Planting Seeds Of A’maal

Planting seeds of A’maal

Rajab – A Month To Plant Seeds Of A’maal
Sha’baan – A Month To Water The Seeds
Ramadhaan – A Month To ‘Eat’ Of The Fruits
When the Hilaal of Rajab would be sighted, Nabi (Sallallahu alaihi wasallam) used to
recite a Du’a, the translation of which is as follows:
“O Allah! Grant us Barakah (blessings) in Rajab and Sha’baan, and let us reach
(the month of) Ramadhaan.”

At The Approach of Rajab & Sha’ban

With the sighting of the crescent of Rajab, Rasulullah (sallallahu ‘alaihi wa sallam) would anticipate and begin preparations for the month of Ramadhan. This is two months in advance! People “live to see” various accomplishments in their lives, but a Believer “lives for” and yearns to witness sacred days like these.

Rajab Du’a

Sayyiduna Anas Ibn Malik (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alaihi wa sallam) would recite the following supplication when the Month of Rajab would commence:

اَللّٰهُمَّ بَارِكْ لَناَ فِيْ رَجَبٍ وَشَعْبانَ وَبَلّغْنَا رَمَضَانْ

Allahumma baarik lanaa fee Rajaba wa Sha’bana wa balligh-naa Ramadhan

Translation: Oh Allah! Grant us Barakah (Blessing) during (the months of) Rajab and Sha’ban, and allow us to reach Ramadhan.

(Shu’abul-Iman #3534, Ibnu Sunni #660, Mukhtasar Zawaid Bazzar #662, also see Al-Azhkar #549)

Hafidh Ibn Rajab rahimahullah says this narration is suitable to prove the merit of reciting this du’a -“istihbab. Lataif, pg.172. To declare this du’a as baseless is exaggerate. See here for more.

Sacred Months

Rajab is the second of the “four sacred months” in the Islamic Calendar which are referred to as: “Al-Ash-hurul hurum“ (Surah Tawbah, verse: 36)

The others are: Zhul-Qa’dah, Zhul-Hijjah and Al-Muharram.

Explaining their significance the ‘Ulama mention that during these months, good deeds are more virtuous and evil deeds are more detestable to Almighty Allah.(Lataiful-Ma’arif, pg.163)

A pious person once fell ill before Rajab. He made du’a to Allah that He allow him to live till Rajab (at least) because he had heard that Allah frees people from punishment in Rajab. Allah Ta’ala had accepted his du’a. (Latiful Ma’arif, pg.173)


As for Sha’ban, authentic Ahadith describe special significance for the 15th night. (see detailed article here)

Rasulullah (sallallahu ‘alaihi wa sallam) is reported to have said: “Certainly Almighty Allah forgives everyone on this night besides those who ascribe partners to Him and those who harbor enmity for others”.

(Sahih Ibn Hibban #5665, Al-Targheeb,vol.3 pg.459, Majma’uz-zawaid,vol.8 pg.65 & Lataaiful-Ma’arif, pg.194)

Imam ‘Ataa Ibn Yasar (rahimahullah)- a distinguished Tabi’e- said:

“ After Laylatul Qadr, there is no other night more virtuous than the middle (15th) night of Sha’ban .”

(Ibid, pg. 197)

Du’as are accepted

Imam Shafi’e (rahimahullah) has stated: “I have heard that du’as are accepted by Almighty Allah on five nights:

1) The night of Jumu’ah,

2 & 3) The nights of the two ‘Eids,

4) The first night of Rajab,

5) The middle (15th) night of Sha’ban,

(Lataiful Ma’arif, pg. 196)

In fact, the experience of people prior to Islam even, shows that Allah Ta’ala would accept their du’as during the month of Rajab. Imam Ibn Abi Dunya (rahimahullah) has cited several examples of this in his book: “Mujabu Da’wah”.(ibid)

Specific forms of worship

There are no specific types of Salah etc. that are prescribed for the Month of Rajab or the 15th night of Sha’ban. One may engage in whatever form of ‘ibadah one is comfortable with. (Lataiful Ma’arif, pg.168, Islamic Months by Mufti Taqi Uthmani, pgs.63 & 79)

The Sahabah (radiyallahu ‘anum) and the Tab’un (rahimahumullah) would increase their Quranic recital during these months (especially in Sha’ban), i.e. in preparation for Ramadhan. (Lataiful Ma’arif, pg. 192)

The beginning of a new season

The crescent of Rajab actually signals the start of a “New Season”. One of hope, mercy and forgiveness for a believer. This “season” only finishes three months later; on the day of Eid!

