Anti-Depressant Homemade Mixture from the Sunnah

Question:

I heard from someone that talbeenah is very good for sick people. Can you please advise relevant benefit of it and how is it made

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Talbeenah or Talbeen[1] is a mixture made from either barley, milk, and honey or barley, milk, and dried dates. It can also be made with water. Talbeenah is recommended by Rasulullah Sallallahu Alayhi Wasallam which serves as an anti-depressant and is beneficial to overcome anxiety.[2] The Hadith on Talbeenah is as follows:

عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَنَّهَا كَانَتْ إِذَا مَاتَ المَيِّتُ مِنْ أَهْلِهَا، فَاجْتَمَعَ لِذَلِكَ النِّسَاءُ، ثُمَّ تَفَرَّقْنَ إِلَّا أَهْلَهَا وَخَاصَّتَهَا، أَمَرَتْ بِبُرْمَةٍ مِنْ تَلْبِينَةٍ فَطُبِخَتْ، ثُمَّ صُنِعَ ثَرِيدٌ فَصُبَّتِ التَّلْبِينَةُ عَلَيْهَا، ثُمَّ قَالَتْ: كُلْنَ مِنْهَا، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «التَّلْبِينَةُ مُجِمَّةٌ لِفُؤَادِ المَرِيضِ، تَذْهَبُ بِبَعْضِ الحُزْنِ»

Narrated ‘Aisha: (the wife of the Prophet) that whenever one of her relatives passed away, the women assembled and then dispersed (returned to their houses) except her relatives and close friends. She would order that a pot of Talbina be cooked. Then Tharid (a dish prepared from meat and bread) would be prepared and the Talbina would be poured on it. `Aisha would say (to the women),”Eat of it, for I heard Allah’s Messenger (ﷺ) saying, ‘The Talbina soothes the heart of the patient and relieves him from some of his sadness/grief.’ “[3]

Hafiz Ibn Hajar Rahimahullah has explained the benefits of Talbeenah and its effect on the body and digestive system in his commentary of Bukhari Shareef as follows:

قَالَ الْمُوَفَّقُ الْبَغْدَادِيُّ إِذَا شِئْتَ مَعْرِفَةَ مَنَافِعِ التَّلْبِينَةِ فَاعْرِفْ مَنَافِعَ مَاءِ الشَّعِيرِ وَلَا سِيَّمَا إِذَا كَانَ نُخَالَةً فَإِنَّهُ يَجْلُو وَيَنْفُذُ بِسُرْعَةٍ وَيُغَذِّي غِذَاءً لَطِيفًا وَإِذَا شُرِبَ حَارًّا كَانَ أَجْلَى وَأَقْوَى نُفُوذًا وَأَنْمَى لِلْحَرَارَةِ الْغَرِيزِيَّةِ قَالَ وَالْمُرَادُ بِالْفُؤَادِ فِي الْحَدِيثِ رَأْسُ الْمَعِدَةِ فَإِنَّ فُؤَادَ الْحَزِينِ يَضْعُفُ بِاسْتِيلَاءِ الْيُبْسِ عَلَى أَعْضَائِهِ وَعَلَى مَعِدَتِهِ خَاصَّةً لِتَقْلِيلِ الْغِذَاءِ وَالْحَسَاءُ يُرَطِّبُهَا وَيُغَذِّيهَا وَيُقَوِّيهَا وَيَفْعَلُ مِثْلَ ذَلِكَ بِفُؤَادِ الْمَرِيضِ لَكِنِ الْمَرِيضُ كَثِيرًا مَا يَجْتَمِعُ فِي مَعِدَتِهِ خِلْطٌ مَرَارِيٌّ أَوْ بَلْغَمِيٌّ أَوْ صَدِيدِيٌّ وَهَذَا الْحَسَاءُ يَجْلُو ذَلِكَ عَنِ الْمَعِدَةِ

Imam Muwaffaq al-Baghdadi Rahimahullah says: If you wish to know about the benefits of talbeenah, then you should understand the benefits of barley juice; especially when it is in the form of bran since it digests very quickly and provides a very light form of nourishment. And when it is consumed while it is hot, then it digests even more easily and it increases the natural heat of the body. He further mentions: the meaning of ‘fu’aad/heart” in the Hadith is the stomach itself because the heart of a sad person becomes weak when dryness increases in his body parts and [increases] specifically in his stomach due to the lack of nourishment. And the soup/porridge moistens it, nourishes it, and provides it strength. It also has a similar effect on
the heart of a sick person. However, the stomach of a sick person is often mixed with bile, mucus, or pus and this soup removes these substances from the stomach.[4]

Recipe of Talbeenah:

1.         Mix barley with milk or water and let it boil for approximately 45 minutes.

2.         Add honey or dried dates.

There is always blessings and barakah in following the prescription of Rasulullah Sallallahu Alayhi Wasallam especially in this era of grief and depression. We therefore advise people involved in the food industry to consider manufacturing talbeenah and promoting the prescription of Rasulullah Sallallahu Alayhi Wasallam.

