ummtaalib

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.

الْعَزِيزُ Translation The Mighty and The Eminent. It is also translated as The Most Dominant. Definition Imam Ghazali (رحمه الله) says it is The One Who is so significant that few exist like him, yet he is also one for whom there is intense need as well as one to whom access proves dim cult. Unless these three meanings are combined, the term 'eminent' will not be used. There are many things in the world whose existence is rare, but if they are of little importance or not much use, they are not called 'eminent'. There are also many things whose significance is great, whose benefit is abundant, arid whose equal does not exist, yet if access to them be not difficult, they are not called 'eminent'. The sun, for example, as well as the earth, have no equal. The benefit from each of them is abundant and the need for both is intense, but neither of them is described as 'eminent', because access to observing them is not difficult. So it is inescapable that all three meanings go together. ‘Azeez is a word which can be shared with human beings. A person who is ‘Azeez is very respected, significant and people want to meet him. They need him but he is not so accessible. Allah ta’ala is الْعَزِيزُ and Most Dominat in this regard. He is needed, everyone needs Him to fulfill their needs but access is difficult. By “access being difficult” it means it is impossible to understand and comprehend Him. He is closer to us than the jugular vein and we make Du’a to Him. One definition according to some Scholars is One Who is very strict when it comes to taking revenge from the enemies and when they intend punishment, no strength can remove the punishment. So very intent when taking revenge when need be and very intent in punishing. Ibn Katheer (رحمه الله) says الْعَزِيزُ means the Being Who is dominant over everything and everyone is dominated by Allah ta’ala’s Jalaal. Therefore this is a Jalaali attribute. Some attributes have Jalaal (Wrathfulness, anger, strictness) and some have Jamaal (Beauty) Ibn Qayyim (رحمه الله) says there are four meanings to الْعَزِيزُ 1. That Being Who has power and no one can go against Him 2. The Dominant One and no one can dominate Him 3. The Revengeful One 4. The One Who has subtle powers so no one can compete with this Being, not even the strongest king or authority of this world. The strength and power of Allah ta’ala comes from this Sifat of الْعَزِيزُ In the Qur’an It is mentioned 92 time in the Qura’n. الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ [Surah Hashr:23] وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ - Allah is Mighty, capable of retribution.[Surah Aali ‘Imraan:3] And this is one aspect of being الْعَزِيزُ Paired with other names: إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ - surely Allah is Mighty, Wise [Surah Baqarah:220] Allah ta’ala has the power to do all these things but He also has wisdom. وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ - And lo! thy Lord! He is indeed the Mighty, the Merciful. [Surah As-Shu’araa:9] Two Sifaat being contradictory are paired together. Allah ta’ala is Mighty, Revengeful, Dominant but paired with Raheem. (My note: remember الرَّحِيمُ is exclusive mercy) Therefore Allah ta’ala is الْعَزِيزُ for those who do not abstain from sin and do not care, and الرَّحِيمُ for those who try and make Tawbah when they do sin. ‘Izzat (Respect) Shaykh Abul Abbaas al-Mirsi, the author of the famous commentary of Al-Mishkaat said true respect is given to those people who take their eyes off Makhlooq i.e. those who do not depend on Makhlooq for any of their needs. He says ‘Azeez comes from ‘Izzat (respect i.e. how people regard you and the level of significance they regard you with). Human beings have respect when they do not depend on others. They depend on their Khaaliq, Allah ta’ala. True respect is when people respect you from the hearts where Allah ta’ala puts it and not when we demand, expect or make them respect us. Self-respect People who no longer have expectations from Makhlooq have self-respect which is very important whether other people respect you or not. Having self-respect does not mean we are arrogant and full of ourselves. Many people lose their self-respect. The way to attain it is not to have expectations from people and to focus on Allah ta’ala and our relationship with Him. Complaining to People Complaining to people decreases the respect a person can have in the Dunya. The habit of the pious and Salaf was that they would never complain to other people. They would only complain to Allah ta’ala Respect is for Allah Alone Allah ta’ala says in the Qur’an in Surah Faatir, مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا If anyone is seeking honor, let him know that all honor belongs to Allah Alone. [Surah Faatir:10] الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا Those who choose the unbelievers to be their protectors rather than believers. Are they seeking honor in being with them? Whereas all honor belongs to Allah Alone. [Surah Nisaa’:139] Whoever wants respect there is only one way and that is to obey Allah ta’ala and this is necessary for respect of the Dunya and Aakhirah. This is true respect and not what people show to those in authority in the Dunya. Respect for the commands of Allah ta’ala There is also this concept of respect that a person has respect for the commands of Allah ta’ala and the Sunnah even if they are not obeying or fulfilling the commands fully (though ideally all commands should be obeyed fully) and does not ask questions i.e. whether an act is a Fard, Waajib or a Sunnah and if they have to do it. This is the Ma’rifat (Knowledge) of this Sifat i.e. to be aware of and respect and obey the commands of Allah ta’ala and this is a quality lacking in us and especially in children. Know your Reality - A Slave, always a Slave Shaykh Ashraf Ali Thanwi (رحمه الله) has given an example in the commentary of a person who is a slave. He is bought in a bazar and commanded to do certain duties and thereafter leaving him in charge, his master leaves. In his master’s absence the slave knows he is still a slave even though his master is not there and so when his master returns he has no delusions of being anything other than a slave. Similarly we should know our Haqeeqat (reality) that I am a servant of Allah ta’ala and the respect I have is given to me by Allah ta’ala and if He takes it away we have to accept His decision. Ways of Attaining Respect We want respect from our husbands, children and other people and we want self-respect as well. How can we attain this respect? It is mentioned in Hadith that Prophet sallallaahu ‘alayhi wasallam said, “Charity does not decrease wealth, no one forgives another except that Allah increases his honor, and no one humbles himself for the sake of Allah except that Allah raises his status.” [Muslim] Whenever a person shows humility for Allah ta’ala and has no other ulterior motive, He raises his status. Looking at the verses mentioned before and the Hadith we see that the way to get respect is, 1. Obedience to Allah ta’ala. The more we obey Allah ta’ala the more Makhlooq will respect us 2. Having a forgiving nature increases respect and ranks in the eyes of others. When a person has the power to take revenge and still forgives then other people will have respect in their hearts for that person and they will be rewarded in the Aakhirah. Musa AS asked Allah ta’ala who was the most respected person among His slaves. Allah ta’ala said it was the who had power (i.e. to take revenge) and he forgives. Counsel Imam Ghazali (رحمه الله) says all respect is from Allah ta’ala so we should remember when we are in any position of respect (i.e. due to our work, knowledge, family, religion etc.) that it is temporary and know that if I misuse it I will be humiliated or if Allah ta’ala wants to take it away, He can. *~~*~~*

