ummtaalib

الصلاة على النبي (اَللّٰهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ آلِ مُحَمَّدٍ…) (10x) Send ṣalawāt on the Prophet ﷺ. O Allah, honour and have mercy upon Muhammad and the family of Muhammad,,, Allāhumma ṣalli ʿalā Muḥammad wa ʿalā āli Muḥammad… Abū al-Dardā (raḍiy Allāhu ʿanhu) narrates that the Messenger of Allah ﷺ said: “Whoever sends ṣalāh upon me 10 times in the morning and 10 times in the evening will receive my intercession.” (Ṭabarānī: al-Muʿjam al-Kabīr 6357) Brief Commentary • Sending abundant ṣalawāt upon the Messenger ﷺ is a manifestation of our love, reverence and obedience to him. We can never repay the Prophet ﷺ for what he did for us. Ibn al-Qayyim (raḥimahullāh) writes, “If a person was to send ṣalawāt upon the Prophet ﷺ equivalent to his every breath, he will still not have fulfilled his right.” • Allah ﷻ Himself sends ṣalāh on our beloved Prophet ﷺ, and so do His Angels. Allah ﷻ says, “Indeed, Allah and His angels send blessings (ṣalāh) to the Prophet. O you who believe, invoke ṣalāh upon him, and send your salām (prayer for his being in peace) to him in abundance” (33:56). • Sending ṣalawāt has immense blessings and rewards. These include: When you send ṣalāh on the Prophet ﷺ once, Allah sends 10 ṣalāhs upon you. Likewise, Allah records ten good deeds for you, erases ten sins from you, and raises you ten degrees in status. Through the blessings of the ṣalawāt, your needs are sufficed and your sins are forgiven. The Best Wording For Salawat The best wording for the ṣalawāt is the ṣalāh ibrāhimiyyah: اَللّٰهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَّعَلَىٰ اٰلِ مُحَمَّدٍ ، كَمَا صَلَّيْتَ عَلَىٰ إِبْرَاهِيْمَ وَعَلَىٰ اٰلِ إِبْرَاهِيْمَ ، إِنَّكَ حَمِيْدٌ مَّجِيْدٌ ، اَللّٰهُمَّ بَارِكْ عَلَىٰ مُحَمَّدٍ وَّعَلَىٰ اٰلِ مُحَمَّدٍ ، كَمَا بَارَكْتَ عَلَىٰ إِبْرَاهِيْمَ وَعَلَىٰ اٰلِ إِبْرَاهِيْمَ ، إِنَّكَ حَمِيْدٌ مَّجِيْدٌ O Allah, honour and have mercy upon Muḥammad and the family of Muḥammad as You have honoured and had mercy upon Ibrāhīm and the family of Ibrāhīm, indeed, You are the Most Praiseworthy, the Most Glorious. O Allah, bless Muḥammad and the family of Muḥammad as You have blessed Ibrāhīm and the family of Ibrāhīm, indeed, You are the Most Praiseworthy, the Most Glorious (Bukhārī). اَللّٰهُمَّ صَلِّ [O Allah, honour and have mercy], O Allah, have mercy upon Muḥammad and praise him in the lofty assembly. The ‘lofty assembly’ refers to the elite angels who are close to Allah ﷻ. Salāh also means ‘honour him’ i.e. honour him in the world by elevating his mention, granting victory to his dīn and preserving his sharī‘ah; and honour him in the hereafter by rewarding him abundantly, accepting his intercession on behalf of his ummah and granting him the loftiest station of glory (maqām mahmūd). وَعَلَىٰ آلِ مُحَمَّدٍ [And upon the family of Muḥammad ﷺ], This phrase could be a reference to, (1) His family (2) His followers. By invoking ṣalāh on his followers, you are honouring the Messenger ﷺ by honouring those who are dear to him. بَارِكْ [Bless], Bārik is derived from barakah, and linguistically has two meanings, (1) to be firm and continuous and (2) to grow and increase. Thus, it is similar to stating, “O Allah continue to bless and honour Muḥammad ﷺ and his followers. Increase him and his followers in every form of good. Bless him in the mission that he came with and make his legacy universal.” حَمِيْدٌ [The Most Praiseworthy], Allah ﷻ is worthy of all praise in His Essence, His Attributes and His Actions. He also praises His praiseworthy slaves. One of His greatest blessings is that He allowed His creation to praise Him. مَّجِيْدٌ [The Most Glorious], His glory and greatness know no ends. He is the Most Generous and bestows endless favours. He is Noble and Exalted. The glory of Allah ﷻ refers to His beautiful actions combined with nobility. Why Do the Salawat End With These Two Specific Names? In asking Allah (ʿazza wa jall) to bestow ‘ṣalawāt’ on His beloved ﷺ, you ask Him to praise him, honour him, and elevate his mention. Thus, it is befitting that you ask ‘al-Ḥamīd’ (The Most Praiseworthy) and ‘al-Majīd’ (The Most Glorious) – the real and ultimate source of praise and glory – to increase the Messenger ﷺ in praise and glory. Action Points • Realise that all the good deeds you do in this world and all the good you will receive in the hereafter is due to the Prophet ﷺ conveying his message to mankind. Thus, you owe it all to him and are indebted to him ﷺ. • On the Day of Judgement, when humanity will be distraught, utterly terrified and thirsty, you will be desperate to receive the intercession of the Prophet ﷺ. Recite this dhikr every morning and evening so that you will be fortunate enough to receive his intercession inshaAllah. • Sending ṣalawāt ten times in the morning and the evening is the minimum amount. Try to exceed this number on a daily basis, especially on Friday. If you want to be close to Allah’s Messenger ﷺ, then send as much ṣalawāt as possible, as he ﷺ told us that the closest of people to him on the Day of Judgement will be those who send the most ṣalawāt upon him. • Read up on the biography of the Prophet ﷺ .This will increase the love and respect you have for him ﷺ, and will allow you to recite the ṣalawāt with a present heart. livewithallah

An essential part of the culture of Islam is for each individual to consider himself/herself as part of the same body. 1. Sayyiduna Nu’man ibn Bashir (radiyallahu anhuma) reports that Nabi (sallallahu alayhi wa sallam) said: “The believers in their mutual mercy, love and compassion are like a single body, when one limb is in pain the rest of the body joins in insomnia, fever and restlessness.” (Sahih Bukhari) 2. Rasullah (sallallahu ‘alayhi wa sallam) said: “The believers are like a building, they support and strengthen/support each other.” (Bukhari, Muslim) The current sad state of the Ummah both; physically as well as spiritually should trouble every reciter of the kalimah Laa ilaha illallah, Muhammadur Rasulullah. My Honourable Teacher; Al-‘Allamatul Muhaddith, Shaykh Muhammad ‘Awwamah (hafizahullah) often discusses this, and laments on our appalling negligence of such an important aspect of what Shaykh labels as ‘part of the Islamic culture’ and ‘the character of Islam’. In other words, Shaykh (hafizahullah) means to say, every Muslim ought to feel the pain of the Ummah. Inspiring anecdotes Shaykh (hafizahullah) recently quoted the following incidents in this regard, to illustrate the noble character of our predecessors. 1. Bishr Al-Hafi (rahimahullah) Once someone visited him on a cold night and saw him shivering, whilst wearing only his lower wrap, despite having additional clothing in his possession which were hanging on a rack inside his room. When he was asked about this he replied: ‘There are many poor people [in the Ummah], and I am unable to provide them all with clothes. Therefore I am doing this so that I can sympathise with them by bearing the cold like they are.’ (Fathul Qadir) 2. Sa’id ibn ‘Uthman Al-Kalbi (rahimahullah) Once on one cold night, Imam Sa’id ibn ‘Uthman Al-Kalbi (rahimahullah) – a Maliki Hadith Scholar- cried the entire night. When he was asked about this he replied: ‘I thought of the [plight of the] poor people in the Ummah of Muhammad (sallallahu’alayhi wasallam) on a night like this, so I cried out of pity for them.’ Imam Sa’id (rahimahullah) passed away in the year: 295 A.H. (Tartibul Madarik) Note: When noting this incident in his copy of the mentioned reference, Shaykh (hafizahullah) labelled it as: ‘among the rare incidents on the brotherhood of Islam.’ 3. Sariy As-Saqaty (rahimahullah) On one occasion, all the shops in the market burned down, besides the one with whom Sariy As-Saqaty (rahimahullah) had an investment. When the news reached him, he said: ‘Alhamdulillah’. [which is exactly what any Muslim would say, out of gratitude for his investment being protected by Allah. However, Sariy (rahimahullah) later realised that he was more concerned about his own interest, instead of the rest of the Muslims who lost their livelihood due to the fire.] For the next thirty years he rebuked himself over this! He says: ‘I am reciting istighfar (seeking forgiveness) for the past thirty years for saying Alhamdulillah [on that occasion].’ (Siyar A’lamin Nubala) The above are indeed unique forms of ‘feeling the pain’ of others, and sympathising with them. There are several more such incidents about our recent seniors as well, like that of Hazrat Shaykh Moulana Muhammad Zakariyya Al-Kandehlawi (rahimahullah), Hazrat Moulana In’amul Hasan saheb (rahimahullah), Shaykh ‘Abdul Fattah Abu Ghuddah (rahimahullah) and others, which I would like to share when time permits. In fact My Honourable Teacher; Al-‘Allamatul Muhaddith, Shaykh Muhammad ‘Awwamah (hafizahullah) himself, is an example of this; as whenever he receives sad news of the suffering of the Ummah, one can easily notice the extreme effect it has on him. At times, Shaykh (hafizahullah) falls ill due to the effect of such news. My Beloved Father (rahimahullah) would often mention that if we were truly concerned about the current sad state of the Ummah, we would not even be able to eat our meals. In the latter years of his life (rahimahullah), as the suffering of the Ummah increased throughout the globe, he would say: ‘How can we feast, or enjoy our meals when our own brothers and sisters are suffering so much?!’ My Honourable Teacher; Al-‘Allamatul Muhaddith, Shaykh Muhammad ‘Awwamah (hafizahullah), after citing the above incidents, quoted the following couplet to illustrate that the quality of feeling the pain of the Ummah is an essential trait for every Muslim. It is ‘part of the character (akhlaq) of Islam’ and that its absence is a warning sign of our decline: The existence of every nation is by virtue of their morals. When they lose their morals, they themselves will be destroyed. May Allah Ta’ala inspire us all to sympathise with the less fortunate of the Ummah, in whichever form possible; be it through du’a, moral and financial support, or in the manner mentioned in the incidents above. Ml Muhammad Abasoomar Darul Hadith Research Center