And Allah Ta’āla Knows Best

AbdulMannan Nizami

Student Darul Iftaa
Chicago, IL, USA

Checked and Approved by,
Mufti Ebrahim Desai.

http://www.daruliftaa. net

[1] والتَّلْبِينُ: حَساً يُتَّخَذُ مِنْ مَاءِ النُّخالة فِيهِ لَبَنٌ، وَهُوَ اسْمٌ كالتَّمْتينِ. وَفِي حَدِيثِ

عَائِشَةَ، رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، يَقُولُ التَّلْبِنة مَجَمَّةٌ لِفُؤَادِ الْمَرِيضِ تُذْهِبُ بَعْضَ الحُزْن

؛ الأَصمعي: التَّلْبينة حَساء يُعْمَلُ مِنْ دَقِيقٍ أَو نُخَالَةٍ وَيُجْعَلُ فِيهَا عَسَلٌ، سُمِّيَتْ تَلْبينة تَشْبِيهًا باللَّبَن لِبَيَاضِهَا وَرِقَّتِهَا، وَهِيَ تَسْمِيَةٌ بالمَرَّة مِنَ التَّلبين مُصْدَرُ لَبَنَ القومَ أَي سَقاهم اللَّبنَ، وَقَوْلُهُ مَجَمَّةٌ لِفُؤَادِ الْمَرِيضِ أَي تَسْرُو عَنْهُ هَمَّه أَي تَكْشِفُه. وَقَالَ الرِّياشي فِي حَدِيثِ

عَائِشَةَ: عَلَيْكُمْ بالمَشْنِيئَة النافعةِ التَّلْبين

؛ قَالَ: يَعْنِي الحَسْوَ، قَالَ: وسأَلت الأَصمعي عَنِ المَشْنِيئَة فَقَالَ: يَعْنِي البَغِيضة، ثُمَّ فَسَّرَ التَّلْبينة كَمَا ذَكَرْنَاهُ.

[لسان العرب، لام، ج۸، ص۲۸، دار الحدیث]

[2] (قَوْلُهُ بَابُ التَّلْبِينَةِ لِلْمَرِيضِ)

