Muzakarah Darulhana

  • The Ethical Ruling on Using Cracked Software: A Scholarly Reflection

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

    The question of whether one may download cracked or pirated software—such as Microsoft Office or Adobe products—for personal or educational use is increasingly common in our digital age. Many assume that as long as no profit is being made, the act is harmless. Yet, when examined through the lens of Islamic ethics, the matter requires careful consideration.

    The Principle of Harm and Unlawful Consumption

    Islamic teachings firmly discourage any action that causes harm or injustice to another. Piracy, at its core, involves taking the intellectual property of others without permission. The creators of such software invest significant time, effort, and financial resources into developing their products. To use their work without authorization is to benefit from their labour unjustly.

    While some may argue that piracy does not truly harm the broader economy, this debate does not negate the underlying ethical issue. Even if economic impact were dismissed, the act remains one of taking what one has no right to take. Allah Most High states:

    وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِّنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنتُمْ تَعْلَمُونَ

    “And do not consume one another’s wealth unjustly, or send it [in bribery] to the rulers in order that you may consume a portion of the wealth of the people in sin, while you know [it is unlawful].”
    — Surah al-Baqarah 2:188

    This verse reminds us that any form of unjust consumption—whether through theft, deception, or unauthorized use—is impermissible.

    Distinguishing Between Piracy and Downloading

    A nuanced point must be acknowledged: the individual who downloads pirated software is not the one who originally created or distributed the illegal copy. Their intention may not be malicious, nor are they profiting from the act. However, by knowingly downloading such material, they indirectly support and encourage the wrongdoing. In Islamic jurisprudence, assisting in sin—even indirectly—is discouraged.

    Thus, while the downloader is not the primary perpetrator, the act remains disliked due to its association with and support of an unlawful activity.

    Ethical and Practical Alternatives

    Islam encourages seeking permissible means whenever possible. For those who genuinely cannot afford premium software, several lawful alternatives exist:

    • Use free versions when available, such as Microsoft Office Online.
    • Choose lower‑tier or limited‑feature versions that may be more affordable yet sufficient for one’s needs.
    • Explore alternative software that is legally free or less expensive.
    • Purchase the premium version if no suitable alternative exists; the investment is ultimately worthwhile and ethically sound.

    A Gentle Reminder

    The pursuit of knowledge and personal development is noble, but it must be accompanied by integrity. Choosing lawful means, even when inconvenient, brings barakah (blessing) into one’s efforts and protects one from moral compromise. May Allah grant us clarity, sincerity, and the ability to uphold justice in all aspects of our lives.

    Umar Aziz

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  • The Severe Islamic Prohibition of Interest (Ribā): A Divine Declaration of War and Prophetic Condemnation 📜💰

    Involvement with interest (Ribā) constitutes a severe transgression in the Islamic faith, drawing the wrath of Allāh Ta’ālā (God, the Most High). The Holy Qur’ān explicitly and unequivocally forbids this practice, warning believers against its consumption and participation.

    Qur’ānic Injunction and Declaration of War

    Allāh Ta’ālā addresses the believers, emphasizing piety and the immediate abandonment of any remaining interest, underscoring the gravity of the matter with a stark consequence for non-compliance.

    The Qur’ān states:

    يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَذَرُوا۟ مَا بَقِىَ مِنَ ٱلرِّبَوٰٓا۟ إِن كُنتُم مُّؤْمِنِينَ

    فَإِن لَّمْ تَفْعَلُوا۟ فَأْذَنُوا۟ بِحَرْبٍۢ مِّنَ ٱللَّهِ وَرَسُولِهِۦ ۖ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَٰلِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ

    O you who believe, fear Allāh and give up what still remains of ribā, if you are believers. But if you do not (give up), then listen to the declaration of war from Allāh and His Messenger. However, if you repent, yours is your principle. Neither wrong, nor be wronged. (2:278-279)

    This powerful declaration in the verse (2:279) signifies the extreme detestation of Ribā in the Divine Law (Sharī‘ah). It elevates the non-abandonment of interest to a hostile act, equating it with an open war against Allāh and His Messenger (Sallallahu Alayhi Wasallam).

    The verse also mercifully offers the path of repentance (Tawbah): if one repents, they are entitled only to their principal sum (rū’ūs amwālikum), ensuring a just outcome where the creditor does not wrong (taz̧limūn) the debtor by taking excess, nor is the creditor wronged (tuz̧lamūn) by losing their original capital.

    Prophetic Condemnation and Universal Curse

    The prohibition of interest is further reinforced through the teachings and explicit curse of the Prophet Muhammad (Sallallahu Alayhi Wasallam). Interest is so highly detested in the Sharī‘ah that the Prophet (Sallallahu Alayhi Wasallam) did not limit his condemnation to the main parties but extended it to all individuals facilitating the transaction.

    It is narrated in a Hadīth (Prophetic Tradition):

    جابر قال لعن رسول الله -صلى الله عليه وسلم آكل الربا وموكله وكاتبه وشاهديه وقال هم سواء ا – صحيح مسلم

    Jābir (Raḍiyallāhu ‘Anhu) narrates that Rasūlullāh (Sallallahu Alayhi Wasallam) cursed the one who receives interest (ākil al-ribā), and the one who lends it (mu’kiluhu), and the one who writes the transaction (kātibuhu), and those who are witness to it (shāhidayhi). He said, “They are all the same.” (Sāhih Muslim)

    The crucial phrase, “They are all the same” (hum sawā’), underscores that responsibility and sin are shared equally by everyone involved—the lender, the borrower, the scribe, and the witnesses. This serves as a potent deterrent against participation in or documentation of interest-bearing contracts.

    The Lawfulness of Loans

    Based on these fundamental principles, it is categorically unlawful (harām) to be involved in interest-bearing loans. In contrast, loans that are completely free from interest (Qard Hasana, or beautiful/good loan) are lawful (halāl) and, in fact, encouraged as acts of charity and mutual assistance within the community. The distinction lies between financial transactions intended for unearned profit (Ribā) and those intended solely for benevolent aid (Qard Hasana).

