Issue 5

ISSUE 5 / FREE RABI’ AL-THANI 1435 / FEBRUARY 2014

By the students of Imam Zakariya Academy under the guidance of Mufti Shah Sadruddin Online version available at: hikmah.co.uk

Contents 2 Hijamah: The Best of Remedies 3 Good Character 4 The Value of Time 5 Imam Abu Hanifah Part 2 r 7 The Beauty of Marriage 8 Secrets of the Qur'an 9 Maulana Ashraf Ali Thanwi r 10 Food for Thought 11 Sunnahs of the Prophet g 12 Eating with the Prophet g 13 Fountain of Hadith

Subscribe to The Fountain Magazine for only ÂŁ5 a year (includes post & packaging).

To subscribe or for more info, email: thefountain@hikmah.co.uk -1-

Hijamah: The Best

of Remedies

By Dr Suheil Patel (Year 7)

Anas ibn Maalik r reported that the Messenger g said, “Indeed the best of remedies you have is Hijamah…”

[Saheeh al-Bukhari (5371)].

Hijamah can be defined as a minor surgical procedure in which a suction force is applied to the skin surface using cups to create a vacuum. Small skin incisions are then made to allow drainage and removal of harmful and toxic substances in the blood. The Ahaadeeth extolling the virtues and benefits of Hijamah or wet cupping therapy are numerous. In fact, Hijamah therapy is yet another example of a beautiful Sunnah which has miraculous worldly benefits as well as the authentically narrated spiritual rewards.

It is indeed a sad reflection of our times where a spectacular practice with such apparent benefits has become so neglected and almost forgotten amongst the masses.

Furthermore, many of us dabble in and seek alternative sources of cure and treatment of conditions when in fact, we already have a magnificent cure prescribed to us by Allah and His final prophet, Muhammad g.

Studies on Hijamah: Numerous scientific studies have highlighted the medical benefits of Hijamah. Research carried out in March 2011 by Dr AlBadeh amongst others showed Hijamah therapy to be effective against many sources of pain and disease, including migraine and back pain. Hijamah has also been found to be effective against blood disorders, inflammatory conditions, provide mental and physical relaxation, and improvement in fertility levels to name but a few.

Although we as Muslims do not need or indeed ask for scientific proof to substantiate traditions mentioned in the

Ahaadeeth, it indeed gives us an academic basis to be able to put forward Hijamah therapy as a conventional cure to be used alongside and in combination with contemporary medicine.

Having said that, China are in fact at the forefront in practicing and proposing cupping therapy in hospitals as a legitimate and totally justifiable cure for many conditions. There is no doubt that miraculous remedies in prophetic medicine are a heritage (legacy) and a mercy for the whole of humanity. We as Muslims need to revert back to the Shariah and begin practicing what has been mentioned in Ahaadeeth regarding health and well being. Once we do so, we will not only see an improvement in our personal health and well being but can pass this mercy to those around us and our community.

Best days for Hijamah; “Whoever wants to be treated with Hijamah, let him search for the 17th, 19th or the 21st.” (Sunan ibn majah 3486).

The best days to have Hijamah performed are the 17th, 19th or the 21st of any Islamic month which coincide with a Monday, Tuesday or Thursday.

Abdullah ibn Abbas r reported that the Messenger g said, “I did not pass by an angel from the angels on the night journey except that they all said to me: Upon you is cupping (hijamah), O Muhammad.” [Sunan ibn Maajah (3477)].

In light of the above discussion I would like to highlight a few points. The first is that the Ahaadeeth and scientific research as well as personal experience illustrate two themes: (1), the importance of general health and wellbeing as emphasised by the sunnah and (2), the -2-

clear physical benefits of practicing Hijamah - also recognised and validated by the medical fraternity. As Muslims who claim to follow the teachings of the Qur’an and the way of our beloved Muhammad g, these two facts should already be well known to us. It is hoped that the few benefits outlined above will encourage more of us to practice Hijamah, but I would like to make one further point. As Muslims we should see the physical benefits of Hijamah as secondary and should be prepared to practice Hijamah out of the love of our prophet g. It should be enough for us to practice Hijamah that the Messenger himself practiced it and Allah c has instructed us to practice it. Our primary goal for acting upon the Ahaadeeth and the sunnah is to attain the pleasure of Allah c by following the teachings of His Messenger g. The physical benefits are an example of the abundant wisdom behind this practice which would be unknown to the common individual. Every command and practice of the Qur’an and Sunnah is infused with wisdom and benefit not always observable or perceivable to the human mind.

In the narration reported by Abdullah ibn Mas’ud r the angels said, “Oh Muhammad, order your Ummah (nation) with hijamah.” [Jami’ Tirmidhee (3479)].

