ummtaalib

Ramadān: The Month of Generosity By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Spending one’s wealth for the cause of Allāh ta‘ālā is a very important aspect of Dīn and holds great rewards. Allāh ta‘ālā says: The example of those who spend their wealth in the way of Allāh is like a grain that grows seven ears, each ear having a hundred grains. And Allāh multiplies [the reward further] for whom He wills. Allāh is All-Embracing, All-Knowing. (2:261) Rasūlullāh sallallāhu ‘alayhi wasallam said: The servants [of Allāh ta‘ālā ] do not rise any morning except that two angels descend. One of them says, ‘O Allāh, give more to the one who spends [in the cause of Allāh ta‘ālā ],’ and the other says, ‘O Allāh, bring ruin to the one who withholds.’ (Al-Bukhārī) Indeed, s adaqah extinguishes the Wrath of Ar-Rabb, and prevents an unpleasant death. (At-Tirmidhī) S adaqah does not decrease wealth. (Muslim) Allāh says, ‘O son of Ādam, spend; I will spend on you.’ (Al-Bukhārī) The month of Ramadān is a month of generosity. Spending for the cause of Allāh ta‘ālā, just like other good deeds, increases greatly in reward during this blessed month. Rasūlullāh sallallāhu ‘alayhi wasallam, who was the most generous of people, was even more generous during the month of Ramadān. Ibn ‘Abbās t says: The Messenger of Allāh sallallāhu ‘alayhi wasallam was the most generous of people, and he was the most generous in the month of Ramadān, when Jibra’īl ‘alayhis salām would visit him. He would visit every night in Ramadān and revise the Qur’an with Rasūlullāh sallallāhu ‘alayhi wasallam. Indeed, Rasūlullāh sallallāhu ‘alayhi wasallam was more generous than the [swift] blowing wind [that brings rain]. (Al-Bukhārī) We should try our utmost to emulate our beloved Prophet sallallāhu ‘alayhi wasallam by being as generous as possible in this blessed month. The percentage we spend for Allāh ta‘ālā during Ramadān should be greater than the percentage outside of Ramadān. We should spend as much voluntary charity in good causes as we can, at the same time ensuring there is no negligence as far as the obligatory duty of zakāh is concerned. The consequences of withholding zakāh are indeed severe: And those who hoard their gold and silver and spend it not in the way of Allāh, announce unto them a painful punishment. On the Day when it will be heated in the Fire of Jahannam and with it will be branded their foreheads, their flanks and their backs. [it will be said to them,] ‘This is what you hoarded for yourselves. Now taste of what you used to hoard.’ (9:34-35) Rasūlullāh sallallāhu ‘alayhi wasallam said: He who, despite being given wealth by Allāh, does not discharge his zakāh, his wealth will be made into a poisonous, bald-headed snake with two black spots over its eyes. It will coil itself around his neck on the Day of Qiyāmah and then bite his cheeks and say, ‘I am your wealth! I am your treasure!’ (Al-Bukhārī) The following advice should be kept in mind when assessing one’s compliance with the rules of zakāh: 1. Fix a date when zakāh is to be calculated. The date is governed by when an individual reached the nisāb of zakāh and must be according to the Islamic Calendar. It must be a set date and not just estimated, as that would mean leaving the obligation of zakāh unfulfilled. Take the example of someone who calculated his zakāh on the 1st of Ramadān last year. This year he has £10,000 on the 1st Ramadān but the day ends without him calculating his zakāh. The next day, the 2nd Ramadān, he spends £5,000, and then on the 3rd Ramadān he finally sits down and calculates his zakāh. In this example he should have paid zakāh on £10,000, but due to not fixing a date he paid only on £5,000, half of what he owed. 2. Just as it is important to give zakāh at the right time, it is also important to calculate it correctly. Some people give a bit here and a bit there and assume they have given enough, when in fact they have fallen short of their obligation. It is essential therefore to learn from authentic ‘ulamā how to set a date and calculate zakāh properly. Many people give their zakāh in Ramadān and feel they are gaining all the rewards of generosity that the month promises, but they overlook voluntary spending completely or to a large extent. Zakāh and voluntary spending are separate a‘māl in Islam and each should be given due attention. If we give a portion of zakāh to a project to help orphans, we should give some voluntary charity as well. And just as we should look for the most appropriate and rewarding recipients to give our zakāh to, we should also look for the most rewarding places to spend voluntarily. Indeed, the types of recipients of zakāh are limited, as prescribed by the Sharī‘ah, but the avenues where we can spend voluntarily are numerous. In the Month of Generosity the rewards of voluntary deeds are elevated to the value of obligatory deeds, so voluntary spending should be a major part of our a‘māl. And not just during Ramadān; during every auspicious occasion e.g. 15th night of Sha‘bān, day of ‘Arafah, Laylat-ul-Qadr etc., spending in the cause of Allāh ta‘ālā should be part and parcel of our extra ‘ibādah. One step further, voluntary spending, within one’s means, should be made a routine throughout the year and should be budgeted for accordingly. Finally, we should make a special point of spending in the nights of Ramadān. Although every moment of Ramadān is special, there is a particularly special night, Laylat-ul-Qadr, which will greatly multiply the reward for spending. If we spend £10 on Laylat-ul-Qadr, we will be rewarded as if we had made a £10 donation every night for over eighty-three years, for the reward of good deeds on that night is better than a thousand months (83 years and 4 months). Some ‘ulamā say that Laylat-ul-Qadr occurs in the last ten nights of Ramadān, while others are of the opinion that it can fall on any night of Ramadān. As we do not know which night it will be, we should spend in the cause of Allāh ta‘ālā every night of Ramadān to avoid being deprived of the great rewards. May Allāh ta‘ālā fill our hearts with true generosity, and may He grant us the tawfīq to follow in the footsteps of our beloved Prophet sallallāhu ‘alayhi wasallam and be even more generous this Ramadān. Āmīn. © Riyādul Jannah (Vol. 21 No. 6, Jun 2012)

Reminder for the coming auspicious nights

Taraweeh Summary 20th Night 21st Para : Starting of Ruku 4 of Sura Ankaboot till 3½ Ruku of Ahzaab : The Confederates. A reminder on the visitations of Allaah during the story of Loot (Alayhis Salaam). Thereafter the incident of Shuaib (Alayhis Salaam) is mentioned and a review of all the events. One should not bother too much with the opposers of the truth and the connection with Allaah should be strengthened through the medium of the Qur'aan. If there is a need to migrate, for the purpose of Jihaad in the path of Allaah, then one should do so. A repeat of the claim by way of conclusion, meaning that when the Muslims will exercise Jihaad they will be triumphant. 30. Suratur Room : The Chapter of the Romans. Makkah – 60 Aayats This Surah in brief: The announcement of the dominance of Islaam thereafter mentioned is made of the reasons of domination and the fundamentals of domination. The announcement of the domination of Islaam. In the battle of Badr the Muslims were victorious over the Kuffar of Makkah on the very same day the Romans overpowered the Iranians. The reasons of domination are mentioned. The eight fundamental of dominance are detailed . Immorality is the cause of corruption in the land and seas. Therefore when the Muslims will dominate then all these immoralities will vanish. That Omnipotent Being who had the treasures of Power and weakness has the potential of giving to the weak Allaah worshipping army and also weakening the powerful enemy army. Hear Mufti A Hoosen Elias audio summary of the 20th night of Taraaweeh Download Now 31. Suratul Luqman : The Chapter of Luqman (Alayhis Salaam). Makkah – 34 Aayats This Surah in Brief: - From this Noble Book only good doers will benefit. Only the good doers – those who are regular in Salaat, pay Zakaat, believe in Aakhirat - will be showered with the mercy of guidance and will be imbued with wisdom from this Noble Book. Advice Luqman (Alayhis Salaam) gave to his son stated “Oh my beloved son, do not ascribe any partners unto Allaah, for idolatry is the worst objection.” The work pattern of a wise being is discovered from this Book, i.e. these people who will adorn the garment of good actions -being kind to parents, praying, enjoining justice and forbidding immodesty- from the Book of Wisdom will become likewise. A reminder of the bounties of Allaah, i.e. is it not appropriately due for such good doer, who as been blessed with such bounties to execute the orders given? This is mentioned in last two rukus. 32. Suratus Sijdah : The Chapter of Prostration. Makkah- 30 Aayats This Surah in Brief :- An invitation to the Noble Book It is not the Divine Mercy of that Omnipotent Divine Being who has created from sand various features and blessed you with the facilities of hearing, seeing and understanding to also send guidance for your spiritual discipline too? The manner in which Allaah deals with those who benefit from His Noble Scripture is stated. Just how a group of followers gathered around Moosa (Alayhis Salaam) likewise a group of followers will gather now too. 33. Suratul Ahzaab: Chapter of the Factions. Madinah – 73 Aayats. This Surah in brief :- The besiege of Madinah. The digging of the trench. The victory. One should not bother about the Kuffar and Munafiqeen when it comes to fulfilling the obligatory duties. Eight issues in brief are outlined. Note: In the 2nd and 3rd Ruku it is proven that Nabi (Sallallahu Alayhi Wasallam) did not bother about the Kuffar and Munafiqeen. Detailed explanation of the first issue briefly outlined in Ruku 1. Do not listen to the unbelievers and hypocrites.