    Umar Aziz

  • Luqmān al-Ḥakīm: The Wise Sage and His Enduring Counsels from the Qur’ān 🌙

    Luqmān al-Ḥakīm, often known as Luqmān the Wise, holds an esteemed and unique position in Islamic tradition. He was revered not as a prophet, but as a supremely pious man and a devout worshipper upon whom Allāh Ta‘ālā bestowed the profound spiritual gift of great wisdom. His wisdom is immortalized in the Qur’ān, where an entire chapter, Sūrat Luqmān, is named after him, dedicating verses to his counsel to his son.

    Identity and Characteristics of Luqmān

    While the primary source of information about him is the wisdom he imparted, several narrations paint a picture of his character and background:

    • Appearance: Descriptions often highlight his humble origins and physical features. He was recounted to be a dark-skinned man, possessing a flat nose and a short stature. Some accounts further elaborate that he was a black slave with large lips, illustrating that his high spiritual and intellectual status was granted purely by Divine grace, independent of lineage or physical form.
    • Origin: He is said to have hailed from Nūbah (Nubia), a region along the Nile River.
    • Historical Context: Some scholars posit that he served as a judge during the era of the Prophet Dāwūd (‘alayhi al-salām), suggesting a period of recognized authority and justice.

    The Source of His Lofty Status (Ḥikmah)

    When questioned by a person regarding the secret behind the lofty status and wisdom granted to him by Allāh Ta‘ālā, Luqmān al-Ḥakīm provided deep, practical maxims that reveal his spiritual discipline and moral foundations.

    He attributed his attainment of Ḥikmah (wisdom) to specific virtuous practices:

    • Esteeming Allāh Ta‘ālā: Keeping Allāh Ta‘ālā esteemed in his mind and heart at all times, reflecting a constant state of God-consciousness (Taqwa).
    • Fulfilling Trusts: Scrupulously fulfilling the amānah (trusts of people and of Allāh), which encompasses all duties and responsibilities.
    • Truthfulness: Strictly telling the truth (Ṣidq).
    • Avoiding Distractions: Abstaining from that which does not concern him, indicating a focused and disciplined life free from idle talk and unnecessary engagements.

    In an expanded narration, Luqmān offered additional steps to achieve a status similar to his own, focusing on physical and moral control: lowering the gaze, restraining the tongue, keeping away from temptations, safeguarding the private organs, fulfilling promises, honouring the guest, taking care of the neighbour, and again, leaving what does not concern you.

    The Nature of His Station

    While some weak narrations suggest he was a prophet, the overwhelmingly correct view upheld by scholars is that he was an extremely wise man and not a prophet (Nabī). This is further supported by an account stating that he was presented with a choice between receiving Prophet-hood and being granted wisdom (Ḥikmah). Out of humility and a fear of failing in the immense responsibilities that accompany the prophetic mission, he chose the latter, demonstrating his profound understanding of human limitation and spiritual caution.

    Luqmān’s Wisdom in the Holy Qur’ān and Sunnah

    Luqmān al-Ḥakīm’s enduring legacy is enshrined in the Qur’ān, where Allāh Ta‘ālā records his invaluable counsel to his son. These ten key pieces of advice cover the entire spectrum of faith, morality, ethics, and social conduct.

    Ten Pillars of Wisdom from Sūrat Luqmān

    1. Tawḥīd (Monotheism): Do not ascribe partners to Allāh (Shirk). He firmly established that polytheism is the gravest sin and the ultimate injustice, stating: “Indeed, association [with Allah] is great injustice.”
    2. Parental Rights: Fulfil the rights of the parents. This counsel emphasizes kindness and obedience to parents, second only to the right of Allāh, forbidding obedience to them only if they command Shirk.
    3. Allāh’s Omnipresence: Do not forget that Allāh is watching everything you do. He reminded his son of the Divine knowledge that encompasses all actions, no matter how small or hidden: “O my son, indeed, if it should be [even] the weight of a mustard seed and should be in a rock or [somewhere] in the heavens or in the earth, Allāh will bring it forth.”
    4. Prayer: Establish prayer (Iqāmat aṣ-Ṣalāh). Prayer is emphasized as the foundational pillar of the faith and the primary link between the servant and the Creator.
    5. Enjoining Good: Enjoin people for good and forbid from evil (Al-Amr bi al-Maʿrūf wa an-Nahy ‘an al-Munkar). This establishes the social responsibility of a believer to guide and correct the community.
    6. Patience: Observe patience over what befalls you, especially when undertaking the duty of enjoining good, as this often attracts difficulty and opposition.
    7. Humility: Do not be arrogant toward people. He warned against pride: “And do not turn your cheek toward people in contempt.”
    8. Moderation in Life: Adopt a moderate approach in life, avoiding extremes in all matters.
    9. Gait: To be moderate in walking, reflecting inner tranquility and humility in one’s physical demeanor.
    10. Voice: Keep your voice unraised. He advised against loudness, comparing an over-raised voice to the most disagreeable of sounds: “And lower your voice; indeed, the most disagreeable of sounds is the voice of the donkeys.”

    These ten counsels, which Luqmān al-Ḥakīm imparted to his son, remain a timeless curriculum for Islamic education and ethical conduct for all generations.

    Umar Aziz

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  • Nurturing the Spiritual Desire (Tawfīq) and Selecting a Qualified Guide (Murshid) for Advancement on the Path 🕋

    The nascent desire to spiritually progress and draw nearer to Allāh Ta‘ālā is a profound blessing, known as Divine success (Tawfīq). This feeling is a sensitive and honourable guest from the Almighty; it must be welcomed and capitalized upon while it is still fresh. If this spiritual inclination is neglected or treated with indifference, this precious Tawfīq may fade, making it difficult to rekindle the motivation for inner development in the future.

    The Necessity of a Spiritual Guide

    For those encountering difficulty in spiritual progress on their own, seeking the assistance of an experienced spiritual guide (Ulama or Murshid) is highly recommended. A truly qualified guide can help easily propel the seeker to greater heights of spirituality by illuminating the pitfalls of the ego and mapping out the precise steps of the spiritual journey (Sulūk).

