The Shaykh was born in the city of Mayadin in Syria in 1938 (1356). He hailed from a noble family and his lineage joins with the household of the Prophet Muhammad through his grandson, Husayn ibn Ali (RA). The city of Mayadin was on the banks of the Euphrates River and was an old city that was known from the Roman era and it also featured during the era of the Abbasid leader, Harun al-Rashid.
He was born into a family of average financial standing and his father lived until his 90’s. Initially, the young Muhammad Shakur was the only child. Thereafter his father married for a second time and he was blessed with sons and daughters. Because he had to serve his mother and she had no other children, he was pardoned from the normally compulsory military conscription.
Muhammad Shakur married for the first time when he was 17 and he was blessed with his first child when he was 19. He had six children from his first wife. His wife was the perfect aide and confidant and patiently bore all the difficulties including the times when he was imprisoned and the unsettled lifestyle. Shaykh Shakur said the following about her when she passed away: “I lived with her for 50 years and never once did I go to bed angry with her.”
After her demise, he married for the second time to woman from Jordan who bore him a daughter. She too took excellent care of the Shaykh even during the days of his illness.
He assisted his father in his business and various other chores and patiently bore all the difficulties as a result of the travelling between different towns and cities.
He was loved by all, the young and the old and spent almost all his time in the masjid. He is not known to have missed the Fajr Salat in the masjid except due to severe illness.
Period in Syria
He completed his primary education in Mayadin and he continued in Dayr Zor. It was during this period that he began acquiring sacred knowledge in the different masjids and he even began delivering the Friday sermon (khutbah) in the city and in some neighboring villages. He completed his secondary school at Dar al-Mu’allimin in Aleppo in 1959. During this period he had some confrontations with the Syrian Government and he was imprisoned. His secondary school certificate allowed him to teach and so he taught for a while. He studied under Shaykh Mahmud Umar Mushawwah under whom he studied various subjects and remained with him for a long time. There was a mutual love for one another between the shaykh and the student. Shaykh Shakur regarded his teacher, Shaykh Mahmud as his father. In 1962, he obtained his general secondary school certificate.
He was appointed as a teacher in Hasakah but continued in his quest for knowledge. He enrolled at the Faculty of Shariah at the University of Damascus and graduated in 1967. During his time as a student at the university, he realized that he needed to increase his knowledge because what he gained at the university was not sufficient. So, he began reading profusely day and night until he is supposed to have read about 30 000 pages in one year in different subjects that included the nine famous canonical books of Hadith. He also read voluminous books like Tafsir al-Tabari, Tafsir al-Zhilal (fi zhilal al-Quran) and about nine volumes of Tafsir al–Razi and other books. He used to makes notes as he read. If he was not reading then he was listening to a recorded lesson or khutbah on the old cassette players.He spent a lot of time with his teacher (shaykh) and discussed various juristic, political and social matters. Every Friday, asked Shaykh Shakur about the topic of the sermon. The teacher and studied would then walk out of the town discussing and brainstorming the topic. He was prevented from delivering the Friday sermon on a number of occasions because he was fearless when he ascended the pulpit. During this period there were many who were his students and later became reputable scholars and even professors, engineers and teachers.
Period in Makkah
The next phase in his life began in 1976 when he moved to Makkah where he was honoured to teach at one of the schools close to the Haram in the Shamiyah district. Very often he used to go to the Haram early before his teaching commenced in order to perform tawaf. He also taught at the Abu Zayd al-Ansari Hifz School in the Tan’im district until 1983.During this period he had a permanent place in the Haram where he taught various subjects including Tafsir and Islamic etiquette. He began editing and annotating various books and one of his first works was al–Awa’il by al-Tabarani which was published in 1983. He registered for the Masters’ degree in Egypt and successfully completed the first year but was unable to complete his studies due to financial constraints. He also wished to return to his country to promote the religion. It was during his time in Makkah that he became acquainted with various scholars that included; Shaykh Ali al-Tantawi, Shaykh Muhammad Mahmud al-Sawwaf, Shaykh Muhammad Ali al-Sabuni and Shaykh Diya al-Din al-Sabuni.
