ISSUE 7 / FREERAMADHAN 1437 / JUNE 2016

By the students of Imam Zakariya Academy under the guidance of Mufti Shah Sadruddin

اللهم إنك عفو تحب العفو فاعف عني

O Allah, You are Most Forgiving, and You love forgiveness; so forgive me

Contents

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Imam Ahmad

Ramadhan

Islamic Slaughter: Animal Welfare

My Friend Allah

Mufti Muhammed Shafi

Did You Know?

Umar r

Sunnah Of the Prophet

Fountain Of Hadith

Sponsor

Alim Course Timetable

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rBy Ubaidullah Bapu

(Graduated)

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Contents Imam Ahmad r

Adversity, persecution and Imam Ahmad: An ideal example

In recent times we have witnessed the persecution of innocent people across the world; from the ongoing Syrian conflict to a surge in Islamophobic attacks on Muslims in the UK. Our rich Islamic history provides countless examples of figures standing up for the truth and exercising forbearance. Yet one scholar’s example is particularly profound; Imam Ahmad ibn Hanbalr.

Imam Ahmad ibn Muhammad ibn Hanbal (164-241 AH/780-855 CE) is an exemplary figure from the first three generations after the Prophet g. An illustrious scholar noted for his asceticism, erudition as well as his Musnad, he is also the founder of one of the four schools of thought in Islamic jurisprudence. His scholastic accomplishments truly need no introduction.

However, amongst the achievements that distinguishes Imam Ahmad is his fortitude and steadfastness upon the truth when he was persecuted by the Mu’tazilite establishment. During the second century, Hellenistic thought began to seep into Muslim lands through the availability of Greek works translated into Arabic. The supposed rationality of these treatises appealed to a faction of the Muslims, as they attempted to ‘reconcile’ Islamic doctrine with philosophical supposition. At the forefront were the Mu’tazilites, who

advocated a belief in the creation of the Qur’an - the eternal word of God.

Through the support of the Abbasid regime, this belief was imposed upon Muslims as state doctrine. Many scholars at the time ceded to this belief either due to convenience or fearing persecution and torture from tyrannical governors. The execution of many scholars who maintained the orthodox stance only emphasised the scourge engulfing the Muslims at the time. Meanwhile, the great Imam was not executed, but his courage against the heretics culminated in his imprisonment and torture. The oppressors fettered Imam Ahmad in shackles and whipped him relentlessly as they urged him to retract the orthodox view of the Muslims. Imam Ahmad, whilst in the state of fasting, was implored by those who witnessed his torture to retract his view and profess the Mu’tazilite doctrine to save himself (as it is advised to save one’s life in such a situation). Yet Imam Ahmad remained steadfast, as he had a greater concern for the Ummah and what would happen if he surrendered to the deviants. Imam Ahmad acknowledged the responsibility that rested on him due to his status as a true scholar of the believers. Thus, he was uncompromising and remained patient, despite his captors warning him that he could die like this. Imam Ahmad simply replied (al-farqu baynanaa wa baynakum al-jana’iz), “The difference between us

will be manifested in our janazah” (i.e. that they should beware of what happens at their deaths and to observe his). They knew he would be resilient to uphold the truth and he was finally released after spending over two years imprisoned. He eventually passed away at the age of 77. One of his sons mentions that his father still had scars from the lashes when he passed away. Despite this, over 800,000 people attended his janazah in Baghdad to pay tribute to the noble scholar. It has also been recorded that twenty thousand people accepted Islam on that day.The words with which Imam Ahmad warned his persecutors were manifested. His patience and perseverance was truly accepted by Allah as the great Imam remained fearless and unwavering in his position. It is also due to this ibn Qutaybah states, “When you find a person who loves Ahmad ibn Hanbal, you should know he is a follower of the Sunnah.” Imam Ahmad not only left a legacy in the Islamic sciences, from hadith, jurisprudence and theology, but he also symbolised the example set by our beloved Prophet g and his companions r in standing up for the truth and remaining steadfast in turbulent times. It is for these reasons he is recognised as the mujaddid of his time.

May Allah enable us to follow the footsteps of such great figures. Ameen.

By Ubaidullah Bapu (Graduated)

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Ramadhan The Month of Blessing

How do I become the friend of Allah the Exalted? How do I draw closer to the one who created me? How do I attain the Taqwa which will prevent me from disobeying my Lord? These are questions which should occupy the mind and heart of every believer.

Rejoice O believer! in the saying of Allah the Exalted, “O you who believe! Fasting has been prescribed for you, as it was prescribed for those before you, that you may become from the Muttaqun (the pious, the righteous, those who fear Allah c much: they abstain from all kinds of sin and evil which He has forbidden, and those who love Allah c much: they perform all kinds of good which he has ordained)”

The blessed month of Ramadhan is casting its shade upon us, the month of forgiveness, mercy and blessings, the month in which Allah the All Mighty revealed the glorious Quran, and in which , “The gates of Paradise are thrown open, the gates of Hellfire are closed, and the devils are imprisoned.” (Bukhari)

Welcoming the Holy month of RamadhanEvery activity requires preparation. Just as our bodies need to be warmed up before a football game or the engines in our vehicles need to be warm before putting our foot down, our hearts and limbs need to be moistened and warmed up by the worship of Allah c in preparation for this great

month. The Messenger of Allah g would prepare for the month of Ramadhan by increasing the amount of worship and he would supplicate two months in advance: “O Allah! Make the months of Rajab and Sha’ban blessed for us, and let us reach the month of Ramadan (i.e. prolong our life up to Ramadan, so that we may benefit from its merits and blessings) (At-Tabarani and Ahmad). Thus we should all increase the quality and quantity of our worship in preparation for the coming of Ramadhan, specifically in the recitation of the Glorious Quran, the quality of our salaah, and the remembrance (dhikr) of Allah c.

