Shaykh Haytham Tamim

Getting to know Al Lateef

Two of the beautiful names of Allah Almighty are Al-Mu’izz and al-Muzhill. Al-Mu’izz is the One who gives honour while it’s opposite, Al-Muzhill is the One who humiliates. As we have seen with other names, they sometimes come in pairs such as Ar-Rafi, the One who elevates and Al-Khafid, the One who debases, and puts things down after they have been raised. And Al Sami’ the One who hears and Al-Baseer, the one who Sees. Though Imam Ghazali didn’t elaborate that much on these two names, I will elaborate on how to apply them practically in your life.

In Surat al Imran, Allah Almighty says:

Say, ˹O Prophet,˺ “O Allah! Lord over all sovereignties! You give soverignty to whoever You please and remove it from who You please; You honour whoever You please and disgrace who You please—all good is in Your Hands. Surely You ˹alone˺ are Most Capable of everything. [3:26]

We see from this ayah it says that Allah honours whom He wills and humiliates whom He wills. Therefore people can do whatever they want, but it is only Allah Almighty who can honour or humiliate you. If Allah Almighty elevated you and honoured you, no one can humiliate you.  For instance, look at the Quraysh and Prophet Muhammad (peace be upon him). They tried to humiliate him, but because he was honoured by Allah Almighty, no one could humiliate him. Though people may say anything against him, nobody can change his status (peace be upon him), because he is supported by Allah Almighty. Allah Almighty is Al-Mu’izz, the One who gives honour.

In our lives, many aspects are intertwined with these two names. Those whom Allah Almighty has honoured can proudly raise their heads high; they are self-sufficient and devoid of greed. True honor is being liberated from the burden of dependence, so there’s no need to rely on others, because seeking help from people and begging them is humiliating. However, seeking help from Allah Almighty is a source of great honour. There is a huge distinction. When you connect your needs to Allah Almighty, asking Him for help confers honour on you, whereas the one who is reliant on others feels humbled. The one who is freed from wants has contentment, which is qanaa’ in Arabic, but the one who harbours greed, which is tama’ in Arabic, whether it’s related to financial issues, or social status is degraded and debased because they can be driven to do things that bring humiliation.   

Ghazali is giving a formula here, which I want to dissect: true honour comes from Allah Almighty to those who are free of needs, and control their desire, and free from ignorance – such people achieve ‘izz – veneration and honour. When you are free from relying on people, you only need Allah Almighty. This does not mean you isolate yourself and talk to nobody and sit on top of the mountain. Rather it means you deal with the people, but your heart is connected to Allah Almighty because you know that He is the true source of everything and so you connect your needs to Him, not people. When you are self-sufficient, then you have ‘izz – veneration from Allah Almighty. When you are controlling your shahwa, your desire, you’re not controlled by your desire then you have veneration and honour. When you have knowledge rather than ignorance you are honoured. Those whom Allah Almighty taught are honoured by Allah Almighty. Those who are ignorant are humiliated.

If you have contentment, then you are self-sufficient. You don’t need to turn to anyone but Allah Almighty. When you are connected to Him, and begging Him, then He will provide you with the power and the support. That is why we say ‘You alone we worship and from You alone we seek help.  Because when you truly connect your heart with Allah Almighty, then He will support you. He knows your intention – whether you are genuine, sincere or faking it.  You can fake it for people, but not Allah Almighty. He knows exactly what’s in your heart. If you’re truthful then Allah Almighty will support you, and provide for you.

Al Qabid is one of Allah Almighty’s names, meaning He who constricts. In Arabic, qabada is frequently used in transactions when one takes possession of a product, literally you got it in your hands. It is also used in the context of grasping, gripping or holding something. Thus the fist is also known as qabda. When something is in your fist, it's in your qabda. Therefore qabada literally is like opening and closing your fist. Al Basit, by contrast from basata, is like extending and spreading. For instance, when you lay out your prayer mat on the floor, in Arabic one says ‘basata’ the prayer mat, so Al Basit is the One who expands or extends. 

Imam al Ghazali commented on these two names by saying, Al-Qabidu is the One who takes souls from dead bodies at the time of their death, this is qabada. The One who gives souls to the bodies on birth is Al Basit. Thus we have the dual nature of the One who takes and the One who gives - Qabid and Basit.

In terms of charity, Allah Almighty is the Al Qabid, as He takes alms from the rich. This goes into His possession in the sense that though Allah is ultimately the Owner and Possessor of everything, what you have is on loan from Him, so when you give for Allah Almighty’s sake, He receives it from you. This is why one of the Prophet (peace be upon him)’s wives used to put perfume on money she distributed to the poor because she said it passed through Allah Almighty’s Hands, before it reached the poor or the needy person. This reflected her deep understanding of charity.

Allah Almighty is the One who expands the provisions for the weak people. In reality, what we have is not due to muscles, or intellect or qualifications or business acumen for it is Allah Almighty who gives and contracts or prevents some people from certain things.

Imam al Ghazali says Allah Almighty is the One who extends sustenance to the rich with such abundance that no material need remains. He can extend sustenance to the rich to the point where they need nothing at all. At the same time He is Al Qabid, and He contracts or He holds back sustenance from the poor until no strength is left in them. This is very puzzling that you see some who are super rich, while others are so poor they can barely move. What’s behind this? It’s His wisdom. We don’t know why Allah Almighty is doing so, as for instance in the current scenario we have had an earthquake in Morocco and the floods in Libya that have left thousands of people dead, wounded or who have lost everything. We don’t know what the wisdom behind this. May Allah accept the deceased as martyrs.

In different scenarios we see different attributes of Allah manifested. For instance, in where someone has been given extensive rizq, it is Al Basit who has given it to him and when someone is struggling to make ends meet, Al Qabid is the One who withholds sustenance. Apart from the material, Allah Almighty is also the One who contracts hearts and restricts them by what He discloses to them of His Exaltation and His Majesty. They are in awe of what He shows them. While Al Basit expands the hearts by what He makes available to them of His Kindness and Beauty.

As a result, individuals may at times experience a sense of awe due to Allah Almighty's majesty reflected in them and at other times a state of calmness due to His kindness and beauty. Ghazali shows us how we can emulate these names in our lives, citing the example of Prophet Muhammad (peace be upon him) who would sometimes talk about the majesty of Allah Almighty, and His glory, His punishment and revenge, and how He defeats the enemies, which would make the audience feel their hearts contract and the name of Al Qabid, while at other times, he (peace be upon him) would talk about Allah Almighty’s mercy, and forgiveness and generosity, so their hearts would feel at ease. Thus the one with the ability can talk about Allah and evoke these feelings in others.

The names Al Jaleel and Al Jameel are related to Allah’s majesty and beauty. Al Jaleel is the Majestic or Sublime, and Al Jameel is the Beautiful. Jalaal is majesty and Jamal is beauty. Dhul Jalaal means the One to whom Majesty belongs. Though they appear to be similar, and they are interlinked they are distinct qualities. We often hear that some shuyukh are called jalali, as they have an authoritative and at times intimidating teaching style and demeanor. On the other hand, there are jamali shuyukh who appear softer, more relaxed, and radiate kindness and compassion. Some shuyukh may adapt their approach depending on the situation, sometimes alternating between jamali and jalali characteristics. The jalali shuyukh have a majestic aura that makes you feel cautious when asking a question, in contrast, the jamali shuyukh make you feel relaxed. Both types of shuyukh are highly respected. Ghazali said that the attributes of majesty are in fact the combination of several attributes, not just one. Majesty comes from possessing might, dominion, sanctification, knowledge, supremacy, and being free from all wants. The one who has all these is Al Jaleel. In reality no one has these attributes except Allah Almighty. He has them all and this collection of attributes together bring forth majesty. Those who appear majestic in this world, do not have true majesty, but metaphorical majesty such as a king, because only Allah Almighty has might, knowledge, freedom from all wants, and is invincible. Though we try our best to understand these names, we cannot truly comprehend the meaning of Allah’s attributes and names because no one knows the true meaning except Him. Ghazali adds that the attributes of majesty are recognised by insight and intellectual perception. Thus the perception of majesty is internal, rather than through external senses, such as sight. By contrast, perception of jamal, beauty, is through the eyes. Beauty can be physical, for instance we usually think of a rose, a fruit, the sky, as beautiful. However beyond the material, we also refer to someone as having a beautiful character, or beautiful soul, which are not something you can see but you get to know through your connection and communication with them, or their actions.

