Intentions For After Ramadan – Habib Umar bin Hafiz

What intentions should we make for after Ramadan?


We intend to be among those whose entire year is Ramadan

We intend that our connection with Allah is expressed in our actions throughout the day and the night

We intend to serve the Ummah in the best way by focusing on the Three Objectives (knowledge, devotion and service)

We intend to seek the pleasure of Allah and to make His Messenger ﷺ happy in all that we do

We intend to attain an increase in presence of heart with Allah at all times but especially during the prayer and recitation of the Quran and the adhkar

We intend to establish gatherings with our brothers and sisters who we love for Allah’s sake

We intend to fast the Six Days of Shawwal and other blessed days such as Tāsūā’ and Ashura (9th and 10th Muharram) and the Day of Arafah and at least three days in every month

Zakat & Eid al Fitr – Ustadh Abdul Muhaymin

In this video, Ustadh Abdul Muhaymin  speaks about the blessings of the day of Eid, and what etiquettes we should practice on that day.

Ustadh Abdul Muhaymin encourages us to take advantage of the blessed day of Eid al-Fitr, which is a day of celebration and thanksgiving after the completion of the month of Ramadan. We should all come out to celebrate Eid with our families, and we should ensure that no one is left at home. He calls on the men to not leave female family members at home, but support them in coming out and celebrating.eid al-fitr

In addition, we should ensure that we are fulfilling all of our duties and responsibilities on this day. We should ensure that we have paid the Zakat al-Fitr, the charity that all Muslims are required to make before the day of Eid, or on that day. In addition, we should make sure that no one is left out on the day, making the effort to visit or invite the ones who might not have anyone to celebrate with. We should also try to meet new people and reconnect with old friends, and make sure we do not harbour a grudge against anyone.


The True Eid – Ustadh Amjad Tarsin

“Be Joyful with Allah.” This is what Ustadh Amjad Tarsin heard while he was studying abroad. Here, he speaks about Eid in our religion, and encourages us to see the beauty encompassed in the tradition.

Pray for Acceptance

One of the best things we can do on Eid, is pray for the acceptance of the actions that we performed in Ramadan. Even great deeds are meaningless if they are not accepted by Allah. Imam Ali once said that no accepted action is insignificant. Scholars say that the sign of acceptance of your actions, is that Allah places in your heart a greater commitment to continue those fasts. They also say that a sign that your Ramadan is accepted, is that you are able to fast the six days of Shawwal, which carry the reward of fasting the rest of the year.

Before Ramadan ends, we should try to make intentions to carry on certain acts of worship. Of course, we cannot continue fasting every day, praying 20 rakats at night, and reading a whole juz a day. However, we can try to pray tajajjud, do some voluntary fasts and recite a page of Qur’an a day. Small, consistent actions enable you to stay engaged with Allah’s word.

Be Thankful

Why do we chant “Allahu Akbar” and other words of praise, on Eid day? The answer lies in a very special verse on the Qur’an.

“So that you may complete the prescribed period and proclaim the greatness of Allah for guiding you, so that you may be grateful.” (2:185) 

Therefore, we celebrate the completion of Ramadan by praising Allah. Of course, our celebrating Eid is like an engagement party, with the real celebration is in the next life, when we meet our Lord. Eid is a celebration, and any day that we are able to fulfill our duty towards our Creator, is a cause of celebration.

Remembering the Greatest Eid

As we celebrate this Eid, let’s remember the Greatest Eid; the day we meet our Lord. For some people, their whole lives are like Ramadan, and their day of Eid is when they see Allah.

There was once a righteous man who told one of his students, “When you hear of my death, buy sweets and distribute it to those at the madrassa.” Because he was so eager to meet Allah, he considered his death a celebration, rather than a cause for fear.

On Praise and Celebration – Shaykh Seraj Hendricks

Shaykh Seraj Hendricks, a leading and renowned scholar of South Africa, discusses the spiritual and internal dimensions of Eid.