How to gain Maximum benefit from fastingImam Ghazali r mentions in his renowned work ‘Ihya Al Uloom Al deen’ that there are 3 grades of fasting; Ordinary, special and exceptional. Ordinary fasting is merely abstaining from food, drink and sexual satisfaction. “How many people who fast, do not gain anything from their fast but thirst” (Al Darami). Imam Bukhari r mentions in his saheeh, “Allah is not in need of anyone abandoning his food and drink who does not abandon lies and acting by them while fasting.” Brothers and sisters it is thus imperative and of utmost importance that we do not fall into this category and that we abstain from all types of sin, especially whilst fasting.Special Fasting requires one to restrain

the eyes, ears, tongue, hands, feet and all other organs from the disobedience of Allah c, be it backbiting, lying, using abusive language, looking at haram, committing haram and those things which lead to haraam. This grade of fasting with the permission of Allah c will bring about self-discipline and subjugate the desires of the nafs (inner self ). It will allow the individual to gradually gain control over those desires which lead to sin. It will also make us inclined to the worship of Allah c and most importantly, will be a means of gaining piety and His nearness.Exceptional Fasting is the fasting of the heart from unworthy concerns and worldly thoughts, in total disregard of everything but Allah c. This type of fast also incorporates all that is mentioned in the ‘special fasting’ category. This is the fast that we should all aim for and yearn to fulfil. This is the fast which will lead to us becoming the Awliyaa (special friends of Allah c), and it will lead to his love, obedience and servitude.

How to spend RamadhanIt is clear from the brief discourse above, that there are innumerable bounties and blessings which descend in this great month. It is therefore imperative to ensure that not a single moment is wasted and that every opportunity is grasped. The abundance of mercy in this month is so great that the person who lets these days pass without gaining the forgiveness of Allah c has been cursed [Ibn Hibbaan].

By Arif Desai (Year 5)

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Attempting to balance between daily commitments whilst ensuring that we do not disregard the virtues and significance of this month is a challenge that we face. We will discuss, with the permission of Allah c, practical methods and routines which will help us attain maximum benefit in Ramadhan. Particular focus has been directed towards helping those individuals who are working to manage their time effectively and facilitate for worship.

It is advisable that we try and take some days off during this month, so that we can devote some time exclusively for Allah c. However, this may not be possible for all of us. For those that will be working, we will list some practical steps which if followed, will Insha’Allah allow us to make the most of the time available.

• There is no intelligence like good planning (Al Bayhaqi). We need to plan, organise and structure our month, devising a structured timetable which is challenging yet achievable. Time should be dedicated for the recitation of the Quran, dhikr and salaah. This will Insha’Allah be a means of achieving maximum benefit of the time available and ensure that no time is wasted.

• Suhoor (pre-dawn meal) - this is a sunnah of our beloved messenger g, and is also vital for physical strength, particularly in these long fasts. We should try to wake up 20 minutes before suhoor in order to stand in front of Allah c and perform Tahajjud salah, albeit only 2 rakats. The last portion

of the night is a time of acceptance, thus we should beseech Allah c at this time and beg for forgiveness, ask for guidance and any other needs.

• Quran - Our Pious predecessors would engross themselves with the book of Allah in Ramadhan. It is reported that when Ramadhan began, Imam Malik r would cease narrating Hadith and cease sitting with the people of knowledge, and busy himself in the recitation of the Quran. The time between suhoor and Fajr salaah should be spent in recitation of the Quran. We should seize any opportunity to spend time with the Book of Allah; lunch hour, commuting to and from work - these are great opportunities to recite, listen or even read a translation of the Quran.

• Salah - We need to try our best to perform all our salaah with congregation. If our workplace is situated in the vicinity of a masjid, then we should try and perform Dhuhr Salah in the masjid. If it is not possible to go to the masjid, then one should encourage Muslim colleagues to perform congregation at the workplace.

•Once a person gets home, he should rest for a short while and assist in the preparations of Iftar. There is much reward to be attained by undertaking such activities, as the Prophet g himself would assist in various household tasks. Care should be taken to free oneself from these activities 10-15 minutes before Iftar for supplication.

•Taraweeh - What a great opportunity to stand in front of Allah c, listening to His words, completing the entire Quran in one month. The Messenger of Allah g said “The one who stands (in prayer) in Ramadhan with faith, in hope of reward, his previous sins will be forgiven (Bukhari).

•Dua – This is a very special form of worship and a means of gaining nearness to Allah c. Dua can be made at any time in any language. We should aim to make dua before opening the fast, during the hours of night and after every act of worship. We must demonstrate to Allah c our dependence on Him and make dua for all our needs in this world and the hereafter. Allah c is ready to respond to those who call onto Him.

Brothers and sisters, the month of Ramadhan provides us with great opportunities: an opportunity for us to become the Awliyaa (close friends) of Allah c, an opportunity for us to become the beloved of Allah c, and an opportunity which we may not have again. Every year Ramadhan arrives and departs and we are left with nothing but regret for not utilising and observing Ramadhan to our full capacity. Let us endeavour to make this Ramadhan a memorable one in which we truly attain the closeness of Allah c.

Ramadhan The Month of Blessing

By Arif Desai (Year 5)

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The Prophetic tradition regarding Islamic legal slaughter has come under heavy scrutiny from the media in recent times; criticism has come specifically regarding the welfare of animals during the slaughter. Furthermore, Muslims are unaware of its importance and the instructions given by our blessed Prophet g. Therefore, I will like to discuss a few important aspects of this topic.