I’tikaaf Rulings for Females General I’tikaaf FAQ available here. 1. The virtue of I’tikaaf is not confined to men; women also can take advantage of it. Females will perform I’tikaaf at home and not in the Masjid. The procedure is as follows: Women should sit for I’tikaaf in that place of the house which has been set aside for Salaah and Ibadah. If no such place has been previously set aside, then a place must be so set aside prior to the commencement of I’tikaaf, and I’tikaaf must accordingly be performed therein. (Shaami) 2. If it is not possible for some reason to set aside a place, then a woman may, at her discretion, demarcate any place within the home and perform I’tikaaf there. (Hindiyyah) 3. The place within the home demarcated for the purpose of I’tikaaf will be her boundary. It is not permissible for her to leave this place without a Shar’i necessity. If she does so, her I’tikaaf will break. Shar’i reasons for leaving the I’tikaaf place are: to go to the toilet, to take an obligatory bath, to make wudhu when necessary, to prepare and bring food if there is no one to do so. 4. It is necessary for a married woman to obtain the consent of her husband for the purpose of performing I’tikaaf. It is not permissible for a woman to perform I’tikaaf without the permission of her husband. (Shami) Husbands should not without reason deprive their wives of performing I’tikaaf by refusing consent. 5. All forms of intimacy are prohibited during I’tikaaf, hence the necessity for the husband’s permission to forego his right of intimacy. Conjugal relations will nullify the I’tikaaf. 6. If a woman has commenced I’tikaaf with the permission of her husband, he may, thereafter, not prohibit or prevent her from completing it. (Hindiyyah) 7. It is necessary for a woman to be free from menstruation and Nifaas (post-natal bleeding) in order to perform I’tikaaf ‑ that is, she cannot perform I’tikaaf in a stage of menstruation and Nifaas. 8. Consequently, a woman should determine whether the date of her menstruation will coincide with the period of I’tikaaf. If the menstruation is expected to occur towards the end of the last ten days of Ramadhan, then she must not perform the Sunnah I’tikaaf. She may perform Nafl I’tikaaf for the period until the arrival of her menstruation. 9. If a woman has commenced I’tikaaf, and thereafter menstruation commences, her I’tikaaf will break. In such a situation, it is compulsory to make Qadha I’tikaaf of only one day. The procedure of such Qadha is as follows: After the woman becomes pure of such menstruation, she will commence I’tikaaf just before sunset (as when first commencing the Sunnah I’tikaaf). The I’tikaaf will end on the sunset of the next day (24 hours). During the Qadha, she must fast for the I’tikaaf to be valid. If days remain in Ramadaan, then she may make Qadha in Ramadaan in which case the fast of Ramadaan will be sufficient. However, if she makes Qadha after Ramadaan has ended, then she must specifically keep a fast for the Qadha of I’tikaaf. (Commentary to Beheshti Zewar) Jamiatul Ulama (KZN) Council of Muslim Theologians

Taraweeh Summary 19th Night 20th Para start of Ruku 4 till end of Ruku of Surah Ankaboot. 1. The People of Saleh (Alayhis Salaam) were annihilated after the rotten disease of Shirk developed. 2. The people of Loot (Alayhis Salaam) were analysed on the same principle. 3. The recompense of those who oppose the truth. 4. Their denial. 5. The renewal of the claim meaning that, that Day when the rotten substance of Skirk will be extracted shall come and these people will not forget their claim. 28. Surah Qasas: The Chapter of the Story. Makkah – 88 Aayats. This Surah in brief: This Surah confirms the prophecies of Rasulullaah (Sallallahu Alayhi Wasallam). Just as Moosa (Alayhis Salaam) and the Israelites became victorious over Fir’oun, like-wise Muhammad (Sallallahu Alayhi Wasallam) and the Muslims will be victorious over the Kuffar of Makkah. In the events of Moosa (Alayhis Salaam) and Fir'oun there is a prophecy for the Muslims. Moosa (Alayhis Salaam) leaves Egypt in his youth without the permission of Fir'oun. He was merely kept for his upbringing in the house of Fir'oun. Now! Had he left with Fir'oun's permission he would have probably departed in a princely fashion. His intended purpose was to have the feeling of the slavery so that he could understand the difficulties the Israelites were going undergoing. Moosa (Alayhis Salaam) presents himself in the service of Shuaib (Alayhis Salaam) in Madyan. He allows ten years of servitude upon himself just so that he could feel how it is to live a governed life. After spending ten years of a governed life, Moosa (Alayhis Salaam) leaves for Egypt with his family while en route he is granted permission to proclaim prophethood. Also: 1. Moosa (Alayhis Salaam) receives the Torah after Fir'oun had drowned. Moosa (Alayhis Salaam) was sent to the Bani Israel. 2. Muhammad (Sallallahu Alayhi Wasallam) was sent to Bani Israel (I.e. the Arabs) and upon them the argument is being finalised. 3. Around Moosa (Alayhis Salaam) a group of disobedient ones formed and in the like manner a group of disobedient ones will form now (i.e. from the people of Muhammad (Sallallahu Alayhi Wasallam). 4. When Moosa (Alayhis Salaam) went to his Capital City a group of arrogant ones were destroyed and in the very same manner when Rasulullah (Sallallahu Alayhi Wasallam) entered his Capital City (i.e. Makkah) the arrogant ones were destroyed too. The opposers of the truth will be disappointed on the Day of Judgement, with those things they worshipped. The example of Qarun has been illustrated to break the pride of the Kuffar of Makkah. Everything returns to its origin meaning, that the destruction of the arrogant rich ones and the leadership of the poor is all in the control of Allaah. Hear Mufti A Hoosen Elias audio summary of the 19th night of Taraaweeh Download Now 29. Suratul Ankaboot : The Chapter of the Spider. This Surah in brief: Surah Ankaboot is the appendix of the subject matter in Surah Qasas. False Gods are like spiders cobwebs. Whatever promises of success and leadership has been given to this Ummah (nation) will only be accomplished through the wisdom of Jihad (Holy War) and hijrat (immigration). Since the spirit and morale of Bani Israel for liberation from slavery and quest of honour died due to their long strenuous plight so for that reason they were made successful through the unseen forces (i.e. Divine Assistance). Whereas here in the case of this Ummah, it is not so. Apparently it seems that through physical forces victory is been attained but in reality it is Divine Assistance. The Ummat of Muhammad (Sallallahu Alayhi Wasallam) will be tried through Jihaad. A reminder of the visitation of Allaah and the story of Ebrahim (Alayhis Salaam) begins here. A reminder on the visitation of Allaah and the remainder of Ebrahim (Alayhis Salaam)'s story as well as Loot's (Alayhis Salaam) is mentioned.

