Worker’s Rights In Islam

We need to acknowledge the immeasurable contribution of ‘labour’ to the smooth functioning and prosperity of society; and we also need to pay tribute to the dignity and human worth of the ‘labourer’.

As Muslims we need to look at how we fare as a society in the treatment of our workers. Islam spread to every corner of the globe because of the conduct that Muslims displayed. People were naturally attracted to Islam because of their close association and interaction with Muslims. We need to ask ourselves why do individuals who see how we pray, fast, live, etc., … individuals who have virtually become part of the family still do not find reason to accept Islam.

Are we perhaps falling short in displaying justice, compassion and kindness in our dealings with them? Is our conduct turning them away from Islam?

Domestic Employees:

The manner in which we address our domestics helps to develop their self-worth and confidence. It is improper to address them as “Boy” or “Girl.” It is even more repugnant when the “Boy” or “Girl” is as old as our mothers or fathers.

The Holy Qur’an states: “And neither shall you defame one another nor insult one another by offensive names; evil is a name implying wickedness after one has attained to faith.” (49:11)

The Holy Qur’an states: “O you who believe! Spend on others out of the good things that you may have acquired, and out of that which We bring forth for you from the earth; and choose not for your spending the bad things, which you yourselves would not accept without averting your eyes in disdain. And know that Allah is self-sufficient, ever to be praised.” (2:267)

Muslims are cautioned not to offer as charity things that they themselves would not like to receive. We need to guard against offering ‘inferior acts of kindness’ as tokens of appreciation and gratitude.


Our Mua’dhins are perhaps one of the most underrated people in our societies. They often work seven days a week, 365 days a year, and are in some instances are housed in squalid conditions and paid meagre salaries. In some Masaajid, every Musalli feels that he has the right to instruct the Mua’dhin.

The Holy Qur’an states: “And who is better in speech than one who calls to Allah and does righteous deeds and says: “I am of those who submit.” (41:33) The Mua’dhin has a very noble and honoured status in the sight of Allah. He proclaims the greatness of Allah five times a day; he has the honour of caring for the House of Allah! Nabi SallAllahu ‘alayhi wasallam has said: “The Mua’dhins will be the proudest of people on the Day of Qiyâmah.” (Muslim)

Imaams/Maktab Teachers/Apas/Muallimahs

Our Imaams and Teachers have dedicated their lives to fulfilling the mission of Nabi SallAllahu ‘alayhi wasallam. They are regarded as the best of people by virtue of the vocation they pursue. Nabi SallAllahu ‘alayhi wasallam has said: “The best of you are those who learn the Qur’an and teach it.” Do we really hold them in esteem? Does our attitude reflect a sense of respect and admiration? Nabi SallAllahu ‘alayhi wasallam has said: “Verily from among the signs of the final hour are that the congregation will push each other forward since they will not find an Imaam who will lead them in prayer.” (Ahmad)

Imaams from foreign countries and black ethnicityare subjected to some of the worst forms of exploitation. We have reports of Black Ulama being offered wages as Imaams of R800.00 a month excluding accommodation. We are prepared the spend millions on Masjids but we offer a pittance to those who serve the Masjid. This is a sad indictment against us.

Fundamental Principle

The Holy Qur’an states: “O You who believe, do not consume your property among yourselves wrongfully, but let there be trade by mutual consent, and do not kill yourselves…” (4:29-30)

Believers are cautioned against exploitation of any kind, even if the other person being the weaker party agrees to such a deprivation or exploitation under the stress of circumstances. “Do not kill yourselves” refers to the eventual outcome of exploitation – It perpetuates a cycle of hatred, and anger, which will eventually rebound on the oppressors themselves. Exploitation of any kind is tantamount to self-destruction.

Mutual consent is the fundamental principle that forms the basis of employer/employee relations. This mutual consent has to take the form of an agreement or contract. The provisions of the contract must be based on justice, and compassion.

The contract from an Islamic perspective must include among other things:

Description of the type of workPlace of workDuration of contractRemunerationOrdinary hours and days of workDignity of the Employees

“(They are) Your brethren whom Allah has placed in your custody. Let him who has been made custodian of his brother by Allah feed him from what he himself eats, clothe him out of what he clothes himself, and impose not on him work that will overcome him…” (Bukhârî & Muslim)

Although this tradition primarily refers to the treatment of slaves, it nevertheless contains some very pertinent directives for employers. Your employees are your human brothers who deserve to be treated with dignity and respect. Pay them enough so that they are able to maintain themselves with dignity. Do not impose on them so much work, or so long working hours that may be overbearing.

