ummtaalib

الله  The word Allah is the “personal name” of our Creator. Definition That being who is perfect and free from all defects. In the Qur’an The word “Allah” appears almost two thousand nine hundred and forty (2940) times in the Qur’an. Ism-e-Azam According to the Ulama this blessed name is greater in magnificence than the other 99 names of Allah ta'ala because it encompasses all the attributes of Allah ta’ala. Imam Tahawi, Imam ibnul Qayyim and Imam Razi رحمهم الله تعالى also concur with the statement that Ism-e-Azam is the word “Allah”. Some of the evidences are given below: 1. The word Allah demonstrates all the beautiful names of Allah and His divine attributes. 2. This name “Allah” is not used for anyone other than Allah ta’ala. Because Allah ta’ala said (the interpretation of which is that): ‘Do you know anyone who is the namesake of Allah (or similar in attributes to Allah)?’ Although it is not true. The word Allah is only used for Allah ta’ala. 3. All the Asma-ul-Husna belong to the word Allah and it shows its excellence over other names. Secondly it is often said that “Rahman, Raheem, Malik, Quddoos” all are names of Allah ta’ala, however it is never said that “Allah” is the name of Rahman OR “Allah” is the name of Raheem. Hence the conclusion is that in all the beautiful names of Allah, the root name is “Allah”. 4. Translation of a verse of Allah ta’ala is that: “Say whether you call Him Allah or call Him Rahmaan” These Ulama state that Allah ta’ala has specifically mentioned these two names and even in these two names, the name “Allah” is superior and nobler than “Ar-Rahman” based on the following two reasons: a. In this verse, the name “Allah” is mentioned prior to the name “Ar-Rahman” which shows that it is superior. b. The name “Ar-Rahman” manisfests the perfection of His mercy, but not the perfection of His dominance, supremacy, magnificence, sanctity and honour. However the name “Allah” also manifests all these great qualities of Allah, which shows that it is superior. Respecting the name of Allah (1) A saint Bishr Hafi رحمه الله تعالى was asked what is the cause of your acceptability in the court of Allah since your name is popular amongst the people just like the name of a Nabi. He replied: It is only a favour of Allah and there is no excellence on my part. I was a sinful and hedonist type of person. Once whilst traversing a path I saw a piece of paper. I picked it up and it had بسم الله الرحمن الرحيم written on it. I cleaned that paper and kept it in my pocket. I only had 2 Dirhams at that time and I was not the owner of anything apart from those two dirhams. I went to a perfume seller and I purchased “ghalia” fragrance in exchange of those two dirhams and then rubbed that fragrance on that piece of paper. When I slept that night, I saw someone saying in my dream: “O Bishr bin Harith! You picked up my name from your path and cleaned and perfumed it. We will perfume your name both in this world and the next.” (2) Allah ta’ala’s name should always be taken with respect and reverance. Whenever we take the name of Allah, we should always add “تبارك وتعالى” or “تعالی” or “رب العزت” or “جل جلاله و عم نواله” both in writing and speaking. Everything should be started with the name of Allah The gracious Prophet صلی الله عليه وسلم said in a hadith: “Every important matter that does not begin with the Name of Allah is incomplete.” Therefore Rasulullah صلی الله عليه وسلم has emphasized that we should start everything with بسم الله الرحمن الرحيم. So much so that when eating food, when drinking water, when mounting an animal, when writing a letter or manuscript, in short in the beginning of every noteworthy task, Rasulullah صلی الله عليه وسلم would recite بسم الله الرحمن الرحيم. Shaykhul Islam Mufti Taqi Usmani دامت برکاتہم says that apparently it is a small action, which is sometimes ignored considering it a customary practice. However in reality it is not a ritual, rather the purpose behind this is to cultivate a basic concern. It is the acknowledgment of such a significant reality which if kept in view, will change a person’s whole perspective regarding all the problems of life and his entire mindset in dealing with different kinds of affairs. "الله معي" is the Excellence of Imaan “Allah is with me”. It seems like a trivial sentence however its belief and deep concentration is very beneficial in protecting a person from sins as well as from anxiety and depression. In Surah al-Hadeed Allah ta’ala Himself says: وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡ‌ۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِير "and He is with you wherever you are. And Allah, of what you do, is Seeing." Dua at the times of distress and grief Rasulullah صلی الله عليه وسلم taught this dua to Hazrat Asma bint Umais رضي الله عنها and asked her to recite it at the times of distress and anguish: اللَّهُ اللَّهُ رَبِّي، لَا أُشْرِكُ بِهِ شَيْئًا "Allah, Allah is my Rabb, I do not ascribe any partners to him." Hence one should keep reciting it when overcome with distress/anxiety. In short it is never futile to call upon the name of Allah. Counsel 1. A Muslim servant should make this belief firm in his heart that my Master, my Lord, the One who solves my problems and removes my difficulties is no one other than Allah ta’ala. 2. When this belief will become firm then he will only strive and make efforts in the worship and servitude of Allah ta’ala. 3. The slave who only makes the magnificence and perfection of Allah the object of his life and gives no importance whatsoever toghairullah (someone other than Allah) then this person is blessed with these qualities: - He becomes independent of everyone other than Allah ta’ala. - When overcome with trouble or distress, he immediately contacts Allah ta’ala. - He does nothing which goes against the pleasure of Allah ta'ala. Translated from Sharh Asma-ul-Husna (Maulana Muhammad haneef Abdul Majeed)

