ummtaalib

Pictures from Inside the Ka’bah Yasser Ahmad who was fortunate to enter the Ka’ba on the 30th of May 2015 has posted some photos from inside the Ka’ba on his instagram account along with Arabic captions describing the photos (Taken from ilmfeed.com) (Click on pictures to enlarge) There are lanterns hanging in between two pillars in the centre of the Ka’ba. This is the corner where the Rukn Al-Yamani is located on the outside. The calligraphy on the marble wall denotes the location the Prophet Muhammad (peace and blessings be upon him) prayed when he entered the Ka’ba. The marking on the floor shows the exact spot the Prophet Muhammad (peace and blessings be upon him) is thought to have prayed.

The Fruit of Good Character Bismillahir Rahmaanir Raheem Sheikh Shibli (Rahmatullahi ‘alayh) was once harassed and persecuted by the people. With a lot of grief in his heart, he left the locality and after walking for some time, sat down in an orchard, at a date palm, and leaned against its trunk. Allah Ta’ala is All-Seeing and All-Knowing. Allah Ta’ala was aware of the feeling of isolation, and the sadness and hurt in the heart of Sheikh Shibli (Rahmatullah ‘alayh). Allah Ta’ala offered His friend some comfort and consolation. In the form of a Karamat (miracle), Allah Ta’ala gave the palm tree the ability to talk. The date palm said: “O Shibli! Become like me!” Sheikh Shibli (Rahmatullahi ‘alayh) asked: “And what is your description?” The date palm responded: “They throw stones at me and I throw fruit at them!” Remain patient. If the people throw criticism, ridicule, and they cause hurt and pain in the heart, we should throw the fruits of Akhlaaq and good morals. Allah Ta’ala will change the hearts; if not, we will receive rewards in abundance in the Hereafter. May Allah Ta’ala grant us the Taufeeq. Adapted from a Majlis of Sheikh, Hadhrat Moulana Saleem Dhorat (Daamat Barakaatuhum), Leicester, United Kingdom. Source

العلم شجرة والعمل ثمرة Knowledge is a tree and action is its fruit: Can there be fruit without a tree? And can a tree produce fruit without adequate nourishment? There is no substitute to learning, and our Prophet sallallaahu 'alayhi wasallam was instructed to ask Allah for more knowledge: وقل رب زدني علما Unless we grow in our knowledge we cannot grow in our action. So learn something new TODAY!!!

Shaykh Maher (Imam of Harem Makkah) gives some very practical advice He says: Ideas for the last ten days of Ramadan : 1. Give 1 dinar in charity every night, so if it falls on laylatul qadr it's as if u gave charity everyday for 84 years. 2. Pray two ra'kaat every night, so if it falls on laylatul qadr it's as if u prayed everyday for 84 years. 3. Read Surah ikhlaas three times a night, so if it falls on laylatul qadr it's as if u read the whole Quran everyday for 84 years. He then says spread this as you may find it on your account [of good deeds].

Turbulence during Flight makes a person accept the truth A Brother became Muslim due to turbulence. He said that on the flight everybody was happy and enjoying until Turbulence started. At this point, everybody who were unaware of God, started praying (in many different ways) to be saved. After Turbulence, they went back to listening to Music or whatever. This made him think about God. So he thought this “God” stuff is incorrect because people use it as comfort. He then decided to read religious books and pick out inconsistencies. He read the bible and there were many things he found which were inconsistent. He read the Bhagavad Gita and also found many inconsistencies. Read some other book as well and found inconsistencies. He didn’t bother with the Qur’aan at all. Some years later someone gifted him a Qur’aan. He read the first page and came across the verse “This is the Book in which there is no doubt!” He thought, “What an arrogant claim from a book!” so he took the challenge of finding things wrong with the this "arrogant Book" to defeat the claim. He couldn’t. So he told his Nafs that if you cannot find anything wrong with this Book and if you still don’t believe in it, then you are stubborn and arrogant because your challenge has been defeated. So he accepted Islam.

