ummtaalib

No that message was just to do with jumuatul wadaa and the possibility of it being laylatul qabr. However i'm glad you posted this as well because someone asked me about it

Juz Twenty Seven Purpose of Our Life وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ I did not create the Jinns and the human beings except for the purpose that they should serve and worship Me. (Adh-Dhāriyāt, 51:56). ʿIbādah, which has been translated as service and worship here, implies total obedience, willing surrender, and dedicated worship. The purpose of our creation and of the freedom of choice given to us is that we choose the path of submission and lead a life of loving service to our Creator. If we do so we’ll fulfill the purpose of our creation—which is the very definition of success. Its manifestation will be the everlasting bliss in Paradise. If we fail to do that, our life will have been a failure which will be manifested in the never ending punishment in the Fire. If we choose other goals in life—goals that are contrary to this goal—then regardless of whether or not we succeed in achieving those goals, our life will have been a failure. Individual Responsibility أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ That no bearer of burdens shall be made to bear another’s burden. (An-Najm, 53:38) As Muhammad Asad writes, this expresses a categorical rejection of the Christian doctrine of the “original sin” with which every human being is allegedly burdened from birth; secondly, it refutes the idea that a person’s sins could be “atoned for” by a saint’s or a prophet’s redemptive sacrifice (as evidenced, for instance, in the Christian doctrine of Jesus’ vicarious atonement for mankind’s sinfulness, or in the earlier, Persian doctrine of man’s vicarious redemption by Mithras). This also has serious implications in law. No one can be punished for the crimes of another. It thus negates collective punishment as well as guilt by association, principles that are being violated in the new security states now emerging. Qur’ān is Easy وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ Indeed We have made the Qur’ān easy for seeking advice. Then is there any that will receive admonition?? (Al-Qamar, 54:17) The Arabic word is dhikr, which means remembering, mentioning, reminding, and invocating. This also implies seeking advice. The Qur’ān has been made very easy for all this. Its words are easy to memorize and easy to comprehend and follow. Its simple message solves the riddle of the purpose of creation and our role in this world. Anyone who approaches the Qur’ān with an open mind to seek guidance will be guided by it. At the same time it is a profound work with an unending store of meanings and fiqhi points within its limited word list. The best of experts may spend a lifetime to unearth them and the store will still not be exhausted. The task of deriving legal rulings is therefore to be entrusted to those who have developed the requisite knowledge and expertise. Sūrah Ar-Raḥmān Called the bride of the Qur’ān, this beautiful sūrah has a unique rhythm to it punctuated by the constant refrain, “How many of the bounties of Your Sustainer shall you deny?” Addressed to both human beings and jinns it describes their creation, reminds them that everything in this universe has a finite lifespan after which it will end and then will be resurrected to face the results of its endeavors—either Hell or Paradise. There is a moving description of both. The Space for Women حُورٌ مَّقْصُورَاتٌ فِي الْخِيَامِ Most beautiful eyed ones (houris) houris, cloistered in cool pavilions. (Ar-Raḥmān, 55:72) Regarding the maidens of Paradise, it is significant that we do not find them in the public space, where there are eternal young boys as servants. The maidens will be in private pavilions. And they will be happily cloistered in their vast pavilions. Maqṣūrāt has also been interpreted to mean restrained as to their glances. Either way they will be leading happy sheltered private lives. If anyone harbors the suspicion that this arrangement may be uninteresting they may do well to ponder on what the Qur’ān says elsewhere about the Paradise, “Ones who will dwell in them forever. They will have no desire for relocation from there.” Paradise is the ideal state. And if our ideas of the ideal state are at variance from the Qur’ānic description, we need to seriously rethink our ideals. This Life and That Life اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ Know (O men) that the life of this world is but a play and a diversion, and pageantry, and (the cause of ) your boastful vying with one another, and (of your) greed for more and more riches and children. Its parable is that of (life-giving) rain: the herbage which it causes to grow delights the tillers of the soil; but then it withers, and you can see it turn yellow; and in the end it crumbles into dust. But (the abiding truth of man’s condition will become fully apparent) in the life to come: (either) suffering severe, or God’s forgiveness and His goodly acceptance: for the life of this world is nothing but an enjoyment of self-delusion. (Al-Ḥadīd, 57:20) This is a description of the life lived in this world without concern for the life to come. Like the vegetation that brings delightful greenery and then withers and crumbles, this life goes through its cycles and no stage in this cycle is permanent, no matter how badly we may wish it to be. Permanencebelongs to the life to come. And wisdom is in not letting the fleeting pleasures distract us from the permanent ones. One result of developing the correct outlook here will be a graceful life that will not be unduly impacted by the highs and lows of life. As the following āyah says: “so that you may neither grieve on what has escaped you, nor over-exult on what He has given to you.”

Jazaakillah. There is a whatsapp message going around regarding jumatul wadaa and the 27th night and i wondered if it was true

Application of Ointments Q. Does the application of ointments like deep heat and therapeutic oils on the skin break the fast? (Query published as received) A. The application of such oil and ointments/medication on the skin does not invalidate the fast. (Al-Fatawa Al-Hindiyyah) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