Objectives of studying Asma-ul-Husna "To draw closer to Allah ta’ala through knowing His beautiful names." When you love someone, you want to know them and Allah ta’ala has given us these 99 names and He wants us to know Him through them to whatever extent we can with our limited understanding. "To try to adorn ourselves with the traits of Allah ta’ala even though the attributes and traits of Allah ta’ala are very high and obviously our level is going to be extremely low." For a lot of the Asmaa -ul-Husnaa, one is to understand them at an academic level and then to understand them at a spiritual level to connect to Allah ta’ala. A third way is to understand them on an emotional level which is, “How can I use the names of Allah ta’ala to get myself therapy i.e. to control/manage and eliminate my negative emotions and deal with the different situations of my life." Counsel At the end of every name, counsel/advise is given. We should make it our objective to adorn ourselves with the Akhlaaq/traits of Allah ta’ala. This means that the traits of Allah ta’ala are perfect and belong only to Him but we can try to learn and benefit from them and emulate the ones we can share in, on a personal level.  Study of the Asmaa -ul-Husnaa are not just for intellectual understanding but to enact on the knowledge we gain and harmonize our internal and external dimensions. Verses in the Qur’an regarding Calling Allah ta’ala by His Beautiful Names وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا Allah has the most excellent names (over ninety-nine attributes); call on Him by them. [Suratul A’araaf:180] قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ ۖ أَيًّا مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ O Prophet, say to them: “Whether you call Him Allah or call Him Rahmaan; it is all the same by whichever name you call Him because for Him are all the Finest names.” [Suratul Israa:110] The Hadith Regarding Memorising the Names of Allah ta’ala The Hadith regarding the 99 names of Allah ta’ala has different variations. لِلَّهِ تِسْعَةٌ وَتِسْعُونَ اسْمًا مَنْ حَفِظَهَا دَخَلَ الْجَنَّةَ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ Abu Huraira RA reported: The Messenger of Allah, sallallaahu ‘alayhi wasallam said, “Allah has ninety-nine names and whoever preserves them will enter Paradise.” [Muslim] Another variation has the word أَحْصَاهَا which means to count or include. إِنَّ لِلَّهِ تِسْعَةً وَتِسْعِينَ اسْمًا مِائَةً إِلاّ وَاحِدًا مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ What does it mean to حَفِظَهَا“Memorise” or أَحْصَاهَا“Innumerate”? Scholars have written that “Memorizing” or “Innumerating” the names of Allah ta’ala means: To use the names in Du’a As mentioned in the verses of the Qur’an: "And (all) the Most Beautiful Names belong to Allah, so call on Him by them” [al-A‘raaf 7:180]. So one may say for example, “O Most Gracious, have mercy on me; O Oft-Forgiving, forgive me; O Accepter of repentance, accept my repentance” and so on. To fulfill the rights of the names To implement them in ones’ life It is not just to know the meaning but to know it at a deeper level. Example: We know Ar-Razzaaq means “The Provider” but to know that He gives Rizq to everyone with some more than others. If a person knows that He is One, he will not associate anything else with Him; if he knows that He is the Provider, he will not seek provision from anyone else; if he knows that He is the Most Merciful, he will do acts of obedience that are a means of attaining this mercy… And so on To have intimate knowledge/awareness regarding the names He is Al-Khaaliq (The Creator). What does it mean to be Al-Khaaliq? There are other names with similar meanings i.e. Al-Musawwir (The Fasioner/Bestower of forms) What is the difference? Some names have a similar meaning however they have subtle differences between them and one should know these subtle differences. To act upon them and imbibe them in one’s life There are certain names which human beings can act upon i.e. Al-Kareem (The Generous), Ar-Raheem (The Merciful) Some you cannot act upon i.e. showing anger, taking revenge, being proud, etc. which is not permitted for human beings. Example: “Al-Mutakabbir” (The Majestic) Human beings cannot be proud or claim greatness. This is the sole right of Allah ta’ala. Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Allah the Almighty said: Pride is my cloak and greatness is my garment, so whoever competes with me regarding these two will be thrown into the Hellfire.” [Abu Dawood] Imam An-Nawawi (رحمه الله) said, “To preserve them is said to mean to enumerate and count them in one’s supplication by them. It is said it means to persevere in them, to respect them in the best manner, to guard what they require, and to affirm their meanings. And it is said the meaning is to act by them and to obey Allah according to the implications of every name.” Source: Sharḥ Ṣaḥīḥ Muslim 2677 Are the Names of Allah ta’ala limited to 99? Scholars say you cannot limit that Being Who is unlimited. Therefore Allah ta’ala’s attributes are unlimited though the Hadith mentions 99. Imam Al-Nawawi (رحمه الله) stated in Sharh Saheeh Muslim, “The scholars are unanimously agreed that this hadeeth does not mean that Allah has only ninety-nine names, or that He does not have any other names apart from these ninety-nine. Rather what the hadeeth means is that whoever learns these ninety-nine will enter Paradise. The point is that one may enter Paradise by learning them, not that the number is limited to these names.” The Names mentioned in Hadith إِنَّ لِلَّهِ تَعَالَى تِسْعَةً وَتِسْعِينَ اسْمًا، مِئَةً غَيْرَ وَاحِدَةٍ، مَنْ أَحْصَاهَا دَخَلَ الجَنَّةَ، هُوَ اللَّهُ الَّذِي لا إِلَهَ إِلا هُوَ الرَّحْمَنُ، الرَّحِيمُ، الْمَلِكُ، الْقُدُّوسُ، السَّلامُ، الْمُؤْمِنُ، الْمُهَيْمِنُ، الْعَزِيزُ، الْجَبَّارُ، الْمُتَكَبِّرُ، الْخَالِقُ، الْبَارِئُ، الْمُصَوِّرُ، الْغَفَّارُ، الْقَهَّارُ، الْوَهَّابُ، الرَّزَّاقُ، الْفَتَّاحُ، الْعَلِيمُ، الْقَابِضُ، الْبَاسِطُ، الْخَافِضُ، الرَّافِعُ، الْمُعِزُّ، الْمُذِلُّ، السَّمِيعُ، الْبَصِيرُ، الْحَكَمُ، الْعَدْلُ، اللَّطِيفُ، الْخَبِيرُ، الْحَلِيمُ، الْعَظِيمُ، الْغَفُورُ، الشَّكُورُ، الْعَلِيُّ، الْكَبِيرُ، الْحَفِيظُ، الْمُقِيتُ، الْحَسِيبُ، الْجَلِيلُ، الْكَرِيمُ، الرَّقِيبُ، الْمُجِيبُ، الْوَاسِعُ، الْحَكِيمُ، الْوَدُودُ، الْمَجِيدُ، الْبَاعِثُ، الشَّهِيدُ، الْحَقُّ، الْوَكِيلُ، الْقَوِيُّ، الْمَتِينُ، الْوَلِيُّ، الْحَمِيدُ، الْمُحْصِي، الْمُبْدِئُ، الْمُعِيدُ، الْمُحْيِي، الْمُمِيتُ، الْحَيُّ، الْقَيُّومُ، الْوَاجِدُ، الْمَاجِدُ، الْوَاحِدُ، الصَّمَدُ، الْقَادِرُ، الْمُقْتَدِرُ، الْمُقَدِّمُ، الْمُؤَخِّرُ، الأَوَّلُ، الآخِرُ، الظَّاهِرُ، الْبَاطِنُ، الْوَالِي، الْمُتَعَالِي، الْبَرُّ، التَّوَّابُ، الْمُنْتَقِمُ، الْعَفُوُّ، الرَّءُوفُ، مَالِكُ الْمُلْكِ، ذُو الْجَلالِ وَالإِكْرَامِ، الْمُقْسِطُ، الْجَامِعُ، الْغَنِيُّ، الْمُغْنِي، الْمَانِعُ، الضَّارُّ، النَّافِعُ، النُّورُ، الْهَادِي، الْبَدِيعُ، الْبَاقِي، الْوَارِثُ، الرَّشِيدُ، الصَّبُورُ There are variations of the names mentioned in Hadith. Some Scholars say 1,000 names of Allah ta’ala have been given to human beings, 300 in the Tawrah, 300 in the Injeel, 300 in the Zaboor and 100 in the Qur’an.

بسم الله الرحمن الرحيم The information on al-Asmaa-ul-Husnaa has been taken from notes made on a course by Ustadhah A. Ahmed (Zaynab Academy Online) in Ramadhaan of 2017 and 2018 Books used: “The Ninety-Nine Beautiful Names of God” by Abu Hamid Al-Ghazali رحمه الله - Translated by David B. Burrell and Nazih Daher PDF “Sharah Asmaul Husna” by Muhammad Hanif Abdul Majid - Jamiatul Uloom-ul-Islamia Binori Town, Karachi (Urdu) Read Online Introduction The aspect of research and observation is dominant in the nature of human beings and it is this characteristic which motivates him to observe and discover new things. The greatest Being, Allah جل جلاله Who created and nourished man by taking care of his nature and essential requirements and provided for him all types of blessings and resources, has a much greater right that His Ma’rifat (Gnosis/Knowledge/Recognition) is attained and inscribed on the heart. One way of attaining this Ma’rifat is the study of al-Asmaa-ul-Husnaa. The more a person attains Ma’rifat of Allah جل جلالهfrom the Qur’an and Ahadith of the Prophet صلى الله عليه وسلم, the stronger and deeper will be his trust in Allah جل جلاله It is usually observed that when a person is facing some difficulty/anxiety in his worldly affairs, he becomes distressed and exhausts himself running from place to place and person to person. In this situation if someone says, “I know so-and-so person and if I talk to him, he will help you out” the person will feel relief and have hope. If, instead of running from place to place and from person to person, this person developed this familiarisation with Allahجل جلاله, his attention will always be focused on Allah جل جلاله at the time of every difficulty and hardship. The servant will become shy to discuss his problems with others and will instead turn to and rely on Allah جل جلاله. He will realise that no matter who he approaches with his problems, that person will also have the means provided by Allah جل جلاله and therefore why then, should he himself not turn to Allahجل جلاله Who is the ultimate and true Nourisher and Provider? If this recognition of Allah جل جلاله is attained then Shirk will be eliminated from its base. To attain this Ma’rifat-e-Ilaahi everyone should call on the Almighty with His blessed names. Allah جل جلاله Himself says, وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا Allah has the Most Beautiful Names. So call upon Him by them [Surah A’araaf: 180] Index Objectives of studying the Asmaa-ul-Husnaa Can we know Allah ta'ala? Personal Name - اللَّهُ 1 & 2 - الرَّحْمَنُ الرَّحِيمُ - The Lovingly Beneficent & The Most Merciful/ Most Compassionate 3 - الْمَلِكُ - The Absolute Ruler/The True King 4 - الْقُدُّوسُ - The Holiest/The Most Pure 5 - السَّلامُ - The Source of Peace 6 - الْمُؤْمِنُ - The Remover of Fear And The Giver of Tranquility 7 - الْمُهَيْمِنُ - The Protector and The Bestower of Security 8 - الْعَزِيزُ - The Mighty and The Eminent 9 - الْجَبَّارُ - The Restorer and The Repairer / The Compeller 10 & 11 - الْمُتَكَبِّرُ الكَبِير - The Imperious/The Supremely Great & The Great/Big 12 & 13 - الْبَارِئُ الْخَالِقُ - The Creator & The Evolver 14 - الْمُصَوِّرُ - The Shaper of Beauty 15 & 16 - الْغَفَّارُ & الْغَفُورُ - The All-Forgiving & The Forgiver and Hider of Faults 17 - الْقَهَّارُ - The Ever-Dominant/The Conqueror 18 - الْوَهَّابُ - The Liberal Bestower and The Giver of Gifts 19 - الرَّزَّاقُ - The Sustainer/The Provider 20 - الْفَتَّاحُ - The Opener / The Revealer 21 - الْعَلِيمُ - The All-Knowing and The Omnipotent 22 & 23 - الْقَابِضُ الْبَاسِطُ - The Withholder & The Reliever 24 & 25 - الْخَافِضُ الرَّافِعُ - The Humbler & The Exalter 26 & 27 - الْمُعِزُّ الْمُذِلُّ - The Bestower of Honour & The Humiliator 28 - السَّمِيعُ - The All-Hearing 29 - الْبَصِيرُ - The All-Seeing and The All-Perceiving 30 - الْحَكَمُ - The Judge and The Arbitrator 31 - الْعَدْلُ - The Just and The Equitable 32 - اللَّطِيفُ - The Subtle, The Gracious and The Refined 33 - الْخَبِيرُ - The Inner-Aware and The Reality-Knower 34 - الْحَلِيمُ - The Forbearing and The Calm-Abiding 35 - الْعَظِيمُ - The Magnificent and The Most Grand 36 - الشَّكُورُ - The Most Grateful and The Most Appreciative 37 - الْعَلِيُّ - The Most High and The Exalted 38 - الْحَفِيظُ - The Preserver and The Protector 39 - الْمُقِيتُ - The Nourisher and The Sustainer 40 - الْحَسِيبُ - The Reckoner and The Accounter 41 - الْجَلِيلُ - The Majestic and The Glorious 42 - الْكَرِيمُ - The Most Generous and The Bountiful 43 - الرَّقِيبُ - The Watchful One and The All-Observing 44 - الْمُجِيبُ - The Fulfiller of Prayers and The Responsive 45 - الْوَاسِعُ - The All-Embracing and The All-Pervading 46 - الْحَكِيمُ - The Perfectly Wise and The Most Judicious 47 - الْوَدُودُ - The Loving-Kindness and The Most Affectionate 48 - الْمَجِيدُ - The All-Glorious and The Majestic 49 - الْبَاعِثُ - The Awakener and The Resurrector 50 - الشَّهِيدُ - The Witness and The Testifier 51 - الْحَقُّ - The Truth and The Only Reality 52 - الْوَكِيلُ - The Trustee and The Advocator 53 & 54 - الْقَوِيُّ الْمَتِينُ - The Supremely Strong & The Firm 55 - الْوَلِيُّ - The Protecting Friend and The Near Guardian 56 - الْحَمِيدُ - The Praised One and The laudable 57 - الْمُحْصِي - The Reckoner and The Appraiser 58 & 59 - الْمُبْدِئُ الْمُعِيدُ - The Originator & The Restorer 60 & 61 - الْمُحْيِي الْمُمِيتُ - The Giver of Life & The Taker of Life 62 & 63 - الْحَيُّ الْقَيُّومُ - The Ever Living & The Self-Existing 64 - الْوَاجِدُ - The Finder and The Resourceful 65 - الْمَاجِدُ - The One Who is Noble/Generous 66 - الْوَاحِدُ - The One 67 - الْاَحَدُ - The One 68 - الصَّمَدُ - The Satisfier of All Needs 69 & 70 - الْقَادِرُ الْمُقْتَدِرُ - The All Powerful & The Creator of All Power 71 & 72 - الْمُقَدِّمُ الْمُؤَخِّرُ - The Expediter & The Delayer 73 & 74 - الأَوَّلُ الآخِرُ - The First & The Last 75 & 76 - الظَّاهِرُ الْبَاطِنُ - The Manifest One & The Hidden One 77 - الْوَالِي - The Sole Governor and The Friendly Lord 78 - الْمُتَعَالِي - The Supremely Exalted 79 - الْبَرُّ - The Gracious Benefactor 80 - التَّوَّابُ - The Acceptor of Repentance 81 - الْمُنْتَقِمُ - The Avenger 82 - الْعَفُوُّ - The Forgiving 83 - الرَءُوۡفُ - The Kind, the Tenderly Merciful and Consoling 84 - مَالِكُ ٱلْمُلْكُ - The Master of The Kingdom 85 - ذُو الْجَلَالِ وَالْإِكْرَامِ - The Lord of Majesty and Generosity 86 - الْمُقْسِطُ - The Equitable and The Just 87 - الْجَامِعُ -The Gatherer and The Uniter 88 - الْغَنِيُّ - The Self-Sufficient 89 - الْمُغْنِي - The Fulfiller of needs 90 - الْمَانِعُ - The Preventer and The Defender 91 & 92 - الضَّارُّ النَّافِعُ - The Distresser & The Creator of Good 93 - النُّورُ - The Light, The Illuminator and The Enlightenment 94 - الْهَادِي - The Guide and The Leader on the Right Path 95 - الْبَدِيعُ - The Eternal Originator and the Absolute Cause 96 - الْبَاقِي - The Everlasting and The Ever-Present 97 - الْوَارِثُ - The Inheritor of All and The Supreme Heir 98 - الرَّشِيدُ - The Appointer to the Right Path and The Director