He was fortunate to have entered the Ka’bah on a number of occasions. During his stay in Makkah he collected many books which resulted in his own large library. His passion for books continued until a short while before his death. His selection was so huge that even while completing his doctoral thesis there were only two books that he required that were not in his library. He eventually bought these as well.
He was even appointed as an Imam in one of the mosques in Makkah for four years and served as the Friday preacher in another mosque in Aziziyah also for about four years. Thereafter he resigned from his teaching post in Makkah and decided to move to Baghdad in Iraq to devote more time calling people to Allah.
Period in Iraq
In 1983 he moved to Baghdad, Iraq where he remained for a few years calling people to Allah while never neglecting his research. While in Baghdad, he edited a number of books which were published.He visited the different libraries in Baghdad to familiarize himself with the different manuscripts. It was during his stay in Iraq that he was able to complete his Masters’ degree which he obtained from the Punjab University in Pakistan. Even while in Pakistan, he maximized his time to study and read Hadith with various scholars from whom he obtained ijazah. He travelled numerous times to Makkah where he was fortunate to have met and read with scholars like Shaykh Muhammad Yasin al-Fadani, Shaykh Abu Turab al-Zhahiri and others and from whom he also received ijazah. It was during this time that he studied under Shaykh Husayn Usayran. He read the entire Sahihal–Bukhari and the complete Quran to him and he received ijazah from him. His son, Muhammad Adib also read a portion of Sahihal–Bukhari with Shaykh Husayn and also received ijazah from him.
Period in Jordan
This is regarded as the golden period in his life because it was filled with his lessons from which many benefited. He dedicated all of his time to serving the religion. He was appointed as the imam and preacher in two cities; Zarqa and Amman. He moved to Jordan in 1991 where he lived in Zarqa and served as an imam in one mosque after which he moved to Masjid al-Quds in Zarqa. This mosque became a beacon of knowledge because it was here that Shaykh Shakur led the prayers, delivered lectures and taught hundreds of students. He used conduct lectures in various other mosques as well. He conducted weekly lessons during which he taught Tafsir, special lessons for the women on a Wednesday. Many of these ladies were prominent in the field of Da’wah and used to phone him for answers to their questions. During his lessons in Zarqa, he explained a reasonable portion of the book, al–Hidayah by al-Mirghaynani. He also conducted lessons in sirah.
After some of his students insisted, he finally registered at the al-Quran al-Karim University in Sudan for his doctorate with a special focus on Hadith. He obtained his doctorate cum laude in 1998 when he was about 60 years old. Thereafter he relocated to the capital, Amman where students from different parts of the world thronged around him. Some were post-graduate students and others were scholars. They studied Sahihal–Bukhari and Muwatta under him. He continued conducting lessons in some of the other mosques. He continued teaching women on a Wednesday and these lessons continued for over 12 years. Many completed Sahihal–Bukhari, Muwatta, al–Adab al–Mufrad and a portion of Ihya Ulum al–Din. These women maintained a very high level of dedication and punctuality and would rarely miss a lesson except if it was beyond their control.
During this period he began conducting some online lessons. During these lessons, students would read to him and he explained. He did this despite his ill health because he was too ashamed to turn a student away. He delivered the Friday sermon in Jordan for about 24 years and only stopped due to his illness in 2012. He obtained Jordanian citizenship in 2003.
Shaykh Muhammad Shakur was blessed with many students. This is due to him having taught in Makkah, Baghdad and Amman. He read and taught Sahihal–Bukhari and the Muwatta well over 20 times.
He was deeply hurt and affected when a Jewish soldier killed a number of Palestinians during the Fajr Salat in the Ibrahimi Mosque in Hebron. After this incident he delivered two fiery and emotional sermons after which he was admitted to the hospital and they discovered that he had a clot in his heart. He underwent numerous medical procedures and operations. Some of the medication had side-effects and caused other complications. He was afflicted with prostate cancer and received treatment for about four years. Despite his ill health, he remained committed to the Din and continued teaching.