The following is a continuation of the discussion on democracy from the last juz: It is worth noting that philosopher and poet Muḥammad Iqbal blasted both of them—nation state as well as democracy—as they were emerging a century ago. Regarding the nation-state he said: "The biggest of the newly minted gods is the nation-state. What it chooses for its cloak is the burial shroud of religion." Regarding democracy he said: "Democracy is a system of government, in which Opinions are counted, not weighed." And he says this on secularism. "Whether it is the majesty of monarchy or the show of democracy—When religion is removed from politics, what is left is barbarism." Juz Twenty Six Sūrah al-Ḥujurāt Sūrah al-Ḥujurāt contains essential teachings for our collective life and along with sūrah Noor must be part of the core Qur’ānic syllabus for everyone. Here are just some of the highlights from this sūrah. News Reports يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ O you who believe, if a wicked person comes to you with any news, ascertain the truth, lest you harm people unwittingly. (Al-Ḥujurāt, 49:6) We are required to check the sources before jumping on a news report. If the source is not trustworthy then we must investigate the report itself before spreading it or acting on it. The āyah says that we should not accept a report from a fāsiq. The word can be translated as wicked, ungodly, and iniquitous. This gives us much to think about our practices as media consumers for the description fits most mainstream media reports about Islam and Muslims. We know that most of these reports are tainted, yet continue to treat them as reliable. It should also stop our practice of publishing reports through emails, social networking, blogs, and other channels without ascertaining the credibility of the resource or authenticity of the report. The āyah also gives another very important message regarding our media policy. It uses the Arabic word إن meaning in case to describe the situation that a report comes from a fasiq. It does not say إذ meaning when. It follows that it should not be a normal practice that our news sources are of the type described; we need to develop our own reliable sources of news and information. Brotherhood إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allāh, that you may receive Mercy. (Al-Ḥujurāt, 49:10) Yūsuf Ali writes: “The enforcement of the Muslim Brotherhood is the greatest social ideal of Islam. On it was based the Prophet’s ﷺ Sermon at his last pilgrimage, and Islam cannot be completely realized until this ideal is achieved. Mocking and the Standup Comedian يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ O you who believe! Let not some men among you laugh at other men: It may be that the (latter) are better than the (former): Nor let some women laugh at other women: It may be that the latter are better than the (former): Nor defame each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong. (Al-Ḥujurāt, 49:11) Laughing at someone implies a sense of superiority. So the act is bad both for the harmony of relationships as well as for the spiritual health of the one making fun of the other. Today mockery, like many other sins, has been turned into an art form and a serious business. With the invasive culture of entertainment which is spreading like a cancer, it has made inroads in areas that would be unthinkable a generation ago. Today in the West there is hardly a major Islamic conference without entertainment from singers, musicians, and comedians. In that atmosphere many may not realize that the standup comedian is a recent American invention. The term standup comic or standup comedian entered Oxford and Webster’s dictionaries in 1966. As usual, radio and television were the main channels responsible for its phenomenal spread. Its predecessors were in Vaudeville and Burlesque, two American institutions of popular entertainment, which followed the Minstrel shows of early 1800s. The Minstrel shows made mockery of black people. So much for the dark history of this craft. Humor is fine when it is within limits. We see examples of it in the Prophet’s ﷺ life. But it was not a routine, everyday occurrence. Imam Ghazali says, “It’s not appropriate that it should be invoked by one who wants to indulge in it regularly. Excessiveness in humor and practicing it constantly is prohibited.” An Arabic saying goes: "Humor in conversation is like salt in the food." A little bit of salt makes it tasty and more palatable. The problem of the comedian is that he wants to produce the entire dinner from salt alone. To be sure he presents himself as a social, cultural or political critic. But it is not that he wants to talk about, say, a social issue and while talking a joke comes to mind so he uses it to drive home his point. Instead he looks for jokes to make people laugh and uses the serious issues only to wrap his jokes in. So he comes with imitation bread, meat, and vegetables but in reality all he has is salt. His stock in trade is salty monologues disparaging others to make the audience laugh. And that is a deadly diet. The Comedian’s problem is in the very nature of his job; he must make people laugh. If nobody laughs at his lines then that will be the end of his career. Under that intense pressure he will do whatever it takes to produce the desired results. This overriding concern can be seen in a famous line from George Carlin, who “helped bring stand-up comedy to the very center of American culture” according to Time magazine. He said, “I think it’s the duty of the comedian to find out where the line is drawn and cross it deliberately.” This shows why “Muslim comedian” is an oxymoron. For one can either be intent on crossing the line or intent on not crossing it. Some of the lines are drawn in the āyah quoted above. Others are in hadith. One hadith says, “Woe be to the person who tells lies to make people laugh.” Another hadith warns us against causing insults or injury to others. “It is sufficient evil for a person that he should disdain his Muslim brother.” As a side note, it is significant that prohibition of mockery has been done in a gender specific language; men are prohibited from making fun of other men, women of other women. The question of men making fun of women and women making fun of other men does not arise because such mockery takes place in social settings and Islam does not recognize a mixed gender social setting to begin with. Suspicions, Spying, Backbiting يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ O you who have attained to faith! Avoid most guesswork (about one another)—for, behold, some of (such) guesswork is (in itself ) a sin; and do not spy upon one another, and do not backbite one another. Does one of you like that he eats the flesh of his dead brother? You would abhor it. And fear Allāh. Surely Allāh is Most-Relenting, Very-Merciful. (Al-Ḥujurāt, 49:12) Suspicions, spying, presumption of guilt, backbiting—these are common ailments in most social settings. In addition to telling us that these are deadly diseases (note the very graphic depiction of the reality of backbiting), this āyah is also telling us that the way to get rid of them is only to remember Allāh and have His fear in our heart.) Tribalism يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ O mankind, We have created you from a male and a female, and made you into races and tribes, so that you may identify one another. Surely the noblest of you, in Allāh’s sight, is the one who is the most God-fearing and righteous of you. Surely Allāh is All-Knowing, All- Aware. (Al-Ḥujurāt, 49:13) This is the universal declaration that alone can end all tribalism, racism, and nationalism of all Jāhiliyyah—modern and ancient. Unfortunately Muslims whose responsibility it was to invite the entire humanity to this declaration have been at the forefront of violating it. These are very powerful words. But their full power will be realized when the world sees them in practice.