Taraweeh Summary 18th Night 19th Para Wa Qalazi La Yarjoona to Ruku 2 of Sura Furqaan till Ruku starting of Ruku 4 of Sura Naml. 1.) The subject of Prophethood. 2.) The settlement of the issue regarding the Noble Qur'aan. 3.) The balance of the issue regarding the Noble Qur'aan and in addition to this is a reminder of the visitations of Allaah. 4.) The settlement on the issues regarding At-Tawheed (monotheism). 5.) The qualities of the Servants of Allaah from whom the veils will be raised. Suratush Shu'araa: The chapter of the Poets. This Surah in brief: Towards the end of Suratan Noor the mention of the Light was made and in the end of Suratul Furqaan the veils had been raised. In Suratush Shu'araa the followers of this Light and the antagonists will be divinely dealt with by the qualities of Ar-Raheen (i.e. the merciful) and Al-Azziz (i.e. the mighty). Meaning that Allaah will always deal with the believers leniently and with the disbelievers firmly. Basically this Surah these two qualities are manifested. Also stated is: 1. Nabi Muhammad (Sallallahu Alayhi Wasallam) is consoled that he should not over grieve just because the antagonists do not bring faith on the Noble Qur'aan. 2. Had Muhammad (Sallallahu Alayhi Wasallam) wished, Allaah would have had their necks twisted immediately. 3. Allaah Ta'aala brings forth incidents of the past nations who belied those things that these people (the antagonists) belie. 4. The incident of Moosa (Alayhis Salaam) and Fir'oun. The incidents of the past nations are mentioned in this Surah in accordance to their offences. Hence, Fir'oun is a claimant of his Divine Nature and because of this their incident comes first. 5. The balance of the incident of Moosa (Alayhis Salaam) and Fir'oun mentioned. 6. Fir'oun used to recognise himself as Divine (the incident of which has been mentioned). 7. The people of Moosa (Alayhis Salaam) were polytheists and they used to ascribe heavenly bodies as partners to Allaah Ta'aala. 8. Allaah has mentioned the incident of Noah (Alayhis Salaam) in order to disclose His qualities of "Ar-Raheem" (Most merciful) and "Al-Azziz" (The firm one). 9. Mention of Hud (Alayhis Salaam) and his people the Nation A'ad is made. In addition to this is a reminder of the visitations of Allaah. 10. Mention of Saleh (Alayhis Salaam) and his people the nation Thamud is made. This incident also discloses the qualities of "Ar-Raheem" (Most merciful) and "Al- Azziz" (the stern one). 11. The incident of Loot (Alayhis Salaam) and his people is mentioned. 12. The incident of Shuaib (Alayhis Salaam) and his people is mentioned and in this incident the same qualities of "Ar-Raheem" (Most merciful) and "Al Aziz" (Firm one) are highlighted. Hear Mufti A Hoosen Elias audio summary of the 18th night of Taraaweeh Download Now Suratul Naml: The Chapter of the Ant. Makkah – 93 Aayats This Surah in brief: The punishment used to descend upon the opposers of the truth after the Divine proof had been totally affirmed. For example so long as the infected area has not fully matured until then the surgeon will not carry out the operation. Likewise the Spiritual Curer will not allow the punishment to be carried out as long as the crime or offence is not affirmed. As if the disbelief (Kufr) of the opposers are poisonous boils and such boils are eliminated once they develop, so that the rest of the body maybe saved from its ill effects. Similarly the disbeliever and polytheists are treated for some time befo re they are eliminated thereby the balance of spirituality is preserved by their elimination. Also : 1. The punishment descends upon the opposers of Truth after the Divine proof has been thoroughly affirmed. 2. For instance, the opposers of Moosa (Alayhis Salaam) were destroyed because they did not reform in spite of recognising his sincerity and genuineness. 3. Nabi Suliman (Alayhis Salaam) presents the Da'wah invitation of Deen to Queen Bilqis. 4. The Queen Bilqis sends a gift, to Suliman (Alayhis Salaam) after consulting her ministers. 5. Suliman (Alayhis Salaam) returns the gift and threatens to uproot the rotten substance (i.e. Shirk) inside them. 6. She reformed after the warning and was save

Taraweeh Summary 17th Night 18th Para which start from Surah Mumin till the end of 1st Ruku of Surah Furqaan. 23. Suratul Mu'min : The chapter of the Believer. Makkah – 118 Aayats This Surah in brief: The basis of honour and respect in this world and the Aakhirah (hereafter) depends on the strength of one's connection with Allaah Ta'aala. Also stated: 1. The qualities of those who maintain their connection with Allaah. 2. The need of such a connection. 3. A reminder on the visitations of Allaah. The prayer of Nuh (Alayhis Salaam) recorded. Those who did not maintain a connection with Allaah are disgraced and despised. 4. The purpose and goal of all Nabis (Alayhis Salaam) was one. 5. The result of Ta'leem (teachings) is uniformity and to create the purpose of causing a connection with Allaah. 6. A reminder of the great signs of Allaah to turn the attention of all and to create a connection with Allaah. 7. Those who did not maintain their connection with Allaah will be very temperamental on the Day of Recompense (Judgement Day). 8. The procedure of Judgement. Hear Mufti A Hoosen Elias audio summary of the 17th night of Taraaweeh Download Now 24. Suratul Noor : The Chapter of the Light. Madinah – 64 Aayats This Surah in brief: The laws barring immorality. 1. No type of consession in the execution of the punishment would be made once the immorality has been confirmed. 2. The immoral one will be banished from the good people. 3. If after a thorough investigation of the accusers proofs does not prove to be concrete then he will in turn be punished. The incident of the accusation (i.e. of Hadhrat A'isha (Radhiallahu anha) serves as an introduction into the Laws of Hijab (Concealment of the Body Islamically). Other aspects mentioned :- 1.) The balance of the events relates to the incident of the accusation which is the introduction to the Laws of Hijab. 2.) The laws of Hijab eg, Seeking permission before entering houses, lowering the gazes, cover adornments, not to display fineness. 3.) Allaah Ta'aala gives a parable of his Divine Light. 4.) The different levels of attaining the Divine Light. 5.) Those who will derive maximum benefit from the Divine Light as desired are promised the vice-regency on the earth. 6.) The Divine Laws of Allaah should not be incorrectly implemented. The reason being that the Divine Laws of Hijab were to preserve morality, therefore wherever there is no suspicion of immorality there is no need of Hijab, as with regards to those children who have not yet reached maturity and likewise with very old women. 7.) The callers of Allaah persist on good company together with the divine Light. Stress is laid on mutual charity, compassion, good- fellowship, etiquette and personal modesty. 25. Suratul Furqaan : The Criterion. Makkah- 77 Aayats. This Surah in brief: The previous Surah (i.e. An Noor) was the invitation to the Divine Light whereas this Surah (Al Furqaan) eradicates all possible obstacles to His obedience. A brief discussion of three subjects. 1. At Tawheed (monotheism) 2. The Noble Qur'aan 3. Prophethood

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When to discharge the Sadaqatul FitrThere are several Hadiths that encourage discharging the sadaqatul fitr before the Eid salah. Imam Bukhari (rahimahullah) has included a chapter in his famous book entitled: ‘The chapter of [discharging] the sadaqah before Eid.’ Imam Bukhari (rahimahullah) quoted the following Hadith under this chapter: Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu ‘anhuma) reports that Rasulullah (sallallahu ‘alayhi wasallam) instructed that the sadaqatul fitr (fitrah) be given [to the poor] before the people go out to the Eid salah.’ (Sahih Bukhari, Hadith: 1509) Based on the above, the ‘Ulama have ruled that it is better (mustahab) to pass the fitrah to the poor and needy before the Eid salah. A Misconception However, there is a misconception among the people that by them putting their fitrah into the collection boxes which are in the masajid etc before Eid, they have discharged their fitrah on time! This is an incorrect notion. Practice of the Sahabah (radiyallahu ‘anhum) In the time of the Sahabah (radiyallahu ‘anhum) the collection of the fitrah would take place a few days before Eid. Imam Malik (rahimahullah) has recorded in Muwatta, that Sayyiduna ‘Abdullah Ibn ‘Umar (radiyallahu ‘anhuma) would send his fitrah to the one who was in charged of collection two or three days before Eid. (Fathul Bari, Hadith: 1511) Imam Bukhari (rahimahullah) has recorded that these Fitrah collectors would be given the fitrah a day or two before Eid. (Sahih Bukhari, Hadith: 1511) This was obviously done so that the collectors had time to pass on the fitrah to the needy in time, before the Eid salah. We too can implement this system insha Allah by ensuring that we either give our fitrah directly to the poor before Eid salah, or by placing it into the tins/boxes a few days early. The collecting organisations can then arrange for these tins to be collected on 28 Ramadan for example. The imams of the masajid can also educate their congregations in this regard. Then the different organisations will have ample time to distribute the fitrah in time insha Allah. That is the ideal we should be striving for. Insha Allah with a little bit of attention, this can easily be achieved. Note 1: The above will apply if the collecting organisations are considered the wakils (deputies/representatives) of those discharging their fitrah. If the organisation is the wakil of the recipients, then obviously my concerns above become irrelevant. Note 2: If one fails to discharge the sadaqatul fitr before the Eid salah, it should still be discharged thereafter. To discharge it before the Eid salah is meritorious, as stated above and not binding (wajib). Al-Miftah