Shaykh Abu Bakr Balkhy (rahimahullah) says:

“Rajab is a month in which we plant the seeds of good. i.e, by increasing our ‘ibadah. In Sha’ban we water them, to cultivate (and reap the rewards) in Ramadhan”

(Lataif, pg. 173)

Opportunities like these only come once a year. Fortunate are those who maximise their benefit there from.


Embracing the kufr interfaith movement is also a punishment from Allah Ta’ala.
By this satanic embrace, the true kufr and shirk colours and beliefs of the so-called
‘Muslim’ participants are exhibited for all and sundry. By embracing kufr and shirk, they actually advertise their nifaaq and concealed kufr. But Allah Ta’ala creates such circumstances which expose the munaafiqeen.
The kufr embrace of the kufr interfaith movement by professed Muslims has reached the very dregs of kufr villainy in the U.S.A. where professed Muslims are publicly embracing all facets of kufr and shirk offered by the Satanists of the interfaith movement. The interfaith movement is today shaitaan’s most potent trap to destroy the Imaan of weak Muslims. Only such professed ‘Muslims;’ become entangled in this satanic snare, whose Imaan dangles by a thread on the verge of extinction. Active participation in the kufr and satanism of this movement is the final nail in the coffin of kufr of the participants. Explaining the horrendous state of shirk and kufr, primarily of Muslim immigrants, a Sister from New York laments:
“Immigrant so-called Muslims in America are committing big time SHIRK! They are having what is called a Ramadaan Interfaith Iftaar from New York to California these days. Basically, one cannot be a so-called imam of an Islamic Center in America and not be involved in Interfaith. They and Muslim congregants are praying together with the Jews, Christians, Hindus, Buddhists at churches, synagogues, temples etc. They invite Christian bishops and ministers to Islamic Centers and the athan is called by a hafiz of Quran, but they all turn around (Muslims included) and bow their heads in the Name of Jesus. Muslim women are praying salat as well as the men at churches, as well as performing Jumah (Friday prayer) there also. They are having mixed sex gatherings of interfaithers and sit side by side with the men. Muslim males (so-called) are seen breaking fast and eating face to face with kufar women.
They (immigrant Muslims) are getting involved in all kinds of interfaith projects, conferences, conventions, talks at churches, synagogues, Sikh and Buddhists temples as well. College and university immigrant Muslim students (1st, 2nd and 3rd generations) all sponsor talks and Ramadaan Interfaither Iftaars. In the future Muslim inter faithers want to bring in the atheists and trans belief (lesbians, transgenders and homosexuals).
Candlelight vigils of Jews, Christians and Muslims, Hindus, Sikhs and Buddhists when they all say prayers together and sing songs together upon a tragic event occurring. The Muslims are also singing and praying at these Interfaith gatherings.
At Interfaith gatherings, they try to bring out similarities between Jew and Christian while ignoring the fundamental differences stated in Quran. They (immigrant Muslims) are designing billboards, e.g. in Arizona saying “Jesus is the Holy Spirit.” This was posted by The Humanitarians (an interfaith Muslims group).”
(End of the Sister’s lament)
Hadhrat Abdullah Bin Amr (Radhiyallahu anhu), narrating a hadith said:
“An age will dawn when the people will gather in their Musaajid and perform Salaat whilst not a single one of them will be a Mu’min.”
Among the Signs of the Impending Hour of Qiyaamah, according to Rasulullah (Sallallahu alayhi wasallam), is that the cross will be worshipped inside the Musjid by so -called ‘Muslims’.
The shenanigans of kufr, shirk fisq and fujoor which are today transpiring under the auspices of the haraam, kufr interfaith movement are cogs in the machinery of kufr and shirk which will overtake the Ummah. Whilst this Satansim perpetrated by professed Muslims is lamentable, it is not at all surprising because Rasulullah (Sallallahu alayhi wasallam) has predicted its occurrence. Qiyaamah is the inevitable reality and truth, and all the prelude of Signs must incumbently transpire. The public embrace of kufr, shirk, fisq and fujoor by the thousands of immigrant ‘Muslims’ is the evidence for their nifaaq (hypocrisy). In reality, in their homelands, these people were munaafiqeen masquerading as Muslims. Allah Ta’ala has ripped off their masks of deception, punished them with expulsion from Muslim lands and subjugated them to the kuffaar in America and elsewhere where they bootlick the kuffaar for the miserable and disgraceful gains of this dunya.
Since these immigrants never were Muslim, Allah Ta’ala expelled them from Muslim countries and made them the slaves of the kuffaar whose boots they are today licking and whose kufr and shirk vomit they are disgracefully lapping up. They are worse than the worse of dogs and swines. In fact, the nobility of swines puts these munaafiqeen to shame. But munaafiqeen really are bereft of every vestige of shame. Shame is integral to Imaan.
Every ignorant and illiterate Muslim, if his Imaan is intact, can understand the satanism of the interfaith shenanigans in which these immigrant munaafiqeen are grovelling for the sake of some miserable worldly crumbs. Their expulsion from their lands and whatever hardships have settled on these immigrants are part of the calamity of Allah’s Athaab for them.
They are still to receive the greater Punishment.


