Prayer Times

LIVE STREAM OF JUMU’AH BAYAN FROM MASJID DARUS SALAAM: Every week, Muslims all around the globe look forward to connecting with their Imam and listening to his lecture before the Jumuah Salah. However, since the Masājid have been closed this option is not available for many Muslims. Hence,  Masjid Dārus Salām will be streaming the Jumuah talk live, every Friday at 1:15 p.m. on Mixlr channel. Everyone is requested to tune in and listen live at http://mixlr.com/masjid-darus-salaam/.

Verily, only in the remembrance of Allah do hearts find rest. (The Glorious Quran 13:28)

BEAUTIFUL SUNNATS OF BELOVED PROPHET (SAW) < Click here to download

40 DAROOD < Click here to download

Mon to Fri: After Zohr Short Talk in Urdu- 2:00pm- Monday to Friday.  After Maghreb short Talk in English, 40 Durood and Dua- 15 Minutes after Maghrib.

Mon to Sat: Recital of Sure Yaseen, Ta’leem and Dua- 9:50pm- Monday to Saturday: Everyone recite Yaseen on their own between 9:40 and 9:50. Ta’leem and Dua will be made at 9:50pm by Qari Umer Farook

Saturday: Tafseer of Qur’an in English- Saturday 2:00pm: Lesson on the Qur’an delivered by Maulana Imran Patel.  Dars of Hadith in English- Saturday 15 minutes after Maghrib: Lesson of Hadith delivered by Maulana Imran Patel

Sunday:  Tafseer of Qur’an in Urdu and Yaseen Khatam for Deceased- Sunday 2:00pm: Everyone should recite Yaseen with the intention of sending reward to the deceased before 2:00. Then a lesson of Tafseer will be delivered by Maulana Muhammad Bodhania. Dars of Hadith in Urdu- Sunday- 15 minutes after Maghrib: Lesson of Hadith delivered by Maulana Muhammad Bodhania

All are requested to tune in on http://islamicsocietyoftoronto.com/resources/live-audio-feed/ (or click on live Audio on our website)

Brothers and Sister are also requested to continue donating generously towards the Masjid through the Masjid website. Sadaqah towards the poor and needy can also be donated through the above link.

While we may physically be away from the Masjid, let our hearts stay connected to the Masjid.

We pray that Allah Ta’ala keeps us united during these difficult times and protects us from all illness, sicknesses, and diseases.

Congregation Prayers Suspended: After much deliberation, and consultation with both scholars and experience Muslim health experts we are making the difficult decision of suspending all activities at the Masjid  for the public including the five times Salah and Jummah prayers and all other activities. Madrasah will remain  closed till further notice. Please keep checking our website for updates. Our facility will remain closed till further notice.

Please be assured, this was not a decision made lightly. Under section 7 of the emergency management and civil protection act, our organization can face a large fine for not complying with the directives from the provincial government. It is for this reason we had to make this drastic decision.

At the same time, we encourage members of our community to connect with others in the community and organize for the Jummah prayer to be performed in small groups. According to the Hanafi school of thought, a minimum of 4 people are required for the validity of the Jummah prayer. If someone is not able to find a place to perform Jummah, it is permissible under such circumstances to perform Zuhr Salah individually.

Insha Allah, we will reopen our doors to the public as soon as we get clear directions from the respective authorities.

We hope the community can understand why we had to come to this decision. We pray that Allah Ta’ala forgives us and the entire Ummah, and brings about ease so that we can continue operations as usual. Please continue performing your Salah with Jama’ah with your family members, continue with your recitation of the Qur’an, Tasbeeh, Istighfaar, Sadaqah and Duas, as this is what will bring a change to the situation with the will of Allah.

>Click here to download small Khutbah

As you know, COVID-19 is a serious public health issue and all levels of government have implemented significant public health measures to help reduce the spread of this disease. From  March 25th, 2020, only essential services are open. The Premier of Ontario declared a state of emergency in Ontario in recognition of the seriousness of the situation.