On Praise and Celebration

The two salahs (prayers) – along with the khutbahs (sermons) – of the two Eids are significantly placed at the beginning of the day of these two great Islamic occasions. They act as a singular reminder that no matter how joyous a celebration might be for us, the centrality of the Divine and normative spirituality in our lives ought never to be ignored. Our celebrations, festivities and commemorations are invariably configured within the orbit of that quintessentially Islamic practice of spirituality. Nevertheless, it remains a Sunnah to rejoice – to, in effect, feel and experience that joy – regardless of how bleak and dim matters might appear to be.

Our rejoicing, however, need not be read as a moment of insensitivity towards the suffering of others. On the contrary, our rejoicing is an expression of the Qur’anic verse: “Do not despair of the Mercy of Allah, for Allah forgives all sins.”(39: 53) We have to rejoice at the fact that even if we have nothing other than Islam and Iman (secure faith) that this is enough cause for celebration. “Indeed, the true religion with Allah is Islam.” (Qur’an, 3: 19). Here Islam is not presented as a falsification of other prophets and religions, but as a crystalline distillation of those beliefs, rites and practices that found both their manifestation and actualization – in all their multifarious forms – throughout our sacred history from the time of the Prophet Adam (Peace be upon him) and Hawa (Peace be upon her) to the Prophet Muhammad (Peace and salutations upon him). With the advent of the Prophet Muhammad (Peace and salutations upon him) the sacred chain of prophets and religions had come full circle and found its perfection in him.

In the latter sense Islam is the ultimate ni’mah (Divine Grace). Within the starkness of this condition we need to remember that in Islam the emphasis is on optimism, not pessimism. This will remain so even though it appears as if we are going through one of our most trying moments in history. There are media and cultural biases against Muslims, religiously bigoted views about Islam and active distortion about the political and social conditions in some parts of the Muslim world. But when we venture below the surface, we encounter another story – that Islam is in fact the fastest growing religion on the planet• despite the best efforts by propagandists to smear and demonize Islam and Muslims. For those in the know in the non-Muslim world, it is not bombs, bullets and the behavior of emotionally disturbed individuals speaking in the name of the ummah that will get Islam and Muslims anywhere, but potentially this demographic fact of the massive conversion rate in the world today – particularly in the Western world. Yet care should be exercised in this regard. Demographics alone is not good enough.

So, what is the position of Muslims vis-à-vis all of this? The Qur’an tells us, “When the help of Allah comes and victory; and you see people entering the religion in droves, then hymn the praises of Allah, be then grateful and seek forgiveness.” (110: 1-3). The message is clear: Islam is not the property or possession of any particular person. It does not belong to “me” to boast about when there is an increase in fortune and capital. It is not a self-aggrandizing condition that entitles cradle Muslims to sport and parade their newly acquired wares. What indeed are required are gestures of humility and thanksgiving that speak of hearts that are fully aware of the fact that Islam requires change founded in a sacred and transcendent order that seeks to spiritually liberate the human condition from the most blameworthy qualities that blight that condition. Qualities such as malicious envy, rancor, belligerence, bigotry and both internecine hatred and hatred of the “other”. In other words, celebrating the entrance of droves of humanity into Islam is meant and designed to celebrate the great qualitative changes that may precipitate from those who adopted Islam as their new faith, on the basis of choice and free will. Choices that may well contribute to elevating those cradle Muslims fossilized in an arrogance and self-righteousness that serve to undermine rather than proclaim the universal message of Islam.

The social importance of events such as Eid, however, should also not be overlooked. These are times during which thousands of Muslims fill our mosques to capacity in a collective moment of elevated togetherness. They are also times of unconditional giving and sharing – moments that know no borders, whether personal, individual, or organizational. Those who fail to participate in this unity of experience can hardly claim to be of the ‘Ai’din (participants in the celebration of Eid).

The very fact too, that it is a sunnah for women to attend the salah of the two Eids underscores the importance of a border-free participation in these two events. Like Hajj and ‘Umrah, they are designed to represent the ultimate in human togetherness. But this “human togetherness” we experience in our mosques – as Muslims proud of our religion, proud to be the bearers of the message of Islam – needs to be transferred into the broader arena of our social living.