Tourism and Islam

The Ramadan eve annual Umrah trip is the latest fad to catch the eyes of the Muslim elites. Thanks to the advancement of modern travel and easy availability of foreign exchange, the traffic to the Holy Land has increased manifold since the dawn of the 90’s. Notwithstanding the steep increase in airfares and hotel accommodation, some people have made such trips an annual ritual. The elite suburbs are agog with talk of who made how many umrahs.

Undoubtedly, visiting the house of Allah and performing the minor haj are excellent acts of virtue. No sane person can deny their virtues. But after performing these acts of worship once, if there are other more urgent requirements in the Muslim community, they should enjoy priority. One can soothe one’s conscience by saying how much of reward one is achieving by performing Umrah after Umrah, but if sincerity is absent, our acts of worship will be bereft of all reward. We must not shirk from drawing attention towards false notions of religiosity that inspire some Muslims to perform pilgrimages time and again.

Repentance and seeking forgiveness are indeed the hallmark of a concerned Muslim. If genuinely sought, Allah’s blessings are not denied even to the worst sinner. Sultan Salahuddin, Allamah Iqbal, Tippu Sultan, Aurangzeb and several other luminaries of Islamic history did not perform even the obligatory haj despite a burning desire for it. Their pre-occupations with administration, expansion or the conquest of Baitul Maqdis in the case of Salahuddin did not permit them to carry out the Fardh act, let alone making it a ritual.

Rasulullah (sallallahu alayhi wasallam) is reported to have warned his companions of a time in future when the Muslim elite would come to the Holy Places as part of a pastime, people of average means would visit for the purpose of trade, while the poor would utilize the opportunity for begging. The statement carries tacit discouragement for turning visits to holy places into a periodic ritual. If indeed this is the case, all of us must express concern at the fulfilment of this prophecy. Let not our instincts of deriving pleasure be camouflaged by such religious zeal that is without sanction from Islam. Having concern for our Muslim brothers and sisters in all parts of the world in the form of financial assistance and da’wah to revive the flagging Iman will carry infinitely superior rewards and are exceptionally greater priorities.

Published by:
Madrasah Arabia Islamic – Azaadville – South Africa
E Mail:

While in general we are in agreement with the view expressed by Madrasah Arabia Islamia of Azaadville, and which view we shall, Insha-Allah, be emphasizing in the ensuing pages, there is a need to comment on their statement:

“Sultan Salahuddin, Allamah Iqbal, Tippu Sultan, Aurangzeb and several other luminaries of Islamic history did not perform even the obligatory haj despite a burning desire for it. Their pre-occupations with administration, expansion or the conquest of Baitul Maqdis in the case of Salahuddin did not permit them to carry out the Fardh act, let alone making it a ritual.”
The subject under discussion is Tourism and Islam. Its permissibility or impermissibility is governed by Shar’i dalaa-il, not by the actions of luminaries whose deeds do not constitute such dalaa-il. The luminaries listed above, with the exclusion of Iqbal, were undoubtedly noble Islamic personalities. But their actions do not constitute daleel in the Shariah. In their opinion, due to their commitments, etc., Hajj was not Fardh on them, hence they did not undertake the sacred journey to Makkah Mukarramah.


Saudi Jeddah Fest: The Desperate Face of Liberalism

The last couple of Ramaḍān days in 2018 coincided with the beginning of the World Cup in Sochi, Russia. Kicking off the tournament was the Saudi Arabian football team, who, along with its coaches and fans, was given the green light to break their fast, en masse. [1]

Besides the rightness or wrongness of eating for the sake of what would have, in a recent era, been regarded as a futile pastime, the stakes were set for a revitalised win. Awkwardly, they were crushed 5-0 by an unhopeful Russia, to which some on social media began sneering: “They neither ended up fasting with the believers nor playing like the disbelievers.”

Fast forward a year and we hear that a rapper, known for her “typically revealing outfits and explicit lyrics”, according to a BBC [2] reference I have chosen to omit, will perform at the Jeddah World Fest on 18th July. It is scheduled to be the largest live music festival in the heartland of Islām and will take place just 50 miles from the House of Allāh, the Kaʿbah, running into the sacred month of Dhul Ḥijjah when millions will visit the Sacred House, announcing, “we are here, Allāh, we are here.”