Those who interacted with Shaykh Shakur would agree that he was soft natured, he cried easily, devout worshiper and a person who was eager to impart knowledge at every opportunity. He was very emotional when he heard the blessed characteristics of the Prophet Muhammad. He loved and respected the ulama.
He continued teaching even in his old age and despite his illness. He even had women attend and complete Sahih al–Bukhari with him. He was alert during the recital of the Hadith and very often pointed the variations in the different editions. He preferred commenting on various aspects related to the Hadith.
We witnessed all of the above when we invited him to South Africa in 2013 as per the recommendation of Shaykh Muhammad Daniel (Cordoba Academy). When I (Shoayb Ahmed) phoned him to invite him, he gladly accepted despite his ill health and having never met me previously. Yet he was willing to undertake the long journey. He traveled with his wife and his young daughter. It was a pleasure having such a scholar with such an amazing personality. I asked him as to why he didn’t hesitate in accepting the invitation. He said that a Muslim brother made a request and he accepted the opportunity to travel for the pleasure of Allah and to impart ‘ilm. He did not inform his children about his planned visit to South Africa until the night prior to his departure. He feared that had they known earlier, they would have prevented him from travelling. He didn’t even inform us that he was unable to walk and needed a wheelchair. When he was questioned about this? He said that if we knew that he was unable to walk, we would have cancelled his visit. He would sit for hours while we read al–Muwatta and other works to him. He carried many books with him as gifts for the students and he even distributed cash to those who were graduating. He was overjoyed to have met an old friend when he was reunited with Shaykh Muhammad Ali al-Sabuni in South Africa. The day before he departed he was taken to the Pretoria Zoo and he really enjoyed himself. When he departed and we greeted him at the airport, it was as if we were bidding farewell to our father. This is how attached we became to him during his ten day visit.
Despite his teaching, his Hadith sessions and his responsibility as imam, he still found time to write and annotate various books. Sometimes he used to spend 14-15 hours a day reading and researching various aspects.
He passed away on a Friday night having conducted his last lesson in Sahih al–Bukhari a day prior to his demise. He requested to be taken to hospital where his health deteriorated and he was in severe pain. He used to place his hand on the area where he experienced pain and say: ‘Ya Allah!. His children were at his side and he spoke to them. He passed away on the 10th December 2015(28 Safar 1437).
Shaykh Shoayb Ahmed is a well respected South African Islamic scholar who lives in Pretoria, South Africa. He studied at the King Saud University in Riyadh and the faculty of Shariah at the Islamic University of Madina. He has attained a M.A. in Islamic Studies from the University of South Africa. Through his extensive travels he has met and benefited from many senior scholars from Saudi Arabia, Morocco, Egypt, Syria, India, Turkey etc. He has received numerous Ijazahs from the various scholars that he has met, studied with and served. He is currently a senior educator at the al – Ghazzali College in Pretoria.
He has authored two books:
He was one of the translators of Shaykh Sayyid Muhammad Alawi al – Maliki’s work: The Way of the True Salaf.
Beginning right now, make an intention that this Ramadan will be a time of great spiritual effort and sincerity. To help turn that intention into reality, make checklists of both daily goals for Ramadan (read a section of Quran or a beneficial lecture every day, etc.) and goals for the overall month (visit a home for the elderly, invite two non-Muslim friends for a chance to experience iftar, etc.).
Make sure you are up to par physically by adjusting the amount and quality of your food intake. Start by eliminating snacks and have smaller meals in the weeks leading up to Ramadan. Also reduce your caffeine intake so that the lack of your morning coffee or afternoon tea doesn’t debilitate you in the first few days of the holy month. Of course, if you’re fasting during the month of Sha’baan, you’re halfway there.
Make sure to get your medical business in order before Ramadan arrives. If you suffer from a particular illness, check with a doctor, preferably one who understands the importance of fasting, on whether fasting is a reasonable option for you. If you are taking medication, ask your doctor if you can take your doses during non-fasting hours instead of during the day. Also, check if there are options to take your medication via injection instead of orally, as in the Hanafi school injections do not break your fast.