Phone ringing during Salaah Q: If one's phone rings during Salaah, can one remove the phone from the pocket and pouch in order to switch it off? If one removes the phone to switch it off, will the salaah break? A: If switching off the phone involves ‘amal qaleel (a little movement), one should switch it off and his Salaah will not break. However, if switching off the phone involves ‘amal katheer (a lot of movement), he should not switch it off. If he does switch it off his Salaah will break. ‘Amal katheer refers to that amount of movement in Salaah which, if any person who is out of Salaah observed him doing that action, he would have thought that the person was not in Salaah. One should ensure that one switches off one's phone before entering the Musjid so that it does not become a means of distracting one during Salaah or causing inconvenience to the other musallees. ( و ) يفسدها ( كل عمل كثير ) ليس من أعمالها ولا لإصلاحها وفيه أقوال خمسة أصحها ( ما لا يشك ) بسببه ( الناظر ) من بعيد ( في فاعله أنه ليس فيها ) وإن شك أنه فيها أم لا فقليل في رد المحتار : قوله ( وفيه أقوال خمسة أصحها ما لا يشك الخ ) صححه في البدائع وتابعه الزيلعي والولوالجي وفي المحيط أنه الأحسن وقال الصدر الشهيد إنه الصواب وفي الخانية والخلاصة إنه اختيار العامة وقال في المحيط وغيره رواه الثلجي عن أصحابنا حلية (رد المحتار ١/٦٢٤) نقل عن خط صاحب البحر على هامشه أن القطع يكون حراما ومباحا ومستحبا وواجبا فالحرام لغير عذر والمباح إذا خاف فوت مال والمستحب القطع للإكمال والواجب لإحياء نفس (رد المحتار ٢/٥٢) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Travelling and fasting Q. If Zaid’s flight/trip is scheduled at 8AM, can he forgo the fast? (Question published as received) A. A Musaafir (traveller) is excused from fasting if he initiates his Safr (travel) before the Subah Saadiq time (true dawn) commences. (Ahsanul Fataawa 4/447) Hence, if a Musaafir (traveller) intends to initiate his Safr (travel) after the Subah Saadiq time (true dawn) commences i.e. 8AM, he will not be excused from fasting. However, if he initiates his Safr (travel) before the Subah Saadiq time (true dawn) commences for e.g. 8PM, he will be excused from fasting as a Musaafir (traveller). Note: If a person did not fast due to being a Musaafir (traveller), he will have to make up (Qadha) the fast at a late stage i.e. after Ramadhaan etc. Also, it is more rewarding for a Musaafir (traveller) to fast on Safr (travel) if fasting does not cause undue hardship to him. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Guarding Oneself The most succinct definition of taqwa is to guard oneself from the displeasure of Allah by guarding oneself from the disobedience of Allah. We must guard our eyes, ears, tongue, hands, feet and even our heart from any act, thought, sentiment and emotion of disobedience and displeasure. How does a person develop taqwa? There are many ways of developing taqwa and one of them is by fasting. Allah prescribes fasting for us so that it may create this consciousness of Him in us: يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ O believers, fasting has been prescribed for you as it was prescribed for those who came before you so that you may attain taqwa [al Baqarah 2/183] [This excerpt is based on a spiritual gathering held by Shaykh Riyadh ul Haq on 16th November 2014].

Pearls of Wisdom: No.39 “Food for the Soul” Subject: HUMILITY & PRIDE Allah, The Most Exalted, says: “Certainly He (Allah) does not love the proud ones.” (Qur’an-16:23) The Noble Messenger of Allah, Muhammad (peace be upon him) is reported to have said: “Charity does not decrease wealth, no one forgives except that Allah increases his honor, and no one humbles himself for the sake of Allah except that Allah raises his status.” (Hadith-Sahih Muslim 2588) NOTE: Humility is often overlooked and regarded as trivial yet it leads to greatness and pride is destructive and comes before a fall. A raindrop one day fell into the ocean and regarded itself as low and nothing amidst the countless multitude of drops of the gigantic ocean. While in this state of mind, an oyster swallowed it and the raindrop became a precious pearl over time. The raindrop became exalted for it was humble. If we humble ourselves then will we be raised in honour and rank. As for him who struts with pride, then pride felled Shaytaan (Devil) from his place among the Angels to the pits of Hell. Humility is NOT thinking less of yourself BUT it’s thinking of yourself LESS. Pride makes us artificial while humility makes us REAL! www.eislam.co.za