Though the fest’s organisers (at whatever political level) think they have done well in showcasing an aesthetic, liberal face, their cajoling the West is still failing in hugely embarrassing ways. The billions of dollars of petrol money have done little to bribe the West’s silence over the premeditated murder of journalist Jamal Khashoggi, war crimes committed in Yemen, and numerous human rights violations. Even with the moral and financial beg-friending, television exposés of gulf-ruling families that divulge seriously shameful revelations, on public BBC television, are becoming routine. [3]

“But Allāh is mocking them, and drawing them on, as they wander blindly in their excessive insolence.” [4]

Conversely, and quite ironically, the self-respecting advocates of philosophies are very different to those recognised in the West: those who are imprisoned in Saudi Arabia are still held in higher esteem, in the West and continue to be seen as ‘people of principle’ and victims of expression and personal conscience. [5] [6]

In other words, much like the encounter with Russia, those seeking to ‘liberalise’ the country have become neither stately custodians of Islām, nor paraders of proper Western liberalism or its political systems, and thus, they sway between the two and belong to neither.

“[They, the hypocrites, are] swaying between this and that, belonging neither to these nor to those; and he whom Allāh sends astray, you will not find for him a way [to the truth – Islām].” [7]

Let us discuss this further. For starters, the Jeddah Fest misfits only got their ‘freedom’ to corrupt when they barred the liberty of others to speak out against them and incarcerated scholars and activists. To be honest, this is a general conundrum that all forms of muscular liberalism around the world suffer from: “You can do and say what you want, so long as you do and say what I want”.

These desperate displays of ‘liberty’ are thus clumsy because they are oxymoronic, built on repressing voices of reason and religiosity. Political Theorist Professor John Dunn, in fact, notes autocracy as a component of the antithesis of liberalism. [8]

Secondly, why is it that sexual promiscuity is always the only thing the Gulf brandishes when showcasing their path to ‘reform’? Seriously, which dullard decided that the path to civilizational reform must start with bikini beaches, [9] dozens of new cinemas, [10] and pop concerts? [11] [12] Liberalists, at best, see these things as ‘entertainment’ after a busy day of civil service where such activities do not take place.

In fact, John Locke, the so-called ‘Founding Father of Liberalism’, outlines in his 1690’s foundational thoughts on a liberal society, the Two Treatises of Government, that legitimate governments are only those that have the consent of the people. Are we allowed to ask if this founding tenet of liberal political theory will be on the agenda of the Gulf’s drive to liberalism? [13] Will the ragdolls being used to showcase Saudi Arabia’s new ‘liberal’ face be demanding their democratic voice when electing a government, or just be photographs at ‘belote’ betting games for its gawky-named General Entertainment Authority? [14]

Thirdly, Western liberalism, for all its flaws, is supposed to be a vehicle, not an objective. Being a liberal does not automatically make you impressive, but rather, exercising your liberty to do good is what makes you good. In laymen’s terms, ‘pimping around’ at exposed festivals, even by liberal standards, makes you a playboy just as taking the liberty to overdrink makes you a drunkard.

The buffoons signing up to this gig are, in fact, being forcibly shaped into the exclusively sexual manifestation of ‘liberation’ that the facilitators recognise. Having been convinced ‘reform’ means inaugurating the filthy industry, they have become like national mannequins, leaving passers-by perplexed at why they are entirely undressed. By this, they are neither succeeding in following the ‘etiquettes of liberalism’ – if there ever were any – nor the virtues of their original identity as pure, honourable Muslims.

It is a shame and it wrenches the heart that the ‘Land of Tawḥīd’ and ‘Land of the Two Holy Sanctuaries’ is allowing itself to head in this direction. This is not denying the colossal amount of scholarship, modesty, and virtue that remains. Muslims across the world, however, expect better representation from whom they have historically and naturally wanted to confer the custodianship of Islām to.

In a statement attributed to ʿAlī (raḍiy Allāhu ʿanhu), he says: “Truth is not known by men. Know the truth, you will know the men upon it.” No doubt with an honest knowledge of Islām, we will unsurprisingly look for alternative role-model.

Muslims in the West simply find no inspiration in godlessness and carnalism. They not only see these things everywhere but see that they have not done any favours to their proponents. If anything, Western non-Muslims admire Muslims for being able to serve the opposite. The two have failed to bring contentment to the West, let alone underpin ‘reform’ efforts in Muslim heartlands, chasing ends those that have reached them are running away from! But it is as Allāh (subḥānahu wa taʿālā) says:

“…If you turn away, He will replace you with a people other than yourselves and they will not be like you.” [15]




[2] Omitted due to revealing pictures


[4] Al-Qur’ān 2:15



[7] Al-Qur’ān 5:143

[8] Western Political Theory in the Face of the Future – John Dun







[15] Al-Qur’ān 47:38

How do I know if my Ramadan was accepted?