Voluntary (nafl) fasts are a great way to help prepare the mind, body and soul for Ramadan. If you can do it, follow the Prophetic sunna and fast the month of Shaaban, which comes just before Ramadan. If that proves too difficult, try to implement some of these other sunnas: fasting on Mondays and Thursdays, or fasting on the ‘white days’ of each Islamic month: the 13th, 14th and 15th.
Many people aim to do a complete reading of the Quran at least once during Ramadan. If you don’t have a habit of reading the Quran daily, take this as an opportunity to incorporate that habit into your life. This will enable you to read longer sections of the book during Ramadan. Even if doing a complete reading of the Quran during Ramadan is too difficult, making a habit of reading one page or even a few verses a day will bring many blessings during the holy month and afterwards, as the Prophet (pbuh) said: “The most beloved of actions to Allah are the most consistent ones, even if in little amount.”
If you have no missed obligatory prayers to make up, start to pray voluntary sunna prayers to prepare yourself for the extra prayers that take place in Ramadan. If you do have missed obligatory prayers, use the time you would give to the sunna prayers to make some of them up. Don’t feel that you are missing out on the opportunity to do voluntary sunnas, because God says in the famous Hadith Jibreel, “My servant draws near to Me by nothing more beloved to Me than that which I have made obligatory on him.”
Use the weeks leading up to Ramadan to increase your acts of charity, be that in the form of giving money to needy people or worthy causes. These could be anything from sponsoring a Syrian refugee family, to supporting scholars and students of sacred knowledge through SeekersHub’s #SpreadLight campaign. Giving charity is a way to purify your wealth, and you can enter the month of Ramadan in a greater state of purity. It also opens doors for great good in your life, for the Prophet (pbuh) has told us, “Allah says, ‘Spend, O son of Adam, you will also be spent on.’”
Spend some time before Ramadan to find a local charity or community service opportunity to work with, whether it be in an Islamic environment or in the wider community. If you begin well before Ramadan starts, you will adjust to the environment before you begin fasting, so that you can explain to co-workers why you can’t join them for a coffee break or a meal.
Imam al-Ghazali discusses the inner dimensions of the fast in his Revival of the Religious Sciences , which you can observe before Ramadan arrives. He mentioned that one must learn to fast with all the limbs, from all that harms the heart. You can, for example, avoid certain television shows to keep the eyes from seeing nudity, leave particular conversations to keep the ears from hearing foul language, and control the ego to keep the tongue from argument or backbiting. The inner fast is among the most important aspects of fasting Ramadan and is often more difficult than the physical fast from food, water and sexual relations, so the earlier you begin to practice this, the better.
One of the major concerns about how Muslims practice Ramadan today is the high level of overconsumption and waste that takes place during the holy month – a reality which is completely antithetical to the Prophetic tradition. Imam Zaid Shakir and others have spoken about ‘greening’ Ramadan as practiced today in the Muslim community, while Shaykh Abdal Hakim Murad has suggested that Muslims use Ramadan to support ethical, fairtrade companies.
Imam Zaid’s mosque in Oakland, California offers a great model for doing this. With a little bit of extra organization and commitment, communal iftars are served on borrowed crockery and silverware (from friends, neighbors or a local Muslim restaurant) instead of their disposable variation. Washable handclothes are used instead of paper towels. The amount of trash saved by these actions – especially over the course of the month – is enormous, and embodies the Prophetic example of being, as the Quran describes, “a mercy to all the worlds.” See: Global Warming and Wasterfulness
Service: We hear that word again and again. But do we know how central it in in our faith?
In Surah al-Ma’un, Allah warns us not to be like the ones who discourage the feeding of the poor, and ignores the orphan. The interesting part is that this warning comes before the warning about being headless in prayer. Put simply, if you don’t care about others, but think you pray all the time, there is something wrong. Rather, serving others sincerely, will help the state of your prayer.
So this Ramadan, get a head start. Give a meal to a homeless person. Package some sweets for your extended family. Give someone a ride. And see what happens!