The new coronavirus that causes COVID-19 is spread person-to-person through large respiratory droplets (e.g. coughing, sneezing) that can travel up to two meters (six feet). Social distancing, or limiting interactions with others, is key to reducing the spread of COVID-19, especially to those who are elderly or have pre-existing health conditions.

 

بِسْمِ اللهِ الَّذِي لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيم‘In the Name of Allah, by whose Name nothing in the earth or the heaven is harmed, and He is the All-Hearing, the All-Knowing’. (Sunan al-Tirmidhī, 3388; Sunan Abī Dāwūd, 5088, the ḥadīth is ṣaḥīḥ). Nothing will harm the person who reads this supplication thrice in the morning and thrice in the evening.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْبَرَصِ وَالْجُنُونِ وَالْجُذَامِ وَمِنْ سَيِّئِ الأَسْقَامِ 

‘O Allah, I seek refuge in You from vitiligo, madness, leprosy, and bad diseases’

IST Expansion Project Updates: On behalf of IST,  we would like to say thanks and Jazakallahu khairan to all of you for your donations and Qarz for helping out to reach our goal of $2.5 million dollars loan (Qarz) payment. In addition to the above, Alhumdulillah, with the mercy of Allah SWT  & with your Duaas we have been approved by the city of Toronto and received the Zoning, Plannings and Building Permit for 20 Overlea Blvd. building expansion project. InshaAllah, In near future we will start inside renovation phase work.  We thank you all for your generosity to help build house of Allah. May Allah reward you all (Ameen). We still need to REPAY Qarz of $6 Million Dollars  and $3 Million Dollars for renovation cost of the building. We continue to accept short or long term Qarz and looking forward to your financial support.

If you have savings, (any amount) you can lend us as Qarz e hasanah  (Interest free loan) and we will return it to you whenever you need it.  Please donate $500 or any amount to REPAY Qarz of 6 Million for 20 Overlea Project.  We pray to Almighty Allah (S.W.T.) that you will be rewarded immensely for your donations and efforts in this world and hereafter. (Ameen)   “Allah, says, ‘Spend, O son of Adam, and I shall spend on you. Prophet Muhammad (PBUH)) (Al-Bukhari & Muslim)

Download Islamic Books: Click Here

Download Madrasah Application FormMuhammad ﷺ said, “Protect yourself from hell-fire even by giving a piece of date as charity.” (Al-Bukhari & Muslim)

Expansion Project: We request everyone to take part in our Expansion Project by donating. We have to return Qarz of 6 Million. We urge everyone to donate $500 to $1,000 within next 10 to 12 months either one time or on monthly basis, than it will make it much easier for us to Repay Qarz.  If you wish to lend us any amount as Qarz for this project, we will return it to you by a date you specify inshaallah.  Your Donations, Qarz & Duaas are highly valued.

Click here to >Donate Now:  Sayyidina ‘Amr bin ‘Auf رضي الله عنه narrates: Nabi صلى الله عليه وسلم said: “Certainly charity increases one’s lifespan, prevents an evil death, and Allah removes through it pride and arrogance.” (Al Mu’jamul Kabir, Hadith: 31, vol: 17)

We Thank you all for your  generosity to achieve the  target to purchase 20 Overlea Blvd.  Please donate  on monthly basis for Sadaqh Jariyah for your loved one. May Allah (SWT) reward all of you and your family in this world and  hereafter. (Ameen)  We are still accepting Qarz for short or long term. Please come to IST office with Donations & Qarz. All donations are tax deductible.  >Click Here to Donate Now

Rasulullah (SAW) said “The most beloved deeds to Allah are those done in continuity, even though they may be small (in amount).”Every day try to give some sort of donation to IST. Please donate any amount per month on Monthly pre authorized payment plan for Sadaqh Jaria for yourself or for your loved one. Download Pre-authorized Donation Form

Little bit about our wonderful community:

IST boasts its presence among  passionate brother and sisters of Islam. Serving tirelessly to accommodate and quench the competing thirst of Imaan and Yaqeen. 

The current space is large enough for daily congregational prayers but during Jum’ah,  Ramadan and Eid most people pray outside on the ground. IST needs help overcoming the initial financial barrier in expanding the space for a larger jamaa and Islamic School (Madrasah) for children that will cater subjects such as Tarbiyyah, Arabic language, Fiqh, Quran and many more.