Treat them, as you yourself would like to be treated.

May Allah Ta’ala give us the ability to mirror the teachings of our Deen in all our activities. Ameen.

Fatwa Department
Jamiatul Ulama (KZN) 
Council of Muslim Theologians

5 Common Discipline Mistakes Parents Make

We can all probably spurt out a list of mistakes our parents made with us when we were young. For some reason, faults are often more memorable and vivid than the numerous sacrifices our parents made for us.

Even though as parents we will make mistakes now and then when raising our children, it’s helpful to know which mistakes we should try to avoid when trying to raise them up to be good Muslims. Here are 5 discipline mistakes to avoid when directing your child toward proper behavior.

1.   Getting enraged when disciplining.

One of the biggest mistakes parents make when disciplining their children is getting enraged when correcting them. Expressing your rage when disciplining your child is problematic for several reasons. First, it directs your child’s attention away from his mistake and causes him to focus on your wrath, instead. The object of discipline is to guide your child toward proper behavior for both the short term as well as long term. If your child is more worried about how you will react in your anger rather than what he did that was wrong, he is unlikely to benefit from you counsel or choice of discipline. Rather, he will become irritated himself and resentful. This doesn’t mean the child won’t comply in the short term. To the contrary, many children respond to an angry parent. What it does mean is that the lesson you are trying to teach may not sink in.  It might even get lost completely depending on the extent of the anger shown. When disciplining, you want your child to behave not only immediately, but even when you’re not around, as well. Responding to your child’s misbehavior with shouting and aggression does not help him learn to self-manage his behavior. It merely teaches him how to respond to you when you’re angry.

The second problem with expressing anger when correcting your child is that it provides the opportunity to be excessive when punishing. This can lead to abusing your child. Often times when a parent is angry, she vents the anger onto her child. She does this by using hurtful words or by correcting with excessive and harsh smacking. To effectively discipline your child, try your best to avoid correcting them when angry.

According to hadith, The Prophet (Sallallaahu Alaihi WaSalaam) has said: Whoso suppresses his rage, while he has the power to show himself, Allah will call on him on the day of resurrection before all creation, and reward him exceedingly. (Tirmidhi)

2.   Comparing Children

One of the least effective ways of achieving compliance from your child is by comparing him to his brother or sister. “Muhammad always does his homework, why don’t you ever do yours, Jamal?”

The problem with comparing your children is that rather than causing the child to want to comply, it makes him resentful of the other child and you. Sibling rivalry is common between children. There are many factors which contribute to such quarrelsome behavior. Comparing children to one another can accelerate disagreements between siblings, which only contributes to additional discipline problems in the household.

Instead of comparing children, a better method would be to reward and complement the child when he performs as desired. This is more likely to cause the child to repeat the desirable behavior.

3.   Do as I say not as I do.

Demanding of your children what you do not do yourself is bound to result in failure. Parents are their children’s first role models. Even older children, who model after their peers, continue to look up to their parents for exemplar behavior. “If Mom isn’t making Fajr regularly, why does she expect me to make salat on time?” your child might ponder.  Being a parent is an enormous responsibility. An important part of parenting is being the type of person that you encourage your child to become.

Of course no parent is flawless. And this is OK. In fact, periods of failure can be a learning experience for your child. Let your child see you take responsibility for your errors—apologize to others in your family when you know you’ve treated them improperly. This will give your child an example of the proper way to correct his mistakes with family and friends.

4.   Not respecting your child

As Muslims, we have an engrained understanding that children should obey their parents. Allah tells us in Quran about being kind to our parents. The Prophet Muhammad  (Sallallaahu Alaihi WaSalaam) has instructed us to be especially kind to our mother. A child who is not respectful to his parents is certainly behaving in a way that is contrary to our religion.

But not only should children be obedient and kind to their parents, . . parents should also be kind to their children. The Prophet (Sallallaahu Alaihi WaSalaam) has said: ”He is not of us who does not have mercy on young children, nor honor the elderly.” (Tirmidhi)

When interacting with our children and even when correcting them, we should remember to be gentle and kind with them. People are more inclined to pleasing those they have a positive relationship with. Speaking in a calm, respectful tone to your child does not convey a sign of weakness. To the contrary, it let’s them know that you are indeed in control—not only of the situation but also your emotions.