I relate to you one of the earliest of tragic events to have unfolded on Earth, as it relates to two sons of Prophet Ādam (ʿalayhi al-Salām); the very first human being to tread the Earth. This is the story of Qābīl and Hābīl. Allāh (subḥānahu wa taʿālā) said in the Sūrat al-Mā’idah:

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ

“And recite to them the story of Ādam’s two sons, in truth, when they both offered a sacrifice [to Allāh], and it was accepted from one of them but was not accepted from the other…”

Having realised that his sacrifice was rejected, whilst that of his younger brother – Hābīl – was accepted, how did he react? You would think that he would repent, reassess his relationship with Allāh (subḥānahu wa taʿālā), or re-evaluate his īmān in order to attempt to pinpoint what went wrong, but his reaction was starkly different;

قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“He said, ‘I will kill you.’ The former said, ‘Indeed, Allāh only accepts from the people of taqwā[caution of Allāh].’”

In other words, why not focus on the source of your problem that caused your sacrifice to be rejected – i.e. your lack of taqwā – instead of focusing on eliminating my existence?

Hābīl continues addressing the older brother:

لَئِنْ بَسَطْتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَا بِبَاسِطٍ يَدِيَ إِلَيْكَ لِأَقْتُلَكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ

“If you should raise your hand against me to kill me – I shall not raise my hand against you to kill you. Indeed, I fear Allāh, Lord of the worlds.”

إِنِّي أُرِيدُ أَنْ تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ وَذَلِكَ جَزَاءُ الظَّالِمِينَ

“Indeed I want you to obtain my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers.”

As time passed, the idea of murdering brother grew more and more fair-seeming;

فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ

“And his soul encouraged him to murder his brother…”

This is the nature of al-Nafs al-Ammārah (the commanding soul): it rationalises the crime for a person; it offers him justifications; reassures him in its regard; and lessens its weight, until one feels confident enough to click the button, make the call, agree to the meeting, complete the prohibited transaction, and so on.

فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ

“…So he killed him and became among the losers.”

He left the motionless corpse of his brother above the ground, not knowing what needs to be done next, as this situation is unprecedented.

فَبَعَثَ اللَّهُ غُرَابًا يَبْحَثُ فِي الْأَرْضِ لِيُرِيَهُ كَيْفَ يُوَارِي سَوْءَةَ أَخِيهِ

“So Allāh sent a crow searching in the ground to show him how to hide the disgrace of his brother…”

قَالَ يَا وَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَذَا الْغُرَابِ فَأُوَارِيَ سَوْءَةَ أَخِي فَأَصْبَحَ مِنَ النَّادِمِينَ

“He said, ‘O woe to me! Have I failed to be like this crow and hide the body of my brother?’ And so he became of the regretful.” [1]

He was amazed at himself at how he, an upright and intelligent human being, failed to know what a crow, a much lowlier creature, knew about the burying of the dead.

This incident, therefore, marked the very beginning of the struggle between truth and falsehood and Qābīl was the first to introduce the act of killing. Commenting on this, the Prophet (sall Allāhu ʿalayhi wa sallam) said:

لَيْسَ مِنْ نَفْس تُقْتَلُ ظُلْمًا إلاَّ كَانَ عَلَى ابْنِ آدَمَ الأوْلِ كِفْلٌ مِنْ دَمِهَا، لأَنَّهُ كَانَ أوَّلَ مَنْ سَنَّ القَتلَ

“There is no person who is unjustly killed except that the first son of Ādam will receive a portion of its sin. That is because he was the first to introduce the act of killing.” [2]

There is one statement from this story that I would like to point out, one that you read minutes ago but perhaps did not give it the full attention it deserves, despite it being an expression that kept our predecessors up at night and haunted them by day.

“Allāh only accepts from the people of taqwā.”

Yes, carrying out a good deed is a blessing, but it is one that cannot be considered complete until it is coupled with another blessing; Allāh (subḥānahu wa taʿālā)’s acceptance. For the wakeful Muslim, this is a cause of concern. As we smile, celebrate and exchange greetings during anyʿEid, there should be a thought that hovers over us:

ليت شعري، من المقبول فنهنيه، ومن المحروم فنعزيه

“O, I wonder who has been accepted by Allāh so that we should congratulate him, and who has been rejected so that we may mourn him.” [3]

Meeting Allāh (subḥānahu wa taʿālā) with few good deeds is a calamity, but worse is meeting Him with many good deeds which crumble away before your very eyes, and years upon years of supposed hard work is turned down by Him. How could this happen?

“Allāh only accepts from the people of taqwā.”

Let us consider how our predecessors reacted to this āyah.

