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“In the Middle Ages Christian scholastics argued that the devil's basic strategy was to bring human beings to a point where they are never alone with their God.

The mobile phone, then, seems to me to represent a major breakthrough for the powers of hell - It is a new thing, which allows the devil to take a significant step forward in her grand design. With a mobile, a person is never alone and is never entirely attentive to someone else.

What is entirely brilliant about it from the demonic perspective is that so many people have been persuaded that this is not something pleasurable (a free choice) but something necessary.”

- Sara Maitland, A Book of Silence

A man passed by the Prophet SAW, and the companions noticed his strength and energy (he was doing hard, physical work). They said, "O Messenger of Allah, if only he were in the path of Allah!" (i.e., if only he put this effort into fighting for the cause of Allah).

The Prophet a replied:

"If he went out striving to provide for his young children, he is in the path of Allah. If he went out striving to support his elderly parents, he is in the path of Allah. If he went out striving to sustain himself and remain chaste, he is in the path of Allah. But if he went out for showing off and boasting, then he is in the path of Shaytan.”

Dear mother, as you wake up before Fajr to prepare suhoor, as you cook iftar while fasting, as you juggle family responsibilities, work, and worship, know that your effort is in the path of Allah. Your sacrifice, patience, and love are all forms of worship, and Allah sees every moment of your struggle.

This Ramadan, don't underestimate your efforts.

Every meal you prepare, every dua you make for your children, every hardship you endure, is rewarded by Allah. Your work is not just Dunya related, it is a path to Jannah.

Mūḥallīm bīn Jathāmah al-Laithī, a companion of Rasulullah ﷺ, once whilst out on a mission under the command of Sayyidīnā Abū Qatādah رضي الله عنه met a person from the clan of Ashja’ called Āmir bīn al-Aḍbaṭ. Āmir greeted the Mūslim battalion with the greeting of Islam. Due to the offering of salaam, the Muslim army concluded that Āmir is a Muslim and does not pose a threat. So they allowed him to pass through with his conveyance and provisions. However, Muhallim, not convinced with this easy release of Āmir, apprehended Āmir, attacked and killed him. This matter was brought to the attention of Rasulullah ﷺ after the Battle of Ḥunayn.

A hearing was convened. Ūyaynah bīn Badr, the chief of the Qays tribe, advocated the case on behalf of the family of Āmir and demanded that in retribution, Muhallim be killed. Aqra’ bīn Habis رضي الله عنه argued for clemency in favour of Muhallim together with the promise of monetary reparations.

Rasulullah ﷺ offered Ūyaynah the option of accepting the blood money thereby sparing the life of Muhallim. Ūyaynah responded by saying that the family of the murdered are in grief which rightfully should also be borne by the family of the aggressor. Rasulullah ﷺ repeated the offer of blood money twice. Ūyaynah declined both offers. The matter was now being debated vociferously. A nobleman by the name of Mukaytīl, armed and with a shield in hand, dismissed the idea of blood money being paid, saying that if Muhallim be granted clemency, people would become disillusioned of the justice system of Islam. Together with that, he argued, that this should be set as a precedent, since this is the first murder of a Muslim that has occurred at the hands of a fellow Muslim. Notwithstanding the appeal made by Mūkaytīl, Rasulullah ﷺ still continued to negotiate the terms of the matter. At last a breakthrough was achieved with the family of the aggrieved accepting an offer of 100 camels in reparations. 50 were to be paid immediately and 50 upon returning to Madinah Munawwarah.

Throughout the negotiations, Muhallim رضي الله عنه was seated at the corner of the gathering weeping profusely. He had prepared himself to be put to the sword. He even dressed himself appropriately for the execution. However, being acquitted, he plucked up the courage and slowly made his way to Rasulullah ﷺ and whilst crying, he whispered “O Rasul of Allah, as you are aware, I have made a grave error. I have sincerely sought Allah Ta’alaas forgiveness. I beg you to also seek Allah Ta’alaas forgiveness on my behalf”. Rasulullah ﷺ reproached him saying, “How could you have committed a murder in these early days of Islam?” Then He ﷺ said, “O Allah, Do not forgive Muhallim!!” He ﷺ then raised his voice so that it could be heard by everyone present and repeated twice “O Allah, Do not forgive Muhallim!”. He ﷺ then asked Muhallim رضي الله عنه to stand up and leave. Muhallim, sobbing, stood up and left.