Ghazali says the absolute and truly Beautiful One is Allah Almighty alone. He explained that all the beauty, perfection, splendour and attractiveness in the whole world comes from the lights of His essence and the traces of His attributes. Thus true beauty belongs to Allah Almighty, so He is Al Jameel. In the hadith, narrated in Sahih Muslim, Prophet Muhammad (peace be upon him) says, “Allah Almighty is Beautiful and loves beauty.” He is Jameel, and loves everything that is beautiful, and He created beautiful things. Allah Almighty is Jameel, and everything you see of beauty in this world stems from His beauty. The light of His attributes shines on existing beings and it makes them beautiful. If He were to turn off this light, everything would become dull, and this will happen on the Day of Judgment. Allah Almighty will switch off this light and then Qiyamah will start and we will have the collapse of the sky, the planets, the system, and beauty will be no more. True beauty is from Allah Almighty. Ghazali says no existing being has perfection.  

The one who is acquainted with Allah Almighty looks at beauty and feels a pleasure that is incomparable to anything, a happiness which no one can comprehend, and a joy which people will envy him for. Indeed better than the pleasures of Jannah will be the satisfaction they get from gazing at their Lord.

Why do we need a judge?

One of Allah’s names is Al Hakam and the second is Al Adl. Al Hakam is the Arbitrator, the Judge. For instance, when you have a competition, you need a judge to establish who is the winner. When you have a case that needs resolving, you need a judge to arbitrate between the two different parties, and their two different opinions. Allah Almighty is Al Hakam.

Al Hakam is the One whose ruling no one can overturn. This is an important point because in the dunya, we can sometimes overturn the ruling of a judge for instance by going to a higher court, like the Supreme Court. Whereas no one can correct the decree of Al Hakam, because He is perfect. His judgement is final and His ruling is beyond reproach. This is what Ghazali will take us through and try to explain the ultimately incomprehensible attributes of Allah Almighty to us with our limited understanding. Though we cannot comprehend His attributes in their entirety, we can try to understand as much as our intellect is able to.

Allah Almighty is Al Hakam, the Judge, the Arbitrator, with His wisdom, has stated and decreed that you will get the reward of your actions and what you strived for, you will be rewarded for. Indeed as Prophet Muhammad (peace be upon him) said, ‘When the son of Adam dies, his deeds will cease except three things, and he (peace be upon him) mentioned among these three things, if he left good knowledge, or righteous children or sadaqah jaariyah’. These things will continue to bring reward to his account in the akhirah. Therefore, you continue to reap the fruit of what you planted in the dunya even once you have left the dunya. Those who initiated evil and sins and spread it and will get incur the sins that they encouraged others to do.

Jarir ibn ‘Abdillah Al Bajali (radiyallahu ‘anhu) narrated that the Messenger of Allah (peace be upon him) said:

‘Whoever starts a good thing and is followed by others, will have his own reward and a reward equal to that of those who follow him, without it detracting from their reward in any way. Whoever starts a bad thing and is followed by others, will bear the burden of his own sin and a burden equal to that of those who follow him, without it detracting from their burden in any way.” [Muslim]

Of course, tawfeeq (inspiration) is from Allah Almighty. Conversely you are punished for your sins, but not the sins of someone else which you had nothing to do with. No one can dump their sins on you or ask you to carry the weight of their sins. In the dunya we do see miscarriages of justice, where the wrong person can be jailed for even decades for a crime they never committed. In the Hereafter, you only get what you deserve, goodness or punishment.

Allah Almighty has decreed that the righteous will receive a good ending – bliss in Paradise. And wrongdoers will receive punishment and Hellfire out of His wisdom, this is why we bring these two names Al Hakm and Al Adl, because He is All Wise and All Just. 

A good judge is a wise judge as he has to have wisdom to apply the law. To deliver justice, it’s not just the letter of the law that matters, but the spirit of the law which has to be applied. This comes from the wisdom, the experience, and understanding of the judge. This is why we see that though the law is the same, different judges arrive at different judgements.

Sometimes when you read a judge’s verdicts you are shocked. It can be that the unfair verdict was the result of political bias, influence or pressure. This is not the case with Allah Almighty. His judgment is not clouded, biased or corrupted because He is the All Just.

There are means that lead to goodness and means that lead to wrongdoing. Anyone who is involved with these to whatever degree, will get the reward or punishment accordingly. Allah Almighty sent messengers and prophets to provide guidance. And He left mankind with the choices. Whoever follows their guidance will earn reward, whoever ignore it, will deserve punishment...

How to know Allah Almighty through his attribute of As Samee, Al Baseer and Al Aleem.

What is liked and disliked and recommended in wudu? And what are the traps of shaytan we should avoid?

Not everyone is aware that the parts of wudu are divided into the obligations (fard) and the Sunnah, which are rewarding but not essential for a wudu to be valid.

Why is this important? If one finds they are short of water, they can do the minimum aspects of wudu for it to be valid. When they have no problems accessing or performing wudu, they can do the more rewarding wudu with all the sunnah elements.

The Sunnah refers to the consistent and regular actions of the Prophet Muhammad (peace be upon him), which we learn through reliable narrations. Linguistically, Sunnah signifies the way or path that guides us. While the Quran tells us what we must do as obligations, the Sunnah provides us with extra actions that bring rewards. If we have limited choices or difficult circumstances, such as a scarcity of water we should focus on fulfilling the necessary obligations. However, if we have the opportunity, it is best to also follow the Sunnah. It brings added benefits and helps us to be closer to the Prophet’s example, deepening our connection with Allah.

In the first place you need to know which elements are fard and which are Sunnah, otherwise you will assume everything is obligatory – such as rinsing your mouth, or repeating actions three times. The ayah in the Quran tells us the fard elements of wudu:

Reciting bismillah is a sunnah. There are different opinions whether we should say the basmallah in full, however as a minimum we can say ‘bismillah’ alone.

Start your wudu with the name of Allah (bismillah). (Nasai, Khuzaymah, Daraqutni and Ibn Mandah)

Before commencing your wudu wash your hands up to the wrist (not the elbows). Repeat this three times.

A siwak is a stick used for cleaning teeth. It is from a special tree which has many beneficial properties for teeth and gums. One toothpaste company manufactures toothpaste from siwak. Are we permitted to use this or toothpaste? Yes anything that looks after our health of our body, teeth and mouth is recommended. The Prophet (peace be upon him) encouraged any practice that promoted our hygiene.

You can use the siwak before you start your wudu or afterwards. The Prophet (peace be upon him) did not make it an obligation to brush teeth with every wudu, but had it not created hardship, he recommended it highly.

Use your right hand to sniff the water and left to emit it.

Perform your wudu with the right side then the left.

It is the sunnah to wash between the fingers and toes. If you have a tight ring, you do not need to remove it but you need to move it to allow water to reach under it.

Wash the hands three times, rinse the mouth and nose thrice, then wash hands to the elbows thrice. Wash the beard and between the fingers.

Scholars say it is better to wipe over the whole head, which is the Sunnah. You may wash less of the head.

Rub your feet and between the toes.

