ummtaalib

Makkah ziyarah guide Facts and information on places of historical importance in Makkah Mukarramah Makkah-ziyarah-guide-2018-1.pdf Source

Part Thirty-Five Appointment as the Khalifah: Before passing away, Hazrat ‘Umar (radhiyallahu ‘anhu) did not appoint any specific person to succeed him as the Khalifah. Instead, when someone suggested to Hazrat ‘Umar (radhiyallahu ‘anhu) that he appoint the next Khalifah, he said, “If I do not appoint a Khalifah, then Rasulullah (sallallahu ‘alaihi wasallam) did not appoint a Khalifah, and if I appoint a Khalifah, then Hazrat Abu Bakr (radhiyallahu ‘anhu) had appointed a Khalifah.” Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhu) says, “By Allah! When I heard my father mention the example of Rasulullah (sallallahu ‘alaihi wasallam) and Hazrat Abu Bakr (radhiyallahu ‘anhu), then I knew that he would choose the example of Rasulullah (sallallahu ‘alaihi wasallam) and would not equate any one to Rasulullah (sallallahu ‘alaihi wasallam). Hence, I understood that he would not appoint a Khalifah.” In one report, it is mentioned that Hazrat ‘Umar (radhiyallahu ‘anhu) replied in the following words: “If I appoint a Khalifah, then the person who was before me and superior to me appointed a Khalifah (referring to Hazrat Abu Bakr Siddeeq (radhiyallahu ‘anhu)), and if I do not appoint a Khalifah, then there was someone before me who did not appoint a Khalifah (referring to Rasulullah (sallallahu ‘alaihi wasallam)).” (Saheeh Muslim #567 and #1823)

During a Naseehah session on Zaynabacademyonline, Shaykh Mufti Kamaluddin Ahmed replied to a sister's question, "What is a Sunnah we can implement daily?" Shaykh's response was the hadith from Tirmidhi 2678: Narrated Anas bin Malik: "The Messenger of Allah (S.A.W) said to me: 'O my son! If you are capable of (waking up in) the morning and (ending) the evening, while there is nothing of deception in your heart for anything, then do so.' Then he said to me: 'O my son! That is from my Sunnah. Whoever revives my Sunnah then he has loved me. And whoever loved me, he shall be with me in Paradise.'" Reply

How do you live in the UK without participating in interest? Q: My question pertains to interest which I know is forbidden in Islam and is seen as a great sin. But in the UK, through mortgages, insurances, etc., it seems virtually impossible to avoid riba/interest. I have looked into Islamic banking in the UK but I see it to be an awful alternative as it still essentially charges riba but with some clever play on words and has been dismissed by the consensus of scholars. So, my question is: how do you live in the UK without participating in interest as I am struggling to see alternatives? A: The prohibition of interest is clearly and explicitly mentioned in the Noble Qur’aan. Allah Ta`ala states: “And Allah has permitted sale and prohibited riba – interest.”[1] On the Day of Qiyaamah, the one who consumed interest will wake up in such a state of bewilderment and shock that it will seem as if he has been affected by the evil touch of Shaitaan. Allah Ta`ala speaks of this in another aayah: “Those who consumed interest will rise [on the Day of Qiyaamah] like the one who has been afflicted by the evil touch of Shaitaan.”[2] In yet another aayah, Allah Ta`ala sounds an extremely severe warning to those who deal in interest despite understanding its evil and prohibition. Allah Ta`ala says: “If you do not do so [desist from dealing in interest] then be prepared to wage war against Allah and His Rasul (sallallahu ‘alaihi wasallam).”[3] In Surah Aal-e-Imraan, Allah Ta`ala has sounded another warning. Allah Ta`ala says: “O you who believe, do not consume interest multiplied manifold and fear Allah so that you be successful. And fear the fire (of Jahannum) which has been prepared for the disbelievers.”[4] Commenting on this aayah, Imaam Abu Hanifah (rahimahullah) said: “This is the most fearsome aayah in the entire Qur’aan Shareef, for Allah has warned the believers of the fire of Jahannum, which has been prepared for the disbelievers, if they do not refrain from the haraam of interest.”[5] Nabi (sallallahu ‘alaihi wasallam) has also sounded stern warnings against those who consume riba. Hazrat Abdullah bin Hanzalah (radhiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alaihi wasallam) said: “Consuming one dirham of riba knowingly is worse than committing zina thirty-six times.”[6] In another Hadith, Nabi (sallallahu ‘alaihi wasallam) is reported to have mentioned: “The fire of Jahannum is more deserving for the one who nourished his body with haraam (riba).”[7] Hazrat Jaabir (radhiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alaihi wasallam) cursed the one who consumes interest, pays interest, the scribe of the interest-bearing deal and the witness to such a deal.”[8] Interest outwardly seems to be a means of increase in wealth, yet in reality is a means of decrease. Nabi (sallallahu ‘alaihi wasallam) said: “No matter how much the interest may be, it will result in decrease (of wealth).”[9] The prohibition and severity of interest understood from the above-mentioned Aayaat and Ahaadith will undoubtedly appeal and strike sense into any understanding and intelligent individual. When the prohibition of riba (interest) was revealed, the general Muslim public were undergoing constraints far worse than those which the present-day Muslims face. For months on end, not even a fire could be lit in the houses of many. Stones had to be tied on their bellies to fight the pangs of starvation and hunger. They did not have sufficient clothing to cover their entire bodies. Nights would be spent in darkness, for a lamp could not be lit to provide light. Their infant children would constantly cry out of hunger. Nabi (sallallahu ‘alaihi wasallam) himself had to give his armour which he used in jihaad as collateral for the grains that he purchased from a Jew in order to provide for the needs of his blessed wives, and in this very condition did he leave this world. The greatest solution to the present economic crisis is to inculcate contentment in our lives. Despite the severe constraints that the Muslims were facing during the era of Rasulullah (sallallahu ‘alaihi wasallam), Allah Ta`ala commanded Nabi (sallallahu ‘alaihi wasallam) not to cast his gaze at the worldly riches of the kuffaar. Involving oneself in interest will bring no benefit to an individual. In fact, it will be a means of loss and detriment, as is understood from the aforementioned Hadith wherein Rasulullah (sallallahu ‘alaihi wasallam) said: “No matter how much the interest may be, it will eventually decrease (and result in loss).” In another Aayah of the Qur’aan, Allah Ta`ala speaks of the evil worldly consequence of interest, saying: “Allah Ta`ala obliterates riba.”[10] Hence, a Muslim should totally refrain from dealing in interest. Muslims can never progress by means of something which Allah Ta`ala has explicitly prohibited, nor can it ever be a solution to their problems and constraints. Adopting the ways of the kuffaar will in no way bring a person anywhere close to success. Nabi (sallallahu ‘alaihi wasallam) never worried about his ummah having to face poverty and financial constraints, for their purpose of life is something much greater and nobler than merely amassing worldly riches and enjoying a luxurious life. Their purpose is pleasing Allah Ta`ala and earning maximum rewards for the hereafter. In one Hadith, Rasulullah (sallallahu ‘alaihi wasallam) mentioned: “I do not fear faqr (poverty) befalling you, but I fear that the world will be spread out before you, as it was spread out before those who preceded you. Then you will compete with one another in amassing its riches, as they had competed, eventually leading to your destruction and ruin, as it had destroyed them.” [11] Hazrat Ibnu Abbaas (radhiyallahu ‘anhuma) reported that Rasulullah (sallallahu ‘alaihi wasallam) said: “Whoever suffers from hunger or want and he conceals his need, Allah Ta`ala takes the responsibility of sustaining him with halaal sustenance for a whole year.”[12] In such times of constraints and hardship, a mu’min should turn his focus and attention to Allah Ta`ala, for it is only Allah Ta`ala’s assistance that can rope a person out of the predicament that he is facing. Further, one should live within his means and budget his spending. If one is really in debts, then he should request his creditors to grant him some leniency and respite. (Extracted from Fatawaa Mahmoodiyyah, 24/349-365) We make dua that Allah Ta`ala guides the ummah towards earning halaal, emulating the Sunnah of Rasulullah (sallallahu ‘alaihi wasallam) and refraining from any involvement in riba (interest). [1] وَأَحَلَّ اللّٰهُ الْبَيْعَ وَحَرَّمَ الرِّبَوٰا (سورة البقرة: ٢٧٥) [2] اَلَّذِينَ يَأْكُلُونَ الرِّبٰوا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطٰنُ مِنَ الْمَسِّ (سورة البقرة: ٢٧٥) [3] فَاِنْ لَّمْ تَفْعَلُوا فَاْذَنُوْا بِحَرْبٍ مِّنَ اللّٰهِ وَرَسُولِهِ (سورة البقرة: 279) [4] یٰۤاَيُّهَا الَّذِينَ اٰمَنُوْا لَا تَأْكُلُوا الرِّبٰوا اَضْعَافًا مُّضٰعَفَةً ، وَاتَّقُوا اللّٰهَ لَعَلَّكُمْ تُفْلِحُونَ (سورة آل عمران: ١٣٠) [5] فتاوى محموديه 24/350 ، مدارك التنزيل 1/282 [6] عن عبد الله بن حنظلة غسيل الملائكة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم درهم ربا يأكله الرجل وهو يعلم أشد من ستة وثلاثين زنية ( مسند أحمد # 21957) [7] عن جابر بن عبد الله رضي الله عنه أن النبي صلى الله عليه وسلم قال لكعب بن عجرة ... يا كعب بن عجرة إنه لا يدخل الجنة لحم نبت من سحت النار أولى به ( مسند أحمد # 14441) [8] عن جابر رضي الله عنه قال لعن رسول الله صلى الله عليه وسلم آكل الربا وموكله وكاتبه وشاهديه وقال هم سواء ( صحيح مسلم # 1598) [9] عن ابن مسعود رضي الله عنه أن النبي صلى الله عليه وسلم قال الربا وإن كثر فإن عاقبته تصير إلى قل (مسند أحمد # 3754) [10] يَمْحَقُ اللّٰهُ الرِّبٰوا (سورة البقرة: ٢٧٦) [11] عن المسور بن مخرمة رضي الله عنه أنه أخبره أن عمرو بن عوف الأنصاري وهو حليف لبني عامر بن لؤي وكان شهد بدرا أخبره أن رسول الله صلى الله عليه وسلم ... قال فأبشروا وأملوا ما يسركم فوالله لا الفقر أخشى عليكم ولكن أخشى عليكم أن تبسط عليكم الدنيا كما بسطت على من كان قبلكم فتنافسوها كما تنافسوها وتهلككم كما أهلكتهم (صحيح البخاري # 3158) [12] عن ابن عباس رضي الله عنهما قال : قال رسول الله صلى الله عليه و سلم : من جاع أو احتاج فكتمه الناس كان حقا على الله عز و جل أن يرزقه رزق سنة من حلال ( شعب الإيمان # 10054) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