Ḍūmayrah as-Sūlamī who was present says, that Rasulullah ﷺ did this noticeably to make it known that the life of a human is held as sacrosanct to Allah and thus unduly taking it is an unspeakable offense. However, Ḍumayrah رضي الله عنه says, we saw the blessed lips of Rasulullah ﷺ quietly pleading to Allah Ta’alaa to forgive Muhallim رضي الله عنه.

Muhallim رضي الله عنه passed away in Homs sometime during the reign of Sayyidina Abdullah bīn Zubayr رضي الله عنه. It is said that after he was buried, his body was found disinterred. People tried burying him once more, however his body was found unearthed again. Finally, they left his corpse between two boulders unburied. The reason for this, Ḥasan Basrī رحمه الله explained, was that despite the fact the earth has allowed and covered many a wicked and dreadful person before, Allah Ta’alaa wished this to be a lesson to amplify the severity of the crime of taking a life.

‘Awf bīn Mālik رضي الله عنه says that when Muhallim رضي الله عنه was on his death bed, I said to him: “O Muhallim, if you ever are afforded an opportunity of apprising us as to how did you fare in the hereafter, please do so.” ‘Awf says, “A year after Muhallim passed away, I saw him in dream. I asked him: How did things go for you? He replied: We are all well and we have found our Rabb to be a very Compassionate and Merciful being. He unreservedly forgave all of us barring the Ahrāḍ. I asked him, who are meant by the Ahrāḍ?

He replied: those people who have attained prominence through their mischief. Then he said: “By Allah, I was fully compensated and rewarded for every single thing that Allah Ta’alaa expended of mine. To such an extent, that a pet cat of ours died and I was compensated for the loss”.

‘Awf bīn Mālik رضي الله عنه says that in order to further corroborate this dream, I took it upon myself to visit the family of Muhallim رضي الله عنه and enquire about this cat. His family were pleasantly surprised to see me. They permitted me to enter. I asked how they were. And they replied, that everything was well. They even brought his daughter to show that they were well and in good stead. They mentioned that they had a vision of Muhallim the night before. ‘Awf رضي الله عنه says that I then asked them if their cat had died recently. They replied in the affirmative and asked if I had a premonition about it. I replied that “In fact I was informed about the story of the cat, and I encourage you to look forward to the reward upon your loss.”

- Sūnan Abī Dāwūd/Ūsdul Ghābah/Ṭabaqāt Ībn Sa’ad

Allah said Ramadan is 'a numbered amount of days.' There will be a moment in Ramadan when you realise how fast life has passed. How just yesterday, you were a child being woken up and shaken for Suhur, and today, you’re the one setting the table before Fajr. The echoes of childhood iftars filled with laughter, the sound of the Adhan, and the scent of samosas frying will feel both distant and impossibly close.

You’ll remember sitting watching your mum's hands move effortlessly as she made you parathas. The way your dad would smile as he handed you the first date, telling you to make a dua before you ate. The way the house used to feel fuller, louder - before time took some voices away, before distance turned daily meals into occasional reunions. The way you once met and linked your mates after praying at night.

The long fasting days that once felt endless as a child now seem to slip away too quickly, and you’ll wonder how many more Ramadans you’ll share with the people around you. The same hands that once passed you a bowl of fruit may now tremble slightly, moving slower. The same du'as you once mumbled half-asleep at Suhur now hold a weight you never understood before. The same nights that once ended with giggles between siblings now end in quiet reflection, in prayers for those who are no longer beside you.

You’ll step into the masjid for Tarawih and feel something catch in your throat, remembering the first time you stood there, barely reaching your father’s waist as he held your tiny hand in his. You’ll hear the Imam’s recitation and be transported to a time when you sat between your uncles, too young to follow but too in awe to leave. The rows will be filled, but you’ll notice the empty spaces where familiar faces once stood.

And I know on some days, you’ll feel like you’re carrying the weight of time, like you’ve lost the sense of what this month used to mean to you. But I hope you pause. I hope you let the stillness of this month settle in your heart. I hope you embrace the quiet moments of reflection after Salah. I hope you find peace in the simplicity of a date and a glass of water at Maghrib.