Finding Peace and Contentment By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Besides the remembrance of Allāh ta‘ālā there is no other way for the heart to find peace, contentment or tranquillity. The patient suffering from eczema may attain a transient pleasure by scratching, but when he stops scratching, the discomfort returns and the future bodes nothing but difficulty. Likewise, temporary pleasure may be attained by one who disobeys Allāh ta‘ālā, but as soon as he concludes the impermissible activity he is involved in, his heart once again becomes discontent and restless. No one in the world has a cure for restlessness of the heart. Allāh ta‘ālā has complete control over this condition and has kept its cure solely with Himself. If contentment of heart is lost, the combined efforts of all the world’s doctors, mashā’ikh and resources will be of no avail. Peace and contentment come from one place and one place only – they descend upon the hearts of man directly from the Court of Allāh ta‘ālā; no one else has been allowed power over them. It is He who sent down peace upon the hearts of the believers... (48:4) Allāh ta‘ālā is the one who causes peace, tranquillity and happiness to descend, and furthermore, they only descend upon hearts that are capable of accommodating them. The Airport of the Heart This concept can be understood by the following analogy. Aeroplanes of different designs do not indiscriminately land at any available airport. Airports are assessed to see what types of aircraft they are suitable for. If the airport is large, of sophisticated design and having a large runway of the best quality then the largest and most advanced aeroplanes will be able to land there. If the airport is not so well equipped then lighter aircraft will use it. If the airport is decrepit, with a runway full of potholes, then even the lightest aircraft will not be able to make use of it. Our hearts are also airports, with a runway upon which the aeroplane of sakīnah (tranquillity) from Allāh ta‘ālā is designed to touch down. If the airport of our heart is small or if its runway is full of holes and cracks, then the aeroplane of sakīnah from Allāh ta‘ālā will not land. We will need to exert every effort to remove the cracks on the tarmac that have appeared due to our sins. We will need to refrain from sins to stop more cracks appearing. We will need to repent and submit to the commands of Allāh ta‘ālā, for it is with the tarmac of repentance and submission that the cracks of the runway are sealed. Only after this effort will the aeroplane of tranquillity descend upon the heart. Then, for as long as an individual continues to maintain and rectify the airport of the heart, the aeroplane of sakīnah will continue to land. Its schedule will become fixed and its landings will be continuous. Those who say: ‘Allāh is our Lord,’ and then remain steadfast, angels will descend upon them and say: ‘Do not fear nor grieve, and be happy with the good news of Jannah that you have been promised.’ (41:30) At the time of death, Allāh ta‘ālā will send angels with sakīnah to the believers and as a result, they will not fear or grieve. Some mufassirīn state that those believers who strive throughout their lives to keep their hearts pure and clean and shun sin and repent if they slip are visited by angels bringing peace every day. Mufti Shafī‘ rahimahullāh has quoted Abū Hayyān rahimahullāh as saying that angels descend upon the believers every day, the effects of which are manifested in their good deeds. The only difference is that until the moment of death, a believer is unable to see or hear the angels as they descend. This is an extract from the booklet ‘Real Pleasure’ published by the Islāmic Da'wah Academy.

Taraweeh Summary 16th Night 17th Para: from last Ruku of Sura Ambiyaa till end of Surah Hajj. Effort should be made daily to maintain the connection with Allaah and observing of patience. 21. Surah Ambiya: The Surah of the Nabis. Makkah – 112 Aayats. This Surah in brief: An invitation towards Zikr (remembrance of Allaah) is given and the Nabis were liberated through Divine Assistance throughout all universal and personal adversities. Mention is made of :- 1.) Invitation towards Zikr (remembrance of Allaah). 2.) Mention is made of the visitation of Allaah and every living thing is from water. 3.) Mention is made of the Great Sign of Allaah. 4.) A reminder of activities relating to after death. 5.) Ebrahim (Alayhis Salaam) is rescued from the worldly adversity. 6.) Loot (Alayhis Salaam) is also rescued from worldly adversity. 7.) Several Nabis are liberated from their adversities. 8.) A reminder of the objectives (i.e. to repeat the announcement of Tawheed : unity of Allaah). 9.) The Muwahhideen (monotheists) should remain dominant in the Sacred lands. Hear Mufti A Hoosen Elias audio summary of the 16th night of Taraaweeh Download Now 22. Suratul Hajj : Chapter of Pilgrimage. Makkah – 78 Aayats This Surah in brief: 1.) Liberation on Judgement Day depends on the firmness of ones connection with Allaah. 2.) That omnipowefful Being who is capable of administering the daily changes of the universe is in full control over the rest also. 3.) There are some people after having made a connection with Allaah, break their connection during the times of trials and tests and helplessly join up with the creation. 4.) Mention is made of the reward of those who maintain their connection with Allaah. 5.) Then mention is made of the chastisement of those who served as obstacles to others entering the belief of Tawheed (monotheism). 6.) Those who maintain their connection with Allaah are deep rooted in Taqwa (Allaah Conscious) in the heart by exalting the symbols of Allaah. 7.) Those who maintain their connection with Allaah sacrifice their pure wealth (earnings) to verify their genuine enthusiasm. 8.) Those who maintain their connection with Allaah always support serenity, but at the same time they are always in control to execute the punishment on the rebels of the Blessed Lands. 9.) When the Nabis (Alayhis Salaam) proclaimed the truth then Shaytaan also took necessary steps in opposition. 10.) Those who maintain their connection with Allaah are prepared to bid farewell to their houses and home-towns at the time of need. Allaah Ta'aala stands surety to their needs and necessities. An explanation is given of the weakness of those people who have a connection with everything else besides Allaah. Further mentions is made of the success of those who have made their connection with Allaah.

Pearls of Wisdom: No.40 “Food for the Soul” SUBJECT: CARE OF ORPHANS Allah, The Most Exalted, says: “And they feed for the Love of Allah,The Indigent, The Orphan and the Captives, Saying: We feed you for Allah’s Sake…” (Qur’an76:8-9) The Messenger of Allah (peace be upon him) said: “When a person assumes the responsibility of providing for an orphan, Allaah shall certainly admit him into Jannah unless he had committed a sin that cannot be forgiven.” (Hadith-Tirmidhi) Note: To teach humanity the importance of orphans Allah Ta’ala had made The Most Noble Messenger, Muhammad (peace be upon him) an orphan and indeed he was a Mercy to All of Humanity and by way of example to humanity used to care for orphans and also used to ask his companions to protect them and to treat them well. For an inspirational article about an Orphan Child’s Prayer please visit: http://eislaminfo.blogspot.co.za/2016/06/the-hot-water-bottle_20.html