What is more compelling about the practice of Hijamah is the spiritual benefit to be attained in the hereafter. We must make a sincere effort to implement this beautiful Sunnah into our lives and benefit not only from tremendous rewards but also excellent general health.

For further information regarding Hijamah in the East London area, please contact hikmah and we can direct you to non-profit/ charity organisations that provide Hijamah fee-free to the Ummah.

Good Character

By Huzaifah (Year 1)

There are many beautiful characteristics in Islam due to which the religion has spread throughout the world. However, one issue in which Muslims have become completely heedless is personal character. In today’s society, many of us can claim that we are fulfilling the duties of Islam such as performing 5 times salah, hajj, zakat, fasting in Ramadan, and staying inside the masjid for hours on end. However many of us have forgotten good character, which in real essence, is the foundation of Islam. Our social dealings, interactions and behaviour with others should be in accordance to the Sunnah of our beloved Prophet Muhammad g.

The Quran relates to us the advice of Luqman the sage to his son, directing him to speak in a gentle manner, because speaking loudly is detested and unpleasant.

g will be those who have the best character. “Among the most beloved of you to me and the closest to me in sitting on the Day of Judgment are the best of you in character” (Tirmidhi).

We may have lots of knowledge regarding Islam, but until our character does not change, people of other religions will not come towards Islam.

When was the last time we gave way to someone whilst driving? When was the last time we spoke in a nice tone to people higher than us? Or we fulfilled our promises? When was the last time we cleaned our own room? All these are signs of bad character. The prophet Muhammad g has emphasised greatly about character and there are numerous Ahaadeeth which stress the importance of good character. A poet once wrote a couplet: ‘’O my friends teach your nafs character because all the paths to the love “And be moderate in thy pace, and of Allah are travelled through character ’’. lower thy voice; for the harshest of If someone was to make an error then sounds without doubt is the braying of we would be the first to blame others. the donkey.” (31:19) We have completely forgotten how well mannered the Prophet Muhammad g The prophet g was the best in character was towards others. and he also told others to better their character. He g is the best example to Mobile phones going off in salaah, follow, he had the best traits in speech, people raising their voices whilst others humility and his behaviour towards are offering their prayers; these are others was ever so gentle. Anas ibn some of the things we see today. We Malik r relates that the Messenger have forgotten the fact that we are not of Allah g was the best of people in alone in the masjid, others are around character (Bukhari). us and we have to make sure we show The highest people in Jannah (Paradise) who will be sitting next to the prophet

good character. We should show good character to non-Muslims as well as Muslims. Perhaps our good behaviour -3-

towards a non-Muslim may influence their view of Islam, thus resulting in them becoming Muslim.

“The Prophet’s speech was clear and succinct, neither too long nor too short, and he disliked chattering and ranting.” (Bukhari) Anas r said: I served the Messenger of Allah g for ten years. During that time, he never once said to me as much as ‘oof ’ if I did something wrong. He never asked me, if I had failed to do something, why did you not do it?

And he never said to me, if I had done something wrong, why did you do it?

(Bukhari).

Nowadays we use obscene words in our daily life to the extent that we use them in our social gatherings and speeches.

This is not good character and should be avoided at all times.

The Prophet g would never abuse or curse others rather he would treat them kindly. Sadly in our generation it has become a norm that we cannot control our anger towards others. It is said that Allah will forgive sins which are between a believer and Allah. However if the sins relate to others then you will only be forgiven if the person forgives you. This is how high Character is in the eyes of Allah, therefore we should all strive to be amongst those who have excellent character.

The Value of Time

By Safwaan Dalal (Year 6)

Each second that passes is cutting away a portion of our life; one year lived is one year cut off from our life – one year that all the money of this world cannot bring back. Allah c says in the Qur’an, “...indeed when the term appointed

by Allah comes, it cannot be delayed.”

(71:4).

The above verse is a direct reference to a person’s death; something nobody can escape from yet nobody can determine its time. One thing that is within our control is the way we spend our time. A common trait shared by most successful people is their ability to maximise the benefit from their time. A successful businessman spends hours on end tirelessly toiling away to see his business grow and prosper. He will sacrifice his food and sleep for the success of his business; not wasting a minute from his day. Similarly a sportsman looking to excel in his sport will train vigorously, devoting years of his life to be successful in his sport. These people will seldom be seen wasting their precious moments.

Many pious people of the past lived relatively shorter lives, yet what they achieved in that limited time many would struggle to match even a percentage of that. Imam Nawawi r is a well known muhaddith and authored Riyadh-usSaliheen as well as a commentary on Sahih Muslim. He died at the age of 45, and if one was to assess his works, it calculates to writing 4 pages a day for every day of his life. Imam Shafi’ee is another great scholar that left behind a legacy for the ummah to benefit from, with an estimated one fifth of the ummah being followers of his school of jurisprudence. He was born in 150 AH and died in 206 AH, living for a total of 56 years.