    Guidelines for Choosing an Appropriate Spiritual Guide (Murshid)

    The process of selecting a guide must be approached with utmost seriousness, as the guide will impact the seeker’s innermost spiritual state. The following criteria are essential markers of a qualified Murshid:

    1. Sufficient Knowledge of Dīn: The guide must possess a robust, comprehensive understanding of the entire Islamic faith and its sciences.
    2. Adherence to Sharī‘ah: His beliefs, practices, and habits must strictly conform to the teachings of Sharī‘ah (Islamic Law). Deviations in practice or belief invalidate his guidance.
    3. Renunciation of Worldly Greed: He does not have greed for worldly things and is not motivated by wealth, fame, or material gain.
    4. Tutelage and Authority: He himself must have been tutored by a spiritual guide who established a chain of verified spiritual lineage (Silsilah).
    5. ‘Ulamā’ Confidence: The respected ‘Ulamā’ (scholars) and the pious individuals must have confidence in him and acknowledge his spiritual integrity.
    6. Following of the Insightful: People with good foresight and sound understanding of Dīn follow his teachings and example.
    7. Quality of Followers: The majority of his followers are pious and actively renounce excessive worldly gains, demonstrating the positive effect of his training.
    8. Corrective Action: He actively corrects his followers and immediately stops them when they commit wrong, acting as a spiritual physician.
    9. Effect of Company: Even a few days in his company must demonstrate a noticeable spiritual effect: it should remove the love of the world (Dunyā) and instill within the person the love of Allāh Ta‘ālā.
    10. Consciousness of Allāh: He himself is personally conscious of Allāh (Muraqabah and Taqwa) and meticulously abides by the laws of Sharī‘ah.

    Immediate Spiritual Practices for the Seeker

    While the seeker diligently attempts to identify a suitable spiritual guide, they should not neglect their immediate obligations and recommended practices. It is crucial to be steadfast on all obligatory prayers (Farā’iḍ).

    In addition, the seeker should allocate specific time for the following highly recommended practices (Awrad):

    • Qur’ānic Recitation:
      • Read Sūrah Yā-Sīn in the beginning of the day (after Fajr).
      • Read Sūrah Tabārak (Al-Mulk) and Sūrah Wāqi‘ah before going to bed.
    • Daily Tasbīḥāt (Remembrances): Dedicate a fifteen-minute period in both the morning and evening to engage in the following three recitations (Tasbīḥāt):
      1. The Third Kalimah (Declaration of Glory and Oneness): Recite one hundred times.
      2. Durūd Sharīf (Salutations upon the Prophet, Sallallahu Alayhi Wasallam): Recite one hundred times.
      3. Istighfār (Seeking Forgiveness): Recite one hundred times.

    These Tasbīḥāt must be performed with full concentration and sincere love for Allāh Ta‘ālā to ensure their spiritual effect penetrates the heart.

    Umar Aziz

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  • Seeking Divine Guidance: The Practice and Supplication of Ṣalāt al-Istikhārah 🤲✨

    The noble practice of Istikhārah refers to the act of “Seeking good in any important matter or task.” It is a profound act of worship and reliance upon Allāh Ta‘ālā, affirming that true knowledge of what is best lies only with the Creator. When faced with a significant decision, a believer turns to Allāh (Subḥānahu wa Ta‘ālā) for guidance, entrusting the outcome to His limitless Knowledge and Power.

    Performing Ṣalāt al-Istikhārah

    The Ṣalāt al-Istikhārah (Prayer for Seeking Good) is a recommended Sunnah practice, performed specifically when one is undecided about taking on a permissible matter. The procedure is straightforward yet deeply meaningful:

    1. Perform Two Rak‘āt: The believer first performs a two Rak‘āt (units) of supererogatory Ṣalāh (prayer). This initial act demonstrates humility and readiness for worship before making the supplication.
    2. Recitation in Ṣalāh: It is recommended to recite Sūrah al-Kāfirūn (Chapter 109) in the first Rak‘ah after Sūrah al-Fātiḥah, and Sūrah al-Ikhlāṣ (Chapter 112) in the second Rak‘ah after Sūrah al-Fātiḥah.
    3. Recite the Du‘ā’: Immediately after completing the two Rak‘āt and performing the Taslīm (ending the prayer), one should raise their hands and recite the specific Du‘ā’ (supplication) of Istikhārah.

    The Sacred Supplication (Du‘ā’) of Istikhārah

    The Du‘ā’ of Istikhārah is a comprehensive plea, acknowledging Allāh’s Sovereignty and seeking His best decree for the believer’s life in this world and the Hereafter. The Du‘ā’ begins with praise and salutations:

    Beginning of the Supplication:

    اَلْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، وَالصَّلاةُ وَالسَّلامُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَّعَلَى آلِهِ وَأَصْحَابِهِ أَجْمَعِينَ

    Translation: “All praises are due to Allāh, the Rabb (Lord) of the Worlds. Salutations and Greetings be on our leader, Muḥammad, his family and all his Companions.”

    The Main Invocation:

    اَللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ العَظِيْمِ، فَإِنَّكَ تَقْدِرُ وَلاَ أَقْدِرُ، وَتَعْلَمُ وَلاَ أَعْلَمُ، وَأَنْتَ عَلَّامُ الغُيُوبِ، اَللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِّيْ فِيْ دِيْنِيْ وَمَعَاشِيْ وَعَاقِبَةِ أَمْرِيْ، فَاقْدُرْهُ لِيْ وَيَسِّرْهُ لِيْ ثُمَّ بَارِكْ لِيْ فِيْهِ، وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِّيْ فِيْ دِيْنِيْ وَمَعَاشِيْ وَعَاقِبَةِ أَمْرِيْ، فَاصْرِفْهُ عَنِّيْ وَاصْرِفْنِيْ عَنْهُ، وَاقْدُرْ لِيَ الخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِيْ بِهِ

    Translation: “Oh Allāh! I seek from You a decision by virtue of Your Knowledge (of what is best), and I seek from You the ability (to realise my object) by virtue of Your Power, and I ask You (to grant me) from Your Great Bounty, for indeed You have power and I do not have power, and You know and I do not know, and You are the Knower of the Unseen. Oh Allāh! If, according to Your Knowledge, this matter (at this point one states the matter or decision in question) is good for me with regards to my religious affairs, my worldly life and my final outcome (i.e. in the Hereafter), then direct it towards me and ease it for me, thereafter grant me blessing in it. And if, according to Your Knowledge, this matter is evil for me with regards to my religious affairs, my worldly life and my final outcome (i.e. in the Hereafter), then turn it away from me and turn me away from it. And direct towards me that which is good, no matter where it is, thereafter make me pleased with it (i.e. that good.)”