Taraweeh Summary 15th Night 16th Para:- from 9½ Ruku of Surah Khaf till end of 7 Ruku of Sura Tahaa. Topics mentioned:- 1. Moosa (Alayhis Salaam) broke the conditions of studentship on three occasions. Khidhr bore a hole in a boat, killed a innocent boy and erected a collapsing wall. 2. He was told to separate. 3. Zul Qarnain (the two-horned one) has all types of worldly belongings in his possession. 4. In spite of this he was not a rebel nor a devil and for this reason the Qur'aan mentions him in goodness. 5. The Mushrikeen (polytheists) are doomed to Jahannum (hell-fire). 6. All their actions will be fruitless and in vain. 19. Surah Maryam (Alayhis Salaam). Makkah – 98 Aayats This Surah in brief: The rectification of all erroneous thoughts concerning Nabi Esa (Alayhis Salaam). Thus stated : 1.) Mention is made of the birth of Yahya (Alayhis Salaam) which occurred extraordinarily. The prayer of Zakariyya (Alayhis Salaam). 2.) The birth of Esa (Alayhis Salaam). Mirraculously. 3.) A summary of the teachings of Esa (Alayhis Salaam). ‘Servant of Allaah, blessed with a Kitaab, a Nabi, pray, give aims, kind to mother, prophecy of death. 4.) Mention is made of some peculiarities regarding certain Nabis in two rukus, like Ibrahim, Musa, Ismail, Idris, Nuh and Ismail (A.S). 5.) The result of not understanding the occurrence of the Day of Recompense (i.e. Judgement Day) is due to their involvement in Shirk (polytheism). 6.) The conclusion of Surah Maryam by stating that the Quraan is easy and a glad tiding from Allaah, conscious and a warning to the careless. Hear Mufti A Hoosen Elias audio summary of the 15th night of Taraaweeh Download Now 20. Surah Taa Haq. Makkah- 135 Aayats. This Surah in brief: The subject matter discussed here is the invitation to Tawheed (monotheism). The Surah which Umar (R.A) read and accepted Islaam. It reads :- 1. It is a favour from the mercy of Ar-Rahman to send guidelines for the guidance of man, however only the right minded ones will take benefit. 2. Moosa (Alayhis Salaam) recommends that Haroon (Alayhis Salaam) to be a Nabi. 3. The favours upon Moosa (Alayhis Salaam) are mentioned. 4. Those people with distorted temperaments deny submission to the truth. 5. The sound minded people bow their heads in total submission. 6. After a fulfilment of a condition Moosa (Alayhis Salaam) leaves Egypt and the Antagonists of the truth are annihilated while chasing Moosa (Alayhis Salaam) and his people. 7. Haroon (Alayhis Salaam) is helpless in reforming the Bani Israel. 8. Moosa (Alayhis Salaam) reformed the Bani Israel on his return. 9. There is no type of intercession made for the rejectors of Haq (truth). 10. The incident of Adam (Alayhis Salaam) not observing the command of Allaah. 11. The need of mentioning the reason of the mono/service. 12. Turning a blind eye from the remembrance of Allaah will keep one spiritually blind. Need an answer to a ques

The Blessing of Ramadhaan Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) writes: The mubaarak month of Ramadhaan is a very great blessing and favour of Allah Ta’ala for the Muslims. However, the full blessing of this favour will be reaped by valuing it and appreciating it. Otherwise Ramadhaan will come and go without us gaining anything. (Fazaail-e-A’amaal [urdu], Fazaail-e-Ramadhaan pg. 2)

Safeguarding our Īmān By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَكُونُواْ مَعَ الصَّادِقِينَ O you who believe, fear Allāh and be with the truthful. (9:119) There are three commands given in this verse: īmān, taqwā (safeguarding oneself from sin) and adoption of the company of truthful, god-fearing people. In this verse Allāh ta‘ālā teaches us that if we want to safeguard our īmān we have to save ourselves from sin by adopting taqwā. After accepting faith, failure to safeguard ourselves from sin means our īmān will not strengthen, and instead will weaken. And by continually weakening, the chances are that īmān will be lost altogether and be replaced by disbelief. So the rule is this: in order to safeguard your īmān, it is necessary to protect yourself from sin. And in order to be able to stay away from this, we need to adopt the company of the pious. Through the company of the pious, a person attains the ability to refrain from sin and becomes a Walī of Allāh ta‘ālā. Thereafter, the company of pious, god-fearing people assisits towards more progress in taqwā. So Allāh ta‘ālā is telling us that if we wish to safeguard our īmān, we need to protect ourselves from sin, and if we wish to integrate the practice of refraining from sin into our lives and if we wish to illuminate our hearts with the light of taqwā then we must remain connected with the pious, i.e. those who are truthful in word and deed, and whose inner condition and external condition are the same. If the company of the pious is not adopted, then the standard of taqwā that is required will not be achieved. And if the standard of taqwā is not achieved, then the standard of īmān that is required will not remain. And it is possible that as the level of taqwā decreases, and sinfulness continues to increase, a time will come when īmān itself will diminish. (May Allāh ta‘ālā save us all. Āmīn) This is an extract from the booklet ‘Time to Change’ published by At-Tazkiyah.

Fasting without Intention Q: I did not have an intention to fast the Ramadaan fast today so I did not wake up for sehri but I did not eat anything for the day. During the course of the day my intention is to fast. Can I still fast or not? A: If you had not eaten anything since sehri time, then you are allowed to make an intention and start fasting. However, the intention must be made at one hour before zawaal. Furthermore, when making the intention, intend that you are fasting from subuh saadiq (i.e. dawn) Find out from your local musjid what time is zawaal in your area. If you had made the intention one hour before, your fast will be valid. Mufti Siraj Desai Source

What is the ruling of shill bidding on ebay? Question: What is the ruling of shill bidding on ebay? In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Answer: Shill bidding has been explicitly prohibited by the Prophet ﷺ. Shill bidding or artificial bidding is against the policies of eBay. To breach an agreement after agreeing to it is not permissible unless there are exceptional circumstances. The jurists have categorically stated that shill bidding in order to inflate the price over its market value and worth is severely disliked. To engage in such a practice and to prompt others to participate in such activity is sinful.[1] And Allah Ta’ālā Alone Knows Best Mufti Faraz Adam al-Mahmudi, www.darulfiqh.com

Taraweeh Summary 14th Night 15th Para: Subhanallah Lazi Asiaa: From 1st Ruku of Surah Bani Israel till 9.5 Ruku of Surah Khaf. 17. Suratul Bani Israel: The Chapter of the Children of Israel or Al- Isra (The Night Journey). Makkah - 111 Aayats. The Surah in brief: The to the rest of the religions. Just as Rasulullaah  is the Imaam (guide) of all Nabis regarding mercy, so is his Deen when compared to the rest of other religions. The Da’wah of Haq and the command of responding to it. The similitude of Da’wah is like a spiritual "Day" wherein one is alert and sees it necessary to use the strength of all faculties in accomplishing any work. The Ahkaam (rulings) of Da’wah to the truth is explained in detail in two Rukus. All obstacles to the truth should be refuted after having responded to the Da’wah of the truth. If no effort is made for Da’wah of truth then whilst one is in the Dunya (world) there is an oppressive robber who is ever ready to snatch away the effects of your Imaan. Therefore if you have responded to Da’wah then the effects of Imaan will carry you safely through. If no response is made to Da’wah, then an eternal blindness will result with horrid consequences. They will be severely penalized in the Aakhirat (hereafter). If one desires to be safe from worldly blindness and blindness in the hereafter, then one should consider using the cure and mercy afforded by Allaah. Abstention from asking irrelevant questions is mentioned in two Rukus. High moral levels are encouraged and treating parents kindly, praying for them. Brothers of shaitaan are lavish spenders. Do not walk proudly. The qualities of those who respond to Da’wah are mentioned. Hear Mufti A Hoosen Elias audio summary of the 13th night of Taraaweeh Download Now 18. Suratul Kahf: The Chapter of the Cave. Makkah - 110 Aayats. The Surah in brief: After a brief introduction, four categories of people are described. From these examples it has been proven how each category can obtain respect and comfort if their connection with Allaah is improved. The categories are: 1. The lowest level of the pious “i.e. the Ashabal Kahf” the Inhabitants of the cave. From Ruku 1 to 4. 2. The lowest level of the worldly orientation “i.e. Ashabal Jannat” the owners of the two orchids. From Ruku 5 to 8. One rich and the other poor. The rich were ungrateful warned by the poor. A rainstorm destroyed the rich ones fruits. 3. The highest level of the pious. The Nabi Moosa . From Ruku 9 to 10. 4. The highest level of the worldly orientation “i.e. Zul Qarnain” from Ruku 11 to 12. Thus we have: 1. Introduction. 2. How the Ashabul Khaf hid in the cave. 3. Their awakening after a deep sleep. The reason for the Ashabul Khaf hiding is because they were monotheists. After awakening from the deep sleep one of the companions went to purchase some food. People are informed (by analogy) of this incident (the deep sleep). Just as they slept for such a long period, death then Qiyaamat (judgement day) will occur in a similar manner (i.e. resurrection). The duration of their sleeping period was three hundred and nine years. 5. A Muwahhid (monotheist) invites his fellow Mushrik (polytheists) companion to the true Deen of Islaam. 6. The Mushrik remorse is instant after the destruction of the orchids. 7. The illusions of the pleasures of the Dunya are explained as an appendix in comparison to the past subject of righteous actions. 8. Those who severe their ties with Allaah (i.e. Mushrikeen - Polytheists) strengthen their ties with Shaytaan the accursed enemy. 9. Who can be more unfortunate than that person who severs ties with Allaah and turns away when being called to His signs! 10. Moosa (AS) takes on a journey to meet Khidar (RA). 11. After having met, conditions are laid for mutual benefit.