5.   Expecting perfection

Often, when we catch our child misbehaving, we wonder why he’s acting in such an unpleasant way. We must remember that none of us is perfect. We aren’t, and neither are our children. It can be helpful to remember that we want Allah Ta’ala to be merciful and patient with us when we make mistakes. We should try to enact these same virtues when managing our children. When we accept the fact that our children will err and disappoint us at times, this helps us accept them as fallible humans and not view them as simply bad children. We are here to guide our children to be God fearing Muslims, but they have their own mind, desires, and temperament–it’s not easy to avoid sneaking into the cookie jar for one more of Mom’s delicious chocolate chip cookies.

Patience should be our motto when disciplining our children. This will help us accept those disappointing times when our children don’t live up to our expectations. It will also help us become a more superior parent to help us avoid the 5 common discipline mistakes parents make.

Author : Grandma Jeddah


Hardships and Calamities – Blessings in Disguise

Allah gives the toughest battles to His strongest soldiers, a fact we should keep safely sealed in our minds each time we are faced with opposition in this world.

The following is a short list of benefits hardships and calamities provide.

Shows us the transience of this world

Calamities remind us that this world is a short temporary place where our actions count far much more in the hereafter, rather than on this Earth. They teach us that this world is filled with fatigue, sickness and exhaustion, whereas the Hereafter is perfectly free of these inconveniences. We yearn for the ease and contentment of the Hereafter and we are motivated to work towards that end.

“Verily, the home of the Hereafter that is the life indeed (i.e. the eternal life that will never end), if they but knew.”
[{Surat Al-‘Ankaboot 29: Verse 64}]

Brings us closer to The Almighty

If we accept the challenges in our lives and work on overcoming them, chances are that we will succeed 100% by the will of Allah. On the other hand, if we get discouraged and give up, we are sure to fail. We must believe that all things come from Allah (subhanahuwata’aala) and He would never give us any burden bigger than we can bear. By doing this, we become closer to our Creator and we feel more comfortable with our deen.
Allah (subhanahuwata’aala) is pleased when we pass His tests. We attain His pleasure and guidance when we face these trials headfirst. Let us be of those who attain Allah’s (subhanahuwata’aala) pleasure and shun His wrath.

Our sins are washed away

Narrated by Abu Hurayrah (radiAllahu anhu): The Prophet (salallahu aleyhi wasallam) said: “Trials will continue to befall the believing man or woman in himself, his child and his wealth until he meets Allah with no sin on him.”
[Narrated by al-Tirmidhi (2399)]

It was narrated that Anas (radiAllahu anhu) said: The Messenger of Allah (salallahu aleyhi wasallam) “When Allah wills good for His slave, He hastens the punishment for him in this world, and when Allah wills ill for His slave, he withholds the punishment for his sins from him his sin until he comes with all his sins on the Day of Resurrection.”
[Narrated by al-Tirmidhi (2396)]

Aa’ishah (radiAllahuanha) said:The Messenger of Allah (salallahualeyhiwasallam) said: “The believer is not harmed by a thorn or anything greater, but Allah will raise him in status thereby, or erase a sin thereby.”
[Muslim (2572)]

These beautiful ahadith are evidences of the true nature of hardship in this world. Allah (subhanahuwata’aala) is showing us that when He puts obstacles in our lives, they are only there to help clear our path into Heaven in the Hereafter. We should recognize and appreciate each trial and smile upon anything that brings us distress in this world, for we are being cleansed for the Hereafter. Allahu Akbar!

Improves our patience

“O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.”
{Surat Al Baqarah 2: Verse 153}

Patience in Islam is seen as the light, which guides good decision-making and keeps us on the straight path. But let’s be honest, most of us rarely use this light and our frustrations with the world grow. We should aim to be of the patient, for Allah (subhanahuwata’aala) loves those who are patient. This demonstrates the high regard the virtue of patience is given in Islam.
If we approach every calamity with patience, we are sure to find a solution to our problems quicker than if we rage on about how unfair it is. Surely, Allah (subhanahuwata’aala) is with the patient and we should all strive to be in His company.

Gives us an opportunity to gain more rewards

Worship in times of hardship is said to have a “special flavor and reward.” We all know that when things are rough, we get despondent and sometimes neglect our prayers due to our frustrations. However, Allah (subhanahuwata’aala), in His mercy has given us the opportunity at our low moments to turn to Him asking for help. For He alone do we worship, and He alone do we ask for help. Allah (subhanahuwata’aala), The Almighty, loves when we rush to Him when we are in difficulty and He raises our status.