For the last few weeks we have been looking at the deeper meanings of the following hadith about having haya (modesty) before Allah: “Be modest before Allah, as is his due…. Modesty before Allah means protecting the head and all that is in it; and protecting the stomach and all that is inside it. Furthermore, you should remember death and decay, for one whose eyes are set on the Hereafter keeps away from worldliness. One who accomplishes all of this is one who is modest before Allah the Exalted.” Today, we will focus on the directive “remember death and decay”. Below are excerpts taken from the English translation of Mufti Muhammad Salman Mansapuri’s Urdu title ‘Allah Ta’ala se Sharam Kijiye’, edited by Andrew Booso to produce the title ‘The Path to Paradise’: It is related in the Hadith that another requisite for modesty before Allah Most High is constant mindfulness of death and the events of the Hereafter. The maintenance of such a state prevents one from sinning and draws one towards [performing] acts of worship, as it makes us indifferent to this world. Death is an undeniable reality, while all other issues are subject to dispute. People differ on even the concept of God, Messengers and the working of the universe; however, no one can dare deny death. Even the best devices and resources premised on science and technology cannot help avoid death. The Qur’an asserts: “To every people is a term appointed. When their term is reached, they cannot cause a delay for even an hour, nor can they advance it” (7:34); and “Wherever you are, death will find you out, even if you are in towers built up strong and high!” (4:78). Yet people appear to be blind to this evident truth, and do not like to mention it in public. If death is mentioned at some happy occasion, it irks such people, because they consider it to be unpleasant. Advantages of Remembering Death Allamah Suyuti, in Sharh as-sudur, reports that the ulama are of the opinion that he who often recalls death is blessed by Allah with a number of virtuous states. They develop the habit of making immediate repentance and seeking Allah’s forgiveness if they commit a lapse, because they dread dying without having made repentance for any wrong actions. They gain a heart full of contempt, because they are not afflicted by greed. Their state of contemptment fills them with true happiness and tranquillity. Consequently, such a person knows how to live moderately and correctly and is not fixated with amassing more and more. They experience joy through worship, with full devotion and concentration; and delight that cannot be captured in words. This state is achieved because he thinks he may not get more time to worship, and hence he focuses on his acts of worship; and because he achieves a conviction in Allah rewarding good deeds. Disadvantages of Forgetting Death Allamah Suyuti also outlines the dangers of not recalling death frequently. One develops the habit of deferring repentance, until death overcomes one whilst in the state of heedlessness. One becomes increasingly greedy, unsatisfied with what one has; so one spends one’s whole life simply forming endless plans until one dies. One becomes lethargic in performing acts of worship because one fails to realise that one will be answerable [for one’s conduct]. Furthermore, it does not occur to such a person that their failure to worship will entail a humiliation that makes wordy insults suffered in this life seems as wholly insignificant. When being asked to identify the wisest person, the Prophet (may Allah bless him and give him peace) quipped: “He who remembers death most makes the best preparation for the Hereafter. He is indeed wise.” May Allah allow us to be well-prepared for our deaths and grant us contemptment in the life of this world. Source: White Thread Press

(Haatim Asamm (rahimahullah) On one occasion, after Haatim (rahimahullah) had spent thirty years in the company of his shaikh and teacher, Shaqeeq Balkhi (rahimahullah), Shaqeeq (rahimahullah) asked him, “What have you learnt (from me) since the time you have accompanied me?” Despite spending such a lengthy period of time in his company, Haatim (rahimahullah) replied that he had learnt (only) six lessons. When Shaqeeq (rahimahullah) enquired as to what these lessons were, Haatim (rahimahullah) explained them as follows: First Lesson: “I have seen everyone in doubt (and concerned) when it comes to the matter of (their) sustenance, whereas I have relied on Allah Ta‘ala (when He says), “And there is no moving creature on earth, but that Allah is fully responsible for the providing of its sustenance.” (Surah Hood ; V:6) Thus, I have realized that I am (also) one of these creatures (whose sustenance Allah Ta‘ala has taken care of). Hence, I did not engross myself in something which my Rabb has taken responsibility of for me.” On hearing this, Shaqeeq (rahimahullah) said, “Excellent! What is the second (lesson)?” Second Lesson: Haatim (rahimahullah) continued, “I have noticed that every person has a friend with whom he shares his secrets and complaints. I thus thought of looking for someone I could befriend, (only to realize that) every friend and brother only remains till death. I therefore decided to take up a friend who will be with me (even) after death. Hence, I befriended good deeds so that they may remain with me till the reckoning, they may cross the siraat (bridge over Jahannam) with me, and they may keep me firm in front of Allah Ta‘ala.” To this Shaqeeq (rahimahullah) responded, “Correct! What is the third (lesson)?” Third Lesson: Haatim (rahimahullah) said, “I have seen that everyone has an enemy. I decided to see who my enemy (really) was. (I thus realized that) the one who backbit me is not my enemy, nor is the one who took something from me. Rather, my enemy is the one who commands me to disobey Allah Ta‘ala when I am in His obedience. I had seen that this is Iblees and his army, hence I have taken them as an enemy. I have declared war with them, placed the string on my bow and positioned my arrow (towards them), not allowing him (Iblees) to get close to me.” Shaqeeq (rahimahullah) exclaimed, “Excellent! What is the fourth (lesson)?” Fourth Lesson: Haatim (rahimahullah) explained, “I have realized that there is someone who pursues every person (and gets hold of them) one day (or another). I have seen that this (person) is the Angel of Death. Hence, I have freed my soul for him so that the day he comes, I will not have to hold (my soul) back from him and I will proceed (happily) with him.” On hearing this, Shaqeeq (rahimahullah) said, “Excellent! What is the fifth (lesson)?” Fifth Lesson: Haatim (rahimahullah) further mentioned, “I pondered over the creation (and realized that) I love some and hate others. (However,) the one whom I love has not given me (anything in order for me to like him), and the one whom I hate has not taken anything from me (which would cause hatred for him in my heart). I thus (fell into retrospect and) enquired (from myself), ‘On what basis have you developed this?’ I then came to realize that I had developed this because of jealousy. Hence, I have shunned jealousy from my heart and I (now) love everyone. (Now,) whatever I dislike for myself, I dislike for them (as well).” To this Shaqeeq (rahimahullah) responded, “Excellent! What is the sixth (lesson)?” Sixth Lesson: Haatim (rahimahullah) concluded by saying, “I have noticed that everyone has a house and abode while I have realized that my (real) abode is the grave. So whatever good I am able to carry out, I send it forward (to the Hereafter) for myself so that I may furnish my grave (with it), for indeed if the grave is not furnished, living in it will not be possible.” After hearing these lessons, Shaqeeq Balkhi (rahimahullah) instructed Haatim (rahimahullah) thus, “Hold firm to these six qualities for you will not require any other knowledge besides this.” (Hilyatul Awliyaa vol. 6, pg. 316) NB: Imaam Ghazaali (rahimahullah) has mentioned another version of this incident, which contains eight lessons. (Ihyaau ‘Uloomid Deen vol. 1, pg. 277) One of the gems of wisdoms of Haatim (rahimahullah) were, “A calamity in Deen is (far) worse than a worldly calamity. However, when my daughter passed away, more than ten thousand people consoled me, whereas when I missed a salaah in congregation, not a single person consoled me.” (Mufeedul ‘Uloom pg. 268) Lessons: 1. In order for a person to acquire the true qualities of imaan and become a practical Muslim, it is extremely important that he adopts the company of the pious and remains under their guidance for a lengthy period of time. The Sahaabah (radhiyallahu ‘anhum) became the best of the creation after the Ambiyaa (‘alaihimus salaam) because of being in the company of Rasulullah (sallallahu ‘alaihi wasallam). In a like manner, Haatim (rahimahullah) became who he was by remaining in the company of his shaikh, Shaqeeq (rahimahullah), for 30 long years and learnt these great important lessons from him. 2. When a person is convinced about the temporary nature of this world and the everlasting nature of the Hereafter, he understands the great importance of Deen and the insignificance of the material world. He will therefore be able to manage a calamity affecting his material possessions, whereas a loss to his Deen will be unbearable. uswatulmuslimah.co.za

