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Seeking Knowledge PDF Print E-mail
Behshti Zewar - Aqaaid

Seeking Knowledge

Kathir bin Qays (he is a taabi’ee - a taabi’ee is one who saw a Sahabi in a state of Islam and also died as a Muslim) relates: “I was sitting in the musjid of Damascus with Hadrat Abu Darda radiallahu anhu. A person came to Hadrat Abu Darda radiallahu anhu and said: “O Abu Darda, I have left Madinah and come to you so that I may learn a particular Hadith from you. I have been given to understand that you have heard this Hadith from Rasulullah sallallahu alayhi wa sallam. I have not come to you for any other purpose.” Hadrat Abu Darda replied: “Without doubt, I have heard Rasulullah sallallahu alayhi wa sallam saying: “Whoever takes a path seeking knowledge therein, Allah Ta’ala will make easy for him, a path to jannah. The angels, out of happiness, will place down their wings for the seeker of knowledge (laying down the wings is out of humility for the seeker of knowledge. Or it means that they have kindness and mercy for the seeker of knowledge, the result of which is making dua for his success. This is a sign that the person is accepted in the eyes of Allah because angels are sinless and are the special servants of Allah. To be accepted by the angels is like being accepted by Allah Ta’ala because your friend’s friend is also your friend) and whatever is in the heavens and the earth seek forgiveness for the seeker of knowledge (that is they seek forgiveness for his sins) and even the fish in the sea seek forgiveness for him. It is apparent that the disbelievers and the shayateen are not included among those who seek forgiveness, because they do not deserve this bounty. If they disobey the Creator, how can they have good relations with the friends of the Creator? This is something that is obvious, therefore it was not mentioned in the Hadith. The Ulama say that it refers to all animals and not only fish. Fish have been specifically mentioned because water comes into existence through the barakah of the ulama and it is also the source of life, and we also know that fish are dependent on water. The superiority of an aalim over an aabid (worshipper) is like the superiority of the fourteenth moon over all the stars. In other words, it is as if the aalim is the fourteenth moon and the worshipper is like the stars. The aalim is likened to the moon of the fourteenth night which illuminates the entire universe. Because the benefit of knowledge extends to others as well, and the entire universe is illuminated with this knowledge, he has therefore been likened to the moon of the fourteenth night. As for the worshipper, his benefit is restricted to himself. Others cannot benefit from him. He has therefore been compared to the stars. If someone argues that by looking at the aabid one also yearns to do Ibaadat and that through the blessings of his Ibaadat, the mercy of Allah descends on the people. And in the same way, the land is also illuminated by the stars. Then the answer to all this is that all these benefits are nothing compared to the benefits of the aalim and the moon. In fact, they are not even worthy of consideration.

Behshti Zewar - Beneficial Stories


Once Rasulullah sallAllahu alayhi wa sallam related that there were three men from the Banu Isra’eel. One of them was a leper, the other bald, and the third blind. Allah Ta’ala wanted to test them, so He sent an angel to them. The angel first went to the leper and asked him: “What would you like best?” He replied: “I would like a nice complexion, a beautiful skin, and that this sickness goes away from me whereby people do not allow me to sit with them and which they hate.” The angel passed his hand over the body of that person. He was immediately cured and a nice skin and beautiful complexion appeared. The angel then asked him: “What type of wealth do you like the most?” He replied: “Camels.” So he gave him a pregnant camel and told him: “May Allah Ta’ala give you barakah in this.”

The angel then went to the bald person and asked him: “What would you like best?” He replied: “That my hair grows nicely and that this sickness which people dislike goes away from me!” The angel passed his hand over his head, he was immediately cured and beautiful hair began to grow. He then asked him: “What type of wealth do you like the most?” He replied: “Cows.” So he gave him a pregnant cow and told him: “May Allah Ta’ala give you barakah in this.”

Eventually, the angel went to the blind person and asked him: “What would you like most?” He replied: “That Allah gives me back my sight so that I may be able to see everyone.” The angel passed his hand over his eyes and Allah gave him back his sight. He then asked him: “What type of wealth do you like the most?” He replied: “Goats.” So he was given a pregnant goat. The animals of all three delivered their babies. In a short time, the jungle was filled with his camels, his cows, and his goats.

Safeguarding the Tongue PDF Print E-mail
Behshti Zewar - Etiquette

Safeguarding the Tongue

Do not speak without thinking. You should only speak once you have pondered over what you wish to say and you are convinced that it will not be badly received.

It is a sin to address a person or speak of him in the following terms: "he has no Imaan", "may Allah's punishment, curse, or anger descend on a certain person", "may he enter hell", etc. It is a sin to speak in this manner irrespective of whether one is addressing a human or an animal. If the person who has been addressed in this manner does not deserve such remarks, all these curses will actually descend on the person who uttered them.

If anyone addresses you in this useless manner, you have the right to reply in the same way. However, you cannot exceed what that person says. If you exceed, you will be committing a sin.

Do not be two-faced whereby you "play according to the tune" of one person when you are in his company, and according to the "tune" of another person when in the latter's company.

Don't ever back-bite nor should you listen to such back-biting and tale-bearing.

Never ever speak a lie.