Studying the lives of these great role models of the past, we find that they were ever cautious about how they spent their time. Imam Fakhruddin Razi, author of two hundred books would say, “I swear

by Allah! I feel great remorse from being deprived of academic engagement during the time I need to eat. This is because

time is indeed a great asset.” SubhanAllah, how far have we deviated from the way of life of our predecessors! Today we spend hours on end either flicking between channels on our TV, or aimlessly surfing the internet and constantly switching between our Facebook, Twitter, WhatsApp and Instagram accounts. How many of us are guilty of sitting blank faced staring at our phone screens in hope of notifications; appearing of updates on people’s Facebook profiles, ‘Likes’ on our Instagram pictures or messages from someone in our numerous WhatsApp groups?

Our pious predecessors, who despite valuing each second of their lives, would feel remorseful of the passing of time. We, on the other hand, are those that exercise no restraint when it comes to wasting our time. Despite this we do not feel even the slightest of remorse at the loss of each precious moment of our life. Only once a person realises and appreciates the value of this asset of time he has in his possession will he begin to utilise it in the best way; one that will give him the most success.

There are a number of tried and tested methods and points of guidance that we have from our pious predecessors who knew the true value of time, and spent their entire lives in trying to excel in their fields.

2) Abstain from futile activities: Many actions we perform bring us neither benefit for this worldly life or for the Hereafter. A person doing a certain activity may justify it by saying it is mubah (permissible), thus harmless. This is an incorrect approach. Rather than saying ‘this activity brings me no loss’, we should question its benefit. A person doesn’t walk into a shop to purchase an item, and despite it being of no benefit to him says it doesn’t harm me if I buy it. If only we were as cautious with our time as we are with our money, our lives would be more productive and fruitful.

3) Avoiding unnecessary gatherings and safeguard the tongue: The narration of Rasulullah g states, “Solitude is better 1) Organising time: The first step in than being in bad company, and being maximising the benefit from our time is to in good company is better than solitude. organise it. We should make a timetable Saying what is good is better than for our day, assigning activities for silence, and silence is better than saying certain times and adhering to it. Shaykh what is bad.” (Bayhaqi).

Hasan al Basri r says, “Beware of Taswīf (procrastination). Do not put anything off Today we spend countless hours in social until tomorrow, for ‘tomorrow’ is simply gatherings, whether at weddings or other a deception. Procrastination is the biggest functions. Even whilst fulfilling a Sunnah cause of people’s neglect and failure.” of visiting the sick or the bereaved, we Professor John Ferrari, a psychologist indulge in futile discussion, leading to who researched into this subject found major sins like backbiting and slandering. that up to 20% of people may be chronic We can save ourselves from great trouble procrastinators. Another researcher by controlling our tongue, and pondering described it as a ‘gap between intention over what we are going to say before we and action.’ Hence in order to combat speak. The above Hadith is priceless this, completing a task at the earliest advice from our Prophet g which will possibility, as well as the prioritising of guarantee nothing but goodness if we were tasks, starting off with the most beneficial to act upon it in its true meaning. one first is key.

- 46 -

The Status of Imam Abu Hanifah r Part 2 - al-Fiqh al-Iftiradhi

By Zeeshan Ahmed (Year 7)

In my last article, we spoke about the Imam’s status in Fiqh and his creedal views. Then it was promised that the next article will be to do with his status in Hadith. But due to much already having been written on this topic in English/Arabic/Urdu, I thought I would discuss an aspect of the Imam’s Fiqh which hasn’t been discussed as much. This is known as al-Fiqh alIftiradhi or al-Fiqh al-Taqdiri, which would translate as ‘hypothetical Fiqh’.

Fiqh al-Iftiradhi is when hypothetical scenarios are put forward and effort is exerted in trying to find an answer based upon the source texts i.e. Quran, Sunnah, Ijma’ and Qiyas. The scholarly circles of Imam Abu Hanifah were famous for this and this was another cause for the criticism aimed at him.

The aim of this article is to show that this was not actually a blemish on the Imam, but an Ijtihad which is solidly based on Naql (text) and ‘Aql (logic).

In the previous article, when discussing

the ‘Ahl al-Ra’y’, we referenced how some scholars considered the likes of Imam Malik to be from amongst them.

