه غير واحد ورجحه في النهر ونقل عن الولوالجية أنه ظاهر الرواية قلت فكان هو المذهب (الدر المختار مع رد المحتار 2/367,فتاوى محمودية 14/392) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Zakaat on Bad Debts Q: What is the shar’iee ruling regarding a debt that is owed to a person who has no hope of receiving the money? A: If the debtor blankly denies owing the creditor and there is no way to retrieve the money, then zakaat will not be waajib upon the debt. However, if he is unable to pay it due to financial constraints and wishes respite, then zakaat will be waajib on the debt. (فلا زكاة على مكاتب)…(ودين) كان (جحده المديون سنين) ولا بينة له عليه (ثم) صارت له بأن (أقر بعدها عند قوم) وقيده في مصرف الخانية بما إذا حلف عليه عند القاضي أما قبله فتجب لما مضى (وما أخذ مصادرة) أي ظلما (ثم وصل إليه بعد سنين) لعدم النمو والأصل فيه حديث علي لا زكاة في مال الضمار وهو ما لا يمكن الانتفاع به مع بقاء الملك (ولو كان الدين على مقر مليء أو) على (معسر أو مفلس) أي محكوم بإفلاسه (أو) على ( جاحد عليه بينة) وعن محمد لا زكاة وهو الصحيح ذكره ابن ملك وغيره لأن البينة قد لا تقبل (أو علم به قاض) سيجيء أن المفتى به عدم القضاء بعلم القاضي (فوصل إلى ملكه لزم زكاة ما مضى) وسنفصل الدين في زكاة المال (شامي 2/266) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

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Virtues of Ramadaan # 3 Special gifts to the Ummah In this month, the Ummah of Rasulullah (sallallahu alayhi wasallam) are given these things specially: The smell from the mouth of a fasting person is more sweeter in the sight of Allah than the fragrant smell of musk. On their behalf the fish in the sea seek forgiveness until they break their fast. For them, Paradise is decorated everyday. For them, the evil minded Shaytaan is chained. On the last night of Ramadhaan they are forgiven. (Ahmad) During each day and night of this month, Allah Ta’ala sets free a great number of souls from Hell. And for every Muslim during each day and night, at least one prayer (Du’aa) is certainly accepted. (Bazzaaz)

Virtues of Ramadaan # 2 Sayyiduna Salmaan (radhiyallahu anhu) relates that Rasulullah (sallallahu alayhi wasallam) said, “Ramadhaan is a blessed month. In this month is a night better than a 1000 months. Fasting has been made compulsory and Taraaweeh Sunnah. Whosoever tries drawing nearer to Allah by performing any virtuous deed in this month, for him shall be such reward as if he had performed a ‘Fardh’ in any other time of the year. And whoever performs a ‘Fardh’ for him shall be the reward of seventy ‘Fardh’ in any other time of the year. This is indeed the month of patience, and the reward for patience is Paradise; it is the month of sympathy with one’s fellowmen; this is the month wherein a true believer’s Rizq is increased.” Bayhaqee

Virtues of Ramadaan # 1 Ameen of Nabi (sallallahu alayhi wasallam) Sayyiduna Ka’b Ibne ‘Ujrah (radhiyallahu anhu) relates that Rasulullah (sallallahu alayhi wasallam) said, “Come near the pulpit,” and we came near the pulpit. When he ascended the first step of the pulpit, he said, “Aameen.” When he ascended the second step, he said, “Aameen.” When he ascended the third step, he said, “Aameen.” When he descended, we said, “O the Nabi of Allah (sallallahu alayhi wasallam),we have heard from you today something which we never heard before.” He said, “When I ascended the first step, Jibra’eel appeared before me and said, ‘Woe to him who found the blessed month of Ramadhaan and let it pass by without gaining forgiveness.’ Upon that I said: Aameen. When I ascended the second step, he said, ‘Woe to him before whom your name is mentioned and he does not read durood (Salawaat) upon you.’ I replied: Aameen. When I ascended the third step he said, ‘Woe to him in whose presence his parents or either one of them attains old age, and (through failure to serve them ) he is not allowed to enter Paradise.’ I said: Aameen.” Source

