Other’s Calamity – Our Responsibility

When a person is afflicted with a calamity, catastrophe, grief etc., the people around him/her; the family, friends and the wider Muslim community, all have a role to play. We often remain neglectful and fail to fulfil our duties in this regard. I would like to mention a few points concerning this which will be of benefit inshā’allāh.

1. Feel for others

The Sharī’ah has advised us that we should realise and feel the pain the afflicted Muslim is going through. It is unfortunate that we have become very hard-hearted and do not feel the pain of others. Rasūlullāh sallallāhu ‘alayhi wasallam has given much emphasis to brotherhood and having feeling for one-another, rather feeling for every living creature. Take a look at the beautiful teachings of Islām:

Allāh ta’ālā states in a verse mentioning the qualities of the Sahābah radhiyallāhu ‘anhum, “…compassionate among themselves…” (48:29)

In another verse, Allāh ta’ālā instructs us regarding non-Muslims:

“Allāh ta’ālā does not forbid you as regards those who did not fight you on account of Faith, and did not expel you from your homes, that you do good to them, and deal justly with them. Surely Allāh ta’ālā loves those who maintain justice.” (60:8)

  Rasūlullāh sallallāhu ‘alayhi wasallam has stated:

“The Muslims are like one body. If the eye is in pain, the whole body will feel that pain; if the head is in pain, the whole body will feel that pain.” (Muslim)

“A true believer is one from whose hands and tongue other people are safe (be they Muslims or non-Mulisms).” (An-Nasā’ī)

“Fear Allāh ta’ālā with regards these speechless animals; ride them whilst they are healthy and consume them whilst they are healthy.” (Abū Dāwūd)

2. Give Support

Together with realising the difficulties and pain the ones afflicted are undergoing, the Sharī’ah has instructed us to give support and condolence. Rather than becoming bystanders, we should act positively. It is for this reason the instruction of ta’ziyah (consoling) has been given. In one hadīth Rasūlullāh sallallāhu ‘alayhi wasallam has stated:

“The one who consoles a bereaved mother, will be dressed with a [special] garment in Jannah.” (At-Tirmidhī) 

“A Muslim who consoles his brother during a calamity or distress, will be clothed with garments of honour by Allāh ta’ālā on the Day of Qiyāmah.” (At-Tabrānī)

So, Rasūlullāh sallallāhu ‘alayhi wasallam has encouraged us to console the one afflicted and the whole purpose of consoling is to give support and lessen the grief from the one afflicted. It is strange to note our adverse conduct in this regard that we, instead of offering supporting words, increase the grief and sorrow by our statements. We, in order to show we are very much grieved, say and do those things which act as salt on the wound. Lāhawla walā quwwata illā billāh!

When consoling, we should give a positive outlook to the difficulty. (The points mentioned of positive thinking in the previous editorial can be used to console the grieved.) A positive aspect to the matter works wonders in reducing the grief of the afflicted. If someone’s father has passed away, one can give a negative aspect to the issue and say, ‘What a great loss! Truly you have now lost a great person. How will you cope without him?’ etc. and one can also speak positively and say, ‘You were very fortunate that the cool shadow of your father remained over you for 40 years. There are so many people whose fathers have passed away in their childhood…’

It is narrated that after the demise of ‘Abbās radhiyallāhu ‘anhu, his son, Ibn ‘Abbās radhiyallāhu ‘anhumā remarked, “No one consoled me better than the Bedouin.” The story is that a Bedouin came to console Ibn ‘Abbās radhiyallāhu ‘anhumā and said the following couplets:

Exercise patience so that we too will be able to exercise it through you. Indeed the patience of the people is dependent upon the patience of the leader.
Better for you than [your father] ‘Abbās radhiyallāhu ‘anhu is your reward [upon exercising patience] after him; and Allāh ta’ālā is better for ‘Abbās radhiyallāhu ‘anhu than you!