By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat dāmat barakātuhum At a time when the sanctitry of the Qur’ān is being openly violated, Muslims should resolve to adhere to the following: 1. Recite the Glorious Qur’ān on a daily basis. 2. Understand its beautiful message by attending the durūs (lessons) of the Qur’ān delivered by reliable ‘ulamā. Similarly, study authentic commentaries of the Glorious Qur’ān under their guidance. 3. Give its illuminating teachings place in your life so that others can appreciate its finest guidance. 4. Frequently make mention of its beautiful message and teachings to both Muslims and non-Muslims alike. 5. Distribute leaflets and booklets which cover different aspects of its teachings far and wide. 6. Supplicate to Allāh ta‘ālā, beseeching Him to pardon our sins and to grant us assistance and protection from all evil. 7. Exercise patience and express your displeasure remaining within the boundaries of our beautiful Dīn.

Muharram: The Month of Allah FREE EBOOK: Short Summary During certain blessed moments and places, we are given a wealth of opportunities to seek the mercy, love and blessings of Allah. These moments, particularly the ‘sacred months’, have been specially selected by Allah as the best times to worship Him and attain His proximity. The month of Muharram is another blessed month; a chance for us to begin the New Islamic Year with good deeds, righteous intentions and praiseworthy resolutions. This FREE E-Book contains: The Four Sacred Months The Magnitude of Actions Start the Year on a Good Note Why is Muharram Special? What to Do in Muharram ʿAshura’: The 10th of Muharram Virtues of Fasting on ʿĀshūrā’ Fasting on the 9th and 11th Download, read, print and share with family and friends Muharram-The-Month-of-Allah-by-Life-With-Allah.pdf Muharram-The-Month-of-Allah-by-Life-With-Allah.pdf (lifewithallah.com)

The Islamic Calendar Introduction Living in the West, we are all familiar with the Gregorian calendar, the years, the months, even the dates which are significant to people of other faiths. The real question is, how many of us are familiar with the Islamic Calendar? Can we say that we know the significant dates in Islam or the names of the months? In fact, how many of us know which Islamic month or year we are currently in? We all know when it is Ramadaan and maybe Dhul Hijjah, but what about the other months? Consider the following: A child reaches adulthood in Islam on their 15th Islamic birthday if they haven’t experienced any of the natural signs Our Zakaat is payable once every Islamic Year Our obligatory fasting begins on the 1st of Ramadaan and ends on the 1st of Shawwaal Our obligatory pilgrimage (Hajj) takes places between the 8th and 12th of Dhul Hijjah Bearing the above in mind, as Muslims, it is imperative for us to familiarize ourselves with our Islamic Calendar. The Origin of the Islamic Calendar On one occasion, Abu Musa al-Ashari radiyallahu anhu wrote a letter to Umar radiyallahu anhu, when he was the Ameer ul-Mu’mineen. In the letter, he mentioned that the letters of Umar radiyallahu anhu reach him, but the letters were not dated. Hence, in the 17th year of Hijrah, Umar radiyallahu anhu gathered the Sahabah radiyallahu anhum to discuss how to set a date, in other words, how to fix the Islamic calendar. The first point of discussion was when should the Islamic calendar start, i.e., what should be the first year. Some of the opinions were as follows: From the birth of Rasulullah sallallahu alayhi wa sallam From the time Rasulullah sallallahu alayhi wa sallam received Prophethood From the time of the Hijrah - Migration to Madinah Munawwarah From the demise of Rasulullah sallallahu alayhi wa sallam Regarding setting the date from the birth of Rasulullah sallallahu alayhi wa sallam, Umar radiyallahu anhu didn’t like this opinion as this would resemble the Christians. Regarding setting the date from the demise of Raslullah sallallahu alayhi wa sallam, Umar radiyallahu anhu didn’t prefer this either, as the passing away of Rasulullah sallallahu alayhi wa sallam was a blow to the Ummah. After the discussion, Umar radiyallahu anhu came to the decision that the Islamic calendar should commence from the Hijrah. The reason being that the Hijrah marked the beginning of the rise and honour of Islam. The Sahabah radiyallahu anhum unanimously agreed with his opinion. The First month Now that the first year had been determined i.e. After the Hijrah, which month should be the first in the Islamic calendar? If analogical reasoning was used, the first month should be Rabi ul Awwal as this was the month in which Rasulullah sallallahu alayhi wa sallam migrated to Madinah Munawwarah. However, the actual intention for migration was made by Rasulullah sallallahu alayhi wa sallam in the month of Muharram. In the 13th year of Prophethood, the Ansar (from Madinah) had taken the pledge of allegiance with Rasulullah sallallahu alayhi wa sallam on the 10th of Dhul Hijjah. At the end of Dhul Hijjah, the Ansar returned to Madinah Munawwarah after completing Hajj. A few days later, in the month of Muharram, Rasulullah sallallahu alayhi wa sallam made the intention to migrate to Madinah Munawwarah and granted permission to the Sahabah t to also migrate. Therefore, it was decided that the first month of the Islamic calendar should be Muharram. This was the opinion of both Uthman radiyallahu anhu and Ali radiyallahu anhu. Other Sahabah radiyallahu anhum suggested that the year should start with the month of Ramadan, however Umar radiyallahu anhu said it should be the month of Muharram, as this is the month in which the pilgrims return from Hajj. The Sahabah radiyallahu anhu unanimously agreed with his opinion. (Source: The Islamic Calendar)

