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It is a divine order that good is rewarded with good. After Allah Ta'ala whose favours are beyond calculation, it is the one who was sent by Allah Ta'ala as the mercy to the worlds, Muhammad PBUH the last Messenger who was the greatest benefactor mankind has ever had. In this day, when neither have we the ability to see nor converse with the Prophet PBUH we have either forgotten his favours upon us, or we do not appreciate them. One must remember, however, that truth, even if ignored or forgotten, still remains the truth. The Prophet PBUH was sinless, and had the guarantee of Allah's Ta'ala eternal and infinite love, yet he spent night after night, day after day, begging Allah Ta'ala for our salvation. The physical torture hurled at him by the opposition for propagating Islam, the psychological anguish suffered by him when seeing his beloved followers persecuted and the mental torment undertaken by him in his unending concern for his people are all but a small part of the debt that we owe to this selfless man PBUH. And yet, Allah Ta'ala has not only commanded the sending of salutations upon the Prophet PBUH, but in fact Divine generosity knows no bounds in respect to the reward in lieu of it. For instance one Hadith states, "Whoever prays once for blessings upon Muhammad is blessed himself ten times over by the One who sent him." Muslim This is Allah's Ta'ala sheer blessing upon us that we should be rewarded for thanking Allah's Messenger PBUH for what he has done for us. As love for the Messenger is a part of Eman, so should we make Salawat upon him a part of our daily routine.

INTRODUCTION It is natural in this life that people will suffer worries and stress, because this world is a place of disease, hardship and suffering. It is also natural in this life that people have to put up with suffering and hardship for various reasons, as is indicated in the Qur'an: Man has been created weak. An-Nisa 28 The Prophet [PBUH] said: "Whatever the disease, Allah Ta'ala has created a medication for it, regardless of the fact that some men may come to know what this medication is and others may not." It is also natural that people have their own problems, worries and diseases in this life, but what should count is how one deals with all of them. The believer will seek solutions to such worries in the Holy Qur'an and Sunnah where there is the true remedy. This book contains rescriptions for problems, worries, disease and much more; the sources being the Holy Qur'an and Sunnah, as well as the experiences of the pious, as long as they are in accordance to the Qur'an and Sunnah.

More than 1400 years ago, a man was born in Arabia. He was destined to have the greatest effect on mankind, as he had been given the role of the final Messenger of God. The biography of the final Prophet is not like a biography of any other great men whose life can be judged so lightly depending on sheer opinion and observation. While, yes, he indeed was a man, he was unique in many ways. Some aspects of his life can be emulated, while other aspects of his greatness will never be. Inspired by Revelation from God, Muhammad changed history. The changes, as well as being religious and spiritual in nature, were also educational, social, political, secular, ideological, legal, military, and moral. In fact even some of his critics said of him that there was no aspect of life that was not covered by his example or teachings. Much has been written and said about the final Prophet by Muslims and non-Muslims alike. One will undoubtedly find two types of literature, one in favour of him while the other portrays him in a negative image. One thing for certain is that up until the last century due to the preconceptions of Europe it was very difficult to find an unbiased work on the Prophet. Insults were and continue to be raged at him from adversaries, often those who are totally ignorant about him. This short booklet is a presentation of some of his words. It is hoped that through reading this one will understand that Muhammad, the Prophet of Islam and the Muhammad portrayed by the media are two totally separate realities.

Womanhood in Islam: a Comparative Look Before the advent of Islam, women were considered to have only one purpose all over the world: to serve men. It was the Qur'an that declared that she, too, was only created for Allah (as seen in the above verse) and, in that regard, was a complete equal to man. The Messenger of Allah Taala said clearly, "Women are the twin halves of men." at-Tirmidhi, Abu Dawud It was also through Allah's Final Word that women for the first time were given constitutional rights such as in marriage, divorce and the ability to own possessions. Yet at the same time, Islam does not mistake equality of worth for sameness in roles. Since it is obvious that men and women have been created differently both physically and psychologically, it is also clear that both have been made for distinct, though equally important, roles. In Islam, Allah dignifies both men and women in their distinctiveness, not sameness, while maintaining that in the most meaningful sense of equality - equality before the Creator - they both are the same. And whosoever does deeds of righteousness, whether male or female, and has faith, these will enter Paradise and not the least injustice will be done to them. Qur'an, 4:124 A look at examples of other societies and religions and their outlook towards women demonstrates exactly how advanced the teachings of Islam were 1400 years ago and how advanced they still stand today.