This inference was made on Imam Malik’s usage of Qiyas (Analogy), Istihsan (Legal Preference), Sadd alDhara’i (blocking the means) etc. These are principles used a lot by Imam Malik and fall under the broader definition of ‘al-Ra’y’ (Abu Zahrah ‘Malik Hayatu wa Asruhu’ p.317-328) but another salient feature of the Ahl al-Hadith was their dislike and at times condemnation of al-Fiqh al-Iftiradhi. From this angle, Malik was in complete conformity with the Ahl al-Hadith (see Mustafa Siba’i ‘al-Sunnah wa Makanatuha’ p.440 for Malik’s stance).

Some of these scholars would call the Ahl al-Ra’y (which was largely based in Iraq) ‘al-Ara’aytiyyun’. This was a derogative term which meant ‘those who often say ‘What if you suppose?’ This was a means of asking, in Arabic, a hypothetical scenario. This -5-

derogative title has been reported from the likes of Malik and al-Sha’bi (Ibn Abd al-Barr ‘Jami’ Bayan al-Ilm wa Fadhlihi’ 2/1074). Al-Sha’bi specifically mentions Hammad Ibn Abi Sulayman, the main teacher of Abu Hanifah, to be from amongst them.

So the question arises, why were these scholars against such questioning? We will now look at the evidence and reply to each point and then try to reach a common ground between the two seemingly contradictory views.

The evidence deduced from the Qur’an is the following verse: ‘Oh you who believe, do not ask about things, if they are shown to you, will distress you’ (Qur’an 5:101) Here Allah has ordered the believers to not ask about things which have not occurred and supposedly refutes the methodology of Abu Hanifah. But

many scholars, the likes of al-Tahawi (Ahkam al-Qur’an 2/10) Abu Bakr Ibn al-Arabi (Abu Ghuddah ‘Manhaj alSalaf ’ p.56-57), Ibn Kathir (Tafsir Ibn Kathir 1/380) and others have explained that this is asking the details of a matter to the Prophet g before the details have been revealed. Then, when the details come, it upsets them. Imam al-Bukhari indicates to a similar stance in his Sahih when he follows this verse up with the following Hadith ‘The biggest Muslim criminal is the one who asks about something that is not Haram, and becomes Haram due to his questioning’ (Sahih al-Bukhari no. 7289) Imam al-Bukhari gives other reasons for the revelation of this verse, but all show that this is either specific to the time of the Prophet (as revelation was still coming) or it is about useless questions, like when the man asked the Prophet who his (the questioner’s) father was. (Sahih al-Bukhari no. 7295).

Thus it would not be correct to use this verse to criticise the methodology of Abu Hanifah, because we will see, that it was far from useless questioning.

Other Ahadith from the Prophet which condemn excessive questioning, have been understood similarly.

Further evidence is a narration found in al-Darimi’s Sunan (no. 123) Yazid al-Minqari narrates: ‘A man came to Ibn Umar one day and asked him something which I don’t know what it was. Ibn Umar said to him: ‘Do not ask about something that hasn’t taken place, Indeed I heard Umar Ibn al-Khattab curse the one who asks about something that hasn’t taken place’. (al-Darimi narrates similar statements from other companions as well)

meanings that it is in regards to people who waste time asking questions about useless things in which there is no need. This then leads to people using their intellect to solve these issues and distances them from the Qur’an and Sunnah (Ibn Abd al-Barr ‘Jami’ Bayan al-Ilm wa Fadhlihi’ 2/1054).

To further support this explanation, we have many examples of the Sahabah asking the Prophet questions which had not happened at the time of the question. An example of this is the following Hadith.

Abu Hurayrah narrates that a man came to the Prophet and asked ‘What do you say (Ara’ayta) I should do when a man comes intending to take my wealth?’ The Prophet said ‘Do not give your wealth to him’. Then he asked ‘What do you say (Ara’ayta) I should do if he fights me?’ The Prophet said ‘Fight him back’. Then he asked ‘What if he kills me?’ The Prophet said ‘You are a martyr’. Then he asked ‘And if I kill him?’ The Prophet said ‘He is in the fire’. (Sahih Muslim no.225) This is a clear example of a person asking the Prophet questions about events which have not taken place. So it is clear that Umar could not have been cursing everyone who does this; it is permissible to ask questions to prepare for possible events, rather it is encouraged.

Despite the chain of the above narration having a slight weakness, it is followed up with other chains which mean that this is established from Umar Ibn alKhattab (Abu Ghuddah ‘Manhaj alSalaf ’ p. 15-17).

Now, what type of Fiqh was practiced

by Abu Hanifah, the permissible type or the disliked type? An incident has been narrated which is said to have occurred between the scholar Qatadah and Abu Hanifah. Abu Hanifah asked him about a woman’s husband who is thought to be dead. After many years the woman re-marries and the first husband returns.