As part of our own contribution to this togetherness my brother, Shaykh Ahmad, and I have long ago decided to join hands with those who are both firmly rooted in and creatively linked to our classical legacy and, more specifically, to that great normative Tradition of Islam that finds its expression in the voices of the likes of Hujjat al-Islam Imam Abu Hamid al-Ghazali, al-Shaykh al-Akbar Muhyi l-Din ibn al-‘Arabi, Shykh Abdal Qadir al-Jilani, Shaykh Abu al-Hasan al-Shadhuli, al-Faqih al-Muqaddam, Shaykh Junayd al-Baghdadi, Mawlana Jalal al-Din Rumi and others far too numerous to mention. It is a Tradition, too, that has never failed to recognize and acknowledge that the Qur’an and the Sunnah form the twin sources of spirituality and Divine Grace (barakah) – a spirituality and a grace that have found their infinite space and flow upon the shores of those hearts receptive to the perennial rhythms of Divine Providence.
Upon these shores, and across the ages, stand these gladiators of Islamic Spirituality who wield those radiant staves – enlightened and enlightening – of Sufism.

In these representatives, we find an Islam that combines fearlessness with wisdom, methodology with sanity and a state of being imbued with confidence and dignity. It is an Islam that tells us when we invite to the Way of Allah that we do so with hikmah (wisdom) and maw’idht al-hasanah (beautiful exhortations). It is an Islam that tells us that representative Muslims are those who “are guided unto good speech and are guided unto the path of the Praiseworthy.” (Qur’an, 22:24). It is an Islam that teaches us that while it is permissible to requite a wrong, that it is yet better to forgive. It is an Islam that teaches us that if we are oppressed and removed from our homes that we are entitled to fight for the restoration of our natural rights. It is an Islam, moreover, that teaches that if our enemies stop their hostilities with offerings of peace that we, in turn, reciprocate with peace and get on with our lives.

In short, it is an Islam the essence of which is taught in the madrasah of Ramadan. Here we are taught the virtues of taqwa (God-consciousness), the virtues of disciplining the will and aligning it with the Will of Allah, the virtues of purifying the heart and the soul, and the virtues of sabr (patience and endurance), namely, that extraordinary and richly rewarding capacity to live with fortitude in the long term.

In this madrasah we are taught to be truly human. And we can only be truly human, in Islamic terms, if we live up to the highest standards demanded by Islamic Spirituality. It is in the context of realizing the greatness of spirit within each and every human being that we come to recognize the greatness of Allah. Moreover, we need to live up to the greatness of that spirit within each and every one of us in order to realize, not only the meaning of the takbir (magnifying Allah) on both Eids, but also to rediscover that spiritual umbilical cord that connects us to Allah:

Allahu Akbar, Allahu Akbar, Allahu Akbar…La ilaha ill Allah wa l-Llahu Akbar. Allahu Akbar wa lillahi l-hamd – Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is no deity other than Allah, for He, indeed, is the Greatest. Allah is the Greatest and to Him belongs all praise.

Ultimate Praise is for Allah alone for it is nothing other than an echo that found its first articulation when the children of Adam (Peace be upon him) and Hawwa (Peace be upon her) were asked to bear witness to their Lord in their original state of primordial nativity: “Am I not your Lord?” They proclaimed: “Verily, we bear witness!” (Qur’an, 7: 172).

But we should not forget our praise and thanks for those upon whom and within whom the imprints of that Lordship have found their resonance and expression. They are those prophets, saints and savants who have been touched – in varying degrees – with the radiance of Divine Grace. As living symbols of all that constitutes the sacred, these are the people, too, we should never forget in our commemorations and celebrations. They form as much a part of sacred history and memory; as sacred, – if not more on occasion – as those divinely selected and sanctified moments of space and time.


Shaykh Seraj Hendricks

Azzavia Institute 2020

Why Can’t We Unite? A Brief Overview of Moon-Sighting Wars (And How To Avoid Them) – Shaykh Sohail Hanif

Shaykh Sohail Hanif makes sense of the annual moon-sighting debates.