6th Night Taraweeh Summary This summary of the 6th Taraweeh covers the verses from the second quarter of the seventh para (verse 116 of Surah Maa’idah), and concludes midway through the eighth para ( up to the end of Surah An’aam). On the Day of Qiyaamah Allaah will remind Hadhrat Isa (A.S) about his miraculous birth, about the various miracles that Allaah allowed him to perform and about the favours that Allaah bestowed on him and his mother Hadhrat Maryam (A.S). Allaah will then ask him, “Oh Isa, son of Maryam, did you tell the people, ‘Take myself and my mother both as deities instead of Allaah?’” Hadhrat Isa (A.S) will deny that he ever encouraged this and will accede, “You know what is in my heart ¼ I only told them what You had commanded me with i.e. ‘Worship Allaah, Who is my Rabb and your Rabb! ¼ If You punish them, then verily they are Your slaves, and if You pardon them, then surely You are the Mighty, the Wise.” [verses 116, 117 and 118 of Surah Maa’idah]. Surah An’aam commences after Surah Maa’idah. Allaah mentions that it has always been the practice of the kuffaar to ridicule the Ambiya (A.S) and to call them wizards. However, Allaah’s Deen will always conquer and rise, while the kuffaar will suffer a terrible doom for their falsehood. Whereas Allaah provides sustenance to people and does not require any reward from them, other gods cannot provide sustenance for their devotees but rather require sustenance from them. Allaah exhorts Rasululllaah (sallAllaahu-alayhi-wa-sallam) not to be distressed about the aversion of the kuffaar, but to be patient because Allaah will definitely assist him. The Surah makes it clear that none will be required to account for the deeds of another on the Day of Qiyaamah. Every person will be held responsible for his/her own deeds, when the kuffaar will come to learn what their plight shall be. On that day, all kingdom will belong solely to Allaah and none shall have any say in any matter. After describing how Hadhrat Ibraheem (A.S) recognised Allaah as his true Deity, Allaah tells the Quraish if Makkah that his people denied him just as they (the Quraish) deny the message of Rasululllaah (sallAllaahu-alayhi-wa-sallam). The conclusion is drawn from this that the Quraish also stand to face the same destructive consequences as the people of Hadhrat Ibraheem (A.S) did. Allaah also points out that the worst oppressor is the one who lies about Allaah and who rebels against Allaah’s commands. Oppressors will never be successful, especially in the Hereafter. Allaah has promised that the Day of Qiyaamah shall take place. Allaah advises the Mu'mineen never to swear the gods of others so that they do not retort by swearing Allaah. End 7th Para - Start 8th Para Allaah commands Rasululllaah (sallAllaahu-alayhi-wa-sallam) to announce to the people, “Certainly my Rabb has guided me to the straight path ¼ Surely my salaah, all my acts of worship, my life and my death are for Allaah, the Rabb of the universe. He has no partner. With this have I been commanded and I am the first of those who surrender.” [surah An’aam, verses 161, 162 and 163] The following aspects have been emphasised in this Surah: 1) Never ascribe any as partner to Allaah. 2) Treat parents kindly. 3) Never slay your children for fear of poverty because Allaah sustains everyone. 4) Never even come close to acts of promiscuity and immodesty. 5) Never take the life of any person without a legal right to do so. 6) Be just when weighing and measuring. 7) Always speak the truth and implement justice even though it may impact negatively on one’s relatives. 8) Keep your word to Allaah and to fellow man. The Taraweeh recitation concludes with the words: “Verily your Rabb is Swift in punishment and indeed He is the Most Forgiving, Most Merciful.”

