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EDITOR: (Mawlānā) Shabir Mohamed Ravat

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INSIDE THIS ISSUE

Pg 1 Why Islam is a complete way of life.

Pg 2 Madrasah: An asset for us all Pg3 The Life Of ‘Īsā u: A Prophet Of Islam Pg 4 Students page

Pg 7 Indeed with difficulty comes ease

Pg 8 Attendance

﷽

VOLUME. 2 ISSUE. 2 MARCH/APRIL 2016

EDITORIAL.... Why Islam is a Complete Way of Life.

As we have heard from many ‘ulamā that Islam is a complete way of life, not only have we been

taught and shown how to worship Allāh S, but also how to live in this world and deal with

people who surround us. Having lost all contact with our perfect religion, we have narrowed it

down to solely to ‘ibādah (worship). If we were to look at Islam as a whole, we will come to

know that it revolves around five key elements, hereunder we will briefly mention each of them,

1. ‘Ibādāt (Worship) In short to carry out the commands of Allāh S and abstain from the disobedience of Allāh S.

2. ‘Aqāid (Beliefs) To have correct belief which are mentioned in Īmāne Mujmal and Mufassal.

3. Husn-e-Akhlāq (Good Character) To present oneself with good character in front of everyone whether Muslim or not.

4. Mu‘āmalāt (Transactions) To carry out transactions with honesty without deceiving anyone or any government in any way, shape or form.

5. Mu‘āshrah (Etiquettes) Etiquettes of social life, and fulfilling the rights of those around you.

For some of us this is the first time we have heard of these words. Many of us think that religion means nothing but to worship the Lord. But from the above it is easy to see and understand that Islam is a whole way of life. It has taught us not only to worship our Creator but also how to live our lives in this world.

If we were to look closely at the five points mentioned above we will notice that two are connected with the rights of Allāh S - the Creator - and the remaining three are connected with the rights of the creation.

‘Ibadāt and ‘Aqāid we learn from a young age when we are in madrasah, so to a certain extent we have some knowledge of these. But the remaining three are quite logical; in short, to treat people how you would like people to treat you. For example, if you were to go to a shop and buy an item you would expect not to be robbed of your wealth. In the same way if you are a businessman then do not rob people of theirs. In the same way if you were to respect the people around you, then automatically the people around you will respect you. This will create love, peace and unity which everyone craves for in the world.

(Mawlānā) Shabir Mohamed Ravat

This journal

contains teachings

from the Glorious

Qur’ān and the

Ahādīth of the Prophet

s. Please ensure its

sanctity.

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VOLUME. 2 ISSUE. 2 MARCH/APRIL 2016

Madrasah: An Asset for Us All (Part 1) By Shaykh-ul-Ḥadīth, Ḥaḍrat Mawlānā Muhammad Saleem Dhorat ḥafiẓahullāh

The UK’s Muslim community is no different from other communities in that they too de-

sire peace, security and harmony in our country. When appropriate measures are put in place to

achieve this they also welcome them, so that people of all communities can live together in

peace and harmony without fear and suspicion.

A recent Government initiative calls for the regulation of all supplementary schools that

offer intensive courses, which is likely to significantly impact Muslim supplementary schools

known as madāris (plural of madrasah). A natural reaction is to consider whether the proposed

measures are justified.

Any violence in the name of religion and the advocacy of such actions, is something

which no doubt needs to be tackled. Any individual institute where activities threatening the se-

curity and social cohesion of our country are taking place should be held accountable. How-

ever, in the absence of clear evidence a wholesale attempt to accuse the madāris of being the

issue and to propose remedies to address a perceived systemic problem, has the potential to lead

to adverse outcomes. It may marginalise the very community the Government is seeking to en-

gage. Therefore, it is imperative that the institution of madrasah in the UK is properly under-

stood on the basis of evidence and facts, and not hearsay, suspicion or by adopting sweeping

generalisations.

Many fellow citizens will have heard the term ‘madrasah’ for the first time in their lives in

the context of the Prime Minister’s recent speech, and so regrettably may have formed a nega-

tive impression of this core institution of the Muslim community. The truth is that the madrasah

in the UK is not an alarming new trend, but is as old as the Muslim community itself. It has

been a strong positive influence on the moral, educational and social development of young

British Muslims for decades, long before the modern phenomenon of extremism became an is-

sue. If madāris were breeding grounds of hate and intolerance, surely the negative outcomes

would have manifested in our society a long time ago. On the contrary, the authentic religious

education and sound guidance of the madrasah have always helped young Muslims to under-

stand their peace loving religion and so reject every type of hate and extremism.