The following are ways you can support us:

  • Donate Generously to this project (receive blessing for everyone who uses the Masjid in the future)
  • Share this project on social media .(receive blessing for everyone who sees your share and donates or also shares)
  • Share this project details in your What’sApp groups, Facebook, Twitter (receive Barakah and rewards for sharing and those who donate)
  • Make a du’aa to Allah to make a way for this community to build His house (du’aa is the weapon of the believer).

Prophet Muhammad ﷺ said, “Protect yourself from hell-fire even by giving a piece of date as charity.” (Al-Bukhari & Muslim)

 

Sunday Classes:   Class Timing- Every Sun. 10.00 am to 1.00 pm. $35 monthly fees. Contact office on  Sun. 10.30 am to 1 pm for  details and registration.

Full Time/Part Time A’alim Class:  Registration is open for Full Time and Part time A’alim class. Please contact office or Moulana Imran Patel at 647-868-2540.  Also, accepting applications for Full Time A’alima class.

Full Time Hifz Class: Accepting application for Full Time Hifz Class. Timings 8.15 to 3.15 Mon to Fri

Donating online is very Easy. Click on the link below and you’ll be taken to our charity page on canadahelps.org, Our yearly operating budget is approx. $395,000. A tax deductible  receipt will be sent for all donations. Click HERE > Donate Online now  through CanadaHelps.org.

Imaam-ul-Madina, Imaam Malik Bin Anas RA:

Malik ibn Anas ibn Malik ibn Amr, al-Imam, Abu `Abd Allah al-Humyari al-Asbahi al-Madani (93-179). The second of the four major mujtahid imams, whose school filled North Africa, al-Andalus, much of Egypt, and some of al-Sham, Yemen, Sudan, Iraq, and Khurasan. He is the author of al-Muwatta’ (“The Approved”), formed of the sound narrations of the Prophet (Sallallahu Alayhi Wa Sallam) from the people of the Hijaz together with the sayings of the Companions, the Followers, and those after them. It was hailed by al-Shafi`i as the soundest book on earth after the Qur’an, nearest book on earth to the Qur’an, most correct book on earth after the Qur’an, and most beneficial book on earth after the Qur’an according to four separate narrations. Malik said: “I showed my book to seventy jurists of Madina, and every single one of them approved me for it (kulluhum wâta’ani `alayh), so I named it ‘The Approved’.” Imam al-Bukhari said that the soundest of all chains of transmission was “Malik, from Nafi`, from Ibn `Umar.” The scholars of Hadith call it the Golden Chain, and there are eighty narrations with this chain in the Muwatta’.

Among those Malik narrated from in the Muwatta’: Ayyub al-Sakhtyani, Ja`far ibn Muhammad (al-Sadiq), Zayd ibn Aslam, `Ata’ al-Khurasani, al-Zuhri, Ibn al-Munkadir, `Alqama, Nafi` the freedman of Ibn `Umar, and others. Among those who narrated from Malik: al-Zuhri, Ibn Jurayj, Abu Hanifa, al-Awza`i, Sufyan al-Thawri, Shu`ba, Ibn al-Mubarak, Muhammad ibn al-Hasan, `Abd al-Rahman ibn Mahdi, Waki`, Yahya al-Qattan, al-Shafi`i, Ibn Wahb, Abu Dawud al-Tayalisi, `Abd al-Razzaq, and many others.

The Prophet (Sallallahu Alayhi Wa Sallam) said: “Very soon will people beat the flanks of camels in search of knowledge, and they shall find no-one more knowledgeable than the knowledgeable scholar of Madina.” Al-Tirmidhi, al-Qadi `Iyad, Dhahabi and others relate from Sufyan ibn `Uyayna, `Abd al-Razzaq, Ibn Mahdi, Ibn Ma`in, Dhu’ayb ibn `Imama, Ibn al-Madini, and others that they considered that scholar to be Malik ibn Anas. It is also related from Ibn `Uyayna that he later considered it to be `Abd Allah ibn `Abd al-`Aziz al-`Umari. Al-Dhahabi said of the latter: “He possessed knowledge and good fiqh, spoke the truth fearlessly, ordered good, and remained aloof from society.