    The Minimal Requirement and the Outcome

    It is important to note that if a person cannot perform the full Ṣalāt al-Istikhārah for whatever reason—such as being unwell, menstruating, or having no time—they should at least recite the Du‘ā’ of Istikhārah. The emphasis is on the supplication, which expresses the reliance on Allāh, even though performing the Ṣalāh before the Du‘ā’ carries greater merit.

    After completing the Istikhārah, the believer should then adopt a decision in accordance with whatever the heart is inclined towards. The inclination that follows the Istikhārah is considered the sign of Allāh’s guidance.

    Crucially, it is not necessary that a person sees any dream or receives a clear vision. The guidance manifests in the subsequent ease or difficulty encountered in pursuing the matter, and the genuine inclination that settles in the heart. One should simply proceed with whatever occurs to the heart after Istikhārah. Inshā’Allāh (God willing), there will be Khair (goodness) and Barakah (blessings) in that decision.

    Umar Aziz

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  • The Youth as Architects of Tomorrow: Islamic Guidance vs. Western Values in a Digital Age 🚀💻

    It is fundamentally important to grasp the immense significance of the youth and their impact on society. The world we inhabit today is a direct exemplification of the youth of yesterday, and, consequently, the world of tomorrow will be the exemplification of the youth of today. In essence, the youth play an integral role in shaping the world. If they are trained to be constructive and responsible, the world will reflect that responsibility. Conversely, if they are allowed to become irresponsible and destructive, we will undoubtedly face a future of destruction and disaster.

    This principle is historically substantiated by the early Muslim community. Many of the Companions (Ṣaḥābah) of Rasūlullāh (Sallallahu Alayhi Wassalam) were, in fact, youth. The Prophet (Sallallahu Alayhi Wassalam) masterfully shaped their minds in such a way that they were able to contribute towards a perfect way of life and successfully established a lasting legacy.

    The Unique War of the Modern Youth

    We must recognize and understand the current mindset of the youth and the profound challenges they face. Their difficulties are primarily fueled by the rapid advancement and evolution in technology. The youth of today are confronted with a unique kind of war—one that no other generation of youth in history has had to fight.

    A common challenge is the perception among teenagers that all forms of entertainment are Ḥarām (forbidden). It is vital to remember that there is an inherent reason for every prohibition in Sharī‘ah, even if that prohibition appears to go against our immediate logic or intelligence.

    The Wisdom of Prohibition

    This reality is best explained through an analogy. A father prohibits his son from consuming or ingesting poison. The child, due to his limited understanding, does not comprehend the harm of the poison and feels disillusioned with his father’s “diplomatic attitude” of prohibition. However, the father, with superior knowledge, does not relent. In the same way, Allāh is Al-Ḥakīm (The All-Wise). He prohibits us from certain actions and things according to His infinite wisdom and knowledge. The believer’s duty is to trust the wisdom and infinite knowledge of Allāh and submit completely to His guidance.

    The Distinction in Outlook and Identity

    It is inherent to human nature to err and sin. We are not sin- and error-proof; if we were, there would be no distinction between us and the angels. However, we have a distinct way of life, guided by the Qur’ān and Sunnah, and our ultimate destination is the Akhirah (the Hereafter). We should not restrict enjoyment to what the West and the disbelievers have indoctrinated us to believe as enjoyment.

    Allāh describes the outlook of those who prioritize worldly enjoyment in the Qur’ān:

    {وَالَّذِينَ كَفَرُوا يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ وَالنَّارُ مَثْوًى لَهُمْ} [محمد: 12]

    Translation: “The disbelievers while away their time in enjoyment of the world, eat and drink like that of livestock. The fire of hell is their final abode.” (Muḥammad: 12)

    They possess a fundamentally different outlook to life. Believers should not become overwhelmed or harbor an inferiority complex when faced with this materialistic view. Instead, we must be proud of our Islamic identity and the fact that our lives are governed by the Sharī‘ah.

    Nurturing the Youth: Islamic vs. Western Values

    Therefore, it is essential that we nurture our youth with Islamic values and not the Western values, just as Rasūlullāh (Sallallahu Alayhi Wassalam) did with the Ṣaḥābah (Radhiyallahu Anhum). Western values, ideologies, and indoctrinations have a demonstrably damaging impact on the minds of the youth.

    A comparison vividly highlights the contrasting effects:

    Islamic ValuesWestern ValuesEffect of Western Values
    From a young age, the existence of Allāh is indoctrinated in the mindFrom a young age, the non-existence of Allāh is indoctrinated in the mindAtheism, Agnosticism, and Apostasy
    Nurtured to stay within the boundaries of Sharī‘ahLiberal way of thinkingPursuing passions and desires
    Religion and worship are key elements in a person’s lifeReligion and worship are separated from everyday lifeNo peace and contentment in life
    Ethical and moral business ethosNurtured with prejudice and immoral business ethosExploitation, manipulation, corruption etc
    Respect for humanity at largeReligion, colour, lust, and creed as basis for judgmentNationalism and racism
    Focus on the Rights of othersSelf-centred and selfishSurge in disputes, both on a micro and macro level
    Shame and modestyShamelessness and nudityPromiscuity, rape, children born out of wedlock etc

    A life rooted in Tawḥīd (monotheism), following the laws of Sharī‘ah, characterized by peace and contentment, altruism, social conscience, equality, unity, and chastity, leads to a life of eternal success. This stands in stark contrast to the life promoted by the effects of Western values, which risks eternal disaster.