Q. What is the Islamic ruling on celebrating Halloween? (Question published as received) A. The celebration of Halloween originated with the ancient Celtic festival of Samhain, when people would light bonfires and wear costumes to ward off ghosts. Over time, Halloween evolved into a day of activities like trick-or-treating, carving jack-o-lanterns, festive gatherings, donning costumes and eating sweet treats. Concerning Halloween, The Encyclopaedia of Religion writes: “On this occasion, it was believed that a gathering of supernatural forces occurred as during no other period of the year. The eve and day of Samhain were characterized as a time when the barriers between the human and supernatural worlds were broken. Otherworldly entities, such as the souls of the dead, were able to visit earthly inhabitants, and humans could take the opportunity to penetrate the domains of the gods and supernatural creatures. Fiery tributes and sacrifices of animals, crops, and possibly human beings were made to appease supernatural powers who controlled the fertility of the land.” (pp. 176-177) In terms of Shariah, it will not be permissible to participate in the celebration of Halloween as it is based on satanic practices and beliefs. As Muslims, we are required to preserve our beliefs and not imitate un-Islamic practices. Rasulullah Sallallahu Alayhi Wasallam said, “Whoever imitates a nation will be amongst them” (Abu Dawood) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

Part Twenty Seven Adopting a Soft and Lenient Approach when Dealing with People: ‘Ataa bin Farrookh (rahimahullah) narrates the following: On one occasion, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased a plot of land from a certain person. However, despite Hazrat ‘Uthmaan (radhiyallahu ‘anhu) calling the person to receive payment for the land, the person was delaying. When Hazrat ‘Uthmaan (radhiyallahu ‘anhu) met the man thereafter, he asked him, “What prevents you from coming to collect your money?” The man replied, “The reason that I delayed in coming to collect the money is that I felt that you have not paid me a fair price for the land! Every person that I meet is rebuking me over the price at which I sold you the land.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) asked, “Is this really the reason for you not coming to collect your money?” The man replied in the affirmative. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) addressed the man saying, “The sale is complete, However, I give you an option to cancel the sale and take back your land or to leave the sale as is and take your money.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thereafter explained to him the reason for giving him the option of cancelling or allowing the sale to continue saying, “Rasulullah (sallallahu ‘alaihi wasallam) had made du‘aa saying, ‘May Allah Ta‘ala bless that person with Jannah who adopts a soft and lenient approach with people at the time of purchasing, selling, making payment and requesting payment.” (Musnad Ahmed #410)

Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned the following to a person who was overcome by depression and grief: What is the need for such worry and grief? When a person is overcome by depression and grief, I generally advise them to engage in a certain muraaqabah (meditation). This meditation is a cure for all types of depression, worries and anxieties. The method of this meditation is for one to always reflect and ponder over the fact that “Allah Ta‘ala loves me and wants the best for me”. In the Qur’aan Majeed, Allah Ta‘ala says that He is the true friend and guardian of the believers. Hence, Allah Ta‘ala always decides the best for His servant. If any person experiencing depression and grief engages in this muraaqabah, then he will find that all his worries and anxieties will come to an end. An example through which this muraaqabah can be understood is the love of the mother for the child. Every child believes that his mother loves him and wants what is best for him. Despite this, the mother still does certain things that outwardly seem unpleasant to the child. In some instances, she even reprimands and disciplines the child. However, even though the child gets scolded by the mother, the child feels satisfied that his mother has the utmost love for him, and that whatever she is doing is for his benefit. (Malfoozaat Hakeemul Ummat 8/352)

الْمُهَيْمِنُ Translation The Protector and The Bestower of Security. It is also translated as The Guardian. Definition It is a collection of three Sifaat which gives the definition of this word: 1. That Being has to have full knowledge of the condition (Ahwaal) of everything 2. That Being has to have full power and ability to take benefit out of that element or thing 3. That Being can obtain or remove the benefit of something regularly Another way to describe الْمُهَيْمِنُ is that Being Who has complete knowledge of all hidden matters (Of the heart and everything else) Yet another way to understand is He is supervising all matters of creation. He is The Guradian Who has full knowledge and the power of protection. Once again there is this concept of protection and power and being guardian which is very similar to Al-Mu’min and As-Salaam. How is this word Different? الْمُهَيْمِنُ has the connotation of protection and supervision / tending to something and giving the ability to someone or something to protect themselves and Allah ta’ala has given everything a way to protect itself. This can be by means of the natural reflexes or instincts and other means i.e. the eyes are so delicate and Allah ta’ala has given eyebrows, eyelashes and eyelids to protect them. All of Allah ta’ala’s creation has been given some type of protective means. Flowers have thorns, birds have beaks, certain creatures have claws or horns, the jellyfish looks harmless but it can sting and the octopus has a unique means of protection where in times of danger it can expel water through the end of its mantle, propelling it like a jet through the water and it can squeeze its body through tiny gaps to shake off predators. Allah ta’ala being الْمُهَيْمِنُ has given creation the ability to protect itself. In the Qur’an It is mentioned once in the Qur’an, verse 23 in Surah Hashr. Counsel Imam Ghazali (Raheemahullah) says when we should be aware that Allah ta’ala is our Protector, that He is supervising and protecting us. When a person is aware then there is security in life and it should increase our Yaqeen and decrease disobedience. Just as a guard is given the job of protecting something and he knows his job is protecting that thing, so we also have the job of protecting what Allah ta’ala has given us and to use it in the proper manner and when the time comes to let things go then to return it in the right way. Subtle differences in the names We see subtle differences and nuances in the names which have similar meanings: Al-Muhaymin – Guradian/Protector Al- Mu’min – One Who removes fear As-Salaam – One Who brings peace in the heart *~~*~~*

Part Twenty Six The Consideration of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) towards his Servants ‘Abdullah Roomi (rahimahullah) mentions that when Hazrat ‘Uthmaan (radhiyallahu ‘anhu) would perform wudhu during the night, he would not take assistance from anyone (in pouring the water over his limbs). When someone suggested to him that he appoint one of the servants to assist him and pour the water for him, he said, “No! I do not wish to take service from them at night as the night is the time for them to rest.” (Tabaqaat ibn Sa’d vol. 3 pg. 44)

يا منْ لاَّ تَرَاهُ العُيُون Yaa Man La Taraahul ‘Uyoon O the one who eyes cannot behold in this world ولا تُخالِطُهُ الظُّنُون Wa Laa Tukhaalituhudh-Dhunoon and minds cannot comprehend His greatness ولا يَصِفُهُ الْوَاصِفُون Wa Laa Yasifuhul Waasifoon and people cannot praise Him as he deserves to be praised ولا تُغَيِّرُهُ الْحَوَادِث Wa Laa Tughayyiruhul Hawaadith and situations do not change him ولا يَخْشَى الدَّوَائِر Wa Laa Yakhshad-Dawaa’ir and he does not fear the passing of time يَعْلَمُ مَثاقِيلَ الْجِبال Ya’lamu Mathaaqeelal Jibaal He knows the exact weight of the mountains وَمَكايِيْلَ الْبِحار Wa Makaa-yeelal Bihaar And the volume of the oceans وَعَدَدَ قَطْرِ الأمْطار Wa Adada Qatril Amtaar And the number of drops of rain وَعَدَدَ وَرَقِ الأشْجار Wa Adada Waraqil Ashjaar And the number of leaves on trees وَعَدَدَ مَا أُظْلِمُ عَلَيْهِ الْلَيْل وَأشْرَقَ عَلَيْهِ النَّهار Wa Adada Maa Udhlima Alayhil Layl. Wa Ashraqa Alayhin-Nahaar And those things that the day illuminates with its light and the night hides in its darkness ولا تُوَارِي مِنْهُ سَمَاءٌ سَمَاءً، وَلا أرْضٌ أرْضَاً Wa Laa Tuwaari Minhu Samaa’un Samaa’, Wa Laa Ardun Ardaa’ And one sky cannot shield another sky, and no ground can shield another layer of ground from Allah وَلا بَحْرٌ مَا فِي قَعْرِهِ Wa Laa Bahrun Maa Fee Qa’rihi And the ocean (in its depths and darkness) cannot hide anything from Allah وَلا جَبَلٌ مَا فِي وَعْرِهِ Wa Laa Jabalun Maa Fee Wa’rihi And a mountain cannot (in its deepest darkest cave) hide anything from Allah اِجْعَلْ خَيْرَ عُمْرِي آخِرَه ij’al khayr Umree Aakhirah Make best part of my life the last part of my life وَخَيْرَ عَمَلِي خَوَاتِيْمَه Wa Khaira Amalee Khawaateemah and make the best of my action the action that I do in this life وَخَيْرَ أيَّامِي يَوْمَ ألْقَاَكَ فِيْه Wa Khayra Ayyaamee Yowma Alqaaka feeh and the best day the day I return back to meet You.