هِيَ بِفَتْحِ الْمُثَنَّاةِ وَسُكُونِ اللَّامِ وَكَسْرِ الْمُوَحَّدَةِ بَعْدَهَا تَحْتَانِيَّةٌ ثُمَّ نُونٌ ثُمَّ هَاءٌ وَقَدْ يُقَالُ بِلَا هَاءٍ قَالَ الْأَصْمَعِيُّ هِيَ حَسَاءٌ يُعْمَلُ مِنْ دَقِيقٍ أَوْ نُخَالَةٍ وَيُجْعَلُ فِيهِ عَسَلٌ قَالَ غَيْرُهُ أَوْ لَبَنٌ سُمِّيَتْ تَلْبِينَةً تَشْبِيهًا لَهَا بِاللَّبَنِ فِي بياضها ورقتها وَقَالَ بن قُتَيْبَةَ وَعَلَى قَوْلِ مَنْ قَالَ يُخْلَطُ فِيهَا لَبَنٌ سُمِّيَتْ بِذَلِكَ لِمُخَالَطَةِ اللَّبَنِ لَهَا وَقَالَ أَبُو نُعَيْمٍ فِي الطِّبِّ هِيَ دَقِيقٌ بَحْتٌ وَقَالَ قَوْمٌ فِيهِ شَحْمٌ وَقَالَ الدَّاوُدِيُّ يُؤْخَذُ الْعَجِينُ غَيْرَ خَمِيرٍ فَيُخْرَجُ مَاؤُهُ فَيُجْعَلُ حَسْوًا فَيَكُونُ لَا يُخَالِطُهُ شَيْءٌ فَلِذَلِكَ كَثُرَ نَفْعُهُ وَقَالَ الْمُوَفَّقُ الْبَغْدَادِيُّ التَّلْبِينَةُ الْحَسَاءُ وَيَكُونُ فِي قِوَامِ اللَّبَنِ وَهُوَ الدَّقِيقُ النَّضِيجُ لَا الْغَلِيظُ النىء۔۔۔(كَانَتْ تَأْمُرُنَا بِالتَّلْبِينَةِ وَتَقُولُ هُوَ الْبَغِيضُ النَّافِعُ) وَوَقَعَ عِنْدَ أَحْمد وبن مَاجَهْ مِنْ طَرِيقِ كَلْثَمَ عَنْ عَائِشَةَ مَرْفُوعًا عَلَيْكُمْ بِالْبَغِيضِ النَّافِعِ التَّلْبِينَةِ يَعْنِي الْحَسَاءَ وَأَخْرَجَهُ النَّسَائِيُّ مِنْ وَجْهٍ آخَرَ عَنْ عَائِشَةَ وَزَادَ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنَّهَا لَتَغْسِلُ بَطْنَ أَحَدِكُمْ كَمَا يَغْسِلُ أَحَدُكُمُ الْوَسَخَ عَنْ وَجْهِهِ بِالْمَاءِ وَلَهُ وَهُوَ عِنْدَ أَحْمَدَ وَالتِّرْمِذِيِّ مِنْ طَرِيقِ مُحَمَّدِ بْنِ السَّائِبِ بْنِ بَرَكَةَ عَنْ أُمِّهِ عَنْ عَائِشَةَ قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَخَذَ أَهْلَهُ الْوَعْكُ أَمَرَ بِالْحَسَاءِ فَصُنِعَ ثُمَّ أَمَرَهُمْ فَحَسَوْا مِنْهُ ثُمَّ قَالَ إِنَّهُ يَرْتُو فُؤَادَ الْحَزِينِ وَيَسْرُو عَنْ فُؤَادِ السَّقِيمِ كَمَا تَسْرُو إِحْدَاكُنَّ الْوَسَخَ عَنْ وَجْهِهَا بِالْمَاءِ وَيَرْتُو بِفَتْحِ أَوَّلِهِ وَسُكُونِ الرَّاءِ وَضَمِّ الْمُثَنَّاةِ وَيَسْرُو وَزْنُهُ بِسِينٍ مُهْمَلَةٍ ثُمَّ رَاءٍ وَمَعْنَى يَرْتُو يُقَوِّي وَمَعْنَى يَسْرُو يَكْشِفُ وَالْبَغِيضُ بِوَزْنِ عَظِيمٍ مِنَ الْبُغْضِ أَيْ يُبْغِضُهُ الْمَرِيضُ مَعَ كَوْنِهِ يَنْفَعُهُ كَسَائِرِ الْأَدْوِيَةِ۔۔۔قَالَ الْمُوَفَّقُ الْبَغْدَادِيُّ إِذَا شِئْتَ مَعْرِفَةَ مَنَافِعِ التَّلْبِينَةِ فَاعْرِفْ مَنَافِعَ مَاءِ الشَّعِيرِ وَلَا سِيَّمَا إِذَا كَانَ نُخَالَةً فَإِنَّهُ يَجْلُو وَيَنْفُذُ بِسُرْعَةٍ وَيُغَذِّي غِذَاءً لَطِيفًا وَإِذَا شُرِبَ حَارًّا كَانَ أَجْلَى وَأَقْوَى نُفُوذًا وَأَنْمَى لِلْحَرَارَةِ الْغَرِيزِيَّةِ قَالَ وَالْمُرَادُ بِالْفُؤَادِ فِي الْحَدِيثِ رَأْسُ الْمَعِدَةِ فَإِنَّ فُؤَادَ الْحَزِينِ يَضْعُفُ بِاسْتِيلَاءِ الْيُبْسِ عَلَى أَعْضَائِهِ وَعَلَى مَعِدَتِهِ خَاصَّةً لِتَقْلِيلِ الْغِذَاءِ وَالْحَسَاءُ يُرَطِّبُهَا وَيُغَذِّيهَا وَيُقَوِّيهَا وَيَفْعَلُ مِثْلَ ذَلِكَ بِفُؤَادِ الْمَرِيضِ لَكِنِ الْمَرِيضُ كَثِيرًا مَا يَجْتَمِعُ فِي مَعِدَتِهِ خِلْطٌ مَرَارِيٌّ أَوْ بَلْغَمِيٌّ أَوْ صَدِيدِيٌّ وَهَذَا الْحَسَاءُ يَجْلُو ذَلِكَ عَنِ الْمَعِدَةِ قَالَ وَسَمَّاهُ الْبَغِيضَ النَّافِعَ لِأَنَّ الْمَرِيضَ يَعَافُهُ وَهُوَ نَافِعٌ لَهُ قَالَ وَلَا شَيْءَ أَنْفَعُ مِنَ الْحَسَاءِ لِمَنْ يَغْلِبُ عَلَيْهِ فِي غِذَائِهِ الشَّعِيرُ وَأَمَّا مَنْ يَغْلِبُ عَلَى غِذَائِهِ الْحِنْطَةُ فَالْأَوْلَى بِهِ فِي مَرَضِهِ حَسَاءُ الشَّعِيرِ وَقَالَ صَاحِبُ الْهَدْيِ التَّلْبِينَةُ أَنْفَعُ مِنَ الْحَسَاءِ لِأَنَّهَا تُطْبَخُ مَطْحُونَةً فَتَخْرُجُ خَاصَّةُ الشَّعِيرِ بِالطَّحْنِ وَهِيَ أَكْثَرُ تَغْذِيَةً وَأَقْوَى فِعْلًا وَأَكْثَرُ جَلَاءً وَإِنَّمَا اخْتَارَ الْأَطِبَّاءُ النَّضِيجَ لِأَنَّهُ أَرَقُّ وَأَلْطَفُ فَلَا يَثْقُلُ عَلَى طَبِيعَةِ الْمَرِيضِ وَيَنْبَغِي أَنْ يَخْتَلِفَ الِانْتِفَاعُ بِذَلِكَ بِحَسَبِ اخْتِلَافِ الْعَادَةِ فِي الْبِلَادِ وَلَعَلَّ اللَّائِقَ بِالْمَرِيضِ مَاءُ الشَّعِيرِ إِذَا طُبِخَ صَحِيحًا وَبِالْحَزِينِ إِذَا طُبِخَ مَطْحُونًا لَمَّا تَقَدَّمَتِ الْإِشَارَةُ مِنَ الْفَرْقِ بَيْنَهُمَا فِي الخاصية وَالله أعلم