ʿAlī b. Abī Ṭālib (raḍiy Allāhu ʿʿanh) said:

كُونُوا لِقُبُولِ الْعَمَلِ أَشَدَّ هَمًّا مِنْكُمْ بِالْعَمَلِ، أَلَمْ تَسْمَعُوا اللَّهَ يَقُولُ :إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“Be more concerned with Allāh’s acceptance of a good deed than with the doing of the good deed itself. Have you not heard Allāh saying: “Allāh only accepts from the people of taqwā.” [4]

ʿAbdul ʿAzīz b. Abī Rawwād (raḍiy Allāhu ʿanhu) said, speaking about the approach of our predecessors to good deeds:

أدركتهم يجتهدون في العلم الصالح، فإذا بلغوه وقع عليهم الهمّ أيتقبل منهم أم لا

“I witnessed a people who would make great efforts in attaining knowledge, and when they would finally attain it, they would be struck with grief, not knowing whether Allāh will accept from them or not.” [5]

A beggar once asked the companion ʿAbdullāh b. ʿUmar (raḍiy Allāhu ʿanhu) for money, to which ʿAbdullāh said to his son, “Give me a dinar.”

When the beggar walked away, his son said to his father, “May Allāh accept from you, O father.”

ʿAbdullāh responded:

لَوْ عَلِمْتُ أَنَّ اللَّهَ تَقَبَّلَ مِنِّي سَجْدَةً وَاحِدَةً، أَوْ صَدَقَةَ دِرْهَمٍ وَاحِدٍ، لَمْ يَكُنْ غَائِبٌ أَحَبَّ إِليَّ مِنَ الْمَوْتِ، أَتَدْرِي مِمَّنْ يَتَقَبَّلُ اللَّهُ، إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“If I knew that Allāh has accepted from me a single prostration or a single dirham in charity, there would not be any visitor whom I would love to meet more than death. Do you know who Allāh accepts from? ‘Allāh only accepts from the people of taqwā.’” [6]

Their consciousness of this concept was so intense that some of them would be seen weeping during their dying moments, fearing the implications of this āyah.

ʿĀmir b. ʿAbdullāh b. al-Zubair (raḍiy Allāhu ʿanhu) was seen crying profusely during his last illness. He was asked, “What makes you cry?”

He responded with:

أَيَّةٌ فِي كِتَابِ اللَّه تعالىِ: إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“An āyah from the Qur’ān: ‘Allāh only accepts from the people of taqwā.’” [7]

With that said, the key question must be asked: Are there signs for Allāh (subḥānahu wa taʿālā)’s acceptance, which are, in turn, signs that our hearts are working towards a path of taqwā? What is the use in filling a bucket if it has holes within it, and what is the use of siting an exam if you had been revising for the wrong paper, and what is the use of climbing a ladder if it was leaning on the wrong wall? Furthermore, we may ask: What use is there in the doing of a ‘good deed’ if it is eventually turned down by Allāh (subḥānahu wa taʿālā)?

In a bid for our ʿEids to be truly worthy of celebration, consider the following indicators of an accepted act of worship to measure yourself against:

The first: A true intention of not returning to sins abandoned in Ramaḍān

For those who had fasted the month of Ramaḍān, having put many sins on hold but planned a secret reunion with them from ʿEid onwards, then they will have just discovered one of the clearest signs of an act of worship that is highly prone to rejection.

Yaḥyā b. Muʿādh said:

من استغفر بلسانه وقلبه على المعصية معقود، وعزمه أن يرجع إلى المعصية ويعود، فصومه عليه مردود، وباب القبول في وجهه مسدود

“Whoever asks for forgiveness with his words whilst his heart remains resolute on a sin, determined to return to it afterwards, then his fasting is rejected and the door to Allāh’s acceptance is closed.” [7]

This does not refer to those who fall weak post-Ramaḍān and commit sins. That applies to every single one of us, and the door of Allāh (subḥānahu wa taʿālā)’s mercy is vast. This quote, however, refers to those whose intention during the month of Ramaḍān was merely a temporary halting of the habit, conversation, transaction, or their likes. Is this not a form of mockery of Allāh (subḥānahu wa taʿālā), the One who sees our intentions even clearer than we do?

Sahl al-Tasturī said:

الطاعة يفعلها البر والفاجر ولا يترك المعصية إلا صديق

“Good deeds are carried about by the righteous and rebellious. However, it is only the sidīq [truthful one] who abstains from sins.” [8]

In Ramaḍān, we were all praying, reciting Qur’ān, remembering Allāh (subḥānahu wa taʿālā), and some were even in iʿtikāf. Good deeds are easy and most certainly appreciated by Him. What differentiates true righteous from counterfeit piety, however, is this factor: how we behave when those sins reoffer themselves to us.