Muharram: The Month of Allah During certain blessed moments and places, we are given a wealth of opportunities to seek the mercy, love and blessings of Allah. These moments, particularly the ‘sacred months’, have been specially selected by Allah as the best times to worship Him and attain His proximity. From among these sacred months, we recently witnessed the month of Dhul Ḥijjah. We are yet again fortunate to witness another blessed month; a chance for us to begin the New Islamic Year with good deeds, righteous intentions and praiseworthy resolutions. The Four Sacred Months Regarding the sacred months, Allah said in the Noble Qur’ān: “Indeed, the [ordained] number of the months according to Allah is twelve [lunar] months, [as was decreed] in the [Preserved Heavenly] Book of Allah on the day He created the heavens and the earth. Four of them are sacred. That is the upright religion so do not wrong yourselves in them.” (9:36) These four months are Dhul Qaʿdah, Dhul Ḥijjah, Muḥarram and Rajab. The Messenger of Allah ﷺ said: “The year is twelve months of which four are sacred: the three consecutive months of Dhul Qaʿdah, Dhul Ḥijjah, Muḥarram, and Rajab of Muḍar (named after the tribe of Muḍar as they used to respect this month) which occurs between Jumād (al-Ākhirah) and Shaʿbān.” (Bukhārī 4406, Muslim 1679) The specific mention of these four months does not mean that other months are not sacred, because the month of Ramaḍān is unanimously the most sacred month in the year. But these four months were specifically termed as sacred months because even the Pagans of Makkah observed their sacredness, following in the footsteps of their forefather Ibrāhīm (ʿalayhis-salām). Despite their frequent tribal battles and regular wrangling, they deemed it unlawful to fight in these months. The sacredness of these four months was established right from the day Allah created the universe. The Magnitude of Actions during the Sacred Months Ibn ʿAbbās (radiy Allāhū ʿanhumā) said, “The phrase ‘so do not wrong yourselves in them’ refers to all the months, then these four were singled out and made sacred – thus sins in these months are more serious, and good deeds bring a greater reward.” In regards to the phrase “so do not wrong yourselves in them,” Qatādah (raḥimahullāh) said, “Wrongdoing during the sacred months is more serious and incurs a greater burden of sin than in other months. Wrongdoing is a serious matter in any circumstances, but Allah makes whatever He wills of His commands carry more weight.” He further said, “Allah has selected the elite from His creation: from the angels He selected Messengers; from mankind He selected Messengers; from speech He selected dhikr (His remembrance); from the spaces on earth He selected the Masājid; from the months He selected Ramaḍān and the sacred months…So, venerate that which has been venerated by Allah, for the people of understanding and wisdom venerate that which Allah had venerated.” (Ibn Kathīr (raḥimahullāh)) Start the Year on a Good Note Whether it is the beginning and end of the day or the beginning and end of the year, these beginnings and ends constantly remind us of our own beginning and end. It gives us a chance to reflect and ponder on our inevitable death, make amends and firm resolutions. Ibn Rajab (raḥimahullāh) said, “(Two of the) sacred months mark an end and the beginning of the Islamic Year: therefore, whoever fasts in Dhul Ḥijjah (excluding the prohibited days) and in Muḥarram has ended and started the year in worship. It is thus hoped that the entire year will be recorded as worship, as whoever starts any action with worship and ends it in worship, will be considered to have been in a state of worship between both of these times.” Why is Muharram Special? Along with being from among the sacred months, Muḥarram has other characteristics which are exclusive to it. They include: 1. The only month known as the ‘Month of Allah’ The Messenger of Allah ﷺ described Muḥarram as the “Month of Allah”. (Muslim 1163) The virtue and honour of this month can be attested to by the fact that it is the only month attributed to the name of Allah. A virtue which is exclusive to it. Ibn Rajab said, “Such an attribution is only made by Allah to the elite of His creation, such as the attribution of the Prophets to Himself as His slaves, and the attribution of the House (Kaʿbah) and the Camel to Himself.” 2. The best month to fast after Ramaḍān The Messenger of Allah ﷺ said, “The best fasting after Ramaḍān is the sacred month of Allah (Muḥarram).” (Muslim 1163) Ibn Rajab (raḥimahullāh) said, “The above ḥadīth makes it clear that the most virtuous optional fasts after Ramaḍān are the fasts of Muḥarram. And given that Allah attributed fasting, amongst all acts of worship, to Himself [saying, “It is Mine, and I Myself will give reward for it.”] it was suitable that this month, which is also ascribed to Allah, be selected for this particular form of worship. 3. It contains within it the Day of ʿĀshūrā’ The Messenger of Allah ﷺ said: “Fasting the day of ʿĀshūrā’, I hope Allah will expiate thereby for the year that came before it.” (Muslim 1162) For the virtues of ʿĀshūrā’, click here. What to Do in Muharram Below are a few things which you can do to make the most of this blessed month: Make duʿā’, especially while fasting. The Messenger of Allah ﷺ said, “There are three prayers that are not rejected: the prayer of a father for his child, the prayer of the fasting person and the prayer of the traveller.” (Tirmidhī 1905) To learn how to make du‘ā’ along with the du‘ās from the Qur’ān and Sunnah, download our free publication ‘I Am Near’. Recite and reflect over the Qur’ān. Make realistic targets which best suit your commitments, but aim to recite the Qur’ān daily. This may be a full chapter or even a few pages. Along with recitation, take time out to reflect and ponder over the message of the Qur’ān. Do dhikr abundantly. Make an intention to learn the Sunnah adhkār, especially the morning and evening adhkār, the adhkār after ṣalāh and of sleeping and the adhkār for general actions. Download a free copy of ‘Daily Adhkār’. Give in charity. The Messenger of Allah ﷺ said, “Spend in charity and do not count it, lest Allah counts it against you. Do not hoard it, lest Allah withholds from you.” (Muslim 1029) May Allah make this year our best year and the days of this year our best days; both individually and collectively as an Ummah. Āmīn. Source

The Messenger of Allah (may Allah bless him and give him peace) stated: “Every religion has a special characteristic, and the special characteristic of Islam is haya.” But what exactly is haya? Haya is an Arabic word that is often inadequately translated as ‘modesty’ and most people confine this to mean dressing appropriately in public, not speaking out of turn or even just staying quiet at all times. This is a great injustice to the concept of haya which holds a central place in Islam and is one of its salient features. The most comprehensive definition of haya I have come across has been mentioned by Shaykh Saleem Dhorat in his foreword to The Path to Paradise: “In reality, haya is the cornerstone of a Muslim’s character and regulates how he conducts himself in private and public, in his dealings with Allah and with the creation. It creates a realisation that Allah is fully aware of all that one does, says or thinks, and deters one from engaging in acts that are displeasing and vulgar.” Abdullah ibn Masud relates that the Prophet (may Allah bless him and give him peace) once said: “Be modest before Allah, as is his due. We said: ‘“O Messenger of Allah, we are modest and praise Allah.” He said: “This is not so. Modesty before Allah means protecting the head and all that is in it; and protecting the stomach and all that is inside it. Furthermore, you should remember death and decay, for one whose eyes are set on the Hereafter keeps away from worldliness. One who accomplishes all of this is one who is modest before Allah the Exalted.” [Tirmidhi] Over the next few weeks, we will be exploring the deeper meanings of this profound narration. Below is a brief summary: Protecting the Head The first directive in the above-mentioned hadith is not restricted to merely saving the head from physical ailments. Rather, it includes protection from every evil and all that is forbidden in the Shariah. For example, our heads must not bow before anyone other than Allah; our eyes should not look at anything unlawful; our ears should not hear anything prohibited and our tongues should not engage in any sins such as lying, backbiting, quarrelling and divulging secrets. This broad directive also includes maintaining the appearance of the head and face in accordance with the Qur’an and Sunnah so we do not resemble the opposite gender or those of other religions. Protecting the Stomach Man has an inclination to acquire as much wealth as possible and by any means. The lust for money is unending: the more we earn, the more we desire; and in pursuit of accumulating the maximum wealth, we can fail to discern between the lawful and the unlawful. Refraining from pursuing unlawful income is a further characteristic of modesty before Allah. This means we do not engage in any form of usury, gambling, bribery or usurpation. Remembering Death The constant mindfulness of death and the events of the Hereafter prevent us from sinning and draws us towards performing acts of worship. Why? It makes us indifferent to this world. With full devotion and concentration we can experience delight through worship because we know we may not get another opportunity. Death is an undeniable reality and comes without any warning. All other issues are subject to dispute, people even differ on the concept of God and the workings of the universe, but no one can dare deny death. In short, haya is a characteristic trait that causes one to abandon all that is shameless and repugnant, and prevents one from neglecting the rights of every rightful owner. May Allah allow us to inculcate the true essence of haya in our lives. Whitethreadpress

Moosa bin Abi ‘Isa (rahimahullah) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “What will be your condition (O Ummah!), when your youth will sin openly, and your womenfolk will transgress (the limits of the sharee‘ah)?” (Hearing this,) the Sahaabah (radhiyallahu ‘anhum) exclaimed, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! Will that actually transpire (i.e. will such dire times actually dawn upon the Ummah)?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Yes, and even worse (will occur)!” Rasulullah (sallallahu ‘alaihi wasallam) then said, “What will be your condition (O Ummah!) when you will not command with righteousness and forbid from evil?” (Hearing this,) the Sahaabah (radhiyallahu ‘anhum) exclaimed, “Will that actually transpire (i.e. will this Ummah ever reach such a pitiable state)?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Yes, and even worse (will occur)!” Rasulullah (sallallahu ‘alaihi wasallam) then said, “What will be your condition (O Ummah!) when you will regard evil to be good, and good to be evil?” [Al-Zuhd libnil Mubaarak #1376] In the hadeeth above, Rasulullah (sallallahu ‘alaihi wasallam) forewarned the Ummah of three levels of evil that will face them close to Qiyaamah. The first level of evil is where the youth of the Ummah will begin to sin openly, and the womenfolk of the Ummah will transgress all bounds of the sharee‘ah. This is undoubtedly apparent at present, as we see many Muslim youth, on a daily basis, committing sins openly and brazenly, without any qualms, such as driving around while blasting music from their vehicles, dating openly, etc. Similarly, the condition of the Muslim women of the Ummah has deteriorated drastically with the degradation of hayaa and modesty. Hence, many Muslim women feel no shame in casually interacting and communicating with non-mahram men, and leaving the home while dressed attractively with their faces and hair open. The second level of evil is where people will neglect commanding with good and forbidding from evil. Unfortunately, this has also become rife and apparent. For example, many parents are aware that their sons and daughters are dating and are involved in zina, yet they turn a blind eye. Similarly, many people will not wish to correct and advise the next person as they will fear that their relationship with that person may be spoiled. Hence, many people will neglect their Deeni obligation in favour of preserving their friendships and relationships with people. The third level of evil is where people will begin to regard good as evil, and evil as good. Most lamentably, this evil is also clear in today’s times. When those who have love for Deen in their hearts fulfil their Deeni obligation of commanding with righteousness and forbidding from evil, then others criticize them, speak against them and accuse them of being intolerant and unaccommodating. When pious women wish to observe purdah and refrain from attending mixed functions, then they are criticized for ‘breaking family ties’. These are just two examples of the good being viewed as the evil. However, equally dangerous is where evil is viewed as good. Hence, we find that while people would previously acknowledge that dating and premarital relationships are haraam, and if any person was involved in such a relationship, he would not justify it – yet nowadays people actively encourage it! There are even certain parents who insist that the boy and girl must meet and date before marriage in order to ‘get to know each other’ (innaa lillaahi wa innaa ilaihi raaji‘oon). Similar to this is the case of LGBTQ+ relationships. While this filthy concept has always been haraam in Islam and always disgusted Muslims – it is only now that certain "Muslims" are claiming that they have the right to indulge in this filth, and they demand that they must be accommodated, accepted and supported for ‘what they are’. Therefore, the time has come where evil is no longer viewed as evil, and good is no longer viewed as good. This is one of the most dangerous of evils of all, as regarding halaal to be haraam and haraam to be halaal can cause a person to lose their imaan and leave the fold of Islam. Even in the case where a person does not lose their imaan, they will never engage in taubah and repent on account of them not regarding the wrong to be evil. As a result, they will have to face the severe consequences for their actions in the Hereafter. We beg Allah Ta‘ala to safeguard us and our progenies from these evils, Aameen. Uswatul Muslimah