    The Critical Importance of Company

    The key component to the life of a teenager is his or her company. In the present era, company is no longer restricted to who one socializes with physically. With technological advancements, social circles have evolved; social media enables the global village to interact freely.4 This digital space is populated by all types of company from different ideologies (Ism’s), including secularists, lesbians, liberals, and LGBTQ apologetics alike—some advertising fake lives, others bragging about excessive wealth.

    Therefore, just as it is imperative that teenagers choose their physical social circles wisely, so too must they be vigilant on social media. What they see and hear on these platforms impacts the way they think and behave. Hence, whether on Instagram, Twitter, or other platforms, it is imperative that they are wise and alert regarding who they follow.

    The danger of bad company is underlined by the prophetic teachings:

    Regarding the Impact of Company:

    الْمَرْءُ عَلَى دِينِ خَلِيلِهِ، فَلْيَنْظُرْ أَحَدُكُمْ مَنْ يُخَالِلْ

    (مسند احمد: 8417)

    Translation: “A person is upon the religion of his friend. So be wary as to whom you befriend.” (Musnad Aḥmad: 8417)

    Regarding the Virtue of Pious Youth:

    The youth who are properly guided are among those specially honored by Allāh:

    سَبْعَةٌ يُظِلُّهُمُ اللَّهُ فِي ظِلِّهِ، يَوْمَ لاَ ظِلَّ إِلَّا ظِلُّهُ: الإِمَامُ العَادِلُ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ رَبِّهِ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ فِي المَسَاجِدِ، وَرَجُلاَنِ تَحَابَّا فِي اللَّهِ اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ طَلَبَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ، فَقَالَ: إِنِّي أَخَافُ اللَّهَ، وَرَجُلٌ تَصَدَّقَ، أَخْفَى حَتَّى لاَ تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ، وَرَجُلٌ ذَكَرَ اللَّهَ خَالِيًا فَفَاضَتْ عَيْنَاهُ

    (صحيح البخاري: 660)

    Translation: “Allāh will give shade, to seven, on the Day when there will be no shade but His. (These seven persons are) a just ruler, a youth who has been brought up in the worship of Allāh (i.e. worships Allāh sincerely from childhood), a man whose heart is attached to the Masjid, two persons who love each other only for Allāh’s sake and they meet and part in Allāh’s cause only, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says: I am afraid of Allāh, a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given and a person who remembers Allāh in seclusion and his eyes are then flooded with tears.” (Bukhārī: 660)

    The second person mentioned to receive Allāh’s shade is a youth who has been brought up in the worship of Allāh, highlighting the immense merit in guarding youth against temptations.

    Permissible Forms of Enjoyment (Ḥalāl Fun)

    Many people operate under the misconception that having fun is entirely Ḥarām. That is incorrect. It is absolutely permissible to have Ḥalāl forms of fun and relaxation, such as:

    • Physical Activity: Exercise is a widely accepted trend. One can engage in many cross-fit or general workouts at home with friends or siblings.
    • Sports & Recreation: Organizing sports events with friends, engaging in horse riding, archery, swimming, cycling, skating, or rollerblading.
    • Outdoor Activities: Encouraging scholars and adults to spend weekends organizing stimulating events with the youth like camping, hiking, vacations, quad biking, hunting, or fishing.
    • Intellectual Growth: Reading appropriate literature was a common trend among the youth of the past and is a beneficial activity that enhances the mind and thought of an individual.

    We sincerely make Du‘ā’ (supplication) that Allāh Ta‘ālā protect and guide the youth to success in this life and the Hereafter. Āmeen.

    Umar Aziz

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  • Holistic Approaches to Memory Enhancement: Insights from Islamic Tradition and Modern Research 💡🧠

    Allah Ta’ala has created every human being with different qualities and traits. While some may possess extraordinary memories and great intellect, others may possess equally unique capabilities in a different field. If a person has a weak memory, that is only natural. Hereunder are different methods that one may adopt to enhance his memory:

    🕌 The Foundational Principle: Abstaining from Sins

    The cultivation of a strong memory, particularly for those seeking knowledge, begins with spiritual discipline. This is strongly attested to by the pious predecessors.

    The great Jurist, Imam Muhammad bin Idrees Al-Shafi’ee Rahimahullah, once complained of his struggle with retention to his revered teacher, Imam Waki bin Jarrah:

    شَكَوْتُ إِلَى وَكِيْعٍ سُوءَ حِفْظِي فَأَرْشَدَنِي إِلَى تَرْكِ المَعَاصِي

    وَأَخْبَرَنِي بِأَنَّ العِلْمَ نُورٌ وَنُورُ اللَّهِ لَا يُهْدَى لِعَاصِي

    Translation: I complained to Waki of bad memory; so he advised me to abandon sins

    And he told me that knowledge is a light; and the light of Allah is not given to a sinner.

    This critical advice was also emphasized by Imam Waki bin Jarrah in another instance. A student of Imam Waki bin Jarrah, a scholar mentioned in all six famous books of Ahadith, inquired about his (Imam Waki’s) wonderful memory, which allowed him to memorize everything without notes:

    قَالَ عَلِيُّ بنُ خَشْرَم: مَا رَأَيْتُ بِيَدِ وَكِيْعٍ كِتَاباً قَطُّ، إِنَّمَا هُوَ حِفْظٌ، فَسَأَلتُهُ عَنْ أَدوِيَةِ الحِفْظِ، فَقَالَ: إِنْ عَلَّمْتُكَ الدَّوَاءَ، اسْتَعْمَلتَه? قُلْتُ: إِيْ وَاللهِ. قَالَ: تَرْكُ المَعَاصِي، مَا جَرَّبْتُ مِثْلَهُ لِلْحِفْظِ

    Translation: Ali bin Khashram said: I have never seen a book in Waki’s hand; it was only good memory (meaning he would always memorize everything; he did not need a book). So I asked him about the treatment for good memory. So he said: “If I teach you the treatment, will you use it?” I replied, “Yes, by Allah”. So he said, “abandoning sins; I have never experienced anything like it”.

    If a person has a good memory but focuses towards sinful acts, the ability of his memory is also directed towards sinful acts. In such a situation, the brain consumes sinful content rather than correct and good content.