The second: The easing of the path worship

One of the most beautiful realities of good deeds is that they give birth to more good deeds, just as sins give birth to more of their likes. Hence, the doer of good is rewarded by Allāh (subḥānahu wa taʿālā) with another opportunity of worship to open up before him. He pounces at it with enthusiasm, so He opens yet another door of worship, until his entire life becomes an alternation from one form of worship to another. If you are experiencing this, then you are enjoying another hopeful sign of Allāh (subḥānahu wa taʿālā)’s acceptance.

Imām Ibn al-Qayyim said:

وَإِذَا اسْتَنَارَ الْقَلْبُ أَقْبَلَتْ وُفُودُ الْخَيْرَاتِ إِلَيْهِ مِنْ كُلِّ نَاحِيَةٍ، كَمَا أَنَّهُ إِذَا أَظْلَمَ أَقْبَلَتْ سَحَائِبُ الْبَلَاءِ وَالشَّرِّ عَلَيْهِ مِنْ كُلِّ مَكَانٍ

“If the heart illuminates, then the delegations of goodness will flock in his direction from everydirection. Similarly, when a heart darkens, then the storms of evil will gust towards him from every direction…” [9]

This meaning is found in the Qur’ān. Allāh (subḥānahu wa taʿālā) said:

فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (5) وَصَدَّقَ بِالْحُسْنَى (6) فَسَنُيَسِّرُهُ لِلْيُسْرَى (7) وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى (8) وَكَذَّبَ بِالْحُسْنَى (9) فَسَنُيَسِّرُهُ لِلْعُسْرَى (10)

“As for he who gives and fears Allāh, and believes in the best reward. We will make smooth for him the path of ease (goodness). But as for he who withholds and considers himself self-sufficient, and denies the best reward. We will make smooth for him the path for evil.” [10]

Now that Ramaḍān is over, how inspired do you feel to pray Ṣalāh al-ʿIshā’ and Ṣalāh al-Fajr in the masjid? How enthusiastic are you now to offer Allāh (subḥānahu wa taʿālā) a smaller portion of fasting and night prayer all throughout the year? How determined are you to maintain those high standards of ijāb that you had set for yourself back in Ramaḍān? If the answer is a positive one, then rejoice at yet another hopeful indicator of Allāh (subḥānahu wa taʿālā)’s acceptance.

The third: The frequent utterance of “Astaghfirullāh [Allah forgive me]”

This is a statement that you should repeat outwardly and inwardly, engaging both your mouth and heart. It is a constant apology to Allāh (subḥānahu wa taʿālā), having not considered what you had put forward too great for Him, and realising that deficiency is an inbuilt trait within us, even as we worship. Your hope, therefore, is for Him to overlook your trespasses and erase those impermissible yearnings once and for all in preparation for a life of purity post-Ramaḍān. For this reason, ʿUmar b. ʿAbdul ʿAzīz would write to the Muslim provinces around the world after Ramaḍān, saying in his letter:

“Now is the time to repeat the words of your father, Ādam (ʿalayhi al-Salām):

رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الخَاسِرِينَ

‘Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers’ [11]

Repeat the words of Prophet Nūh (ʿʿalayh al-Salām):

وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُنْ مِنَ الخَاسِرِينَ

‘And unless You forgive me and have mercy upon me, I will be among the losers’ [12]

Repeat the words of Prophet Ibrāhīm (ʿalayhi al-Salām):

وَالَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ

‘And Who, I hope, will forgive me my mistakes on the Day of Judgment.’ [13]

Repeat the words of Prophet Mūsā (ʿalayhi al-Salām):

رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي

‘My Lord, indeed, I have wronged myself, so forgive me.’ [14]

Repeat the words of Prophet Yūnus (ʿalayhi al-Salām):

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ

“None has the right to be worshipped but You, glory be to You, I have been among the wrongdoers.” [15]

A concluding message:

أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ

Obey Allāh and obey His messenger and do not invalidate your good deeds. [16]


وَلَا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أَنْكَاثًا

Do not be like her who undoes the thread which she had spun, after it had become strong…’” [17]

During seasons of worship, you had been spinning the threads of good deeds for weeks on end, building your estate in Jannah and putting out sins, so do not let any day of ʿEid – one that is intended to be of happiness and gratitude to Allāh (subḥānahu wa taʿālā) – be a means of undoing all of the good that you had saved up.

Congratulations for your patience, congratulations for being a Muslim, and congratulations for the decision that you have made to live according to a new standard of repentance, worship, and planning for Jannah. With such accomplishments and intentions to your name, no one on Earth deserves to be happier than you.