3. Make Du’ā

Making a du’ā is one of the best ways to assist the one afflicted. Rasūlullāh sallallāhu ‘alayhi wasallam has stated that from amongst the du’ā that is most quickly accepted is the du’ā of the absent person for another. (Abū Dāwūd)

Du’ā is the most powerful weapon a believer has. Rasūlullāh sallallāhu ‘alayhi wasallam has stated, “Du’ā is a weapon of the believer…” (Al-Hākim)

Our du’ā should not be restricted to the affected. If such a calamity has occurred wherein there is some mischief from a person, then also make du’ā of divine guidance for that person too. Our attitude should be to pray for the enemies instead of cursing and making inappropriate statements. To understand this, we only need to look into the sīrah of Rasūlullāh sallallāhu ‘alayhi wasallam. Whilst returning from Tā’if, after having been persecuted by its people, Rasūlullāh sallallāhu ‘alayhi wasallam made du’ā for them instead of cursing them.

4. Take Lesson and Prepare

Seeing another in a pitiful condition is an opportunity to learn a lesson. It was the Grace of Allāh ta’ālā that we are not in their shoes, but Allāh ta’ālā is All-Powerful. He can bring such adverse conditions upon us too; therefore, we should use such incidents to bring a positive change in our lives. One should reflect in the following ways:

a.   Look at the one afflicted and start to prepare for such times. We should always ask Allāh ta’ālā for ‘āfiyah, however, as we have discussed previously, difficulties and hardships in this world are inevitable, hence we should mentally prepare ourselves so that we react correctly in such circumstances. We should embed in our minds that should I be afflicted, I will exercise patience and think positively, so that I may reap the rewards promised for patience.

b.   In preparation for such times, one needs to begin to rectify his life and make it one of taqwā, as this is the only tool which will allow a person through difficult circumstances. Allāh ta’ālā states, “…Whoever creates the veil of taqwā between himself and the disobedience of Allāh ta’ālā, Allāh ta’ālā will bring forth a way out for him.” (65:2)

c.   When such catastrophes occur to close ones or to someone in our locality, the feeling of loss can be more easily perceived and lessons can be learnt. In a recent incident, in our locality, a whole family was lost out by a fire and only one member remained. It is not difficult to understand the extent of this loss and how the remaining individual must be feeling. Having realised the severity of this loss, one should reflect on the ḥadīth of Rasūlullāh sallallāhu ‘alayhi wasallam that whoever misses the ‘Aṣr ṣalāh, it is as if he has lost his whole family and wealth. (Muslim)

This way it will become easy for us to realise the loss we are making daily and this realisation will encourage us to repent sincerely and submit to the Commands of Allāh ta’ālā.

5. Think About the Future

When calamities strike they tend to be sudden. Those who are afflicted with a calamity and leave this world do not have the opportunity to decide in what state they wish to leave. If they leave in a good state, with Īmān and taqwā; they are fortunate. The same can be our state; death may come unannounced. We need to contemplate and ponder whether we are ready to face death if it was to strike suddenly without notice.

Rasūlullāh sallallāhu ‘alayhi wasallam has said, “Each person will be resurrected in the state he/she has died.” (Muslim) 

Therefore, we should immediately begin preparing for the inevitable and remain ready at all times. May Allāh ta’ālā grant us all the tawfīq. Āmīn.

By: Shaykh Muhammad Saleem Dhorat (hafizahullah)

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What is Lillāh, Zakāh and Ṣadaqah?

What is Lillāh, Zakāh and Ṣadaqah?

Have you heard these words before, referring to a donation or charity and you were left perplexed? As Muslims, there are a few terminologies that are used and need to be understood whilst doing monetary contributions to the many worthy causes. The most common ones are briefly explained below:

Zakāh– This charity is generally spent directly on Muslims who are destitute or indebted, not on projects such as; construction, hospitals and salaries etc. Zakah money cannot be used for the running cost of institutions (e.g. madāris, masājid, Islamic institutions and schools), rather it is given to those individuals who are deserving of Zakāh from the stipulated eight categories mentioned in the Qur’ān. Mostly, it is given to the poor and the destitute, and can even be used to help persons who are in debt and cannot find relief after genuine efforts are made to pay off their loans. Zakāh is paid yearly by those who hold the niṣāb (specific amount of savings) at the beginning and end of their financial lunar year.

The formula is 2.5% x (productive wealth – current expenses)

This entails identifying your productive wealth, like; cash, savings, bonds, worth of all items for resale, receivables etc. When this is done, identify and minus current expenses, for example; rent, personal loans for that year, and bills that are due. Now, 2.5% of that is paid for Zakāh at the closing of each financial year (remember that Zakāh is calculated not estimated, so consult an Islamic scholar for more information, we can contact us also for guidance).