Because Ramadan isn’t just in the moments we live - it’s in the memories that never leave us. It’s in the prayers whispered over dinner, in the warmth of a mother’s touch, in the spaces where loved ones once sat. Ramadan will come and go, just as time does. But maybe, if you take advantage this year, it’ll never really leave you.

Imām Abu Hanīfa is one of the greatest scholars in Islamic history. His full name was Nu‘mān Ibn Thābit Ibn Zūṭā Ibn Marzūbān and was born in the year 80 AH in Kufa, Iraq, of Persian descent. He was the founder of the Hanafi school of thought, which is the largest of the four Sunni Madhāhib.

Though initially engaged in trade, Imām Abu Hanīfa was drawn to learning and devoted himself to Islamic studies and memorised the Qur’an at a young age. He studied under Hammad Ibn Abi Sulaymān for nearly 18 years, through whom Imām Abu Hanīfa inherited knowledge of the Tābi‘īn. He also learnt from scholars in Makkah Al-Mukarramah and Madīnah Al-Munawwarah such as ‘Atā’ Ibn Abi Rabāh.

Imām Abu Hanīfa’s reasoning was rooted in the Qur’an and Hadīth, followed by Ijmā‘ (consensus) and Qiyās (thought).

Two of his famous students, Abu Yūsuf and Muhammad al-Shaybānī, played a great role in the formation of the Hanafi Madhab.

He was known for his piety, humility and righteousness, cautious in issuing rulings, preferring sincerity over recognition. The Hanafi school later became dominant in Iraq, Central Asia, the Indian subcontinent, and the Ottoman Empire.

A famous story in his life was when he refused to accept the position of chief judge offered by the ‘Abbāsid Caliph Al-Mansūr. Imām Abu Hanīfa feared that serving under political authority might compromise his independence in judging with justice. Despite pressure, he firmly declined and as a result he was imprisoned and passed away during this imprisonment in 150 AH in Baghdad. Due to the large number of mourners, his funeral prayers were performed multiple times with thousands and thousands of attendees. He was buried in the Khayzuran cemetery.

Imām Abu Hanīfa’s legacy was a model of knowledge and justice, combining faith with reason, using the Qur’an and Sunnah, and helping Muslims follow Islam with clarity and logic.

A. Ashraf

4th Year ‘Ālimiyyah Student

Maktabah ‘Ā’ishah As-Siddīqah

Mulla Ali Ibn sultan Muhammad Al Hirawi al qari known as Noor ad-deen was a hanafi scholar in the 10th century of Hijri. He was born in the city of Herat (now part of Afghanistan) and was brought up in an educational environment. Due to the rise of the Safavid dynasty, Mulla Ali moved to Makkah, devoting his life to worship & teaching.

He was known for copying the Quran by hand each year along with his notes on Qiraat & Tafsir.

Some of his famous writing include:

• Mirqat al-Mafatih

• Minah Al-Rawd al Azhar

• Al Hizb al-A’zam

He lived his life in a humble, pious manner constantly urging sincerity and purification of the heart for the love of Allah (SWT) and his Messenger (S.A.W).

His teachers were great scholars of the Haramaynn such as Shaykh Ibn Hajar al Haytami and Shaykh Qutb ad din.

He passed away in 1014 AH where it is said thousands attended his funeral prayer to which scholars of Al-Azhar gathered to perform. He was then buried in the cemetery of al-Ma’la.

Aysha Ashraf

11/10/2025

Sufyan al-Thawri was an islamic scholar, a leading jurist, and hadith compiler. He was known and praised for his piety, strong character, and firm principles in the face of corrupt rulers and worldly temptations. He was also known as an ascetic, which is a person who practices severe self-discipline and abstains from worldly pleasures for religious reasons. He was portrayed as a leader among the practicing ulama of his time, due to his extensive knowledge of religious texts and his dedication.

Sufyan al-Thawri was born in 97 AH and he passed away in 161 AH in Basra. His name was Abu Abdullah Sufyan ibn Sa’id ibn Masruq al-Thawri, but he was commonly known as Sufyan al-Thawri. His father, Sa’id ibn Masruq, was also a truthful, reliable hadith narrator, who was considered one of the trustworthy individuals from Kufa, belonging to the early category of successors. His mother also transmitted hadith, and was also a woman of knowledge and piety. She encouraged Sufyan al-Thawri in his pursuit of knowledge.