A Clean Heart Draws Divine Assistance Shaikh Abur Rabee’ (rahimahullah) relates the following incident: I once heard of a very pious lady by the name of Fidh-dhah who lived in a certain village. This woman, Fidh-dhah, was rapidly gaining fame as word of an amazing phenomenon among people. Although we do not visit women, due to the necessity to investigate and ascertain the reality and authenticity of this rumour, I took a group of people and travelled to her village. On arriving in the village and making enquiries, the people of the village informed us that Fidh-dhah possessed a female goat that yielded both milk and honey. Hearing this, we bought a brand new bowl and proceeded to her home. On arriving, we greeted her with salaam and said, “We wish to witness the barakah (blessing) of your goat.” Fidh-dhah obliged and gave the goat to us. After receiving the goat, we began milking it and as it was reputed, both milk and honey flowed from the teats of the goat! After enjoying the milk and honey, we asked Fidh-dhah to tell us the secret to the special barakah (blessing) she and her family enjoyed from the goat. In response, she mentioned the following story: There was a time when we were very poor and possessed nothing except a small she goat. When ‘Eidul Adha arrived, my husband, who was a pious man, said to me, “We own nothing except this she goat. Let us sacrifice it for ‘Eid in the name of Allah Ta‘ala.” I replied, “Don’t slaughter it as we need it. Allah Ta‘ala has not made it necessary for us to sacrifice an animal for ‘Eid in circumstances of such poverty.” Coincidentally, a guest arrived on that very Day of ‘Eid and we had no food with which to entertain him. I thus said to my husband, “Allah Ta‘ala has instructed us to honour our guests by entertaining them and seeing to their comfort. Let us slaughter this she goat for our guest.” As my husband prepared to slaughter the goat, I said to him, “You should slaughter it outside the house, behind the wall, so that the sight of its slaughter does not distress our children and cause them to cry.” My husband thus took the goat and made his way out of the yard to slaughter it. However, while he was meant to be slaughtering it, I saw the goat jump onto the wall and re-enter the yard. Thinking that the goat had escaped, I went outside and saw that my husband had already slaughtered our goat and was now in the process of skinning it! I exclaimed to him, “How strange! Another she goat, resembling our own, has entered our yard!” Hearing this, my husband said, “Perhaps Allah Ta‘ala has granted us a goat which is better.” Whereas our first goat yielded only milk, this second goat yields both milk and honey! This special barakah which we enjoy was granted to us on account of us honouring our guest. Fidh-dhah then advised saying, “This goat grazes in the pasture of the heart. If you sow goodness and righteousness in your hearts, it will graze on good and its milk will accordingly be wholesome and good. Conversely, spoiling your hearts and filling them with filth and muck causes the milk of the goat to spoil and turn bad. Therefore, ensure that you guard your hearts from evil, then everything will be of benefit to you.” (Rowdhur Rayyaaheen pg. 93) Lessons: 1. Honouring the guest is not only a command of sharee‘ah, but is also a means of securing tremendous barakah (blessings) in one’s life and home. 2. When a person sacrifices something that is dear to him for the sake of Allah Ta‘ala, then Allah Ta‘ala most certainly rewards him with something far better. 3. The heart is the ‘nucleus’ of the entire body. If the heart is filled with piety and righteousness, then acts of piety and righteousness will emanate from the limbs of the body. If the heart is contaminated with sin and evil, then the limbs will carry out acts of sin, immorality and shamelessness. Hence, to get all the limbs of the body under control, one will have to make an effort to purify the heart. Al-Haadi

QURBANI JOKES Question: I would like to know what is the ruling regarding the funny videos/jokes/cartoons which are commonly circulated prior to Eid-ul-Adha? Answer: Eid Al-Adhaa is one of the shi’aar (sacred symbols) of Islaam. Allaah Ta’aala says, ‎وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ Tradition: “And whoever honors the salient symbols of Allaah, then, indeed, it is from the righteousness of the hearts.” (Al-Hajj v.32) Every aspect of Qurbaani must be deeply respected. It is haraam to make jokes of Qurbaani related issues. That is an expression of disrespect to a sacred symbol of Islaam and against the order of Allaah Ta’aala to respect the sacred symbols of Islaam. Consider the following verses in respect to one who disrespects such symbols of Islaam, ‎وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ (65) لَا تَعْتَذِرُوا قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ Translation: “Yet if you ask them (regarding the comments they made) they will, most surely, say, ‘We are only indulging in idle talk and lighthearted jokes.’ Say (to them), ‘Then, is it Allaah and His revered signs and His Messenger of which you were making mockery?’ Offer no excuse! For truly you have disbelieved after your belief (because of these jesting comments you’ve made).” (At-Tawbah v.65-66) And Allaah Ta’aala Knows Best. Muajul I. Chowdhury Student, Darul Iftaa Astoria, New York, USA Checked and Approved by, Mufti Ebrahim Desai. ___________________________ ‎ المبسوط للسرخسي (6/ 178) ‎بخلاف الهازل، فإنه مستخف بالدين، والاستخفاف بالدين كفر ‎مجمع الأنهر في شرح ملتقى الأبحر (1/ 695) ‎ومن أهان الشريعة أو المسائل التي لا بد منها كفر ‎إذا أنكر آية من القرآن واستخف بالقرآن أو بالمسجد أو بنحوه مما يعظم في الشرع أو عاب شيئا من القرآن أو خطئ أو سخر بآية منه كفر ‎فتح القدير (8/ 1) ‎لا يقال : يلزم عدم إكفار الهازل ؛ لأنه أيضا لا يعتقد ما قاله من الكفر هزلا والواقع إكفاره ؛ لأنا نقول : إكفاره بالاستخفاف بالدين والاستخفاف بالدين كفر ‎بريقة محمودية في شرح طريقة محمدية وشريعة نبوية (2/ 391) ‎ومن استخف بالمسجد أو بنحوه مما يعظم في الشرع كفر ‎شرح العقائد النسفية (ص: 193) ‎والاستهانة بها والاستهزاء علي الشريعة كفر ‎شرح الفقه الأكبر (ص: 167) ‎من استخف بالقرآن أو المسجد أو بنحوه مما يعظم في الشرع كفر