It is the pure grace of Allah Ta'ala that He has made the religion of Islam our faith. It is this same religion that gives us a sense of direction and a mission to fulfill as the purpose of our lives. Like all missions, instructions are given, goals are aimed for and rewards or punishments are given out in lieu of the outcome. Thus is the course of our lives. The mission of our life is what Allah has revealed in the Qur'an, "I have only created Jinns and men, that they may serve Me." adh-Dhariyat This book talks about two possible paths that a person can take. One is that of a person who lived with a Muslim name, but lost his faith; it speaks of his failure in his mission and loss in missing his goal and the subsequent punishment for this failure. The second is that of a true Muslim who lives to fulfil this mission and strives to complete the goals set out, and the subsequent rewards that await him. In both instances what has been mentioned is not only the deeds of both the people and their outcome, but this book covers their way of life, their sudden meeting with Death, their journey to and stay in the grave, their state on the Day of Reckoning, their meeting with their permanent abodes, and their eternities. This book is an explanation of the poem that describes the two paths that a person may take. The foundation of the poem originally was the two Hadiths that are included at the end of this book. The poem and the book then developed to include more verses of the Qur'an and more Ahadith, and eventually (after two years) took the form that is now presented to you. The purpose of this book with its vivid language is not to make an enjoyable or a limited educational read, but rather to give the reader an idea of what is beyond the deceptive screen of death.

Sunnah (pl. sunan) literally means way or practice. In Islamic terminology, it refers to any act performed, verbally encouraged or, to a lesser degree, sanctioned by the Messenger of Allah Ta'ala by being performed in his presence or knowledge and not meeting with his disapproval. Of equal if not greater importance are the characteristics that made up the personality of Muhammad PBUH, the concerns that impassioned him and the ideals that he strove for. The wisdom of the Messenger of Allah has, since the dawn of his mission, served to inspire, guide, enlighten and heal millions through the journey of life. And how could it not have been of him whose Maker has praised him thus: "And truly you stand on an exalted standard of character. " (68:4) Today, amongst the chaos and confusion of increasingly hectic lives, living in a world that replaces meaning with material value and purpose with temporal progress, far removed as we are from the time the blessed Messenger walked upon the earth, we need perhaps more than ever before to stop along the way and enrich ourselves with the teachings of truth and meaning of the Messenger of God, teachings in essence as timeless and as old as mankind itself: "Say: I am no new thing among messengers..." (46:9) The book in your hands is an anthology of some two hundred ahadith mostly of the second type of Sunnah referred to earlier, words of advice and teachings related to man and his relationship with his Maker, fellow human beings, and himself. Words of wisdom to mankind from one who was, after all his greatness and exalted stature, himself a man.

INTRODUCTION Whatever Rasulullah [PBUH] has said, is the absolute truth and Haqq. There cannot be an iota of doubt in this. If he taught the Ummah to recite any ayah, wazifah or du`a for their safety against any eventuality, no Muslim would doubt the authenticity of that. They would recite such an ayah, wazifah or du`a, believing with conviction that its recitation would afford him safety only through the will of Allah Ta'ala. On one occasion Rasulullah [PBUH] advised a companion to tie his camel and then rely on Allah Ta'ala for its safety. It is clear from the above that confining oneself to the recitation of the relevant verses, wazaif and du`a, and not adopting the physical and practical security measures, is in conflict to the teachings of the Qur'an and Ahadith. One is compelled by Shari'ah, to adopt physical as well as spiritual measures against crime and calamities. Physical would be, amongst other things, locking and securing one's property while spiritual would mean to recite Ayatul Kursi, the four Quls and salaah. The one compliments the other. Through the barakah of both types of measures, Allah Ta'ala will give the reader the safety he needs, Insha-Allah.