Lillāh – This literally means ‘for Allah’. It comprises any form of charity given in the cause of Allah on a purely voluntary basis. This charitable giving is not like Zakāh which one is obliged to give, rather it is given for the betterment of others, be it Muslims or people of other faiths.

For instance, many charitable organisations collect Lillāh for relief aid, the building of wells, masājid, running costs of madāris and many other humanitarian needs. These contributions are made through the goodwill of Muslims who give solely for the pleasure of Allah. In our local slang, it is referred to as the general name ‘Ṣadaqah’, and when people are questioned a little more, they say it is Ṣadaqah Jāriyah (continuous charity) which some also term as “waqfy/ waqf funding”.

“When a man passes away, his good deeds will also come to an end except for three: Ṣadaqah Jāriyah (continual charity); a knowledge which is beneficial, or a virtuous descendant who prays for him (for the deceased)” Narrated by Abu Hurairah (Sāḥīḥ Muslim).

Ṣadaqah – Lastly, Ṣadaqah is a general word and can refer to all of the categories. i.e. Zakāh, Lillāh, humanitarian work etc. However, the generality of the word Ṣadaqah, if misused, can potentially lead to the misdirection of funds intended for other areas. However, it is noteworthy that, other parts of the Muslim world have termed the usage of the word Ṣadaqah as the self-imposed compulsory charity given for the pleasure of Allah ta’āla and intended solely for the relief of the poor. 

Ṣadaqatul Fiṭr – Also called Zakātul Fiṭr, this must be paid on behalf of all Muslims who can afford it, male or female, young or old, enslaved or free. It is a charity that is given to the poor so that they can have the means to enjoy the day of Eid. It is the amount of one ṣa’ of grain, or one ṣa’ of cheese or one ṣa’ of raisins. The monetary value of these items can also be given as that may be more beneficial to the poor. If you are the head of the household then you must pay Ṣadaqatul Fiṭr for the minors and your wife if she does not possess the wealth. The payment must be made before people go out to the Eid prayer on Eidul Fitr, however, earlier is better. Ṣadaqatul Fiṭr is a purification from idle talk and vulgarity committed during fasting and its benefit should not be taken for granted. 

Fidyah – If you are ill and unable to fast, you are liable to make up your fast at a later time. However, if the illness is such that it is unlikely that you will recover for the period of time required to make up the fast, then Fidyah is paid. The compensation for each day’s fast is the same as Ṣadaqatul Fiṭr, which is 1.6 kg of wheat or its market-related value. 

The formula is the number of missed fast x value of 1.6 kg of wheat

While Zakāh is a form of charity stipulated in the Qur’ān to be given to specified persons, Lillāh is voluntarily given and can be used in a variety of ways. Ṣadaqah is a general term that encompasses both types of charities. Fidyah is paid as compensation for missed fast. Ṣadaqatul Fiṭr is a compulsory payment to the poor on Eid day. 

These terminologies should be clearly defined because confusion may arise at the time of distribution, concerning who the correct recipients are, as each type of charity has distinct conditions to be met. For example, Ṣadaqah and Zakāh cannot be used for projects and the upkeep of institutions, rather it must be given to the less fortunate. Lillāh funds, however, can be used for poor persons as well as projects, institutions etc. Hence there is a need to increase the usage of the Lillāh category to gain commonplace locally.

Nevertheless, as Muslims, we wholeheartedly believe that our wealth is a gift given to us and its good usage earns the pleasure of our Lord. Therein He returns the wealth spent in manifolds as a profitable return in this world and the hereafter.

So next time you decide you want to give a donation or charity, you know all the terminologies to clearly define your intent! 

Written with Trinidad & Tobago’s local context in mind

By Abraar Alli

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Can you hit the “Target” this Ramadhaan?

Archery is a sport encouraged by Nabi ﷺ. In fact, Nabi ﷺ encouraged archery training and reassured that it is not a waste of time.  It is a praise-worthy skill and a blessed sunnah. However, to hit the bull’s-eye with precision and excellence requires good form and studious training. Only after many attempts and long hours of resilience, does the archer perfect his shot. 

Our target as Muslims is to gain the pleasure, approval and acceptance of Allah (S.W.T.).