.بِسْمِ اللهِ الَّذِيْ لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ ، وَهُوَ السَّمِيْعُ الْعَلِيْمُ (3x) In the Name of Allah, with whose Name nothing can harm in the earth nor in the sky. He is The All-Hearing and All-Knowing. Bismi-llāhi-lladhī lā yaḍurru maʿasmihi shay’un fi-l-arḍi wa lā fi-s-samā’, wa Huwa-s-Samīʿu-l-ʿAlīm. Abān b. ʿUthmān narrated from ʿUthmān b. ʿAffān (raḍiy Allāhu ʿanhu) who mentioned that the Messenger of Allah ﷺ said: “There is no servant who says [the above] three times every morning and evening, except that nothing will harm him.” Abān himself had been afflicted with a form of paralysis, so the man began to look at him. Abān said to him: “Why do you look at me? The ḥadīth is as I have narrated it to you, except that I did not recite it one day, and Allah brought about His decree upon me.” (Tirmidhī 3388) The Messenger of Allah ﷺ said: “Whoever says [the above] three times (in the evening), they will not be afflicted by a sudden calamity till the morning. And whoever says it three times in the morning, they will not be afflicted with a sudden calamity until the evening.” (Abū Dāwūd 5088) Brief Commentary • This duʿā’ begins by saying, “In the Name of Allah” but does not specify what we are saying it for. • In Arabic there is always a verb implied with “bismillāh.” For example, when we say bismillāh before eating, it means “In the name of Allah, I begin eating.” Similarly, when we say bismillāh before reciting, it means “In the name of Allah, I begin reciting.” Each time we say bismillāh, there is a verb implied based on the context. • In this duʿā’, we are implying, “In the name of Allah I seek refuge”. • In this duʿā’, we are not seeking refuge or help from Allah directly, but we are seeking it with His Name. Such is the magnificence of Allah, that even His Name alone is sufficient for protection! • With the protection of Allah’s Name, nothing in the earth can harm you, whether it is a human, jinn, animal, electronic device, or anything else. • With the protection of Allah’s Name, nothing in the sky can harm you, whether it is rain, wind, hurricane, lightning, or anything else. • Allah is ‘The All-Hearing’: He can hear all voices at the same time, no matter how low the voice is, and whatever language it is in. He hears it, understands it, and responds to it if it is calling Him. All these meanings are encompassed within this Name. Allah is ‘The All-Knowing’: He knows everything, whether hidden or apparent; whether past, present, or future. Action Points • Allah’s Name is great, so utter it before you begin any matter (e.g. leaving/entering the house; before eating, before using the bathroom and doing wūḍū; before undressing etc.) • When reciting this duʿā’, ensure your heart’s presence and its humility, whilst mentioning Allah’s most Beautiful Names. Be conscious of the Almighty’s greatness, so that you can truly benefit from this duʿā’. • Contemplate over Allah’s names, for Allah is ‘The All-Hearing’, so He hears you whilst you recite this duʿā’, and He is ‘The All-Knowing’, so He knows your need when you are reciting this duʿā’. • Imām al-Qurṭubī writes, “This is an authentic narration, and a true statement based upon textual evidence and experience. Since I heard it, I acted upon it so nothing harmed me until I left it. I was stung by a scorpion at night, and when I pondered over this, I realised I had forgotten to say this duʿā’ that night.” source

Large-scale military campaign on Jenin Israel has launched a large-scale military campaign in the occupied West Bank city of Jenin early Monday, conducting air strikes on several buildings as armoured vehicles advanced towards its refugee camp. At least five Palestinians were killed and 28 wounded, with seven in serious condition, according to the Palestinian health ministry. Medics say casualties are likely much higher but paramedics aren't able to reach some areas because Israeli bulldozers are blocking them. The operation started around 1 am local time (11 pm GMT) when several homes in Jenin were bombed from the air. At least 15 air strikes have been carried out since, according to Israeli news website Ynet. The Israeli military said in a statement it was conducting a "focused" and "extensive counterterrorism effort" in the Jenin area. Military Spokesman Daniel Hagari told reporters they "did not come to occupy the refugee camp" and that the operation was not targeting Palestinian Authority (PA). A military source said more than 1,000 soldiers are involved in the operation, including members of the army and the air force, according to Israeli news website Walla. The Jenin Brigades, the most prominent armed ground in the city established in 2021, said in a statement it was responding with a counter operation aimed at stopping the Israeli advance into Jenin. Middle East Eye (@middleeasteye) • Instagram photos and videos

Istikhharah - Your companion for life Everyday, we face decisions that lead us along different paths. Whilst some decisions may seem trivial like ordering food at a restaurant, other decisions can have serious consequences and life-long implications such as marriage or buying a property. The final messenger of Allah ﷺ came into this world to connect man to his Gracious Lord and taught us such a perfect way of life wherein the secrets of success in both this world and the hereafter are found. He taught mankind how to worship Allah, how to draw from his infinite treasures and from amongst his wonderful teachings was the unique act of istikhara. Unfortunately, today istikhara has been made as difficult as the decision one wishes to make. For some, istikhara is something beyond their spiritual capacity to carry out and for others it is a detour, leaving them lost in an overemphasis and over-interpretation of dreams, signs and inspirations. Literally, isitkhara is to seek goodness, but in the terminology of Islam it refers to a specific prayer that underlies the relationship between man and his Lord, a relationship that speaks of utter dependance. Istikhara entails performing two rak’at of prayer and thereafter beseeching Allah to guide one to make the most favourable and advantageous decision. The exact supplication is found in a narration of Bukhari wherein Jabir reports: The messenger of Allah ﷺ would teach us to make istikhara concerning all matters in the same way he would teach us a sura from the Qur’an. He would say, “When any of you wishes to take up any task, he should perform two rak’at of nafl prayer. He should then say in supplication: اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ O Allah, I seek the good from You through Your knowledge, and I seek ability from You, through Your power, and I ask You from Your great bounty. For surely You have power, and I have not; You know all and I know not, and You are the Most Knowledgeable of the unseen. O Allah, if in Your knowledge, this matter is good for me with regards to my religion, my livelihood and the outcome of my affair then ordain it for me, facilitate it for me, and bless me therein. But if in Your knowledge, this matter is bad for me with regards to my religion, my livelihood and the outcome of my affair, then turn it away from me and turn me away from it, and ordain for me good wherever it may be, and make me pleased with it.” When reaching the words هَذَا الْأَمْرَ one should think about the matter they are seeking a decision for. Below is a summary adapted from ‘Istikhara: In The Light Of The Sunnah’ which concisely address how to engage with one’s istikhara and dispels common misconceptions: The essence of istikhara is that one is thereby handing his matter over to Allah, and placing all trust in him. When one makes istikhara, one gains satisfaction in Allah’s decisions for him. This imbibes in one the attribute of always being pleased with Allah’s will. It is not necessary to perform istikhara before sleeping, although it was the practice of some saints. It is not necessary to see a dream in response to one’s istikhara. However, if someone is used to seeing true dreams, it is likely his dream will be true. The inclination or feeling that one finds after istikhara is not necessarily part of the istikhara. Those used to receiving divine inspirations may regard their inclination to be such. Others should not pay attention to such feelings. It is best to perform as many rak’at as possible before reciting the supplication.The performance of at least two rak’at is a sunnah of istikhara. Istikhara can be performed by merely reciting the supplication without performing any salah or can also be recited after any fard prayer. Istikhara is a form of du’a so it can be performed until the task is accomplished. To perform it at least three times is the best. Once may also suffice. After having performed istikhara, there is no problem in consulting with anyone about the issue under concern. Such consultation is called mushurah, which in itself is a sunnah. The shortest form of istikhara is ْ اَللّهُمَّ خِرْ لِيْ وَاخْتَرْ لِي (O Allah, choose and select for me [the better one]) which is also very useful for on the spot decisions one has to make The messenger of (may Allah bless him and give him peace) said, “Let everyone of you ask his needs from his Lord, ask him even for salt, and for a shoelace when it breaks.” [Tirmidhi] May Allah allow us to adopt this nobel practise in every aspect of our lives White Thread Press