The Qur'an should be recited daily so that in short spaces of time entire recitations are completed. This is something that many are punctual with in Ramadan, however, it is not something that is exclusive to that month. It's blessings transcend to every instance in our lives. To facilitate this, a table has been included at the end of this book which we can use to encourage and remind ourselves of this manner of pleasing Allah Ta'ala. Either we can tick a day when we reach a specific goal of verses/pages each day, or we can insert a number (to represent verses/pages) if our daily timetables are unpredictable or inconstant. In this manner we can still try to read a fixed number of pages per day One should try to aim for a Juz (Parah) a day. If one is trying to create a habit and this is too much, start smaller, e.g. a few pages. With the gradual build up of speed and comfort in reading, one will be able to set this or even higher goals. One should also try and read the Qur'an with a reputable translation at hand so one can reflect upon the meaning of what is recited. This is why the translation has also been included in this publication (and also our other Publications). With this addition we hope that our recitation of the Qur'an will rise above a repetition of unknown words, and progress to giving audience to the Words of Allah Ta'ala, and taking the commands and advices of Allah Ta'ala to heart. The chapters of the Qur'an presented in this book are those which should be recited daily. If one is not able to recite so much comfortably, then one should start with one or even part of one of these Surahs daily. The specific benefits for reciting each of these chapters are mentioned under their separate headings.

ZIYARAH Ziyarah literally means to visit. In the light of the Shariah it means to travel to Madinah to offer salutations and pay tribute to the Prophet [PBUH] and his Masjid. There is no Miqat or Ihram for Madinah, although this does not take away from its sanctity, as again one has more reason to stay away from sins. (This again does not justify sinning elsewhere.) Access to staying in Madinah is available all the time according to Shariah. Also no maximum/minimum time limit exists. However one should try to stay in Madinah for at least 8 days, so as to allow the performing of 40 Salah with Jamaah. "Whoever offers 40 Salah in my Masjid, not missing even one Salah, for him is written (assured) freedom from the fire, delivery from punishment, and freedom from hypocrisy." Ahmad SALAWAT The salawat provided in this book have been thoroughly researched, to ensure that they are as accurately represented as possible. We have referred to the original sources of Ahadith when compiling this book to ensure that no accidental misrepresentations are included. In praise of his accomplishments and his perfected character, Allah Taala states; Allah and His angels send Blessings on the Prophet (Muhammad [PBUH]) O you who believe! Invoke blessings upon him too and send abundant greetings of peace. al Azhab 56 Allah Taala has not only permitted the sending of salutations upon the Prophet [PBUH], but has ordained reward in lieu of it. The most significant of which are; for it is an expression of love for the beloved of Allah. Whoever prays once for blessings upon Muhammad is blessed himself ten times over by the One who sent him. Muslim This is Allah's Taala sheer blessing upon us that we should be rewarded for thanking Allah's Messenger [PBUH] for what he has done for us. As love for the Messenger is a part of Iman, so should we make Salawat upon him a part of our daily routine.

All praise be to Allah Ta'ala who has rekindled the thirst for Islam around us. We see more and more people returning to submission to Allah Ta'ala and striving to please Him. To please Allah Ta'ala means to act in accordance to the guidelines set out by Him. In order to act in accordance with His wishes, it is essential for Muslims to know and understand the commandments of Allah Ta'ala and the teachings and practical demonstrations of the Messenger PBUH which affect daily life. These are the laws that affect Muslims constantly. Certain Islamic laws are directed exclusively at women. But these same laws are what women are generally not aware of, not because of deliberate ignorance but because of modesty and shyness, which prevent them from asking scholars (who are not always available) about these laws. Unfortunately, men also pay very little attention to such laws, because they perceive themselves as not being affected by them directly. Thus, these laws have been compiled in the form of a booklet under separate headings, using tables, captions, and clear and concise explanations in order to facilitate easy understanding. This book is intended to serve as a handy reference book which Muslim women can keep close by and consult easily, and not just read through once and then discard. It should be useful for not only offering guidance to those who have a practical need to refer to it., but also to educate girls for future reference. Throughout the book the term "Mas'alah" has been used, which, as its use denotes, means "issue" or "law".

