الأحد 18 ذو القعدة 1440
Sunday Dhul-Qadah 18 1440
Sunday 21 July 2019

Ta’leem and Tarbiyat Series #11

 

Ta’leem and Tarbiyat Series #11
Qur’aan and Tafseer
“Establish Salaat, pay Zakaat and be humble
together with those who are humble.”
(Surah Baqarah, 43)
The Canons of Islam, i.e. Islamic practices are classified in two branches, viz. external practices and morals. External practices are further classified into two: bodily acts of worship and monetary forms of worship. We thus have three principles here. One particular of each has been mentioned.
Salaat is a bodily act of worship, Zakaat is a monetary form of worship and humility pertains to the moral code of Islam. In view of the company of those who are humble being a catalyst in inculcating the ethic of humility, enjoining the company of those who are humble is of exceptional relevance here.
Apart from the above three practices being of major importance and merit they are most appropriate to the condition of the Bani Israeel and hence they were singled out for mention. Salaat produces aversion for love for fame, Zakaat curbs love for wealth and humility eradicates jealousy and other vices.
(Bayaanul Qur’aan)
Hadeeth and Sunnah
In the Hadeeth of Hazrat Hind Bin Abi Haalah (Radhiyallahu anhu) the awesome gaze and etiquette of Rasoolullah (Sallallahu alaihi wasallam) when looking, are mentioned as follows:
When looking at something to his side he would turn his face fully towards it. (In other words, it was not his way to look askance at something.)
His gaze used to be lowered.
His gaze would be more to the ground than to the sky.
His habit in general was to glance at a person. (Due to excessive modesty he would not look intently at anyone.)
(Nashrut Teeb)
Rasoolullah (Sallallahu alaihi wasallam) said:
“Verily amongst the things I fear for you after my life transpires is the lushness and charm of this world opening up to you.” (Bukhari, Muslim – Mishkaat)
Nabi Kareem (Sallallahu alaihi wasallam) feared that his Ummat’s abundant wealth when nations and countries are conquered by them prevents them [his Ummat] from righteous deeds and preoccupies them from acquiring beneficial knowledge [i.e. knowledge of the Deen]. The consequence foreseen by Rasoolullah (Sallallahu alaihi wasallam) was decadent morals, viz. hubris, vanity, haughtiness, love for wealth and fame and all the concomitant materialistic evils that ensue from the latter two, including aversion for preparation of maut [death] and the happenings of the Hereafter. (Mirqaat)
Fiqh and Masaail
The Sacred Shariah has not left us loose. Carry out any injunction and see; the Shariah has regulated out affairs for our own needs and good. If anyone does not understand the good, then it is his dearth of understanding.
When branded an outcast and accursed, Shaitaan vowed, inter alia, to make humans change the natural creation of Allah Ta’ala. Shaving the beard is included in this change of Allah Ta’ala’s creation.
(Ashraful Ahkaam)
Tasawwuf and Sulook
Disunity is reproachable for the reason of being harmful to the Deen. If, however, it is beneficial to Deen, though it may be harmful to one’s worldly affairs, it will not be reproachable. In this regard Allah Ta’ala states:
“There is a wonderful example for you in Ibraheem and his companions. Remember when they said to their people: ‘We have nothing to do with you and your objects of worship besides Allah. We do not believe you, and as long as you do not believe in Allah alone, enmity and hatred will prevail for always between us.” (Surah Mumtahinah, 4)
Can anyone call this ‘disunity’ reproachable?
Then there is the ‘unity’ about which Ibraheem (Alaihis Salaam) said:
“You have merely taken idols and left Allah for the sake of friendship in this earthly life. Then on the Day of Resurrection you will disassociate from each other, reject each other and curse each other. And your final abode will be Hellfire. (Surah Ankaboot, 25)
This clearly illustrates the unity and perfect harmony of the kuffaar who were in confrontation with Ibraheem (Alaihis Salaam). But, can anyone praise this ‘unity’? Never! In fact, Hazrat Ibraheem (Alaihis salaam) uprooted and dismembered this ‘unity’, for this ‘unity’ was rooted in opposition to the Truth.
Thus understand well, that unity is desired and praiseworthy only when it is beneficial to the Deen, and disunity is reproachable only when it is harmful to the Deen. If unity is harmful to the Deen and disunity beneficial to the Deen, then disunity will be the desired object.
(Kamaalaat-e-Ashrafiyyah)

Ta’leem and Tarbiyat Series #11

Qur’aan and Tafseer


“Establish Salaat, pay Zakaat and be humble

together with those who are humble.”

(Surah Baqarah, 43)


The Canons of Islam, i.e. Islamic practices are classified in two branches, viz. external practices and morals. External practices are further classified into two: bodily acts of worship and monetary forms of worship. We thus have three principles here. One particular of each has been mentioned.

Salaat is a bodily act of worship, Zakaat is a monetary form of worship and humility pertains to the moral code of Islam. In view of the company of those who are humble being a catalyst in inculcating the ethic of humility, enjoining the company of those who are humble is of exceptional relevance here.

Apart from the above three practices being of major importance and merit they are most appropriate to the condition of the Bani Israeel and hence they were singled out for mention. Salaat produces aversion for love for fame, Zakaat curbs love for wealth and humility eradicates jealousy and other vices.

(Bayaanul Qur’aan)

Hadeeth and Sunnah

In the Hadeeth of Hazrat Hind Bin Abi Haalah (Radhiyallahu anhu) the awesome gaze and etiquette of Rasoolullah (Sallallahu alaihi wasallam) when looking, are mentioned as follows:

When looking at something to his side he would turn his face fully towards it. (In other words, it was not his way to look askance at something.)