Use the same water with which you wash your head (preferably with the last three fingers) to wipe your ears. Use your thumb behind the ears and forefinger to wash inside the ears.

If you have medicine on your feet, such as medicated cream for cracked and bleeding skin, you can keep the medicine on and wash over it.

The definition of niyyah is what resides in the heart. You do not need to verbalise it. You need to know in your heart what you are doing. The Maliki, Hanbali and Shafis consider the niyyah as obligatory. There is a big debate between them and the Hanafi school who do not accept that.

The hands, mouth, nose and face, hands to elbows, head, ears. The neck is not part a confirmed Sunnah as the narrations on this are weak, but not fabricated. From time to time you can wash the back of your neck.

If you miss a body part can you come back and wash it. In the Hanafi school you can do this but in the Shafi school the order of the body parts is important.

Do not go off and then come back to complete you wudu, for instance answering the door.

Al-Fattah is one of Allah Almighty’s names. It has different meanings, but its primary meaning is the Opener, or the One who opens things for you. It also has other meanings which we will look at. For instance, in the only ayah that Al-Fattah has been mentioned in the Quran, Al-Fattah means the Judge:

‘Say our Lord will bring us together, then He will judge between us in truth and He is the Knowing Judge.’ (34:26)

When you delve into the Arabic meaning of Al-Fattah, you find multiple meanings, depending on the use and context and structure of the sentence. It can also mean the Solver and the Victory Giver. However, the main two meanings of the names are the Opener and the Judge derived from the Arabic verb fattaha, meaning to open, used in the obvious example of opening the door – fattahal baab.  And the word for key ‘miftaah’ is from that.

The verb fattaha appears in various places, for instance in Surat al Araf.

Our Lord! Judge between us and our people with truth. You are the best of those who judge.” (7:89)

Here Allah Almighty, although the word iftaah means open, in this structure it means judge. Beautifully some scholars commented on this saying that here we see the depth of the meaning of Al-Fattah as He gives the solution to a problem, thereby unlocking the issue. When something is blocked, judgement opens and unblocks it by giving the solution. Thus we see the link between Fattah and judgement. This links further with fath being victory, as victory is success in resolving the issue.

Imam Al-Ghazali his book Al-Maqsid Al-Asna Fi Sharh Asma’ Allah Al-Husna commented that it is out of Allah’s care that everything that is locked will be opened, which is beautiful. Therefore when anything is locked, blocked and obstructed in your life, appeal to Allah Almighty to open it for you, using His name, Al Fattah: ‘Ya Fattah’, O Fattah.

Allah Almighty said to Prophet Muhammad (peace be upon him) in Surat al Fath:

‘We have given you an opening, this is a great clear opening.’ (48:1)

This is referring to Fattah Makkah, the Conquest of Makkah. The people of Makkah was were resisting the message of Islam, and the revelation and Prophet Muhammad (peace be upon him).  They expelled him from Makkah rejecting his dawah and the word of Allah Almighty until Allah Almighty created the opening in Makkah for Prophet Muhammad (peace be upon him) to bring Islam to the hearts of the people and their acceptance of the faith. It is also mentioned in the opening verse of Surat Nasr:

When the victory of Allah Almighty comes and the opening (110:1)

‘Fattah’ is opening and ‘fath’ is victory, so when Allah says in the ayah above idha ja’a nasrullaahi wal fath, the gates of Makkah were opened for Muhammad and he achieved great success.

Al-Qushayri said beautifully that the Arabs call the judge fattah because his judgement resolves disputes between two parties and also that Al-Fattah is the One who opens the doors and gates of rizq for you, which you cannot attain through your own intellect and efforts. He is the One who opens these doors for you. Then Qushayri says if you recognise that Al-Fattah is the one who judges between His servants, then be careful not to overstep the limits or treat anyone badly or commit any oppression towards anyone because Allah Almighty will be the Judge on the Day of Judgement and no one will be able to get away any wrongdoing.

And if only the people of the cities had believed and were cautious, We would have opened upon them blessings from the heaven and the earth; but they denied [the messengers], so We seized them for what they were earning." (7:96)

Here Allah Almighty made it clear that if you want Allah Almighty to open the gates of rizq and rahma for you, then you need to have imaan and taqwa of Allah Almighty - amanu wattaqow. Imaan is belief in Allah Almighty and taqwa of Allah Almighty means submission to Him. The Judge

These ten days are the best days to perform good deeds and increase our closeness to Allah Almighty as they are the most beloved to Allah Almighty.

Ibn ‘Abbas (may Allah be pleased with them) reported that the Messenger of Allah (peace be on him) said:

There are no days during which the righteous action is so pleasing to Allah than these days (i.e. the first ten days of Dhul-Hijjah).  (Bukhari)

This is an opening to the unseen. We cannot penetrate the unseen with our own intellect, unless we have an authentic narration. If the Prophet (peace be on him) had not told us that these are the best ten days, we wouldn’t be able to guess.  

The Prophet (peace be on him) knew of the special gifts and blessings which Allah Almighty showers on people during this time, so he was keen to share knowledge of it with his ummah, rather than keeping it for himself.

He wanted to direct us towards goodness. He encouraged us to avail the opportunity and reap the benefits. He wasn’t just telling us for the sake of it: he meant that we should roll up our sleeves and increase our good deeds. He himself used to increase his good deeds and fast these ten days.

Whatever you are doing of good deeds, do more. In any areas where you are a bit wobbly, use this time as your vitamins to improve. Seize the opportunity to become closer to Allah Almighty in these ten days.

Allah swears by the first ten nights of Dhul Hijjah. These nights hold immense significance and are mentioned in Surat Fajr. Scholars believe they are even better than the last ten nights of Ramadan, except for Laylatul Qadr. The Prophet (peace be upon him) emphasised their importance and encouraged increased good deeds. Top actions to undertake during these ten days include:

1. Salah: Improve the quality of your prayers and connect with Allah.
2. Fast: The Prophet used to fast the first nine days, excluding Eid.
3. Sadaqah: Give generously and engage in acts of charity.
4. Recite takbir: Increase remembrance of Allah and celebrate His name.
5. Seek forgiveness and forgive others to clear your heart. Other recommended actions include reciting Quran, maintaining family ties, and displaying good character. Seize this once-a-year opportunity to draw closer to Allah and increase your righteous deeds. May Allah accept our efforts and bring happiness to all. Ameen.

Knowing Allah through His divine attributes.

Allah Almighty is the ultimate Provider (Ar-Razzaaq) of sustenance (rizq) for all living beings, and He alone holds control over it. Unlike people, Allah's provision is constant and assured, and it extends beyond material wealth to include spiritual, intellectual, and emotional well-being.

If provisions were in the hands of people, they could be subject to whims and prejudices. However, putting trust in Allah allows one to overcome difficulties and challenges, knowing that Allah is watching over and providing for them. A beautiful hadith explains that the provision for each person is predetermined by Allah, including the number of breaths they will take.

External rizq includes material wealth, while internal rizq encompasses blessings and insights from Allah, such as understanding the Quran and the Sunnah. This internal rizq is a gift from Allah, attained through sincere reliance and effort, much like birds seeking their daily sustenance with trust in Allah.

While work is an essential means to receive rizq, it is not the only factor determining one's provision. Allah can bestow rizq through various means, including gifts and blessings. Understanding Allah's name Ar-Razzaaq entails recognizing that people are mere intermediaries in the provision process, and one must connect their heart with Allah, seeking His help and relying on Him rather than others.

Maintaining good relationships with family members is a way to increase rizq, as Allah rewards those who fulfill this obligation despite its challenges. Trusting in Allah's mercy and reward, one should strive to improve family relations.