[فتح الباري، کتاب الطب، باب التلبینة للمریض، ج۱۰، ص١٦٦، دار الحدیث]

[عمدة القاری، کتاب الطب، باب التلبینة، ج۱۷، ص٤٤٨، المکتبة التوفیقیة]

[تکملة فتح الملہم، کتاب الطب، باب التلبینة، ج۵، ص۲۰۹، دار القلم]

[قاموس الفقہ، تلبینہ، ج۲، ص۵۲۸، زمزم پبلشرز]

التَّلْبِينُ: هُوَ الْحِسَاءُ الرَّقِيقُ الَّذِي هُوَ فِي قِوَامِ اللَّبَنِ، وَمِنْهُ اشْتُقَّ اسْمُهُ، قَالَ الهروي: سُمِّيَتْ تَلْبِينَةً لِشَبَهِهَا بِاللَّبَنِ لِبَيَاضِهَا وَرِقَّتِهَا، وَهَذَا الْغِذَاءُ هُوَ النَّافِعُ لِلْعَلِيلِ، وَهُوَ الرَّقِيقُ النَّضِيحُ لَا الْغَلِيظُ النِّيءُ، وَإِذَا شِئْتَ أَنْ تَعْرِفَ فَضْلَ التَّلْبِينَةِ فَاعْرِفْ فَضْلَ مَاءِ الشَّعِيرِ، بَلْ هِيَ مَاءُ الشَّعِيرِ لَهُمْ، فَإِنَّهَا حِسَاءٌ مُتَّخَذٌ مِنْ دَقِيقِ الشَّعِيرِ بِنُخَالَتِهِ، وَالْفَرْقُ بَيْنَهَا وَبَيْنَ مَاءِ الشَّعِيرِ أَنَّهُ يُطْبَخُ صِحَاحًا، وَالتَّلْبِينَةُ تُطْبَخُ مِنْهُ مَطْحُونًا، وَهِيَ أَنْفَعُ مِنْهُ لِخُرُوجِ خَاصِّيَّةِ الشَّعِيرِ بِالطَّحْنِ، وَقَدْ تَقَدَّمَ أَنَّ لِلْعَادَاتِ تَأْثِيرًا فِي الِانْتِفَاعِ بِالْأَدْوِيَةِ وَالْأَغْذِيَةِ، وَكَانَتْ عَادَةُ الْقَوْمِ أَنْ يَتَّخِذُوا مَاءَ الشَّعِيرِ مِنْهُ مَطْحُونًا لَا صِحَاحًا، وَهُوَ أَكْثَرُ تَغْذِيَةً وَأَقْوَى فِعْلًا وَأَعْظَمُ جَلَاءً، وَإِنَّمَا اتَّخَذَهُ أَطِبَّاءُ الْمُدُنِ مِنْهُ صِحَاحًا لِيَكُونَ أَرَقَّ وَأَلْطَفَ، فَلَا يَثْقُلُ عَلَى طَبِيعَةِ الْمَرِيضِ، وَهَذَا بِحَسَبِ طَبَائِعِ أَهْلِ الْمُدُنِ وَرَخَاوَتِهَا، وَثِقَلِ مَاءِ الشَّعِيرِ الْمَطْحُونِ عَلَيْهَا. وَالْمَقْصُودُ: أَنَّ مَاءَ الشَّعِيرِ مَطْبُوخًا صِحَاحًا يَنْفُذُ سَرِيعًا، وَيَجْلُو جَلَاءً ظَاهِرًا وَيُغَذِّي غِذَاءً لَطِيفًا. وَإِذَا شُرِبَ حَارًّا كَانَ جَلَاؤُهُ أَقْوَى، وَنُفُوذُهُ أَسْرَعَ وَإِنْمَاؤُهُ لِلْحَرَارَةِ الْغَرِيزِيَّةِ أَكْثَرَ وَتَلْمِيسُهُ لِسُطُوحِ الْمَعِدَةِ أَوْفَقَ.

وَقَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيهَا: ( «مَجَمَّةٌ لِفُؤَادِ الْمَرِيضِ» ) يُرْوَى بِوَجْهَيْنِ. بِفَتْحِ الْمِيمِ وَالْجِيمِ، وَبِضَمِّ الْمِيمِ وَكَسْرِ الْجِيمِ، وَالْأَوَّلُ: أَشْهَرُ وَمَعْنَاهُ: أَنَّهَا مُرِيحَةٌ لَهُ، أَيْ تُرِيحُهُ وَتُسَكِّنُهُ مِنَ الْإِجْمَامِ، وَهُوَ الرَّاحَةُ. وَقَوْلُهُ ” تَذْهَبُ بِبَعْضِ الْحُزْنِ ” هَذَا – وَاللَّهُ أَعْلَمُ – لِأَنَّ الْغَمَّ وَالْحُزْنَ يُبَرِّدَانِ الْمِزَاجَ، وَيُضْعِفَانِ الْحَرَارَةَ الْغَرِيزِيَّةَ لِمَيْلِ الرُّوحِ الْحَامِلِ لَهَا إِلَى جِهَةِ الْقَلْبِ الَّذِي هُوَ مَنْشَؤُهَا، وَهَذَا الْحِسَاءُ يُقَوِّي الْحَرَارَةَ الْغَرِيزِيَّةَ بِزِيَادَتِهِ فِي مَادَّتِهَا، فَتُزِيلُ أَكْثَرَ مَا عَرَضَ لَهُ مِنَ الْغَمِّ وَالْحُزْنِ.

وَقَدْ يُقَالُ – وَهُوَ أَقْرَبُ – إِنَّهَا تَذْهَبُ بِبَعْضِ الْحُزْنِ بِخَاصِّيَّةٍ فِيهَا مِنْ جِنْسِ خَوَاصِّ الْأَغْذِيَةِ الْمُفْرِحَةِ فَإِنَّ مِنَ الْأَغْذِيَةِ مَا يُفْرِحُ بِالْخَاصِّيَّةِ، وَاللَّهُ أَعْلَمُ.

وَقَدْ يُقَالُ: إِنَّ قُوَى الْحَزِينِ تَضْعُفُ بِاسْتِيلَاءِ الْيُبْسِ عَلَى أَعْضَائِهِ، وَعَلَى مَعِدَتِهِ خَاصَّةً لِتَقْلِيلِ الْغِذَاءِ، وَهَذَا الْحِسَاءُ يُرَطِّبُهَا وَيُقَوِّيهَا وَيُغَذِّيهَا، وَيَفْعَلُ مِثْلَ ذَلِكَ بِفُؤَادِ الْمَرِيضِ، لَكِنَّ الْمَرِيضَ كَثِيرًا مَا يَجْتَمِعُ فِي مَعِدَتِهِ خَلْطٌ مَرَارِيٌّ، أَوْ بَلْغَمِيٌّ أَوْ صَدِيدِيٌّ، وَهَذَا الْحِسَاءُ يَجْلُو ذَلِكَ عَنِ الْمَعِدَةِ وَيَسْرُوهُ وَيَحْدُرُهُ وَيُمَيِّعُهُ وَيُعَدِّلُ كَيْفِيَّتَهُ وَيَكْسِرُ سَوْرَتَهُ، فَيُرِيحُهَا وَلَا سِيَّمَا لِمَنْ عَادَتُهُ الِاغْتِذَاءُ بِخُبْزِ الشَّعِيرِ، وَهِيَ عَادَةُ أَهْلِ الْمَدِينَةِ إِذْ ذَاكَ، وَكَانَ هُوَ غَالِبَ قُوتِهِمْ، وَكَانَتِ الْحِنْطَةُ عَزِيزَةً عِنْدَهُمْ. وَاللَّهُ أَعْلَمُ.