Taraweeh Summary 13th Night 14th Para:- from 2nd Aayat of Surah Hajr till end of 15th Ruku of Surah Nahl. 15. Suratul Hajr : The Surah of the Rocky Tract. Makkah- 99 Aayats. This Surah in brief: Story of the people of Al- Hijr, Al Aykah and the people of Loot (Alayhis Salaam) is mentioned, as to how they sinned and were destroyed. It is the system of Allaah to give respite to the antagonists after the Da'wah (invitation of Deen) is presented to them. Mention is made of: - 1. Time has been appointed for the destruction of the antagonists of Islaam as was done to the past nations. How much of harm can be caused by opposing. 2. Allaah takes the responsibility of preserving the Noble Qur'aan because it is the interpreter of Islaam. 3. The manner in which We have paid particular importance to your physical nourishment. 4. Likewise particular importance is paid to spiritual nourishment to the extent that no enemy (Shaitaan) of yours may reach the skies. 5. If the teachings of the Qur'aan are not attained then due to natural weakness, the Shaitaan (devil) will mislead you. 6. Thereafter your abode will be Jahamman (hell-fire) 7. If piety (i.e Allaah consciousness) is achieved through the medium of the teachings of the Qur'aan, then Janah (paradise) will be your abode. 8. Mention is made of the visitations of Allaah. 9. The note of the end-result of the antagonists. 10. Mention is made of the visitations of Allaah 11. If these people (i.e. Kuffar) do not listen then turn away from them. 12. Hold firm on to the Noble Qur'aan 13. Allaah is sufficient enough for you against the evil of those jesters. So worship Allaah until death. 15. Suratun Nahl: The Chapter of the Bee. Makkah – 128 Aayats This Surah in brief: The purpose of Nabi (Sallallahu Alayhi Wasallam) is Da'wah (invitation) to the Tawheed (Unity of Allaah). 1. The purpose of revelation is the invitation to Tawheed. 2. Allaah mentions His great Signs, eg. The Bee, pure honey from bowels and blood. Da'wah is given towards Tawheed by mentioning the Great Signs of Allaah. Mention is made of :- 1. Your Supreme Being (Worthy of Worship) is One only. 2. In order to perfect your relationship with Him, it is essential to follow the Qur'aan. 3. The deniers of Tawheed are destroyed in this world. 4. They will be delivered into Jahannum in the Hereafter. 5. The people of Allaah hold great respect for the Noble Qur'aan, and will be immensely rewarded. 6. The deniers of Tawheed hide behind the issue of fate (destiny) in their actions. 7. If it was the Divine wish of Allaah to regard Shirk (polytheism) as permissible, then how would it have been possible for the Nabis to propagate Towheed (monotheism). 8. Those monotheists who were compelled to leave their native land will received tremendous rewards in this world and the hereafter. 9. The Noble Qur'aan was revealed through the correct medium with Allaah 10. Your Supreme Being (worthy of worship) is One only 11. It is He who will benefit you in your ease and adversities. 12. These people (the deniers) are so foolish that instead of appreciating (the Message) they adopt an audacious attitude by falsely associating daughters to Allaah. 13. Shaitaan subdued these Kuffar just as he did to the past nations. 14. Only through the medium of the Noble Qur'aan will those erroneous matters be rectified. 15. The eradication of this doubt that how can the Divine Word manifest through the medium of a human. 16. Allaah Ta'aala illustrated examples for the need of Tawheed. 17. The proofs of Tawheed are stated. 1. No excuse will be accepted from the deniers of Tawheed on the day of Qiyaamah (judgement). 2. These people will be disgusted with their acts on the Day of Qiyaamah. 3. If any person wishes to reform himself then he should know that the Noble Qur'aan exists for his guidance. 18. The system of reformation from the Noble Qur'aan is outlined. 1. When at any time of need a change occurs in the well-ordered text, these deniers of Tawheed make the original arrangement of the Qur'aan a proof against the change (i.e. new order). 2. These ignorant ones will only endure great losses on the Day of Qiyaamah. 19. These Kuffar will argue a great deal just to escape seizure, but they will remain tormented for their heinous actions. Yes! If these Kuffar desire to be protected from that punishment then it is incumbent upon them to reform now. 20. If the thankful servants of Allaah wish amendments for more goodness in the Dunya (world) and Aakhirah (hereafter) then they souls must adopt the standard of Ebrahim (Alayhis Salaam). Ayat 90 in which Allaah enjoys justice, kindness, charity to one’s kindred, forbidding indecency, wickedness and oppression was read by Umar bin Abdul Azziz (A.R) in the Jumuah Khutba and ordered it’s recitation. Up to date it is done. Hear Mufti A Hoosen Elias audio summary of the night of Taraaweeh Download Now