How can we emulate Allah Almighty's name Ar-Razzaaq? By providing for our family, sharing our provision with the poor and looking after our pets. Real provisions are from Allah Almighty, but you become the conduit through which His provisions pass. A link in the chain. The source is Allah Almighty, but as His provisions pass to you, you stretch out your hands to others, knowing deep down that you are not the provider, it is Allah Almighty. When you know this and understand it, it gives you peace of mind and makes you relaxed.

Ar-Razzaaq and Al-Wahhab are close in meaning.

We can reflect the name of Al-Wahhab by exchanging gifts as Prophet Muhammad (peace be upon him) said

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace be upon him) said,

“Give gifts and you will love one another.” Al-Adab Al-Mufrad

Giving gifts strengthens the bonds between us and others. When Allah Almighty provides for us it is not because we deserve this rizq, but because of His generosity towards us. We cannot count the provisions of Allah Almighty.

How to know Allah Almighty through His attribute of Ad Dhahir, Al Batin and Al Lateef

This podcast series, produced by Utrujj Foundation, delves into the secrets of a successful marriage, emphasising the importance of trust and confidentiality between spouses.

In this episode, Samia Ahmed delves into various aspects of marital life, focusing on the significance of protecting one another through the practice of keeping secrets. Drawing from the teachings of Shaykh Haytham Tamim, the podcast sheds light on the Islamic perspective on backbiting and gossip, showcasing how these harmful behaviors can disrupt the harmony and sanctity of a marriage.

Samia Ahmed navigates the intricate dynamics of marriage, offering practical advice and insights rooted in Islamic principles. Listeners can expect thought-provoking discussions on fostering trust, effective communication, and cultivating a strong bond between husband and wife.

The podcast series provides a valuable resource for individuals seeking guidance and wisdom in their journey towards building a successful Islamic marriage.

Samia Ahmed's podcast based on Shaykh Haytham Tamim, is set to inspire and enlighten listeners, equipping them with the knowledge and tools to nurture a strong and loving bond with their spouse, while upholding the Islamic principles of trust, respect, and confidentiality.

Tahara, or purification, is an essential aspect of Islamic fiqh (jurisprudence). The Kitab at Tahara, the chapter on purification, is typically the opening chapter in any book of fiqh. Tahara encompasses various forms of purification, including purification of the body, clothes, wudu (minor ablution), and ghusl (major ablution).

In wudu, the parts of the body to be washed are divided into obligations (fard) and Sunnah, which are recommended but not essential for the validity of wudu. This is important because if one is short of water, they can perform the minimum aspects of wudu to make it valid. When water is readily available, one can perform the more rewarding wudu that includes all the Sunnah elements.

The obligations of wudu are mentioned in the Quran. According to Mulla Ali, the fard aspects of wudu include washing the face, hands up to the elbows, wiping over the head, and washing the feet up to the ankles. The specifics may differ among different schools of thought, such as considering the mouth and nose as fard or not.

The definition of fard parts of wudu in the Hanafi school is based on what is proven with definitive evidence. If something is not proved with definitive evidence, it is classified as wajib, which is more mandatory than Sunnah but less mandatory than fard. Other schools of thought differentiate between fard and Sunnah without the category of wajib.

The evidence for the fard parts of wudu is mentioned in Surat al Ma'idah (Quran 5:6), which instructs believers to wash their faces, forearms, wipe over their heads, and wash their feet. The interpretation of the extent of these actions may vary among scholars.

Certain considerations are mentioned regarding the practice of wudu. For instance, using running water is emphasized in washing the face. If a person already has wudu, they are not required to repeat it before salah (prayer). The sequence of washing body parts and the number of times they should be washed are also mentioned.

The mutun (texts) that describe the rulings of wudu can sometimes be condensed and require further interpretation by scholars. The obligation of wudu was introduced early in the revelation, and the evidence for its farida was revealed in Madinah.

Other details discussed include the definition of the face, the use of fresh water in wudu, the importance of removing substances that prevent water from reaching the skin, the wudu of the beard, the practice of starting with the right hand, thoroughly washing the skin, and the light emanating from wudu on the Day of Judgment.

The wiping of the head, including the debate on the portion to be wiped and the method of wetting the hand, is mentioned. Washing between the toes is considered a Sunnah, and the permissibility of wudu under the hijab or when having medical substances on the skin is addressed.

The necessity to remove moisturizers, creams, makeup, and hairspray that prevent water from reaching the skin is emphasized. Drying oneself after wudu is allowed but speaking during wudu is discouraged to maintain focus for prayer.

The practice of saying Bismillah before wudu and the absence of a specific dua during the process are mentioned. However, Imam Nawawi suggests a dua in his book of adhkar that encourages mindfulness and supplication.

Wiping the head is sufficient for those with bald or shaved heads. Wet wipes containing water can be used for wudu if they create sufficient wetness. Water from the sea is permissible for wudu as long as it does not smell or taste contaminated.

Lastly, wiping over socks is permissible during wudu if one had done wudu prior to putting on the socks and the socks were thick and above the ankles.

In this podcast episode, narrated and comments by Samia Ahmed, on Shaykh Haytham Tamim's findings regarding the topic of whether a Muslim can marry a non-Muslim.

Sheikh Haytham Tamim, a respected Islamic scholar and expert in Islamic jurisprudence, has conducted extensive research and analysis on this topic. His findings will form the basis of the podcast episode. Listeners can expect a thorough examination of the various perspectives and interpretations within Islamic teachings concerning interfaith marriages.

Throughout the podcast, Samia Ahmed will summarise and present Sheikh Haytham Tamim's research in a clear and accessible manner, ensuring that the audience can grasp the complexity of the issue. Samia will likely highlight the different scholarly opinions, historical context, and the textual evidence used to support each viewpoint.

Additionally, Samia will provide her own commentary with some personal reflections, enriching the discussion with her unique perspective and experiences. She will delve into the practical implications and challenges that arise in interfaith marriages, exploring topics such as cultural differences, raising children, and the potential impact on religious practices.

The podcast aims to create an engaging and informative dialogue, encouraging listeners to consider the various arguments and make informed decisions based on their own understanding and beliefs.

The verse mentioned emphasizes the importance of faith (deen) above all other factors when choosing a spouse. It teaches Muslims that believing in one God (tawheed) should be the highest priority, surpassing considerations such as physical attractiveness, wealth, or status.

Can Muslims marry non-Muslims?

While there is a prohibition on Muslim women marrying non-Muslims, Muslim men are allowed to marry women from the People of the Book (Jews and Christians) based on a verse in the Quran. However, marrying outside of Islam is discouraged by some scholars, especially for individuals in influential positions or when harm may arise from such unions.

The role of men as the leaders of the household is mentioned, stating that they can marry non-Muslim women while maintaining their authority and respecting their wives' faith. However, if a Muslim woman marries a non-Muslim man, it is considered a major sin, and the marriage is seen as invalid, resulting in potential issues regarding legitimacy and religious compatibility.

In summary, the importance of faith takes precedence over other considerations when choosing a spouse, and while Muslim men can marry women from the People of the Book, it is generally discouraged for Muslim women to marry non-Muslim men. The focus is on maintaining religious harmony and upholding the principles of Islam in family life.

Shaykh Haytham explains how the history behind contentious debate among schools of fiqh over methodology - focusing on the definition and the permissibility and usage of mursal ahadith in fiqh rulings.

Mulla Ali highlights the contentious topic of debate among the schools, which is usage of hadith al mursal. The accusation is that the scholars of the Hanafi school does not adhere to the Sunnah as much as the other schools. This statement reflects what was happening at that time. 400 years on, it is still the case that the Hanafi school is accused by other schools for not using proper hadith and that their rulings are based on weak rulings or qiyas (analogy). In other words that they use their own intellect rather than relying on hadith.

Mulla Ali argues that the Hanafi school follows the Sunnah more than other schools because it follows the salaf, (the first and second generation of believers) because they accept the hadith al mursal.