Furthermore, the key Prophetic teachings of ṣidq (truth) and amānah (trust) form the basis

of how Muslims must interact with others, and this teaching takes on even greater significance

in a religious setting like the management of madāris. Where there is ṣidq there will surely be

transparency, and where there is amānah, the law of the land will definitely be respected.

Therefore, it is difficult to envisage madāris violating the law or being anything but transparent.

© Riyāḍul Jannah (Vol. 25 No. 1, Jan 2016)

Continued in next issue

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VOLUME. 2 ISSUE. 2 MARCH/APRIL 2016

The Life Of

‘Īsā u A Prophet Of Islam

Although the community of Maryam u were aware of her piety

and purity, she was still worried of what they would say or do when

she would go back with her child, as it is human nature to jump to

conclusions without investigating the situation. One can imagine the

distress that Maryam u was going through. However, the Lord of

the worlds, Allāh S who had chosen and elevated Maryam u for

this role would once again send help for her.

When she decided to return to her community, the Angel Jibra’il

u came and instructed her to stay silent and said “If you should

come into contact with anyone, then say you are fasting for the

sake of Allāh S and will not speak to any human. If they wish to

know anything ask the child.” Like in Islam we have been com-

manded to fast by staying away from food, drink and fulfilling the

carnal desires, in previous nations, the command was with the ad-

dition of refraining from talking.

When Maryam u returned to Bayt-ul-Maqdis, the people were

shocked and surprised. They asked “O Maryam u, you have

come with an amazing thing. Neither your father or mother were

from the wicked people. How did you get this child?” But Maryam

u following the instruction of the angel remained silent, and

pointed to the small child. “Don’t be silly Maryam! How can we

speak with a child who is still in its cradle?” Shouted the people. As

soon as this comment was made, to their amazement they all heard

the child say, “I am the servant of Allāh S. He has given me a

scripture and made me a Prophet.”

“He has made me blessed wherever I may be, and ordered me to

perform Salāh and give Zakāh as long as I am alive. And has made

me dutiful to my mother, and has not made me high handed, un-

blessed. And peace be onto me the day I was born and the die I die

and the day I will be raised up alive.”

The people were dumbstruck and astonished on hearing these

words from this child who was still in its cradle, and they accepted

this miracle of a child born without a father as a sign of the power of

Allāh S. Straight away they dismissed their evil thoughts and as-

sumptions about Maryam u and again returned to treat Maryam

u with great respect.

As years passed and ‘Īsā u grew up as a young man. All around

he was surrounded by evil, corruption and immorality which had

crept into the world and its inhabitants. The people of that time had

forgotten the message of Allāh S, brought to them by their Proph-

ets. They practiced every evil known to man to the extent that they

had even killed Prophets sent to them by Allāh S. Even their pious

used the book of Allāh S to gain the wealth of this world. They

would make Halāl Harām and Harām Halāl, for nothing but petty

gains of this world. In this way the message and book of Allāh S

was altered to such an extent that the original was no more.

In these circumstances , when the arrogant and ignorant nation had

crossed all boundaries. Allāh S ordered the son of Maryam ,‘Īsā

u to announce and proclaim the message of Allāh S to this na-

tion once again. He said:

“O people, I am the servant and messenger of Allāh S. I am a hu-

man like all Prophets before me. They too were sent by Allāh S to

guide the people. Allāh S has revealed to me his book (the Injīl)

and has sent me for your reformation. Believe in the one and only

Allāh S and worship not but him. Listen to me and obey the com-

mands of your Lord (Allāh S). This is the only path to success in

this world and the hereafter.”

Thus ‘Īsā u preached and called his people towards the oneness

of Allāh S, all the Prophet, angels, books and the hereafter. He

called them towards good and stopped them from evil. He encour-

aged them to help one another and preached unity.

However, like many nations they refused to accept him and his

message. The religious leader refused to follow him and opposed

him in everything he did.

They mocked and jeered at him. Criticised him and taunted him,

they even spread false rumours about his blessed mother, Maryam.

They attacked him and made fun of his teachings. But despite all of

this, ‘Īsā u was not discouraged, rather he carried on conveying

the message of Allāh S. He paid no attention to the comments and

threats of his nation.