Allah has promised the believing men and believing women gardens beneath which rivers flow, wherein they abide eternally, and pleasant dwellings in gardens of perpetual residence; but approval from Allah is greater. It is that which is the great attainment. [9:72]

It is only until Allah (S.W.T) is pleased with us, that we will certainly attain the ultimate eternal success. Hence, to hit this grand target gracefully, hard work, precision and training is required. 

As novice archers, our coach has given us some instructions of ‘do’s’ and ‘don’ts’. The ‘do’s’ include the skills of ‘ibaadah (servitude) to Allah (S.W.T.) and the ‘don’ts’ are the abstinence from sin. Subsequently, the compliance to these two instructions gains the objective of ridha-allah (approval of Allah (S.W.T.)). Therefore, there is no better and more effective opportunity to train for ridha-allah than the powerful, influential month of Ramadhan.  

However, just as obstacles sway the archer during his training, we as Muslims are also swayed to disobey Allah (S.W.T.). There are two enemies that divert us from acquiring ridha-allah – the Shaytaan (Satan) and inner-self (nafs). Our first enemy, Shaytaan, may not directly harm or cause difficulty to our lives, but he can try in his many ways to sway the nafs into disobeying Allah (S.W.T), and on the day of judgement in his defence he will say to Allah:

And Satan will say when the matter has been decided, “Indeed, Allah had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves (nafs). I cannot be called to your aid, nor can you be called to my aid. Indeed, I deny your association of me [with Allah] before. Indeed, for the wrongdoers is a painful punishment.”[14:22]

Therefore, we are required to train the ‘me’ within us, and Ramadhan presents the perfect opportunity for such intense training. As we focus on hitting the target, we must clear ourselves of all that distracts us. We must train ourselves not to succumb to the base desires in the inner “me”, i.e. “the nafs“. Our “nafs” seek pleasure and enjoyment; it craves attention and becomes whatever it is fed, either halal enjoyment (‘ibaadah) or haram enjoyment (desires).

When it is not well trained, it hits the wrong target entirely. It craves to fulfil “hawa” (desires) and this becomes its objective. Allah (S.W.T.) warns us about those with this repulsive trait, which causes their hearts to become neglectful of His worship. They are those who follow their base desires and fail to subdue their nafs in order to make the accurate target of ridha-allah. 

..and, do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.  [18:28]

A true Muslim is one whose heart is not neglectful of Allah (S.W.T.); he is always concerned about Allah’s (S.W.T.) pleasure, always remembering Allah (S.W.T.) and coaching his nafs to follow Allah’s (S.W.T.) directives. The nafs is the archer’s form with which he takes aim.  When it is proficient and educated about the harms of following the desire, it will not obey it like a god, plummeting to all its commands.

Have you seen he who has taken his [own] desire as his god, and Allah has sent him astray despite having knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Still, do you take lesson? 45:23

This verse of the Qur’an indicates that ‘worship’ actually means ‘obedience’. Thus, anyone who obeys someone or something against the obedience of Allah (S.W.T.) makes him/it the object of his worship, instead of Allah (S.W.T.).

Sayyidna Abu ‘Ummah narrates that the Messenger of Allah ﷺ said: “Of all the deities worshipped under the sky of the earth, the most detestable one in the sight of Allah is hawa, that is, desires.”

 Sayyidna Shaddad Ibn ‘Aws narrates that the Messenger of Allah ﷺ said: “A wise person is he who keeps his desires under control and works for life after death; and sinful is he who runs after his desires and yet expects the best in the Hereafter.”

Sayyidna Sahl Ibn ‘Abdullah Tustari said: “Your ailment is your selfish desires. And if you oppose them, it will turn into your cure.”

Now that we know, we cannot follow our desires, as it will lead our nafs astray to hardship and failure. Therefore, we must subdue the nafs from obedience of the desires into obedience of Allah (S.W.T.). For our nafs to train and maintain the right form, we need “the bow” of remembrance of Allah and His continuous recollection within the heart. Remembrance of Allah is what affords us the realisation that we are speeding to desires and need to get in control, it reminds us that Allah (S.W.T.) is All Aware and looking on to see which target we are aiming at. The example is that of a fast driver approaching a speeding camera, he steps on the brakes right away knowing that he is being scrutinized. The camera is the remembrance of Allah and the monitor is Allah (S.W.T.).