What is a mursal hadith? We explore this and its definition.

Imam Hajar al Asqalani in his musnad al hadith (text on the sciences of hadith) defines hadith al mursal as a hadith which is missing a narrator at near the beginning of the chain of narrators, i.e. the name of the companion (sahabi) who heard the narration from the Prophet (peace be upon him) is missing. If a narration has come from a tabi’i, the next generation after the companions, then it is not possible that they heard the narration from the Prophet (peace be upon him) themselves as they did not meet him. There is a link in the chain which is missing. This link might not be the companion, but the tabi’i.

Until the 2nd century, mursal hadith were quoted and accepted in fiqh rulings by all schools. After that the Hanafi, Maliki accepted them but the Shafi refused. The Hanbalis accepted it in one narration and rejected it in another. Before the 2nd century people were not that concerned by the chain of narrators they were happy to write down and pass on narrations as long they emanated from the Prophet (peace be upon him). The narrators were well known to them but it was not until hadith began to be fabricated around the beginning of the 2nd century, that the practice of asking for the chain of transmitters became an important aspect of conveying the hadith.

The argument has been going back and forth between the schools and scholars since the 2nd century. The Shafis started it by rejecting hadith al mursal.

Those who reject the hadith mursal say they are not reliable therefore you cannot base rulings on them. It is a debate over methodology. One side considers the hadith acceptable with conditions, and the other side does not. However while the criteria which each schools has created to distinguish between reliable and unreliable hadith is their own methodology which they cannot impose on other schools.

Hanafis have gone down the route of accepting hadith mural from those tabi’een who they consider reliable and authentic, such as Sa’id bin Musayib (may Allah be pleased with him) who was a very trustworthy and reliable narrator.

Mulla Ali is saying that they do not opt for analogy (qiyas) over the Sunnah, it is the other way round because they consider the mursal hadith first and use qiyas after. Ibn al Jawzi, Imam Ahmed and Khatib al Baghdadi all narrated them.

Mulla Ali counters the argument from the Shafi school that the missing narrator of the hadith makes it weak by saying that the subsequent narrator is strong and trusted and is not hiding the narrator because of his weakness.  

Ultimately, it is a point of disagreement and we cannot abolish these differences. This is the flavour of what he is saying. It is due to this accusation that the Hanafi school relies on its own intellect rather than evidence from the Sunnah that Mulla Ali will specifically mentioned the daleels and clarified and connected the narrations to those who quoted them and their sources, and put the references for the narrations.

"Choosing a marriage partner" is a captivating podcast that delves into the profound aspects of choosing a marriage partner in Islam. Based on teachings and findings of Shaykh Haytham Tamim, renowned UK based scholar and teacher, and narrated with insightful commentary by Samia Ahmed, this podcast offers a unique blend of wisdom, research, and practical advice.

Shaykh Haytham Tamim, drawing from his extensive knowledge of Islamic teachings, explores the fundamental principles and guidelines that should be considered when seeking a life partner. With a deep understanding of Islamic jurisprudence, he provides valuable insights into the significance of compatibility, character assessment, and the role of spirituality in fostering a successful and harmonious marital relationship.

This podcast goes beyond superficial ideals and encourages listeners to reflect upon their own values and aspirations in the context of Islamic teachings. Whether you are single and seeking a life partner or married and looking to strengthen your relationship, this podcast offers a roadmap to finding and nurturing a fulfilling marriage according to Islamic principles.

Join Samia Ahmed as she embarks on a transformative journey, uncovering the wisdom of Islam and providing guidance offered by Shaykh Haytham on how to navigate the complexities of choosing a marriage partner. Through engaging discussions and practical tips, they empower listeners to make informed decisions and cultivate loving, respectful, and lasting relationships in accordance with Islamic teachings.

Disclaimer: The views and opinions expressed in this podcast are based on the findings and teachings of Shaykh Haytham Tamim and the commentary of Samia Ahmed. Listeners are encouraged to seek additional guidance for specific scenarios when seeking a marriage partner if required.

Shaykh Haytham Tamim's insights into marriage from finding a spouse to the joys and stresses of marriage to navigating breakdowns.

Beautifully narrated by Samia Ahmed

The final session. Join Shaykh Haytham Tamim as he unveils the profound insights of Imam Ghazali and presents a contemporary exploration of remembering death—a practice that has the potential to awaken our hearts, enrich our spiritual lives, and foster a deeper connection with the Divine.

Join Shaykh Haytham Tamim as he unveils the profound insights of Imam Ghazali and presents a contemporary exploration of remembering death—a practice that has the potential to awaken our hearts, enrich our spiritual lives, and foster a deeper connection with the Divine.

Join Shaykh Haytham Tamim as he unveils the profound insights of Imam Ghazali and presents a contemporary exploration of remembering death—a practice that has the potential to awaken our hearts, enrich our spiritual lives, and foster a deeper connection with the Divine.

Join Shaykh Haytham Tamim as he unveils the profound insights of Imam Ghazali and presents a contemporary exploration of remembering death—a practice that has the potential to awaken our hearts, enrich our spiritual lives, and foster a deeper connection with the Divine.

Join Shaykh Haytham Tamim as he unveils the profound insights of Imam Ghazali and presents a contemporary exploration of remembering death—a practice that has the potential to awaken our hearts, enrich our spiritual lives, and foster a deeper connection with the Divine.

Join Shaykh Haytham Tamim as he unveils the profound insights of Imam Ghazali and presents a contemporary exploration of remembering death—a practice that has the potential to awaken our hearts, enrich our spiritual lives, and foster a deeper connection with the Divine.

In pursuit of Mulla Ali al Qari's book My journey with this book holds deep personal significance and cherished memories from the past. In the late 1980s, I had the privilege of immersing myself in classical circles in Damascus, spending four transformative years studying in mosques, esteemed homes, and the Shariah College. It was a special time when I encountered beautiful souls and passionate knowledge seekers, forming lifelong friendships.

After returning to Lebanon, I reconnected with Shaykh Khalil al Mays, one of my most influential teachers. He was a dynamic scholar and a walking encyclopaedia of knowledge. Shaykh Khalil recommended that we work on Mulla Ali al Qari's book, 'Nukhbatul Fikar,' a classical text on the Sciences of Hadith. Together with my brother and fellow knowledge seekers, we embarked on a three-year journey to complete the project. The completion of the book felt like the birth of our first child.

Inspired by Shaykh Khalil, we decided to publish Mulla Ali al Qari's book on fiqh. It was a challenging task, as we didn't have all the necessary manuscripts or the complete book. After extensive searches, we obtained a microfiche of the book from Turkey and stumbled upon an old copy in Madinah. In 1993, we began the intense work of editing and publishing this invaluable fiqh manual, condensing it into three volumes. Shaykh Khalil wrote the introduction and made it the textbook for Al Azhar.

Though not perfect, the book was innovative and beautifully produced. We compared various sources and included additional additions, making it a comprehensive resource. It was an arduous but rewarding task to ensure accuracy and provide a valuable reference for knowledge seekers. What I learned from Mulla Ali

I learnt a lot from Mulla Ali as I worked on his books for so many years. In the beginning I was a staunch Hanafi but I wanted to be Hanafi with daleel (evidences), not just a staunch Hanafi. So the best way to support this is to study the scholars of fiqh in the Hanafi school who also have expertise in hadith – the top of these was Mulla Ali and Zayla and the book I used I’laa’ As Sunan which is the top book in Hanafi daleel. I would have sleepless nights searching for the evidences if they were not cited. Until I was satisfied that the evidence for a matter was clear and strong, it would bother me deeply. I could keep searching for the evidence – rummaging through books upon books. This was inspired by him.

The best thing about him is that Mulla Ali was not a biased scholar, he was not affiliated narrowly or blindly to his madhab but had very critical and had breadth in his knowledge.