Q. Is it permissible to give Zakaat to build a well or borehole? (Query published as received) A. One of the conditions for Zakaat to be discharged is that ownership must be given to the poor recipient or his/her proxy (if he/she has appointed one to accept funds on his/her behalf). A well or borehole in a community does not have any specific owner. Hence, ownership of the poor recipient is not established. Therefore, it is not permissible to use Zakaat to build wells or boreholes. The Zakaat will not be discharged if channeled in such avenues. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

THE IMPORTANCE OF SADAQATUL-FITR Sadaqatul fitr is a compulsory charity which becomes payable on the occasion of Eid-ul-Fitr. The Noble Messenger of Allah ( Sallallâhu 'alayhi wasallam) said: "The fast remains suspended between Heaven and Earth until the fitrah is paid." Rasulullâh Sallallâhu ‘alayhi wasallam made charity of Fitr compulsory as a purification of fasts from useless talks and vile discourses and also as food to the poor (Hadith-Abû Dawûd). Fitr means to break fast or to refrain from fasting. Hence the Eid after the fasts of Ramadhân is called Eid-ul-Fitr, as it is the day of rejoicing after the completion of fasting. On this occasion of happiness, as a sign of gratitude one has to give a specific amount in aims, which is called Sad'qatui-Fitr. To purify and obtain complete blessings for the fasts of Ramadhân Mubârak one has to give Sadaqatul-Fitr. Thus it is wâjib to give Sadaqatul-Fitr to purify one's fast. The true object in giving Sadqatul-fitr on this happy, occasion is also to assist the poor and needy, so that, they may rejoice with the more fortunate. Sadaqatul Fitr (or fitrah) is wâjib upon all Muslims -male, female and children fitrah should preferably be paid before the Eid Salâh. It is not permissible to delay the payment of fitrah later than the Day of Eid. What amount Should be paid The amount of Sadqatul Fitr is 1.633kg of wheat or 3.266kg of barley or the equivalent in cash. Please consult your local Ulama (Islamic Scholars) for the exact amount It is highly recommended that this amount is paid in advance so that the contributions could be used for the benefit of the poor on Eid day For a detailed article and rules on Sadaqatul Fitr please visit: EISLAM

Juz Twenty Five The Purpose behind Economic Scarcity وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ وَلَٰكِن يُنَزِّلُ بِقَدَرٍ مَّا يَشَاءُ ۚ إِنَّهُ بِعِبَادِهِ خَبِيرٌ بَصِيرٌ For if Allāh were to grant (in this world) abundant sustenance to (all of) His servants, they would behave on earth with wanton insolence: but as it is, He bestows (His grace) from on high in due measure, as He wills: for, verily, He is fully aware of (the needs of) His creatures, and sees them all. (Ash-Shūrā 42:27) Economics is the science that deals with the issue of scarcity. However it cannot see the Divine plan behind this scarcity and therefore leads to the same wanton insolence that is meant to be avoided through it. Scarcity of provisions leads to interdependence and makes the working of the human society possible. It also makes us realize our limits and keeps us from being haughty. The result is that we are thankful for the bounties we receive and patient over wants that go unfulfilled. But when this understanding is not there, it results in exploitation and oppression. We want to have monopoly over the limited resources and use that monopoly for unfair advantage. That is why Islamization of Economics, and other social and physical sciences, is so important for the welfare of humanity. Shūrā = Democracy? وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ Those who hearken to their Sustainer, and establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance; (Ash-Shūrā, 42:38) This āyah highlights the importance of shūrā or the system of mutual consultation for the running of all collective affairs, whether in the family, in a small group or at the highest levels of the Islamic state. When carried out properly, the system shows that the power of the group is much more than the sum of its members. The group benefits from the best of individual resources, talents and ideas. The process of consultation also brings its members closer together, cementing the group. A hadith promises Allāh’s succor to those practicing shūrā. Sometimes people mention Islamic Shūrā as another name for democracy. This is a dangerous oversimplification and ignores the gulf of difference between their philosophical underpinnings. Democracy is not a system of mutual consultation, but a system of negotiation between divergent interests. Each constituency on this negotiating table seeks to gain at the expense of others and will do whatever it can get away with—from vote rigging and gerrymandering to manufacturing consent through slick propaganda campaigns. The division of the community into political factions is part of the blueprint of democracy, as is the permanent division between the ruling and opposition groups. All of these are the exact opposite of the spirit and purpose of shūrā, where everyone is working towards the same goals and seeks the greatest benefit for the entire group. The centrifugal tendencies of democracy require some organizing principle to keep the group together. This was provided by territorial nationalism and the nation-state, which has done much harm to humanity. It is no accident that the rise of democracy and the nation-sate has been simultaneous. Needless to say that Islam stands in total opposition to territorial nationalism. The Perils of Affluence وَلَوْلَا أَن يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَٰنِ لِبُيُوتِهِمْ سُقُفًا مِّن فِضَّةٍ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ. وَلِبُيُوتِهِمْ أَبْوَابًا وَسُرُرًا عَلَيْهَا يَتَّكِئُونَ. وَزُخْرُفًا ۚ وَإِن كُلُّ ذَٰلِكَ لَمَّا مَتَاعُ الْحَيَاةِ الدُّنْيَا ۚ وَالْآخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ Were it not that all people would become of a single creed (i.e. disbelief), We would have caused, for those who disbelieve in Raḥmān, roofs of their houses to be made of silver, and the stairs as well, on which they would climb, and doors of their homes, and the coaches on which they would recline, and (would have made some of these things) of gold-ornaments. And all this is nothing but an enjoyment of the worldly life. And the Hereafter, with your Lord, is (destined) for the God-fearing. (Az-Zukhruf 43:33-35) This is a perspective on the perils of gold and silver that is totally ignored today both by the experts and the laymen. It is a mercy of Allāh that He did not make all of the non-believers extremely rich. Otherwise the road to unbelief would become so slippery that no one would escape sliding down to it.