Part Thirty Four The aunt of Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Su‘daa, recited the following poetry when he married the respected daughter of Rasulullah (sallallahu ‘alaihi wasallam), Hazrat Ruqayyah (radhiyallahu ‘anha): هدى الله عثمان الصيفي بقوله فأرشده والله يهدي إلى الحق فتابع بالرأي السديد محمدا وكان ابن أروى لا يصد عن الحق وأنكحه المبعوث إحدى بناته فكان كبدر مازج الشمس في الأفق فداؤك يا ابن الهاشميين مهجتي فأنت أمين الله أرسلت في الخلق Allah has guided His fortunate servant ‘Uthmaan towards the path of guidance. Allah has blessed him with divine guidance and Allah alone guides those whom He wishes towards the truth. After all, he is the son of Arwaa, and the son of Arwaa treaded on the path of truth and did not move away from it. And the one sent as the Nabi of Allah (Rasulullah (sallallahu ‘alaihi wasallam)) handed one of his daughters to him in marriage. This union is such that it resembles the sun and the full moon combining on the horizon. May my life be sacrificed for you, O son of the Banu Haashim (Rasulullah (sallallahu ‘alaihi wasallam))! You are the trustee of Allah over deen and you have been sent for the guidance of the entire creation. (Isaabah 8/178)

The Essence of the Path of Self-Reformation Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: The purpose of self-reformation is to acquire the pleasure of Allah Ta‘ala. In order for one to gain self-reformation, one requires two things; knowledge of the path and correct application of this knowledge. Self-reformation will be obtained through one adhering to the laws of Shariah in accordance to the Sunnah, regardless of whether the laws pertain to our external actions or internal. In acquiring self-reformation, there are two things that will assist one greatly; remaining in zikr at all times, and remaining in the company of the pious servants of Allah Ta‘ala as much as one is able to. If it is difficult for one to remain in the company of the pious all the time, then the substitute is for one to study the lives of our pious predecessors and their advices. One should refrain from two things as they are the cause of impeding one’s progress; falling into sins and becoming involved in futile activities. Together with the above, one will only be able to derive full benefit if one regularly reports his condition to his spiritual guide and sheikh (person under whose supervision he is carrying out his self-reformation). After adopting the necessary procedures in self-reformation, each person will progress and receive blessings from Allah Ta‘ala in accordance to his capacity and the level of commitment and dedication he shows. This is the essence of the path of self-reformation. (Malfoozaat Hakeemul Ummat 23/56) Ihyauddeen.co.za

Part Thirty Three During the khilaafat of Hazrat ‘Uthmaan (radhiyallahu ‘anhu), Hazrat Huzaifah bin Yamaan (radhiyallahu ‘anhu) was sent with the people of Iraq and Shaam to wage jihaad in Armenia and Azerbaijan. While in those lands, Hazrat Huzaifah (radhiyallahu ‘anhu) noticed that the people were disputing with one another in regard to the different dialects of the Qur’aan Majeed. Each group, not being familiar with the dialect of the next, began to regard their dialect to be better, and in certain cases, even denied the other dialect. This condition of the people greatly worried and concerned Hazrat Huzaifah (radhiyallahu ‘anhu), as it was resulting in the people denying the Qur’aan Majeed. This concern prompted him to immediately mount his conveyance and set out for Madinah Munawwarah. When he reached Madinah Munawwarah, even before going to see his family, he came to Hazrat ‘Uthmaan (radhiyallahu ‘anhu) to alert him regarding the fitnah and urge him to address it. Hence, Hazrat Huzaifah (radhiyallahu ‘anhu) said to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), “Save this ummah before they differ and dispute in the Qur’aan Majeed as the Jews and Christians disputed regarding their scriptures, and this led to their misguidance.” Prior to Hazrat Huzaifah (radhiyallahu ‘anhu) coming to Hazrat ‘Uthmaan (radhiyallahu ‘anhu) with this concern, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) had noticed the very same condition in Madinah Munawwarah and addressed the people saying, “You people are here with me in Madinah Munawwarah, yet you are disputing regarding the different dialects of the Qur’aan Majeed. If this is your condition here in Madinah Munawwarah, then I can well imagine what the condition of the people who are far away from Madinah Munawwarah will be.” Thus, when Hazrat Huzaifah (radhiyallahu ‘anhu) brought the news of the disputes to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), it was not a surprise to him but rather confirmed what he had anticipated. The Qur’aan Majeed which had been compiled by Hazrat Abu Bakr (radhiyallahu ‘anhu) was in the care of Hazrat Hafsah (radhiyallahu ‘anha) at that time. Hence, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) sent a message to Hazrat Hafsah (radhiyallahu ‘anha), requesting her to send the Qur’aan Majeed to them so that they could keep it before them and prepare numerous copies of the Qur’aan Majeed that would all have a standard dialect of the Qur’aan conforming to the original dialect of the Quraish which was revealed to Rasulullah (sallallahu ‘alaihi wasallam). Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then entrusted the task of compiling these copies of the Qur’aan Majeed to Hazrat Zaid bin Thaabit (radhiyallahu ‘anhu), as he was the scribe of Rasulullah (sallallahu ‘alaihi wasallam) and was tasked with the responsibility of compiling the Qur’aan in one book form during the time of Hazrat Abu Bakr (radhiyallahu ‘anhu). Hazrat ‘Uthmaan (radhiyallahu ‘anhu) had commanded that Hazrat ‘Abdullah bin Zubair (radhiyallahu ‘anhu), Hazrat Sa‘eed bin ‘Aas (radhiyallahu ‘anhu) and Hazrat ‘Abdur Rahmaan bin Haarith bin Hishaam (radhiyallahu ‘anhu) also assist him in this task. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) addressed these Sahaabah (radhiyallahu ‘anhum) saying, “When any of you differ with Hazrat Zaid bin Thaabit (radhiyallahu ‘anhu) regarding the manner in which any word should be written, then write it according to the dialect of the Quraish, as the Qur’aan Majeed was revealed in their dialect.” After the numerous copies were prepared, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) sent them to the various corners of the Islamic empire and had all other copies of the Qur’aan Majeed burnt, as it would lead to the Qur’aan getting lost. Note: Hazrat ‘Uthmaan (radhiyallahu ‘anhu), with the consensus of all the Sahaabah (radhiyallahu ‘anhum), had all the other dialects burnt, as the permission to recite the Qur’aan in the other dialects was regarded as a concession in deen for those tribes that were experiencing difficulty in reciting certain words according to the dialect of the Quraish. Hence, at that time, Rasulullah (sallallahu ‘alaihi wasallam) granted certain tribes permission to replace certain words with words of their own tribe when they found these words difficult to pronounce in the dialect of the Quraish. Hence, there was no change in the Qur’aan according to the different dialects, and it was a mere concession granted to certain tribes. However, when this concession was leading to the Qur’aan being lost or destroyed, then the concession no longer remained and it was agreed upon by the Sahaabah (radhiyallahu ‘anhum) that the Qur’aan would have to be recited according to the original dialect of the Quraish. Hazrat ‘Ali (radhiyallahu ‘anhu) said, “Do not speak anything regarding Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and the decision that he made concerning the Qur’aan but good. By Allah, he only took this decision concerning the Qur’aan Majeed with the consensus of the Sahaabah (radhiyallahu ‘anhum).” (Saheeh Bukhaari #4987, Fat-hul Baari vol. 9 pg. 16, also refer to Al-Kawkabud Durri of Hazrat Moulana Gangohi (rahimahullah))