The blessed month of Ramadan is almost upon us. It is a month of contemplation, fasting, prayer and tranquility. But just as the tranquility of Paradise is “surrounded by disliked matters,”[1] Ramadan can only be arrived at after crossing the uncomfortable terrain of moonsighting debates. In this run up to the sacred month, otherwise ordinary words can acquire great rhetorical force: “Local!” “Global!” “Sighting!” “Calculations” “Saudi!” “Pakistan!” Each word is backed up by arguments, documents and video clips. But must these exchanges be inevitable, and is there a way out of this impasse? I believe there is if we read our classical heritage with some care.

It’s All Backed By Classical Scholarship

It is true that since the earliest times, scholars of Islamic law have disagreed over the correct method of declaring the beginning of the blessed month. There is a classical precedent for local sighting, global sighting, and even astronomical calculations. Thus, the disagreements that beset us at the beginning of the blessed month do have a basis in classical scholarship. However, there is something that we are missing as we churn out these classical positions: the missing point is process.

Process, Process, Process

Classical works of Islamic law provide details on how the new moon is to be established.

  • We are told by some classical jurists that if the sky is clear, a large number of people are required to have seen the moon. This is because the sighting of only a few people on a clear night is inherently suspicious since most onlookers did not see it.[2]
  • If the sky is overcast, then some jurists stipulated two witnesses for a valid sighting,[3] treating it as akin to establishing a fact in court, whilst others accepted a single witness,[4] treating it as a religious report.

In either case, they required that the individuals be morally upright. The question here is, who is it that will determine whether a group sighting is large enough on a clear night? Who is it that will decide whether a witness is upright or not? Who will determine the number of witnesses required on an overcast night? Each of these points has its own conditions that need to be verified by one who is both suitably trained and is vested with the authority to do so. This is the Muslim judge who has been placed in a position to declare the beginning of the month. Thus, the entry of Ramadan is established through a judicial process.

Waiting For Official Judgement

The commencement of Ramadan is not a private matter for individuals to declare. Individuals are only to raise their possible sightings to the appropriate authority who will then consider whether to accept or reject the sighting, and will consider which conditions to consider to declare the beginning of the month. This is why books of Islamic law discuss the case where an individual is sure that he/she saw the new moon, but was unable to convince the judge of this; should such a person fast? The commonly stated answer is that such a person does fast. However, this only applies to the person in question; everyone else is to await the official judgement on the matter.[5]
This is why, in Muslim countries, one rarely finds households divided over when they start fasting or celebrate Eid. In these countries, there is typically a governmentally appointed council that is vested with the authority to declare the beginning of the month. The man on the street need only turn on the radio or the television to know if the appointed council has declared the beginning of Ramadan. This is the process that works of sacred law attest to. The reason for this is clear. The communal purpose of Ramadan and Eid cannot be realised if a society is divided over when it starts and finishes the month. This process prevents that from happening.

What About Muslims Living As Minorities?

So what should people do in a minority context such as Britain? The answer is clear; the community must strive to appoint a representative council to declare the entry of the blessed month, which the community must then follow. This is not a new idea; there are many chapters of the law that attest to this. The Friday prayer is one example. Classical works of law imply that towns should, ideally, have only one Friday prayer service, so that the entire town comes together for a single congregation every week. This led to the question of who was to appoint the one imam to deliver the sermon and lead the town in prayer. If left to the people, each group and sect would vie endlessly to have its own group represented.
The answer, at least according to scholars of the Hanafi legal school, was that only the ruler, or the one appointed by the ruler, could choose the imam of this congregation.[6] The public had no authority to start their own Friday prayer. They could only choose to pray behind the appointed imam, or stay at home. In the minority context, scholars of the Hanafi school stated that where there is no Muslim ruler to make such a decision, the community itself must come together and appoint the imam.[7] In this case, no one individual can choose to lead the Friday prayer, only the one appointed by the community. This is effectively what happens in Mosques all over Britain. Mosques represent communities; members from the community run these mosques as representatives of the community, and they determine who leads the Friday prayer.
Shariah courts in Britain attempt to apply the same logic. Where there is no Muslim ruler to appoint judges to annul marriages in which women are abused, the Muslim community can come together to appoint a body to represent them in performing such a function. There is precedent to all of this in the works of Islamic law. The matter of Ramadan must be treated likewise.