[زاد المعاد، فصل فی ھدیہ صلی اللہ علیہ وسلم فی تغذیة المریض، ج٤، ص۱۱۰، موسسة الرسالة]

[3] صحيح البخاري (7/ 75)

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَنَّهَا كَانَتْ إِذَا مَاتَ المَيِّتُ مِنْ أَهْلِهَا، فَاجْتَمَعَ لِذَلِكَ النِّسَاءُ، ثُمَّ تَفَرَّقْنَ إِلَّا أَهْلَهَا وَخَاصَّتَهَا، أَمَرَتْ بِبُرْمَةٍ مِنْ تَلْبِينَةٍ فَطُبِخَتْ، ثُمَّ صُنِعَ ثَرِيدٌ فَصُبَّتِ التَّلْبِينَةُ عَلَيْهَا، ثُمَّ قَالَتْ: كُلْنَ مِنْهَا، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «التَّلْبِينَةُ مُجِمَّةٌ لِفُؤَادِ المَرِيضِ، تَذْهَبُ بِبَعْضِ الحُزْنِ»

صحيح مسلم (4/ 1736)

(2216) حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ شُعَيْبِ بْنِ اللَّيْثِ بْنِ سَعْدٍ، حَدَّثَنِي أَبِي، عَنْ جَدِّي، حَدَّثَنِي عُقَيْلُ بْنُ خَالِدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهَا كَانَتْ إِذَا مَاتَ الْمَيِّتُ مِنْ أَهْلِهَا فَاجْتَمَعَ لِذَلِكَ النِّسَاءُ، ثُمَّ تَفَرَّقْنَ إِلَّا أَهْلَهَا وَخَاصَّتَهَا أَمَرَتْ بِبُرْمَةٍ مِنْ تَلْبِينَةٍ فَطُبِخَتْ، ثُمَّ صُنِعَ ثَرِيدٌ، فَصُبَّتِ التَّلْبِينَةُ عَلَيْهَا، ثُمَّ قَالَتْ: كُلْنَ مِنْهَا، فَإِنِّي سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «التَّلْبِينَةُ مُجِمَّةٌ لِفُؤَادِ الْمَرِيضِ، تُذْهِبُ بَعْضَ الْحُزْنِ»

سنن ابن ماجه (2/ 1140)

حَدَّثَنَا عَلِيُّ بْنُ أَبِي الْخَصِيبِ قَالَ: حَدَّثَنَا وَكِيعٌ، عَنْ أَيْمَنَ بْنِ نَابِلٍ، عَنِ امْرَأَةٍ، مِنْ قُرَيْشٍ يُقَالَ لَهَا كَلْثُمٌ، عَنْ عَائِشَةَ، قَالَتْ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «عَلَيْكُمْ بِالْبَغِيضِ النَّافِعِ التَّلْبِينَةِ» يَعْنِي الْحَسَاءَ قَالَتْ: «وَكَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا اشْتَكَى أَحَدٌ مِنْ أَهْلِهِ، لَمْ تَزَلِ الْبُرْمَةُ عَلَى النَّارِ، حَتَّى يَنْتَهِيَ أَحَدُ طَرَفَيْهِ، يَعْنِي يَبْرَأُ أَوْ يَمُوتُ»

[4] Ibid

~ Darul Iftaa ~

Sell not Your Religion!

Among the most compelling contemporary challenges, are the alarmingly increasing temptations to compromise on one’s basic beliefs.

When a person loses focus of what is important in his/her life, then to sell off the most valuable asset becomes easy. In so doing, he/she is the biggest loser.

 

In a Hadith of Sahih Muslim, Rasulullah (sallallahu’alayhi wasallam) warned the ummah of a time when people would put their worldly aspirations ahead of their religious obligations.

Sayyiduna Abu Hurayrah (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) said:

‘Be quick in increasing your good deeds, before such trials arrive, in which a person who was a believer in the morning will become a kafir (non believer) by the evening, or he who was a believer in the evening would become a non believer by the morning; because of him selling his din (religion) in exchange of the acquisitions of the world.’

(Sahih Muslim, hadith: 309)

 

The different forms

‘Selling one’s religion has two forms’, says the Grand Mufti; Muhammad Rafi’ ‘Uthmani (may Allah protect him):

‘Formally renouncing one’s religion for another because of the temptation of wealth etc.To forgo/compromise a deed of Islam in exchange of worldly gain. Such a person doesn’t necessarily become a non believer, but he is guilty of a very serious sin.’

(Dars Muslim, vol.1 pg.402)

This Hadith is actually a diagnosis of the current state of the world. This epidemic has engulfed all facets of society, the leaned and the layman.

When a man’s priority is his worldly assets, then to compromise on his religion is not considered serious anymore!

For this reason, we find it has become so easy for people to say (or do) the wrong just to satisfy certain individuals, or merely to attain particular positions etc.