What should the woman do? Qatadah asks Abu Hanifah if this incident had happened to which Abu Hanifah replies no, ‘but we prepare for the calamity before it befalls’. (Tarikh Baghdad 15/477, this narration is weak, but scholars have used this to show the reasoning behind why these questions can be asked)

Ibn Abd al-Barr explains the above narrations and those which have similar

Despite Abu Hanifah’s methodology in Fiqh, he stayed within discussing -6-

meaningful scenarios, as this increased the students thinking capacity and challenged them in their conclusions.

This is why when an individual asked the Imam when the fasting person should stop eating, he replied when Fajr begins. So the man further inquired, what if Fajr was to begin half way through the night (an impossibility according to Abu Hanifah at that time or he saw the person asking for the sake of asking), he rebuked him for asking useless questions (Tarikh Baghdad 15/481-482 authentically reported).

We still have the harsh statements of the likes of al-Sha’bi which have been specifically directed towards the scholars of Iraq, like Hammad Ibn Abi Sulayman and Abu Hanifah. It is not realistic to say that they were completely against al-Fiqh al-Iftiradhi, because it has been established from the actions of the companions. Rather what makes more sense is to say that according to them, the people of Iraq delved too far into this and there was a fear of scholars going into details which would have not benefit. This is true, as we have found latter Fuqaha entertaining bizarre questions. For example, if a person was to die and he had 100 grandparents, great grandparents etc. alive, which is considered an impossibility (Ibn Abidin ‘Radd al-Muhtar’ 2/167).

With the above understood, we can conclude that there was a difference between the approaches of the Iraqis and the Hijazis, but both approaches had its reasons and wisdoms. And there were limits which Imam Abu Hanifah upheld, which some of the early Imams may have been unaware of. This may have been the reason for them to criticise the Imam, despite him having his limits, which was an Ijtihad based on Aql and Naql.

A lot has been left out for the sake of brevity, but Insha’Allah this should give an insight into this difference which many are unaware of.

Allahu A’lam

The Beauty of Marriage

By Qamar ud-Deen (Year 2)

your wife, fulfil her needs etc. and there is reward in that.

should go and make a formal proposal, but then I thought, ‘How could this be accomplished, for I possess nothing.’

At last, encouraged by the Prophet’s 6. Protection of the progeny. If you get kindness, I went to him and expressed married then your progeny will remain after you. If you do not get married then, my intention to marry Fatimah k. The there will be nobody to ask Allah in your Prophet g was extremely pleased and asked, ‘Ali! Do you possess anything favour for forgiveness and rewards after to give her in Mahr?’ I replied, ‘Apart you. from a horse and an armour I possess nothing.’ The Prophet g said, ‘A soldier Going back to a point that was made earlier, due to the busy lifestyles that we must, of course, have his horse. Go and sell away your armour.’ live, we may not have time for a spouse, and we may delay marriage. This is not However, Islam encourages us to get So, Ali h went and sold his armour correct as the Prophet g said: “Three married. Marriage is considered to be to Uthman h for 480 Dirham and matters should not be delayed: salah very important as it keeps the private presented it to Rasulullah g. Bilaal h when its time comes, burial when the parts ‘private’ and it is the remedy of was ordered by the Prophet g to bring sexual appetite. Allah c says in the holy funeral has arrived, and the marriage some perfume and a few other things of a single woman when a man of equal Quran: Indeed, “They (spouses) are and Anas h was sent to call Abu Bakr, garments for you and you are the same status has proposed.” (Tirmidhi) Uthman, Talhah, and Zubayr with some for them” (al-Baqarah 2:187), companions from the Ansaar M. When one gets married as soon as he When these men arrived and had taken is able, then he will have the benefit of Furthermore, there are many other their seats, the Prophet g recited the not having a very big age gap between benefits of marriage which we should Khutbah (sermon) of Nikah and gave himself and his offspring, enabling him take advantage of. Some of these are as Fatimah k in marriage to Ali h. He to relate to them better. follows: announced, ‘Bear you all witness that I have given my daughter Fatimah in As soon as we have the means to get marriage to Ali for 400 Mithqaal of 1. You are obeying the command of married and when there is the pressure silver and Ali has accepted.’ He then Allah c. of desires upon us, then marriage is a key raised his head and made Dua saying, ‘O Allah, create love and harmony 2. Following the footsteps and Sunnah of recommendation. Our beloved Prophet between these two. Bless them and Prophet g Not only our Prophet g, but g said: “When someone with whose religion and character you are satisfied bestow upon them good children.’ After also the Sunnah of the Prophets. the Nikah, dates were distributed. asks your daughter in marriage, accede to his request.

If you do not do 3. Protecting yourself from the whispers Married life is the best life and we have so, there will be temptation on Earth and attacks of Satan. and extensive corruption.” (Tirmidhi, to understand that celibacy – staying alone and single is not preferred in Islam.