Bring new life to this Ramadan by enrolling in a FREE On-Demand course.
Answered by Shaykh Abdul-Rahim Reasat
Question: Assalamu alaykum
I own the account for a shopping service and I’m paying for its premium benefits. I’ve added a house hold member to share these benefits. However, I wish to no longer share it with this particular person.
Being the main account holder I have the right to remove and add people. Will it be permissible to remove this person without informing them, or is this considered a gift that I cannot take back?
Answer: Wa ‘alaykum as-salam wa rahmatullah wa barakatuh
I pray you are well.
Yes, it is permissible for you to revoke access to this service from anyone you wish. This is not the transfer of ownership of an item by means of a gift (hiba); rather, it is merely permission to access as utilise something (ibaha), therefore removing it is not considered rescinding a gift (Maydani, al-Lubab).
It may be wise to speak to the person beforehand, lest the removal lead to tensions between yourself and this other person. If you choose to allow this person to benefit from this service it will be counted as an act of charity for you, and the Messenger of Allah (Allah bless him and grant him peace) told us, ‘Do not think that the even the slightest bit of good is inconsequential’ (Bukhari).
May Allah grant you the best of both worlds.
[Shaykh] Abdul-Rahim Reasat
Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time.
Over the following eighteen months he studied a traditional curriculum, studying with scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.
In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.
His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.
When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.
Muwasala—an excellent resource for reliable Islamic guidance—share the following response from Habib Umar bin Hafiz:
Any type of service, whether it be service of a shaykh or anyone else, should be conducted with the intention of purifying the soul by means of the benefit that comes about through it
Being a cause of any kind of benefit is in fact a type of service.
Assisting the shaykh in implementing his objectives or assisting anyone in implementing any objective which is valid in the Shariah is a type of service.
Any action which requires humility is more beneficial for the soul, such as cleaning, washing and cooking. An important etiquette is to keep the private affairs of the shaykh or anyone else being served secret.
The person serving should have sincerity at all times and should believe that he benefits himself through his service and not that he is doing a favour to those he is serving.
Muwasala is an online repository for the scholarly teachings of the blessed tradition of Ḥaḍramawt. The word muwasala simultaneously means “connection” and “continuity.” These two words explain the underlying purpose of this website: to open the doors for seekers to benefit from one of the great scholarly traditions of the Ummah, firstly by establishing a connection to its teachings, and secondly by embarking upon a continual path of study.
Our sincere thanks to Habib Ali’s team, particularly those who manage his YouTube channel and his Facebook page, for making this wonderful resource available to us, Alhamdulillah.
This Friday khutba was delivered at the University of Toronto by Shaykh Faid Mohammed Said of Larayb Institute in London.
This recording was provided by The Muslim Chaplaincy of Toronto.
When a great believer like Abdul Sattar Edhi passes away, how should we react? The guidance for this comes from Allah’s promises to us, as Shaykh Faraz Rabbani explains in this brief talk.
See also The great Muslim philanthropist, Abdul-Sattar Edhi, returns to his Lord and Three Acts That Formed The Core Of Abdul Sattar Edhi’s Life on the SeekersHub blog.
Iʿtikāf (Arabic: اعتكاف, also i’tikaaf or e’tikaaf) is an Islamic practice consisting of a period of staying in a mosque for a certain number of days, devoting oneself to worship during these days and staying away from worldly affairs. The literal meaning of the word suggests sticking and adhering to, or being regular in, something, this ‘something’ often including performing supererogatory (nafl) prayers, reciting the Qur’an, and reading hadith.
Every year, I read wonderful social media updates from brothers preparing to go to i’tikaf followed by others praising them and requesting them to make dua. This ought to be a beautiful thing but unfortunately for the wives left behind, it is often a nightmare.
All this on often little to no resources.
For these women, engaging in more prayer, Qur’an reading and quiet reflection during the blessed 10 nights of Ramadhan are a remote possiblity.