Avoiding Sectarianism

Now, one might hear a voice stubbornly declare, “Okay, I’ll follow this appointed body as long as they follow local sightings!” Unfortunately, this is not how the process works. If the authority is vested in a judge, or a body acting as the judge, the prerogative is theirs to decide which method to use. The insistence of only observing the “correct” Ramadan is akin to insisting that only the “correct” Muslim enters one’s mosque; it is a thought process that is sectarian in nature and destructive in consequence. Unless the appointed judicial body totally violates and steps outside of what is considered acceptable opinion, it has to be followed. So where do we find this pool of acceptable opinion?
The world of Sunni Islam, the Muslim majority, ultimately settled on limiting the pool of acceptable opinion to the four established schools of law: the Hanafi, Shafi‘i, Maliki and Hanbali. This is not to say that great scholarship cannot exist outside of these schools. However, when it came to process, it was impossible to run a society with its need for clearly identifiable rules and procedures, if there was no clear way to limit and define acceptable legal opinion.[8] And as these four schools had matured to such a degree that it became increasingly hard to be recognised as one trained in law outside of the domain of these four schools, with their clearly defined hierarchy of rules, and great tradition of legal literature to draw upon, it made sense to only accept them as representing the law of God in the society of man. This Sunni paradigm ran Muslim societies for centuries, and it is of great use to us. It relieves us of having to force our own correct answer onto others. It is enough for an answer to be acceptable, after which we must strive for the right process in order to establish the will of God on earth.

Every Method Has A Basis In Sacred Law

If we look at the large corpus of legal works authored under the aegis of these four schools of law, we will find that every method currently followed, in Britain or elsewhere, has a basis in sacred law.

  • Relying on astronomical calculations, for example, is an opinion that a number of reputable scholars across legal schools have championed, with the strongest voices belonging to the Shafi‘i school.[9]
  • Global sighting, meaning following a sighting from a faraway land, has been upheld as the strongest opinion of the Hanafi and Hanbali schools, and, according to some, the Maliki school.[10]
  • Local sighting, meaning each locality following its own sightings, has been seen as the strongest opinion of the Shafi‘i school, and, according to some, the Maliki school.[11]

In truth, if a person looks through the corpus of legal works, he/she will see that the methods that were deemed acceptable were vast. As long as the judicial council vested with the authority to declare Ramadan follows any of these, then it must be followed. It is that simple.
So what to make of the long articles defending local sighting as the correct way to declare Ramadan, or global sighting, or other methods? These should all be seen as academic papers. These would be presented to such a judicial body to advise of the best method to follow. Otherwise, they are of little practical consequence because an individual cannot declare their own month.
The issue of moonsighting illustrates the wider purpose of the central devotional acts of Islam that make up its five pillars. Each of these upholds not only the faith of individuals, but the very community of faith to which these individuals belong. The detailed rules of the ritual prayer, fasting and zakat provide much guidance and clarity onhow a community of faith is to be formed, strengthened and spiritually nourished. If the community finds itself in discord and disarray, its members can only blame themselves for not having established these pillars as they were instructed.