Part Twenty One Ten Good Deeds of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) Hazrat Abu Thowr Al-Fahmi (rahimahullah) narrates that he once came to Hazrat ‘Uthmaan (radhiyallahu ‘anhu) and heard him mention the following: There are ten good deeds which I have secured by Allah Ta‘ala and for which I hope to receive reward; I was the fourth person to accept Islam, throughout my life, I never disobeyed my Rabb nor did I ever speak a lie, I did not ever place my right hand on my private part since I used my right hand to pledge allegiance to Rasulullah (sallallahu ‘alaihi wasallam), no jumu’ah has passed without me freeing a slave since I accepted Islam, and if I did not possess a slave on the day of jumu’ah, I would free the slave afterwards, and I never committed adultery, neither before accepting Islam nor after accepting Islam. (Siyar A’laam min Nubalaa 2/151)

Women Attending the Masjid A Detailed Response Prior to Eidul-Fitr 1439, the Jamiat KZN had received a question regarding the permissibility of women attending the Eid Salaah considering the new trend of family Eid Gahs being arranged in different places. In conformance with the established ruling of the Fuqahaa (Islamic jurists), the Jamiat had responded by stating that women should not attend the Eid Salaah. Subsequent to this, the Jamiat received a fair amount of correspondence regarding our ruling. Some correspondences requested additional clarity and some correspondences openly challenged the correctness of our ruling. In light of this, the Jamiat has compiled a comprehensive and academic article to answer these correspondences so that the correct Islamic position on this matter may be clearly revealed. The key points of our article are given hereunder: • Approach to Deen and its Ahkam (commands) What is the correct manner of understanding Islam and implementing its rulings? Islamic Law stems from the Qur’aan, the Sunnah and the practice of the Sahaabah. The formulation of this Law in to a codified system was the work of master jurists (Fuqahaa) who dedicated their lives to this vital endeavour. Their rich legacies provided the Islamic constitution for the Muslim Ummah from the very first century of Islam. The correct understanding and implementation of Islamic Law is, therefore, not attainable except through their guidance. • Rulings may change based on circumstances and conditions attached to them The common argument raised is that when Rasulullah Sallallahu Alayhi Wa Sallam has allowed women’s entry to the Masjid, how can anyone prevent it? The article explores in length, the various Ahadith related to women attending the Masjid, the conditions that Rasulullah Sallallahu Alayhi Wa Sallam attached to their entry and how negligence to those conditions would, naturally, necessitate a change to the original ruling. • Opinions of the Fuqahaa and their explanations of the Dalaa’il (proofs) The statements of Sahaabah and Islamic jurists from all four Mazhabs are provided, clearly showing that women should not attend the Eid Salaah or congregational Salaah at the Masjid. • It is more rewarding for women to pray at home The general ruling for women in the time of Rasulullah Sallallahu Alayhi Wa Sallam, when women’s attendance to the Masjid was permitted, was that it was still better for them to perform Salaah at home instead of the Masjid. This is clearly proven through various Ahadith. The view of those strongly advocating that women should attend the Eid and congregational prayers in the Masjid stating that women should not deprive themselves of the blessings of the congregational prayer is not in conformance to the advice of the Prophet Sallallahu Alayhi Wa Sallam himself as well as the verdicts of the illustrious Fuqahaa. The complete article is available here. Further Reading Response to a Sister's view on women attending the Masaajid – Darul Uloom Abu Bakr Women attending Congregation Salaah - Ihyaauddeen

Pearls of Wisdom: No.59 “Food for the Soul” SUBJECT: LENIENCY TO DEBTORS Allaah, The Most Exalted, says: “And if someone is in hardship, then (let there be) postponement until (a time of) ease. But if you give (from your right as) charity, then it is better for you, if you only knew.” (Quran 2:280) The Messenger of Allaah (peace be upon him) is reported to have said; “Whoever gives respite to his debtor or forgives the debt will be in the shade of the Throne (of Allaah) on the Day of Judgment.'' (Hadith - Muslim) Note: Postponing debts where the debtor is really in genuine difficulty is truly a generous act and displays excellent character. This is encouraged in Islam because it brings about humane standards in one's dealing with one's fellow human being. "There was a merchant who used to lend the people and, whenever his debtor was in straitened circumstances, he would say to his employees, 'Forgive him so that Allaah may Forgive us.' So, Allaah Forgave him." (Hadith Al-Bukhaari) If you want others to be happy, practice leniency. If you want to be happy, practice compassion. True compassion means not only feeling another's pain but also being moved to help relieve it. Remember being lenient can reach a wound that only compassion can heal! www.eislam.co.za

Tasheel-ul-Umrah (Urdu) By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Download (PDF) Note: Currently only available in PDF format.

Part Twenty Equipping the Expedition of Tabook (continued) Hazrat ‘Abdur Rahmaan bin Samurah (radhiyallahu ‘anhu) reports that when Rasulullah (sallallahu ‘alaihi wasallam) was preparing for the expedition of Tabook, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) brought one thousand gold coins to him in a cloth and placed them in his blessed lap. Rasulullah (sallallahu ‘alaihi wasallam) began to turn the coins with his blessed hand and continued to say, “Nothing will harm ibn ‘Affaan (radhiyallahu ‘anhu) after the action he has done today (i.e. nothing will harm him and prevent him from entering Jannah, as he has secured the divine acceptance of Allah Ta‘ala through this deed).” (Musnad Ahmed #20630) Hazrat ‘Abdur Rahmaan bin ‘Auf (radhiyallahu ‘anhu) reports that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) contributed seven hundred ooqiyah of gold for the expedition of Tabook. In another narration, it is mentioned that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) contributed seven hundred and fifty camels and fifty horses for the expedition of Tabook. (Siyar A’laam min Nubalaa 2/152) Mulla ‘Ali Qaari (rahimahullah) has mentioned that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) had made multiple contributions for the expedition of Tabook. Hence, this Hadith will not go against the Hadith which mentions that he had equipped the army with six hundred camels. (Mirqaat 17/399) Hazrat Abu Hurairah (radhiyallahu ‘anhu) mentioned, “Hazrat ‘Uthmaan (radhiyallahu ‘anhu) purchased Jannah from Rasulullah (sallallahu ‘alaihi wasallam) on two occasions; when he purchased the well of Roomah, and when he equipped the expedition of Tabook.” (Siyar A’laam min Nubalaa 2/153)

Virtues of visiting the sick Every community has people who fall ill. In Islam, we are encouraged to visit such people and not to neglect them. The extent of the importance of this can be gauged from the five authentic Hadiths below: Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alayhi wasallam) said: “Whomsoever visits a sick person or visits his brother for the sake of Allah Ta’ala, a caller calls out, ‘You have done good, your footsteps are blessed and you have prepared an abode in Jannah” (Sunan Tirmidhi, Hadith: 2008, Sunan Ibn Majah, Hadith: 1443 and Sahih Ibn Hibban; Al Ihsan, Hadith: 2961 with slight variation in the words) Imam Tirmidhi has graded the Hadith sound (hasan). Sayyiduna ‘Ali (radiyallahu ‘anhu) narrates that Rasulullah (sallallahu ‘alayhi wasallam) said: “When a Muslim visits a sick Muslim at dawn, seventy thousand angels make du’a of forgiveness for him till dusk. If he visits him in the evening, seventy thousand Angels make du’a of forgiveness for him till the morning, and he will be granted a garden in Jannah” (Sunan Tirmidhi, Hadith: 969, Sunan Abi Dawud, Hadith: 3091. Declared authentic by Imam Ibn Hibban; Al Ihsan, Hadith: 2958, Imam Hakim and ‘Allamah Dhahabi, Mustadrak Hakim, vol. 1 pg. 341/2 and pg. 349) Sayyiduna Anas (radiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alayhi wasallam) said: ‘Whoever makes a proper wudu, and sets out to visit his sick Muslim brother with the expectation of reward, will be distanced seventy years [journey] away from Jahannam.’ This Hadith is recorded by Imam Abu Dawud (rahimahullah) with a slightly weak chain, which may be tolerated in Hadiths that discuss virtues of deeds, like this one. It is further supported by a good chain in Tabarani. This Hadith can therefore be quoted and may even be declared as sound (hasan). Hafiz Ibn Hajar (rahimahullah) has not commented on it in Hidayatur Ruwat. (Sunan Abi Dawud, Hadith: 3090, Al-Mu’jamul Awsat, Hadith: 9437, Targhib, Hadith: 5091, Hidayatur Ruwat, Hadith: 1497, Fathul Ilah, Hadith: 1552 and Mirqat, Hadith: 1552) Sayyiduna Jabir and Sayyiduna Ka’b (radiyallahu ‘anhuma) report that Nabi (sallallahu ‘alayhi wasallam) said: When one sets out to visit the sick, he enters into Allah’s mercy. When he sits beside the sick person, he is totally immersed in mercy. (Muwatta Imam Malik, Musnad Ahmad, vol. 3 pg. 304 and pg. 460 and Sahih Ibn Hibban) Also see Targhib, Hadith: 5096, 5097 and Majma’uz zawaid, vol.2 pg.297. One who visits the sick will find Allah Ta’ala. Rasulullah (sallallahu ‘alayhi wasallam) said: ‘Allah Ta’ala will say to man [on the day of Qiyamah]: O my slave, I was sick and you refused to visit me. Man will exclaim: O Allah, how could that be possible whereas You are the Lord of the Worlds? Allah Ta’ala will reply: A certain slave of mine was sick, had you visited him, you would have found Me by him.’ (Sahih Muslim, Hadith: 6501) Lets take advantage of these great rewards, by habitually visiting the ill. Download the PDF here al-miftah