The paradigm shift happened when I arrived in the West and realised that it did not matter whether one was Hanafi or Shafi, but whether one had faith or not. I realised that it was a matter of belief or disbelief and tried my best to bring ease through facilitation from any reliable school, so that they could keep practicing Islam. As long as the evidence is reliable, it does not matter at the end of the day which school’s opinion you follow as long as they are valid and authentic. This was a huge shift in my thinking.

Escaping tunnel vision

The best thing about him is that Mulla Ali was not a biased scholar, he was not affiliated narrowly or blindly to his madhab but had very critical and had breadth in his knowledge.

The paradigm shift happened when I arrived in the West and realised that it did not matter whether one was Hanafi or Shafi, but whether one had faith or not. I realised that it was a matter of belief or disbelief and tried my best to bring ease through facilitation from any reliable school, so that they could keep practicing Islam. As long as the evidence is reliable, it does not matter at the end of the day which school’s opinion you follow as long as they are valid and authentic. This was a huge shift in my thinking.

Grief and Mourning       

The shariah is guidance on all matters    

Mourning           

Experiencing loss             

What is mourning?         

Excessive displays of grief            

Mourning for a widow  

What does iddah involve?           

Can a widow leave her home during her iddah? 

Whatever the calamity might be, Allah does not overburden us.

The most tested are the prophets and righteous

The intercession of lost children

Follow Allah’s guidance

Submit to Allah’s will      

Have imaan, do good deeds, expect reward        

Help others       

Remember the favours you have been showered with   

Have taqwa       

Feel connected to Allah

Istiqama - steadfastness

Ayahs on those who do not feel fear and grief    

Dua for Allah to give life or death depending on what is better for us       

Beautiful dua for goodness after death 

Calamities come to make us humble       

The Journey of the Soul

Knowledge of the soul  

The truth of the akhirah

Those who die in a state of honey           

Signs of death   

Talqeen

The ability to see the angels before death            

Around the bedside of the one who is dying        

Who takes the soul of the deceased?     

How can the Angel of Death collect so many souls at the same time?       

Repentance      

Shahada              

Your lifespan is pre-ordained     

The soul ascends             

The Questioning              

Leading the janaza prayer            

Bury the body ASAP       

Preparing the dead body             

Participating in the janaza           

What dua to say for the deceased           

How to bear with calamities       

My favourite dua            

The reward for attending the burial         

A communal obligation 

What follows to your grave after death?

Etiquettes of burial         

Talqeen at the graveside             

Can you recite the Quran for the deceased?       

Greet the deceased       

Can women visit the graveyard?

Can you hold a khatam?

How long is mourning? 

Martyrdom        

What is the difference between the shaheed for dunya and akhirah and shaheed for akhirah?     

The shaheed can interceded for 70 people          

The highest level of jannah         

Is there a minimum number of people to offer a funeral prayer?

Salatul ghaib and online janaza 

Does the deceased feel pain?    

Where the soul when the body is having ghusl and in the mortuary?        

How often should one visit the graveyard?          

Is it permissible to visit daily?     

Can a 21 year old daughter visit her deceased father by herself?

Is it ok to take children to the graveyard?             

Does a lingering death mean the person dying was a bad person?             

Secrets of ghusl

Is dying in your sleep a good death?       

Can the soul feel that we miss them?     

Can we feel the presence of the soul in our homes?        

Do the deceased know what is going on in our lives?       

Do souls meet each other?         

Is there a reception party waiting for them on the other side?    

Do the souls receive our duas as gifts in their grave?       

Do the souls eat or drink?            

Is it ok to use zam zam for the sick or deceased?

The hadith of the good soul and bad soul are two extremes, do others fall in between those scenarios?  

The dua to replace your family with a better family, what does it mean?

If your loved one is elevated, you will miss them.

What can you say to those mourning the death of a non-believer?           

Why is there is no iqamah for the salatul janaza?              

Does a husband cease to be his wife’s mahram?

Can the talqeen be said in the language of the deceased?            

If some is critically ill, what is the best surah to recite?   

Can the deceased pray in their grave?    

If you see a bad dream about someone who passed away?          

Can you transfer the body of a person from one country to another?       

When you go to the graveyard can the deceased hear you?         

Is it a good death to die while in sujjud or reciting Quran

Should a son lead the janaza for his father?         

Can you donate your body for medical research?              

Should we be hopeful for our deceased?              

Do the deceased forget about the life of the world?        

Does Surah Mulk prevent punishment in the grave?        

Does the angel of death visit your house 5 times a day? 

Is there punishment in barzakh?               

Can pregnant women attend janaza prayers and go to the graveyard?    

Should you put something on the stomach of the deceased?      

What is the concept of time in the grave?            

Is it ok to show the face of the deceased to mourners?  

How did Abu-l-Qasim answer the questions in the grave if he only took shahada just before dying?

Can a woman go to the graveyard on her period?             

This podcast is the first in a series of 3 on the journey of the soul after death. Covering the topics:

Death: A New Beginning

Loving to meet Allah

Remembering death upon waking and sleeping 

Definition of death         

The minor resurrection

Barzakh

The uphill path to Jannah and slippery slope to hell          

No one deserves Jannah              

Death cannot be escaped

Death is a creation of Allah          

The taste of death          

The pain of death            

Memento mori (Remember death)         

Remembering death keeps hearts cleansed        

Remembering death keeps your desires in check and keeps life in proportion      

Attitude to death of the Prophet (peace be on him) and his companions

Death   

The Last breath

How can you prepare for akhirah             

How do you seek repentance    

How do you repent?      

Istighfar brings relief from distress          

Allah loves those who keep repenting   

Are you being tested or punished?          

How do we prepare our selves to receive hardship           

When you are sick           

Even the tinest prick is rewarded             

Etiquettes when visiting the sick

Make prophetic dua       

Can you make dua for non Muslims to recover from illness?         

Cheer up the ill person 

Organ Donation

Burial    

Writing your will              

How much can you give away in your lifetime?  

Dividing inheritance equally in your lifetime        

Correcting a will               

Overwhelming fear of death      

Duas for anxiety              

What can you do by the grave   

Can you place flowers on the grave?       

Should you make Dua for a long life?      

Can you pray for a shorter life?

The name Al Haqq is one of the names of Allah Almighty mentioned in the Quran. It signifies the true existence of Allah and represents the concept of truth and authenticity. The word "Al Haqq" is derived from the Arabic letters Ha and double Qaf, with the Qaf having a shadda (a diacritical mark) over it, resulting in the English transliteration of "Haqq" to reflect its Arabic pronunciation.

When Arabs hear the term Al Haqq, particularly in relation to Allah, they understand it to mean that Allah's existence is eternal and true. Allah is unchangeable, and everything in creation owes its existence to Him. Thus, He is the ultimate source of existence. This is why it is said that Allah is Al Haqq.

In the Quran, Allah is referred to as the true Lord, distinguishing Him from false deities. Prophet Muhammad (peace be upon him) used to supplicate to Allah, referring to Him as Al Haqq, asking to be guided towards the truth and protected from falsehood.

Reflecting the name Al Haqq in our lives involves embracing truthfulness, supporting the truth, and aligning ourselves with what is genuine and authentic. This includes defending the oppressed and standing against falsehood and fabrication. As we deepen our understanding of Allah's existence and connect ourselves to the truth, Allah grants us guidance and facilitates our connection with Him.

According to scholars of spirituality, all beings are completely dependent on Allah for their existence. They are nothing without Him, and He brought them into existence from a state of nothingness called "al Adam" in Arabic. The concept of the Big Bang, as described by scientists and physicists, aligns with the idea of the universe coming into existence from nothingness.