Nasa’i and Ibn Majah) 4. You can always share your thoughts The Messenger of Allah g said: There is and secrets with someone and talk to no celibacy in Islam (Abu Dawud).

A marriage ceremony does not have to someone in times of prosperity and be a burden on our wealth. According adversity. to Islam and a saying of Prophet g, the Finally, I end with the words of the Prophet g: “When the servant 5. Struggle with the inner self. You have most blessed marriage is the one with the least expenditure.

We can take an marries, then he has completed half to do a lot of struggle with your nafs example from the marriage of Ali h and of the deen. Then let him fear Allah (inner self ). because you may need to do Fatimah k (the prophet Muhammad’s (Taqwa) with regard to the remaining some things that you do not want to do. g daughter).

Ali h, who was 21 at half ” (Saheeh ul-Jaami no.44) As a husband you have to provide for the time, says: It occurred to me that I Allah c has made marriage very easy.

He has not burdened us by making marriage necessarily extravagant, rather He has made it very simple. We live in a society where fornication is encouraged and marriages are discouraged. Through the secular system many people may adopt the idea that marriages are simply a traditional and cultural ritual which is not needed in the fast paced life styles that some professional and working class people live today.

-7-

Secrets of the Qur’an

By Ridwan (Year 1)

The Qur’an is a personal conversation between a slave and his master, between the needy one and the most generous, and between the lover and the beloved.

However, it is sad in this day and age that many people are gifted with the ability to recite the Qur’an with fine Tajweed, yet few are they who recite it with feeling. If the Qur’an was read with concentration, the tone of one’s voice would change when reciting verses that mention heaven and hell, verses that mention the power of Allah, and verses that mention the mercy of Allah etc.

When the Qur’an is read with even a small understanding of the One who revealed it, then the feelings of the Qur’an are bestowed upon the reciter.

So when we listen to the Qur’an being recited, we should have this awareness that what we are hearing is actually the spoken speech of Allah.

The very meaning of the Qur’an is the “recital” - sometimes it brings news of glad tidings, at other points, it is an admonishment for man, but what is it throughout? A reminder.

“So remind, if the reminder should benefit; He who fears [Allah] will be reminded.” Surah Ala [87:10-11] With all the trials and tribulations that life inevitably brings, the Qur’an is a source of peace; a calmness within the storm, a pool of tranquillity in the midst of oceans of chaos.

Sayyiduna Muhammad al-Mustafa g said: “I have left amongst you two things which, if you hold fast to them, you will never stray: the Book of Allah, and my Sunnah.”

The Quran is full of verses which if recited with concentration and understanding will undoubtedly penetrate the heart of a Believer. Below are just two such examples: “Such people, when warned to fear those who are gathered against them, are strengthened in their faith and say, “God is All-sufficient as our Guardian.” Surah Ale-Imran [3:173] This verse should be written in gold in the houses of all the suffering believers.

I speak from personal experience when -8-

I say that when this verse is recited in times of difficulty, a person’s iman is strengthened to a level beyond its actual status. In this verse is an opportunity for the believers to witness the help of Allah descend and to build ones conviction in the Lord of All the worlds

“.....when, behold, they will be standing and looking on!” Surah Zumar [39:68] This verse describes the moments following the blowing of the trumpet.

The idea of standing before Allah on that day is truly frightening. It brings fear to the heart that we will leave this world one day. In what state shall we stand before the King of Mankind.

Indeed, it is time to strive......

These are two gems from the unlimited treasure of Allah ta’ala. Imagine what other jewels can be unearthed, if only we would take the time to explore this timeless book.....

Maulana Ashraf Ali Thanwi r

By Nazir Faruki (Year 6)

Maulana Ashraf Ali Thanwi, the spiritual doctor of this Ummah and the reviver of the Sunnah of his time, was born on the 5th of Rabi’ al Thani 1280 hijri (August 1863) in a village called Bawan in India. He was born into a wealthy and respectable family, and was originally called Abdul Ghani, before some of his relatives decided to call him Ashraf Ali. From an early age he was zealous in offering his prayers and by the age of 12 he was regular in offering tahajjud prayers. He memorised the Quran at a very young age. He then began his Islamic studies in his local town by learning Arabic and Persian with his uncle before going to Darul Uloom Deoband in 1878 at the age of 15.

Here he spent the next six years of his life, under the guidance and tutelage of the most eminent scholars of his time.

His teachers included Maulana Qasim Nanotwi, Maulana Rashid Ahmed Gangohi and Shaykh al Hind Maulana Mahmoodul Hasan (May Allah be pleased with them all). They recognised his intelligence and began to train and nurture him. It was here that Maulana Thanwi properly mastered the Arabic, Urdu and Persian languages.