SADAQATUL FITR - Frequently Asked Questions Q.What is the amount of Sadaqatul Fitr for this year, Ramadhaan/Shawwaal 1435 (2014)? A. The recommended amount for KZN, South Africa is R17.00 or more per person. Q. To whom can Sadaqatul Fitr be given? A. Sadaqatul Fitr should preferably be given Muslims who are eligible for Zakaat. (al-Fataawa Hindiyyah) Q. On whom is Sadaqatul Fitr Waajib (compulsory)? A. Sadaqatul Fitr is Waajib on every Muslim who has the value of Nisaab in access of necessities on the day of Eid after subtracting debts. (al-Fataawa Hindiyyah) Q. What is the status of Sadaqatul Fitr, Waajib, Sunnah etc.? A. Sadaqatul Fitr is Waajib. (al-Fataawa Hindiyyah) Q. I have minor children. Is Sadaqatul Fitr waajib upon them? A. Yes, Sadaqatul Fitr will have to be discharged on their behalf by the father. If they have their own savings then it could be discharged from their money. (al-Fataawa Hindiyyah) Q. When can Sadaqatul Fitr be discharged? A. Sadaqatul Fitr can be discharged on any day during Ramadaan before the day of Eid. (Raddul Muhtar) Q. What is the deadline for discharging Sadaqatul Fitr? A. Sadaqatul Fitr should be discharged before the Eid Salaah. If one fails to do so it should be discharged as soon as possible. (al-Fataawa Hindiyyah) Q. What is the significance of Sadaqatul Fitr? A. Sadaqatul Fitr is a Sunnah of Rasulullah (Sallallaahu alayhi wa sallam) and an opportunity to ease the plight of those in need. Q. What is the consequence for those who do not discharge Sadaqatul Fitr? A. Rasulullah (Sallallaahu alayhi wa sallam) said, ‘The fast remains suspended between the heavens and the earth until Sadaqatul Fitr is discharged.’ (Targhib) Q. What is the best method of discharging Sadaqatul Fitr i.e. should I give it to an organisation or individual? A. It is preferable to pursue the needy and hand it to them personally. However it also permissible to hand it to an organisation provided the organisation discharges it timeously. Q. What is the position of my Sadaqatul Fitr if I handed it to an organisation that discharged it long after the prescribed time? A. By giving your Sadaqatul Fitr to an organisation you have appointed them as wakeel (representative) on your behalf to discharge your Fitrah. Your fitrah will only be discharged when the organisation distributes the money. Default from their side will be considered a default on your path. It is thus advisable that you query from the organisation as to when and how they discharge their funds. Q. I did not discharge Sadaqatul Fitr timeously. What should I do? A. Discharge it as soon as possible. You should also repent for having delayed. And Allah Knows Best Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

We cannot carve and chisel Islam to suit our nafs ; rather it is for us to cut our nafs down to size.

Totally agree! Allah guide us all, aameen. BTW i think this was written by an aalim, his name is added on whatsapp where it is circulated

Anger according to Quran and Sunnah The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allâh ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. (Fussilat 41:34) Those who spend [in Allâh's Cause - deeds of charity, alms, etc.] in prosperity and in adversity, who repress anger, and who pardon men; verily, Allâh loves Al-Muhsinûn (the good­doers). (Al-'Imran 3:134) Prophet صلى الله عليه و آله و صحبه و سلم said, "The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger." (Sahih Al-Bukhari 8.135) A man said to the Prophet صلى الله عليه و آله و صحبه و سلم , "Advise me!" The Prophet said, "Do not become angry and furious." The man asked (the same) again and again, and the Prophet said in each case, "Do not become angry and furious."(Sahih Al-Bukhari 8.137) ...It is said that he (sallallahu alaihi wa sallam) mentioned anger, saying, "Some are swift to anger and swift to cool down, the one characteristic making up for the other; some are slow to anger and slow to cool down, the one characteristic making up for the other; but the best of you are those who are slow to anger and swift to cool down, and the worst of you are those who are swift to anger and slow to cool down." He continued, "Beware of anger, for it is a live coal on the heart of the descendant of Adam. Do you not notice the swelling of the veins of his neck and the redness of his eyes? So when anyone experiences anything of that nature he should lie down and cleave to the earth." (Al-Tirmidhi #5145) What to do when angry Two men abused each other in front of the Prophet صلى الله عليه وسلم while we were sitting with him. One of the two abused his companion furiously and his face became red. The Prophet صلى الله عليه وسلم said, "I know a word (sentence) the saying of which will cause him to relax if this man says it. Only if he said, 'I seek refuge with Allah from Satan, the outcast.' " So they said to that (furious) man, "Don't you hear what the Prophet is saying?" He said, "I am not mad." (Sahih Bukhari 8.136) AbuWa'il al-Qass رضي الله ﺗﻌﺎﻟﯽٰعنه said: We entered upon Urwah ibn Muhammad ibn as-Sa'di رضي الله ﺗﻌﺎﻟﯽٰعنه . A man spoke to him and made him angry. So he stood and performed ablution; he then returned and performed ablution, and said: My father told me on the authority of my grandfather Atiyyah رضي الله ﺗﻌﺎﻟﯽٰعنه who reported the Prophet (peace be upon him) as saying: Anger comes from the devil, the devil was created of fire, and fire is extinguished only with water; so when one of you becomes angry, he should perform ablution. (Sunan of Abu Dawood) Prophet (peace be upon him) said to us: When one of you becomes angry while standing, he should sit down. If the anger leaves him, well and good; otherwise he should lie down.(Sunan of Abu Dawood) islaaminfo