It was narrated from Ma’qil ibn Yasaar (radiAllahuanhu) that the Prophet (salallahualeyhiwasallam) said: “Worshiping at times of tribulation and confusion is like migrating to join me.”
[Narrated by Muslim, 2948]

By: Sister Rhali


Reminder to us as Parents!

Dear Moulana, please excuse my son for not being there,
The School kept him in because of his sporting flair!
On Monday the coach called him for soccer training,
And on Tuesday he was tired and his legs were paining!
On Wednesday, Cricket was what kept him away,
And he hurt his wrist so he couldn’t come on Thursday.
On Friday, he tried very hard to be present in your class,
But, he was given a position in the team that he just couldn’t pass!

Dear Parent, It is quite fine by me if, for your son, that is what you chose,
As long as you know, that by planting a thorn, you cannot expect a rose!
At your janazah, do not expect a son who will make dua for you and read Surah Yaseen,
But know, that around your grave, he will dribble and stutter, for, you made dribbling his deen!

Authored by Ml Muhammad Omarjee from Pietermaritzburg – South Africa

This is where Islam in South Africa began

Ebrahim Moosa – Cii News | 27 Rabi uth Thani 1436/17 February 2015

At the foot of Mount Safa in Makkah, in very close proximity to the Ka’bah, lies an unmarked location, which once served as the springboard to the growth of the call of Tauheed and the establishment of the Prophethood of Sayyidina Muhammad SAW.

Darul Arqam, or the home of Sayyidina Arqam bin Abu Arqam (RA), a trusted companion of the Prophet SAW and stalwart of Islam, for much time after the declaration of Nubuwah, served as the discreet base for the propagation of Islam in the Arabian peninsula.

It was here that the persecuted Muslim minority would gather to perform salaah and to learn the fundamentals of Islam.

The house could be entered and exited secretly because it was situated in a narrow street, and the general bustle of the environs of the Ka’bah managed to effectively disguise its activities.

For new reverts, Darul Arqam was the place of induction. Quraish heavyweights such as Hamza ibn Abdul Muttalib and Umar ibn Al-Khattab(RA) also passed through its doors to announce their adoption of Islam and in doing so turned the tide for Islam and the Muslims.

Darul Arqam became known as the House of Islam, and can be regarded as the Ummah’s first Islamic school, where Sayyidina Muhammad SAW was the teacher and Sahabah RA were his students.

Situated some 10 000km away, Zandvliet, Cape Town, with its sea-salty air and south easterly winds may seem a far cry from the sun-soaked and water-starved Arabian desert.

Yet in its legacy mirroring the humble Makkan beginnings of the global Islamic call, the two towns find themselves on same page.

Unbeknown to many, this farmland, which lies 50km east of Cape Town on the road to Stellenbosch constitutes the ‘ground-zero’ of Islam in South Africa.

In Zandvliet, South Africa finds its own ‘Darul Arqam’ – though this was under the shade of a tranquil tree, rather than in the shadow of a bustling mountain.

In 1694, Sheikh Yusuf of Makassar was exiled here by the Dutch, together with an entourage of 49, who planted the seeds for the flourishing of Islam in South Africa.

Perceiving a threat – even in Cape Town – to the colonial status quo from his immense knowledge, royalty and leadership, Dutch authorities deemed it best to seclude him as far away from the city, and hence the decision to settle his entourage in the rural outpost of Zandvliet.

Here, on the banks of the Eerste and Kuils rivers, the Sheikh settled-in well and even managed to win many of the indigenous Khoi Khoi over to Islam.

His new home was incidentally also an established refuge point for runaway slaves, and his presence presented them with an ideal rallying point.

According to pioneering research by author Faizal Darries, oral tradition has it that an area on the Zandvliet plot called Sandvlei was the location where Sheikh Yusuf was anchored for the greater part of the latter days of his life.

In an area colloquially called ‘the Samak’(meaning fish), on the banks of the Kuils river, Sheikh Yusuf established South Africa’s first musallah for prayer in congregation(though not officially recognized as such by the authorities, due to a ban on establishing non Christian places of worship that was in place at the time).

In addition to the performance of Salaah, the Samak(to extend the fish metaphor), also served as a makeshift school where the Indonesian aalim used to teach and preach.

According to Darries, Sheikh Yusuf’s presence “was the spark that the settlers needed for their spiritual advancement. Their understanding of the Islamic religion was strengthened and prayer meetings were held every Thursday and Sunday”.