After his graduation Maulana Thanwi went for hajj with his father. Upon the completion of his hajj Maulana Thanwi chose to stay in Makkah. It was here that he mastered the art of Quranic recitation and also attained the opportunity to stay in the company of Haji Imdadullah, from whom he benefited greatly.

On his return to India, he began teaching at an institute called Faidal

Aam in the city of Kanpur, where he remained for the next fourteen years of his life. It was during this time his desire for reforming the masses intensified. Due to this, he returned back to his home town Thana Bhawan and re-established the spiritual centre (khankha) for his teacher Haji Imdadullah. This made his teacher very happy and due to this he remarked ‘It is good you have returned. I was hoping the people would benefit from you in knowledge and tasawwuf (spirituality).

Maulana Thanwi’s approach to tasawwuf was very different to others and was in complete harmony with the Quran and Sunnah. He shunned all un-Islamic elements of tazkiyyah and returned to the pure unmodified version that was advocated by the salaf (the pious predecessors). As a result his gatherings grew very popular and were attended by many. His vision was to create in the Muslims the same desire that the Sahabah h had for the Deen. He would often be heard saying ‘I do not make people pious nor into saints, I only turn them into humans’.

His humility was such that once a person came behind him calling him saying ‘Maulana, Maulana’ but he did not turn around. When the person caught up he asked Maulana Thanwi ‘why did you not turn around when I called you?’ He replied “when you were calling Maulana, it did not even cross my mind that you were referring to me.”

He was such a talented and gifted individual that he had mastery in almost every field of Islam. This can be verified by his numerous publications that reach -9-

over a thousand. He has authored in all fields including fiqh, tazkiyyah, tafseer, Hadith and even Tajweed. He wrote in Urdu, Arabic and Persian languages. His books are of such a standard that they are taught in Islamic institutions all over the world. Despite his extensive works, he did not make his books a source of income for himself.

He also held a keen interest in politics.

He was very firm in his view that an Islamic state of Pakistan should be established. The foundation of his political beliefs was that political rule was a vital means of bringing Islam into people’s lives and that all other politics which contradict the Quran and Sunnah would have to be forsaken.

Maulana Thanwi was such a teacher that he left a legacy of students behind, many of whom became pillars for this Deen.

Amongst them are Qari Muhammad Tayyab (grandson of Maulana Qasim Nanotwi who was the principal of Darul Uloom Deoband for over fifty years, Mufti Shafi, the Head mufti of Deoband and later Grand Mufti of Pakistan as well as the founder of Darul Uloom Karachi, Maulana Ilyas the founder of the Tabligh movement, Maulana Yusuf Binnori who was famous for authoring Ma’arif as Sunan the commentary of Tirmidhi, and many more.

This great sage passed away in his home town of Thana Bhawan on 4thjuly 1943 (2nd Rajab 1362) at the age of 83. His funeral prayer was led by his nephew, the great scholar of hadith Maulana Zafar Ahmed Uthmani. May Allah enlighten his grave and shower his special mercies upon him. Aameen

Food for Thought

By Junaid (Year 1) “Oh, you people, eat from the earth what is halal (permissible) and tayyib (pure/wholesome), and follow not the footsteps of the shaytan…”

(Surat al-Baqarah 2:168) One of the praiseworthy qualities of this ummah is that a large portion of it will only ever eat halaal food. Some people even go to meticulous lengths in order to do so. And when Allah the exalted tells us to eat halaal a number of times in the Qur’an, we must understand why.

While the importance of eating halaal is well documented, there is another aspect of the food we consume we continue to overlook. Nearly everywhere that we are enjoined in the Qur’an to eat only halaal, the quality of ‘tayyib’ (wholesome/good/ pure) is explicitly mentioned as well.

This however is forgotten by many of us today. It should be noted that the verse mentioned does not ultimately ban us from our favourite restaurant or indulging in desserts, but all things

should be done in moderation.

Even though there is a prevailing crisis spreading around the Middle East, namely in Syria, we continue to live to eat whereas they eat to live. The Prophet g made it clear that man is only in need of a few morsels in order to live when he said: “No human ever filled a vessel worse than the stomach. Sufficient for any son of Adam are some morsels to keep his back straight. But if it must be, then one third for his food, one third for his drink and one third for his breath.” (At-Tirmidhi) We have such a beautiful religion that it covers every aspect of our lives, even instructing us what to eat. How fortunate are we that we have been given the best teacher, the best guide, the best dietician, yet we continue to transgress at our own peril. It is sad to say we have literally made al-Mā’idah (the food table) our favourite Surat and ‘aatinaa ghadaa anaa’ (bring us

- 10 -

our breakfast) (Surat al-Kahf 18:62) our favourite ayah from the Qur’an.