    💪 Training the Mind: The Necessity of Working Hard

    If a person possesses a weak memory by nature, he could enhance his memory by training the memory to retain information. For this, he has to work hard and put pressure on the brain to retain information. Gradually, the information will saturate in his brain and the ability to retain information will increase.

    This concept is similar to the physique of a child. The limbs are weak in it’s initial stages. When it is trained to walk, then there is energy created for the legs to carry the weight and enable the child to walk. Over time, the same legs carry a person for long distances.

    There are many Ulama who have excelled in Fiqh, Tafseer and Hadith due to hard work and putting pressure on the brain. Allah Ta’ala appreciates hard work and strengthens the person’s memory. Allah Ta’ala mentions in the Qur’an:

    إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ

    Translation: Indeed, Allah does not allow to be lost the reward of those who do good.

    🍯 Enhancing Cognitive Function: Consuming Brain Food

    Apart from two factors mentioned above, abstaining from sins and working hard, a person may also enhance his memory with brain food. See the following:

    The Islamic Perspective on Diet

    Scholars have mentioned certain foods and remedies which increase the memory, such as drinking honey, eating raisins, and chewing certain kinds of gum resin and nuts such as, almonds, walnuts, pistachios, etc.

    • Honey:

    Rasulullah Sallallahu Alayhi Wasallam is reported to have mentioned:

    “إِنْ كَانَ فِي شَيْءٍ مِنْ أَدْوِيَتِكُمْ خَيْرٌ، فَفِي شَرْبَةِ عَسَلٍ، أَوْ شَرْطَةِ مِحْجَمٍ، أَوْ لَذْعَةٍ مِنْ نَارٍ، وَمَا أُحِبُّ أَنْ أَكْتَوِيَ”

    Translation: “If there is any good in your medicines, then it is in a gulp of honey, a cupping operation, or branding (cauterization), but I do not like to be (cauterized) branded.

    The Prophet (peace be upon him) also said:

    “عَلَيْكُمْ بِالشِّفَاءَيْنِ: الْعَسَلِ، وَالْقُرْآنِ“

    Translation: “You should take the two that bring healing: Honey and the Qur’an.”

    Imaam al-Zuhri Rahimahullah has reported to have mentioned in Al-Jami of Imam Al-Khateeb Al-Baghdadi:

    قَالَ الزُّهْرِيُّ: «عَلَيْكَ بِالْعَسَلِ فَإِنَّهُ جَيِّدٌ لِلْحِفْظِ»

    Translation: “You should eat honey because it is good for the memory.”

    Specific remedies involving honey include: Take ½ tsp cumin powder. Add 1 tsp honey. Mix well. Have this twice a day. Take 1 tbsp honey. Add a pinch of cinnamon powder. Have this at bedtime.

    • Raisins:

    Imaam al-Zuhri Rahimahullah also mentions:

    عَنِ الزُّهْرِيِّ، قَالَ: ” مَنْ سَرَّهُ وَقَالَ الْهَاشِمِيُّ: مَنْ أَحَبَّ أَنْ يَحْفَظَ الْحَدِيثَ فَلْيَأْكُلِ الزَّبِيبَ “

    Translation: “Whoever desires to memorize hadeeth should eat raisins.”

    • Almonds:

    It was the practice of many elders to soak seven pieces of almonds over night and eat them the next morning. This has also proven to be beneficial in enhancing the brain.

    • Almond-Milk Shake: This home remedy holds good for the students and also the persons who are engaged in mental work. You should keep in mind that this boiled almond milk shake should be taken in an empty stomach and also not to consume any food for a minimum of two hours after drinking this boiled almond milk shake: Allow seven almonds to stay overnight in water. In the morning, peel and grind them into paste. Mix this paste in a glass of milk. Boil the almond-milk shake for some time. Drink the milk shake for 15 to 40 days continuously to improve your memory status.
    • Almonds and Milk: Soak 7 almonds overnight in water. Peel off the skin the next morning. Eat them with 1 glass lukewarm milk.
    • Oats, Milk, Dates, Almonds and Honey: Take 1 cup oats. Add 1 cup milk. Add 3 chopped dates. Add 3 chopped almonds. Add 1 tsp honey. Mix well. Eat this for breakfast. Follow it with an unpeeled apple.

    Modern-day Research on Cognitive Diet

    Modern-day research claims that the issue might be as simple as fatigue, stress, or a lack of sleep. Eating excessively also makes one sleepy and lazy, dulls the senses, along with exposing one to the risk of physical diseases. Many of the diseases which we see today result from food and drink. Acidic food is also one of the causes for laziness and a weak memory. It also claims that the following have proved to be beneficial in regards to a weak memory (some have already been mentioned above):

    • Walnuts: This unique dry fruit acts as a best home remedy for weak memory. The walnut gives synergistic effect when twenty grams of this dry fruit is taken daily along with ten grams of raisins or fig. Pistachios have also proven to be beneficial due to their rich source of thiamine.
    • Fruits: Fruits play an important role in alleviating weak memory condition. The fruits rich in phosphorus are considered as the best home remedy for memory weakness. Apple, grapes, figs, dates, blueberries and oranges are considered to be a more effective home remedy for weak memory. Carrots, eggs, and okra are also very beneficial.
    • Herbs: Rose Mary is a very valuable herb for restoring a poor memory, which is botanically called as Rosmarinus Officinalis. This is always called as herb of remembrance. Rosemary is a perfect antidote for forgetfulness and mental fatigue. If you want to enhance your mental ability, make a tea with this herb and drink at least once or twice a day. Many herbs create a positive effect on memory. Take them as herbal teas by brewing 1 tsp. of herbs in 1 cup of hot water and let steep for ten minutes. Sage herbs are also very beneficial as they strengthen the ability to concentrate, mitigate mental exhaustion and improve the memory of the sufferer.

    💉 Other Remedies and Spiritual Supplications (Duas)

    Therapeutic Practice: Cupping (Hijamah)

    Another procedure that can help the memory and reduce forgetfulness is cupping (Hijamah), as is well known from experience. Ibn Umar Radhiallahu Anhu also recommended such a practice.