The minute one realises that Allah (S.W.T.) is always monitoring him; then will he only do what pleases Him (S.W.T.). In the process, we will defy the nafs and coach it to the pleasure of ‘ibaadah and remembrance of Allah (S.W.T.) until it will be obedient to Allah’s (S.W.T.) commands.

“O obedient nafs, Return to your Lord, well-pleased and pleasing [to Him], and enter among My [righteous] servants And enter My Paradise.” [89:27-30]

Hence, Ramadhan is a training ground for the rest of the year; it is easy to do good by following Allah’s (S.W.T.) commands. At the same time, it helps us refrain from sins and to disassociate with obedience of the desires. It is clear from the many sacred text, that a well-spent Ramadhan carries the benefit of an entire year.

O you who have believed, declared upon you is fasting as it was decreed upon those before you that you may become God conscious. [2:183]

Consider the aspects of remembrance of Allah and ‘ibaadah that we perform in the holy month of Ramadhan. It can easily be seen that there are no major special actions taking place which we cannot make happen out of Ramadhan. However, the month is structured to allow for the quality of training needed to prove to the nafs that we are capable of living in servitude of Allah (S.W.T.) throughout the year and not in the servitude of our desires.

Abu Huraira reported: The Messenger of Allah ﷺ said, “When the month of Ramadan begins, the gates of the heavens are opened and the gates of Hellfire are closed and the devils are chained.”

This hadith is a positive reinforcement encouraging the trainee to work hard for the reward of gardens wherein ultimate bliss lies. In Ramadhan, we endure hardship, tiredness and fatigue but it is all worth it. Maximising on the bonus scores is every Muslim’s highlight – one arrow hitting anywhere on the target, results in 70 plus points in the tournament of goodness. 

The month of Ramadhan shows us that we can do so much good with a daily routine. It allows us to gain control over our nafs. We can go to the Masjid every day. Yes! We can fast and control our desires. Yes! We can be very generous. Yes! We can treat others with dignity. Yes! Yes! Yes, we can do much more!

Ramadhaan helps us leave sins! We are actually kinder. We do not use foul language. We are encouraging to others. We do not hurt anyone’s feelings.  We stay away from unproductive company. We don’t go to the wrong places. We take a break from being a rebel to Allah. We do not disobey Allah.

In conclusion, Ramadhan has many acts; like compulsory fasting, extra praying at night, extra supplication, extra charity and even great virtuous nights for begging of all our needs and halal wants, etc. Nevertheless, these are all acts that we can very well continue throughout the year in shaa allah. We simply need to control our nafs, so that we will not find these acts to be tedious.

Ramadhaan increases effortlessness and makes it easy to gain blessings and train our nafs to work towards the pleasure of Allah (S.W.T.). So this year, let us focus on our real target and use the holy month of Ramadhan to train hard and efficiently so that the scores last for a lifetime…

Written by Abraar Alli

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Al-Ihsaan Institute Appeal

Allow your generosity to work for you as a Sadaqah Jariyah this Ramadhaan

Donate your Lillah, Sadaqah or Zakaah to Al-Ihsaan Institute by clicking here.

The Messenger of Allah ﷺ would be most generous in Ramadhaan, and we are honoured by your support to our cause, we will ensure that it serves you in the hereafter. Join the cause today!

With the help of Allah, we appealing in these last ten nights to reach our running cost deficit of $225k. The good news is that you can help with small amounts monthly!

Intend to donate $100 to $300 monthly this Ramadhaan! When hundreds of good people like yourself join the cause, you’ll make an impact.

#YouDonateWeEducate #ActNowSaveMinds #YourChangeCanbetheChange

Your donation supports :
EDUCATION
Islamic and Primary School; teaching children, teenagers and adults. Quran & Islamic Studies, Hifdh.

OUTREACH PROJECTS
Help students meet their ongoing needs; hampers, books, stationery, etc.

PUBLICATIONS
Distribution of Qurans, literature packs, hajj books, info posters, booklets and much more.

We need you to be one of our well-wishers promoting goodness and supporting this noble cause!