Part Nineteen Equipping the Expedition of Tabook Hazrat ‘Abdur Rahmaan bin Khabbaab (radhiyallahu ‘anhu) narrates the following: I was present when Rasulullah (sallallahu ‘alaihi wasallam) was encouraging the Sahaabah (radhiyallahu ‘anhum) to equip the army and contribute towards the expedition of Tabook. On that occasion, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) stood and said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! I undertake to contribute one hundred camels with their complete saddlery (saddle blankets and saddles) in the path of Allah.” Thereafter, Rasulullah (sallallahu ‘alaihi wasallam) encouraged the Sahaabah (radhiyallahu ‘anhum) once again to equip the army for the expedition of Tabook. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) again stood and said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! I undertake to contribute another two hundred camels with their complete saddlery (saddle blankets and saddles) in the path of Allah.” Rasulullah (sallallahu ‘alaihi wasallam) then encouraged the Sahaabah (radhiyallahu ‘anhum) to contribute to the expedition for a third time. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) again stood and said, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! I undertake to contribute another three hundred camels with their complete saddlery (saddle blankets and saddles) in the path of Allah (thus bringing his total contribution of camels to six hundred camels).” On that occasion, I saw Rasulullah (sallallahu ‘alaihi wasallam) descend from the mimbar while he was extremely pleased saying, “Hazrat ‘Uthmaan (radhiyallahu ‘anhu) will not have to do any other virtuous nafl deed after this deed to purchase his Jannah.” (Sunan Tirmizi #3700)

Having doubts about Allah. Hanafi Fiqh > Daruliftaa.com Please advise me: I am having big doubts in Allah Ta’ala. I weep and make du’a for them to go away, but they don’t. It is ruining my life, I feel like I am so far from the Deen now. I live in the US and the problem is when I look around at the complex cities and all the materials and history, it just doesn’t seem to me that the purpose of all this is to Worship Allah. Please help me as I am very confused. I am a practicing Muslim, I do sin a lot but I make Tauba and I go to the Masjid on a daily basis. ANSWER In the name of Allah, Most Compassionate, Most Merciful, Having doubts in Allah Almighty is natural and one should avoid being too concerned about them. In fact, doubts and evil thoughts are a sign of one’s faith. Sayyiduna Abu Huraira (Allah be pleased with him) narrates that once a group of people came to the Messenger of Allah (Allah bless him & give him peace) and asked: “We experience such evil thoughts that it is impossible to bring them on our lips.” The Messenger of Allah (Allah bless him & give him peace) said: “Do you really experience these thoughts? Yes, they replied. The Messenger of Allah (Allah bless him & give him peace) said: “They are clear signs of faith.” (Sahih Muslim) Sayyiduna Abd Allah ibn Abbas (Allah have mercy on him) narrates that a Companion came to the Messenger of Allah (Allah bless him & give him peace) and asked: “Sometimes I experience such thoughts that I would rather be reduced to charcoal than get them on my lips” (meaning that to speak of these thoughts was worse than burning in fire, m). The Messenger of Allah (Allah bless him & give him peace) said: “All praise is to Allah who restricted the devil’s designs to mere evil promptings.” (Sunan Abu Dawud) The above two narrations cleary show that it is not unusual to have these evil thoughts neither is one more sinful or evil due to them. Even some Companions of the blessed Messenger of Allah (Allah bless him & give him peace) received these thoughts, as we have seen in the above narrations. Therefore, one should not be worried on their account or feel sad and deterred, for these thoughts are signs of faith. Some scholars have explained this by saying that a robber or thief only strikes at a place where he knows that there is wealth or money. He would not break into a place where there is no wealth. Similarly, when the devil (shaytan) whispers and puts these evil thoughts into anyone’s heart, then this shows that this person has the wealth of faith (iman) in his heart. If there was no wealth in that heart, Shaytan would have never entered it, thus one should not worry about these evil thoughts. No sin on mere thoughts It should also be remembered that one is not accountable for the evil thoughts that occur in the mind and heart as long as they remain thoughts. Sayyiduna Abu Huraira (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Verily Allah forgives my Ummah for the evil thoughts that occur in their hearts until they don’t say it verbally or act upon it.” (Sahih al-Bukhari & Sahih Muslim). Therefore, one does not come out of the fold of Islam due to experiencing these evil thoughts, neither is there any sin., as long as one remains a believer with his heart, mouth and action. What to do? When experiencing evil thoughts one should do the following: 1) Do not be worried about them, rather one should be happy, for the occurring of evil thoughts is a sign of faith. A saint said: “Shaytan can not tolerate a believer being happy, thus when he sees him being happy for receiving these thoughts, he stops from whispering them.” 2) When these thoughts come, one should occupy one’s self with something else. These thoughts will not disappear by simply desiring them to go, rather, one should get busy in some work or task. 3) One should seek Allah’s protection and refuge from the devil. Sayyiduna Abu Huraira (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “The devil (shaytan) comes to one of you and says: “Who created this? Who created that? Until he says: “Who created your Lord?” When one experiences this, one should seek Allah’s refuge and stop the matter there”. (Sahih al-Bukhari & Sahih Muslim). 4) Recitation of the following verse from Surah al-mu’minun may be beneficial: “Rabbi inni a’uzu bika min hamazat ashayatin wa a’uzu bika rabbi an yahdurun” Trans: O my Lord! I seek your protection from the instigations of devils and I also seek your protection from that they (ever) come to me. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

5 Lessons for the Seeker of ‘Ilm from the Life of Prophet Musa (upon him be peace) The incident of Prophet Musa (alayhissalam) and Khidr (alayhissalam) as recorded in Sahih Muslim states that one day while Musa (alayhissalam) was addressing his people, he was asked, who of the people is the most learned? Musa (alayhissalam) replied: “I am the most knowledgeable of the people”, it was due to his not acknowledging that there is a more knowledgeable being than him that Almighty Allah admonished Musa (alayhissalam) and instructed him to journey in search of Khidr (alayhissalam). Many lessons can be derived from this Quranic incident. Some are explained below: 1. Travelling in search of knowledge A student must keep in mind the greatness of his undertaking. As the saying goes: ‘No pain – No gain’, the journey to seek knowledge and reach great heights will not be free of struggle and fatigue. Prophet Musa (alayhissalam) undertook the tiresome journey with his companion, Yusha bin Noon with the sole intention of seeking the knowledge he needed from Khidr (alayhissalam). Musa (alayhissalam) described this in his own words where he said: “We have suffered much fatigue in this journey of ours.” (Quran 18:62) Ibn Mughal (rahimahullah) was a renowned writer in Islamic History. He kept travelling for 28 years in his search for knowledge. Hafiz Abul Qasim Sulaiman ibn Ahmed Tabarani (rahimahullah) spent 33 years of his life in the pursuit of collecting and verifying Hadith. In that period of time, he met and acquired knowledge from one thousand scholars. Ibn Maqarri (rahimahullah) once undertook a journey of eight hundred and forty miles for a copy of a valuable book that he needed. Hasan al-Basri (rahimahullah) said “Nothing which Allah has created is greater, in terms of its reward, than seeking knowledge, neither Hajj nor Umrah [Lesser Pilgrimage], nor Jihad, nor Zakat, nor emancipating slaves. If knowledge had a physical image it would be more beautiful than the sun, the moon, the stars, the sky, and a magnificent throne.” [1]The Heirs of the Prophets, Ibn Rajab Al-Hanbali, The Starlatch Press p. 35 If one adopts piety and is conscious of Allah as a student then his or her knowledge will hold great benefit. Rayyan Institute

The True Sign of Perfection Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: People regard different things to be the sign of a person’s perfection. Some people base perfection on one’s excessive ‘ibaadah (worship), while others base perfection on one’s level of taqwa (piety and abstinence). However, according to the ‘Ulama, the person who has truly acquired perfection is he who, with possessing the qualities of perfection, always keeps his weaknesses and faults before him at all times. (Malfoozaat Hakeemul Ummat 3/321) ihyauddeen.co.za

Part Eighteen Reciting the Entire Qur’aan Majeed in One Rakaat Hazrat ‘Uthmaan bin ‘Abdir Rahmaan (rahimahullah) narrates the following: I once stood behind the Maqaam-e-Ebrahim performing salaah, and it was my intention that no person will surpass me in performing salaah at the Maqaam-e-Ebrahim that night. While I was there, I suddenly perceived that there was a man behind me. The man tapped me, but I did not glance to see who it was. When the man tapped me for a second time, I glanced and saw that he was none other than Hazrat ‘Uthmaan bin ‘Affaan (radhiyallahu ‘anhu). Out of respect for him, I moved and made space for him. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) then came forward. He commenced performing salaah and recited the entire Qur’aan Majeed in a single rakaat. After completing his salaah, he left. (Musannaf Ibn Abi Shaybah #8678)