Practicing black magic Q: I want to know about black magic. Is it permissible to practise it for a good purpose? A: Practising black magic is prohibited and haraam in Islam. There are severe warnings sounded in the Mubaarak Ahaadith for the person who gets involved in this grave sin. In many cases, the intention for doing the black magic is haraam and the action is also haraam as it involves oppression and transgression e.g. one wishes to marry a certain woman against her wishes or one wishes to extort wealth from a person. In these cases, the intention is to oppress the person and make him do things against his wishes. Practising black magic, at times, can cause one to lose one's imaan, as in certain cases, one is required to carry out actions of shirk and kufr. Even if the black magic does not entail actions of shirk and kufr, then most of the time, the wordings or practices adopted to make the black magic effective are haraam. Hence, in this case, though one will not be committing shirk and kufr, one will certainly be involving himself in haraam. Therefore, the Hadith has prohibited black magic and regarded it as one of the major sins in Islam. Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, عن أبي هريرة رضي الله عنه، عن النبي صلى الله عليه وسلم قال: اجتنبوا السبع الموبقات، قالوا: يا رسول الله وما هن، قال: الشرك بالله، والسحر، وقتل النفس التي حرم الله إلا بالحق، وأكل الربا، وأكل مال اليتيم، والتولي يوم الزحف، وقذف المحصنات المؤمنات الغافلات.(صحيح البخاري الرقم 2766) “Refrain from seven destructive sins” The Sahaabah (radhiyallahu ‘anhum) asked, “O Rasulullah (sallallahu ‘alaihi wasallam), what are the seven destructive sins?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Ascribing partners with Allah Ta‘ala, practicing black magic, murdering an (innocent) soul which Allah Ta‘ala has forbidden (you to kill) except with a right, consuming usury, usurping the wealth of an orphan, fleeing from the battle field and making false accusations of Zina against innocent, chaste, believing women.” (Saheeh al-Bukhaari #2766) And Allah Ta'ala (الله تعالى) knows best. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Best Garment By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Blessing of Clothing The great Muhaddith, ‘Allāmah An-Nawawī rahimahullāh, in his masterpiece Riyād-us-Sālihīn, begins the discussion on clothing with the following verses of the Glorious Qur’ān: O children of Ādam! We have sent down to you the dress that covers your shame and provides adornment. As for the dress of taqwā [piety] that is the best. (7:26) … And made for you garments that protect you from heat, and garments that protect you in your battles. (16:81) We learn two very important lessons about clothing from these verses of the Qur’ān. The first lesson is that clothes are a blessing from Allāh ta‘ālā. Commenting on the phrase, “We have sent down to you”, the commentators of the Qur’ān have stated that clothes are a blessing from Allāh ta‘ālā as the sources from which clothing is produced, e.g. cotton, are created by Allāh ta‘ālā and man has no role to play in the creation of the source. Likewise, clothes are a blessing from Allāh ta‘ālā because it is Allāh ta‘ālā alone who inspires us with the ability and imagination to utilise these resources to manufacture and produce clothing. Purpose of Clothing The second lesson is that clothing serves three main purposes. The first purpose is to cover and conceal the ‘awrah. The ‘awrah is that portion of the body which should not be revealed without a Shar‘ī necessity. Thus, we can imagine what a great bounty clothes are; for without clothes how would we be able to cover our ‘awrah and thus maintain our dignity and honour? The second purpose is to protect the body from heat, cold and other physical harms. Hence, we have different types of clothes to match different climates and also for different activities. For example, we have specially designed wear such as armour and camouflage clothing that is used in unique circumstances such as wars, to protect the wearer. To reflect our nature, Allāh ta‘ālā mentions a third purpose of clothing, that is to adorn and beautify. We can further understand these three purposes through an everyday example. A man can wear a sheet that will cover his ‘awrah which is sufficient to fulfil the minimum Shar‘ī requirement. However, rather than limit himself to this, he will also wear a jubbah (thobe) and a shawl, to not only safeguard his body but also make himself look more presentable. The masnūn du‘ā as related by Sayyidunā ‘Umar radhiyallāhu ‘anhu upon wearing new clothes highlights some of the above purposes: All praise is for Allāh who has dressed me in such clothing that covers my ‘awrah and which also aids me in my beautification. (At-Tirmidhī, Ibn Mājah) Beautification is a Worthy Trait Jamāl (beautification) is an action approved and indeed recommended by our Sharī‘ah. The Sīrah of Prophet sallallāhu ‘alayhi wasallam also teaches us to keep in mind beauty when clothing ourselves. In a hadīth we find the following narration: Indeed, Allāh is beautiful and loves beauty. (Muslim) Therefore, when dressing and adorning ourselves we should make the following intentions: 1) to acquire the Pleasure of Allāh ta‘ālā. 2) to follow the sunnah of Rasūlullāh sallallāhu ‘alayhi wasallam. 3) to please my near and dear ones, e.g. my spouse, my parents, my children. This is also a deed in itself liked by Allāh ta‘ālā, thereby increasing His Pleasure. Due to his exalted taqwā and spiritual status, Hakīm-ul-Ummah Hadrat Mawlānā Ashraf ‘Alī Thānwī rahimahullāh was not inclined towards adornment. However, the renowned Shaykh would, keeping the third intention in mind, adorn himself in moderation and refrain from total abstinence. Two Major Pitfalls Whilst beautification is recommended by the Sharī‘ah, there are two major pitfalls that must be avoided. The first is an incorrect intention. To adorn oneself for show, pride, or to display exclusivity, are all intentions that must be avoided. Dressing with this in mind that ‘no one has the clothes I have’, or ‘no one looks or should look like me’, or ‘my clothes show that I am better than everyone else’, are all thoughts which reflect an incorrect intention and are not permitted. Hence, it is essential to constantly review and rectify our intentions in this regard. The second pitfall is of extravagance. Extravagance is usually the consequence of a person’s incorrect intention to show off, to feel better than others and to display their greatness. There is a fine line between beautification and extravagance. Designer wear is a good example when trying to make this distinction. If we buy an item of clothing worth £25 for £100, only because it has a specific label, we should question ourselves ‘What is driving me to do this? If I can purchase the same product, of the same quality, for a much cheaper price, what am I paying the extra for?’ When we question ourselves in this way, it will expose the incorrect intention that we are spending to help satisfy our inner pride and desire to maintain our ‘status’ and ‘exclusivity’, leading to extravagance in spending. Therefore, as Muslims we must ensure whilst adopting adornment and beautification that one remains within the limits of the Sharī‘ah, by reviewing the intention and abstaining from extravagance. The Best Clothing O children of Ādam! We have sent down to you the dress that covers your shame and provides adornment. As for the dress of taqwā [piety] that is the best. (7:26) The verses of the Glorious Qur’ān also direct our attention to another form of dress, a type of garment which conceals, protects and beautifies the inner self. This garment, is the garment of taqwā and is essential for every person, for it is this garment that covers and subdues the radhā’il, i.e. those negative traits of the heart, such as pride and jealousy, which a person would be ashamed of and would not want others to see. Also, it is the garment of taqwā that helps a person adorn his inner self with the fadā’il, i.e. the praiseworthy traits of the heart, such a humility and generosity, which beautify a person’s character. It is the garment of taqwā which also provides a person protection from all the trials of this world and the Hereafter. Therefore, it is the ‘Libās-ut-Taqwā’ (the dress of taqwā) which is the greatest garment a person can adorn. The Glorious Qur’ān reminds us of this by using the phrase ‘that is the best.’ The outer appearance may temporarily deceive the onlooker, however ultimately the great beauty or ugly nature that lies within will be revealed. We experience this in our day to day lives. A person may be wearing the most striking of clothes but if the inner self is not adorned then, despite the initial positive impression, upon interaction we find the person unappealing. True concealment, true protection, and true beauty in this world and more importantly in the Hereafter is only achieved when the inner self is ‘dressed’ with the clothing of taqwā. Therefore, whilst continuing to use the blessing of clothes to beautify our appearance, we should give more attention to the beautification of the inner self. May Allāh ta‘ālā grant us the tawfīq to use the blessing of clothes in a manner which acquires His Pleasure and to adorn ourselves with the best of clothes, taqwā. Āmīn. © Riyādul Jannah (Vol. 29 No. 10, Oct 2017)