    Recommended Duas

    Spiritual aid comes through specific supplications (Duas):

    • For Strength After Prayer: Placing one’s hands on the forehead after every fardh prayer and reciting the following eleven times is beneficial:

    یا قوی

    Transliteration: Ya Qawiyyu

    The following dua is to be recited seven times after every prayer:

    اللهم نور قلبي بعلمك واستعمل بدني بطاعتك

    Transliteration: Allahumma Nawwir Qalbi bi ‘ilmika wasta’mil badani bi ta’atika

    • For Knowledge and Progress:

    Hadhrat Thanwi Rahimahullah mentions in his Remedies of the Holy Qur’an:

    رَبِّ اشْرَحْ لِي صَدْرِي (25) وَيَسِّرْ لِي أَمْرِي (26) وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي (27) يَفْقَهُوا قَوْلِي (28)

    Significance: One should recite this verse 20 times after Fajr Salaah everyday for strengthening his memory and progress in his knowledge.

    He also mentions:

    Anyone who recites Surah Al-Muddathir (Surah No. 74) regularly, and after that makes supplication (Dua), Memorizing of The Holy Qur’an will-lnsha Allah-became easy for him.

    Excessively reciting the following is also beneficial:

    رَبِّ زِدْنِي عِلْمًا

    Transliteration: ‘Rabbi Zidni Ilma’

    Translation: ‘O my Lord, increase my knowledge’ (Aamale Qurani)

    • Dua for Speech:

    To enhance speech, one may recite in abundance the dua Sayyidina Musa Alayhis Salaam made to Allah Ta’ala, mentioned in the Qur’an:

    رَبِّ اشْرَحْ لِي صَدْرِي (25) وَيَسِّرْ لِي أَمْرِي (26) وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي (27) يَفْقَهُوا قَوْلِي (28)

    Translation: “My Lord, expand for me my breast [with assurance] And ease for me my task And untie the knot from my tongue That they may understand my speech.

    The many duas and remedies you have listed from the website are different methods that have been tried and tested and proved to be beneficial. You may use them to increase your memory but there is no assurance that you may instill every quality mentioned within yourself.

    Umar Aziz

  • 🏡 Achieving Domestic Harmony: The Importance of Fulfilling Spousal Roles in Islam

    Balancing stability in one’s marriage and domestic life depends fundamentally on both spouses fulfilling their respective roles. For this essential reason, the Shariah (Islamic law) has stipulated distinct responsibilities for both genders, taking into account their natural disposition and temperament.

    Accordingly, Shariah has made the husband/father primarily responsible to go out of the house and earn income. Husbands, therefore, bear a greater responsibility of supporting their children and taking care of their wives’ needs. This role, by its nature, is not suitable for a wife/mother for various reasons. Conversely, a wife’s/mother’s responsibility is centered on taking care of the household affairs, which includes, for example, cleaning the house, cooking, and taking care of the children.

    This essential division of labor and responsibility is understood by the following Hadith narrated from the Messenger of Allah, Rasulullah Sallallahu Alayhi Wasallam:

    كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالأَمِيرُ رَاعٍ، وَالرَّجُلُ رَاعٍ عَلَى أَهْلِ بَيْتِهِ، وَالمَرْأَةُ رَاعِيَةٌ عَلَى بَيْتِ زَوْجِهَا وَوَلَدِهِ، فَكُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ

    [صحيح البخاري، كتاب النكاح، باب المرءة راعية، ج٢، ص٧٨٣، قديمی]

    Translation: Rasulullah Sallallahu Alayhi Wasallam said, “All of you are guardians and are responsible for your wards. The ruler is a guardian and the man is a guardian of his family, the wife is a guardian and is responsible for her husband’s house and his offspring; and so all of you are guardians and are responsible for your wards.”

    If the spouses diligently fulfil their respective roles, this commitment will naturally create balance, love, and harmony within the house. If, however, the roles of the spouses are completely changed and they start doing things against their natured temperament, that situation will create an imbalance in the house. It is therefore highly advisable for both spouses to diligently fulfil their designated roles in the family for the sake of domestic peace and stability.

    If a wife is unwilling to do her share of work within the household, it is necessary for the husband to explain to her with love and care the need for her to fulfil her role. It is important to use wisdom and diplomacy in addressing her and to motivate her gently toward her duties.

    🤲 The Prophetic Example: Assisting in Household Work and Spiritual Care

    Nevertheless, while the roles are distinct, it is the great Sunnah of Rasulullah Sallahu Alayhi Wasallam to assist in household work, demonstrating the flexibility and compassion within the marriage framework. Consider the following narration:

    Hadrath Aisha Radhiyallahu Anhu, the beloved wife of Rasulullah Sallallahu Alayhi Wasallam, was asked, “What did the Prophet of Allah used to do in his house?” She replied: “He used to keep himself busy serving his family and when it was the time for prayer he would go for it.”

    The word used in the Hadith is Mihnah (مِهْنَة), and one of the translations of Mihnah is serving. It means Rasullullah used to serve his family and do household chores. If one serves his family with an intention of practicing upon the noble Sunnah of Rasulullah, he will be rewarded greatly in this world and in the hereafter. This reward could manifest in the form of good health, barakah (blessings), and intercession on the Day of Qiyamah (Judgment).

    Furthermore, just as it is necessary and rewarding to look after the physical and monetary needs of one’s family, it is even more important and rewarding to take care of their spiritual (ruhani) development. Ensuring the spiritual well-being of one’s family provides enduring benefit, as affirmed in the following narration:

    Rasulullah (Sallallahu alayhi wa sallam) said:

    إِذَا مَاتَ الإِنْسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلاَّ مِنْ ثَلاَثَةٍ إِلاَّ مِنْ صَدَقَةٍ جَارِيَةٍ أَوْ عِلْمٍ يُنْتَفَعُ بِهِ أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ

    Translation: “When man dies, his actions come to an end except three, the rewards of which keep accruing even after his death, (they are) Sadaqa (charity) that have recurring benefits, knowledge from which people continue to benefit, pious children who offer du’a on behalf of their deceased parents”

    (Sahih Muslim, vol 2, pg 41, Kutub Khana Rasheediyya)

    By diligently fulfilling the specific roles prescribed by Shariah, which includes the husband’s financial responsibility and the wife’s primary care for the home, while simultaneously adopting the prophetic Sunnah of assisting the family and prioritizing their spiritual upbringing, the spouses establish a foundation for a balanced, harmonious, and perpetually rewarded marriage.