To Donate:
Call: 868-610-0089
or Whatsapp only (no text): 868-610-0089
or fill out the form below and we will contact you to collect
Cheques can be made to Al-Ihsaan Institute and dropped off at Nur-e-Islam Masjid office, Cor. Farouk Ave. & El Socorro Road, San Juan

Bank Transfer details: Name: Al-Ihsaan Institute Scotia Bank, San Juan branch: Transit no: 40725 Account #:001205732 (Non-Scotia transfers 40725001205732)
Additional info for foreign transfers: Account: The Bank of Nova Scotia (Scotia Bank) Port of Spain Scotia Centre SWIFT code: NOSCTTPS

Please specify if it is Zakaat

We will ensure the best Islamic practises and standards in ensuring your donations, Sadaqah and Zakaah reach their recipients on time.

Al-Ihsaan Management
 
 
 

 

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Islamic Holistic Health Workshop

المؤمن القوي خير وأحب إلى الله من المؤمن الضعيف الحديث

The strong believer is more virtuous and beloved by Allah . . . ”

Healthy Meaningful Lifestyle

Program Overview

Surprisingly we find the vast majority of Muslims shockingly unhealthy, unaware and negligent of the dimensions of health, whereas they should be the healthiest people on the planet, as their Deen encourages & teaches. Without health & strength in all these dimensions we cannot live an effective life of Allah’s Servitude for which we have been created. This concise, hands on “workshop” coupling theory with takeaway practices in all these areas, is “a need of the times”.

DATES & TIMES : |  Saturday 21st 1 pm – 7:30 pm  |  Sunday 22nd 1 pm – 6:30 pm

VENUE: Nur-e-Islam Masjid, Corner of Farouk Avenue & El Socorro Road, San Juan

MODULE 1 : THE ENTRANCE TO THE DIMENSIONS OF A HEALTHY MEANINGFUL LIFESTYLE (A critical examination of what a “Meaningful, fulfilling Life” is and its components.)

MODULE 2 : RUHANI (SPIRITUAL) HEALTH What does “Ruhani Health” entail? How to nurture & protect it?

Module 3 : JISMANI (PHYSICAL) HEALTH Food, nurishment, exercise, practicals etc, learn how to change lifestyle

We will look into:

  • What is Spiritual, Physical & Mental Health, its importance & How do we develop it?
  • Learn to contribute to the health of the Environment and mitigate its ill effects.

Who Should Attend?

Everyone, who really wants to change their lifestyle to “healthy & meaningful”, and are prepared to make significant changes in their lifestyle and remain “consistent therein”.

This workshop offers a connection with your spiritual life and connecting with Ibadah, Exercises & Practical Takeaways  to set a personal course of religious maintenance and growth.

All resources and meals will be included

About the facilitator: Shaykh Hashim Ahmad

Shaikh Hashim Ahmad is an American Islamic scholar and teacher holding a degree from Jami’ah Ummul Qura, Makkah Al Mukarramah, with specialization in the Sciences of Quran and Hadith, and an MA in Islamic culture from the University of Sindh, Jamshoro, Pakistan, as well as ljaazaat from many traditional scholars whom he studied with. He was deputed in 1985 by Sheikh Abdul Aziz Bin Baz,  Former Chief Mufti, Saudi Arabia, as a teacher to Jamiatul Uloom Al Islamiyyah, Binnori Town, Karachi, and other premier Islamic Institutions. In 1997 he formed a company known as Al Khair Creative Quality Ware, providing “Beneficial products aligned with a healthy, meaningful lifestyle”. Along with his associates, they worked on developing a business based on Islamic and professional excellence that eventually evolved into an entire Islamic business system known as “The Ubudiyyah Business Model”. UBM Trust was formed, engaging in R&D, facilitation and promotion of the model. S. Hashim now heads the UBM Trust apart from lecturing and presenting at diverse venues on Islamic related topics, and offering consultancy to individuals and institutions.

Pre-Islam Shaykh Hashim Ahmad

A professional musician from Hollywood, Los Angeles California, where he spent his youth during the 1960’s in pursuit of his musical career, coupled with a passion for a natural healthy lifestyle inspired from early childhood by his mother an accomplished nutritionist & certified organic gardener. He left America in 1970 in pursuit of the original true path of spiritual development and way to the Creator. After extensive travel and search he accepted Islam in Ethiopia 1971, then on to Yemen and eventually Makkah Al Mukarramah.