Actions to Attain the Reward of Hajj How many times have you performed ḥajj? How many times would you have liked to perform ḥajj? Although nothing compares to physically performing ḥajj, Allah (subḥānahū wa ta‘ālā) from His kindness and sheer generosity has provided us with the opportunity to receive the reward of ḥajj without actually performing it. Even though we cannot visit His Sacred House and be physically present in the inimitable atmosphere of ʿArafah and ḥajj, we can still hope to obtain similar rewards inshā’Allah by performing the following actions: 1. Fajr in congregation, dhikr until sunrise followed by two rakahs The Messenger of Allah ﷺ said: “Whoever offers Fajr in congregation and remains seated, engaging in the remembrance of Allah until the sun has risen, and then offers two rakʿahs, he will have a reward equal to that of performing ḥajj and ʿumrah.” He ﷺ said: “Complete, complete, complete (i.e. complete reward)” (Tirmidhī). The scholars have also stated that this reward is equally applicable to a woman (praying at home) who sits in the place where she performs Fajr and remembers Allah or recites the Qur’ān until sunrise. 2. Salah in congregation The Messenger of Allah ﷺ said: “Whoever leaves his house having purified himself for the compulsory prayer, his reward is like the reward of the pilgrim in iḥrām…” (Abū Dāwūd). 3. Going to the Masjid to learn or teach The Messenger of Allah ﷺ said: “Whoever goes to the Masjid, only intending to learn some good or teach it, he will have the reward of a complete ḥajj.” (Ṭabarānī) In the past, people would travel far and wide to seek knowledge. Now, even though we have scholars and classes on our doorsteps, we struggle to devote time to attending lectures and classes in the Masjid. Let us change this by seeking knowledge in the Houses of Allah. 4. Financing someone’s hajj The Messenger of Allah ﷺ said: “Whoever equips a warrior, or finances a pilgrim or takes care of his family in his absence, or provides ifṭār for the fasting person, he will have the same reward as them, without their reward being diminished at all.” (Ibn Khuzaymah) 5. Tasbih, tahmid and takbir after salah Abū Hurayrah (raḍiy Allāhu ‘anhu) narrated: Some poor people came to the Prophet ﷺ and they said: “The wealthy have taken the higher ranks and permanent bliss: they pray like we pray, they fast like we fast; but they have more money through which they perform ḥajj, ʿumrah, jihād and charity.” He ﷺ said: “Shall I not inform you of a matter which if you hold on to, you will catch up with those who have outdone you; and nobody after you will be able to catch up with you, and you would be the best of those amongst the people around you – except for the one who does the same as you: say Subḥanallāh, Alḥamdulillāh and Allāhu Akbar thirty-three times after each ṣalāh” (Bukhārī). Ibn al-Qayyim (raḥimahullāh) wrote: “Thus, he (ʿazza wa jall) made dhikr a substitution for the ḥajj, ʿumrah and jihād they had missed out on; and informed them that they would surpass them with this dhikr.” 6. Umrah in Ramadan The Messenger of Allah ﷺ said: “…Inform her that (performing ʿumrah in Ramaḍān) is equivalent to performing ḥajj with me.” (Abū Dāwūd) 7. A genuine intention to perform hajj Make a genuine intention in your heart that if Allah (subḥānahū wa ta‘ālā) gave you the means, you would travel to His House and perform ḥajj. If Allah (subḥānahū wa ta‘ālā) sees that your intention is sincere, He will grant you the reward of a complete ḥajj. This is similar to what the Prophet ﷺ said about the companions (radiy Allāhū ‘anhum) who were unable to join them in the Battle of Tabūk: “Indeed there are some people in Madīnah: you did not travel any portion of the journey nor did you cross any valley except that they were with you.” The companions asked: “O Messenger of Allah, whilst they are in Madīnah?” He replied: “Whilst they are in Madīnah. A (genuine) excuse held them back.” (Bukhārī) Ibn Rajab (raḥimahullāh) explains that those who remain behind due to a valid excuse partake in the reward of those who perform the journey: يا راحلين إلى البيت العتيق لقد سرتم جسوما وسرنا نحن أرواحا إنا أقمنا على عذر وقد رحلوا ومن أقام على عذر كمن راحا Ibn Rajab (raḥimahullāh) goes on to say that whilst some of Allah’s servants physically travel to His house, there are some servants who travel to Allah with their hearts. These individuals may surpass the ones physically travelling to His House, due to their sincerity and determination. Note: These acts do not absolve one from the farḍ ḥajj, nor are they entirely equal to physically performing ḥajj. The reward for physically doing an act (e.g. ḥajj) is multiplied ten times and more in accordance to the sincerity, time, sacrifice, costs and other deeds that accompany it. May Allah make us from those who always long, mentally and spiritually, to visit His Sacred House. May we never be deprived from the mercy that surrounds it. And may our actions be a means of securing the same rewards as the fortunate pilgrims who visit it every year. lifewithallah

Israel used Apache attack helicopters in the occupied West Bank for the first time in over 20 years during its Monday morning raid on Jenin, which killed at least six Palestinians and wounded 91. The use of the US helicopter, made by aerospace company Boeing, is significant because of the heavy ordinance it carries and because Israeli Apaches are not believed to have fired missiles inside of the occupied West Bank since 2002, during the days of the Second Intifada. While Israel regularly launches air strikes on Gaza, the use of heavily armed attack helicopters in what is essentially a residential zone is a profound sign of increased Israeli military aggression. The security situation in the occupied West Bank has been deteriorating for some time, with Israel launching repeated incursions into Jenin over the last year. At least eight Israeli soldiers are believed to have been wounded in Monday morning’s raid, which went on for several hours. Middle East Eye (@middleeasteye) • Instagram photos and videos