The increasing number of such opportunities is scary.

These are people who were actually given a subtle choice; either stick to your religious practice and be deprived of the worldly gain that’s on offer, or vice-versa. Those who choose wisely will not regret their decision.

One should be scared at the thought of being in such a situation, for very few in these days will pass the test! May Allah Subhanahu wa Ta’ala save me and all from such trials. Amin.

 

Allah Ta’ala says regarding those who chose unwisely:

‘Those are the ones who have purchased misguidance in exchange of guidance. Their trade was not profitable, and neither were they guided.

Their example is like that of a person who lights a fire. When it brightens his surroundings, Allah removes their light and leaves them in darkness, unable to see.’

(Surah: 2, Ayah: 16-17)

 

A Lesson from History

There are countless inspirational anecdotes on the subject, of which I chose to quote the following only:

Imam ‘Affan ibn Muslim As-Saffar (rahimahullah) was a reliable Muhaddith (Hadith Master) but he possessed little of this world.

His condition was so dire, that he once had to ask his associate; Imam ‘Amr Al-Fallas (rahimahullah) for some food as he had nothing to feed his household; who numbered close to forty!

When this illustrious Imam was asked to support the innovated view of the then leader regarding the Holy Quran, he refused. He was threatened that his monthly pension from the public treasury –which was a hundred silver coins-, would be withheld.

He responded by reciting the verse:

‘And in the sky is your sustenance and whatever you are promised’

(Surah: 51, Ayah: 22)

When he returned home, his family (who were nearly 40 in number) reproached him for this.

A few moments later, he heard a knock on the door. It was a person who seemed to be a hard labourer that had come to hand him a bag of one hundred silver coins saying:

‘O Abu ‘Uthman! May Allah preserve you like you preserved the din (religion).

I will be giving this to you every month.’

(Adabul ikhtilaf of Al-Muhaddith Shaykh Muhammad ‘Awwamah, pg.105)

 

Moral

Those who value their religion are actually valued by their creator.

Who forsakes his religion in any way, may be forsaken by his Creator when he needs Him the most…

History is filled with proofs for both of the above.

 

We ask Allah Ta’ala to save us from such trials, but in the event that they cannot be avoided, may He inspire us with the strength to withstand the temptations of this world, especially when it results in serious damage to our din.

Amin.

Al-Miftah

Wicked Sister in Law

Question:
Assalaamu ‘alaikum

I request advice regarding the relationship with my sister in law.

My sister in law doesn’t speak to me or sms me. She doesn’t keep in contact with me at all, until it suits her. I want to have a relationship with her like a sister, but she doesn’t bother with me at all. After speaking to her several times and begging her to please keep in contact with me so that we can have a good relationship she said straight, if she wants to she will.

My in laws support her too and feel she is not wrong in any way. All I’m asking is to be taken part of the family like a sister and to also be in contact with me like how she is with everyone else. She has time for boyfriends, cousins, friends, and whenever it comes to me, she says, “I’m busy.” Also I was sick and she didn’t even call or sms to find out about my health yet when she hurt herself, I put my broken heart aside and messaged her. It breaks my heart.
I have reached a point where I decided to also not bother with her anymore. Is this ok? I do my duty to greet her now and then to enquire how she is, but I feel it is not necessary for me to answer any further questions she asks me, because she doesn’t bother with me at all, until I contact her. Is it ok to not reply her then?
I am completely heartbroken and I don’t even feel like going to my in laws home anymore since I am treated like I am non-existent, until they decide to finally remember me. Do I really need to beg them to keep in contact?

It makes me wonder, that tomorrow if my in laws are no more, what relationship will my husband and I then have with his siblings, when this is the attitude they have towards me and my in laws don’t even feel it is wrong in any way?

Also is there any dua to pray to get my in laws and sister in law to open their hearts to me.
Jaza​kaallah

Answer:
Respected Sister

Wa ‘alaikumus salaam wa rahmatullahi wa barakaatuh

This world is full of challenges. However, it is a temporary abode. The real abode is the Hereafter. In this short life we need to make the maximum investments for the Hereafter.

While it is sad that your sister-in-law is treating you in this manner, turn this negative into your positive. You return her ill treatment with good treatment. Rasulullah (sallallahu ‘alaihi wasallam) is reported to have said: “Join ties with the one who severs relationship with you, give the one who has deprived you, and forgive the one who has oppressed you.” (Musnad Ahmad #17452)

In order to practise on this hadeeth, one will have to adopt good akhlaaq (character). In adopting good character one has to suppress one’s emotions. This takes a lot of courage. However, the reward for this is very great. Rasulullah (sallallahu ‘alaihi wasallam) is reported to have said: “There is nothing heavier on the scales of good deeds on the day of Qiyaamah than good character.” (Sunan Tirmizi #2002)

Despite your sister-in-law’s bad treatment, if you continue to maintain family ties, you will receive all the great rewards for this. Among the rewards are barkat (blessings) in life and barkat in wealth. Insha-Allah, you will see all of this. The only condition is that you must remain steadfast and persevere – for the sake of Allah Ta‘ala alone.