To register: Send a WhatsApp message to 610-0089 or send an email to institutealihsaan@gmail.com

Register here:

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The True Meaning of Modesty in Islam

Modesty is a widely used term nowadays. It is often misinterpreted as just the feelings of shyness or shame one has. Everyone has their own opinion of what being modest is, and they try to brag about their levels of modesty while looking down upon others. Let us look what Allah (subhanahu wa ta’ala) and our beloved Prophet Muhammad (sallallahu alaihi wasallam) have to say.

The term modesty is referred to in the Quran in the following verses:

‘‘Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do.”
(Surah An- Nur 24:30)

”And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! Turn ye all together towards Allah, that ye may attain Bliss.”(Surah An-Nur 24:31)

”O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness – that is best. That is from the signs of Allah that perhaps they will remember.’‘(Surah Al-A’raf 7:26)

As Muslims, we have to constantly be in touch with our own haya (modesty) and make sure we are not displeasing Allah (subhanahu wa ta’ala) in any way. It is mentioned in a hadith:

Narrated Abu Huraira: The Prophet said, “Faith (Belief) consists of more than sixty branches (i.e. parts). And haya (This term “haya” covers a large number of concepts which are to be taken together; amongst them are self-respect, modesty, bashfulness, and scruple, etc.) is a part of faith.” (Sahih Bukhari Book #2, Hadith #8)

Therefore, haya is not just feeling shy in front of someone; it consists of many other aspects which can be achieved by assessing ourselves in the following points:

– Haya in the way we dress

Dress is perhaps the most widely thought of in terms of modesty. Dressing up in the right way as commanded by Allah (subhanahu wa ta’ala) plays a major role in boosting our imaan as well as bringing us closer to Him. There are many instances in which people feel close to Allah (subhanahu wa ta’ala) by just covering themselves modestly. One thing we need to be wary of, and avoid, in terms of the way we dress is boastfulness and/or vanity. We must be careful that we are dressing modestly for the right reasons – our intentions must be sound.

– Haya in what we watch/read

We should be wary of what we watch on the television or read in media outlets. Television is the number one source of immodesty followed by books. You can find a number of shows and books that deal with immodest topics. So, look at the type of shows you are watching, and the kind of books you are reading. Are they immodest? Are they causing you to lose your sense of shamefulness?

– Haya in what we say

The way we speak is also a part of Haya. The words we use and our tone matter a lot. The present trend is to use immodest words when expressing either happiness or grief, which is picking up fast; sadly, it is now taking effect in the Muslim community. Do you use such words? Do not forget that every word you speak is going to testify for/against you on the day of judgement!

– Haya in how we treat others

Since childhood, we are taught to treat others with respect and kindness. But do we really follow that? ‘Treat others like you would want to be treated’ is perhaps the best policy which one can follow to maintain this aspect of Haya.

– Haya in the friends we choose

Yes, your circle of friends does matter a lot! A person is more likely to follow what his friends do, as well as believe. Be careful when it comes to maintaining close friendships with people. Ask yourself if this is the type of person you want to be, or want to be seen with?

– Haya in the places we go

In addition to the way we speak, dress, and behave, the places we visit are just as important in maintaining our haya. Are the places we visit reminders of all the forbidden or haraam things? Or are they havens of the right kind of places? Reflect.

– Haya in what we do

Haya in what we do amongst people is as important as Haya in front of Allah (subhanahu wa ta’ala). Our actions when in public and in private should reflect piety and obedience to Allah (subhanahu wa ta’ala).

Another hadith which mentions Haya is :

Narrated ‘Abdullah bin ‘Umar: The Prophet passed by a man who was admonishing his brother regarding Haya and was saying, “You are very shy, and I am afraid that might harm you.” On that, Allah’s Apostle said, “Leave him, for Haya is (a part) of Faith.”
(Sahih Bukhari Book #73, Hadith #139)

Haya brings only good. It can either make or break one’s eeman. It will guide one towards peace of mind. Here is praying that the muslim ummah all over the world finds it easy to be modest! Ameen!
Almighty Allah knows best

Source: jamiat.org.za

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Aqidah Tahawiyyah

Course Overview

The creed of Imam al-Tahawi, al Bayan al Sunnah wa’l Jama’ah, (or commonly referred to as Aqida al-Tahawiyya) by Imam Abu Ja’far Ahmad bin Muhammad al-Azdi al-Tahawi al-Hanafi (a 3rd century, muhaddith and jurist) is rightly regarded as the best work ever done on the aqida of Ahl as Sunna wa’l jama’ah.