INTRODUCTION Prayer (Salah) is the most important pillar of Islam. Indeed it is the dividing line between Islam and infidelity. Salah is a duty incumbent on every Muslim, male or female, who has attained the age of maturity and has a sound mind. There are numerous verses in the Holy Qur'an commanding Muslims to observe Salah regularly. Allah Ta'ala says: "Guard the prayers strictly, especially the middle Prayer (i.e. `Asr) and stand up in prayer to Allah with true devotion." al Baqarah 238 "Verily, the prayer is enjoined on the believers at stated times." an Nisa' 103 The Messenger of Allah Ta'ala constantly reminded the community of the importance of Salah and warned them of the consequences of neglecting it. The Prophet [PBUH] said in Hadith: "The dividing line between a believer and the disbeliever is the negligence of prayer." M u s l i m In another report the Messenger of Allah Ta'ala said: "The first thing about which a person will be asked on the Day of Judgement will be the Salah." at-Tirmidhi and Abu Dawud All praise is due to Allah Ta'ala, The Supreme Master of all the worlds. Countless Durood and Salaam be upon our beloved Nabi, Sayyidina Muhammad( PBUH ).

INTRODUCTION Belief in the existence of God is part of the inbuilt knowledge of man, in harmony with his most basic nature. Even before we were created in our present states, acknowledgement of this was carved into our nature. Allah is absolute and so too are His qualities. While created beings may have a claim to many of these attributes, the reality of our limited selves and our properties in contrast to His infiniteness (in Being and qualities) means that the similarity ends in the names. We may have knowledge, for example, and Allah also is the Knowing, but our knowledge is so restricted and bound by quantity, detail, time, dimension and memory that there can be no comparison with the absolute knowledge that is Allah's. His attributes, then, have been mentioned to us merely to give us a glimpse of His limitless vastness and completeness; no mind can ever fully comprehend infinity. The bottom line in understanding the Being of Allah is, therefore, "there is nothing like unto Him" (42:11). This booklet is a very brief attempt to present before those who wish to know God, a concise guide to these most beautiful Names. They have been compiled in the light of what God has said of Himself in the Qur'an and what His beloved Messenger, who knew Him best said of Him in the Ahadith. Still, it is humbling to bear in mind that Allah is One so boundless in Self and Qualities that even the vast oceans could not do justice to Him.

The Siwak is one tool of hygiene which holds particular importance in Islam. It is a simple twig for cleaning the teeth, originating from the desert but popularised for ever more by the example and directives of the Messenger of Allah Ta'ala. It is no exaggeration to say that Rasulullah [PBUH] is the first dental educator in proper oral hygiene in history. The Prophet's Siwak of choice was from the Arak (Aloes tree or Salvadora Persica). The Siwak is a natural twig fortified with natural minerals that help clean the teeth, other inhibitors that prevent gums from bleeding, cleaning agents that kill microbes and germs and remove plaque, and a scent that gives breath a naturally fresh smell. The Siwak is an ideal, natural brush that has been endowed with more than any artificial toothpaste could ever have. The wicks on the Siwak clean between the teeth and do not break under any amount of pressure; rather, they are flexible and strong. The small wicks bend to the appropriate shape to get plaque and leftover food out from in between teeth while avoiding any damage to the gums. The Siwak is comprised of many beneficial ingredients. Most significant among them are: - Antibacterial acidic inhibitors that fight decay. They are natural disinfectants and can be used to stop bleeding. They disinfect the gums and teeth and close any microscopic cuts that may have existed in the gums. On first usage, the Siwak will taste harsh, and maybe even burn, because of a mustard-like substance found in it, but this is the ingredient that fights decay in the mouth and kills germs. - Minerals such as sodium chloride, potassium, sodium bicarbonate and calcium oxides. These clean the teeth. The American Dental Association considers sodium bicarbonate to be a preferred ingredient in toothpastes. - Natural scented oils that taste and smell nice, give the mouth a pleasant smell. They make up about 1% of the Siwak. - Enzymes that prevent the build-up of plaque that causes gum disease. Plaque is also the no. 1 cause of premature loss of teeth. - Anti-decay and anti-germ ingredients that act as a penicillin of sorts, decreasing the amount of bacteria in the mouth, which means cleaner teeth and cleaner air when breathing through the mouth. The presence of these properties has actually encouraged some toothpaste laboratories to incorporate powdered stems and/or root material of Salvadora Persica in their products.