Don’t get me wrong- I am all for i’tikaf but men need to make provisions for their womenfolk first before they set off. Every year I am left counselling mothers who have been left to take care of young children and demanding inlaws, as well as send freshly cooked food to their menfolk at the mosques. Often, they are not left with much money or resources to barely feed the children and elderly in their care, let alone send food to their men in i’tikaf.
I don’t just listen to the women’s side of the story. I have spoken to many men about this. Last year, one brother messaged me saying how the companions of the Prophet Muhammad ﷺ often left for months and years and no one complained. He insisted that his wife didn’t complain either. When I asked him if he had asked her, he did not reply.
We do not live in societies that allow for such privileges. When the companions of the Prophet ﷺ went away, they left their families in a community with extended families and friends. They had maids as well as wet nurses for support.
These days, women have to do school and mosque runs, shopping, take children to appointments, chores for in-laws etc. Everything is done by one person – the mother.
On top of the daily grind of life, there’s the added stress of arrange the delivery of fresh, pipping hot food because she doesn’t want to upset or anger her husband who has gone to get closer to Paradise.
What blessing is there in striving for Paradise, off the back of another human being?
I acknowledge that being in service to those in worship is a form of worship itself, and may Allah reward all who engage in this to the best of their abilities. However, on the flip side, there is a disturbing element of injustice and oppression.
Just before I wrote this, I was consoling a mother who is experiencing a very difficult pregnancy and has a toddler to attend to. She can barely keep her head up due to the sickness and exhaustion. Her beloved husband set off for iti’kaf leaving her with strict instructions on making sure his two meals are delivered at the right temperature.
I try not to aggravate situations like this. I try to hold my tongue, for what it’s worth. I advised this woman to go to her parent’s home so she can get some much needed respite. She is drained. She is carrying life in her womb. It is her God-given right to be nurtured during this fragile time and her God-given right to request her husband stay home and make himself useful. I told her to print this profound hadith and hang it in her home so all can see what our beloved Prophet ﷺ had to say:
SubhanAllah, it is time to reflect on why we do things and how our actions, even if it’s to do something good can be so damaging for our hereafter. I was reminded by a fellow mother, Sumayyah Omar on Muslim Mamas that the Prophet ﷺ said,
“The most beloved people to Allah are those who are most beneficial to the people. The most beloved deed to Allah is to make a Muslim happy, or to remove one of his troubles, or to forgive his debt, or to feed his hunger. That I walk with a brother regarding a need is more beloved to me than that I seclude myself in this mosque in Medina for a month. Whoever swallows his anger, then Allah will conceal his faults. Whoever suppresses his rage, even though he could fulfill his anger if he wished, then Allah will secure his heart on the Day of Resurrection. Whoever walks with his brother regarding a need until he secures it for him, then Allah the Exalted will make his footing firm across the bridge on the day when the footings are shaken.”
Wouldn’t it be great if the imams in all our mosques would read this hadith out during Friday sermons in Ramadan? And then advise the men to follow basic protocols before packing their bags? Moni Akhtar, another mother from Muslim Mamas made a great suggestion: the masjid should give out a form of prerequisites before men are accepted into i’tikaf:
Guidance and prompting from the ulema is sorely needed to raise greater awareness.
I would love to leave on a good note but instead I am forced to leave a warning. Your women and those in your care may not utter a word now but their aching bones will testify against you on the Day of Judgement. May Allah have mercy upon us all, ameen.
Jazmin Begum Kennedy (JBK) is a ‘Qualified Housewife.’ By day she is a mother, wife and teacher; by night she wages war against oppressors and writes books. She is an experienced teacher of primary and secondary education, an acclaimed professional artist (JBK Arts) and published author of Mercy Like the Raindrops, Blessed Bees, No School Today and the upcoming novel, Fifteen. Jazmin is an online counsellor specialising in domestic abuse, rape and child abuse. She also physically helps victims of domestic violence flee their abusive marriages. She is the co-founder of the Nisa Foundation, working as a women’s aid worker for victims of domestic violence. JBK currently homeschools her three children, whilst managing a network for Home Educators in the Greater Manchester area of the United Kingdom.
Share this portal with your friends and family & beloved ones.
On the weekly compass newsletter