In exasperation the ignorant demanded that ‘Īsā u perfrom mira-

cles to prove to them that he was the awaited messiah and the

messenger of Allāh S. With the help of Almighty Allāh S he per-

formed many miracles which a layman could not. He cured the sick,

he brought the dead back to life, he restored eyesight to those born

blind, he cured the leper, he would mould clay into the shape of a

bird, then he would blow over it and it would fly away, he would tell

people what they had eaten and what they had hidden in their

homes.

Nevertheless, the ignorant kept their distance from ‘Īsā u, with

the fear of losing their wealth and power, and they rejected all the

miracles and the clear signs of Allāh S, despite knowing that they

were true and said it is nothing but magic.

Continued in next issue

(Mawlānā) Shabir Mohamed Ravat

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VOLUME. 2 ISSUE. 2 MARCH/APRIL 2016

All articles on pages 4 and 5 are written by the students of Madrasah-Al-Hidayah which runs under Al-Hidayah Foundation

What did Muhammed s do?

By Abdullah Gelani

(A student of Madrasah-al-Hidayah)

The Prophet Muhammed s was the person who had brought the religion of Islam. Many People in his

community disliked him, but some - the weak and the poor - loved and respected him so much so that

they excepted his message of Islam. Those who disliked him was because he had brought a new religion

to them, which was different to what they believed in. They pelted him with stones, they lay nettles on

the path where he walked and when he would prostrate before his Creator, they would put the intestines

of a camel on his back when he prostrated before his Lord.

He s told people,

Do not make an equal or partner with Allah S

Do not disobey your parents.

Do not kill the innocent.

Do not practice black magic.

Do not eat(steal) the wealth of an orphan.

Do not accuse an innocent woman of adultery.

Do not steal.

Do not take intoxicants.

He s told people to,

Say the Shahadah

Perform your Salah.

Give Zakah.

Fast in the month of Ramadhan.

Go for Hajj if one has the means to do so.

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VOLUME. 2 ISSUE. 2 MARCH/APRIL 2016

The Signs of Qiyamah By Zaynah Nawaz

(A student of Madrasah-al-Hidayah)

One day this world end. However, the only Being that knows the ‘last hour’ is Allah S. Even though nobody knows the time when the world will come to an end the Qur’an has given us various signs. This is a quote,

I swear by the day of resurrection (75:1) These signs have been split up into minor and major signs. Here are some minor signs,

1. Speaking lies will be very common. 2. There will be bloodshed and violence. 3. Mothers will be disobeyed, and fathers will be treated as strangers. 4. Music and musical instruments will be found in every house. 5. People will consume alcohol. 6. People will consider Allah’s wealth as their own (they will find it difficult to pay Zakah.) 7. Time will pass really quickly. 8. Ignorant and undeserving people will become leaders. 9. People will not learn about Islam and people who have learnt it will forget it. 10. People will not care about rules on how to live; they will live as they please. Here are some major signs.

1. When the Muslims are at the weakest, a leader called Mahdi will come. 2. A creation called Dajjal will come and claim he is Allah S. 3. The Prophet Isa u will descend from the heavens and defeat Dajjal. 4. The nation of Ya’jooj and Ma’jooj will come and spread mayhem in the world. 5. When the angel Israfeel blows the trumpet, this means the world has now ended. Now the day of judgement

has started. Here are some quotes to think about,

· This worldly life is only temporary enjoyment, and indeed, the hereafter that is the home of permanent set-tlement. (40:39)

· That day you will be brought to judgement, not a secret among you will be concealed. (69:18) · And fear the day when you shall be brought back to Allah S. Then shall every soul be paid what it has

earned, and none shall be dealt unjustly. (2:281) · You are the author of your own book of deeds. Make sure it’s worth a read on the day of judgement. · The graves are full of people who thought that they would practice Islam when they become old. Old age is

not promised to anyone.

THE DAY OF JUDGEMENT, THE DAY OF ACCOUNTABILITY,

THE DAY LIKE NO OTHER,

ARE YOU READY?

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VOLUME. 2 ISSUE. 2 MARCH/APRIL 2016

Indeed with difficulty comes ease.

By Mawlānā Ashraf Madari (Walsall)

(Graduate of the famous Islāmic Daʻwah Academy)

Living in today’s world where Muslims are being persecuted, tortured and killed in the most inhumane manner,

Allãh S reminds the believers in the Noble Qur’ãn that the life of this world is a test, wherein Allãh S will most

definitely afflict each and every single person with a difficulty and hardship of some degree. This is a test from Allãh

S which is inevitable for all.