There are many ailments which accompany over eating, many of which are common today. This continues to put a strain on the already deteriorating NHS and more importantly loved ones around us. A recent report by the BBC found that 25% of children aged 5 are overweight while 13% are obese here in the UK, no surprise when a large portion of the adult population is overweight. The Prophet g said: “The believer eats with one stomach while the kafir eats with seven stomachs.” (Bukhari) Here, the Prophet g is trying to teach us that Muslims should have manners and moderation in what they eat. Let us be of those who follow his sound advices and set a good example for those around us, Muslim and others alike.

Sunnahs of Prophet Muhammad g Blessed Features

Likes/Dislikes (Deeds)

Anas h reports: “Rasulullah g was neither tall nor was he short (He was of medium stature). In complexion, he was neither very white like lime, nor very dark, nor brown which results in darkness (he was illuminant, more luminous than even the full-moon on the 14th night). The hair of Rasulullah g was neither very straight nor very curly (but slightly wavy).

When he reached the age of forty, Allah the Almighty granted him prophet hood.

He lived for ten years in Makkah and in Madina for ten years. At that time there were not more than twenty white hairs on his blessed head and beard.” [Tirmidhi]

Likes Out of all the different cuts/types of meat, the Prophet g‘s favourite was the shoulder of the sheep. Abu Hurairah h mentions that ‘meat was brought to the Prophet g and the shoulder was given to him as he liked the shoulder’ [Bukhari and Muslim] Dislike

said (to his companion), “Eat, for I talk in secret to ones whom you do not talk to.” [Bukhari] Blessed Possessions Abdullah ibn Abbas narrates that Rasulullah g had a glass cup from which he used to drink water. [Ibn Majah] Abdullah ibn Abbas narrates that the king Muqawqis sent a glass cup as a gift to Rasulullah g and Nabi g used to drink from it. [Ibn Majah]

Jabir bin Abdullah h narrates that the A Sunnah of our Beloved g Prophet g said, “Whoever has eaten garlic or onion, should keep away from us, or should keep away from our mosque Abu Hurairah h narrates that Allah’s Allah had blessed the Prophet g such that and should stay at home.”

Messenger g said, “If I had not found even his sweat would be fragrant. Anas it hard for my followers or the people, I h says that once the Prophet g stayed Ibn Wahb said, “Once a plate full of would have ordered them to clean their with us and as he slept my mother began cooked vegetables was brought to the teeth with Miswak for every prayer.” to collect his sweat into a flask. This woke Prophet at Badr. Detecting a bad smell [Bukhari] the Prophet g and he said ‘Oh Umm from it, he asked about the dish and was Sulaym, What are you doing?’ she replied informed of the kinds of vegetables in Aameen ‘This is your sweat which we mix with our contained. He then said, “Bring it near,” perfumes and it is the best of perfumes.’ and so it was brought near to one of his companions who was with him. When the [Bukhari and Muslim] Prophet saw it, he disliked eating it and - 11 -

Eating with the Prophet g

By LionSon He would accept invitations, even from the poor, He would seek permission, before entering the door, He would greet the host, & would sit on the floor, He would eat what’s on offer, without asking for more, If food was served, he wouldn’t let it wait, He would wash his hands, & start with Allah’s praise, He would use his right hand, & take what’s close on his plate, He would use three fingers, & eat at a normal pace, If the food was good, he would compliment the taste, If it wasn’t good, he would leave it without complaint.

He would eat from the sides, not letting food to waste, He wouldn’t lean, but he would sit up straight, When eating with others, he would try to make space, He would pick up the morsels, that may have escaped, He would lick his blessed fingers, & clean the plate, He wouldn’t fill his stomach, he would leave space to breathe, He would drink one third water, then end with something sweet, He would wash his hands clean, & to Allah he would plead, “Oh Allah, please feed the one who has fed me”.

When he received food, he would send it to others in need, He would go for weeks, on only water and dates, On days of hunger, he would tie stones to his waist, A day in the life, of the Most Praised.

- 12 -

r

- 13 -

IZA Islamic Library Appeal We are appealing to raise funds for our Islamic Library which is based in Imam Zakariya Academy. Once ready, this library will be accessible to all for research and reference purposes, specifically scholars and students.

Currently we have over a 1000 books, ranging from single books to voluminous sets. The books are mainly in Arabic, and our aim is to have books covering all major Islamic sciences.

We have spent over ÂŁ5,000 so far in acquiring books as well as shelves.

Further funding is required for the purchase of additional books.

Please see the information below for details on how to assist us in this effort.

The cost of one bookshelf is ÂŁ150.

If you would like to donate specific Arabic works, or contribute towards the cost of a whole bookshelf, please contact us on the number below.

JazakAllah Khairan

donate at: www.justgiving.com/books

or call: 07939 848 426