Part Thirty Two Hazrat Haani (rahimahullah), the freed slave of Hazrat ‘Uthmaan (radhiyallahu ‘anhu), mentions that when Hazrat ‘Uthmaan (radhiyallahu ‘anhu) would stand at a grave, he would weep so profusely that his beard would become wet with his tears. Someone asked Hazrat ‘Uthmaan (radhiyallahu ‘anhu), “We notice that when you remember Jannah and Jahannum and discuss them, then you are not affected to the point that you begin to cry, yet when you stand at a grave, then we see you so overcome by fear that you begin to cry profusely. What is the reason for this?” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) replied, “Rasulullah (sallallahu ‘alaihi wasallam) said, ‘The grave is the first stage from the stages of the Hereafter. If one passes this stage and gains salvation, then there is hope that the stages to come will be easier, and if one does not pass this stage and gain salvation, then the stages to come will be even more difficult and severe for him.” (Sunan Tirmizi #2308)

The Year End Party… Sharifa gazed at herself in the mirror as she applied the final touches of make-up. A highly qualified Chartered Accountant, she remarkably climbed the corporate ladder in just a few years. She surely wanted her presence felt at her Company’s Year-End Function after all the CEO was flying in from the USA and she was to be seated right next to the local MD Mr William Cook. The night had arrived and she wanted to be sure to cast off the stigma of being too “conservative and anti-social” as it tendered to hinder her career. That was precisely the reason she stopped donning her hijab(scarf) a few months ago. She felt that it impeded her progress. Tonight she was going to let her hair down! She arrived in her latest BMW coupe scantily dressed, turning heads as she made her way to the entrance of the posh gala hall. Her perfume could be smelt a mile away. It was a night of glitz and glamour with many prominent socialites present. Seated next to the MD Mr William Cook she listened attentively to some of the pre-party speeches, and the comedians were really hilarious. As William went to the podium to deliver his speech she gave him a supportive hug. Then there were moments of light entertainment before the actual bash kicked-off. William had been consuming alcohol and offered Sharifa a drink. She smiled and politely declined. Being brought up in a religious and conservative Muslim home she knew alcohol was a no no! Sharifa was climbing the corporate ladder really fast and wanted to reach the top, irrespective of the cost. She was passionate about her career. It came well before her husband, baby and religion. Her baby was in a day care centre. Being at the top was her clear ambition. It was William’s approval and signature that she urgently needed to move to the next tier. A party atmosphere erupted in the room and the music blared out causing even the spoons to vibrate. William was soon completely inebriated and started losing himself. William again offered Sharifa a drink of wine. She thought for a moment and said to herself “its just one glass and it will definitely not make me drunk and to refuse will be indeed so anti-social.” She took the tall wine glass smiled and slowly sipped as the party fever raged. It was now close to midnight. She faintly heard her mobile ring. Over 7 missed calls from her husband. She honestly thought she will call back when things are a bit quieter and relaxed. Her husband, as was now a custom, stayed at home to look after their cute little baby Fatima. He never really approved of attending parties, not that Sharifa cared. William insisted that she have a little more. She responded “ok just a little more”, can’t do much harm she thought. Being a teetotaller, in a short while the wine completely intoxicated her and now lost control of herself and behaved like a party animal responding to William’s passionate and intimate moves… Soon they were on their way to William’s car where he promised her the most memorable romantic moonlight drive. He stopped the car at a nearby park where he made very intimate passes and touched her at places she knew was so incorrect. She was now a bit more sober and began to realise her folly. As he tried to kiss her passionately she pushed him away. He was deeply angered and in a fit of fury, started the car, driving recklessly like a maniac. He now appeared to be the devil incarnate. Swearing and cursing her. He failed to stop at the traffic lights. She begged him, implored him to slow down but he became more rebellious and aggressive. Reeking of alcohol and completely drunk, he now drove even faster. He had no control over both the car and himself. She began to cry… He swerved into the opposite lane and there was a huge bang… there were definitely two cars involved…it seemed the world had come to an end…she heard voices. It was now well past midnight. Good Samaritans ushered around them trying to pull them from the wreck. She heard one saying, “ Oh no in the other car the driver is crushed to death!” Then came the sound of sirens. Breathing became difficult. The fire fighters and paramedics huddled around her and frantically applied device after device. ‘She’s not gonna make it,’ she heard one of them saying. Her heart started pounding. She was soaked in sweat and blood. William lay motionless beside her, his head crushed. Her voice uttered some feint words of regret as she was mounted onto a stretcher waiting to be loaded into the ambulance. She so regretted, but there was no way the damage could be undone. For a moment her eye caught a final glimpse of the other car in the crash. It was her husband’s car severely smashed…and beside it laid his dead body. She heard an emergency service worker screaming, “we still need to remove the baby from the wreck”. She was quite sure, due to his compassion and caring nature he was deeply concerned and came to see if she was indeed ok as she did not answer her mobile. She shrieked and wailed, “Oh Allah what have I done?”…her mouth smelling of wine and her body stained in blood she gasped and breathed her last… The lessons to be learned are so many but most important of all is, to live in this world as if you are going to die today! It’s better to be tagged “anti-social” and “nerd” than allow our colleagues, ambitions and careers to sway you into such deeds that will destroy and harm us and our families both in this temporary world and more so in the everlasting life of the hereafter. *The Fear of Allah and good conduct leads to Endless Hope…While sin and vice leads to a Hopeless End!* www.eislam.co.za

A Brief Overview - by Mufti Abdul Kader PALESTINE.pdf A brief historical timeline of Al-Aqsa and its surroundings al-aqsa-background-from-1917.pdf