Allah c said in the Quran ‘‘O Messengers, eat from the good things, and act righteously. Of whatever you do, I am fully aware.’’ [23:51] In this verse Allah c has given us 2 consecutive commands. Firstly, He has instructed us to eat halal food. Secondly, He has commanded us to do good deeds. This indicates to us that eating halal food assists us to perform good deeds [Ibn Kathir]. The importance of good deeds is evident in the following verses, ‘’(I swear) by the Time, man is in a state of loss indeed, except those who believed, did righteous deeds, exhorted each other to follow truth and exhorted each other to observe patience.’’ [103: 1-3]. So consuming halal is a crucial element aiding us to perform prayers, fast, display good character and be a good citizen. Ibn Kathir quotes Ibn Abi Hatim that Umm Abdillah (sister of Shaddaad ibn Aws) sent a messenger to deliver a cup of milk to the Prophet at the time of completing his fast, during the severe heat. The Prophet sent the messenger back to her, asking ‘how did you acquire this sheep?’ She replied, ‘I purchased it from my money’. Upon hearing this, the Prophet drank the milk. The next day she came to the Prophet and said, ‘O Messenger of Allah, I sent milk to you because of the long day and the severe heat. Then you returned the messenger back to me?’ The Prophet replied, ‘It is with this that the Messengers have been commanded; to only eat from the good things and to act righteously.’ In another Hadith the Prophet mentioned the state of a man who has had a lengthy journey, is dusty and unkempt, while his food is haram, his drink is haram, his clothes are haram and he has been nourished with haram. He stretches his hands towards the sky in supplication, saying ‘O Lord,

O Lord’. Then how can his supplication be answered! [Muslim] Thus, the Prophet has displayed to us that unlawful food has an effect upon doing good deeds and the acceptance of supplications; both of which are necessary for our salvation. At the end of the verse Allah says, ‘Of whatever you do, I am fully aware.’ This is a warning so that we do not oppose what Allah has commanded us to do. When such is the warning given to the messengers despite their lofty status, then the warning to us is far more severe [Mafateeh al-Ghaib, Razi]. Surely, if the Prophets may be affected in their performance of good deeds, then how will we be affected in performing good deeds if we are negligent in consuming halal?So what is halal? It is neither defined by the common halal logo on the window, nor is it the halal certificate on the wall; however, it is upon the condition that the animal has been slaughtered correctly. To achieve this, there are four conditions which need to be fulfilled once it has been ensured that the animal itself is permissible to eat (e.g. not a pig):1. The person slaughtering should be Muslim2. The tasmiya (pronouncing the name of Allah) must be read over the animal3. The neck of the animal must be cut, cutting most of the four veins4. All this must happen whilst the animal is alive.Before we discuss these conditions we should bear in mind that the Prophet encouraged us to perform the slaughter in the best way, saying: ‘Allah has certainly decreed excellence over everything. So if you kill, then kill in the best manner. And if you slaughter, then slaughter in the best manner. And one of you should sharpen his knife and give comfort to his slaughter animal.’ [Muslim] The instruction of sharpening the knife is because it is quicker in slaughtering the animal and easier upon the animal. From this we can say that it is makruh (disliked) to use a blunt knife as this causes unnecessary harm to the animal. Additionally, we have also been instructed to sharpen the knife before we lay the animal on the ground. This has been expressed beautifully where the Prophet said to a man who sharpened his knife

whilst he lay the animal down ‘Do you intend to give the animal two deaths? Why don’t you sharpen the knife before you lay it down?’ [Hakim] All these instructions are because the Prophet said ‘give comfort to your slaughter animal’, undoubtedly giving great importance to the welfare of the animal. Due to this, it is also preferred that no animal is slaughtered in the presence of another animal, even the blood of another animal should not be visible. Also, that no animal should be dragged to its place of slaughter and the slaughter should be performed in a single cut, all in consideration to minimise physical pain and to eradicate emotional distress..

This minimising of pain is only supported by the method of slaughter, which has come under scrutiny. The claim of ‘barbaric’ is absurd when you look at the research carried out, specifically by Dr Temple Grandin. She is an American professor of animal science at Colorado State University, an expert at observing animal behaviour. After witnessing thousands of slaughters take place in halal and kosher slaughter houses, she carefully observed the behaviour of the cattle before, during and after the slaughter. She deduced that the animals appeared not to feel any pain when they are un-stunned and a single cut is made. In fact, the animal seems to be in more discomfort by merely touching the head! This is because the veins connected to the brain are cut and the animal feels no pain thereafter. For this reason she advised that the cut be made close to the jawbone. She stressed the importance of the knife being well designed and the cut being made appropriately after thorough research, something which our Prophet said over a millennium ago.

Other research on the Islamic slaughter has taken place by scientists, namely Professor Wilhelm Schulze. He was at that time the Director of the University Of Veterinary Medicine Of Hanover. He investigated the same as Grandin and found the exact same results. His investigation involved implanting electrodes into the skull of cattle to measure impulses from the brain. EEG readings give accurate results of brain activity and consciousness.

By Shueb Azad (Year 5)

Islamic Slaughter: Animal Welfare

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His readings showed no change to the EEG at the time of the cut, confirming the painless experience from the animals. After a few seconds the reading drops to zero at the time of death and total unconsciousness; the readings were similar to the animals experience whilst it falls asleep. Hence, the animal receives a more peaceful death through Islamic slaughter than it would have otherwise, whether the animal is hunted by another prey, which is the most likely, or dying of old age which is unlikely. It is clearly more apparent now that the Prophetic method of slaughter lives to the words of the Prophet ‘one of you should give comfort to his slaughter animal.’ Both the reliable specialists, in animal behaviour and science, have concluded contrary to the media, putting their accusation in serious doubt.

However, those viewing the slaughter would clearly notice the animals’ vicious movements for a little while after the cut. This appears to be distress from the animal, however, scientists have confirmed that this occurs during total unconsciousness and is called convulsions. Convulsions happen as there is a sudden shortage of oxygen to the brain which causes the muscles of the body to contract violently and squeeze out blood from the body in order to be sent to the brain. These convulsions serve to be the most effective in draining out the maximum amount of blood from the animal. This is very important as blood is a good medium for germs and bacteria, reducing the chances of diseases and illnesses. Other methods of killing does not have this benefit and the meat needs to go through processing to remove the blood; despite this some blood may remain in the muscle tissue.