Status of the Famous Hadith on the Virtues of Ramadhan This an in-depth analysis of the Famous Hadith in which our Beloved Nabi (sallallahu álaihi wasallam) described Ramadhan to the Sahabah (radiyallahu ánhum)by my Friend and Colleague: Moulana Bilal Ali of Chicago, Director of www.darulhikmah.com, Founder of www.attahawi.com and www.ilmgate.com Question: There is a Hadīth that divides Ramadan into three periods. Is this Hadith authentic? Reply: After a detailed analysis of all the corroboratory chains of the Hadith in question, it can be concluded that it is of a weak (ḍaʿīf) nature. The weakness of the narration, however, is not of such severity as to render it baseless. Narrations of this type can be used for the purpose of encouragement and relation of virtue according to the opinion of the vast majority of Hadith scholars. The report in question has been narrated in a number of primary authoritative Hadith collections, namely Ṣaḥīḥ Ibn Khuzaymah (Hadith 1887) with one chain, Bayhaqī’s Shuʿab al-Īmān (Hadith 3608) with numerous chains, and in brief in al-Thawāb of Abu ’l-Shaykh Ibn Ḥayyān. In secondary Hadith sources, this narration has been mentioned in full in al-Mundhirī’s al-Targhīb wa ’l-Tarhīb (Hadith 1462). The full text of the Hadith is as follows: “Salmān reports: ‘On the last day of Shaʿbān, the Messenger of Allah (upon him blessings and peace) addressed us and said: “O People, there comes upon you now a great month, a most blessed month, in which lies a night greater in worth than one thousand months. It is a month in which Allah has made compulsory that the fasting should be observed by day; and He has made the tarāwīḥ by night a sunnah. Whosoever tries drawing nearer to Allāh by performing any virtuous deed in this month, for him shall be such reward as if he had performed a farḍ (obligatory observance) in any other time of the year. And whoever performs a farḍ for him shall be the reward of seventy farḍ in any other time of the year. This is indeed the month of patience, and the reward for true patience is Jannah (Paradise); it is the month of sympathy with one’s fellowmen; it is the month wherein a true believer’s rizq (sustenance) is increased. Whosoever feeds a fasting person in order to break the fast (at sunset), for him there shall be forgiveness of his sins and emancipation from the fire of Jahannam (Hell), and for him shall be the same reward as for him (whom he fed), without that person’s reward being diminished in the least.” Thereupon we said: ‘O Messenger of Allāh, not all of us possess the means whereby we can provide enough for a fasting person to break his fast” The Messenger of Allah (upon him blessings and peace) replied: “Allah grants this same reward to him who gives a fasting person a single date or a drink of water or a sip of milk to break the fast. This is a month, the first part of which brings Allah’s mercy, the middle of which brings His forgiveness and the last part of which brings emancipation from the fire of Jahannum(Hell). Whosoever lessens the burden of his servants (bondsmen) in this month, Allāh will forgive him and free him from the fire of Jahannam.” “And in this month, four things you should endeavor to perform in great number, two of which shall be to please your Lord, while the other two shall be those without which you cannot make do. Those which shall be to please your Lord, are that you should in great quantity recite the kalimah ṭayyibah: Lā ilāha illa Allāh, and make much istighfār (beg Allah’s forgiveness with Astaghfirullāh). And as for those two without which you cannot make do, you should be Allāh for entry into paradise and seek refuge with Him from the fire of Jahannam.” “And whoever gave a person who fasted water to drink Allāh shall grant him a drink from my fountain, such a drink where after he shall never again feel thirsty until he enters Jannah.” Status of the Chains: The narration in question has been mentioned with a few different chains in the canonical collections of prophetic tradition. Most of the chains are problematic, containing narrators of highly unreliable status. The severity of the weakness of such narrators does not allow for the transmission of such chains even in the case of fadāʾil (virtuous acts). One such chain includes Yūsuf ibn Ziyād who is considered “very weak”. If his chain alone was considered then the Hadith would not be valid for narration. Similar is the case of Iyās ibn ʿAbd al-Ghaffār, who is majhūl (unknown), and Abān ibn ʿAyyāsh, who is matruk (abandoned), as well as any chains that contain them. Iyās ibn ʿAbd al-Ghaffār’s narration on the authority of ʿAlī ibn Zayd is mentioned in Bayhaqī’s Shuʿab al-Īmān. Regarding Iyās, Ḥāfiẓ Ibn Ḥajar states: “I do not know him.” One chain of this Hadith, mentioned by Imam Muḥamilī in his Amālī, however, is free of major flaws and is afflicted only with the presence of ʿAlī ibn Zayd ibn Judʿān and ʿAbd al-ʿAzīz ibn ʿAbd Allāh al-Judʿānī. (Amālī 1:299) This is the strongest of all the chains of this particular Hadith. Let us now analyze the two apparently weak narrators of the chain in order to determine the strength of the chain and the validity of narrating the Hadith. ‘Alī ibn Zayd ibn Judʿān: His full name is ʿAlī ibn Zayd ibn ʿAbd Allāh ibn Abū Mulaykatah (whose name is Zuhayr ibn ʿAbd Allāh ibn Judʿān ibn ʿAmr ibn Kaʿb ibn Saʿd bin Taym ibn Murrah al-Qurashī al-Taymī). He relates Hadith from Anas bin Mālik al-Ansārī, Aws bin Khālid, Ḥasan al-Baṣrī, Zurārah ibn Awfā, Saʿīd ibn Jubayr, Saʿīd ibn al-Musayyib, and ʿUrwah ibn al-Zubayr amongst others. His Hadith have been narrated by Imāms Muslim, Abū Dawūd, Tirmidhī, Ibn Mājah, Nisāʾī, and Bukhārī (al-Adab al-Mufrad) in their respective collections. Sāliḥ ibn Aḥmad ibn Ḥanbal relates on the authority of his father that he said: “He is not strong. Sometimes, people narrate on his authority.” Muʿāwiyah ibn Ṣāliḥ stated on the authority of Yaḥyā ibn Maʿīn: “He is weak.” He is also reported to have said regarding him, on different occasions: “He is not of [reliable] status,” “He is weak in everything,” “He is nothing,” “He is not evidence,” but also “ʿAlī ibn Zayd is more beloved to me than Ibn ʿAqīl and ʿĀsim ibn ʿUbayd Allāh.” Aḥmad ibn ʿAbd Allāh al-ʿUjalī stated: “His Hadith can be recorded, but he is not strong.” Yaʿqūb ibn Shaybah stated: “He is reliable (thiqah) and trustworthy in Hadith, but he is slightly towards laxness (līn).” Tirmidhī said: “He is trustworthy (sadūq), except that sometimes he raises a ḥadīth that was raised by someone else.” Nisā’ī stated: “He is weak.” Ibn Khuzaymah commented: “I do not rely upon him because of his weak memory.” Ḥāfiẓ Ibn Ḥajar states: “[The status of this Hadith] revolves around ʿAlī ibn Zayd ibn Judʿān, who is weak (ḍaʿīf).” (al-Atrāf) In short, the statements of the imāms on this narrator’s status are numerous are inconsistent, varying from Ḥāfiẓ’s declaration of weakness to Ibn Shaybah’s declaration of reliability. Although many have cast aspersions on the strength of ʿAlī ibn Zayd as a narrator, in truth he is, in shā Allāh, fair (ḥasan) in narrating Hadith. At worst, he is slightly weak. Essentially, the problem scholars of Hadith had with him was his memory and not with his integrity and truthfulness. Shaykh Muḥammad ʿAwwāmah discusses him in his footnotes on al-Kāshif and has mentioned Hadiths in which he is a narrator and where Imam Tirmidhī has ruled the Hadith to be ḥasan ṣaḥīḥ (fair and sound). ʿ Abd al-ʿAzīz ibn ʿAbd Allāh al-Judʿānī: While Ibn ʿAdī says that he is not supported by most of what he narrates, it does not seem that he is very weak. In short, Ḥafiẓ Ibn Ḥajar concludes regarding him that when ʿAbd al-ʿAzīz mentions having heard a narration directly from his shaykh (teacher) then it is appropriate to relate his Hadith. In the case of the chain mentioned above, he does mention having heard the narration directly, so the chain is relatively free from aspersion and is strong enough to corroborate the other narrations. When looked at in their entirety, the numerous chains of this Hadith certainly raise themselves to the status where they can be mentioned without problem in respect to virtues and encouragement. After mentioning the Hadith in his Faḍāʾil Ramaḍān, Shaykh al-Ḥadīth Muḥammad Zakariyyā al-Kāndhalwī’s summarizes the statements of the scholars of the past regarding the narration and states: “Ibn Khuzaymah narrates it in his Ṣaḥīḥ and said ‘if the hadith is authentic…’. Bayhaqī narrates it also, as well as Abū Shaykh Ibn Ḥayyān in al-Thawāb concisely. In their chains there is ʿAlī bin Zayd bin Judʿān. Ibn Khuzaymah and Bayhaqī also relate concisely (bi ikhtiṣār) on [ʿAlī ibn Zayd’s] authority from the Hadith of Abū Hurayrah. In its chain is Kathīr bin Zayd. In this manner it is mentioned in al-Targhīb pg. 203. I [Zakariyyā] say: A party has declared him weak. Tirmidhī states that he is ṣadūq (veracious, honest) and has even authenticated a Hadith of his which relates to greeting (salām). He has also declared sound (ḥasan) a number of [his] Aḥādīth. Many have declared him weak (ḍaʿīf), like Nisā’ī and others. Ibn Maʿīn stated: [He is] trustworthy (thiqah). Ibn ʿAdī stated: I do not see any problem with his Hadith. Ibn Khuzaymah has narrated on his authority in his Ṣaḥīḥ. Similarly, [he has been mentioned] in the Rijāl al-Mundhirī pg. 704. ʿAynī, however, said: the narration is munkar (unfamiliar), so reflect.” (Faḍā’il Ramaḍān8) The Hadith, therefore, is at worst slightly ḍaʿīf (weak), and because it has been narrated regarding faḍāʾil(virtues and merits) it can be accepted in this case. It should be noted here also that those people who have made it a habit to discourage the practice of relating weak narrations in discourses to the extent that speeches and orations are sometime rudely interrupted by them should reflect over the status of what they are objecting to before they cause fitnah amongst the masses. There is a prophetic method to discouraging the wrong, and hasty conclusions regarding narrations based upon isolated opinions of certain scholars should not entice individuals to give up wisdom and resort to disrespect and insolence when confronting fellow believers. And Allāh knows best. View the original article here