[1] Al-Qur’ān 5:27-31

[2]Al-Bukhārī and Muslim, on the authority of Ibn Masʿūd

[3] Latā’if al-Maʿārif, Ibn Rajab

[4] Ibn Abī al-Dunyā, Al-Ikhlās

[5] Abū Ṭālib al-Makki, Qūt al-Qulūb

[6] Ibn ʿAbdul Barr, Al-Tamhīd

[7] Tafsīr al-Ṭabarī

[8] Abū Nuʿaim, Hilyāt alAwliyāh

[9] Al-Jawāb al-Kāfī

[10] Al-Qur’ān 92:5-10

[11] Al-Qur’ān 7:23

[12] Al-Qur’ān 11:47

[13] Al-Qur’ān 26:82

[14] Al-Qur’ān 28:16

[15] Al-Qur’ān 21:87

[16] Al-Qur’ān 47:33

[17] Al-Qur’ān 16:92




Nizamiye Al-Azhar School

Malabar, Port Elizabeth

Your e-mail pertaining to the new bid’ah of ulema iftaar refers.

Please be informed that this bid’ah is not permissible. Where in the Sunnah is there a basis for this confounded practice of riya and israaf. If you have an excess of money, feed the poor and needy. There are innumerable of poor Muslims around you in Port Elizabeth.

This type of gluttony in the name of the Deen is a satanic inspiration. There is no such stupid practice as an ‘ulema iftaar’. Iftaar is for all Muslims alike, and the Masnoon method is only Iftaar with dates or water or dates and water, not gluttony with pies, samoosas and devouring food like animals. The Qur’aan Majeed says that the kuffaar eat like animals. But nowadays the molvis and Muslims in general also devour food like animals, hence they no longer distinguish between halaal and haraam.

You should have at least some Islamic conscience to think about the suffering Muslims. Instead, you give vent to nafsaani lust by innovating a silly bid’ah and feeding obese characters who masquerade as ‘ulema’. Wasting money in such bid’ah practices transforms you into ‘brothers’ of the shayaateen’ according to the Qur’aan Majeed.

It is our dua that Allah Ta’ala guides you and opens up your clogged brains to understand that the Deen and its practices are not designed for merrymaking. The a’maal of the Deen are for gaining Allah’s Pleasure and Salvation in the Aakhirah. What type of molvis are you people? Did you learn about ‘ulema iftaar’ at the Madrasah where the molvi certificate was doled out to you? Did any of the Akaabir of this Ummah from the time of the Sahaabah to this day organize a stupid, confounded riya practice of ‘ulema iftaar’?

Have you no shame and no conscience to organize a stupid feast for fat characters who daily resort to gluttony at their homes while excluding the poor who cannot afford the sumptuous dishes you intend preparing for those who are not in need of it?

Ramadhaan is a month of greater Imaani emotion and love for Allah’s suffering Makhlooq. So why don’t you rather organize a feast for the destitute – Fuqara and Masaaqeen – thereby gaining thawaab and Allah’s Pleasure? Why feed fat characters who will only gluttonously devour the food and excrete. Instead of thawaab, you are deserving of Allah’s punishment for israaf and riya.

Did the Sahaabah ever have an exclusive ‘ulema’ iftaar? Did any other among the Salafus Saaliheen or even among our recent Akaabir Ulama ever have a stupid, exclusive iftaar programmed for ‘ulema’. Those who will have the misfortune of devouring the contaminated food you will be providing cannever be Ulama in the true meaning of the word.

It is absolutely ludicrous, to say the least, that during this Mubaarak month, and at the time of Iftaar when Allah Ta’ala’s Special Presence is the closest to us that you, masquerading as ulama, deem it valid and appropriate to waste this Mubaarak occasion and time in silly merrymaking with the bid’ah so-called ‘ulema’ gluttonous feast, deceptively dubbed ‘Iftaar’.

Open the kutub and edify yourself regarding the meaning and method of Iftaar. It is palpably clear that you lack the haziest idea of the Sunnah concept of Iftaar.

May Allah Ta’ala guide you and all of us to understand and appreciate this Deen and this glorious Month.

11 Ramadhaan 1440 – 17 May 2019

Refraining from Cursing

Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) writes:

There are many men and women who suffer from the bad habit of sometimes cursing their children, etc, out of anger and grief. Remember that in the court of Allah Ta’ala there are certain moments of acceptance during which all du’aas are answered. Hence, at times due to foolishness and stupidity, the children are cursed out of anger, and when the effect of that curse comes upon the children and lands them into a calamity, the parents go around crying, not even realizing that they themselves had asked for this calamity through their curse. Rasulullah (sallallahu ‘alaihi wasallam) has prohibited us from cursing ourselves, our children, wealth, servants, etc, as it is possible that this curse will coincide with a moment of acceptance. One should exercise even more care in the month of Ramadhaan as the entire month is a period in which du‘aas are accepted. It is thus extremely important to avoid cursing in this month. (Fazaail-e-A’amaal [urdu], Fazaail-e-Ramadhaan pg. 22)