His gaze used to be lowered.

His gaze would be more to the ground than to the sky.

His habit in general was to glance at a person. (Due to excessive modesty he would not look intently at anyone.)

(Nashrut Teeb)

Rasoolullah (Sallallahu alaihi wasallam) said:

“Verily amongst the things I fear for you after my life transpires is the lushness and charm of this world opening up to you.” (Bukhari, Muslim – Mishkaat)

Nabi Kareem (Sallallahu alaihi wasallam) feared that his Ummat’s abundant wealth when nations and countries are conquered by them prevents them [his Ummat] from righteous deeds and preoccupies them from acquiring beneficial knowledge [i.e. knowledge of the Deen]. The consequence foreseen by Rasoolullah (Sallallahu alaihi wasallam) was decadent morals, viz. hubris, vanity, haughtiness, love for wealth and fame and all the concomitant materialistic evils that ensue from the latter two, including aversion for preparation of maut [death] and the happenings of the Hereafter. (Mirqaat)

Fiqh and Masaail

The Sacred Shariah has not left us loose. Carry out any injunction and see; the Shariah has regulated out affairs for our own needs and good. If anyone does not understand the good, then it is his dearth of understanding.

When branded an outcast and accursed, Shaitaan vowed, inter alia, to make humans change the natural creation of Allah Ta’ala. Shaving the beard is included in this change of Allah Ta’ala’s creation.

(Ashraful Ahkaam)

Tasawwuf and Sulook

Disunity is reproachable for the reason of being harmful to the Deen. If, however, it is beneficial to Deen, though it may be harmful to one’s worldly affairs, it will not be reproachable. In this regard Allah Ta’ala states:

“There is a wonderful example for you in Ibraheem and his companions. Remember when they said to their people: ‘We have nothing to do with you and your objects of worship besides Allah. We do not believe you, and as long as you do not believe in Allah alone, enmity and hatred will prevail for always between us.” (Surah Mumtahinah, 4)

Can anyone call this ‘disunity’ reproachable?

Then there is the ‘unity’ about which Ibraheem (Alaihis Salaam) said:

“You have merely taken idols and left Allah for the sake of friendship in this earthly life. Then on the Day of Resurrection you will disassociate from each other, reject each other and curse each other. And your final abode will be Hellfire. (Surah Ankaboot, 25)

This clearly illustrates the unity and perfect harmony of the kuffaar who were in confrontation with Ibraheem (Alaihis Salaam). But, can anyone praise this ‘unity’? Never! In fact, Hazrat Ibraheem (Alaihis salaam) uprooted and dismembered this ‘unity’, for this ‘unity’ was rooted in opposition to the Truth.

Thus understand well, that unity is desired and praiseworthy only when it is beneficial to the Deen, and disunity is reproachable only when it is harmful to the Deen. If unity is harmful to the Deen and disunity beneficial to the Deen, then disunity will be the desired object.

(Kamaalaat-e-Ashrafiyyah)

 

 

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 JUMUA BAYAN 14

  SATURDAY BAYAN 15

HADITH AND TAFSEER 8

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FEATURED HADEETH

Wednesday 14 Dhul-Qadah 1440
17 July 2019

THE SUNNAH OF LOOKING AFTER ONES HOUSEHOLD

Hakim bin Hizam Radiallahu Anhu reported Rasulullah Sallallahu Alayhi Wasallam having said this:

The most excellent Sadaqa or the best of Sadaqa is that after giving which the (giver) remains rich and the upper hand is better than the lower hand, and begin from the members of your household.

Muslim Shareef

It has been narrated on the authority of Ibn 'Umar that Rasulullah Sallallahu Alayhi Wasallam said:

Beware! every one of you is a shepherd and everyone is answerable with regard to his flock. The Caliph is a shepherd over the people and shall be questioned about his. A man is a guardian over the members of his family and shall be questioned about. A woman is a guardian over the household of her husband and his children and shall be questioned about them. A slave is a guardian over the property of his master and shall be questioned about. Beware, every one of you is a guardian and every one of you shall be questioned with regard to his trust.

Muslim Shareef

Narrated Qatada Radiallahu Anhu

Anas Radiallahu Anhu  went to Rasulullah Sallallahu Alayhi Wasallam with barley bread having some dissolved fat on it. Rasulullah Sallallahu Alayhi Wasallam had mortgaged his armor to a Jew in Medina and took from him some barley for his family. Anas Radiallahu Anhu heard him saying, "The household of Muhammad (Sallallahu Alayhi Wasallam) did not possess even a single Sa (2.5kg) of wheat or food grains for the evening meal, although he has nine wives to look after."

Bukhari Shareef

Al-Aswad Radiallahu Anhu said, "I asked 'A'isha Radiallahu Anha, may Allah be pleased with her, 'What did Rasulullah Sallallahu Alayhi Wasallam do when he was with his family?' She replied, 'He would do chores for his family, and when it was time for the prayer, he would go out.'"

Hisham Radiallahu Anhu said, "I asked 'A'isha Radiallahu Anha, 'What did Rasulullah Sallallahu Alayhi Wasallam do in his house?' She replied, 'He did what one of you would do in his house. He mended sandals and patched garments and sewed."

'Amra Radiallahu Anhu reported that 'A'isha Radiallahu Anha was asked, "What did Rasulullah Sallallahu Alayhi Wasallam do in his house?" She replied, "He was a man like other men. He removed the fleas from his garment and milked his sheep."

Al-Adab Al-Mufrad

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