Due to the health benefits described above, the vast majority of cattle and poultry in the UK are killed by slaughtering with a cut in the neck. However, non-halal and non-kosher meats are always slaughtered after stunning the animal. For cattle and sheep, this is done by captive bolt and electrical stunning, respectively. The former is where a gun fires a metal bolt at the animal’s brain and the latter being when an electric current is passed through the animal’s brain; both of which renders the animal unconscious and feels no pain at the time of the slaughter. Chicken are hung upside down, shackled, passed through an electric waterbed and cut by a machine. For them it is not necessary for the animal to be alive, so many animals die before they are even cut. The purpose of stunning was originally for the safety of the slaughter man, but now, it is so the animal

endures less suffering, to speed up the process and to maximise business profits.

However, the EU Scientific Veterinary Committee estimates that 5 to 10% of animals are not stunned properly and therefore receive great pain. Furthermore, a clear lack of research has been conducted in the pain which the animal receives after paralysis and the pain during the stunning has been neglected. This has been highlighted by the physiologist, Dr Harold Hilman and he believes that the animal does feel pain despite paralysis as the same electric currents have been used to torture prisoners in many countries. Wilhelm Schulze also concluded the same result from his experiment mentioned above. Adding to this, a research has been carried out by Gregory and Whittington in 1992 under the title ‘Inhalation of Water during Electrical Stunning in Chickens’. It states that some birds may defecate while being stunned and chickens do inhale water while being stunned; Along with the suffering of the animal this can also make their meat unhygienic. Most recently, Shields and Raj have highlighted that there are ‘serious problems’ in electrical stunning of birds in their 2010 work ‘A Critical Review of Electrical Water-Bath Stun Systems for Poultry Slaughter and Recent Developments in Alternative Technologies’. Hence, weighing up a stunning method to the Prophetic tradition it becomes more apparent which of the two gives more comfort to the animal.

However, there are some who still claim that the animal suffers somewhat during the slaughter. This claim comes from many groups including VIVA, RSPCA and DEFRA; but, all of these groups have taken their viewpoint based on two main sources. Largely, it is the opinion of FAWC (Farm Animal Welfare Council). FAWC have this opinion based on their understanding which lacks any proof or study in reality and contradicts scientific research. Secondly, Craig Johnson, a Lecturer in Veterinary Neurophysiology has claimed un-stunned animals do feel pain based on his study. However, his study was based upon a team of his own trying to imitate the method of halal slaughter. Clearly, this conclusion could have been reached because the cut was not performed in a smooth, uninterrupted manner. Had he gone to professionals, the results would have inevitably differed. Therefore, if the issue of animals receiving pain arises again then it should be resolved with staff training on perfecting the cut; abolishment of the whole procedure should

not be needed.Next, you may be surprised to find out that the FSA (Food Standard Agency) conducted a survey during September 2013 which showed that 84% of animals slaughtered by halal methods were stunned before slaughter! If this occurs without killing the animal then it will be permissible to eat, however, any unnecessary pain which the animal receives will be against the Prophetic teachings. If one is not sure if the animal was alive after the stun then it will be doubtful. The doubt in a chicken dying from the stun is greater as specified voltages are applied to guarantee unconsciousness. Moreover, many chickens are slaughtered through machines which causes more complications regarding the permissibility, all because the previously mentioned four conditions are absolutely necessary (for more detail on machine slaughter, please read the fatwa given by Mufti Muhammad ibn Adam).

If one desires to eat only from un-stunned animals then this is an act of cautiousness. He should not be mocked, nor judged. Alternatively, the one who eats from stunned animals should not be compelled nor looked down upon. We should look at the positive side and say 16% leaves us with plenty of options; in New Zealand only 0.5% of halal meat is un-stunned.

To conclude, the Islamic method of slaughtering is the most moral and humane manner of killing an animal. Islam has conveyed it’s message and now it is the responsibility of the Muslims that they follow the Prophetic teachings adherently. The prophetic tradition has considered this compassion throughout the animals’ lives. The Prophet said “Be conscious of Allah in these mute animals; ride them in a healthy state and leave them in a healthy state.” [Abu Dawud] Here, we are being told that animals cannot tell us their condition; so give them plenty of rest and food for strength and do not overburden them whilst riding. To mention a final Hadith, the Prophet said: ‘Indeed Allah, His angels, the inhabitants of His heaven and His earth, even the ants in their holes and the fish in the sea, all send blessings upon the one who teaches people good.’ [Tirmidhi] You may be thinking why do the animals send blessings to the teachers of this faith? Well, the merit of knowledge encompasses everything including animals. So the people of knowledge should instruct the best treatment to animals throughout their whole lives and during the slaughter. In return, the animals are seeking forgiveness for those who assist in their welfare.

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“Allah Ta’ala has said ‘Whoever has enmity with a friend of mine, I declare war upon him. My servant does not draw near to me with anything more beloved to me than the religious duties that I have imposed upon him; and my servant continues to draw near to me with supererogatory worship such that I love him. And when I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks. Were he to ask of me, I would surely give him; and were he to ask me for refuge, I would surely grant him it.” – Bukhari.

We tend to frequently discuss the virtue of friendship for the sake of Allah, but not many of us ponder about our friendship with Allah. Allah has ninety-nine names, all expressing His beautiful qualities, and when we take Allah as our friend, we will see His qualities upon us. Al-Muhaymin protects us, As-Samee’ hears that which we disclose and what is concealed in our hearts, As-Salaam instils peace and tranquillity into our lives. Simply through knowing all ninety-nine names, we can attain Jannah. As the

Prophet g said: Allah has ninety-nine names, one hundred minus one. Anyone who learns them will enter Jannah. (Bukhari, Muslim).

As human beings, not only are we prone to wrongdoing, but we also have a tendency to immerse ourselves in sins. Yet, Allah is the Most Forgiving, Most Compassionate and it is only through acknowledging this (rather than becoming despondent) can we take the first steps to friendship with Allah. There should be a firm resolution from today that we want to become the friend of Allah and remain His friend until our departure from this world. A friendship that benefits not only in this world, but also in the Hereafter.