Juz Twenty Four Sincerity Sincerity and exclusive devotion to Allāh alone is the central tenet of Islam. In sūrah al-Zumar, which was revealed before the migration to Abyssinia and which is a concise statement of what Islam is all about, this tenet is repeated four times. It begins with a command and a statement of principle: إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ. أَلَا لِلَّهِ الدِّينُ الْخَالِصُ Surely We have revealed the Book to you with truth; so worship Allāh making your submission exclusive for Him. Remember, Allāh alone deserves the exclusive submission. (Az-Zumar, 39:2-3) Then it reiterates the command: قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ Say, “I have been ordered to worship Allāh, making my submission exclusive to Him. (Az-Zumar, 39:11) And again it asserts a statement of fact: قُلِ اللَّهَ أَعْبُدُ مُخْلِصًا لَّهُ دِينِي Say, “It is Allāh whom I worship, making my submission exclusive to Him. (Az-Zumar, 39:14) Those who believe in Allāh being the sole creator and master of this universe still run the danger of losing the purity of their devotion due to lusts and desires. Attaining and maintaining this purity is a life long struggle. It helps to realize that of all groups of Muslims, the Companions had the highest level of sincerity. And their unique status is due entirely to it. That is why Allāh announced in the Qur’ān that He was pleased with them, while Allāh does not accept anything which has any taint of insincerity. Learning about their lives and keeping an eye on their examples is thus an effective way of nurturing this sincerity. Turning Back to Allāh قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ. وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ مِن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُونَ Say: “(Thus speaks Allāh:) ‘O my servants who have transgressed against your own selves! Despair not of Allāh’s mercy: behold, Allāh forgives all sins. Surely, He is the One who is the Most-Forgiving, the Very-Merciful. Hence, turn towards your Sustainer (alone) and surrender yourselves unto Him before the suffering (of death and resurrection) comes upon you, for then you will not be helped.”(Az- Zumar, 39:53-54) This is such a reassuring message for those who have sinned. By sinning we transgress against our own selves. But the All Merciful Allāh will still turn to us with mercy if we turn to Him in repentance. He is Most-Forgiving; there is no sin He will not forgive if we sincerely seek His forgiveness and take corrective action. The pencil which has been given to us to draw the course of our life’s journey does come with a huge eraser. It lasts as long as the pencil itself. There are no signs on the highway of life that prohibit a U-turn. No matter how messed up our lives may have been, we can always correct course. The door to repentance is always open—until the very end of our life. But if we wait too long and the end comes in sight, then repentance will not help. Admonishment to Pharaoh يَا قَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ فَمَن يَنصُرُنَا مِن بَأْسِ اللَّهِ إِن جَاءَنَا ۚ قَالَ فِرْعَوْنُ مَا أُرِيكُمْ إِلَّا مَا أَرَىٰ وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ. وَقَالَ الَّذِي آمَنَ يَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُم مِّثْلَ يَوْمِ الْأَحْزَابِ. مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِن بَعْدِهِمْ ۚ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِّلْعِبَادِ “O my people, the kingdom is yours today, while you are dominant on the land. But, who is going to help us against Allāh’s punishment, if it comes upon us?” Pharaoh said, “I do not give you an opinion unless I myself believe it to be correct, and I do not direct you to anything but to the right way.” Thereupon exclaimed he who had attained to faith: “O my people! I fear for you something like a day of the (disbelieving) groups (of the past), like the fate of the people of Nūḥ and ʿĀd and Thamūd and those who were after them—and Allāh does not intend to do any injustice to His servants.” (Ghāfir, 40:29-31) The story of the believer in the court of the Pharaoh is described in some detail in this sūrah. He kept his belief to himself for fear of persecution. However when things started to go out of hand, he had to come out and tell the truth. In the first sentence above he spoke of we and us so as not to alienate them. Upon Pharaoh’s rejection of his passionate appeal, he had to tell them “I fear for you.” Moral: The inclusive language should be used whenever possible and the exclusive language when necessary. Fighting Evil with Good وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ Good and evil are not equal. Repel (evil) with what is best, and you will see that the one between whom and you was hatred become as if he were a close friend. (Fuṣṣilat, 41:34) This teaching will keep the callers to Islam from ever going on ego trips in dealing with the opponents. In his commentary on this Sayyidnā ʿAbdullāh ibn ʿAbbās said, “Show patience when someone is venting his anger on you. Show forbearance when someone is rude to you. Forgive when someone hurts you.” We should never leave the high moral ground in dealing with adversity and it may even win over the most committed enemies.

Eid Cards In the name of Allah, the most Beneficent, the most Merciful. The sending of Eid cards to friends and relatives is a custom, which is taken from the practice of non-Muslims (e.g. Christmas cards). In a Hadith related by Imam Abu Dawud in his Sunan and others, The Prophet said: “Whoever imitates a nation will be amongst them.” (Sunan Abu Dawud, no. 4031). Another reason to consider is whether in sending Eid cards one is dishonoring the Holy Quran. Since some Eid cards have verses of the Holy Quran printed on them, it is argued that the respect the Holy Quran deserves are not observed in the process of sending and receiving these cards. In conclusion, the custom of sending and receiving Eid cards is not permissible. Allah knows best S Rahman Darul Ifta Birmingham

Eid cards or the sending of Eid cards to friends and relatives is a custom which is widely observed by the Muslim community of today. According to the Shar’iah, the custom of Eid cards is a practise which cannot be condoned permissible. There are several factors which establish the prohibition of the Eid card custom. These prohibiting factors are: 1. Tashabu-Bil Kuffãr or imitation of the unbelievers. Muslims have taken this practise from the Christians. Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever imitates a nation becomes one of them.” 2. Tauheenul Qur’ãn or Disgracing and Defiling the Qur’ãn. (a) In most cases, the printers of Eid cards are non-Muslims. They may continuously be in the state of greater impurity. They handle these cards and touch the verses of the Qur’ãn imprinted on many cards, and this is not permissible. (b) According to the law of Islãm it is compulsory for a Muslim to be in the state of Wudhu if any verse of the Qur’ãn is touched. This injunction is ignored by the over-whelming majority of those who deal in Eid cards. ATTARBIYAH Islamic Tarbiyah Academy Dewsbury