By living a life centred on truth and supporting it, we manifest the name Al Haqq in our actions. Our commitment to truthfulness and sincerity brings us closer to Allah Almighty, who guides us and bestows His blessings upon us.

The name "An-Noor" is one of the names connected to the existence of Allah Almighty. It means "the light" or "the Provider of Light" or "the Creator of Light and Guidance." When we turn to Allah and His light, we are delivered from darkness to light and from misguidance to guidance. The term "Noor" does not literally mean that Allah is light, but it refers to the veil of light that conceals Him.

Prophet Muhammad (peace be upon him) described Allah's veil as light, stating that if it were to be removed, the glory of His face would burn everything in His creation. In Surat An-Noor, Allah is described as the light of the heavens and the earth. Connecting ourselves to this name brings light to our hearts. The Prophet Muhammad used to repeat this name in his supplications.

Ibn al-Qayyim described Allah's Book, Messenger, and religion as light. Allah Himself is described as the source of light. Therefore, seeking light means seeking it from Allah. The supplication of light, recited by the Prophet Muhammad, asks Allah to place light in various parts of the body and to grant light.

Reflecting on the name An-Noor involves repeating it, calling upon Allah with this name, and supplicating to Him using this name. We can ask Allah for guidance and light in our hearts, tongues, sight, hearing, and decisions. By seeking light from Allah, we can become beacons of light for others and guide them to the right path with our kindness, love, and mercy.

To become a person of light, one needs to have a heart filled with continuous remembrance of Allah. Reciting the Quran brings light to one's life. The more connected we are to Allah, the more radiance He grants to our hearts, faces, and minds. Reflecting upon the name An-Noor brings tranquility to our lives and enhances our abilities to navigate through the world.

When we have the light from Allah, we can find the right path and take others on the journey with us.

Shaykh Haytham discusses several attributes of Allah Almighty and how we can reflect those attributes in our lives. It begins by focusing on the name Al Mujeeb, which means "The Responding One." The author emphasizes the importance of calling upon Allah and expressing our needs to Him with humility and attentiveness. It is highlighted that Allah promises to respond to those who call upon Him sincerely.

Shaykh Haytham then explores how we can call upon Allah effectively by showing our need for Him and having conviction in His response. Doubt and impatience are discouraged, and it is emphasized that Allah's response may come at the right time according to His wisdom. The concept of trust in Allah's timing is discussed, along with the importance of not comparing the temporary life of this world to the eternal bliss of the hereafter.

Next, Shaykh Haytham discusses the concept of responding to Allah by obeying His commands and refraining from prohibited actions. It stresses the need to be attentive to Allah's call and to demonstrate obedience in our actions. The importance of responding to the needs of others and helping those in difficulty is also highlighted as a way to emulate Allah's attribute of responding to those who call upon Him.

Shaykh Haytham further explores the names Al Majeed, Ar-Raouf, Ar-Raheem, and Al Ghaffar. He explains how these names reflect Allah's qualities of honour, mercy, and forgiveness. Emulating these attributes in our lives is encouraged, such as by showing kindness and mercy to Allah's creation, being merciful to others, and covering our own and others' faults.

Shaykh Haytham emphasizes the importance of seeking Allah's forgiveness for our sins, both known and unknown. It warns against publicly exposing one's sins and emphasizes the need to ask for forgiveness from Allah rather than seeking validation from others.

This podcast focuses on various attributes of Allah Almighty and how we can reflect those attributes in our lives. It emphasizes the importance of calling upon Allah sincerely, responding to His commands, showing mercy and forgiveness to others, and seeking forgiveness for our own sins.

The name "Al Ghani" refers to Allah, meaning the Bountiful or the Self-Sufficient. It emphasizes the concept of giving and the fact that Allah has no need Himself. When we connect to this name and reflect upon it, we can trust that Allah will suffice us and provide for us. By being connected to Al Ghani, Allah makes us self-sufficient as well. Just like Maryam (peace be upon her) who was provided for by Allah during her seclusion without having to exert any effort, when we are purely attached to Allah, He can provide for us from unexpected sources.

Allah provides for whom He wills without limits. Reflecting upon the name Al Ghani helps us understand that provision can come in various forms, such as money, knowledge, understanding, health, strength, position, authority, and more. It is important to help those in need, teach the ignorant, and support others in different ways. By emulating this attribute and asking Allah for sufficiency, we can enrich ourselves and become a source of support for others.

The name "Al Haadi" refers to Allah as the Light and the Provider of Guidance. Allah is described as the light of the heavens and the earth, illuminating our hearts, minds, and lives. The light shows us the way, clears darkness, and provides us with clear vision. When we see a glimmer of relief in our struggles, we talk about the light at the end of the tunnel, representing the resolution of our difficulties. The moment we see daylight, we feel energized and ready to face the day.

Even in our graves, the light from Allah accompanies us. Those who are people of light in this world will have light in the hereafter and in their graves. We can increase this light by being regular in our salah (prayer), as salah is described as light. Starting the day with gratitude and remembrance of Allah when we see the first light is crucial. Seeking knowledge is also a way to increase this light, as knowledge clears ignorance and destroys darkness. When we reflect upon the name Al Haadi and connect ourselves to Allah, He provides us with light, and through our connection, we become a source of light for others.

Allah is also known as Al Wahab, the One who gives continuously. Allah gives provisions (rizq) and opportunities, and it is essential for us to train ourselves to give as well. Giving does not always mean money; it can be a word of encouragement, a smile, time, compassion, and support. We need to spread the salam (peace) to others, greet people warmly, and show kindness. It is not necessary to have a large bank account to emulate the name Al Wahab. Giving can also be in the form of dua (supplication) and making prayers for others.

Another attribute of Allah is Al Jawaad Al Kareem, the Most Generous. When someone is extremely generous, we eagerly await their gifts. When we ask from Allah, He does not disappoint because He is Al Kareem. We need to have trust in Allah's generosity and seek from Him with sincerity.

Overall, reflecting upon these names of Allah helps us understand His qualities and how we can emulate them in our own lives. By connecting to Allah and seeking His attributes, we can become self-sufficient, sources of light and guidance, generous individuals, and channels of Allah's blessings for others.

The first obligation of every human being is to know their Creator. Allah Almighty invites people to seek knowledge about Him, and true knowledge of Him leads to gratitude towards Him. Throughout history, Allah has called people to His message through prophets and messengers, but some individuals choose to ignore His call and remain uninterested in knowing Him. This personal choice cannot be forced upon anyone, not even by close family members.

In the Quran, Allah affirms that no one has the power to guide others:

"Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided." (Quran 28:56)

Allah guides those who sincerely seek Him, and His guidance is related to our own will. The more we desire to know Him, the more He facilitates our journey of knowing Him. The more good deeds we perform, the more doors of goodness Allah opens for us.

There are various books written on the names of Allah Almighty, such as Imam Ghazali's and Imam Qushayri's works. Additionally, a comprehensive book called "Al Aqeeda Islamiyyah" by Sheikh Abdur-Rahman Habanaka al-Maydani delves into the topic of the beautiful names of Allah. Another book, "Shajarat al Maarif wal Ahwal" by Imam Sultan al Ulema, explores the names of Allah and how to emulate them. However, there are certain names, such as Al Khaaliq (the Creator), Al Baari (the Originator), and Al Musawir (the Fashioner), which belong exclusively to Allah and cannot be emulated by humans. This is why Islam prohibits the creation of idols, images, or full-length portraits, as people in the past deviated from making them to worshipping them.

One of Allah's names is Al Wadud, meaning The Loving One. Allah bestows His love upon those who believe and do good deeds. Nothing done for the sake of Allah goes unnoticed or wasted. Even if people may not recognize or appreciate our efforts, Allah meticulously records everything in our Book.