The work is relatively small in size but effectively speaks of what every Muslim shall know of and believe in. It has gained attention of the leading imams, scholars, leaders of all times. It encompasses the true creed of the Ahl as-Sunnah wa al-Jama’ah, what the Ahl as-Sunnah believes in, the methodology of Islamic life as understood and practiced by Imam Abu Hanifah and his disciples.

It rightly refutes heresies, deviations, inauthentic, baseless or incorrect point of views with respect to Islam and differentiates right from wrong in a much clearer and concise manner and of course, in the light of the Quran and Sunnah. It illuminates for the learners the correct Islamic creed and thus protects the Muslims taking on deviations which will lead astray.

 

 

Main Aims and Objectives

The aim of this course is:

  • Understand the fundamentals of Usul Al-Deen, Islamic creed of early scholars of the Hanafi madhab in correlation with principles of faith in which the Ahl al-Sunnah wal-Jama’ah believes and with which the Jama’ah seek the pleasure of Allah
  • Strengthen knowledge on the Islamic creed, firmly ground it in the hearts, thus protecting from taking deviant routes which invalidate one’s iman
  • Teach, revise and correct the creed, clear doubts, regarding any part of the true Islamic creed based on the Quran and the Ahadith, what Sahaba (the companions) and the Tabiun (The successors) followed
  • Reviving the spirit of Islam, Islamic belief, how it should be with clear references from the glorious Quran and Sunnah for all the matters of the creed, refuting baseless, meaningless or deviating theories or methodologies as formed by people of error

Learning Outcomes

  • Explore the importance of Islamic creed, relationship between pillars of Islamic faith, oneness of Allah, the last prophet, the angels, the books, the destiny, the judgement day
  • Learn fundamental concepts of Islamic faith, Islamic beliefs, principles of Islamic creed and relevance of true Islamic creed in one’s life,
  • Define, articulate true Aqida, get familiar with the concept of the Divine, Divine Decree, Divine Will.
  • Understand, Illustrate the concept of Tawheed, role of Tawheed, importance of Tawheed in worshipping Allah and differentiate it from the antithesis shirk.
  • Redefine and revamp the true Aqida, analyze and root out common misconceptions and misrepresentations with respect to Tawheed.
  • Compare, contrast Islamic creed with the creed of other Islamic sects, creed of other divine religions such as Christianity.

 

 

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Review of 2021 at A.I.I.

Click the link below for the PDF of 2021 review, and join us in our mission to better the world! :

A.I.I. 2021 Review

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Modesty, women’s bi-monthly session

This session is highly recommended for all women! You’re invited to come join us on Sunday 26th January 2020 as we learn about modesty, an essential branch of our faith and the ill effects of adultery and immorality.

Register below and let us know that you’re interested:

Details are as follows:
• Theme: Modesty, a branch of faith
• Time: 1:15 pm – 3:15 pm
• Date: Sunday 26th January 2020
• Venue: Nur-e-Islam Masjid Cor Farouk Ave. & El Socorro Road San Juan (Room 9)
• Informal discussions & activities
• Light refreshments
• Contact: 610-0089 / 471-5390 

These sessions are hosted in collaboration with Nur-e-Islam Masjid every other month.

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Bi-Monthly Women’s Session (Nov 19)

 

This session is highly recommended for all women! You’re invited to come join us on Sunday 24th November 2019 as we learn about the rulings of menstruation & common misconceptions regarding it. There will be a segment on menopause & hysterectomy as well.

Register in the form below and let us know that you’re interested:

Details are as follows:
• Theme: The Laws of Menstruation
• Time: 1:00 pm – 4:00 pm
• Date: Sunday 24th November 2019
• Venue: Nur-e-Islam Masjid Cor Farouk Ave. & El Socorro Road San Juan (Room 9)
• Informal discussions & activities
• Light refreshments
• Contact: 471-5390 / 466-7554

This session will be hosted in collaboration with Maktabun Nisaa & Nur-e-Islam Masjid

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