Part Thirty One On one occasion, Rasulullah (sallallahu ‘alaihi wasallam) approached a certain person in Makkah Mukarramah and said to him, “O so-and-so! Why do you not sell your house to me, so that I can use the land to extend the musjid around the Ka’bah, and in reward for this good action (besides the money that you will receive for the house), I will guarantee you a palace in Jannah?” The man replied, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! By Allah, I do not possess any other house besides this house! If I sell you my house, there will be nothing to shelter my children and I in Makkah Mukarramah.” Rasulullah (sallallahu ‘alaihi wasallam) again encouraged the man saying, “Despite what you have mentioned, sell your house to me, so that I can use the land to extend the musjid around the Ka’bah, and in reward for this good action, I will guarantee you a palace in Jannah.” The man replied, “By Allah! I do not intend selling my house.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thereafter learnt of what had transpired. He thus went to the man, who was his friend from the pre-Islamic era, and said, “O so-and-so! I have learned that Rasulullah (sallallahu ‘alaihi wasallam) intended buying your house, to use the land to extend the musjid around the Ka’bah, and in reward for this good action, he had guaranteed you a palace in Jannah, and you declined to accept his offer.” The man replied, “Yes, I did decline.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then continued to encourage him to sell his house, until he eventually agreed and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased it from him for 10 000 dinars (gold coins). Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then proceeded to Rasulullah (sallallahu ‘alaihi wasallam) and said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! I learnt that you intended to buy the house of so-and-so, to use the land to extend the musjid around the Ka’bah, and you had guaranteed the owner a palace in Jannah. The house now belongs to me, as I have purchased it from the owner. Will you accept it from me for free and guarantee me a palace in Jannah?” Rasulullah (sallallahu ‘alaihi wasallam) replied in the affirmative and accepted the house from Hazrat ‘Uthmaan (radhiyallahu ‘anhu), guaranteeing him a palace in Jannah and making the Sahaabah (radhiyallahu ‘anhum) witness to that. (Fazaa’il-us-Sahaabah lil-Imaam Ahmed bin Hambal #784, Mirqaat 9/3922)

An Important Lesson for Married Couples This post is primarily directed at men. However, it applies to women also. Once a man approached a scholar renowned for his profound wisdom and experience, to complain to him, saying, “When I was fascinated by my wife, she was in my sight, the most beautiful thing in this world ever created by Allah.” “When I proposed to her, I began to see others equal to her in beauty.” “When I married her, I saw many others who were more elegant than her!” “A few years after our marriage, it appears to me as though all the women of this world are more classic and more sophisticated than my wife!” The wise man: “Shall I tell you what is more disastrous and more bitter?” The man replied: “Yes.” The wise man: “Were you to marry all the women in this world, you will find the stray dogs on the highways more attractive than all the women of the world!” The man: “Why do you say so?” The wise man: “Because the problem is not with your wife. The problem is, if a person were gifted a covetous heart and lustful eyes, and he is lacking in bashfulness, nothing satisfies his gaze except the sand of his grave. Your problem is that you do not lower your gaze from what Allah has prohibited. Do you want your wife to be returned to her previous lofty position as the most beautiful woman on earth? The man: “Yes.” The wise man: “Lower your gaze. Allah says, “Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is All-Aware of what they do.” That which is not in your possession will always appear to you to be better and more precious than what is in your possession. But once you lay your hands on it, it becomes ordinary. Be content with what you possess and do not be selfish, courting all that glitter till you land in your grave. The worship of Allah is better and more attractive. The sweetness of good deeds are only appreciated by those who live for it. Finally, do not forget to invoke Allah to always beautify your spouse in your sight and grant you his or her love and compassion. Jamiatul Ulama (KZN) Council of Muslim Theologians

The Remedy for Pride Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: If any person sees some good quality in himself and finds that quality lacking in another person, due to which he begins to regard himself to be better than that person, then he should immediately think to himself, “It is possible that this person does not have this good quality in him which I have, but he has some other praiseworthy quality in him which is lacking in me, due to which he is better than me in the sight of Allah Ta‘ala.” Hazrat Thanwi (rahmatullahi ‘alaih) then mentioned, “If a person trains himself to think in this way, it will assist him to remove self-admiration and pride from his heart and it will save him from regarding himself to be better than others.” (Malfoozaat Hakeemul Ummat 23/55)

The Greatest of Allah Ta’ala’s Creation Prophet Muhammad newsletter_14_web.pdf Ihyaauddenn.co.za

Part Thirty During the era of Rasulullah (sallallahu ‘alaihi wasallam), there was a need to extend Musjid-e-Nabawi (sallallahu ‘alaihi wasallam). For this purpose, Rasulullah (sallallahu ‘alaihi wasallam) required a certain plot of land that was adjacent to the musjid. Hence, Rasulullah (sallallahu ‘alaihi wasallam) approached an Ansaari Sahaabi (radhiyallahu ‘anhu) who was the owner of this land and encouraged him to give it in the path of Allah for the musjid saying, “If you give this land for the musjid, you will receive a palace in Jannah.” However, the Ansaari Sahaabi (radhiyallahu ‘anhu) did not wish to donate his land as he needed the land. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then came to the Ansaari Sahaabai (radhiyallahu ‘anhu) and offered to purchase the plot of land from him for ten thousand dirhams. The Ansaari Sahaabi (radhiyallahu ‘anhu) accepted the offer and Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased the land. Thereafter, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) came to Rasulullah (sallallahu ‘alaihi wasallam) and said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! Accept from me the land that I purchased from the Ansaari Sahaabi (radhiyallahu ‘anhu), in exchange of a palace in Jannah! Indeed I purchased the plot of land for ten thousand dirhams.” Rasulullah (sallallahu ‘alaihi wasallam) accepted the land from Hazrat ‘Uthmaan (radhiyallahu ‘anhu) in exchange of a palace in Jannah. Thereafter, Rasulullah (sallallahu ‘alaihi wasallam) commenced the foundation-laying by placing the first brick. He then called Hazrat Abu Bakr (radhiyallahu ‘anhu) to lay the second brick, after which he called Hazrat ‘Umar (radhiyallahu ‘anhu) to lay the third brick. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was then asked to place the fourth brick. Finally, Rasulullah (sallallahu ‘alaihi wasallam) instructed all the other Sahaabah (radhiyallahu ‘anhum) to lay the bricks and commence the extension. (Majma’uz Zawaa’id #14524) Note: There are different narrations regarding the amount that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) contributed towards the extension of the musjid. In the narration of Sunan Daaraqutni #4436, it is mentioned that he contributed twenty or twenty five thousand dirhams. However, ten thousand dirhams has been mentioned in the narration above. According to ‘Allaamah Samhoodi (rahimahullah), both narrations refer to the same incident of extending the musjid. This was the second time that Musjid-e-Nabawi (sallallahu ‘alaihi wasallam) underwent construction. Hence, it is possible that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) initially paid ten thousand dirhams to purchase the land, and thereafter spent more wealth which equaled an additional ten or fifteen thousand dirhams for the construction.

Part Twenty Nine The Character of Hazrat ‘Uthmaan (radhiyallahu ‘anhu): Hazrat ‘Abdur Rahmaan bin ‘Uthmaan Al-Qurashi (radhiyallahu ‘anhu) reports that on one occasion, Rasulullah (sallallahu ‘alaihi wasallam) entered the home of his respected daughter, Hazrat Ruqayyah (radhiyallahu ‘anha), while she was serving her husband, Hazrat ‘Uthmaan (radhiyallahu ‘anhu), and washing his hair. Rasulullah (sallallahu ‘alaihi wasallam) addressed her saying, “O my beloved daughter! Serve your husband, Hazrat ‘Uthmaan (radhiyallahu ‘anhu), well for he possesses excellent character and resembles me the most in sublime character from all my Sahaabah (radhiyallahu ‘anhum).” (Majma’uz Zawaa’id #14500, 14501)

From the Majlis of Mufti Ebrahim Desai A Sahabi asked Rasulullah ﷺ what is (the means) of (eternal) salvation. Rasulullah ﷺ mentioned three things; 1. Be a master of your tongue. 2. May your house encompass you. 3. And cry over your sins. Mufti Saheb then elaborated on each point. Hereunder are some important points on each point. Imam Gazali (Rahimahullah) in Ihyaa has referred to various parts of limbs of the body and their benefits and harms. He referred to the tongue as small in size and major in crime. Maulana Ashraf Ali Thanvi (Rahimahullah) used to advise; *Pehle tolo, phir bolo. (First weigh, then talk).* Imaam Shafee (Rahimahullah) used to ponder before responding to anyone. When asked for the reason, he said, I think if there is goodness in what I am about to say, then I say it or else I withhold myself. On the second point Mufti Saheb referred to another angle of the hadith. Be good to members of your house, they will love you and you would want to stay in the house. Mufti Saheb said, nowadays people daunt going to their houses because of the character and conduct of the members of the house.