Behold! Verily on the friends of Allah there will be no fear, nor will they grieve. (They are) those who accept Imaan and adopt Taqwa. (Surah 10, Verse 62)Additionally, our beloved Prophet Muhammad g said: “Allah the Most High says, ‘I am just as My slave thinks

I am, I am with My slave when he thinks of Me and I am with him when he mentions Me. For if he mentions Me to himself, I mention him to Myself; and if he mentions Me in a gathering, I mention him in a superior gathering, if he approaches Me by a hand’s width, I approach him by an arm’s length, and if he approaches Me by an arm’s length, I approach him by two arm’s length. And if he comes to me walking, I go to him running.” - Bukhari.

True friendship intrinsically enables us to connect and brings us closer to one another and every believer has the opportunity to connect with Allah. The more we utilise our time for Allah’s sake, the greater the bond we’ll have with Allah. Therefore we require a regiment on how to build and maintain a friendship with the Almighty.

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My Friend: AllahBy Afzal Ahmed (Year 1)

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Tips on how to build and maintain friendship with Allah

1) Repent and Rectify – When we commit a sin immediately follow it up with a good deed. Recognise that Allah will forgive us no matter what we do, so long as we sincerely turn to Him in repentance without associating partners to Him.

2) Dua – We should converse with Allah in our supplications and allow it to be a means of sincere dialogue from our heart to Him.

3) Dhikr – Remember Allah constantly. Stay conscious of Him by proclaiming His praise and thanking him. The Prophet g said; “The similitude of one who remembers his Lord and one who does not remember Him, is like that of the living and the dead – Bukhari, Muslim.

4) Quran – Read Quran daily, even if it is just a few verses. Try to attain steadfastness and attempt to understand Allah’s speech with the aid of a trusted translation.

5) Tahajjud – Performing prayer in the last portion of the night is an act which many of us find difficult to perform, yet is very effective and virtuous if performed regularly.

6) Company of the pious - Those who are the friends of Allah are the means of friendship with Allah. Verily their company can only have a positive effect.

As stated in the opening Hadith Qudsi, we must first fulfil our religious obligations. Thereafter implement supererogatory worship, such as Tahajjud. As the Hadith explains, this is the means of gaining Allah’s love and it is at this stage that we only hear, see, grasp and walk towards that which Allah has ordained. Indeed true love is acting according to that which the beloved has requested. It is through this we can take Allah as our friend and no matter what situation we may be in let us remember, Allah wants us to come back to Him. Sometimes Allah takes everything from us so we turn to Him. We cannot attain Jannah without experiencing some turbulence

in this world. And sometimes Allah places certain people in our life that let us down to teach us not to depend on anyone besides Him. Allah - our true friend - will never let us down.

“So remember Me and I will remember you, and be grateful to Me and be not ungrateful to Me.” (Surah 2, Verse 152)

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My Friend: AllahBy Afzal Ahmed (Year 1)

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Mufti Muhammad Shafi Uthmani r

Mufti Muhammad Shafi Uthmani, the first Grand Mufti of Pakistan, is counted amongst the leading scholars of the Indian subcontinent. He played a major part in the creation of Pakistan and in establishing the first Dar ul Uloom (Islamic Seminary) there.

Mufti Shafi was born in January 1897 in Deoband, India. He was originally named Muhammad Mubeen but Maulana Rasheed Ahmed r changed his name to Muhammad Shafi. As a child he grew up in a religious environment, spending his time playing in the courtyard of Dar ul Uloom Deoband and sitting in the company of his father who was a teacher there.

At the age of five he was enrolled in the Dar ul Uloom and began by learning how to read the Qur’an and memorising it. At the age of 11 he moved onto learning Urdu, Persian and other secondary level subjects. Five years later, in 1913, he was formally enrolled onto the upper levels of the Alim course in Dar ul Uloom Deoband. Mufti Shafi would study here for the next 5 years under the likes of Allamah Anwar Shah Kashmiri, Allamah Shabbir Ahmed Uthmani and Mufti Azizur Rahman.

Post graduation he was appointed to teach at the Dar ul Uloom itself. Here he started off with teaching the elementary level books until eventually he was assigned to teach the Sunan of Abu Dawud and Tafseer of the Qur’an. He was also appointed the ‘Chief Mufti’ in the fatwa department

of the Deoband Seminary. Mufti Shafi himself estimates that the number of fatwas he issued were around 40,000. Some of these have been published in a book called Imdad al Mufteen, however, the majority remain unpublished.

On issues related to spirituality and tazkiyah (self-rectification), Mufti Shafi Uthmani would consult with Maulana Mahmood Hassan, and later with Maulana Ashraf Ali Thanwi, from whom he received ijaza (permission to teach the subject) in 1930.

Around the time that Mufti Shafi was teaching at Dar ul Uloom Deoband, the Indians were struggling for independence from the British. The scholars at the Dar ul Uloom were in two camps on this issue, with the likes of Maulana Hussain Ahmed Madani in favour of supporting the Indian congress party, whilst others such as Maulana Ashraf Ali Thanwi in favour of a separate Muslim state. Mufti Shafi followed his teacher Maulana Ashraf Ali Thanwi in campaigning for a separate Muslim state. When Allamah Shabbir Ahmed founded the Jamiat Ulema-e-Islam in 1945, Mufti Shafi joined him in his efforts. When this work began to over burden him he decided to leave this post at the Dar ul Uloom and devote his full efforts to liberating the Muslims from the British and any non-Muslim rule at large.

His efforts bore fruit when the Muslims were given Pakistan in 1947, and he chose to migrate. The following year the government of

Pakistan desired that a group of senior scholars propose such principles that it could adopt as the foundation of its constituency for the country. Mufti Shafi was one of those chosen for this task, and he worked passionately behind it for the next four years.

Since his arrival in Karachi, Pakistan, Mufti Shafi dearly missed his teaching post which he had held at Dar ul Uloom Deoband. By the grace of Allah he finally found an opportunity to start a public university, now known as Dar ul Uloom Karachi, in 1951. It was originally founded in a small place on one of the side roads of Karachi. Allah placed such acceptance in this university that within 7 years it was unable to accommodate all of the students and hence it was moved to a larger plot of land in the suburbs. This became his primary focus until 6th October 1976 when he passed away.