Ibn `Abd al-Barr said that Malik was the first who compiled a book formed exclusively of sound narrations. Abu Bakr ibn al-`Arabi said: “The Muwatta’ is the first foundation and the core, while al-Bukhari’s book is the second foundation in this respect. Upon these two all the rest have built, such as Muslim and al-Tirmidhi.” Shah Wali Allah said something similar and added that it is the principal authority of all four Schools of Law, which stand in relation to it like the commentary stands in relation to the main text. Malik composed it in the course of forty years, having started with ten thousand narrations until he reduced them to their present number of under 2,000.

Al-Suyuti said: “There is no mursal narration in the Muwatta’ except it has one or several strengthening proofs (`âdid aw `awâdid).” Ibn Abd al-Barr composed a book in which he listed all the narrations of the Muwatta’ that are either mursal, or munqati`, or mu`dal, and he provided complete sound chains for all of them except four.

Al-Zurqani counted as sixty-nine the number of those who narrated the Muwatta’ directly from Malik, geographically spread as follows:

  • Seventeen in Madina, among them Abu Mus`ab Ahmad ibn Abi Bakr al-Zuhri, whose version has received a recent edition;
  • Two in Mecca, among them al-Shafi`i;
  • Ten in Egypt, among them `Abd Allah ibn Wahb, `Abd Allah ibn Yusuf al-Tinnisi al-Dimashqi, whose narration al-Bukhari chose, and Dhu al-Nun al-Misri;
  • Twenty-seven in Iraq, among them `Abd al-Rahman ibn Mahdi, whose narration Ahmad ibn Hanbal chose, Yahya ibn Yahya al-Tamimi al-Hanzali al-Naysaburi, whose narration Muslim chose, and Abu Hanifa’s student Muhammad ibn al-Hasan al-Shaybani, whose version has been published but greatly differs from the others and also contains other than what is narrated from Malik, so that it became known as Muwatta’ Muhammad;
  • Thirteen in al-Andalus, among them the jurist Yahya ibn Yahya al-Laythi “the Sage of al-Andalus” û thus nicknamed by Malik himself û whose version is the most commonly used today and is the version meant by the term “Malik’s Muwatta’.” He is mainly responsible for the spread of the Maliki School in al-Andalus.
  • Two from al-Qayrawan;
  • Two from Tunis;
  • Seven from al-Sham.

Imam Malik is the connection of the entire Islamic Community to the knowledge of the Sunna as it was preserved by the scholars of the Prophet’s city, al-Madina. This reference-point of his school of jurisprudence is observed time and again in the Muwatta’ with the phrase: “And this is what I have found (or seen) the people of knowledge practicing.” He was keenly aware of his mission as both the transmitter and the elucidator of the Sunna. This is characteristic of his students’ praise of him, beginning with al-Shafi`i’s famous sayings: “No-one constitutes as great a favor to me in Allah’s Religion as Malik” and “When the scholars of knowledge are mentioned, Malik is the guiding star.”

I went in to see Malik ibn Anas. He said to me: “Look under my place of prayer or prayer-mat and see what is there.” I looked and found a certain writing. He said: “Read it.” It contained the account of a dream which one of his brothers had seen and which concerned him. Malik recited it [from memory]: “I saw the Prophet (Sallallahu Alayhi Wa Sallam) in my sleep. He was in his mosque and the people were gathered around him, and he said: ‘I have hidden for you under my pulpit (minbar) something good – or: knowledge – and I have ordered Malik to distribute it to the people.’” Then Malik wept, so I got up and left him.