Just as the recitation of the Qur’ān is the hallmark of Ramaḍān, dhikr is the hallmark of the blessed days of Dhul Ḥijjah. The Messenger of Allah ﷺ said, “There are no days greater in the sight of Allah, or in which good deeds are more beloved to Him than these 10 days. So recite a great deal of tahlīl (لَا إِلٰهَ إِلَّا اللّٰهُ), takbīr (اَللّٰهُ أَكْبَرُ) and taḥmīd ( اَلْحَمْدُ لِلّٰهِ”) (Aḥmad). We should repeat takbīr in the masjids, in the homes and in the streets. ʿAbdullāh b. ʿUmar and Abū Hurayrah (radiy Allāhu ʿanhum) would go out in the marketplaces and recite takbīr loudly in these 10 days. Upon hearing them, the people would follow in suit and recite takbīr. Along with this, the takbīrāt of tashrīq (اَللّٰهُ أَكْبَرُ اَللّٰهُ أَكْبَرُ لَا إِلٰهَ إلَّا اللّٰهُ وَاللّٰهُ أَكْبَرُ اَللّٰهُ أَكْبَرُ وَللهِ الْحَمْدُ) are to be recited audibly after each farḍ ṣalāh by both men and women, starting from the Fajr of the 9th of Dhul Ḥijjah till the ʿAṣr of the 13th Dhul Ḥijjah. In these blessed days, we should also be consistent with the daily dhikr prescribed by our beloved Messenger of Allah ﷺ, such as the morning and evening adhkār, the adhkār before sleeping and the adhkār after ṣalāh. To gain the full benefit of dhikr in these blessed days, it is important to understand the meaning of these short yet comprehensive words. Let us utter them with a deep reflection on the Perfect Names and Attributes of Allah, and His creation, so that we can increase our īmān in Him, and in our love and awe of Him. Ibn al-Jawzī (raḥimahullāh) writes, “The heedless one says سُبْحَانَ اللّٰهِ out of habit. As for the conscious one, he is constantly thinking about the wonders of creation, or the awesome nature of the Creator, and this thinking drives him to say سُبْحَانَ اللّٰهِ.Thus this tasbīḥ is the fruit of these thoughts, and this is the tasbīḥ of the conscious…” Tahlīl (لَا إِلٰهَ إِلَّا اللّٰهُ) The greatest statement ever uttered, the foundation of faith and the cornerstone of existence itself لَا إِلٰهَ إِلَّا اللّٰهُ. For it, the heavens and the earth were created. For it, thousands of messengers were sent. For it, the final hour will occur, the creation will be gathered and questioned, and then driven either into Hell or Paradise. When uttered sincerely, it leaves the realms of this earth and ascends to the Magnificent Throne of Allah. It is the guarantor of one’s ultimate success: its utterer will be saved from Hell, and will be guaranteed Paradise and the intercession of the Prophet ﷺ. ُلَا إِلٰهَ إِلَّا اللّٰهُ is the best form of remembering Allah (dhikr). It outweighs the seven heavens and the seven earths. On the Day of Judgement, it will outweigh all sins on the Scale. What Does لَا إِلٰهَ إِلَّا اللّٰهُ Mean? There is no god, deity or being which deserves to be worshipped and obeyed except Allah. It means to be a slave of Allah alone, and not of any another being, ideology, object or desire. With it, we profess Allah’s Lordship over all creation, and thereby His exclusive right to be worshipped alone. He Alone has the Most Perfect Names and Attributes. He is the King who has no partner, the One Who has no competitor, the Self-Sufficient Master who has no offspring, and there is nothing like Him. He is Unique; the First who was never preceded by non-existence and the Last who will never come to an end. How Do We Internalise لَا إِلٰهَ إِلَّا اللّٰهُ? To internalise لَا إِلٰهَ إِلَّا اللّٰهُ, we submit ourselves to Allah and worship Him alone. We fear none but Him and love none as much as Him. We depend only on Him, seek protection only with Him and invoke Him alone for help and forgiveness. We turn to Him alone for judgement in all matters. Our bowing, prostration and unyielding obedience is solely reserved for Him. Tasbih, Tahmid & Takbir سُبْحَانَ اللّٰهِ(tasbīḥ), اَلْحَمْدُ لِلّٰهِ (taḥmīd), and اَللّٰهُ أَكْبَرُ (takbīr) are amongst the most beloved statements to Allah. Though easy to utter with our tongues, on the Day of Judgement, they will be heavy on the scales. They wipe away sins and lead to unparalleled reward. They cultivate the trees and plants of Paradise, and are a protection from the Hell-Fire. The Messenger of Allah ﷺ said, “Indeed what you remember of Allah’s Glory (by uttering) tasbīḥ, takbīr, tahlīl and taḥmīd, gather around the Throne of Allah, buzzing like bees, mentioning to Allah the person who uttered them. Do you not wish to have someone who mentions you by Him?” (Ibn Mājah). What Does سُبْحَانَ اللّٰهِ (Tasbih) Mean? سُبْحَانَ اللّٰهِ means to glorify Allah above any imperfection or deficiency i.e. Allah is free from all defects. Allah is the Most Glorified who has no partner or rival, who possesses every aspect of perfection, and whose actions are pure and free from evil. What Does اَلْحَمْدُ لِلّٰهِ (Tahmid) mean? اَلْحَمْدُ لِلّٰهِ is an expression that encompasses both: (1) Gratitude for what Allah has blessed us with; īmān, life, health etc. (2) Praise: Allah is worthy of every possible praise on account of His very existence, His mercy, beauty, generosity and all of His other noble Attributes and Names. All of His Attributes are perfect; be they of His majesty (jalāl) or beauty (jamāl). Even if none of His slaves praised Him, He would still be worthy of all praise. In truth, it is Allah who praises Himself on the tongues of His slaves. Any slave who praises Him is only able to do so following His permission for such praise. Our praise of Him emanates from our love and reverence of Him. Our praise of Him is, in fact, a blessing from Him which deserves even more praise. Even if we were to spend our entire life praising Him, this would be insufficient. Whilst uttering اَلْحَمْدُ لِلّٰهِ, we should reflect on the blessings of Allah and His Perfect Names. The Messenger of Allah ﷺ said, “When Allah grants a blessing to a slave, upon which the slave praises Him, the praise of the slave is better than the blessing itself ” (Ibn Mājah). What Does اَللّٰهُ أَكْبَرُ (Takbir) Mean? اَللّٰهُ أَكْبَرُ means ‘Allah is Greater than…’ By not specifying what He is Greater than, we are saying that He is Greater than everything. Allah is Greater than anything we can imagine, and His greatness encompasses all things: He is Great in His Essence, His Names, His Attributes and His Actions. Allah is Supreme and Transcendent above every limitation and deficiency that is inherent in created beings. سُبْحَانَ اللّٰهِ: Negating all defects, flaws, and shortcomings from Allah. اَلْحَمْدُ لِلّٰهِ :Affirming all of the attributes of perfection and majesty for Allah. اَللّٰهُ أَكْبَرُ :Magnifying Allah and proclaiming His greatness above everything. Source

(3x) .رَضِيْتُ بِاللهِ رَبًّا ، وَبِالْإِسْلَامِ دِيْنًا ، وَبِمُحَمَّدٍ نَبِيًّا I am pleased with Allah as my Lord, with Islam as my religion and with Muḥammad ﷺ as my Prophet. Raḍītu bi-llāhi Rabbā, wa bi-l-islāmi dīnā, wa bi Muḥammadin-Nabiyyā. Thawbān (raḍiy Allāhu ʿanhu) narrates that the Messenger of Allah ﷺ said: “Allah has promised that anyone who says [the above] three times every morning and evening will be pleased on the Day of Judgement.” (Aḥmad 18927) The Messenger of Allah ﷺ said: “Whoever says [the above] in the morning, I guarantee that I will take hold of his hand until I enter him into Paradise.” (Ṭabarānī: al-Muʿjam al-Kabīr 838) Abū Saʿīd al-Khudrī narrates that the Messenger of Allah ﷺ said: “Abū Saʿīd, whoever is pleased with Allah as his Lord, Islam as his religion and Muḥammad as his Prophet, will be guaranteed entry into Paradise.” He (Abū Saʿīd) was amazed and said: “O Messenger of Allah, repeat it for me.” He (the Messenger of Allah ﷺ) did that and then said: “There is another act which elevates the position of a man in Paradise one hundred grades (higher); and the distance between one grade and the other is like the distance between the sky and the earth.” He (Abū Saʿīd) said: “What is that act, O Messenger of Allah?” He replied: “Striving in the path of Allah! Striving in the path of Allah!” (Muslim 1884) Brief Commentary • This dhikr emphasises the state of contentment and pleasure, which is far greater than mere tolerance. Being content with a matter means that if that matter were in your own hands, you would act no differently. • Imām al-Nawawī said, “Being content here is as though one is saying: “I’m convinced, I’m sufficed, and desire nothing else.” • The first matter that we affirm our contentment with is that of Allah being our Lord (Rabb). Rabb is The One who nourishes and sustains the whole of creation. It is He who regulates their affairs and grants them endless blessings. He is their sole Creator and Provider. He is their Protector and Caretaker. He is the one who decrees and decides; therefore we affirm our contentment with everything that Allah decrees for us. We should be happy with what He has legislated, and content with how much sustenance He chooses to give us. • Being content with Allah as your Lord means you are content with the provisions He has decreed for you; for the life He has chosen for you; for the trials He has placed upon you; and for everything He has placed before you. • The second matter is to be content with Islam as your religion. Islam means to submit wholly to the commandments of Allah. • Being content with Islam as your religion means you are content with every single commandment, prohibition, law, and punishment contained within this blessed religion, even if it goes against your own desires or society’s norms. • The third and final matter is to be content with Prophet Muhammad ﷺ as our Prophet. This Prophet is the one who delivered the message of Allah in the best and most complete form. • Being content with the Prophet Muhammad ﷺ as your Prophet means you are content with all the commandments and prohibitions he taught us, with the way he lived his life, with the decisions he took, with the friends he had, and the women he married. It also means you believe everything that he said to be true. Action Points • This dhikr – though concise and light on the tongue – carries a huge reward for the one who truly contemplates it and lives by it. • A person who says this duʿā’ every morning and evening is preparing himself for the day as he is reminding himself that he is content with these matters. He is prepared to abide by all of them, including anything that Allah decides for him that day. • A person who says this dhikr and then shows displeasure when faced with a calamity, or rejects a teaching of Islam, or something that was part of the Prophet’s ﷺ life – is someone who is a liar, and has a trait of hypocrisy. He says something on his tongue, yet his actions reflect otherwise. • Living by this dhikr will also inshallah help a person in the first stages of the afterlife when he will be placed in his grave and two angels will ask him the questions, “Who is your Lord? What is your religion? Who is this person that was sent to you?” (Aḥmad 18063). The answers to these three questions are the three matters we affirm our contentment with every morning and evening with this duʿā’! • Living in a time with unprecedented threats from atheism, liberalism and secularism, we should reflect on this dhikr and say it wholeheartedly. With enemies and hypocrites trying to attack the core fundamentals of our din, and trying to change the perfect dīn of Allah, we should utter this dhikr every day and try our best to live by its meanings. •We should not feel inferior or embarrassed by our perfect dīn. Instead, we should realise how fortunate we are that Allah allowed us to know Him, to know His Messenger ﷺ and gifted us with Islam. Let us teach our children to also repeat and reflect on these powerful words every morning, so they feel strengthened as they go out and face the world. lifewithallah