Mufti Shafi was an authority in the fields of Fiqh, Hadith, Tafseer and Tazkiyah. He authored many books in each of these fields. His most famous work is a Tafseer of the Qur’an called ‘Maariful Quran’. This originally started as a series of Radio lectures but later it was formalised into a book. This book, originally written in Urdu, has now been translated into many languages.

May Allah accept Mufti Shafi and all his efforts and give us the ability to benefit from the works that he has left behind.

Ameen.

- 10 -

SincerityBy Junaid (Year 1)

- 10 -

• The more you focus on Allah outside your prayer, the easier it is to focus on Him in prayer.

• It is more virtuous to perform ablution at home and then come to the masjid. Similar to that is performing the Sunnah prayers at home.

• All 10 toes must face the Qibla as much as pos-sible throughout prayer.

• Straightening the rows for congregational prayer is part of prayer itself, and so is standing close together. Just make sure your ankles are in line with the ankles of the person you’re stand-ing next to (not heels or toes as they’re relative in length). If both persons on either side are not straight, then just align with the one who is closer to the imam’s direction.

• “Prayer in congregation is superior to prayer alone by twenty seven degrees.” (Hadith)

• If any part of the body below the navel and above the shins becomes exposed in prayer, and remains uncovered for the duration of one posture in Salah then the prayer is void. So take particular care when bowing and prostrating.

• It is preferred to perform the Sunnah prayers in a different place to where the Fardh prayer was performed.

• Trousers below the ankle is a sin, in and out-side of prayer.

• Someone who has missed a single obligatory prayer intentionally is close to disbelief.

• “When you see a man frequenting the masjid, testify that he is a believer because Allah says: `Allah’s masjids are only visited by those who believe in Allah’’ (Hadith).

Did You KnowBy Huzaifa Abhi (Year 6)

• If you didn’t audibly say ‘Allahu Akbar’ when commencing prayer, your prayer hasn’t even started.

• You must physically recite in your prayer to the extent you can at least hear it – though not too loud you disturb others. If your lips don’t move during prayer, your prayer is not valid.

• “Between each Salah you make, the minor sins of yours are forgiven. Between each Jumaah Salah you make, all the sins of that week are forgiven.” (Hadith)

• If you arrive late for prayer, don’t run to catch the imam. Just join the imam in whichever posi-tion he may be. Don’t just wait for a convenient position to join the Salah, rather begin your salah immediately.

• Excessive movement during prayer such as playing with your clothing or beard may lead to your salah being void.

• When you intend to pray salah in congrega-tion at the masjid, a sin is forgiven and a rank el-evated in Jannah for every step you take towards the masjid!

• Listening to the Khutba is an act of worship. Therefore, you must not engage in other activ-ites whilst the khutbah is in progress

• It is inappropriate to stand before the imam gets up to lead the people in prayer

• “On the day of judgement, the first thing for which a person will be judged will be his prayer. If he performed it properly, he will be success-ful; but if he did not do so, he will be destroyed” (Hadith)

Umar Al Farooq hBy Muaaz Vahora (Year 3)

A brief biography

Umar h lived half of his life during the period of ‘jahiliyah’. He spent a lot of this time tending to the camels of his father and the livestock of his aunts. This work caused him to acquire good traits such as toughness, forbearance and

patience. He also excelled at sports such as wrestling and riding from a young age. Later on in his life he engaged in trade and became one of the richest men in Makkah. His eloquence, clarity of speech and wisdom meant the

Quraysh made him their ambassador and if there was war with another tribe, he would be sent.

In the beginning stages of Islam, Umar h was a stern enemy to all those who accepted the message of tawheed, to such an extent that when the Quraysh gathered to discuss who would kill the man claiming to be a messenger, Umar h accepted the role. However his path was redirected to the house of his sister where he found her and her husband

having accepted Islam. Rage initially overpowered him and he beat his brother-in-law savagely, but soon he was overcome with regret. He asked to be shown what he had heard them reciting and was presented with a paper on

which Surah Taaha was inscribed. He read the first few verses and said ‘’the one who says this (i.e. Allah who’s words are the Quran) then no one should be worshipped other than him’’ and then went straight to Rasulullah g to recite

his shahadah.

The Islam of Umar h occurred the morning after the dua of Rasulullah g “O Allah, strengthen Islam with Abu Jahl bin Hisham or Umar bin Khattab”. Umar h becoming Muslim was a big blow to the disbelievers and Abdul-lah ibn Masood said ‘’Umar’s h becoming Muslim was a victory, his migration was a help and his caliphate was a mercy’’. The fact he had accepted Islam meant the believers could pray and perform tawaf of the Ka’bah freely and

the call to Islam was made publicly.

After the demise of Rasulullah g and Abu Bakr h, Umar h became the second of the rightly guided Khalifs of Islam. During his Khilafat and under his leadership the Muslims conquered present day Iraq, Iran, Azerbaijan,

Armenia, Georgia, Syria, Jordan, Palestine, Lebanon, Israel, Egypt, and part of Afghanistan, Turkmenistan and south western Pakistan. The Byzantines lost more than three fourths of their territory and in Persia, the Sassanid Empire

ceased to exist.

In credit to his great status in Islam, Rasulullah g said ‘’If there were to be a prophet after me, indeed he would be Umar, son of Khattab’’. In another Hadith The Messenger of Allah g said, ‘’O Ibn al-Khattab! By the One in whose hand my soul is, whenever Shaytan finds you taking a path, he only takes a path other than your path’’. The justice and piety of Umar h even earned him the epithet Al-Farooq (the one who distinguishes between right and wrong).

May Allah ta’la give us all the ability to be like our beloved Sahabah and follow their footsteps. Aameen. - 11 -

Name: Umar ibn Al Khattab ibn Nufayl h Date of birth: Thirteen years after the Year of the Elephants Date of Death: 23 A.H Lineage Attribute: Father-in-Law of the Prophet g

Blessed Features:The following description has been taken from the narration of Hadhrat Ali (ra) mentioned in Sunan Tirmidhi

Rasulullah g was neither very tall nor short, but of a medium stature among the people.