Note: Most references below are to the Kuwaiti Fiqh Encylopaedia (al-Mawsu‘ah al-fiqhiyyah al-kuwaytiyyah) which is perhaps the best and most accessible comparative fiqh reference compiled in the modern era, contributed to by leading scholars across the Muslim world. Each entry in the encyclopaedia provides references to the primary legal sources from which it draws.
[1] “The Fire is surrounded by lusts; and the Garden is surrounded by disliked matters;” al-Bukhari, hadith no. 6487.
[2] This is the insight of the Hanafi legal school: al-Mawsu‘ah al-fiqhiyyah al-kuwaytiyyah, c.v. “Khabar,” vol. 19, p. 16. Some Maliki texts also indicate this: al-Mawsu‘ah al-fiqhiyyah al-kuwaytiyyah, c.v. “Ru’yat al-hilal,” vol. 22, p. 25.
[3] This is the strongest position of the Maliki school: al-Mawsu‘ah al-fiqhiyyah al-kuwaytiyyah, c.v. “Khabar,” vol. 19, p. 17; and c.v. “Ru’yat al-hilal,” vol. 22, p. 25.
[4] This is the strongest position of the Shafi’i and Hanbali schools, who stipulate this whether the sky is overcast or clear, and of the Hanafi school, who only stipulate this if the sky is overcast: al-Mawsu‘ah al-fiqhiyyah al-kuwaytiyyah, c.v. “Khabar,” vol. 19 pp. 16-17; and c.v. “Ru’yat al-hilal,” vol. 22, pp. 25-7.
[5] This is the opinion of all four schools of law, who differ only on whether such a person must expiate for consciously violating the fast, or not. Some notable scholars of the early Muslim community, however, held that such a person is not obliged to fast at all. There is greater disagreement concerning someone who sees the new moon for the month of Shawwal (the day of ‘Id al-Fitr) if the judge does not accept their testimony. Many scholars held that such a person does not fast; although, Malik and Ahmad b. Hanbal (founders of the Maliki and Hanbali legal schools) held that such a person must ignore their own sighting and fast. See al-Mawsu‘ah al-fiqhiyyah al-kuwaytiyyah, c.v. “Ihlal,” vol. 7, pp. 150-1.
[6] Al-Marghinani, al-Hidayah, ed. Talal Yusuf, 4 vols. (Beirut: Dar Ihya’ al-Turath al-‘Arabi, 2000), vol. 1, p. 82.
[7] Al-Laknawi, ‘Umdat al-ri‘ayah ‘ala Sharh al-Wiqayah, ed. Salah Abu al-Hajj, 7 vols. (Beirut: Dar al-Kutub al-‘Ilmiyyah, 2009), vol. 1, pp. 321-3; Ibn ‘Abidin, Radd al-muhtar ‘ala al-Durr al-mukhtar, (Cairo: 1885), vol. 1, pp. 540-1.
[8] A good exploration of the social need for fixed rules as the reason for the dominance of the schools of law is Mohammad Fadel, “The Social Logic of Taqlīd and the Rise of the Mukhtaṣar,” Islamic Law and Society, 3, (1996): pp. 193-233.
[9] Scholars upholding this can be traced all the way back to the first Islamic century. The textual basis for this opinion is the hadith narrated by al-Bukhari, “When you see it [the new moon of Ramadan] then fast; and when you see it [the new moon of Shawwal], then break the fast. If it is hidden from you (ghumma ‘alaykum) [i.e. if the sky is overcast] then estimate it (fa-qdiru lahu);” (al-Bukhari, hadith no. 1900). The last verb, fa-qdiru, can be validly understood to mean calculation. Of the scholars who held this, are Abu al-‘Abbas b. Surayj (d. 306/918), one of the leading founders of the classical Shafi‘i school, the Shafi‘i scholar and renowned mystic Abu al-Qasim al-Qushayri (d. 465/1072), the leading Shafi‘i judge Taqi al-Din al-Subki (d. 756/1355), the Shafi‘i legal theorist al-Zarkashi (d. 794/1392), the renowned Maliki legal theorist al-Qarafi (d. 684/1285), and some Hanafi scholars. The late Shafi‘i commentator al-Qalyubi (d. 1069/1659) held that all sighting-claims must be rejected if calculations show that a sighting was impossible, stating, “This is manifestly obvious. In such a case, a person may not fast. Opposing this is obstinacy and stubbornness.” See al-Mawsu‘ah al-fiqhiyyah al-kuwaytiyyah, c.v. “Ru’yat al-hilal,” vol. 22, pp. 31-4. The leading scholar of the late Shāfi‘ī school Muhammad al-Ramli (d. 1004/1596) held that the expert astronomer was obliged to follow his own calculation as was the non-astronomer who believed him; this position has been used by some contemporary Shafi’i scholars to state that in the modern world, with its precise calculations, the strongest opinion of the Shafi’i school should be that everyone must follow calculations; see ‘Umar b. al-Habib al-Husayni, Fath al-‘ali fi jam‘ al-khilaf bayna Ibn Hajar wa-Ibn al-Ramli, ed. Shifa’ Hitu (Jeddah: Dar al-Minhaj, 2010), pp. 819-22. See also the fatwa of the Hanafi scholar Dr Salah Abu al-Hajj (معنى-حديث-لا-تصوموا-حتى-تروا-الهلال-ول) last accessed 9/5/2016) which states, after arguing against relying on calculations, “However, the position of [following] calculations is the position of a considerable group of jurists, so it is a respected disagreement in Islamic law, whereby, if a state were to adopt it, it is not rejected, because the judgement of a judge removes disagreement, and the adoption of a state is [as] the judgement of a judge.”
[10] Al-Mawsu‘ah al-fiqhiyyah al-kuwaytiyyah, c.v. “Ru’yat al-hilal,” vol. 22, pp. 36-8.
[11] Al-Mawsu‘ah al-fiqhiyyah al-kuwaytiyyah, c.v. “Ru’yat al-hilal,” vol. 22, p. 37. The authors of the Mawsu‘ah state that local sighting is only the strongest opinion of the Shafi‘i school. However, many key Maliki texts also attest to the superiority of local sighting; see for example al-Dasuqi, Hashiyat al-Dasuqi ‘ala al-Sharh al-kabir, 4 vols. (Beirut: Dar al-Fikr, n.d), vol. 1, p. 510.