Eid greetings Answer: Greeting one another and making musafahah and mu’aanaka was common among the Sahaba (RA). There are many hadiths on the subject. A few are mentioned below. Hazrat Qatada relates that I asked Anas (RA), “Was it a custom of the companions of The Prophet to shake hands with one another?” He said, “Yes.” (Sahih Al Bukhari 279) Aisha (RA) narrates that Zayd ibn Harisah came to Medina (to meet The Prophet ), and at that time The Prophet was staying in my house. Zayd came and knocked at the door. The Prophet went out to meet him (hurriedly), trailing his cloak, and embraced and kissed him. (Tirmidhi. 281) It is clear from the above hadiths that to do mu’aanaka and musafahah is Sunnah at all occasions. However, to insist on the practice of shaking hands and embracing, thinking that it is necessary for the celebration of Eid and is a means of love increasing between the persons is incorrect and an innovation. (Fatawa Rashidiyah P138). A similar ruling has also been mentioned in Raddul Muhtaar (Vol 5, P270) regarding musafahah after salah, where people think that it is Sunnah to do musafahah. Eid mubarak or similar greetings can be said during Eid, However, a person not doing so should not be condemned or rebuked. A specific greeting that the Sahabas (RA) used is recorded by Haafidh Ibn Hajr in his book Fath-ul Bari. “We have related in “Mahaamiliyaat” with a chain of narration that is hasan, from Jubair bin Nufair, who said: The Companions of the Prophet (SAW) used to, when they met on the day of ‘Eid, say to each other: Taqabbala Allaahu minnaa wa minkum. (‘May Allah accept it from you and us.”)’. Fath-ul-Bari (2/568). Allah knows best. S Rahman Darul Ifta Birmingham

Checking my Horoscope Q: By curiosity I went on the net and check the characteristic of my horoscope but not what they predicts. for example they say that scorpio is strong by nature etc. Some were true but did i do shirk? I have promised not to read these things again. A: All these things (Scorpion, Leon, Capricorn, etc.) have no basis in Islam. It is a serious sin for one to believe that his future will be determined through astrology. The knowledge of the future is known to Allah (الله تعالى) alone. Hence a Mu'min should not get involved in these baseless things nor place his reliance upon them. You should sincerely repent to Allah (الله تعالى) and make a firm resolve that you will not return to this sin in the future. Since this action is close to the actions of shirk, you should recite the kalimah excessively. And Allah Ta'ala (الله تعالى) knows best. وعن زيد بن خالد الجهني قال : صلى لنا رسول الله صلى الله عليه وسلم صلاة الصبح بالحديبية على أثر سماء كانت من الليل فلما انصرف أقبل على الناس فقال : " هل تدرون ماذا قال ربكم ؟ " قالوا : الله ورسوله أعلم قال : أصبح من عبادي مؤمن بي وكافر فأما من قال : مطرنا بفضل الله ورحمته فذلك مؤمن بي كافر بالكوكب وأما من قال : مطرنا بنوء كذا وكذا فذلك كافر بي ومؤمن بالكوكب (مشكاة #4596) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Juz Twenty Three Ignoring the Signs of Allāh وَمَا تَأْتِيهِم مِّنْ آيَةٍ مِّنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ There comes to them no sign from the signs of your Lord, but they turn away from it. (Yāsīn, 36:46) The Prophetﷺ called sūrah Yāsīn the heart of the Qur’ān because it encapsulates the essential message of the Qur’ān and the signs in the universe that point to its truth in a very powerful way. Yet the signs cannot benefit those who are bent on ignoring them. After mentioning various signs of Allāh (dead earth that comes to life with rain, night and day and sun and moon, ships and other means of travel), it points out the state of self-imposed ignorance whereby human beings refuse to learn from the signs. This nonchalance results in foolish argumentation from them, mentioned in the next two āyahs. (Why should we feed the poor, God could have fed them if He wanted? And when is this resurrection after death going to take place?) The answer is to shake them out of this frivolity by giving a glimpse of the Hereafter where the sinners will be separated from the pious. The difference between the former’s doom and the latter’s bliss is not something that any sensible person can brush aside lightly. The charge of ignoring the signs applies to those who pay no attention to them as well as those who study them in great depth but with a closed mindset that has already decided that this is a creation without a Creator and a design without a Designer. Their study does not lead them to God, because of its prior assumptions and predetermined conclusions. This applies to almost all study of science even in the Muslim classrooms today because they just ape the methods and philosophies of ignorant science leaders. This is a similar message to what was given in sūrah Yūsuf4 and should be a point of much concern for Muslim educators and scientists today. Did Man Create gods? قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ He answered: “Do you worship something that you (yourselves) have carved, (Al-Ṣāffāt, 37:95) Atheists, new and old, have declared that man created God. With this they laughingly assure themselves that they have satisfactorily answered the question as to who created man. But this absurdity has a basis, which the Qur’ān points out here. Man, in fact, has created gods. Whether it is the physical statues of deities or the false ideas about gods, they are all human creations. They result when we surrender to our own lusts, desires, and wishes. That however does not negate the existence of the one True God who created us. Atheism took root in the non-Muslim world, where its leaders only saw the false gods of human creation and decided that that was the entire story. In contrast those who read the Qur’ān with an open mind will come in conversation with the one True God. Worship has always been a common practice in all human societies. But we have two options about it. We can worship the one True God who created us or we can worship the false gods of our own creation—including the “no God” of atheism. Doubt the Hereafter? Answer This. أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ Shall We treat those who believe and do righteous deeds the same as those who commit mischief on the earth? Shall We make the God- fearing equal to the sinners? (Ṣād 38:28) This is the question that everyone who rejects or harbors doubts about the Hereafter must answer. Allāh is just and justice demands the existence of the Hereafter where everyone will be rewarded or punished for their good and bad deeds. Those who reject or doubt the Hereafter necessarily believe in an unjust world.