The magnetism of faith drew visitors from across the peninsula, and very often religious programmes were conducted for durations of upto an entire weekend.

Today, a surviving trunk of a date palm(Darel Boom in Afrikaans) marks the spot where Sheikh Yusuf sowed the seeds of Imaan in South Africa’s own Darul Arqam.

It is narrated that the tree also designated the location where the muatthin would stand to call the faithful to prayer.

A visit by the author to Zandvliet in early 2015 shed light on the unique peace and simplicity many of the location’s current residents still continue to share in. A spirit of true brotherhood and neighbourliness permeates and residents most warmly welcome visitors inside their homes to share a piece of their unique story.

The area today has an established Masjid and Madressah a short walk away from the original Musalla, and many residents still cling on to an uncomplicated existence, trying to sustain themselves through and from the earth.

Zandvliet too though is  not immune from the winds of change. As a walkabout in its fields would reveal, the life-giving Kuils river has been besmirched by harmful sewage of neighbouring townships that are poured in daily from a nearby water treatment plant.

Sewage pollution of the Kuils River
Furthermore, in 2014, it came to light that, in spite of a Muslim Judicial Council-led Land Claim application in 1998 to preserve the greater Zandvliet as a heritage area, the Land Claims Commission had for some unknown reason not validated and gazetted the claim, and had instead prioritized a competing claim.

The resulting furore captured the imagination of Muslims nationwide and even prompted MJC president, Maulana Ighsaan Hendricks, to submit a letter directly to President Jacob Zuma, calling for direct intervention into the matter.

Online petitions were also set up which garnered hundreds of signatures.

Today, the Faure Kramat where Sheikh Yusuf rests, atop a hill in the Maccassar region of Zandvliet, remains a popular destination for visitors from across the world to  come pay their respects to the Father of Islam in South Africa.

In January, for the first time, I visited it too .

But for some reason, more than the elevated Kramat, my heart keeps being down drawn along the current of the Kuils River to the tranquil home of the Samak and the shade of its iconic palm tree, that seems to have withstood the tests of time.

I remain in awe of the humble ‘pulpit’ of Sheikh Yusuf, and the austere cradle of Islam in South Africa.

As the MJC notes, “the Zandvliet precinct in Macassar is the greatest symbol of the sacrifices, struggles and contributions made by Muslims in bringing about an era of freedom, liberation and democracy in our beloved country and serves as a beacon of our liberation.”

Channel Islam International

Virtues of the Muazzin

It was the desire of Sahaabah to call out the azaan and they desired that their children also call out the azaan.
عن علي رضي الله عنه قال : ندمت أن لا أكون طلبت إلى رسول الله صلى الله عليه و سلم فيجعل الحسن والحسين مؤذنين رواه الطبراني في الأوسط وفيه الحارث وهو ضعيف (مجمع الزوائد رقم 1836)

It is reported that Hadhrat Ali (Radhiallahu Anhu) said: “I feel remorseful over the fact that I did not request Rasulullah (Sallallahu Alaihi Wasallam) regarding my two sons Hadhrat Hasan and Hadhrat Husayn (Radhiallahu Anhuma) that he appoint them as muazzins to call out the azaan (during his mubaarak life).

عن قيس بن أبي حازم قال: قدمنا على عمر بن الخطاب فسأل: من مؤذنكم فقلنا عبيدنا وموالينا فقال بيده هكذا يقلبها عبيدنا وموالينا: إن ذلكم بكم لنقص شديد لو أطقت الأذان مع الخلافة لأذنت (السنن الكبرى للبيهقي رقم 2002) [1]

Qais bin Abi Haazim reports: “Once we had come (to Madinah Munawwarah) to meet Hadhrat Umar (Radhiallahu Anhu). During our conversation he asked us: “Who calls out the azaan in the place you live?” We answered: “We have appointed our slaves to call out the azaan.” Hadrat Umar (Radhiallahu Anhu) gesturing with his hands in surprise repeated our words saying: “We have appointed our slaves to call out the azaan. Certainly you have greatly degraded the position of azaan (i.e. through appointing people to call out the azaan who are not knowledgeable in Deen). (Azaan is such a great ibaadat and its reward is so abundant) that had I not been responsible for managing the affairs of khilaafat (due to which I am unable to free myself to call out the azaan) I would have certainly accepted the position of a muazzin and called out the azaan.     