Do not praise a person directly nor should you exaggerate in praising him in his absence.

Don't ever involve yourself in ghebah. Ghîbah means speaking in the absence of a person in such a way that if he were to hear it, he would be grieved. This is irrespective of whether what you say is the truth or not. If what you say is false, it is regarded as slander or defamation. This is even more sinful.

Items sold by measurement or counting PDF Print E-mail
Behshti Zewar - Business

Items sold by measurement or counting

The following rules apply to items that are not sold by weight, but sold either by measurement or counting. If a particular type of item is exchanged for the same type of item, e.g. guavas are exchanged for guavas, or oranges are exchanged for oranges, or a fabric is exchanged for similar fabric, then in all these cases it is not a prerequisite for both the items to be equal. It is permissible to have some difference. However, it is waajib for the transaction to be executed there and then.

If the item that is being exchanged is different from the other item, e.g. guavas are exchanged for oranges, wheat is exchanged for guavas or a fine fabric is exchanged for a coarse fabric, this will be permissible under all circumstances. It is not waajib for both the items to be equal nor is it waajib to execute the transaction there and then (i.e. it is permissible to take, for example, the guavas now and give the oranges later on).



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‘Abdul ‘Azeez bin Marwaan had sent his young son, ‘Umar bin ‘Abdul ‘Azeez (rahimahullah), to the blessed city of Madeenah Munawwarah to acquire the knowledge of deen and learn etiquette from the great personalities residing there. One of these personalities was Saalih bin Kaysaan (rahimahullah), to whom ‘Abdul ‘Azeez wrote a letter, requesting him to pay special attention to the upbringing and development of his son, ‘Umar (rahimahullah).

Saalih bin Kaysaan (rahimahullah), as the person responsible for seeing to ‘Umar bin ‘Abdul ‘Azeez (rahimahullah), would emphasize and insist that he perform all his salaah with the congregation in the musjid. ‘Umar bin ‘Abdul ‘Azeez (rahimahullah) was once delayed and missed the salaah in the musjid. When Saalih bin Kaysaan (rahimahullah) asked him as to why he had missed the salaah, he replied, “My slave girl was neatening my hair.” Saalih bin Kaysaan (rahimahullah) was deeply disappointed and remarked, “The importance that you show to neatening your hair has caused you to prefer it to even your salaah!”

Saalih bin Kaysaan (rahimahullah) thereafter wrote to ‘Abdul ‘Azeez, who was the governor of Egypt at the time, informing him of what had transpired. ‘Abdul ‘Azeez, on reading the letter, was so affected that he immediately dispatched a messenger to Madeenah Munawwarah. The messenger had strict instructions – shaved the head of ‘Umar bin ‘Abdul ‘Azeez (rahimahullah) before even speaking to him. (Siyar Aa’laamin Nubalaa vol. 5 pg. 116)


1. If our child has to lose a large sum of money or cause a loss to the business, we will immediately reprimand him and adopt measures to ensure that it does not happen again. Does it ever disturb us when our children miss their salaah? The one who is responsible for the upbringing of the child has to ensure that the basics of deen (salaah etc.) are ingrained into the child.

2. Let alone making the salaah qadhaa, ‘Abdul ‘Azeez could not tolerate that his son missed the congregation in the musjid. Unfortunately, small children who create a disturbance in the musjid are nowadays sent to the musjid while the big sons are kept at home to complete homework and assignments. Are these trivial assignments more important than salaah in the musjid with the congregation?

3. For the sake of instilling correct values in the child, anything which deters him from his deeni obligations must be removed. Hence ‘Abdul ‘Azeez had his son’s head shaved because his hair caused him to miss the congregational salaah in the musjid. When our children are committing a whole host of evil due to the abuse of the cell-phone and social networks, does this not demand that we put a stop to it or control its usage at the least.

The Fardh Acts of Ghusl (bathing) PDF Print E-mail
Behshti Zewar - Fiqah

The Fardh Acts of Ghusl (bathing)

To gargle the mouth in such a way that water reaches everywhere.

To wash the nose up to the soft bone.

To pour water over the entire body.

While bathing, one should not face the qiblah. Too much of water should not be used, nor should so little be used, that one is unable to wash thoroughly. The bath should be taken at such a place that no one can see the bather. One should not talk while bathing. After bathing, the body should be wiped with a cloth or towel. The person should hasten to cover his body to the extent that if the feet were not washed when making wudhu, then when he moves from the place of ghusl, he should cover himself up first and then wash the feet.

The Teacher PDF Print E-mail
Behshti Zewar - Aqaaid

The Teacher

It is related in a Hadith that: "Whoever teaches someone even one verse of the Quran, then that teacher becomes a master over that student." (Tabrani) That is, the teacher has become a master, and the student, his slave. What this means is that the teacher has many rights. As far as possible, the teacher and spiritual guide should be obeyed and their pleasure sought. They are the ones who remove one from darkness into light, and lead one to the original beloved, that is Allah Ta'ala. Can there be any kindness better than this? To be a slave does not mean that the teacher can sell the student. What it means is that he has to expound the truth in the best way possible. One should understand well that the rights of the teacher and spiritual guide are less than that of the parents.

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