Signs of Laylatul Qadr From Virtues of Ramadhaan - Laylatul Qadr by Sheikhul Hadith Maulana Muhammad Zakariyya HADITH NO. 6 Ubaadah bin Saamit (Radhiallaho anho) reports that he asked the Prophet (Sallallaho alaihe wasallam) about "Laylatul Qadr". He replied: "It is in Ramadhan, during the last ten days, on the unevenly numbered nights, either the 21st 23rd, 25th, 27th, 29th or the last night of Ramadhan. Whosoever stands in "Ibaadah" on this night, with sincere faith and with genuine hopes of gaining reward, his previous sins will be forgiven. Among the signs of this night is that it is a serene, quiet, shining night, neither hot, nor cold but temperate as if a moon is shining clear, and no meteors are shot at the "Shayateen" on that night; it lasts until the break of the dawn. Another sign is that at morn, the Sun rises without any radiant beams of light, appearing rather like the moon in it's fullness. On that day, Allah prohibits the "Shayateen" from rising up with the Sun." COMMENTARY Part of what has been mentioned in this Hadith has already been dealt with. Some signs are here mentioned about the actual night. These signs are clear and need no further elucidation. Apart from these, there are other signs too, as mentioned in the Ahadith or in the experiences of those who had the good fortune to experience "Laylatul Qadr." The sign that is, however; most specific in the Hadith is the rising of the sun, 'without any radiant beams of light.' Other signs are not always there. One Sahaabi, Ab'da bin Abi Lubaaba (Radhi Allaho anho) says: "On the evening of the 27th , I tasted the water of the sea and it was sweet." Ayub bin Khalid said: 'I once had to bathe myself with sea water, and on tasting it, found, it sweet. This was on the 23rd night." Some of the "Mashaaikh" (religious divines) wrote that, on the evening of "Laylatul Qadr", everything prostrates itself before Allah, so much so that trees fall flat on the ground, then return to their normal position; these are however spiritual phenomena not visible to the ordinary person.