The Fruit of Taqwa Shaikh Ebrahim bin Muhammad Al-Hilaali (Rahimahullah) was a great Aalim who was born in 1155 A.H. (1742 A.C.) in a small village on the outskirts of Halab (Aleppo). He departed from Halab in 1178 A.H. (at the age of 23) and travelled to Egypt to acquire the knowledge of Deen from the great luminaries who were teaching in Al-Azhar at the time. He remained there for twenty years, only returning to Halab in 1198 A.H. He eventually passed away in the year 1238 AH (1823 A.C.) at the age of 83 (some reports suggest that he passed away in 1248 A.H.). Together with being a great Aalim, he was a renowned Shaikh of Tasawwuf (spiritual guide) at whose hands many people gained guidance and spiritual reformation. While Shaikh Ebrahim was studying in Egypt, he once underwent a period of poverty. During this trying time, two days had passed in which the Shaikh was unable to find anything to eat. In a state of hunger and desperation, he left Al-Azhar and began to wander through the streets, hoping that Allah Ta‘ala would perhaps make some means for him to acquire food. While wandering through the streets, he entered a certain alley and saw a double-story house with a huge door. Seeing the size of the house and the door, he understood that the owner of the house was a wealthy person and thus entered the home. On entering, he did not encounter anyone on the ground floor, and so proceeded directly to the kitchen where he found a pantry fully stocked with all types of delicious foods! The sight and smell of the food assaulted his senses and the pangs of hunger urged him to help himself to the food. However, his sense of Taqwa and the fear of Allah Ta‘ala did not allow him to eat from that which did not belong to him. For close to an hour, he remained in this predicament, torn between the desperation to eat and the fear of Allah Ta‘ala, until eventually, he closed the pantry and departed without eating anything. Unbeknown to Shaikh Ebrahim, the owner of the house had seen him enter, from the upper story, and had been observing him all along! The owner, however, was quite perplexed at the behaviour of Shaikh Ebrahim. Why did he enter the kitchen and remain there for so long, yet depart without taking anything? With this question in mind, he instructed his servant to call Shaikh Ebrahim. When Shaikh Ebrahim arrived, he asked him the secret to his confusing conduct. Shaikh Ebrahim explained that he had not eaten for two days and had thus entered the home out of desperation. However, the fear of Allah Ta‘ala prevented him from eating that which did not belong to him. When the man heard the story, he was impressed by the Taqwa of Shaikh Ebrahim and the fact that he was studying the knowledge of Deen in Al-Azhar. Hence, without delay, he requested the principal of Al-Azhar as well as some of his friends to come. As soon as they arrived, he married his daughter to Shaikh Ebrahim. (I’laamun Nubalaa bi Taareekhi Halab Ash-Shahbaa vol. 7, pgs. 221 & 223) Lessons: 1. Allah Ta‘ala alone is the Sustainer of the entire creation, and it is His divine promise that if a person has Taqwa, He will bless him with sustenance from avenues which He never imagined. Shaikh Ebrahim, due to his Taqwa, did not eat the food that did not belong to him. Allah Ta‘ala then gave him the very same food in a Halaal manner and with honour. Furthermore, Allah Ta‘ala gave him a wife and made him from the people of that very same home. Hence, if we leave out Haraam, Allah Ta‘ala will compensate us with something that is far better than the Haraam with which we were tempted. 2. When looking for a spouse, there are many factors that a person will consider. However, our Deen teaches us that the foundation of a successful and happy marriage is the bedrock of piety. Hence, the instant the man in the above incident noticed the piety and Taqwa of Shaikh Ebrahim, he wasted not a moment and got his daughter married to him even though he knew that the person he was choosing as a son in-law was a pauper. uswatulmuslimah

Do I Need To Follow a Madhab? “Do I Need To Follow a Madhab?” – Clarification Of a Common Misconception Amongst Muslims – by Mufti Muhammad Sajaad Imam Jalal al-Din al-Suyuti (d. 911 AH) said: “The difference found in the four Schools of Islamic law (Hanafi, Shafi, Maliki and Hanbali) in this nation is a huge blessing and an enormous virtue. It has a subtle hidden wisdom the intelligent are able to grasp, but the ignorant are blind of. I have even heard some of them say: ‘The Prophet (pbuh) came with one law, so where did the four Madhabs come from?” (Jazeel al-Mawahib, p.4) Is Following One Of The Four Madhabs Necessary? A Self-Assessment 1. All the sacred verses and hadith are in Arabic. The four Imams were experts in the Arabic language and I am not 2. The four Imams lived in an age that was described by the Prophet (pbuh) as the most blessed of Islamic ages. He (pbuh) said: The best of my Umma are those of my generation, then the (generation) that follows them and then the (generation) that follows them (Sahih al-Bukhari). Obviously, I cannot claim to have this distinguished credential. 3. All four Imams were attested as being the most God-fearing and pious of people by thousands of leading Ulama 4. Thousands of scholars throughout Islamic history considered the opinions of the Imams to be the most superior and refined understanding of the Qur’an and Sunna. Not a fraction of these numbers have ever attested to my wisdom or scholarly credentials 5. The four Imams have an extraordinary track record. That is, the whole Umma embraced their opinions for over a thousand years. Throughout the Muslim world, Muslims followed one of the four schools [see last section]. My view(s) cannot claim this profound acceptability. The companion Ibn Masud said: That which the Muslims deem to be good, is good with Allah (Musnad Imam Ahmad). The odd opinions I may concoct do not have this solid recommendation 6. In so many matters of life I only feel at ease if I get an expert’s advice. I turn to doctors, mechanics, architects and many other specialists to tell me what to do. My religion is the most important thing to me, thus it makes sense to rely on the greatest intellects of the Umma to guide me 7. A school is the best way to protect the Deen from untrained individuals twisting it to suit ulterior motives and desires. I do not know of a better way to protect the Deen from distortion than this 8. Other schools were never meticulously codified and refined as were the opinions of the four Imams. Thus it is a red herring to say why only follow these four and not the madhab of say, Thawri or Tabari etc. 9. If Salafism was the way of this Umma throughout its history, why would Sunni scholars continuously condemn it as a dangerous deviation? For example, the great scholar Ibn Rajab (d. 795 AH) wrote a book against them called: Refutation Of Those Who Follow Other Than The Four Schools (Ar-radd `ala man ittaba ghayr al-madhahib al-arba`a). The Dangers Of Abandoning The Four Schools We all love to be given a choice. Having a range of hats or shirts to choose from is a luxury. But it would be suicide if we brought this mentality of the marketplace into our religion. When a person says it is not obligatory for the Muslim to follow one of the established schools that is what he is doing. People are then free to shop for whatever opinion takes their fancy! This is termed making your desires into religion and it is forbidden by this verse: Have you seen the one who takes his desires as his god (45:23). If the millions and billions of Muslims were supposed to apply their minds to the verses and hadith, chaos would only result. Without the scholarly expertise (or a high level of fear of Allah ta`ala) they would make horrendous mistakes. One of the legacies of the four Imams was their accurate use of analogy. That is deducting new rulings where nothing is clearly mentioned. These master scholars expended their intellects on precisely discovering the basic reason behind a ruling (`illa). If that reason is found elsewhere, they concluded, the same ruling would apply. And likewise if it is absent in another context then the ruling does not apply. For instance, many of the intoxicants and drugs that exist today were not mentioned in revelation. Nevertheless, the Islamic jurists explained, because the basic reason behind the forbidding of alcohol was intoxication, logically these other substances must also be considered forbidden by Allah Almighty. But the Salafi/“ahle-Hadith” campaign to get rid of the schools and their rules, would have individuals (and we are witnessing it happening more and more frequently today) turning to the verses and hadith and arguing,-for example- “I think the reason why ablution (wudhu) was made necessary before prayers was due to the extreme heat people lived in back in those days. In our age we have air conditioners, deodorants etc. Thus since the original reason does not exist anymore, wudhu is no longer necessary” (!) Take another example: “The reason Islam forbade having boyfriends and girlfriends was because of the danger of children being born without there being anything to bind the father to take responsibility. Today, effective contraception is easily available and DNA testing ensures no father can deny his child, thus this fear is now fully taken care of. So Muslims should also embrace the culture of men and women freely mixing and dating.” If the regulation provided by the four schools is thrown away, how do you stop the many individuals that form part of the Umma, who are weak of iman and taqwa, from turning Islam into a carnival of desires? This horror story is the ultimate end of the simplistic call of Salafism. It is this same call that has tragically even led to individuals perpetrating mass-murder on the streets of many cities in the name of Islam! Rather, it is nothing but a subversion and mockery of Islam. The far-sighted scholars of the Ahl al-Sunna long ago understood how valuable these four schools were in safeguarding the Deen of Allah Almighty. So they issued a fatwa that it was necessary for every Muslim to learn and adhere to one of the four schools. The Verdict Of The Ulama Of The Muslim World [1] The famous Imam al-Haramayn Abu al-Ma‘āli Abd al-Malik bin Yusuf al-Juwayni (419-478 AH) writes in his book Al-Burhan:“The expert scholars have agreed that the masses are obligated (‘alayhim) with following the schools of the (four) Imams who thoroughly investigated and researched, who compiled the chapters (of Fiqh) and mentioned the circumstances of the rulings.” (vol. 2, P. 1146) [2] Shaikh al-Islam Ahmad Ibn Hajr al-Haytami writes in Tuhfa al-Muhtaj fi Sharh al- Minhaj:“The claim the layman has no madh-hab is rejected, rather it is necessary (yalzamuhu) for him to do taqlīd of a recognised school. (As for the claim: scholars did not obligate following one school), that was before the codification of the schools and their establishment.” (Vol.12 p.491-Kitab al-Zakah) [3] Imam al-Nawawi writes in Al-Majmu‘ Sharh Al-Muhadhdhab:“The second view is it is obligatory (yalzamuhu) for him to follow one particular school, and that was the definitive position according to Imam Abul-Hassan (the father of Imam al-Haramayn Al-Juwayni). And this applies to everyone who has not reached the rank of ijtihād of the jurists and scholars of other disciplines. The reasoning for this ruling is that if it was permitted to follow any school one wished it would lead to hand-picking the dispensations of the schools, following one’s desires. He would be choosing between Halal and Haram, and obligatory and permissible. Ultimately that would lead to relinquishing oneself from the burden of responsibility. This is not the same as during the first generations, for the schools that were sufficient in terms of their rulings for newer issues, were neither codified nor widespread. Thus on this basis it is obligatory for a person to strive in choosing a madh-hab which alone he follows.” (vol.1 p. 93) [4] Shaikh Salih al-Sunusi writes in Fath al-‘Alee al-Malik fil-Fatwa ‘ala madh-hab al-Imam Malik:“As for the scholar who has not reached the level of ijtihād and the non-scholar, they must do taqlīd of the Mujtahid… And the most correct view is that it is obligatory (wajib) to adhere to a particular school from the four schools…” (p.40-41, in Usul al-Fiqh) [5] Imam Sharani, an undisputed authority in the Shafi school writes in Al-Mizan al-Kubra:“…You (O student) have no excuse left for not doing taqlīd of any madh-hab you wish from the schools of the four Imams, for they are all paths to Heaven…” (p.55 vol.1) [6] Imām Shams al-Din Dhahabī (673-748 AH) writes in Siyar A‘lam al-Nubalā under Ibn Hazm Zāhirī’s comment:“I follow the truth and perform ijtihād, and I do not adhere to any madh-hab”, “I say: yes. Whoever has reached the level of ijtihād and a number of imāms have attested to this regarding him, it is not allowed for him to do taqlīd, just as it is not seeming at all for the beginner layman jurist who has committed the Qur’ān to memory or a great deal of it to perform ijtihād. How is he going to perform ijtihād? What will he say? On what will he base his opinions? How can he fly when his wings have not yet grown?” (Vol.18, Pg.191) [7] In the famous twelve volume Maliki compendium of fatāwā, Al-Mi‘yar al-Mu‘rib an fatāwā ahl al-Ifriqiyya wa al-Andalus wa al-Maghrib, Imam Ahmad al-Wanshirisi records the Fatwa on taqlīd: “It is not permitted (lā yajoozu) for the follower of a scholar to choose the most pleasing to him of the schools and one that agrees the most with him. It is his duty to do taqlīd of the Imam whose school he believes to be right in comparison to the other schools.” (vol.11 p.163-164) [8] The Hanbali scholar Imam ‘Ala al-Din al-Mardawi in his major Juristic compendium Al-Insaf, cites the statement of the famous scholar Imam Al-Wazir ibn Hubaira (died 560 ah):“Consensus has been established upon taqlīd of every one of the Four Schools and that the truth does not lie outside of them.” (Vol.11 p.169, Dar al-Kutub al-‘Ilmiyyah). [9] Imam Badr al-Din al-Zarkashi states in Al-Bahr al-Muhit,“There has been established a consensus amongst the Muslims that the truth is restricted to these (four) schools. This being the case it is not permitted to act upon an opinion from other than them. Nor is it permitted for ijtihād to occur except within them (i.e. employing their principles that is the tools of interpretation).” (vol.6 p.209) [10] In the commentary of the Shafi text Jam‘ al-Jawami‘, Imam Al-Jalāl Shams al-Din al-Mahalli writes:“And the soundest position (wal-Asahh) is that it is obligatory (yajibu) for the non-scholar/layman and other than him of those (scholars) who have not reached the rank of ijtihād, adherence of one particular school from the madh-habs of the Mujtahid Imams (iltizam madh-hab Muayyan min madāhib al-Mujtahideen) that he believes to be preferable to another school or equal to it.” (Kitab al-ijtihād, p.93) [11] Imam Rajab al-Hanbali writes in his book: “Refutation of anyone who follows other than the four schools” [A title that emphatically exposes the deception of the Salafi claim that it is they who represent true Islam]:“…that is the Mujtahid, assuming his existence, his duty (Farduhu) is to follow what becomes apparent to him of the Truth. As for the non-Mujtahid his duty is taqlīd.” Elsewhere having indicated in the latter the rarity of the lofty status of ijtihād, he states: “As for all other people who have not reached this level (of ijtihād), it is not allowed (lā yasau‘hu) for them but to do taqlīd of these Four Imams and to submit to that which the rest of the Ummah submitted to.” (Majmoo‘ al-Rasail Ibn Rajab, vol.2 p. 626 and p.624 respectively). [12] In the famous commentary of the treatise of Imam Ibn Abi Zayd al-Qayrawani Al-Risalah, entitled “Al-Fawākih al-Dawāni,” Imam Ahmad al-Nafrawi (died 1126 ah) also confirms the Ijma of all the scholars that following one Imam is obligatory: “The consensus of the Muslims has been established upon the obligation (Wujub) of following one of the four Imams today; Abu Ḥanīfa, Malik, Shafi and Ahmad- May Allah be pleased with them… What we explained before, in terms of the obligation of following one of the four Imams, is in relation to those who do not possess the capability of performing ijtihād.” (vol.2 p.574, Bab Fi al-Ruyah wa al-Tathāub, 1997). Download a pdf copy – link Source Read online:

Reciting 'inna Lillahi wa inna ilayhi raji'un' when the lamp goes out Question Please provide the narration and its reference, wherein Rasulullah (sallallahu 'alayhi wa sallam) said 'inna Lillahi wa inna ilayhi raji'un' when the light of the lamp went out, and his beloved wife, Sayyidah 'Aaishah (radiyallahu 'anha) then asked regarding why he (sallallahu 'alayhi wa sallam) said 'inna Lillahi wa inna ilayhi raji'un'. Answer Imam Abu Dawud (rahimahullah) has recorded this narration in Al Marasil. 'Imran Al Qasir (rahimahullah) says, 'Nabi's (sallallahu 'alayhi wa sallam) lantern went out so he recited 'inna Lillahi wa inna ilayhi raji'un'. Sayyidah 'Aaishah (radiyallahu 'anha) exclaimed, 'This is only a lantern!' Nabi (sallallahu 'alayhi wa sallam) said, 'Anything that causes discomfort to a believer is a calamity.' [referred to as 'musibah' in the Quran and therefore one should recite inna Lillahi wa inna ilayhi raji'un] (Al Marasil, Hadith: 412. Also see: Tafsir Qurtubi and Ad Durrul Manthur, Surah Al Baqarah, Verse: 156) And Allah Ta'ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar HadithAnswers.com

Lunar Eclipse By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh On Friday 27th July 2018 a lunar eclipse is going to occur. In the UK, the eclipse will begin before Maghrib and last until 12:28am; the total eclipse being from 9:21pm until 10:13pm. To understand the Islamic viewpoint of an eclipse and what to do when it occurs, please read the following article written by Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh. Sayyidunā Abū Bakrah radhiyallāhu ‘anhu relates: “We were with Rasūlullāh sallallāhu ‘alayhi wasallam when the sun eclipsed. The Prophet sallallāhu ‘alayhi wasallam stood up dragging his cloak1 till he entered the masjid. We also entered. He sallallāhu ‘alayhi wasallam led us in a two raka’āt salāh till the eclipse cleared. Then the Prophet sallallāhu ‘alayhi wasallam said, ‘The sun and the moon do not eclipse because of anyone’s death.2 So whenever you see these (eclipses), perform salāh and make du’ā until the eclipse is cleared.’” (Al-Bukhārī) Sayyidah Ā’ishah radhiyallāhu ‘anhā relates: “The sun eclipsed during the time of Rasulullāh sallallāhu ‘alayhi wasallam... The Prophet sallallāhu ‘alayhi wasallam said, ‘The sun and the moon are signs from the signs of Allāh; they do not eclipse because of anyone’s death or life.’” (Al-Bukhārī) 1 This indicated urgency. 2 Prior to the advent of Islām, it was a widely held belief in Arab society that an eclipse would occur upon the death of a great personality. The Prophet sallallāhu ‘alayhi wasallam had a son named Ibrāhīm radhiyallāhu ‘anhu who passed away in infancy, on the same day as a solar eclipse. The Prophet sallallāhu ‘alayhi wasallam dispelled this false notion. *** WHAT TO DO AT THE TIME OF A LUNAR ECLIPSE *** ...So whenever you see these (eclipses), offer salāh and make du‘ā till the eclipse has cleared. (Al-Bukhārī) ...So when you see the eclipse, make du’ā to Allāh and say takbīr, perform salāh and give sadaqah... (Al-Bukhārī) ...He (the Prophet sallallāhu ‘alayhi wasallam) went to the Masjid (on the occasion of solar eclipse) and offered the salāh with the longest qiyām, rukū‘ and sujūd that I had ever seen him doing. (Al-Bukhārī) From the ahādīth above we learn that we should engage in: 1) salāh; 2) du‘ā; 3) rememberance of Allāh ta‘ālā; and 4) give charity in causes that bring the Pleasure of Allāh ta‘ālā. Mas’alah: Two raka’āt salāh are Sunnah at the time of a lunar eclipse. However, congregation is not Sunnah for this salāh. The people should offer this salāh individually and engage in du‘ā and the rememberance of Allāh ta‘ālā. Mas’alah: If whilst engaged in salāh or du‘ā the time for a fard salāh commences, then one should conclude and perform the fard salāh. Note: During such occasions we must not remain neglectful. Many people are more keen to witness the eclipse, rather than following the teachings of our beloved Nabī sallallāhu ‘alayhi wasallam. May Allāh ta‘ālā grant us the tawfīq to turn to Him during such moments according to the teachings of our beloved Nabī sallallāhu ‘alayhi wasallam. © Islāmic Da'wah Academy Download article (PDF)