Taraweeh Summary 12th Night 13th Para From 6½ Ruku Of Sura Yusuf Till 2nd Aayat Of Sura Hijr. After being tried and assisted in his discernment Yusuf (Alayhis Salaam) is well on his way to a high post. Yusuf (Alayhis Salaam) receives control over the affairs, thereafter the drought afflicts Can'aan and his brothers come over for the first time. The brothers of Yusuf (Alayhis Salaam) return for the second time and Yusuf (Alayhis Salaam) detains his real brother, bin Yameen, wisely. The brothers of Yusuf (Alayhis Salaam) return fro the third time and thereafter recognise each other. The whole nation of Bani Israel enter Egypt and the interpretation of his (Yusuf (Alayhis Salaam) dream in childhood eventuates/materialises. The event of Yusuf (Alayhis Salaam) has a prophecy within for those who pledged with Rasulullaah (Sallallahu Alayhi Wasallam). 13. Suratur Ra'd : The Chapter of the Thunder. Makkah – 43 Aayats This Surah in brief: Even after the rise of the "Sun of Prophethood" some individuals were not enlightened, in fact they remained in darkness due to the screen of disbelief and deviation. 1. All revealed Books were sent according to the need of the time, but the antagonists denied it instead. 2. These people only accept one part of the system of Allaah and that is manifestations of happenings and for this very reason they do not understand the need for the Qur'aan. The Surah mentions :- 1. The Divine Command encompasses every condition of the creation. 2. If these people (antagonists) are not prepared to reform then Allaah Ta'aala ignores them as well. Allaah does not change people’s conditions unless they change their own. 3. These people have not hope of good from Allaah in the future too. 4. The ones who accept this Divine Book whole -heartedly and those who do not, can never be equal. 5. Just as these two groups differ in manner of action likewise would be there recompense. 6. The antagonists hope for any such sign to manifest-which may cause their hearts to be contented with the Qur'aan. 7. The believers contented of heart by the Noble Qur'aan (i.e. remembrance of Allaah). 8. The Noble Qur'aan is the ultimate of persuasion (guidance) but the hearts of the dis-believers have become more useless than the mountains, earth and the dead in taking effect. 9. The Nabis before Rasulullaah (Sallallahu Alayhi Wasallam) were also mocked at and in spite of this Allaah Ta'aala gave grace to the mockers and then did He afflict them with His punishment. 10. Thereafter they will encounter the chastisement of the Aakhiraah (hereafter). 11. Allaah Ta'aala informs the dis-believers that other Nabis had wives and children so why are they so suspicious about Nabi (Sallallahu Alayhi Wasallam) and his children. 12. Nevertheless the duty of Rasulullaah (Sallallahu Alayhi Wasallam) was to convey the Message and thereafter Allaah takes the responsibility of settling matters with them. Hear Mufti A Hoosen Elias audio summary of the 12th night of Taraaweeh Download Now Surah Ebrahim (Alayhis Salaam). Makkah – 52 Aayats. This Surah in brief: The subject matter of discussion throughout this Surah is on the purpose of Prophethood (i.e. sending of the Nabis). Hadhrat Ebrahim (Alayhis Salaam) is mentioned often and so is his duaa for Makkah and his descendants. Mention is made of: - 1. The purpose of the Prophethood of Moosa (Alayhis Salaam) and Muhammad (Sallallahu Alayhi Wasallam) is one and the same. 2. The Prophethood of Rasulullaah (Sallallahu Alayhi Wasallam) and the rest of all the Nabis is one and the same. 3. The opposition to the Nabis will result in disgust to their leaders. 4. The senior leader of the opposition party to the Nabis result will be in disgust on the Day of Qiyamah. 5. The followers of the truth are persuaded to observe total obedience in the true acts of goodness. 6. The standard of Ebrahim (Alayhis Salaam) is kept in sight for the following of the truth. 7. A relation should be maintained with the institution of Ebrahim (Alayhis Salaam). 8. The opposers of truth will, on the Day of Qiyaamah be very sensitive and stage a rebuttal. A good word is also compared to a proper tree.

The Author of Dalaailul Khairaat It is mentioned regarding the author of Dalaailul Khairaat that he once set out on a journey. During the journey he required water to perform wudhu. Subsequently he came across a well but however due to not having a bucket and rope he could not draw out the water from the well. Out of concern for his salaah, he became extremely worried. While in this state, a young girl (who was not yet baaligh) saw him and came to him. She asked him what was the matter and he explained to her the problem. She immediately spat into the well whereupon the water rose to the top of the well by itself. Witnessing this miracle performed by the young girl, he was overcome by surprise and thus asked the girl, “How did you perform this miracle?” The girl replied, “This was through the blessings of the Durood which I have recited upon Hadhrat Nabi (Sallallahu Alaihi Wasallam).” It was this miracle that motivated him to write the book Dalaailul Khairaat. (Fazaail-e-Durood). Allamah Zardaq (Rahmatullahi Alaihi) reports that upon the demise of the author of Dalaailul Khairaat, the fragrant smell of musk and amber used to spread forth from the grave. This was due to the blessings of the durood. (Fazaail-e-Durood) Ihyaauddeen

Receive Ten Blessings From Allah Ta’ala عَن أبي هُرَيرَةَ رَضِيَ اللهُ عَنه أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَليهِ وَسَلَّمَ قَالَ مَن صَلَّى عَلَيَّ وَاحِدَةً صَلَّى اللهُ عَلَيهِ عَشرًا (مسلم) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whomsoever recites durood on me once, on him Allah Ta’ala sends ten blessings.

Itikaf Explained (detailed)

Taraweeh Summary 11th Night 12 Para :- from 1½ Ruku of Surah Hood till 6½ Ruku of Surah Yusuf. Surah Hood mentions :- 1. The refuters of Tawheed do not understand the Divine mercy to be the actual means of dismissing the adversities, but merely to consider it to be something co-incidental. 2. These refuters evade the obedience of the Book of Allaah and in the process they devise many schemes to achieve this. 3. This is the reason for their failure while the people of Tawheed will get the upper hand and succeed. 4. Mention is made of the visitations of Allaah. 5. The Nabi Noah (Alayhis Salaam) invites towards Tawheed. 6. The antagonists of Tawheed are destroyed in the end. 7. 1. Mention is made of the visitations of Allaah in the incidents of the nation of 'Aad. 2. They were invited to Tawheed, but Their reason of denial destroyed them. 8. Again mention is made of the visitations of Allaah 9. The nation of Thamood obstructed the propagation of Tawheed. 10. They were doomed to destruction. 11. Then again mention is made of the visitations of Allaah. The nation of Loot (Alayhis Salaam)were destroyed because they ruined the connection with Allaah. 12. Then again mention is made of the visitations of Allaah. 13. Nabi Shu'aib (Alayhis Salaam) invites towards Tawheed. His people were destroyed due to their denial. 14. Once again, mention is made of the visitations of Allaah. 15. Disconnecting the relation between He Creator (Allaah) and His creation was the crime of Fir'oun. 16. In such an offence both the leader and the follower are defamed. 17. The crime of all the passed destroyed nations was the denial of Tawheed. 18. Remember people will also raise their heads in objection to your Da'wah. (invitation to Tawheed). 19. Remain absorbed in the worship of Allaah and place your reliance on Him, thereafter see if there is anything Allaah would not do for you ! Hear Mufti A Hoosen Elias audio summary of the 11th night of Taraaweeh Download Now 12. Surah Yusuf (Alayhis Salaam) Makkah –111 Aayats This Surah in brief: 1. The Surah deals with Nabis relating to Rasulullaah (Sallallahu Alayhi Wasallam). 2. The Nabi Yusuf (Alayhis Salaam) received leadership and comfort amongst his settlement after enduring tremendous difficulties and on his success, his brothers became very remorseful and in the like manner the people of the Quraish tribe became very remorseful when Nabi Muhammad (Sallallahu Alayhi Wasallam) conquered the blessed city Makkah. The Surah States: - 1. The dream of Nabi Yusuf (Alayhis Salaam), and his father Nabi Ya'qoob (Alayhis Salaam) interprets it as leadership (i.e. successor to the throne). 2. The brothers of Yusuf (Alayhis Salaam) extended a request to their father, Nabi Yaq'oob (Alayhis Salaam) to take Yusuf (Alayhis Salaam) along with them. 3. They flung Yusuf (Alayhis Salaam) in the pit of the well. 4. Nabi Yusuf is tested with a great trial (i.e. King's wife intended to seduce him). 5. Nabi Yusuf (Alayhis Salaam) was imprisoned in spite of being proven innocent. 6. A minor test of Nabi Yusuf (Alayhis Salaam)'s discernment. 7. A great test of Nabi Yusuf (Alayhis Salaam)'s discernment.