Allãh S says,

“Most definitely we will test you with a bit of fear, hunger and a deficiency in wealth, life and provisions. And give glad tidings to the

patient ones.” (2:155)

As well as making clear to us that we will indeed have to endure hardships throughout life, out of His infinite

mercy, Allãh S also gives us the glad tidings that after every hardship, there will most definitely come ease. He says,

“There is certainly ease after every difficulty. Without doubt, there is ease after every difficulty.” (94:5, 6)

It cannot happen that a person only suffers hardship without respite. It is the law and principle of Allãh S, that he

has made only Jannah (paradise) a place of eternal bliss and happiness, where there is not even an ounce of grief

and sorrow, and Jahannam (hell-fire) a place of eternal grief and sorrow, where there is not even an ounce of joy

and bliss. In contrast to this Allãh S has created the world in a manner that every person in this world will experi-

ence times of comfort and discomfort, health and sickness, joy and grief. Allãh S reiterates His divine principle of,

“Without doubt, there is ease after every difficulty”, to grant solace and comfort to every believer at the time of difficulty

and hardship.

From the noble Qur’ãn and the blessed teachings of our beloved Prophet s we are given advices on how to endure

hardships in a manner which is pleasing to Allãh S:

Bear the difficulty with patience and prayer and always remember Allãh S is with the patient ones.

“Oh you who believe! Seek help by means of patience and salaah .Verily, Allah is with the patient ones.” (2:153)

Allãh S only tests those whom He truly loves.

Hadhrat Abũ Hurayrah t narrates from the Prophet s, “When Allãh wills good for a person, he afflicts him with a calam-

ity.” (Bukhãrĩ)

Allãh S promises a reward without measure for the truly patient ones.

“It is the patient ones alone, who receive a reward without measure.” (39:10)

(Continued on page 7)

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VOLUME. 2 ISSUE. 2 MARCH/APRIL 2016

A believer exercises patience on the first occurrence of a difficulty. This is real patience for which there is

definite reward. Those who are impatient and complain are deprived of reward and gradually, though it

is after sometime, they too will be forced to be patient and forget the calamity.

Hadhrat Umãmah t narrates that the Prophet s said, quoting the words of Allãh S that, “Oh Son of Ãdam! Should

you exercise patience immediately upon the advent of the calamity, anticipating the reward thereof, I will record for you no less a re-

ward than Heaven.” (Ibn Mãjah)

Allãh S afflicts a person with hardships and difficulty as a means of forgiving his sins and raising his status

in Jannah.

Hadhrat Abũ Hurayrah t narrates that the Messenger of Allãh s said, “Calamities and hardships will continually afflict a

believing man and believing woman as regards his or herself, children and wealth, till he or she meets Allãh (on the day of Resurrec-

tion) with no sin whatsoever.” (Tirmidhĩ)

A truly patient person recites: “Innãlillãhi wainnã ilayhi rãjiũn” at the time of difficulty.

“The patient ones are those who, when any adversity befall them, say, ‘Verily to Allãh we belong, and to Him is our return.” (2:157)

To conclude, whenever we experience a moment of happiness or grief, let us remember the precious words of our

beloved Prophet s,

“How excellent is the situation of a believer. All his situations are to his advantage. This is enjoyed by none but a believer. When he ex-

periences occasions of happiness and he is grateful over this, it is to his advantage. When he experiences occasions of distress and he is pa-

tient over it, it is to his advantage.” (Muslim)

May Allãh S grant all the Muslims the ability to exercise true patience during these testing times. Ãmĩn.

Courtesy of At-Taqwa Academy

(Continued from page 6)

The More the Struggle, the More the Strength.

Hadhrat Mawlānā Muhammad Saleem Dhorat hafizahullāh mentioned a very valuable point in a recent les-

son of Hadīth. He said,

''Shaytān and nafs (inner self) lead us to believe that there are certain actions we just can't do and certain actions which are impossible to stay away from e.g. waking up for Fajr salāh, controlling one's gazes, refraining from drugs etc. When we fall into this de-ception then we will make no effort either. We should embed in our minds that we have the ability to carry out all the "do's" and stay away from all the "don'ts" of Sharī‘ah. If we do this then we will at least try. The more we try, the more our spiritual strength will increase and the stronger we will become in combating Shaytān and our nafs to acquire the pleasure of Allāh ta‘ālā."

Courtesy of WWW.AT-TAZKIYAH.COM

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