INTRODUCTION The ninth month of the Islamic calendar is Ramadhan. It is the month that is generally known as the month of fasting. It is in this month that Muslims, the world over, abstain from eating, drinking and sexual activity from dawn till sunset. With these abstentions there are much deeper meanings than merely staying hungry. In this act of fasting Muslims from all over the world, from all backgrounds and from all financial levels, together leave aside their most basic needs and turn their attentions to Allah, acknowledging that none besides Him can provide. It is a time when the rich feel the hunger of the poor, and thus increase their alms-giving and their expression of gratitude. It is a time when even the irreligious leave bad habits behind them to present themselves before Allah the All-forgiving. One automatically notices the increase of religious fervour that Ramadhan brings about. This would be a natural step, judging that Ramadhan brings about an increase in reward of each deed by a minimum of ten times. Fasting is exclusively for Allah: He states, "Fasting is for me and I shall give its reward. And good is (rewarded) with ten times its like." al-Bukhari Besides fasting, there is an abundance of ways and actions that a person can adopt to try to please his Lord. These have been presented in this book as well as the relevant Masail of Ramadhan. It is hoped that the actions that one finds time to perform in Ramadhan, will be developed as a habit to continue throughout the year. Note: The Masail presented within this book are those generally followed by the Hanafi Madh-hab.

INTRODUCTION Hajj, the fifth pillar of Islam, brings together Muslims of all races and creed to adopt two unidentifiable white pieces of cloth in an awesome demonstration of Islam's total disregard of insignificant issues like race, social position and nationality. Annually, several million people make the pilgrimage to Makkah from every corner of the globe, providing a unique opportunity of those different nations to meet one another, making it the largest gathering in the world. It is a clear-cut act of worship, but also it is symbolic and represents the spirit's return to itsplace of origin. Hajj is an essential duty (fardh) for all Muslims, who are physically and financially able to perform it. Allah Ta'ala has prescribed certain rites that a pilgrim should uphold for his pilgrimage to be correct. The primary condition is intention (niyyah), while the others will be mentioned in their places. The meaning of the pilgrimage (Hajj meaning effort) is to leave all worldly activities aside and go forth to meet Allah Ta'ala. The purpose of Hajj is to develop consciousness of Allah Ta'ala and also spiritual upliftment. It is also an opportunity to atone sins collected throughout life. Prophet Muhammad [PBUH] had said that a person who performs Hajj properly "will return as (sinless as ) a newly born baby. Due to the usual practice of Umrah being performed before the Hajj, it was deemed appropriate that this publication starts with Umrah. The first part of this book deals with the procedures of Umrah. It clearly outlines the entire procedure of how Umrah should be performed, explaining each part of Umrah individually and giving a breakdown of which actions are necessary and which one's are Sunnah and virtuous. Thereafter the rites of Hajj are described in full in the same clear distinctive manner. Starting from the explanation of the three types of Hajj and how they differ. The "Hajj at a glance" diagram has been specially made to assist the Hajji in simplifying the procedure further.

Children are without doubt an amazing blessing of Allah Ta'ala. With their arrival while still being unable to speak, they give their parents a very powerful message: that the roles of these two individuals have now forever changed. From being a carefree youthful couple they have now transformed into a caring set of parents, whom the child will soon lovingly refer to as mum and dad. But as every parent knows, with children also comes an enormous responsibility that had never before been experienced. The parents both collectively and as individuals are now responsible for a life other than their own. O you who believe! Save yourselves and your families from a fire whose fuel is men and stones. at Tahrim 66:6 The above injunction of the Qur'an gives magnitude to the responsibility that accompanies parenthood. This has been further explained by the Prophet of Allah Ta'ala: Everyone of you is a shepherd (over your families), and every one of you will be questioned about his flock. al-Bukhari and Muslim It is clear that if anything has a divine injunction, it is no small matter. We should understand from this that if we are negligent of this duty of upbringing children then both we and our offspring, and in turn, their offspring will suffer in both this world and the Hereafter. If on the other hand we are vigilant and attentive to the responsibilities involved, we, our children and in turn their children will benefit. This benefit will be in this world, in the form of mutual love, affection and caring and also in the Hereafter through attaining the eternal pleasure of Allah Ta'ala. This booklet touches upon various issues revolving around bringing up children. Through this we hope that our children will become a means of directly benefitting their parents in both the worlds and also benefit Muslims in general. It is hoped that it will be an eyeopener for parents and allow them a more complete and deeper understanding of Islam, and what Islam says regarding children.