Knowledge and Influence

Al-Thawri sought knowledge while still young and he pursued his education in Kufa. He had remarkable memory and he quickly memorised a vast number of hadiths, becoming a significant figure in the hadith school and scholarly circles. He studied fiqh, hadith, and Quranic recitation under many scholars. According to Al Dhahabi Siyar A’lam al Nubala, Sufyan al-Thawri had 600 teachers and most prominent from them were Ja’far al Sadiq and others. Dhahabi also says that he completed recitation of the Quran four times in front of Hamza al-Zayyat (well known Quranic scholar).
Al-Thawri’s narrations are included in major hadith collections like Sahih al-Bukhari. He founded a legal school known as Thawri madhhab, though it eventually faded over time but he still influenced all major islamic schools.

Later Life and Legacy

Sufyan al-Thawri spent a few years including his last year in hiding before his death. This is because of his refusal to the caliphs offer to him to become a judge. He was also known for speaking the truth and strongly criticizing those in power, leading to differences.
Ibn Al-Mubarak said: “I wrote from 1100 scholars, but I have not written from anyone better than Sufyan al-Thawri.”
Sufyan ibn Waki’ reported: Abu Yahya al-Namani heard Abu Hanifa say: “If Sufyan al-Thawri were among the tabi’in he would have had a significant status among them.” Al-Thawri had high praise for Imam Abu Hanifa and respect. He said: “we were in front of Imam Abu Hanifa like small birds in front of a falcon.”

To conclude Sufyan al-Thawri was a highly praised, influential, knowledgeable, esteemed scholar due to his remarkable intelligence and memory, and his legal thoughts were respected by both hanafi and shafi’i scholars.

Afia

Imam Ahmad bin Hanbal was the founder of the Hanbali school of thought and is one of the prominent and renowned scholars of Islam, having great knowledge in Islamic jurisprudence. He is also recognised for having memorised the largest number of hadith in history.

Imam Ahmad bin Hanbal’s full name was Ahmad ibn Muhammad bin Hanbal bin Hilal bin Asad bin Idrees bin Abdullah bin Hayyan Al-Shaybaani. He was born and raised in Baghdad, Iraq, but his families roots were in Basra, Iraq and were specifically part of the Banoo Dhuhl tribe. Imam Ahmad’s lineage is found to coincide with the prophet Muhammad (SAW)’s due to a common ancestor “Nizar”. Imam Ahmad was born in the year Rabi Alawal 164 A.H. His father passed away when he was very young, hence raised by his mother. From a young age Imam Ahmad was known for his good character and his fine writing so he became a scribe. It is said that Imam Ahmad began to pursuit further knowledge including Hadith, at 15 years old in the year 179 AH. He studied under Abu Yusuf who was also a renowned student of Imam Abu Hanifah. He also studied hadith under Hushaym bin Basheer bin Abi Hazim, however he passed away shortly after a few years. This led Imam Ahmad to collect hadiths from wherever he could find them. This included him travelling to Al-Basra, Hejaz, Kufaa and Yemen.

Imam Ahmad had later met Imam Shafi in Baghdad where he studied and learnt Islamic law from Imam Shafi himself. Due to Imam Ahmad’s consistent pursuit and knowledge of Islamic law, hadith and jurisprudence, he had held a high status as a scholar, having many students joining him to learn from him, as well as being recognised and well-spoken of by other renowned scholars in that era. Imam Ahmad compiled one of the greatest books of Hadith “Al-Musnad”, containing the sayings of prophet Muhammad (SAW) and the ijtihad of it as well as some narrations of the sahabah and tabi’oon.

During the Mihna period, which was a period where scholars were imprisoned, punished and even killed, due to not conforming to the Mu’tazilite ideology, Imam Ahmad was imprisoned and subject to severe beatings for approximately 30 months. He remained steadfast and continuously debated and rejected the doctrine that the Quran was created. He was later released from imprisonment under the condition of returning to his home in Baghdad. When the caliph of that time had died and a new caliph was appointed who stopped the trialling of scholars which allowed Imam Ahmad to resume his teaching. He narrated hadiths of Al-Musnad to his sons Abdullah and Salih whilst he expanded in fiqh and gave fatwas that his students preserved, forming the foundation of the Hanbali school of Fiqh. Imam Ahmad passed away on 12th Rabiul Awwal, 241 A.H in Baghdad, Iraq, at 77 years old.

Khansa Khaleel
4.10.25