You do not have to keep any close relationship, in the sense that you are daily calling or smsing etc. You may call her occasionally, visit your in-laws as is reasonably expected, be cordial and pleasant when you meet her (as if there is no problem, even though from within you are suppressing your feelings) and occasionally give her some small gift.

In all these actions the intention must be to please Allah Ta‘ala. Do not focus on her very poor and unbecoming conduct. Focus on what you have to do. Also, regularly take her name and make du‘aa for her. Insha-Allah this will impact positively on her.

Please read this du‘aa and booklet. Insha-Allah you will benefit greatly.

Answered by:
Uswatul Muslimah Panel of ‘Ulama

Uswatulmuslimah

My Quraan Cover

Ask our children:
1. If there are poor people around us, how should we treat them?
2. If we really want something, who should we turn to?

Now tell them the story:

Tasmiyah was an intelligent little girl who loved going to madrasah. She was in grade three and her favourite subject was Quraan. She loved reading the Quraan and she was a good reciter as well. Everything was so cheerful and joyful in her life. However there was only one thing that made her sad – her Quraan had no cover on it. She really wanted to cover it. In fact it was the only thing she wished for. Tasmiyah’s mother tried very hard to save up in order to buy one, but it was so hard to do so with the small income that came into the home. Tasmiyah had lost her father a few days after she was born. He was a passionate lover of the Quraan and passed away whilst reciting the Quraan. He left the world, but his passion for the Quraan continued to live in the heart of his one and only daughter, Tasmiyah.

One day in madrasah, when all the children went out for the break, Tasmiyah decided to remain in the classroom. As she sat in her place and read her Quraan, her eyes suddenly fell on Shaakirah’s Quraan cover. It was a very simple, yet a beautiful cover. Tasmiyah’s desire to have a Quraan cover of her own now only increased. She could not hold herself back anymore. So she got up from her place and walked towards Shaakirah’s place. As she came closer, the cover just seemed to look more and more beautiful. She could not resist. She stretched out her little hand and with her soft finger tips felt the fabric of the Quraan cover. Just then Shaakirah walked in, and with eyes burning in anger she shouted out, “How dare you touch my Quraan cover with your dirty and oily hands!” What Shaakirah did not know was that Tasmiyah did not eat any lunch during the break that day. There was absolutely no food in the home that morning. Tasmiyah was all shaken up in fear and just stood there in silence. This made Shaakirah even more angry and she continued to shout at Tasmiyah until she asked Tasmiyah that one heart breaking question, “Why don’t you ask your father to buy your own Quraan cover?” Just then the rest of the children came back to the class. Tasmiyah went quietly and sat in her place. By now her heart was bursting inside with tears and her stomach was empty of even a morsel of food. But she was a strong girl. She told no one and complained to no one.

That night as she lay down beside her mother, she asked, “Mother! Did father have to leave us so quickly and with nothing to live on?” The mother tried to explain to Tasmiyah, “My dear daughter, everything happens according to the beautiful plan of Allah. Allah tests some people by giving them everything they desire and others by not fulfilling any of their desires. In this temporary world we should remain thankful and patient and never lose hope in Allah.”

Tasmiyah innocently interrupted, “Mummy! I fully understand and I do accept, but mummy please don’t forget, do ask Allah to please give me my own Quraan cover.” A few tears rolled down their eyes, as both mother and daughter fell off to sleep. The very next morning, there was a surprise visitor at the door. It was Shaakirah’s mother. She learned of what happened in class the previous day. So she sewed the most beautiful Quraan cover specially for little Tasmiyah. Tasmiyah’s face lit up and she immediately remarked, “Mummy! I knew Allah Ta‘ala will answer our du‘aa. But right now Allah Ta‘ala is testing me as to what I am going to do after He has fulfilled my desire.”

Lessons:

1. There is wisdom and goodness in everything that Allah Ta‘ala does for us. We need to be grateful, patient and not lose hope in the perfect planning of Allah Ta‘ala.

2. We must think carefully before we say or do anything with regard to others. We have no idea how a careless, seemingly innocent remark or action may break a poor person’s heart. We should always put ourselves first in the next person’s shoes and ask, “How would I feel in his/her place if the same treatment was given to me???”

Uswatulmuslimah

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.

Mua’dhins:

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

IslaamInfo

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

Idealwomen

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)

Ihyaauddeen