Photo by Bernd Thaller. Republished with much gratitude to our friends at Islamicate.

Post-Ramadan Renewal: 5 Lessons to Live By – Shaykh Faraz Rabbani

* Originally Published on 24/06/2017

Shaykh Faraz Rabbani shares some key advice from the sunnah of the Prophet Muhammad (peace be upon him) on how to keep the spirit of renewal post-Ramadan.

When Should I Fast? When Should I Celebrate Eid? Moonsighting, Calculations, and Muslim Unity – Shaykh Hamza Karamali

Every year, Muslim communities are divided over whether to fast and celebrate Eid based on naked-eye sighting of the moon or calculations, and whether to follow the first sighting anywhere in the world, or whether to follow a local sighting. In this seminar, Shaykh Hamza Karamali will explain the various scholarly positions on how to determine the beginning and end of Ramadan, and how to achieve Muslim unity in light of this scholarly disagreement.

Is It Permissible to Trim My Beard Before Offering My Eid Sacrifice? (Shafi’i)

Answered by Shaykh Jamir Meah

Question: Assalamu alaykum

Is it permissible to trim my beard before offering my Eid Sacrifice?

Answer: Assalam ‘alaykum, I pray you’re well.

It is a disliked to remove any external body parts, such as body hair, nails, teeth etc., during the 10 days of Dhul Hijjah and until the actual Eid sacrifice has taken place.


The dislike is on the following 3 conditions:

1. The person intends to make an Eid sacrifice

2. The sacrifice is for himself and not on behalf of another person

3. There is no harm involved in abstain from removing the part, such as discomfort or pain.

If one of these conditions do not apply, then it is not disliked to remove the body part. If there is pain, then it is sunna to remove it.

As such, it would be permissible, but disliked, for you to trim your beard during these blessed days. Some schools hold it impermissible to do so unless for a valid reason.

If the reason for your wanting to trim you beard is general grooming, then it would be encouraged to avoid trimming your beard. However, if it is due to a need, such as an important job interview etc., and without trimming you genuinely feel it could affect the interview outcome, then this could be seen as a valid excuse. And Allah knows best.


The wisdom behind the abstinence from removing body parts during these blessed days is so that the Divine Mercy descends upon every part of the person and that every single part of him is protected from the Hellfire.

[Tuhfatul Muhtaj, Bushra al Karim]

May Allah accept your and our works in these blessed days.

Warmest salams,
[Shaykh] Jamir Meah

Shaykh Jamir Meah grew up in Hampstead, London. In 2007, he traveled to Tarim, Yemen, where he spent nine years studying the Islamic sciences on a one-to-one basis under the foremost scholars of the Ribaat, Tarim, with a main specialization and focus on Shafi’i fiqh. In early 2016, he moved to Amman, Jordan, where he continues advanced studies in a range of Islamic sciences, as well as teaching. Jamir is a qualified homeopath.