5th Night Taraweeh Summary This summary of the 5th Taraweeh covers the entire sixth para together with the first quarter of the seventh (up to verse 115 of Surah Maa’idah). One of the central themes of Surah Maa’idah is that the laws of the Shari'ah must be revered and upheld. In explaining this, the following injunctions have been highlighted: 1) Hunting is prohibited after entering into the Ihraam for Hajj. 2) Only Halaal animals may be consumed when they are slaughtered in Allaah’s name. Carrion is haraam, as is the flesh of: · pigs, · those animals that have been slaughtered in the name of any being besides Allaah, · those animals that have been throttled, · those that were beaten to death, · those that fell to their deaths, · those killed by collision, and · those that died after being attacked by wild beasts. 3. Allaah tells man that he should never attempt to foretell the future by means of omens and other means of divining because such deeds are the practice of sinners. All good and evil are in Allaah’s control. Allaah tells the Muslims that they should have firm faith in their Deen of Islam which Allaah has perfected, thereby completing His enormous bounty on them. Therefore, Muslims should uphold the sanctity of Islam’s injunctions and critically distinguish between the lawful and the unlawful. Muslims are enjoined to abstain from evil and to be grateful. Surah Maa’idah contains laws that pertain to man’s religious, civil, social and political life. This Surah contains detailed guidance about : - · The etiquette of the hajj journey · Revering the beacons of Deen · The perimeters of halaal and haraam · Marriage and interaction with the Ahlul Kitaab (Jews and Christians) · The laws of wudhu, ghusl and Tayammum · Dealing with rebellion · The punishment for robbery and theft · The prohibition of liquor and gambling · The Kaffaara (atonement) for breaking vows and · The detailed laws concerning testimony Allaah ordains that the hand of a male or female thief is to be cut off. The Muslims are also warned against taking the Jews and Christians as friends. Allaah makes it clear that the belief in the ‘Trinity’ constitutes kufr and that enmity and hatred have been entrenched into the hearts of the kuffaar till Qiyaamah. Allaah entreats Rasululllaah (sallAllaahu-alayhi-wa-sallam) not to be grieved about the disbelief of the kuffaar because he is not responsible for them. Surah Maa’idah also states that Jannah is forbidden for the Mushrikeen and that oppressors will have none to aid them against Allaah. Allaah says that those people of the past who adhered to the divine religions of their times will attain salvation if they firmly believed in Allaah and in the Day of Qiyaamah. End 6th Para - Start 7th Allaah also draws man’s attention to the fact that the person who forbids something that Allaah has permitted will be guilty of following his carnal desires (his nafs) instead of Allaah’s injunctions. An example of this is the concept of monasticism that the Christians devised by which they would totally forsake the world and forbid themselves halaal pleasures. This concept is incorrect and impermissible. Allaah reminds the Mu'mineen that they will be taken to task for every oath that they fail to fulfil. The Kaffaara (atonement) for breaching such a promise is that a person should either feed ten poor people, clothe them, set a slave free or fast for three days. Allaah also urges Muslims not to take intoxicants, not to gamble and not to divine the future. Allaah declares these acts to be haraam (temptations) of Shaytaan. Surah Maa’idah mentions how Allaah will question every prophet about his nation. They will declare that they only did as they were told and that Allaah alone knows the reality of all hidden matters. Surah Maa’idah also makes mention of the penalty due for hunting an animal while in the state of Ihraam. Of course, every such situation has its own unique set of circumstances, which will necessitate a unique ruling. These matters should be referred to the men of knowledge.

Guidelines for Spending in the Path of Allāh ta‘ālā By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Spending in the Path of Allāh ta‘ālā is one of the key Commands of Allāh ta‘ālā, and something highly recommended and emphasised many times over in the Qur’ān and ahādīth. Spend in the way of Allāh… (2:195) Who is it that will lend to Allāh a goodly loan, so that He may multiply it for him many times? Allāh withholds and extends, and to Him are you to be returned. (2:245) O you who believe, spend of the good things you have earned, and of what We have brought forth for you from the earth, and do not opt for a bad thing, spending only from it, when you would not accept it [if such a thing were offered to you], except with eyes closed [in disdain]; and know well that Allāh is Free of all Wants, Ever-Praised. (2:267) And spend out of what We have given to you before death overtakes one of you and he says, ‘My Lord, would you not give me respite to a near term, so that I should pay Sadaqah and become one of the righteous?’ (63:10) The Prophet sallallāhu ‘alayhi wasallam was himself extremely generous in spending in the path of Allāh ta‘ālā: ... He [the Prophet sallallāhu ‘alayhi wasallam] was the most generous of people, and he was most generous in Ramadān... (Al-Bukhārī) Spending on others and feeding and helping the destitute were among the first teachings of Rasūlullāh sallallāhu ‘alayhi wasallam. When a group of the early Muslims migrated to Abyssinia, Ja‘far radhiyallāhu ‘anhu explained to the king what the Prophet sallallāhu ‘alayhi wasallam taught: ...He ordered us to worship only Allāh, and not to ascribe partners to Him; and he ordered us to offer salāh, to give charity, and to observe fasting... (Ibn Hishām) When Rasūlullāh sallallāhu ‘alayhi wasallam migrated to Al-Madīnah Al-Munawwarah, he advised the people: ...Spread salām and feed [people]… (At-Tirmidhī) When Abū Sufyān radhiyallāhu ‘anhu was summoned by Heraclius and asked about the Prophet sallallāhu ‘alayhi wasallam, he said: … He orders us to observe salāh and charity and truthfulness and chastity and the joining of ties… (Al-Bukhārī) Heraclius recognised the qualities of a prophet of Allāh ta‘ālā, one of which is charity. Due to its importance in Islām, spending selflessly has remained a speciality of this Ummah, and to this day Muslims spend millions if not billions in charity throughout the world. Alhamdulillāh, in recent times the readiness to spend has further increased, and it is pleasing to note that the younger generation is also, to some degree, keeping up this tradition and good practice of spending in the Path of Allāh ta‘ālā. There follow a number of points that will, inshā’allāh, benefit readers with regards to spending in the path of Allāh ta‘ālā: 1. Maintain the Enthusiasm of Spending Selflessly The command of spending stated in the various verses and ahādīth is to spend solely and purely for the Pleasure of Allāh ta‘ālā, and to have no worldly motive or gain. Allāh ta‘ālā states: The example of those who spend their wealth to seek the pleasure of Allāh and to make firm [their faith] from [the depths of] their souls is like a garden on a foothill on which came a heavy rain, and it yielded its produce two-fold. Even if a heavy rain does not come to it, a light drizzle is enough; and Allāh is watchful of what you do. (2:265) Rasūlullāh sallallāhu ‘alayhi wasallam has said: On the Day of Judgement a so called generous person will be called. Allāh will say to him, ‘Did I not give you in abundance, to the extent that you were independent from everyone?’ The person will reply, ‘Of course, My Lord!’ Allāh will ask him, ‘What did you do with what I had granted you?’ The person will reply, ‘I used to join ties and spend in charity.’ Allāh will say, ‘You have lied!’ The angels will say to him, ‘You have lied!’ Allāh will say, ‘But you had intended that it is said: “Such a person is generous,” and it was said,’… and he will be thrown in to the fire of hell… (At-Tirmidhī) Regrettably, for Muslims in the twenty-first century this attitude of selflessness is in danger of being lost as we gradually pick up modern attitudes and trends. Charity bazaars, charity dinners, charity events and even charity Dīnī programmes are examples of ways in which the soul and spirit of spending selflessly is being destroyed. If this trend continues, the Ummah will slowly lose this selfless attitude, and a time may come when no one will spend even a pound in the Path of Allāh ta‘ālā without expecting something in return, be it fame or something material. Therefore, we should strive to maintain the spirit of spending without any worldly return, so that we may receive the full remuneration in the Hereafter. 2. Value Relief Organisations Charity organisations that do relief and humanitarian work are worthy of support. We should value their efforts and commitment in this cause. They help hundreds and thousands of individuals on an international scale, and bring aid to people in all sorts of conditions and situations, such as the ill, the disabled, those affected by natural disasters, poverty etc. Whilst helping those who are in need, they also help us by assuming the responsibility we have of getting our wealth to the needy. We should realise this and offer them our financial and moral support. 3. Discharging Your Duty It must be understood though, that the actual obligation of getting our zakāh to the eligible recipients ultimately lies with us. It is unfortunate to note that we have taken a back seat in ensuring our wealth reaches the right people effectively. Many people just regard their zakāh as a burdensome responsibility from which they need to absolve themselves, and the first organisation that comes their way is handed their wealth without the slightest thought. Such people look for an opportunity to just dump their obligatory charity somewhere, and believe that they have absolved themselves of their duty to Allāh ta‘ālā. We must remember that if we do not show due diligence in this regard, we will not be absolved in the Court of Allāh ta‘ālā; rather we may find ourselves convicted of two crimes: non-fulfilment of the obligation to spend, and also wasting wealth. Charities, madāris and organisations are our agents, so it is important to understand who we are entrusting with the payment of our zakāh and other charitable spending. As our spending will only be valid when what we give reaches eligible recipients, we should take into consideration the following guidelines when spending and giving to charity organisations and relief agencies: a. Research the organisation and verify its methodology of distribution. b. Research and see whether the people at the organisation are well versed in the masā’il of zakāh and distribution of wealth. c. Research to see who and what their source of Shar‘ī guidance is. d. How quickly is money distributed to the poor, needy and eligible? e. How much zakāh is surplus and for how long does money sit around without it being distributed? 