عن عمر أنه قال : لو كنت مؤذنا ، لكمل أمري وما باليت أن لا أنتصب لقيام ليل ولا لصيام نهار ، سمعت رسول الله صلى الله عليه وسلم يقول : اللهم اغفر للمؤذنين ، ثلاثا ، قلت : يا رسول الله ، تركتنا ونحن نجتلد على الأذان بالسيوف . فقال : كلا يا عمر ، إنه سيأتي زمان يتركون الأذان على ضعفائهم ، تلك لحوم حرمها الله على النار ، لحوم المؤذنين  (كشف الخفاء رقم 2118) [2]

It is reported regarding Hadrat Umar (Radhiallahu Anhu) that he had said: “Had I been able to also call out the azaan together with managing the affairs of khilaafat, certainly my happiness would have been completed in fulfilling my desire. (The position of azaan is so esteem and its reward is so great in the sight of Allah Ta’ala that if I had the honour of being a muazzin and receive the great rewards promised from the side of Allah Ta’ala) then had I not performed any nafl salaah during the night (tahajjud) nor carry out nafl fast during the day, it would have not grieved me (on account of the immense rewards I would earn through the azaan). I heard Rasulullah (Sallallahu Alaihi Wasallam) making special duaa for the muazzins of this ummah saying: “O Allah, forgive the sins of the muazzins.” He made this duaa three times. In surprise I said: “O Rasulullah (Sallallahu Alaihi Wasallam), you have elevated the position of the muazzin to such an extent that you have left us with such an impression regarding the azaan that we will be prepared to fight amongst ourselves with our swords in order to call out the azaan (i.e. everyone of us now will become desirous of calling out the azaan through which we will dispute among ourselves for this honour). Nabi (Sallallahu Alaihi Wasallam) said: “No O Umar. A time will come where the desire of calling out the azaan will no longer be in the hearts of people to such an extent that people will rely on the weak among them to call out the azaan. Those will be such people (i.e. the muazzins of the ummah) whom Allah Ta’ala will make the fire of Jahannum haraam on their flesh, the flesh of the muazzins.

[1] حدثنا يزيد ووكيع ، قالا : حدثنا إسماعيل ، عن شبيل بن عوف ، قال : قال عمر : من مؤذنوكم ؟ قالوا : عبيدنا وموالينا ، قال : إن ذلك لنقص بكم كبيرا . إلا أن وكيعا قال : كثير ، أو كبير. 2360- حدثنا يزيد ووكيع ، عن إسماعيل ، قال : قال قيس : قال عمر : لو كنت أطيق الأذان مع الخليفى لأذنت. (المصنف لابن ابي شيبة)

[2] لولا الخليفى لأذنت . رواه أبو الشيخ ثم البيهقي عن عمر من قوله ، ورواه سعيد بن منصور عنه أنه قال لو أطيق مع الخليفى لأذنت ، ولأبي الشيخ ثم الديلمي عنه أنه قال : لو كنت مؤذنا ، لكمل أمري وما باليت أن لا أنتصب لقيام ليل ولا لصيام نهار ، سمعت رسول الله صلى الله عليه وسلم يقول : اللهم اغفر للمؤذنين ، ثلاثا ، قلت : يا رسول الله ، تركتنا ونحن نجتلد على الأذان بالسيوف . فقال : كلا يا عمر ، إنه سيأتي زمان يتركون الأذان على ضعفائهم ، تلك لحوم حرمها الله على النار ، لحوم المؤذنين . والخليفى بكسر المعجمة واللام المشددة والقصر الخلافة ، وهو وأمثاله من الأبنية الدليلى مصدر يدل على الكثرة ، يعني هنا : لولا كثرة الاشتغال بأمر الخلافة وضبط أحوالها ، لأذنت (كشف الخفاء رقم 2118)


Social Media and the Evil Eye

Bint Ahmed Sulaymaan – Cii Radio | 30 Rabi ul Awwal 1436/22 January 2015

It’s common that every time something happens in our lives we take a picture and put it up on Facebook, Twitter or Instagram. “Watch out and be careful”, says Mufti Ismail Menk, “People are suffering and struggling. Why? The evil eye is the truth. You are inviting people to have the evil eye on you.”

‘Look what I ate’, ‘Look at what I bought’, ‘Look I spent my time doing’.

At every meal time some people post a picture or change their profile picture. Every day there’s a new picture of what they are wearing and how they look. Everywhere they go, they share it with the world on social media. In Surah Yusuf twice there is a lesson for us to learn says Mufti.