INTRODUCTION Marriage marks a unique moment in the life of an individual, the dawn of a new era in the life of a person, the acquiring of a new part in the role-play of this world. It is the coming together of two souls, the merging of two worlds, the meeting of two minds. It is when two incomplete halves come together to become one complete, loving whole. But, as with all bounties, marriage brings with it many responsibilities; for life is ultimately a test and every part of it, the good and the bad, is there to determine how you interact with the situations placed before you, how you respond to your Maker. "And the life of this world is but amusement and play, whilst truly the Home in the Hereafter, that is Life indeed, if they but knew." al-`Ankabut 29:64 This booklet has been put together to help those who are to take this momentous step, or have already taken it, make their decisions based on the guidance of Allah Ta'ala and His Messenger [PBUH], and so fill their lives with the peace, the blessings and the pleasure of Allah Ta'ala that only such decisions can bring. And with Allah Ta'ala lies the end of all roads.

Abu Hurayrah RA narrates that the Messenger PBUH has stated, "Whoever does not supplicate to Allah Ta'ala, He becomes angry with him." Ahmad in his Musnad, Ibn Majah, al-Bayhaqi and at-Tabarani Anas RA narrates that the Messenger of Allah Ta'ala has stated, "One should ask from Allah for all one's needs even if it be for a shoelace." Ibn Hibban, at-Tabarani and al-Bayhaqi Man has forgotten how much Allah Ta'ala loves him. While no one says that people should not engage in pursuing their livelihood, a reminder needs to be given to everyone to make time during the day to allow one's thoughts to return to Allah Ta'ala, taking time out to praise Him and ask for our needs. While one should indeed ask for our needs of the afterlife, the Prophe PBUH has instructed that equally, we should ask from Allah Ta'ala for even the most simple of our daily requirements. This, as we can clearly see will allow us to remember Allah Ta'ala more often during the day. This is an easy way of pleasing Him. We have covered the supplications that are found in the Qur'an in our book, "Supplications from the Holy Qur'an," and the ad`iyah taught to us by the Messenger PBUH, which are related to either a specific action or a specific time have been included in the book, "The Prophet's PBUH way of Du`a'." This book records transmitted some of the narrated ad`iyah which are not specifically time or place related. This book presents before the reader prayers from various books of Ahadith. These ad`iyah are either what have been taught by the Messenger PBUH, what have been transmitted from other Prophets PBUH, or have been recommended by the companions RA.

Introduction 'You have indeed in the Messenger of Allah a model for any one whose hope is in Allah and the Final Day, and who engages much in the praise of Allah.' Qur'an, al-Ahzab 33:21 Rasulullah [PBUH] was the final Prophet, sent to mankind by Allah to guide it away from deviancy towards the straight path. He was the best of creation who taught us not only that which would lead us, if fully implemented, to Paradise in terms of worship and beliefs, but also that which help us all live enhanced and easier lives in this world. His teachings were comprehensive in every sense, a fact recognized by even the non-Muslims of his time and of time to come. Salman [R.A.] related that one Mushrik (polytheist) said, 'I see that your associate (i.e. the Prophet [PBUH]) teaches you everything, even the method of using the toilet.' Upon hearing this Salman [R.A.] proudly confirmed that this was very much the truth. a l - H a k i m Of his many teachings relating to life in this world, some related to health and how an attempt could be made to conserve this great niamah (favour) from Allah. Ibn `Abbas [R.A.] reported that he heard Rasulullah [PBUH] say, 'There are two favours in regards to which most people are in a loss, good health and free time.' al-Bukhari Rasulullah [PBUH] taught numerous cures, many of which have since been discovered and used by modern-day medicine. The teachings taught by Rasulullah [PBUH] regarding health and cures from different illnesses were way ahead of their time, confirming the fact that they were indeed divine teachings. Tibb has since developed into a very complex field requiring years of study and experience, which cannot all be compiled into one short book. Therefore, those practices and cures which can be traced back directly to Rasulullah [PBUH] have been compiled together in this short booklet in an attempt to educate and thereafter benefit the reader.