His hair was neither very curly nor very straight, but had a slight wave in it.

He did not have a big body nor a round face, but his blessed face was slightly round (meaning he did not have a fully round face nor a fully elongated face, but in between the two).

The complexion of Rasulullah (Sallallahu alaihe wasallam) was white with redness in it.

The blessed eyes of Rasulullah (Sallallahu alaihe wasallam) were extremely black. His eyelashes were long.

The joints of the body (e.g. elbows and knees etc.) were (beautifully) large; likewise the portion between the two shoulders was broad and fully fleshed.

There was no hair (more than normal) on his body. Rasulullah (Sallallahu alaihe wasallam) did not have hair on the parts of his body, besides places like the arms and legs etc. He had a thin line of hair running from the chest to the navel.

The hands and feet of Rasulullah (Sallallahu alaihe wasallam) were fully fleshed.

When he walked, he lifted his legs with vigour, as if he were descending to a low-lying place.

When he addressed a person he turned his whole body towards that person. (He did not only turn his face towards the person he addressed, as this is considered impolite, and sometimes, it even denotes pride).

Rasulullah (Sallallahu alaihe wasallam) faced the person he spoke to, with his chest and body. The seal of prophethood was situated between his shoulders. He was the last of all prophets. He was the most generous and the most truthful. He was the most kind-hearted and came from a most noble family. (It means his character, family background and everything else was of the best). Any person who saw him suddenly would become awe-inspired. Rasulullah (Sallallahu alaihe wasallam) had such a great personality and dignity, that the person who saw him for the first time, would be overcome with a feeling of profound respect. As Rasulullah (Sallallahu alaihe wasallam) himself mentioned, he had been granted natural awe by Allah. Anyone who came in close contact with him, and knew his excellent character was smitten with the love of his excellent attributes. Anyone who described his noble features can only say: “I have seen anyone like Rasulullah (Sallallahu alaihe wasallam) neither before nor after him”.

Sunnah of Prophet Muhammad g

Likes Aisha narrates that Allah’s Messenger (g) used to love sweet edible things and honey.[Bukhari]Umm Salamah narrated that: “The most loved garment to the Messenger of Allah (g) was the Qamis (long shirt).”[Tirmidhi]Ibn Umar narrates: that the Prophet (g) said: “The most loved names to Allah are ‘Abdullah and ‘Abdur-Rahman.”[Tirmidhi]

Dislikes:Umar narrates that: I heard the Prophet (g) saying, “Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His Apostle”.[Bukhari]Aisha narrates that The Prophet (g) said, “The most hated man in the Sight of Allah is the one who is the most quarrelsome.”[Bukhari]

Sunnah Actions:Ibn ‘Umar reported the Prophet(g) as saying:When any of you eats, he should eat with his right hand, and when he drinks, he should drink with his right hand, for the devil eats with his left hand and drinks with his left hand.[Abu Dawud]Narrated Ibn ‘Umar that the Messenger of Allah (c) said: “Trim the moustache and leave the beard to grow.” [Tirmidhi]- 12 -

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r

Fountain of Hadith Actions that guarantee Paradise

"áÛ"ÞÝĴȘäÇĴáș"áŠĴáō"åŠä−"áÛ"áðäẂáǿŗ−"áÖáẄáÑ"åŭáť

äŗ"ä2ūá—−"äē áŹáÛ" ä₉ "ŽŇåżáÑĻäĽ"áÛ"ÞĴ4ņäâ› "áŠĴáō"åŠä−"áÛ"á¦−áẄä«−"áÖáẄáÑ"åŭáť

äŗ"ä2ūá—−"äď áĽáÃ" ä₉ "ŽŇåżáÑĻäĽ"ŸŝåżäīáÇ"áĴűáþ""âůáņâśâŰ"áŭ2ŻáȘ"åŭáť

äŗ"ä2ūá—−"ȳôśåīáþ" ä₉ "ŽŇåżáÑĻäĽ)ÀÛ−À"ẅĽ−(

The Prophet (peace be upon him) said, “I guarantee a house on the outskirts of paradise for the one who leaves arguing even if he is right, and a house in the middle of paradise for the one who abandons lying even for the sake of fun, and a

house in the highest part of paradise for the one who makes excellent his character.”

This hadith shows us the importance Islam places on excellent character. By acting upon any of the qualities mentioned a person is guaranteed paradise. The first guarantee given is a lesson in conflict resolution. Imagine a world where people avoided arguing even if they were entitled to their argument. How many of the world’s problems would be solved in an instant? We may not be able to take care of the whole world, but we can at least ensure that when we find ourselves in a situation of conflict, we will humble ourselves, because we want a guarantee of paradise. As for the second guarantee it is for the one who abandons lying even for the sake of fun . Today lying has become a common attribute among all people and this is indeed a sign of the final hour. We lie over petty issues despite the detriment that lying can have on a person’s religious affairs. Even in the form of jest we should abandon lying. These are the teachings of the messenger of Allah (SAW). Let us make it a resolution in our lives that regardless of the situation we will always speak the truth. The final guarantee is for the person who has excellence in his character. Good character is the adornment of a good human being. Every person should be in pursuit of attaining good character and manners. The most simple things from smiling at fellow human beings to avoiding foul language go a long way to achieving this guarantee. The messenger of Allah (SAW) epitomised the true meaning of good manners. We should read into his life to learn how to interact with fellow human beings and attain an abode in the highest part of Jannah.