“And he said, ‘Oh my sons, do not enter from one gate but enter from different gates.”

The first was when the brothers were entering the particular palace or ministry in order to get their food, the father tells them to enter separately and one of the reasons mentioned in the books of Tafsir is so that the people’s eye does not catch them all and affect them.

“He said, ‘Oh my son do not relate your vision to your brothers or they will contrive against you a plan.”

Here as well the father says, ‘do not relate this dream to your brothers.”

It is important to think before we upload pictures of ourselves, our children, the food we eat, the places we visit or the things we buy. This is not a suggestion to divorce oneself completely from technology but to use it responsibly. “Make the best use of it but do not use it to destroy your own self.”

Sometimes social media users post dozens of pictures of something that another is wishing for and working towards their whole life and they have gained it with so much ease. “This is not so easily digested by some. There will come a time in their life when they start feeling something towards you.”

“Imagine if we were to put up pictures and profiles about the bad things that happen in our lives all the time? We would be living in gloom and doom.” The nature of man is such that he wants a good picture and image of himself to be seen. Portraying this image does not need to extend into revealing the finer details of your life. Leave that between you and your loved ones and those who shared it.

The evil eye, Ayn-al-hasad in Arabic, refers to the gaze of one person on another which may cause affliction or ill-luck. These gazes are associated with envy, jealousy or even extreme admiration. Ibn al-Qayyim RA said, “Everyone who gives the evil eye is jealous, but not everyone who is jealous gives the evil eye…” Then he said, “It begins when the person likes something, then his evil soul dwells on the matter, and by continually looking at the person who has the thing of which he feels jealous, he directs his venom towards him.”The gaze can be intentional or unintentional.

 “And verily, those who disbelieve would almost make you slip with their eyes…” [Surah Al-Qalam, verse 51]

Ibn Abbas (radiallahu anhu) and others have said: ‘would make you slip‘, in order to have some (bad) effect on you. “With eyes” means ‘they will affect you by looking at you with their eyes’.

Abu Hurairah (radiallahu anhu) narrated that the Messenger of Allah (sallallahu alayhi wasallam) said, “The evil eye is real.” [Hadith 3879, Book of Medicines, Sunan Abu Dawud, Vol. 4].

Although it is correct that the evil eye comes from people who feel jealous, it may also come from a person who is not jealous but has an inclination to something. “Whoever among you sees something in himself or in his possessions or in his brother that he likes, let him pray for blessing for it, because the evil eye is real.” [Narrated by Ibn al-Sunni in ‘Aml al-Yawm wa’l-Laylah]

While it is essential to always be mindful of one’s gaze, it is also important not to feed others gazes. A person may harm himself or his wealth – and no one feels jealous of himself – but he may harm himself with the evil eye by admiring himself.

Channel Islam International

Eating with the best “Fork”

by Hadhrat Moulana Abdul Hamid Is`haq Saheb

Bi Ismihi Ta’ala

A scholar from one of the universities visited Darul Uloom Deoband during a trip to India. He was invited for a meal by Hadhrat Moulana Anwar Shah Kashmiri (Rahmatullahi Alayh). The scholar asked the respected Moulana (Rahmatullahi Alayh): “Why do you not also eat with a fork and spoon (as many others eat).”

Moulana immediately stretched out his hand, drawing attention to four of his fingers, and said: “I am eating with a fork! Just as a fork has got 4 prongs, my hand has got fingers!

Hadhrat Moulana then said: “My fork is better than your fork in 4 ways…

1. My fork can feel the temperature of the food whilst your fork cannot.

2. My fork can bend and catch hold of the food easily, whilst your fork cannot. I notice how you find difficulty to get hold of your food.

3. If my fork hits against my teeth or gums I do not feel any real pain, whilst your fork causes great pain if it pierces you – as does sometimes happen when eating with a fork. 

4. My fork excretes a fluid after eating which helps with digestion, whilst your fork is unable to do so.

On reading this wonderful response, Allah Ta’ala put in my mind a few more points, which add to the excellence of this Sunnah:

5. My fork is made by Allah Ta’ala whilst your fork is man-made. If it is made of plastic, it is likely to break in its first use.

6. I personally wash my fork before meals (which is Sunnah), whilst your fork is washed by somebody else, if it is washed.

7. The greatest benefit of all is that my fork is Sunnah, whilst your fork is the custom of the non-Muslims.

As such, eating with my fork draws a guaranteed reward, whilst eating with your fork carries no reward.