‘Abdur-Rahmaan bin ‘Awf (Radhiyallahu ‘Anhu) His name in Jahiliyyah days was Abu Amr, but when he accepted Islam the noble Prophet (Sallallahu Alayhi wa Sallam) called him Abdur Rahmaan – the servant of the Beneficent Allah. Abdur Rahmaan, the son of Awf, son of Abd alharith, son of Zahra, son of Kilab, was one of the first eight persons to accept Islam. He did so even before the Prophet (Sallallahu Alayhi wa Sallam) entered Daar al Arqam (Arqam’s) house to meet his faithful Companions(Sahaabah). When Abu Bakr (radhiyallahu anhu) preached Islam to him together with Uthmaan ibn Affaan (radhiyallahu anhu), Zubair ibn al Awaam (radhiyallahu anhu), Talhah ibn ‘Ubaidullah (radhiyallahu anhu) and Sa’d ibn Abi Waqqaas (radhiyallahu anhu), he declared the shahaadah to the Messenger of Allah (Sallallahu Alayhi wa Sallam), only two days after the Abu Bakr’s (radhiyallahu anhu) embracing Islam. He is known for his generosity in Islam. From the time he embraced Islam till he passed away, he was a splendid model of a great believer, which made the Prophet (Sallallahu Alayhi wa Sallam) count him among the ten to whom he gave glad tidings of inheriting Paradise (al Asharah al Mubassharah). This also made ‘Umar (radhiyallahu anhu) elect him among the six advisers whom he assigned for succession (khilaafah). After Abdur-Rahmaan (radhiyallahu anhu) embraced Islam, he faced his own portion of the persecution and challenges of the Quraish. When the Prophet (Sallallahu Alayhi wa Sallam) ordered his Companions to emigrate to Abyssinia, ibn ‘Awf (radhiyallahu anhu) emigrated but returned to Makkah when the rumour was spread that persecutions against the Muslims in Makkah had stopped. Then he emigrated to Abyssinia in the second migration, and from there to Madeenah, where he witnessed Badr, Uhud, and other battles. Abdur-Rahmaan (radhiyallahu anhu) distinguished himself in both the battles of Badr and Uhud. At Uhud he remained firm throughout and suffered more than twenty wounds some of them deep and severe. Even so, his physical jihad was matched by his jihad with his wealth. The prayer (du’a) of the Rasoolullah (Sallallahu Alayhi wa Sallam)that Allah should bestow barakah on the wealth of Abdur-Rahmaan appeared to be with Abdur-Rahmaan throughout his life. He became the richest man among the Sahaabah (radhiyallahu anhum). He was master of his money, not its slave. Soon after arriving in Madeenah, the Prophet (Sallallahu Alayhi wa Sallam) began pairing off the Muhajireen and the Ansaar (Muaakhaat- Islamic bond of brotherhood and love). Abdur-Rahmaan was linked with Sa’d ibn ar-Rabi’ah (radhiyallahu anhu). Sa’d (radhiyallahu anhu) in the spirit of generosity said to Abdur-Rahmaan: “My brother! Among the people of Madinah I have the most wealth. I have two orchards and I have two wives. See which of the two orchards you like and I shall vacate it for you and which of my two wives is pleasing to you and I will divorce her for you.” Abdur-Rahmaan somewhat embarrassed replied: “May Allah bless you in your family and your wealth. But just show me where the sooq is”. Abdur-Rahmaan (radhiyallahu anhu) went to the market place and began trading with whatever little he had. His profits grew rapidly. Soon he was well off and got married. Once Rasoolullah (Sallallahu Alayhi wa Sallam) was preparing to dispatch an army. He summoned his companions and said: “Contribute sadaqah for I want to dispatch an expedition.” Abdur-Rahmaan went to his house and quickly returned. “O Messenger of Allah,” he said, “I have four thousand (dinaars). I give two thousand as a qard to my Lord and two thousand I leave for my family.” When the Prophet (Sallallahu Alayhi wa Sallam) decided to send an expedition to distant Tabuk – this was the last ghazwah that he participated in- his need for finance and material was not greater than his need for men, for the Byzantine forces were a well-equipped foe. That year in Madeenah was one of drought and hardship. The journey to Tabuk was a thousand kilometers or more. Provisions were in short supply. There was not sufficient conveyance for each man. A group of Muslims came to the Rasoolullah (Sallallahu Alayhi wa Sallam) pleading to go with him but he had to turn them away because he could find no transport for them. These men were so heartbroken that they became known as the Bakka’in or the Weepers and the army itself was called the Army of Hardship (‘Usrah). Thereupon the Prophet (Sallallahu Alayhi wa Sallam)called upon his Sahaabah to give generously for the war effort in the path of Allah and assured their reward with Allah. The Muslims’ response was immediate and generous. In the fore front of those who responded was Abdur-Rahman ibn Awf (radhiyallahu anhu). He donated two hundred awqiyyah of gold whereupon ‘Umar ibn al-Khattab (radhiyallahu anhu) said to the Prophet (Sallallahu Alayhi wa Sallam): “I have (now) seen Abdur-Rahmaan committing a wrong. He has not left anything for his family.” “Have you left anything for your family, Abdur-Rahmaan?” asked the Prophet (Sallallahu Alayhi wa Sallam). “Yes,” replied Abdur-Rahmaan (radhiyallahu anhu). “I have left for them more than what I give and better.” “How much?” enquired The Nabi of Allah (Sallallahu Alayhi wa Sallam). “What Allah and His Messenger have promised of sustenance, goodness and reward,” replied Abdur-Rahmaan (radhiyallahu anhu). The Muslim army eventually left for Tabuk. There Abdur-Rahmaan (radhiyallahu anhu) was blessed with an honour which was not conferred on anyone till then. Rasoolullah (Sallallahu Alayhi wa Sallam) was not there to lead salaah. The Muslims chose Abdur-Rahmaan as their imam. The first raka’at of the salaah was almost completed when the Prophet (Sallallahu Alayhi wa Sallam) joined the worshippers and performed the salaah behind Abdur-Rahmaan ibn Awf (radhiyallahu anhu). Could there be a greater honour conferred on anyone than to have been the imam of the most honoured Messenger of Allah! When the Prophet (Sallallahu Alayhi wa Sallam) passed away, Abdur-Rahmaan (radhiyallahu anhu) took on the responsibility of looking after the needs of his family, the Ummahaat al-Mumineen. He would go with them wherever they wanted to and he even performed Hajj with them to ensure that all their needs were met. This is a sign of the trust and confidence which he enjoyed on the part of the Prophet (Sallallahu Alayhi wa Sallam)’s family. Abdur-Rahmaan’s (radhiyallahu anhu) business met with success and his wealth continued to grow. His trading caravans to and from Madeenah grew larger and larger bringing to the people of Madeenah wheat, flour, butter, cloths, utensils, perfume and whatever else was needed and exporting whatever surplus produce they had. One day, a loud rumbling sound was heard coming from beyond the boundaries of Madeenah normally a calm and peaceful city. The rumbling sound gradually increased in volume. In addition, clouds of dust and sand were stirred up and blown in the wind. The people of Madeenah soon realized that a mighty caravan was entering the city. They stood in amazement as seven hundred camels laden with goods moved into the city and crowded the streets. There was much shouting and excitement as people called to one another to come out and witness the sight and see what goods and sustenance the camel caravan had brought. Aaishah (radhyallahu anha) heard the commotion and asked: “What is this that’s happening in Madeenah?” and she was told: “It is the caravan of Abdur-Rahmaan ibn Awf which has come from Syria bearing his merchandise.” “A caravan making all this commotion?” she asked in disbelief.” “Yes, O Umm al-Mumineen. There are seven hundred camels.” Aishah (radhiyallahu anhu), shook her head and gazed in the distance as if she was trying to recall some scene or utterance of the past and then she said: “I have heard the Messenger of Allah, , say: I have seen Abdur-Rahmaan ibn Awf entering Paradise creeping.” Why creeping? Why should he not enter Paradise leaping and at a quick pace with the early companions of the Prophet (peace be upon him)? Some friends of his related to Abdur-Rahmaan (radhiyallahu anhu) the hadith which Aishah (radhiyallahu anha) had mentioned. He remembered that he had heard the hadith more than once from the Prophet (Sallallahu Alayhi wa Sallam) and he hurried to the house of Aaishah (radhiyallahu anha) and said to her: “Yaa Ammah! Have you heard that from the Messenger of Allah, may Allah bless him and grant him peace?” “Yes,” she replied. “You have reminded me of a hadith which I have never forgotten,” he is also reported to have said. He was so overjoyed and added: “If I could, I would certainly like to enter Paradise standing. I swear to you, yaa Ammah, that this entire caravan with all its merchandise, I will give in sabeelillah (Allah’s way).” And so he did. In a great festival of charity and righteousness, he distributed all that the massive caravan had brought to the people of Madinah and surrounding areas. This is just one incident which showed what type of man Abdur-Rahmaan (radhiyallahu anhu) was. He earned much wealth but he never remained attached to it for its own sake and he did not allow it to corrupt him. Abdur-Rahmaan’s (radhiyallahu anhu) generosity did not stop there. He continued giving with both his hands, secretly and openly. Some of the figures mentioned are truly astounding: forty thousand dirhams of silver, forty thousand dinars of gold, two hundred awqiyyah of gold, five hundred horses to mujahidin setting out in the path of Allah and one thousand five hundred camels to another group of mujahideen, four hundred dinars of gold to the survivors of Badr and a large legacy to the Ummahaat al Mumineen (Mothers of the believers) and the catalogue goes on. On account of this fabulous generosity, Aaishah (radhiyallahu anha)said: “May Allah give him to drink from the water of Salsabeel (a spring in Paradise).” All this wealth did not corrupt Abdur-Rahmaan and did not change him. When he was among his workers and assistants, people could not distinguish him from them”. Sayyidunaa Abdur-Rahmaan ibn ‘Awf passed away in 32 Ah at the age of 75. Ummul Mu’mineen, Aaishah (radhiyallahu anha) wanted then to bestow on him a special honour, proposing as he was dying to bury him in her room near the Messenger (PBUH), Abu Bakr, and Umar. But as a Muslim he was so refined that he was too modest to put himself in this rank. Besides, he had made a previous promise to his friend Uthmaan ibn Math’oon (radhiyallahu anhu), that whoever died after the other would be buried near his friend. While his soul was departing, he wept and said, “I’m afraid of being held up by my friends because of (the abundant wealth) what I had. But soon, Allah’s calmness overwhelmed him and his soul left this world to a better one. May Allah grant Sayyidunaa Abdur-Rahmaan ibn ‘Awf (radhiyallahu anhu) high stages in Jannah along with “those who spend their substance in the cause of Allah and follow up not their gifts with reminders of their generosity or with injury. For them their reward is with their Lord, on them shall be no fear nor shall they grieve”. (The Quran, Surah al-Baqarah, 2: 262)