Part Seventeen Glad Tidings of Jannah Hazrat Abu Moosa (radhiyallahu ‘anhu) narrates the following: I was once in the blessed company of Rasulullah (sallallahu ‘alaihi wasallam) in one of the orchards of Madinah Munawwarah when a person came and sought permission to enter the orchard. Hearing the person’s request, Rasulullah (sallallahu ‘alaihi wasallam) said to me, “Allow him to enter and give him the glad tidings of a high stage in Jannah.” I thus opened the door for the person and found him to be none other than Hazrat Abu Bakr (radhiyallahu ‘anhu). I conveyed to him the glad tidings which Rasulullah (sallallahu ‘alaihi wasallam) had mentioned, at which he praised Allah Ta‘ala in gratitude. Soon thereafter, another person came and requested to enter the orchard. Hearing his request, Rasulullah (sallallahu ‘alaihi wasallam) said to me, “Allow him to enter and give him the glad tidings of a high stage in Jannah.” I thus opened the door for the person, and found that he was none other than Hazrat ‘Umar (radhiyallahu ‘anhu). I conveyed to him the glad tidings which Rasulullah (sallallahu ‘alaihi wasallam) had mentioned, at which he praised Allah Ta‘ala in gratitude. After some time, another person sought permission to enter the orchard. Rasululah (sallallahu ‘alaihi wasallam) said to me, “Allow him to enter, and give him the glad tidings of a high stage in Jannah, together with a trial that he will face.” When I opened the door, I found that the person was none other than Hazrat ‘Uthmaan (radhiyallahu ‘anhu). I informed him of what Rasulullah (sallallahu ‘alaihi wasallam) had mentioned, at which he praised Allah Ta‘ala in gratitude and then said, “From Allah alone do we seek assistance.” (Saheeh Bukhaari #3693)

Benefits of Smiling! The Messenger of Allah Sallallahu alayhi wa sallam said, “To smile in the company of your brother is charity.” (Bukhari) It seems that nothing has more power to elevate a mood than the impact of a genuine smile. The benefits of a smile extend not only to the recipient of the warm gesture but also to the smile’s originator. “A smile is a little curve that sets a lot of things straight.” 1. Smiling Makes Us Attractive – People are spending millions on cosmetic products and procedures to make them look better. If you want to look better, try adding a genuine smile. It’s cheaper and much more attractive. The muscles we use to smile lift the face, making a person appear younger. Don’t go for a face lift, just try smiling your way through the day — you’ll look younger and feel better. 2. Smiling Changes Our Mood - Next time you are feeling down, try putting on a smile. There’s a good chance you mood will change for the better. Smiling can trick the body into helping you change your mood. 3. Smiling Is Contagious - When someone is smiling they lighten up the room, change the moods of others, and make things happier. A smiling person brings happiness with them. 4. Smiling Relieves Stress - Stress can really show up in our faces. Smiling helps prevents us from looking tired, worn down, and overwhelmed. When you are stressed, take time to put on a smile. The stress should be reduced and you’ll be better able to take action. Smiling helps to promote release of a “feel good” group of hormones called endorphins. These are the same group of hormones responsible for the runners high you hear so much about. If you don’t have time to get to the gym for a hard run, try adding a smile to boost these natural, stress relieving hormones. 5. Smiling Boosts Your Immune System - Smiling helps the immune system to work better. When you smile, immune function improves possibly because you are more relaxed. Prevent the flu and colds by smiling. 6. Smiling Lowers Your Blood Pressure - When you smile, there is a measurable reduction in your blood pressure. Give it a try if you have a blood pressure monitor at home. Sit for a few minutes, take a reading. Then smile for a minute and take another reading while still smiling. Do you notice a difference? 7. Smiling is medication - Studies have shown that smiling releases endorphins, natural pain killers, and serotonin. Together these three make us feel good. Smiling is a natural drug and leads to a healthier immune system. Various studies conducted over the years have shown that smiling can boost the functioning of the immune system. This may help to reduce your risk of developing everything from the common cold to chronic diseases such as cancer. Could there be a less expensive medicine than this? 8. A smile inspires others - When you smile you also send a positive message that can potentially change someone else’s mood for the better. The person you graced with your smile may go on to pass the kindness to someone else. Who knows how far your original smile will travel? 9. Smiling promotes Success - Smiling people appear more confident, are more likely to be promoted, and more likely to be approached. Put on a smile at meetings and appointments and people will react to you differently.When you smile, you appear confident and capable. Given the choice between two equally qualified job candidates, the smiling candidate is going to be perceived as being more of a team player and easier to work with. Who do you think is more likely to get the job offer? 10. Smiling Helps You Stay Positive -Try this test: Smile. Now try to think of something negative without losing the smile. It’s hard. When we smile our body is sending the rest of us a message that “Life is Good!” Stay away from depression, stress and worry by smiling. Smile!!! It does not cost a cent and can make a person’s day! “It takes seventeen muscles to smile and forty-three to frown”. The greatest reason for smiling is because it is a sunnah [practice] of our Beloved Messenger of Allah Sallallahu alayhi wa sallam. The Messenger of Allah had a smiling face and advised us to entertain our guest with a smiling face and good conduct. Posted by E ISLAM Jamiatul Ulama (KZN) Council of Muslim Theologians

Part Sixteen Purchasing a Well in Jannah When the Sahaabah (radhiyallahu ‘anhum) migrated to Madeenah Munawwarah, the water that was found in Madeenah Munawwarah was difficult for them to drink due it being bitter. However, there was a Jew who had a well of sweet water named Roomah, and he used to sell the water of this well to the Sahaabah (radhiyallahu ‘anhum). Rasulullah (sallallahu ‘alaihi wasallam) asked the Sahaabah (radhiyallahu ‘anhum), “Who will buy the well of Roomah and donate it to the Muslims so that he will be equal to them in drawing its water, and he will receive a well in Jannah in exchange?” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) went to the Jew who was the owner of the well and offered to purchase Roomah from him. However, the Jew refused to sell the entire well, and instead sold half of the well to Hazrat ‘Uthmaan (radhiyallahu ‘anhu) for twelve thousand dirhams. Hazrat ‘Uthmaan (radhiyallahu ‘anhu) immediately donated it to the Muslims, and then said to the Jew, “If you wish, we can hang two buckets (so that we can both use the well at the same time), or if you prefer, I will use it on one day and you will use it on the next day.” The Jew replied that he preferred to alternate days with Hazrat ‘Uthmaan (radhiyallahu ‘anhu). Thereafter, when it was the day of Hazrat ‘Uthmaan (radhiyallahu ‘anhu), the Muslims would come to the well and draw sufficient water to last them for two days. Seeing that the Muslims were no longer buying water from him, the Jew said to Hazrat ‘Uthmaan (radhiyallahu ‘anhu), “You have spoilt my well (as I can no longer sell the water to people)! Buy the other half from me.” Hazrat ‘Uthmaan (radhiyallahu ‘anhu) thus purchased the other half of the well from him for eight thousand dirhams. (Istee‘aab vol. 3 pg. 157)

Part Fifteen Glad Tidings of Martyrdom Hazrat Anas (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) once ascended the Mountain of Uhud with Hazrat Abu Bakr (radhiyallahu ‘anhu), Hazrat ‘Umar (radhiyallahu ‘anhu) and Hazrat ‘Uthmaan (radhiyallahu ‘anhu). The mountain then began to tremble and shake (out of the excitement of these blessed personalities placing their feet on it). Rasulullah (sallallahu ‘alaihi wasallam) stamped his mubaarak foot on the mountain and addressed it saying, “Be still, O Uhud, for upon you are none other than a Nabi, a Siddeeq and two martyrs.” (Saheeh Bukhaari #3686)

Take a lesson from the farmer's donkey!!! One day a farmer's donkey fell down into a well. The animal cried piteously for hours as the farmer tried to figure out what to do. Finally, he decided the animal was old, and the well needed to be covered up anyway; it just wasn't worth it to retrieve the donkey. He invited all his neighbors to come over and help him. They all grabbed a shovel and began to shovel dirt into the well. At first, the donkey realized what was happening and cried horribly. Then, to everyone's amazement he quieted down. A few shovel loads later, the farmer finally looked down the well. He was astonished at what he saw. With each shovel of dirt that hit his back, the donkey was doing something amazing. He would shake it off and take a step up. As the farmer's neighbors continued to shovel dirt on top of the animal, he would shake it off and take a step up. Pretty soon, everyone was amazed as the donkey stepped up over the edge of the well and happily trotted off! MORAL : Life is going to shovel dirt on you, all kinds of dirt. The trick to getting out of the well is to shake it off and take a step up. Each of our troubles is a steppingstone. We can get out of the deepest wells just by not stopping, never giving up! Shake it off and take a step up. Remember the five simple rules to be happy: 1. Free your heart from hatred - Forgive. 2. Free your mind from worries - Most never happens. 3. Live simply and appreciate what you have. 4. Give more. 5. Expect less from people but more from yourself. You have two choices... smile and close this page, or pass this along to someone else to share the lesson