Loneliness has been identified as a hazard threatening the wellbeing of many people. The paradox of our time is that while there are so many of us on the planet, millions lead lonesome lives. A recent international magazine recently highlighted the phenomenon which has been identified as a public health issue whose impact on lives is being equated to obesity and substance abuse. Reporting on the findings of a recent study, researchers have made a distinction between subjective feelings of loneliness and actual social isolation. Though both scenarios were reported as damaging to personal wellbeing, the latter situation was found to be more devastating as individuals lived alone, lacking any social connection. Factors that have contributed towards the risk of this modern social challenge include the pervasive use of technology especially through social media and accommodation trends that tend towards splitting families. We have lonely people in housing compounds, in vehicles stuck in traffic jams, in old-age homes, in hospitals and perhaps even next-door. Our Deen has made certain obligations community-based in order to encourage social interaction. Congregational prayers are one such obligation that offers us an opportunity to meet others and thereby promote the sense of community. It should therefore be a remedy against loneliness. Allah Ta’ala declares in the Qur’an (57:27) not to have ordained monasticism, an extreme form of self-isolation for devotion certain groups of people invented for themselves. So, even acts of dedicated worship have to be moderated to give way to social interaction. A Muslim therefore has to be part of society where he enjoins what is right and forbids what is evil. In that role, there are a myriad ways in which believers would keep themselves busy. Those who busy themselves with productive lives of learning, work and service to others are often rewarded with a sense of purposeful and meaningful lives. Feelings of loneliness which are in part a by-product of idleness tend to be remote for a busy person. There are circumstances when one finds him/herself lonely. Rather than being stressed, anxious and feeling lost, these are moments of opportunity to engage in the remembrance of Allah (dhikr) and the reading of the Qur’an (tilawah)… Indeed, in the remembrance of Allah do hearts find comfort. (Quran; 13:28) The decline in interpersonal skills that we are noticing within our communities are a result of the insular and limited social interaction we have subjected ourselves to. The tools that are meant to help us to be productive leading to more leisure have instead made us more and more isolated in those long spared moments. The Prophet Sallallahu ‘alayhi wasallam taught us the six duties of a Muslim towards another. These are duties which show practical ways of connecting with others and hence minimising a sense of loneliness. These duties are outlined in the following hadith: On the authority of Abu Hurairah RadhiAllahu anhu who reported that the Messenger of Allah Sallallahu ‘alayhi wasallam said: “The rights of a Muslim over another Muslim are six.” So it was asked: “What are they O Messenger of Allah?” He replied: “When you meet him the give him the greetings of Salam (i.e. As Salamu alaikum), if he invites you, respond to his invite, when he seeking your advice then advise him, when he sneezes and then says “All praise is for Allah” (i.e. Alhamdulillah) then say to him: “May Allah have mercy on you!” (i.e. Yarhamukallah), when he is sick then you should visit him and when he dies you should follow his funeral procession.” (Sahih Muslim) May Allah Ta'ala help us realise the blessings that He bestows on the community that keeps together. Aameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

Have we ever considered what it takes to produce a heart surgeon – a person who is capable of opening the chest of a living person and operating on a still-beating heart, while aware that one slip of the scalpel could be the difference between life and death? Obviously, it takes a lot. Years of intensive study, followed by more years of rigorous training, followed by even more years of close supervision and scrutiny. The reason? A cardiac surgeon’s mistakes are not counted in ticks and crosses – they are counted in body bags. Nevertheless, while a cardiac surgeon’s work is very delicate, as the risk of physical harm and injury is very high, there is another ‘professional’ whose ‘job’ is equally – if not more – delicate. In fact, while the patient remains under the surgeon’s blade for only a few hours, these ‘patients’ remain in the care of the ‘doctor’ for years and years. We are, of course, referring to the ‘career’ and ‘profession’ of marriage and motherhood. When a woman gets married and enters the home of her husband, she assumes the role of responsibility for running the home. She becomes the centre cog around which all the other wheels of the house turn and revolve – especially her children. Due to her dedicated effort, the house remains clean and tidy, regular, delicious, wholesome meals are eaten, and clean laundry and many similar benefits are enjoyed. Apart from caring for the household and attending to their physical needs, the mother, at every moment, fulfils the social and emotional needs of her family. She interacts with her husband and children, as well as his family, the neighbours, etc., while conducting herself with good character. This provides the children with emotional security, and the husband with mental ease, allowing them to all be productive and prosper in their individual efforts. Furthermore, in regard to her children, then she keeps them under her watchful gaze which is sharper than the surgeon’s scalpel. As soon as she notices some issue requiring attention, she immediately intervenes and corrects the child, using love, compassion, wisdom and tactics to achieve the desired results. She understands that the upbringing of the child is a responsibility that requires constant attention, as a child can imbibe an evil habit in a mere moment where he is unsupervised. In essence, it is as though she holds the children’s hearts in her hands, moulding them and instilling the correct values and qualities in them. Hence, when the woman is such a central figure in the home, then if there is a breakdown in her life, we can well imagine the domino effect it will produce on the rest of the household. In fact, it will not be far-fetched to say that in most cases, the entire house will suffer a breakdown and fall apart! For instance, if she becomes severely sick and bedridden, then (with the father needing to go out and work) there may be no one to bath the children, feed them and attend to their other needs. Even the father himself will feel the strain and will find himself lost without the support of his wife. However, more devastating than the impact on their physical needs will be the emotional harm and neglect they will suffer as a result of being starved of their mother’s attention, affection and care. Now, having understood the deep, profound effect the woman has on the household, and how the wellbeing of the household, and successful future of the children, depend on her, and how her responsibility is constant, then we should ask ourselves what it takes to produce such a valuable, productive member of society. Obviously – it should take A LOT. However, the question is, “Are we are providing the required ‘training’, ‘know-how’ and ‘expertise’ to the spouses and mothers of tomorrow?” Unfortunately, in today’s times, insufficient attention and importance is given to this aspect of upbringing. As a result, many girls enter their marriages not knowing how to conduct with their husbands appropriately, raise children correctly, run a home efficiently and interact with in-laws respectfully. Is it then any surprise that so many children in society are becoming dysfunctional delinquents, and so many marriages are ending in a divorce? One of the greatest gifts that any parent can give their daughter is the gift of an upbringing that will equip her for her life as a mother ahead. Training her for motherhood and her marriage is training her to build a home and raise children that will provide her with shelter, comfort and happiness for the rest of her life and after her demise as well. Let us not throw our daughters into the deep end and hope that they learn to swim before they sink and drown – along with their children. UswatulMuslimah

As Israel’s offensive on Gaza entered its third day, here’s a recap of what’s happened: • Renewed air strikes across the besieged strip have left at least four Palestinians killed • At least 25 people have died since the start of the bombing campaign, including five children and five women. Another 76 people have been wounded • The offensive, dubbed by Israel as "Operation Shield and Arrow," started on Tuesday with Israeli air strikes killing 13 people in overnight raids • The Palestinian Joint Command, an umbrella body of armed factions in Gaza, including Hamas and the Islamic Jihad, launched rockets towards Israel in response on Wednesday in the counter "Operation Revenge for the Free" • Egypt had been leading efforts to broker a ceasefire, however intense fighting continued in the early hours of Thursday • Reports say Israel refused to commit to stop assassinating Palestinian in their homes, a condition put forward by Palestinian to agree to a ceasefire Middle East Eye (@middleeasteye) • Instagram photos and videos

Gaza under attack...again Israeli warplanes carried out attacks for nearly two hours starting at 2am on Tuesday 9.5.23 (23:00 GMT Monday). Totally unprovoked Palestinian resistance launched rockets toward the Israeli settlements near Gaza 10.5.23 Settlers seen running to their shelters on settlements near Gaza Rockets landed in Tel Aviv 11.5.23 3 Palestininans killed as Israeli air strike targerted apartment in Khan Younis, south Gaza 25 dead (many of them women and children) 72 wounded so far...still ongoing

Even cats do not like the Iisraeli flag!