A beautiful du’a of a bedouin Question 1. What is the full Arabic text with transliteration and translation of the Hadith wherein the Bedouin praises Allah Ta’ala and Nabi (sallallahu ‘alayhi wasallam) gives him gold because he liked the way he praised Allah? 2. Was this praising/Du’a of his inside or outside Salah and if it was inside Salah, which Salah was it in? Answer Sayyiduna Anas (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) passed by a bedouin while he was supplicating in his salah saying: “O You whom no eyes have seen, no mind can comprehend, no describer can depict, and no effect can change, He who fears not from the change of events. He knows the weight of the mountains, the measure of the oceans, the count of rain drops, the number of leaves on the trees, the amount of things which are concealed by night, and those things upon which the sun shines. Nothing is concealed from Him; not the Heavens, nor the Earth, nor the seas and their deep corners, nor the mountains and their pathless terrain; [I ask] that you make the end of my the best part, my last deeds the best ones and that you make the best of days the day in which I meet you. Thereafter Rasulullah (sallallahu’alayhi wasallam) sent someone to fetch him saying “ When he finishes praying bring him to me.” When he finished praying, he brought him. Rasulullah (sallallahu’alayhi wasallam) had been given some gold as a gift, so when the bedouin came he (sallallahu’alayhi wasallam) gave it to him. The Messenger of Allah (sallallahu’alayhi wasallam) said “O bedouin, Where are you from?” He replied “From Bani ‘Amir bin Sasa’ah, O Messenger of Allah”. He (sallallahu’alayhi wasallam) said “Do you know why I gave you this gold?” He said: “because of the lineage between us O Messenger of Allah”. Rasulullah (sallallahu’alayhi wasallam) said: “Lineage has its rights but I gave you this gold because of your wonderful praising of Allah”. (Al-Mu’jamul-Awsat of Tabarani, Hadith: 9448) Hafiz Haythami (rahimahullah) said the narrators in this chain are authentic. (See: Majma’uz Zawaid vol.10 p.158 ) The Arabic Dua: يا من لا تراه العيون، ولا تخالطه الظنون، ولا يصفه الواصفون، ولا تغيره الحوادث، ولا يخشى الدوائر، يعلم مثاقيل الجبال، ومكاييل البحار، وعدد قطر الأمطار، وعدد ورق الأشجار، وعدد ما أظلم عليه الليل وأشرق عليه النهار، ولا تواري منه سماء سماء، ولا أرض أرضاً، ولا بحر ما في قعره، ولا جبل ما في وعره، اجعل خير عمري آخره، وخير عملي خواتيمه، وخير أيامي يوم ألقاك فيه Transliteration: Ya man la tara hul ’uyun wa la tukhalitu hud dhunun wa la yasifuhul wasifun wa la tugayyiruhul hawadith wa la yakh shad dawa’ir, ya’lamu mathaqilal jibal wa makayilal bihar wa ‘adad qatril amtar wa ‘adada waraqil ashjar wa ‘adada ma athlama ‘alayhil laylu wa ashraqa ‘alayhin nahar, wa la tuwari minhu samaun sama an, wa la ardun ardan, wa la bahrun ma fi qa’ri hi wa la jabalun ma fi wa’rihi, ij’al khayra ‘umuri akhirahu wa khayra ‘amali kawatimahu wa khayra ayyami yawma alqaka fihi. The narration doesn’t stipulate which salah it was. It was probably a nafl salah. And Allah Ta’ala Knows best, Answer edited by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar hadithanswers