The caliph Abu Ja`far al-Mansur had forbidden Malik to narrate the Hadith: “The divorce of the coerced does not take effect” (laysa `ala mustakrahin / li mukrahin talâq). Then a spy came to Malik and asked him about the issue, whereupon Malik narrated the hadith in front of everyone. He was seized and lashed until his shoulder was dislocated and he passed out. When he came to, he said: “He [al-Mansur] is absolved of my lashing.” When asked why he had absolved him, Malik replied: “I feared to meet the Prophet after being the cause for the perdition of one of his relatives.” Ibrahim ibn Hammad said he saw Malik being carried up and walking away, carrying one of his hands with the other. Then they shaved his face and he was mounted on a camel and paraded. He was ordered to deprecate himself aloud, whereupon he said: “Whoever knows me, knows me; whoever does not know me, my name is Malik ibn Anas, and I say: The divorce of the coerced is null and void!” When news of this reached Ja`far ibn Sulayman (d. 175) the governor of Madina and cousin of al-Mansur, he said: “Bring him down, let him go.”

Imam Malik held the Hadith of the Prophet (Sallallahu Alayhi Wa Sallam) in such reverence that he never narrated anything nor gave a fatwa unless in a state of ritual purity. Isma`il ibn Abi Uways said: “I asked my uncle Malik about something. He bade me sit, made ablution, sat on the couch, and said: la hawla wa la quwwata illa billah. He did not give a fatwa except he said it first.” Al-Haytham said: “I heard Malik being asked forty eight questions, to thirty-two of which he replied: ‘I do not know.’” Abu Mus`ab reported that Malik said: “I did not give fatwas before seventy scholars first witnessed to my competence to do it.”

Malik’s ethics, together with the states of awe and emotion which were observed on him by his entourage, were no doubt partly inherited from great shaykhs of his such as Ja`far al-Sadiq, Ibn Hurmuz, and Ibn Shihab al-Zuhri. He visited his shaykh Ibn Hurmuz (d. 148) every day from morning to night for a period of about eight years and recounts: “I would come to Ibn Hurmuz, whereupon he would order the servant to close the door and let down the curtain, then he would start speaking of the beginning of this Umma, and tears would stream down his beard.” The Maliki shaykh Ibn Qunfudh al-Qusantini (d. 810) wrote:

It was the practice of the Pious Predecessors and the Imams of the past that whenever the Prophet was mentioned in their presence they were overwhelmed by reverence, humbleness, stillness, and dignity. Ja`far ibn Muhammad ibn `Ali ibn al-Husayn ibn `Ali ibn Abi Talib would turn pale whenever he heard the Prophet mentioned. Imam Malik would not mention a hadith except in a state of ritual purity. `Abd al-Rahman ibn al-Qasim ibn Muhammad ibn Abu Bakr al-Siddiq would turn red and stammer whenever he heard the Prophet mentioned. As for `Amir ibn `Abd Allah ibn al-Zubayr ibn al-`Awamm al-Asadi (one of the early Sufis), he would weep until his eyes had no tears left in them. When any hadiths were mentioned in their presence they would lower their voices. Malik said: “The Prophet’s sacredness (hurma) is in death is as his sacredness was in life.”

Qutayba said: “When we went to see Malik, he would come out to us adorned, wearing kuhl on his eyes, perfumed, wearing his best clothes, sit at the head of the circle, call for palm-leaf fans, and give each one of us a fan.” Muhammad ibn `Umar: “Malik’s circle was a circle of dignity and courtesy. He was a man of majestic countenance and noblity. There was no part for self-display, vain talk, or loud speech in his circle. His reader would read for all, and no-one looked into his own book, nor asked questions, out of awe before Malik and out of respect for him.”

When the caliph al-Mahdi sent his sons Harun and Musa to learn from Malik, the latter would not read to them but told them: “The people of Madina read before the scholar just like children read to the teacher, and if they make a mistake, he corrects them.” Similarly when Harun al-Rashid with his own two sons requested Malik to read for them, he replied: “I have stopped reading for anybody a long time ago.” When Harun requested the people to leave so that he could read freely before Malik, the latter also refused and said: “If the common people are forbidden to attend because of the particulars, the latter will not profit.” It is known that Malik’s way in the transmission of hadith, like Ibn al-Musayyib, `Urwa, al-Qasim, Salim, Nafi`, al-Zuhri, and others, was `ard (“reading by the student”) and not samâ` (“audition from the shaykh”), although the student states by convention, in both cases: “So-and-so narrated to us.”