Attaining Allah's special love is straightforward. Believing in Him and performing good deeds are the key. The Quran and Sunnah summarize this as "amanu wa 'amilus saalihaat" (those who believe and do righteous deeds). It is a lifelong commitment to link everything we do, say, and intend to serving Allah.

Ultimately, we belong to Allah, and we will return to Him and be judged based on the extent to which we followed His commands. Loving Allah is one of the major principles of Islam, as Allah loves those who love Him and do good. It is a mutual love. When people fail to love Allah and disobey Him, He replaces them with a people whom He loves and who love Him.

Allah is Al Ghani, the Self-Sufficient One, who does not need anyone. Rejecting His love is essentially wronging oneself. Allah's love for us precedes our love for Him, and His love surpasses ours in magnitude. He loves each and every one of His creations and looks after them as if each one is the most important.

If someone chooses not to worship Allah out of love and hates being in a position of worshipping Him, it is their choice. However, Allah does not need us. We are the ones who need Him. Rejecting His love is essentially rejecting one's own benefit.

A higher level of worship goes beyond robotic actions. It involves engaging the heart and having a connection with Allah based on love, not just a list of halal and haram actions. Although the list is essential, it is only the starting point.

One of Allah's attributes is Al Aleem, meaning the All-Knowing. This attribute emphasizes the importance of seeking knowledge and understanding our obligations towards Allah.

Allah is also referred to as As Sam'aa, the All-Hearing, and Al-Baseer, the All-Seeing.

Another attribute is Al-Kalaam, which signifies Allah's ability to speak.

Al-Adl, the All-Just, is another name of Allah. To embody this attribute, we should strive to be just in our dealings, avoiding oppression and rectifying any wrongs we may have committed.

Allah is also described as Al-Muhsin, the One who gives excellence. This means that excellence should be sought in all aspects of life, even in mundane tasks. The Prophet encouraged believers to excel in their actions and to perform even simple acts, such as slaughtering animals, in a good manner.

As-Salaam, the One who gives peace, reflects Allah's attribute of granting tranquility and peace to people. We can reflect this name by spreading peace, greeting others with salutations, and promoting harmony in our interactions.

Al-Mu'min, the One who gives tranquility and safety, emphasizes the importance of providing safety and security to others. The true believer is someone whom people trust with their lives and wealth, and they support and assist others in times of need.

Al-Aziz and Al 'Izzah refer to Allah's unbeatable strength and dignity. Emulating these attributes involves maintaining our dignity and not humiliating ourselves.

Al-Lateef, the Most Kind, is a beautiful jamali name of Allah. The Quran describes Allah as the Most Kind. To embody this attribute, we should wish goodness for others, share kindness, and be gentle and considerate in our interactions.

Ash-Shakoor, the One who accepts gratitude, encourages us to express gratitude to Allah for His blessings and favors.

Al-Wadood, the Most Loving, signifies Allah's deep love. We can reflect this attribute by wishing goodness for others, spreading love and kindness, and being a person of softness and compassion.

Al-Qawi, the Powerful, reminds us to use our power and strength to please Allah, helping and supporting others rather than harming or oppressing them.

Al-Ghani, the Most Rich, indicates that Allah is self-sufficient and does not need anyone. However, we are in need of Him. To reflect this attribute, we should share our wealth and provisions with others, beginning with our family and extending to our community. The more we give, the more Allah will increase our provision.

Al-Hakeem, involves knowing when to speak or stay silent, choosing the right words, and acting in the right manner and with good intentions. It's important to understand that sometimes saying nothing is the wisest course of action, especially when someone is angry. Provoking them would only escalate the situation.

Al-Wahhab emphasizes the act of giving gifts, which strengthens relationships and bonds.

Al-Kareem and Al-Jawad, is an admirable quality. Even during challenging economic times, we should give whatever we can within our means, avoiding miserliness.

Ar-Rahman highlights the concept of mercy, and we should strive to show mercy to others by providing support and assistance to those in need.

As-Sattaar/As-Sitteer teaches us to conceal the sins and mistakes of others rather than exposing them publicly. This allows for the possibility of repentance and change.

Al-Haleem and Al-Qawi encourage patience, forbearance, and strength in character.

Al-Ghafoor and Al-Ghaffar remind us that Allah is the One who forgives sins and mistakes, and we should forgive others as well when they show genuine remorse.

At-Tawwaab accepts repentance and facilitates it. Encouraging others to repent and turning back to Allah ourselves is important. It is equally crucial to accept apologies and forgive those who have wronged us, reflecting the forgiving nature of Allah.

Al-Qawi represents the power of Allah, and we can emulate this quality by standing firm in our faith and principles.

Shaykh Haytham Tamim, a prominent Islamic scholar, shared an insightful post about the compilation of major principles in Islam. The idea of collating these principles originated from his Arabic class, where a student posed a question regarding the major principles of Islam. Although Shaykh Haytham had heard about these principles throughout his life, he couldn't recall them at that moment or find a book specifically addressing the topic. This led him to embark on a journey to collect and compile the essential principles of Islam.

For Shaykh Haytham, these principles are comparable to the foundation of a house. Just as a sturdy foundation is necessary for a safe and stable structure, understanding and adhering to these principles are fundamental for practicing Muslims. They provide a roadmap, akin to motorways and junctions, within the Quran and Sunnah, guiding believers on what the religion stands for.

Initially, Shaykh Haytham jotted down nearly 70 principles from the top of his head in a random order. He then meticulously evaluated each principle, questioning its significance, necessity, and presence in the Quran and Sunnah. Subsequently, he began categorizing them, recognizing that each principle had subcategories. Some of the major principles he identified included obedience (taqwa) towards Allah Almighty, repentance (tawbah), seeking forgiveness (istighfar), reliance (tawakkul) on Allah, modesty and purity, good character, following the Sunnah of Prophet Muhammad (peace be upon him), justice, oppression, and many others.

These principles encompass various aspects of life, ranging from the individual's relationship with Allah to interactions with others and societal obligations. Shaykh Haytham emphasizes that Islam is not limited to personal spirituality but also provides guidance on how to navigate relationships with parents, children, siblings, spouses, neighbors, friends, colleagues, and employees. The Quran and Sunnah contain numerous rulings to ensure optimal practices in every sphere of life, emphasizing the importance of excellence (ihsan).

Shaykh Haytham further explains that some principles are related to the vertical dimension of the individual's relationship with Allah. These include faith (imaan), certainty in Allah, closeness to Him, reliance on Him, love of Allah, remembrance of Allah, gratitude (shukr), and repentance (tawbah). On the other hand, certain principles are associated with the horizontal dimension of interactions with people. These principles focus on establishing justice, freedom, equality, dignity, and maintaining harmonious relationships within society.

In his post, Shaykh Haytham recalls the famous Hadith Jibreel, where the Angel Jibreel approached the Prophet Muhammad (peace be upon him) in the form of a man and asked him about Islam, faith, excellence, and other topics. This hadith served as a significant revelation, outlining the pillars of Islam and emphasizing the belief in One God (tawhid) as the foundation.

Shaykh Haytham highlights that Islam's five pillars, as mentioned by the Prophet Muhammad (peace be upon him), align with the major principles he compiled. These pillars encompass bearing witness to the oneness of Allah and the prophethood of Muhammad, establishing prayer, giving charity, fasting during Ramadan, and performing the pilgrimage to the House of Allah (Hajj).

Shaykh Haytham Tamim's insightful post sheds light on the process and significance of compiling the major principles in Islam. These principles provide a solid foundation for Muslims, guiding their beliefs, actions, and interactions. They encompass various aspects of life, emphasizing excellence, justice, and maintaining harmonious relationships within society. By understanding and adhering to these principles, Muslims can navigate their spiritual journey and contribute positively to their communities.

An Inspiring Talk …on hanging on to the goodness from Ramadan and building on it!

By Shaykh Haytham Tamim