Alhamdulillah, a sister from Reunion mentioned an additional point: 

8. “My fork can clean the plate according to the Sunnah, whilst your fork cannot.

The Sunnah has such benefit, goodness and advantage that the customs and culture of other faiths or societies cannot be compared to the Sunnah, nor can they rival with the Sunnah.

For a Muslim, his connection is with Rasulullah (Sallallaahu ‘alayhi wasallam), and this should be evident with every facet of life conforming to the beautiful and noble Sunnah.

May Allah Ta’ala grant us the Taufeeq of appreciating and practising upon the Sunnah entirely, and throwing out from our lives, the culture of the disbelievers.

(Adapted by Jamiatul Ulama KZN) 

Jamiatul Ulama (KZN)



1. On 12 Rabiul Awwal this year the shias in different parts of the world held programs Aisha fin naar (Allah forbid) meaning Hazrat Aisha RA is in hell-fire as she poisoned Nabi Sallallahu alayhi wasallam (Allah Forbid).

2. To become a shia – the person has to bear testimony that Abu Bakr RA, Umar RA, Uthman RA, Aisha RA, Hafsa RA are in hell-fire (Allah forbid). This was broadcasted on Fadak TV which belongs to the shias.

3. During my visit to Iran – I personally saw the shrine for the murderer of Sayyidina Umar RA in Kashan built by the kaafir shia regime. Iran only became a shia state in 1500 – from 640-1500 it belonged to the Ahlus Sunnah.

4. This is my fatwa – any person who makes the above comments (no. 1 & no. 2) is a kaafir and out of the fold of Islam for rejecting surah 24 verses 11-26 and surah 9 verse 40 etc.

5. Majority of the shias in the world are kaafir and out of the fold of Islam. Sheikh Qaradawi learnt the hard way. This is jihad of the time to expose the real enemies of Islam whether they are Jews, Shias, Christians, Qadianis etc. We do not have to curry favour with any person, orgs or government etc. Our aim must be to speak the truth even though it is bitter.



Shaikh Yusuf Qardawi states: “I kept calling for years for efforts to bridge the gap between sects and travelled to Iran during the era of former President Mohammed Khatami, but these fanatics (Shiahs in Iran) and hard-liners want to disempower the Sunnis. They deceived me and deceived many others like me by saying that they too want to bridge the differences. Years ago I defended Hasan Nasrallah, who has named his party Hezbollah, although in reality it is a party of idols and a party of  Shaitaan (Devils) who are defending Assad.”

23 Rabiul Awwal 1436  – 15 January 2015

The Majlis

Stylish Haircuts and the Sunnah

By Ml Yusuf Laher

Nowadays the trend among the youth (and also among those whom cannot be classified as youth anymore) is to adopt stylish haircuts which are in conflict with the Sunnah and goes against the instructions of our beloved Nabi (Sallallaahu Alayhi wa Sallam). These haircuts have indeed been given strange names like; mushroom wedge, etc.

Similar styles also existed in the time of Rasulullah (Sallallaahu Alayhi wa Sallam) and he forbade this in the following Ahaadeeth:

It is reported from Sayyidina ibni Umar (Radhiyallaahu Anhu) that Rasulullah (Sallallaahu Alayhi wa Sallam) forbade Al Qaza’. It was asked ‘what is Al Qaza’? The reply was: to shave a portion of the head of a child and leave hair on a portion. (Mishkaat V2 P504).

It is narrated from Sayyidina ibni Umar (Radhiyallaahu Anhu) that Rasulullah (Sallallaahu Alayhi wa Sallam) saw a boy whose head was partly shaved and there was hair on the other part. He prohibited them from this and said: Either shave all off or keep hair (of the same length) on the entire head. (Abu Dawood V4 P134)

In another narration it is mentioned that Rasulullah (Sallallaahu Alayhi wa Sallam) saw a boy with two plaits or two locks of hair. He forbade this saying that ‘this is the style of the Yahood (Jews). (Abu Dawood V4 P134).

From these Ahaadeeth we learn:

(a) The hair should be one size and not two or more lengths on the head.

(b) It is forbidden to shave a part of the head and keep hair on the other part.

(c) We must avoid the styles of the non Muslims.

Parents who allow these forbidden styles of haircuts for their young children carry the burden of going against the instructions of Rasulullah (Sallallaahu Alayhi wa Sallam).

May Allah Ta’aala grant the Ummah the guidance to love, respect and practice on the Sunnah, Aameen.

Anwaarul Islam South Africa