The caliph Harun al-Rashid said to Malik after hearing his answers to certain questions he put to him: “You are, by Allah! the wisest of people and the most knowledgeable of people.” Malik replied: “No, by Allah! O Leader of the Believers.” He said: “Yes! But you keep it hidden. By Allah! If I live, I shall put your sayings in writing like the mushafs are put down in writing, and I shall disseminate them to the ends of the world.” But Malik refused.

When one of the caliphs manifested his intention to replace the Prophet’s wooden pulpit with a pulpit of silver and jewels Malik said: “I do not consider good the hindrance of the people from access to the Prophet’s relics.” (lâ ara an yuhrama al-nâsu athara rasulillah.)

Among Malik’s sayings:

  • From Ibn Wahb: “Knowledge, Allah places wherever He wills. It does not consist in narrating a lot.”
  • From Ibn Wahb: “The saying has reached none renounces the world and guards himself except he will speak wisdom.”
  • From Ibn Wahb: “Knowledge diminishes and does not increase. Knowledge has diminished incessantly after the Prophets and the Books.”
  • From `Abd Allah ibn `Abd al-Hakam: “The Companions differed in the Branches (al-furû`) and split into factions (tafarraqû), and each one of them was correct in himself.”
  • From Yahya ibn Yahya al-Tamimi and Malik’s shaykh Rabi`a ibn Abi `Abd al-Rahman: “We were with Malik when a man came and asked him: ‘O Abu `Abd Allah! “The Merciful is established over the Throne” (20:5): how is He established?’ Malik lowered his head and remained thus until he was completely soaked in sweat. Then he said: ‘The establishment is not unknown; the “how” is inconceivable; belief in it is obligatory; asking about it is an innovation; and I do not think that you are anything but an innovator.’ Then he ordered that the man be led out.”
  • From Ma`n: “Disputation (al-jidâl) in the Religion fosters self-display, does away with the light of the heart and hardens it, and bequeaths aimless wandering.”
  • From Ma`n and others: “There are four types of narrators one does not take from: An outright scoffer, even if he is the greatest narrator; an innovator who invites people to his innovation; someone who lies about people, even if I do not charge him with mendacity in hadith; and a righteous, honorable worshipper if he does not memorize what he narrates.” Malik’s last clause refers to the two conditions sine qua non of the trustworthy narrator, who must possess not only moral uprightness (`adâla) but also accuracy in transmission (dabt). The clause elucidates the paradox current among hadith scholars whereby “No-one lies more than the righteous.” The reason for this is that the righteous do not doubt the Muslim’s attribution of a saying to his Prophet, and so they accept it without suspicion, whereas al-Shafi`i said: “If Malik had the slightest doubt about a hadith, he discarded the entire Hadith.”

In the Muwatta’: “Shaving the moustache is an innovation.” It is elsewhere related that Malik himself was tall, heavyset, imposing of stature, very fair, with white hair and beard but bald, with a huge beard and blue eyes; he “detested and condemned” shaving of the moustache, and he always wore beautiful clothes, especially white.

Narrated by Ibn Abi Zayd: “The turban was worn from the beginning of Islam and it did not cease to be worn until our time. I did not see anyone among the People of Excellence except they wore the turban, such as Yahya ibn Sa`id, Rabi`a, and Ibn Hurmuz. I would see in Rabi`a’s circle more than thirty men wearing turbans and I was one of them; Rabi`a did not put it down until the Pleiades rose and he used to say: ‘I swear that I find it increases intelligence.’ Jibril was seen in the image of (the Companion) Dihya (ibn Khalifa) al-Kalbi wearing a turban with its extremity hanging between his shoulder-blades.” Ashhab said: “When Malik wore the turban he passed it under his chin and let its extremity hang behind his back, and he wore musk and other scents.”

Main sources: Abu Nu`aym, Hilya al-Awliya’ 6:345-392 #386; al-Dhahabi, Siyar A`lam al-Nubala’ 7:382-437 #1180; M. Fouad `Abd al-Baqi, Introduction to Malik’s Muwatta’.