Sunnah means way or practice. In Islamic terminology, it refers to any act performed, verbally encouraged, or sanctioned by the Messenger of Allah (PBUH) by being performed in his presence or knowledge and not being disapproved of. This is also known as Hadith. The wisdom of the Prophet (PBUH) since the dawn of his mission, served to inspire, guide, enlighten, and heal millions through the journey of life. The book in your hands is a compilation of a hundred Ahadith (plural of Hadith), of mostly the second type of Sunnah, words of advice and teachings related to man and his relationship with his Maker, fellow human beings, and himself, i.e. something which can be implicated in day to day life. The main purpose of this compilation is that the reader is able to memorize and practice the Ahadith. The Messenger of Allah (PBUH) said, "He who learns forty Ahadith with regards to my Ummah, in relationship to religious injunctions, Allah will raise him as a Faqih (Jurist), and I will be an intercessor and a witness for him on the Day of Judgment." al Bayhaqi in Shua`bul Eman

Life in this world is a great test from Allah Ta'ala, a test to determine the truthful ones from the liars. Allah Ta'ala tests his servants; in particular those who claim to believe and follow the Truth, by placing them in varying circumstances in order to see how they respond. Will they turn to him in humility and faith or turn away through pride and disbelief? Allah Ta'ala has declared, "And be patient and persevering: For Allah Ta'alas with those who patiently persevere." Qur'an, al-Anfal, 8:46 Abu Hurayrah r.a. narrated that the Prophet PBUH said, 'If Allah wishes good for somebody, He afflicts him with trials.' al-Bukhari As believers it is our responsibility to remember that we are not in this world merely to enjoy ourselves, but rather to strive for the betterment of our eternal abode, the Akhirah (Hereafter). Our primary concern should not be how comfortable our lives are in this world, but rather what we have prepared for ourselves in the hereafter. The Prophet PBUH beautifully put the life of this world into perspective when he said, 'This world is the prison of the believer and the paradise of the disbeliever.' Muslim Just as prisoners expect themselves to go through adverse times, away from the freedom and enjoyment they may experience when free; as believers we should expect the same in these short lives of ours. Similarly, just as a prisoner will look forward to the day they are set free to enjoy the freedom they were deprived of, we, as believers, should also look forward to the day we will, hopefully by the grace of Allah, be set free to enjoy the pleasures of Jannah (paradise). This doesn't mean that we cannot worry and strive for the betterment of our lives in this world, but the important point is that worry regarding anything of this world shouldn't become our greatest concern. More...

Surah al Kahf (kahf meaning cave) is a Makkan surah, and consists of one hundred and ten verses arranged in twelve sections. The surah has been named kahf due to a major theme therein describing the ordeal of some youths who were forced to flee into a cave to escape the persecution of their pagan village and leader. The surah then narrates the story of the Ashab al-Kahf (companions of the Cave). These companions were a group of youths who had faith in Allah Ta'ala at a time when all around them did not believe in Him. Allah Ta'ala protected them by giving them sanctuary from the oppressive rule of the king in a cave. Allah Ta'ala then made their ordeal a lesson for eternity by putting them to sleep for a period of three hundred years, to escape the tyranny of their time to awake in a time where their example would serve to strengthen the faith of the living. The surah then describes a dialogue between two people. One was arrogant, and the other was God-fearing. Through the dialogue the surah establishes the absurdity of unfounded hopes in this world, simply because there is no guarantee in man getting his way - as he does not possess the power to make anything happen. The former boasts of his wealth and gardens, and he believes that his wealth and power is everlasting, and even the Day of Judgment "if it ever comes", will not deprive him of his wealth and possessions. Allah Ta'ala makes it clear that the things of this world are perishable and only faith and good deeds will survive to be profitable. The surah then narrates the Story of the Prophet Musa A.S. (Moses) and the mysterious servant of Allah, Khidr. The incident highlights the limitations of man's knowledge, especially in regard to what is beyond his sight, whether it be in distance or in the time that is yet to pass. The surah concludes with Allah's Ta'ala command to the Messenger PBUH to declare that he is a human being and that when he proclaims Allah's unity, he does so because this knowledge has been revealed to him by Allah Ta'ala. and he who seeks success in the hereafter should do good deeds and not ascribe any partner to Allah Ta'ala.