Part Twenty Eight On one occasion, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) entered his pen and found his slave feeding fodder to a camel. On inspecting the fodder, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was not pleased with the manner in which the slave had prepared it and thus twisted his ear. After a little while, taking stock of his actions, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) became concerned and feared that he should not be taken to task for this action in the Hereafter. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thus addressed the slave saying, “Take retribution from me,” but the slave refused to do so. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) continued to insist, until the slave agreed and began to twist his ear. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then instructed him, “Twist it harder!” until he was satisfied that the slave had inflicted on him the same pain that he had inflicted on the slave. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then exclaimed, “How wonderful is the retribution which is taken in this world, before it can be claimed in the next world!” (Al-Ahwaal libni Abid Dunya #264, Akhbaar-ul-Madinah #1777) Note: Disciplining the slave was permissible for Hazrat ‘Uthmaan (radhiyallahu ‘anhu). However, he asked the slave to take retribution from him as he feared that he could have overstepped the mark in disciplining the slave. This conduct of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was, in actual fact, a reflection of the fear of Allah Ta‘ala within him, and the concern of accountability in the Hereafter. May Allah Ta‘ala bless us with the taufeeq of emulating Hazrat ‘Uthmaan (radhiyallahu ‘anhu) in being concerned about our spiritual reformation and the accountability of the Hereafter.

الْبَارِئُ الْخَالِقُ These two names will be discussed together. الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ are interconnected and similar in terms of their meaning. Translation الْخَالِقُ is translated as The Creator and the Planner. It means to create something out of nothing; bring something out of non-existence to existence without any raw materials, model or architectural plans, to make something with Hikmat and to run things in systematic way. All this comes under الْخَالِقُ and only Allah ta’ala is الْخَالِقُ It is mentioned 11 times in the Qur’an. الْبَارِئُ is translated as The Maker from Nothing and The Evolver. It has the connotation of making something in a systematic, principled way. Interchangeably Used These two names are often used interchangeably however there is a subtle difference between the two. In the Qur’an In the Qur’an a lot is mentioned on how Allah ta’ala created everything. اللَّهُ خَالِقُ كُلِّ شَيْءٍ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ Allah is the Creator of all things and of all things He is the Guardian. [Surah Zumar: 62] Allah ta’ala created everything and he also made everything in a systematic and orderly fashion and with a purpose. Looking at the Signs After mentioning the things Allah ta’ala created He says to look at them, فَلْيَنْظُرِ الْإِنْسَانُ إِلَىٰ طَعَامِه - Let man reflect on his food [Surah Abasa: 24] Addressing humanity Allah ta’ala says that he should look at the food he eats and how this sustenance is provided. Milk, which is a pure substance, is produced from between two impurities, blood and Najaasah. وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا لِلشَّارِبِينَ Surely there is a lesson for you in cattle. We give you to drink of what is in their bellies, between bowels and blood - pure milk - pleasant for those who drink it. [An-Nahl: 66] There is Aalami Akbar – the whole universe and the Aalami Asghar – our own selves which is the smaller world, a world unto itself. Allah ta’ala says in the Qur’an, وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ - In the earth, there are signs for the firm believers, [Surah Dhaariyaat:20] People of Yaqeen will see the signs in the universe and in their own bodies, how Allah ta’ala has structured and balanced everything. وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ - and also in your own selves; can you not see? [Surah Dhaariyaat:21] It is when one looks that one finds the signs and how everything has a purpose. Allah ta’ala’s bounties are innumerable. وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا ۗ He has given you all that you could ask for and if you want to count the favors of Allah, you will never be able to count them. In fact, man is unjust, thankless. [Surah Ibraheem: 34] Thinking and reflecting on the signs of Allah ta’ala, whether it be the universe or our own bodies, will make us realise Allah ta’ala is الْخَالِقُ – making something from nothing and الْبَارِئ– making it in a systematic manner. It is mentioned in many places in the Qur’an to look at creation and to look at it with wonder. Even those who do not believe, when they see the signs they say there has to be a God Who created everything so perfectly. Scientists have said they see embryology mentioned in the Qur’an. Regarding it Allah ta’ala says, وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ - Indeed We have created man from an essence of clay, ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ - then placed him as a drop of semen in a firm resting place, خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ then changed the semen into a leechlike mass, then leechlike mass into a fetus lump, then fetus lump into bones, then clothed the bones with flesh, and then We brought him forth as quite a different creature from the embryo - so blessed is Allah, the best of all creators [Surah Mu’minoon: 12-14] People in the olden days when there were no ultrasound used to believe that at conception there was a miniature person which grew into a baby before being born but from a piece of flesh there are 300 joints being made, millions of cells being created and a whole nervous system which is so long that if it was stretched out it would go around world twice and this is just the human. Then there are animals, each of which given an amazing feature. We cannot look at nature empty heartedly. We have to look with eyes of Imaan and you will say Subhaanallaah with a feeling of awe. The Tarbiyat of children can also be done because when you share this feeling with them it will touch something in their soul and they will feed off it. Allah ta’ala is telling us to look at the signs however human beings are in their own delusion. Allah ta’ala says in the Qur’an, يَا أَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ - O man! What has lured you away from your gracious Rabb, (Allah ta’ala reminding us) الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ - Who created you, fashioned you, proportioned you, فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ - and moulded you in whatever form He pleased? [Surah Infitaar: 6-8] He made us male and female, different sizes and colours and this is all the creation of Allah ta’ala and we are all the creation of Allah ta’ala. *~~*~~*