- 13 -

Imaam Ahmad and the Baker Imam Ahmad (rahmatullahi ‘alayh) was once travelling and needed to stay somewhere during the night. When he went to the Masjid the guard, not recognizing him, denied him entrance. Imam Ahmad tried numerous times but the guard did not accept his requests. Frustrated, Imam Ahmad resolved to spend the night in the Masjid’s courtyard. The guard became furious and dragged him away, despite Imam Ahmad’s old age and frailty. A baker, whose shop was nearby, watched this scene and took pity on the Imam. He invited Imam Ahmad to stay with him for the night. While there, Imam Ahmad noticed that the baker continually made Istighfaar (asking for Allah’s forgiveness) whilst working. In the morning, the Imam eagerly asked his host about the latter’s continual seeking of forgiveness. The baker said it had become second nature to him. Imam Ahmad then asked whether he had experienced any reward from this practice. The baker answered, “By Allah! No Duaa (supplication) have I made except that it has been answered; except one.” “And what is that Duaa?” asked Imam Ahmad. “To be able to see the renowned Imam Ahmad ibn Hanbal!” said the baker. Imam Ahmad interjected, “I am Ahmad ibn Hanbal! By Allah! I was dragged to your place so that you could have your wish come true.”

Description of the Prophet Muhammad

He was a man of moderate height, not very tall nor was he short. His hair was not very curly nor was it straight, rather it was straight with some curl. His face was not chubby nor was it very round, however it was between long and round In his face there would be a glow like the glow on the night of a full moon. His skin was of a reddish white complexion In his eyes where it should be white it would be very white and where it should be dark it would be very dark. He would have thick long eye lashes. His eyebrows were thin in size but plentiful in hair with a slight curl at the end. He had a beautiful long and high nose. His mouth was beautifully wide with a small gap in between his front two teeth.

  Simple Hadith Easy on the Memory

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May Allah make radiant [the face of] someone who has heard what I have said, has learnt it by heart and has transmitted it as he heard it.

يیمانن هھورر شطر ااإل االط Purity is half of faith (Muslim)

يیومم االقيیامة م ظظلماتت االظل Oppression will be darknesses on the Day of Judgment (Bukhari)

تك حسنتك ووساءتك سيیئتك فأنت مؤمن إإذذاا سرWhen your good deeds make you happy and your bad deeds make you sad, then you are a believer

(Ahmad)

 

أنا زعيم ببيت في ربض الجنة لمن ترك المراء و ان كان محقا، و ببيت في وسط الجنة

لمن ترك الكذب و ان كان مازحا، و ببيت في أعلي الجنة لمن حسن خلقه (ابو داود)

Finest Quality HMC Butchers

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Importance of HalalQuran verses

“O Messengers, eat from the pure foods and

work righteousness” (Holy Quran 23:51)

“And do not eat that upon which the name of

Allah has not been mentioned, for indeed it is

a grave disobedience”. (Holy Quran 6:121)

“So eat of that (meat) upon which Allah’s

name has been mentioned, if you are

believers in His verses” (Holy Quran 6:118)

“O mankind, eat from whatever is on earth

(that is) lawful and pure” (Holy Quran 2:168)

“O you who have believed, eat form the pure

things which we have provided you” (Holy

Quran 2:172)

Abu Baker RA narrated that Allah’s

Messenger PBUH Said

S’ad RA relates: Allah’s messenger PBUH

said

“O S’ad purify your food (and as a result)

you will become one who’s supplications

are accepted. I swear by He in whose

hands the soul of Muhammad PBUH lies,

verily a servant (of Allah) tosses a Haram

morsel in his stomach (due to which) no

deed is accepted from him for 40 days”

(Tabarani)

“That body will not enter Paradise which

has been nourished with Haram” (Baihaqi)

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Simple Hadith Easy On The Memory

Imam Ahmad and the Baker

Imam Ahmad (rahmatullahi ‘alayh) was once travelling and needed to stay somewhere during the night. When he went to the Masjid the guard, not recognizing him, denied him entrance. Imam Ahmad tried numerous times but the guard did not accept his requests. Frustrated, Imam Ahmad resolved to spend the night in the Masjid’s courtyard. The guard became furious and dragged him away, despite Imam Ah-mad’s old age and frailty. A baker, whose shop was nearby, watched this scene and took pity on the Imam. He invited Imam Ahmad to stay with him for the night. While there, Imam Ahmad noticed that the baker continually made Istighfaar (asking for Allah’s forgiveness) whilst working. In the morning, the Imam eagerly asked his host about the latter’s continual seeking of forgiveness. The baker said it had become second nature to him. Imam Ahmad then asked whether he had experienced any reward from this practice. The baker answered, “By Allah! No Duaa (supplication) have I made except that it has been answered; except one.” “And what is that Duaa?” asked Imam Ahmad. “To be able to see the renowned Imam Ahmad ibn Hanbal!” said the baker. Imam Ahmad interjected, “I am Ahmad ibn Hanbal! By Allah! I was dragged to your place so that you could have your wish come true.”

- 14 -

Finest Quality HMC Butchers

471 Romford Road, Forest Gate, London E7 8AB

Importance of HalalQuran verses

“O Messengers, eat from the pure foods and

work righteousness” (Holy Quran 23:51)

“And do not eat that upon which the name of

Allah has not been mentioned, for indeed it is

a grave disobedience”. (Holy Quran 6:121)

“So eat of that (meat) upon which Allah’s

name has been mentioned, if you are

believers in His verses” (Holy Quran 6:118)

“O mankind, eat from whatever is on earth

(that is) lawful and pure” (Holy Quran 2:168)

“O you who have believed, eat form the pure

things which we have provided you” (Holy

Quran 2:172)

Abu Baker RA narrated that Allah’s

Messenger PBUH Said

S’ad RA relates: Allah’s messenger PBUH

said

“O S’ad purify your food (and as a result)

you will become one who’s supplications

are accepted. I swear by He in whose

hands the soul of Muhammad PBUH lies,

verily a servant (of Allah) tosses a Haram

morsel in his stomach (due to which) no

deed is accepted from him for 40 days”

(Tabarani)

“That body will not enter Paradise which

has been nourished with Haram” (Baihaqi)

We also supply to Restaurants and Takeawayat wholesale prices.

We cater for Qurbani’s,Aqiqah’s, Special Catering Events & BBQ’s

0208 519 88 66

Free delivery services available on request...