The Believer’s Strange Rejoicing – and an Exclusive Eid Gift

Eid Message from Shaykh Faraz Rabbani

Eid al-Adha, 1439 / 2018

Say: In Allah’s grace and mercy let them rejoice. That is far better than whatever they amass.” [Qur’an, 10.58] 

Allah, the Lord of Grace and Mercy, has made rejoicing (farah) a religious duty. Gratitude for God’s blessings doesn’t come easily to humans. Rather, we’re given to rejoice in the gifts, while forgetting the Giver.
Eid is a time to rejoice in Allah’s Blessings; to rejoice in the Grace and Mercy of Allah; to rejoice in Allah Himself.

Take time this Eid to look with gratitude: appreciate and celebrate the blessings of faith, guidance, and good in your life. Celebrate the blessing of parents, family, friends, and community. Celebrate everything that surrounds you of Allah’s blessings.

And direct this celebration in gratitude to the Giver–Allah Most High, declaring, ‘God is Truly Great’ (Allahu Akbar).

What About Difficulties and Trials

We all have troubles, and difficulties–and we are all aware of much injustice, tribulation, hardship, and distress all around the world.

However, the believer understands that all trials are from the Divine Wisdom. Allah Most High tells us, “[He] who created death and life to test you [as to] which of you is best in deeds.” [Qur’an, 67.2]

If we respond to the tests in our life–and the tests we see around us–with the best of deeds, with steadfast patience (sabr) and gratitude (shukr), then every moment of our lives is a moment of light, mercy, good, and a step on the path of Divine Love.

This is the marvel of the Prophetic way. The Prophet Muhammad (peace and blessings be upon him) said, “How strange are the affairs of the believer, for their entire affair is for their good–and that is for no one but the believer. If pleasing things happen to them, they are grateful–and that is good for them. And if displeasing things happen to them, they are steadfastly patience–and that is also good for them.”  [Muslim]

The Burda of Imam Busiri

The Burda of Imam Busiri of Imam Sharaf al-Din al-Busiri (d. 696 AH, 1295 CE) is a ten-chapter, 160-line poem in praise of the Prophet Muhammad (peace and blessings be upon him). It is arguably the most loved, most recited, and most commented-upon poem in human history. There are over 100 scholarly commentaries by the greatest late scholars of Islam on it–including commentaries by Ibn Hajar, Zakariyya al-Ansari, Mulla Ali al-Qari, and Ibn Hajar al-Haytami, all imams of Islamic scholarship. This poem continues to be recited and sung from East and West.

This exclusive rendition of the Qasida Burda was recorded in a lively, ‘Shami’ (Syrian) style by the Diya Brothers of Amman, Jordan, for SeekersHub Global.

We are sharing it with the global SeekersHub family as an Eid Gift. May Allah increase us in faith, guidance, and good–and make us of those who have true love and gratitude.

With love and best wishes,

Faraz Rabbani
Executive Director, SeekersHub Toronto Islamic Seminary

Exclusive Eid Gift

Exclusive Eid Gift from SeekersHub

This exclusive rendition of the Qasida Burda was recorded in a lively, ‘Shami’ (Syrian) style by the Diya Brothers of Amman, Jordan, for SeekersHub Global.


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Charity in Ramadan – Ustadh Abdul Muhaymin

In this video, Ustadh Abdul Muhaymin speaks about the merits of giving sadaqa (charity) and how we should go about giving it in this blessed time, even if we don’t have that much money.

Sadaqa, or charity, is one of the pinnacle aspects of our actions this Ramadan. It can be in the form of money or something tangible, but it doesn’t have to be. For example, it can be removing something dangerous from the road, smiling at someone, a word of kindness–anything of benefit.

The Prophet, Allah bless him and give him peace, was known to be the most generous, and his charity would increase in the month of Ramadan. We know that the rewards for our good deeds are multiplies this Ramadan, so we should strive to do as many good things as possible. It’s amazing how much Allah is giving us this Ramadan.

With gratitude to Tayba Foundation.

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