الْمُتَكَبِّرُ الكَبِير Translation الْمُتَكَبِّرُ is translated as the Imperious (Imperious coming from imperial i.e. royal), The Supremely Great and The Perfection of Greatness. Another form of this name used in the Qur’an referring to Allah ta’ala is الكَبِير (The Great/Big). It is also used in Salaah when we say اللهُ اكْبَر (Allah is Great) which are from the same root word. Definition Allah ta’ala in terms of His Sifaat and condition is Pure and better and bigger (Big is the key word) than anything else. Everything in comparison to Allah ta’ala is small. Nothing is comparable to Him and everything is below or beneath Him in terms of Sifaat, strength, knowledge, power etc. In the Qur’an الْمُتَكَبِّرُ is used only once in the Qur’an in verse 23 in Surah Hashr and الكَبِير is used 6 times. Not shared by Humans This is a Sifat which cannot be shared by human beings. Some names like الرَّحِيمُ الْغَفّورُ can be shared by humans and we should be merciful and forgiving to fellow humans. Some names are reserved for Allah ta’ala alone and this is one of them. For Allah ta’ala, this is His praise and to be used by anyone other than Allah ta’ala is a sin, a weakness and a fault to be called مُتَكَبِّرُ or to have that attitude. If a person feels and claims greatness i.e. “I am great/important” then it is a lie and it is wrong. كبريـاء The word كبريـاء (Kibriyaa’) – Greatness, comes from this name. The greatness of the earth and the skies is only for Allah ta’ala. The oceans, mountains etc. do Tasbeeh of Him alone. We see this again and again in the Qur’an. Allah ta’ala says in Surah Jaathiya (verse 37), وَلَهُ الْكِبْرِيَاءُ فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ To Him belongs greatness throughout the heavens and the earth, and He Alone is the All-Mighty, the All-Wise. Therefore no one can take part of His Kibriyaai (Greatness) or share in it and we are also part of the greatness of the earth. Whatever good human beings have done i.e. success in terms of inventions, coming up with interesting concepts or doing good for fellow humans is all indirectly contributed to Allah ta’ala since He gave human beings that ability, intelligence etc. to do it. When a person realizes this then they realize their own humility as there is a connection between realizing one’s own humility and then realizing the greatness of Allah ta’ala. When a person is attentive and appreciative of the Ihsaanaat of Allah ta’ala upon humanity and does things for His pleasure then he realizes the greatness of Allah ta’ala and when that happens the person can appreciate the greatness of other people and show respect to others as well. True greatness however belongs to Allah ta’ala alone and it is Him alone we should please. Disease of the Heart Attributing greatness to one’s self is a disease of the heart. It is called Takabbur and it has different levels. The highest level is called Takabbur – arrogance in English. This is when one thinks they are better than others and they project that image and make other people feel it. This is a major disease of the heart and a sin. It is mentioned in Hadith that “He who has in his heart the weight of a mustard seed of pride shall not enter Paradise.” Some Scholars say it is an atomic disease i.e. seems very small but can cause great spiritual destruction like an atom bomb which can cause great destruction. The lower level is Kibr. This is where a person thinks they are great but does not project it so much i.e. they do not act upon it and though they think it, others may not realize it or feel it. It is also a sin and can lead to Takabbur. The lowest level is Ujb – self-conceit/vanity/ being egotistical or full of one’s own self. The person may not think they are better than others and is more interested in his own self i.e. it is all about “me.” To an extent we live in a “me” culture where life revolves around one’s own issues and problems and everyone is egotistical to some degree. This is where a person gives themselves self-importance. In a Hadith Qudsi Prophet sallallaahu ‘alayhi wasallam said that Allah ta’ala said, “Pride is my cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire.” [Abu Dawood, Ibn Majah] Allah ta’ala uses the analogy of a garment saying if anyone tries to snatch it they will go into Jahannam. A person who claims greatness thinks they can share in the greatness of Allah ta’ala but this is a trait no one can share. Realising the Greatness of Allah ta’ala One way to realise the greatness of Allah ta’ala is to reflect upon the whole universe and the signs of Allah ta’ala in all of creation. It makes a person feel small and insignificant. We should put ourselves in situations or environment where we can feel the Greatness and Supremeness of Allah ta’ala and to feel small, imperfect and insignificant i.e. looking up at the stars on a dark night in a rural area. Looking at the sky is something which brings a person closer to Allah ta’ala. In Surah Mulk (verse 3) Allah ta’ala says, الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ “The One Who created the seven heavens, one above another, you will not see any flaw in the creation of the Compassionate. Look once again, do you see any flaw?” Knowing Allah ta’ala but not knowing Allah ta’ala Allah ta’ala is telling us to look at the sky and though Allah ta’ala is everywhere, the sky is something which makes you realize there is a whole universe we can glimpse into. The stars are millions of light years away and we can see them with our naked eyes but we cannot reach them. It is so strange that Allah ta’ala is telling us to look at the sky and you can look but do not really know though you can feel something is there. Allah ta’ala’s Greatness is something we can feel but we do not really know or understand the Haqeeqat and as was mentioned in the introduction, knowing Allah ta’ala but not knowing Allah ta’ala. Yes you can know Him and yes you can never know Him. Ibraheem AS and His realising the Greatness of Allah ta’ala Different Ambiyaa went through this. It is mentioned in the Qur’an regarding Ibraheem AS, فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا ۖ قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ When the night drew its shadow over him, he saw a star and said, "this is my Rabb." But when it set, he said: "I do not love to worship such a god that fades away." [Surah Al-An’aam 76] فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَئِنْ لَمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ Afterwards he saw the moon shining, he said; "This is my Rabb." But when it also set, he cried: "If my Rabb does not guide me, I shall certainly become one of those who go astray." [Surah Al-An’aam 77] فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَٰذَا رَبِّي هَٰذَا أَكْبَرُ ۖ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ Then when he saw the sun with its brighter shine, and he said: "This must be my Rabb; it is larger than the other two." But when it also set, he exclaimed: "O my people! I am done with your shirk (associating partners with Allah” [Surah Al-An’aam 78] He realised Allah ta’ala was Bigger/Greater than the sun, moon and stars and He controlled the movements of these huge objects. Feeling Allah ta’ala’s Kibriyaai To feel Allah ta’ala’s Kibriyaai in our hearts we should reflect upon it by looking at the universe and the world around us. We should realise the Greatness of Allah ta’ala both, in our hearts and on our tongues when we say اللهُ اكْبَر In Surah Bani Isra’eel, Allah ta’ala tells says, وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا and say: "Praise be to Allah, the One Who has begotten no son and Who has no partner in His Kingdom; nor He is helpless to need a protector, and glorify His greatness in the best possible way." [Surah Israa: 111] If we look at the Adhaan how many times is the Takbeer recited? It is recited six times and if one lives in a place where the Adhaan can be heard then for the five prayer times one hears it 30 times. Then in each Iqaamah for those who pray in the Masjid, it is heard another 30 times for the five prayers. Then while performing Salah the Takbeer is recited at the movement for each posture. It has been calculated that if one prays the five prayers with the Fard, Waajib, Sunnat and Nawaafil then the Takbeer is recited 96 times in each Salaah. The Takbeeraat are also recited during Hajj, in the ‘Eid and Janaaza Salaah, when slaughtering the animal etc. Allah ta’ala is constantly reminding us that He is The Greatest. We are actually affected by the bigness of things i.e. a big country, a grand house, people who have a lot of wealth etc. and we start regarding them as important. Why? Because they are so big and Allah ta’ala is reminding us saying, “No, I am the Biggest” Therefore when we see these great things and are impressed by them or we are impressed by our own selves we should say اللهُ اكْبَر and we should be careful about giving greatness to our own selves. Allah ta’ala is very patient with human beings. Scholars give an example of a man with many children the eldest of whom starts acting like the father to the younger ones. At first the father may find it amusing however after a point he will scold the eldest child. Similarly Allah ta’ala lets it go when a person starts thinking themselves great but eventually Allah ta’ala will punish. Remedy to Inculcate Humility Therefore we should have Istihzaar (awareness) of His greatness at all times and the best way to do it is to be humble in respect to Allah ta’ala and other people and our own selves and our achievements especially when we are praised. One way to divert attention away from our own selves when we are praised and we start to feel important and significant is to say اللهُ اكْبَر and think that it is Allah ta’ala Who is deserving of this praise, as any good which has come to me is from Allah ta’ala and He covers up all my negative points from creation. He puts a veil over them and makes apparent my good points. We should realize our Haqeeqat/Asl and when we realize it, there will be no Takabbur. In the Qur’an Allah ta’ala says again and again to look at where we come from, what our origin is and what we are made of; an impure drop of water. The Salaf Saaliheen used to make Tarbiyat of their children regarding this. There is a story about ‘Umar bin ‘Abdul ‘Azeez (رحمه الله), the famous Khaleefah after the Khulafa Raashideen. He was very pious and when he became Khaleefah he gave away a lot of wealth which he believed was impermissible for him and so his family had to become used to a lower standard of living. His son once made a ring worth a thousand Dinaar which was a lot of money and when ‘Umar bin ‘Abdul ‘Azeez (رحمه الله) heard, he wrote to his son saying, “It is better you sell the ring and feed a thousand hungry people and make a simple iron ring with the words,‘Rahimahullahu imran ‘Arafa qadarahu nafsihi’” – Meaning may Allah have mercy on such a man who recognizes the worth of his own self i.e. to realise how temporary and insignificant you are. This does not mean you feel lowly and degrade yourself but not to put so much importance on materialistic things because you deem yourself worthy of it. Do not Forget your Haqeeqat Although it is permissible in Deen to spend money and have good things but when a person does that it is opening the door to potential arrogance. A person can get infatuated with his own self and unfortunately we live in a very materialistic culture and this is not just in the Western cultures but also among Muslims. We are fixated with looking good and having an image and we spend a lot of money to that end. So again we are giving self-importance to ourselves and forgetting our Haqeeqat. What is the intention of spending so much money on something like a watch? If it is an investment like on gold and silver jewellery which a woman can wear as well then it is different however if it is to show off then it becomes a problem. As women we also need to keep in mind if something is Israaf (extravagance) and if it permissible. The Prophet sallallaahu ‘alayhi wasallam gave us very explicit guidelines and we should find out and we should refrain from anything which is Riyaa or Takabbur or Israaf and if it is Israaf then we should take the middle road. Scholars have said the middle line where Israaf is concerned is, “what in your community the people above you do not look lowly upon and those people below you do not think you are showing off.” Therefore it depends on people’s backgrounds, cultures and situations. Everyone needs to be careful regarding Takabbur, especially people with a lot of wealth, intelligence and degrees, beauty, fame etc. Maalik bin Dinaar (رحمه الله) was a famous Scholar. One day the son of a Wazeer walked by him with a lot of pride, arrogance and the gait of a prince. Maalik bin Dinaar (رحمه الله) said to him, “Won’t it be good to leave Takabbur.” The son of the Wazeer replied by asking if he recognized him meaning “how can you talk to me like this?” Maalik bin Dinaar (رحمه الله) said, “Yes I recognize you. Your beginning was an impure drop of water and your end will be a bad smelling body and in between you are carrying Najaasat i.e. in your stomach” meaning this is your Haqeeqat. When he said this, it touched the heart of the Wazeer’s son. He bowed his head and made Tawbah. Summary of the Remedies of Takabbur Knowing your Haqeeqat Making Du’a for humility Not making excuses when someone criticizes you or points out your mistake and for this, you need a big and humble heart. If you do not accept the truth it shows there is some Takabbur in your heart. To refrain from “My” “I” When we see faults in others or are being critical of them, to look for faults in your own self Being careful how we treat others especially those dependent on us in terms of power/authority i.e. mother over children, teacher over student etc. How we treat others reflects on us. How a janitor or the person who cleans the toilet is treated is different to how elders are treated. To think of Allah ta’ala’s Kibriyaai when we hear the Adhaan and perform Salaah (especially when we say the Takbeer) The more humility we see in our own selves, the more we will see Allah ta’ala as Al-Mutakabbir and the more we realise the greatness of Allah ta’ala , the more we will realize our own humility *~~*~~*