    Umar Aziz

  • 🌟 The Paramount Duty: Honoring Our Parents and Seeking Divine Forgiveness

    We begin by making a profound du’aa that Allaah Ta’aala rewards our parents for the immense hardships of life they endured and for the patience they showed in tolerating us. We pray, too, that May Allaah grant our parents Jannatul Firdaws. Aameen. This sentiment underscores a fundamental truth in Islam: the Shari’ah has greatly emphasized on being dutiful to one’s parents. This duty is not merely one of courtesy, but a direct pathway to Divine acceptance, as our Prophet, Rasulullaah (Sallallaahu ‘alaihi wasallam), made unequivocally clear.

    The Sacred Status of the Parents

    The status of the father is directly linked to the pleasure of our Creator. In regards to the father, Rasulullaah (Sallallaahu ‘alaihi wasallam) said:

    رِضَى الرَّبِّ فِي رِضَى الوَالِدِ، وَسَخَطُ الرَّبِّ فِي سَخَطِ الْوَالِدِ.

    Translation: “The pleasure of the Lord is in the pleasure of the parents, and the displeasure of the Lord is in the displeasure of the father.” (Tirmidhi 1899)

    Similarly, the mother holds a distinguished position as a direct means of entry into Paradise. In regards to the mother, Rasulullaah (Sallallaahu ‘alaihi wasallam) said:

    الوالدة أوسط أبواب الجنة فأضع ذلك أو احفظه

    Translation: “The mother is the middle door of Jannah. So (the choice is yours) either discard it (by disrespecting your mother) or protect it (by honoring and obeying her).” (Haakim 7251)

    The severity of transgressing this sacred duty is also made painfully clear, as disregard for parental rights invites a direct curse. Rasulullaah (Sallallaahu ‘alaihi wasallam) said in regards to disobedience of the parents:

    لَعَنَ اللهُ الْعَاقَّ لِوَالِدَيْهِ

    Translation: “May Allaah curse the one who is disobedient to his parents.” (Haakim 7254)

    Seeking Forgiveness and Averting Swift Punishment

    The way some individuals behaved toward their parents during their lifetime may have been unfortunate. However, it is evident that many feel deep remorse for their actions. A person’s realization of their past misconduct toward their parents may well be the result of the du‘aas made by those very parents and the barakah of their sabr (patience). It is often the case that, despite the pain inflicted upon them, parents continue to love and care for their children with unwavering devotion. In light of this, individuals should turn sincerely to Allaah Ta’aala and implore Him for forgiveness for the wrongs they have committed. They should earnestly ask Allaah Ta’aala to protect them from the consequences of mistreating their parents—both in this life and in the Hereafter.

    This urgency stems from the unique nature of this sin, whose consequences are often accelerated in this worldly life. Rasulullaah (Sallallaahu ‘alaihi wasallam) said:

    كُلُّ الذُّنُوبِ يُؤَخِّرُ اللَّهُ مَا شَاءَ مِنْهَا إِلَى يَوْمِ الْقِيَامَةِ إِلَّا عُقُوقَ الْوَالِدَيْنِ فَإِنَّ اللَّهَ تَعَالَى يُعَجِّلُ لِصَاحِبِهِ فِي الْحَيَاةِ قَبْلَ الْمَمَاتِ

    Translation: “Allaah may delay the punishment of all sins as He wishes until the Day of Judgment except showing disrespect to one’s parents; for indeed Allaah will hasten the punishment of that sin to its perpetrator prior to his death.”

    Enduring Goodness: Deeds After Their Demise

    Although our parents may have passed away, our duty does not cease. We must strive to do righteous deeds and send the thawaab (reward) to our parents. Rasulullaah (Sallallaahu ‘alaihi wasallam) was once asked if there was any good a person can do to his parents after their demise. He (Sallallaahu ‘alaihi wasallam) replied:

    نَعَمْ، الصَّلَاةُ عَلَيْهِمَا وَالِاسْتِغْفَارُ لَهُمَا، وَإِيفَاءٌ بِعُهُودِهِمَا مِنْ بَعْدِ مَوْتِهِمَا، وَإِكْرَامُ صَدِيقِهِمَا، وَصِلَةُ الرَّحِمِ الَّتِي لَا تُوصَلُ إِلَّا بِهِمَا

    Translation: “Yes, making du’aa for them, seeking forgiveness on their behalf, fulfilling their promises after their passing away, honoring their friends and joining ties which are only joined by their relationship.” (Ibn Maajah 3664)

    Following this guidance, we must actively strive to do something on behalf of our parents that has a perpetual reward (sadaqah jaariah), such as giving sadaqah or assisting in building a masjid or Islaamic institute. We should send the rewards of our daily worship to them and always keep them in our du’aas. In our supplications, we may recite the following powerful du’aa:

    رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا

    Translation: “My Lord! Have mercy upon them both as they have raised me up as a little one.” (Al-Israa v.24)

    The Ultimate Legacy: Cultivating Righteousness

    Ultimately, the greatest reward we can transmit to our parents is to fundamentally change our lifestyle. This transformation requires us to fear Allaah Ta’aala and be Allaah-conscious in all our matters. We must prioritize the performance of the five daily salaahs on time, recite a portion of the Qur’aan daily, and actively strive to be from amongst the saaliheen, the righteous. The lasting benefit of this dedication is confirmed by Rasulullaah (Sallallaahu ‘alaihi wasallam):

    إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلَّا مِنْ ثَلَاثَةٍ: إِلَّا مِنْ صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ

    Translation: “When a person passes away, all his actions come to an end save three: a charity that has perpetual reward (sadaqah jaariah), beneficial knowledge and a righteous child that prays for him.”

    Therefore, to truly fulfill this duty, we must link ourself to a spiritual guide and diligently inculcate in us the qualities of the righteous so that our life itself becomes a source of continuous reward for our beloved parents.

    Umar Aziz