INTRODUCTION Allah Ta'ala, through His wisdom and mercy, has given Man the ability to work and earn. Yet, we see around us the phenomenon of prosperity and poverty intertwined. One may ask as to why this is, and what purpose it serves. As to why is there poverty and prosperity; we know for sure that wealth is a favour from Allah Ta'ala on to whoever it is bestowed upon. "Do not desire what Allah has favoured some of His servants over others, for men is the allotment of what they earn, and for women is the allotment of what they earn. But ask from Allah for His favour. Indeed Allah is with all things the Knowing." Qur'an, an-Nisa', 4:32 Zakah: This is the compulsory alms-giving which Allah Ta'ala has given the order for in the Qur'an. Its status is Fard. Zakah is only eligible upon mature, sane men and women who have the Nisab. Zakah must only be given to the specific eight categories mentioned in the Qur'an. If it is not given to any of them, then it will be void and necessary to re-pay. There are rules relating to how much is given and also what types of wealth must the allotted portion be taken from and also which types are exempt. Details on this will be found in this book.

INTRODUCTION There is no doubt that the only guaranteed event that each and every living being, whether male or female, rich or poor, black or white, sick or healthy, must go through is death. Despite the uneasiness people feel in talking about or even merely thinking about this dark topic, due to its unavoidable and inevitable nature, it only makes sense to prepare for it. This publication is designed to allow people to fully prepare for its occurrence in the event of someone in the near family passing away. It features a practical guide of what needs to be done, fulfilling both governmental and Islamic requirements. It then goes through the complete Islamic rites of passage, including the relevant prayers and un-Islamic customs and practices which are to be categorically avoided. While this publication deals with what needs to be performed at the time of someone else's death, it's also hoped that it will be a reminder for each of us to prepare for our own inevitable end.

When a person dies, his ownership of his property ends, and is to be given to his heirs. It is Allah's Ta'ala favour upon us that He has not made the disposal of that wealth as charity necessary, but rather, He in His wisdom knows that the death of any person is a great loss to their relatives and an even greater loss to their dependents who relied upon them for provision. That said, Allah Ta'ala also knew that Man has greed. And it is this greed that causes brother to hate brother and sister, and to usurp the rights of the less persuasive. For this reason, Allah has fixed, very clearly in the Qur'an, the allotted shares of the relatives of the deceased. This has been further mapped out in the Ahadith by the Prophet of Allah Ta'ala so as to leave no scope of doubt or leeway for argument in who gets what. Everyone will get their share: No more, no less. This prevents the greedy from getting more than their share and it stops the undefended from receiving less than their allotment. In Islam the concept of the wealth only going to the first born son is seen as oppressive. Islam has also distinguished the different levels of dependency of the closer relatives and has stipulated amounts varying in quantity in different circumstances. The factors that lessen one relative's share is the presence of another relative, who also has a considerable relationship with the deceased. There are times when an allotment may seem unfair, these will also be explained. For example, of two inheriting brothers, one may be financially well off whereas the other is poor. This will not mean that the poorer brother will get everything or more than the richer brother. This is because inheritance is not charity and is given on account of the strength of the relationship not on account of who is more needy. Both brothers in this aspect are equal, and will thus receive an equal share. This book only deals with the financial side of the events around death. For an in-depth look at the rites of passage of the burial please refer to our publication, "What to do when a Muslim Dies".