4. Thoughtful Spending One point worthy of consideration when giving in charity is to try and make the best use of one’s wealth. We should keep in mind benefit and need, and also the overall impact of what we spend. Heartrending pictures and scenes displayed by relief organisations may make us feel that all our money should be spent on that one cause. This is an emotional reaction, whereas there are many and varied needs of the ummah that all need to be fulfilled. It is for this reason Allāh ta‘ālā has mentioned eight categories of people as recipients of zakāh, not just one. Allāh ta‘ālā states: The Sadaqāt (prescribed alms) are only to be given to the poor, the needy, to those employed to collect them, to those whose hearts are to be won, in the cause of the slaves and those encumbered with debt, in the way of Allāh and to a wayfarer. This is an obligation prescribed by Allāh. Allāh is All-Knowing, Wise. (9:60) One example of not being thoughtful about where we spend is our lax attitude to giving to madāris (religious schools) operating in poor countries, and even locally. The madāris play a major role in the safeguarding of Dīn. Whilst relief organisations look after the physical well-being of people, the madāris play a role in looking after the spiritual well-being and Īmān of the masses. If all our wealth were channelled in only one direction, the madāris would suffer tremendously, and the Muslim Ummah would face harm globally. So diversity in spending, including relief work and supporting madāris is needed. 5. Don’t Forget Local Needs When spending, many people fail to grasp local needs. They assume that seeing as a whole masjid can be built in a poor country for ten thousand pounds, a fraction of the cost of building a masjid in this country, it is more rewarding to do so. This reasoning is incorrect, as the reward attained is relative to one’s intentions, and need also plays a vital role. If we all thought that way, no masjid would be built in our country, and the needs of local Muslims would be left unfulfilled. There are many important avenues we must contribute to locally, such as masājid, madāris, schools, care, drug counselling, social work etc., which are desperate needs of our time. Schools are finding it increasingly difficult to operate due to a shortage of funding from Muslims. It is time to recognise the importance of our local needs and to spend thoughtfully and effectively, keeping in mind the overall benefit of Muslims. I heard Shaykh Mawlānā As‘ad Madanī rahimahullāh say, ‘In our country [india], life is in danger but not Īmān, and in your country [The UK] life is safe but Īmān is in danger, therefore spend in your own country first.’ It is sad to see that many masājid, madāris, schools and institutes in this country are of a very poor standard, while with donations from this country grand masājid and madāris are constructed in other countries. We should ask ourselves how much of our charity every year goes abroad and how much is spent in this country? Many people tend to think that only institutes abroad are needy, local institutes must be well off because the population is well off. Just because people are wealthy does not mean that institutes are wealthy as well, especially if wealthy people suffer from this misconception. The reality is that many institutes in this country face difficulty in running. So spend in the path of Allāh ta‘ālā selflessly, thoughtfully and responsibly, keeping the many and varied needs of humanity in mind. 6. The Responsibility of those who Collect Charitable Donations The institutes also have a responsibility to spend money wisely. Relief organisations should make sure they work under the supervision of ‘ulamā and muftīs well-versed in the masā’il of zakāh, and strictly follow their guidance, ensuring that the duty of paying zakāh is discharged correctly and on time. Madāris and schools should not take more zakāh than necessary; they should only accept the amount of zakāh appropriate to the number of eligible students studying in their institutes. It is a great responsibility upon relief organisations and charitable institutes to discharge the funds entrusted to them by the public correctly, as they will be questioned about every penny on the Day of Qiyāmah. As far as lillāh is concerned, it too must be spent wisely by masājid, madāris, schools and institutes, making sure not a single penny is wasted. Our pious predecessors, from the time of the Sahābah radhiyallāhu ‘anhum to this day, have always been very particular in this regard, and many astonishing incidents are related in books about the pains they took to ensure funds were handled correctly. © Riyādul Jannah Islamic Da'wah Academy

Q: When is it preferable for one to discharge the sadaqatul fitr? A: It is preferable to discharge the sadaqatul fitr before the Eid Salaah. ( ويستحب إخراجها قبل الخروج إلى المصلى بعد طلوع فجر الفطر ) عملا بأمره وفعله عليه الصلاة والسلام (الدر المختار مع رد المحتار 2/367, مراقي الفلاح مع حاشية الطحطاوى ص725) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)