The Death Sentence When a person has been sentenced to death, he suddenly loses all taste for the pleasures of this world. If he was engrossed to a life of sin, suddenly he begins to repent and remember his Creator who had blessed him with the gift of life. He now wishes that he had spent his life in obedience to the commands of his Sustainer and Nourisher. Remorse and regret overwhelm him for his past deeds. This drastic change suddenly takes place because he has been “sentenced to death” by some mortal being like himself called the judge. Every single person walking on this earth has been sentenced to death by the Master of all mortal judges and by the King of all kings. Even before a person is born, the time and place of his death is decreed. The death sentence from above could be carried out at any time – it could be one year from now, perhaps a month or even the next moment. It could come on any pretext; an illness, accident or murder, or even without any pretext. How often have we heard of people who “just collapsed and passed away”. But alas, how unmindful we are of this imminent death. Falling into Vice When a Muslim becomes unmindful of the certainty of death, he will easily indulge in many vices and sins. He will perhaps cheat, deceive, bribe and steal. Drugs may become his way of life. Gambling may become his past time. Taking interest may become his business. Adultery and fornication may become his habit. Amassing the world may become his object in life. Hankering after “the next valley of gold” may become his ambition. All this could happen, and much more, simply because a Muslim has become unmindful of death. However, if a person is forever conscious that death could come at any moment, that irrespective of age and health one could “just collapse and pass away”, there will be a totally different picture. Then whenever he is tempted to sin, the voice from within will ask: “What if death comes to me while I am involved in that sin?” This is sure to restrain a person. Remembering Death Hence Rasulullah (sallallahu ‘alaihi wasallam) is reported to have said: “Remember excessively the destroyer of all passions – DEATH”. (Tirmizi) Besides exhorting the Ummah to remember death excessively, Rasulullah (sallallahu ‘alaihi wasallam) has declared those who do as the wisest of all people. It is reported that once Rasulullah (sallallahu ‘alaihi wasallam) was asked as to who is the wisest of all men. He replied: “The wisest of men are those who remember death more than everybody else. It is such people, indeed, who win distinction in this world and who will be raised to positions of honour in the Aakhirah”. (Majma‘uz Zawaaid) Visit the Graves In order to keep the remembrance of death alive all the time, Rasulullah (sallallahu ‘alaihi wasallam) encouraged the Ummah to regularly visit the graves, to wash the dead and to attend the Janaazah Salaah. Visiting the graves is thus for the purpose of remembering one’s death. However, the sad state of affairs is that when we occasionally do end up at the graveyard at the time of attending a burial, the opportunity to remember death is wasted in talking of worldly matters with friends. This is actually an opportunity to visualize one’s own death and prepare for the day when one will be also laid in the darkness of that narrow pit. Benefits and Harms Abu Haamid Laffaaf (rahimahullah) has written: “The one who remembers death is blessed by Allah Ta‘ala with three favours: 1. He readily turns to Allah Ta‘ala in repentance. 2. He is granted contentment. 3. He shows greater devotion in all modes of worship. The one who is heedless and unmindful of death is punished by Allah Ta‘ala in three ways: 1. He persists in sin and hesitates to offer repentance. 2. He is not contented with his income. 3. He becomes sluggish in the performance of his devotions. (Fazaail-e-Sadaqaat, pg. 655) Imaam Ghazali (rahimahullah) says: “Death is a tremendous thing to fear, but most people are heedless of it. Many people do not even talk of death due to their absorption in worldly affairs. A few talk of death but their minds are occupied with other things and, therefore, it does them little good. It is important that, from time to time, one should concentrate upon death to the exclusion of all other things and imagine that death is staring one in the face. One should think of one’s friends and relatives and recall to one’s mind how they were placed on the bier, carried to the grave and buried under mounds of earth. One should imagine their faces and think of their high ambitions and the changes that dust might have brought on their handsome faces, and how their bodies might have decayed, how their children were orphaned, their wives were widowed, how their relatives were left to weep over their loss. One should think how their fortunes were distributed and how their clothes were left behind (never to be worn by them again)! One should then say to oneself: “I shall have to suffer the same fate one of these days. How these people, who are lying in their graves, used to laugh and talk in meetings. How they indulged in lusts, but are now lying in the dust! They did not like to talk of death but have fallen prey to it. They were intoxicated by their youthful vigour, but are lying today in the graves, forsaken and uncared for. How deeply absorbed they were in the affairs of the world but now their hands and feet are scattered apart and worms are crawling on their tongues! Their bodies have become food for worms. How heartily they laughed, but now their teeth have decayed and fallen out. They made ambitious plans and arrangements for many years to come, though death loomed over their heads little did they know, on the last day of their life, that they were destined to spend that very night in the grave!” (Fazaail-e-Sadaqaat, pg. 661) A Bridge Thus it is imperative that we remember death much and prepare for it. There is no guarantee for tomorrow. By then it may be too late. If we prepare NOW, we will meet death smilingly for then it will be for us that which Rasulullah (sallallahu ‘alaihi wasallam) has described in the following words: “Death is a bridge that joins the lover (the righteous believer) with the BELOVED Allah Ta‘ala.” al-haadi

الْجَبَّارُ Translation الْجَبَّارُ is the superlative form and translated as The Restorer and The Repairer. It is also translated as The Compeller. Definition At-Tabari says الْجَبَّارُ is The One Who Rectifies the matters of all creation and controls it. Arabs used to call their kings Jabbaar so the Adhmat (Greatness) and strength of somebody comes from this word. There are two types of Jabr; one is when a person is weak and broken and to mend and rectify. The word Jabbaar means one who mends broken bones so Jabr is to mend broken bones. Another type of Jabr is to have such control that no one else can have and such height that no one else can reach. In Urdu Jabr means to force someone to do something but this word is different. In the Qur’an It is mentioned once in the Qur’an, verse 23 in Surah Hashr. In Du’a Many du’a and Hadith contain this word: يا جابِـرَ الْمُنْكَسِرِينَ، - O Mender of the ones who are broken! And: وَيا جابِرَ الْعَظْمِ الْكَسِيرِ، O the Mender of broken bones, Allah ta’ala is The Compeller. Other people try to compel or make something happen but it does not always happen. It only happens when Allah ta’ala compels it and will it to happen. Namrood tried to stop Ibraheem AS from spreading his Deen and Ibraheem AS became the father of all the Abrahamic religions. The Mushrikeen tried to stop the Prophet sallallaahu ‘alayhi wasallam in Makkah but he became successful all over Arabia and later spread even further. Jabbaar means Allah ta’ala does whatever He wants and no obstacle can stop Him and that is Al-Jabbaar. Does not apply to Humans As mentioned before, some Sifaat only apply to Allah ta’ala and not to humanity. This Sifat is one of them and only applies to Allah ta’ala. For us humans to feel we can dominate, control, force or compel people, is wrong as this is only for Allah ta’ala. Allah ta’ala is Ghaalib, He is never Maghloob. Allah ta’ala is Dominant, He is never dominated. Allah ta’ala is Jaabir, He is in control. He is never out of control. Use of this Name in Du’a We should use this name of Allah ta’ala in Du’a to get rid of our sorrows, fears etc. He can turn difficulty into ease, sadness into happiness. *~~*~~*

Think of Beginning & End Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Most people were destroyed when they became proud and arrogant. When a person shows off and becomes boastful over the bounties he is blessed with, this becomes a means of those bounties being snatched away. The solution to rid oneself of pride is to ponder over one’s beginning and end; initially a drop of impure fluid and eventually decomposed bones beneath the earth. When one thinks over this correctly, the reality strikes him that I am definitely not worthy of any respect, title or position.