Rasulullah (Sallallahu Alaihi Wasallam)’s Love for his Ummah It has been recorded in ‘Mawaahib Ladunniya’ from ‘Tafseer Qushairy’ that on the day of Judgement a believer shall appear for reckoning with a small measure of righteous deeds. Rasulullah (Sallallahu Alaihi Wasallam) shall appear and place on the side of the righteous deeds a small piece of paper that will be the size of the tip of one’s finger. The result will be that the scale of good deeds will far outweigh the evil deeds. Seeing this, the believer will exclaim, “May my mother and father be sacrificed for your sake, who are you? How beautiful is your physical appearance, and how sublime is your conduct.” Rasulullah (Sallallahu Alaihi Wasallam) shall answer: “Verily I am your Nabi (Sallallahu Alaihi Wasallam). This which I have placed on your scale is the salaat and salaam that you used to recite upon me during your lifetime. Now I have come to your aid and assistance at your time of need.” (Ihyaauddeen.co.za) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Preparation for Ramadhaan Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned With the approaching of the month of Ramdhaan, every person’s desire is that whatever he does must be accepted. Thus, for acceptance you require to ensure that the asbaab (means) of acceptance are also in place. The hadeeth speaks of a person’s fast being rejected when he breaks his fast with haraam, whether it is haraam food or food purchased with haraam wealth. The pain that you undertake does not deserve rejection, but one has brought into it something that has ruined it. Similarly, engaging in gheebat and vain talk causes the fast to be rejected. For many of us it is better to sleep and save ourselves from these ruining deeds. Some Mashaayikh say that if one has the urge to make gheebat then make gheebat of one’s parents and pass over your thawaab to them as they deserve it the most. The appropriate thing is that one should get into a routine before the month of Ramadhaan comes. One should get things in order, pay off all outstanding debts even if you are put into constraints. Likewise, covering up qadhaa namaaz, fasts etc. Source: Al-Haadi

Real Taqwaa “The common definition of taqwaa is to abstain from the disobedience of Allah subhanahu wata‘alaa. When a person tries to do this it is a struggle, known as mujahadah. Through the barakah of this struggle, actual taqwaa is achieved, wherein the noor (light) of taqwaa is entered into the heart. Once this is achieved, the person will no longer have to struggle much to avoid sins as before; the filth of sin will repel the person. It is like the prospect of walking through a narrow gully with damp and filthy walls. You will be repelled from the very thought, but even if you do and some filth touches your clothing, you will not be able to rest in peace until it is washed off. When you have acquired the actual taqwaa you are repelled by the filth of sins, and if you do ever slip and make a mistake, you will not find contentment until you repent; this will result in you repenting immediately.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

Control the Nafs In a hadeeth Rasūl Allāh صلى الله عليه وسلم mentions: الكيس من دان نفسه وعمل لما بعد الموت والعاجز من اتبع نفسه هواها وتمنى على الله Intelligent is he who suppresses his nafs and works for that which is to come after death, and the weak is he who allows his nafs free reign and continues to build hope in Allah. [Tirmidhi] It is the inherent nature of the nafs to keep desiring for things. If we keep satisfying our permissible desires (beyond our rights and needs), the nafs will soon become tired of these desires and aspire to other desires which are doubtful until there comes a time when it will eventually desire haraam. We fall into the trap of leaving a desire only for the sake of a new desire. The result is that one’s life becomes a never-ending cycle of new desires and following one’s passions. However, the only way to reach spiritual heights and gain closeness to Allah سبحانه وتعالى is to sacrifice even the permissible desires. One should sacrifice a desire only for the sake of Allah سبحانه وتعالى and not for the sake of the nafs in the form of a new desire. Only by sacrificing the permissible desires will the nafs remain under control. Either the nafs controls the person or the person controls the nafs. [This short excerpt is based on a dars entitled ‘Talk on the Nafs’ held by Shaykh Abu Yusuf Riyadh ul Haq on 7th March 2000].

STRIVING AGAINST THE NAFS (DESIRES) AND SHAYTAAN THE GREATEST JIHAD To transform Azaazeel into Iblees, was not the work of another shaitaan. It was the nafs which had ruined him. It is therefore of greater importance to defeat the nafs than to defeat the kuffaar. It is for this reason that the struggle against the nafs is termed Jihaad-e-Akbar (the Greatest Jihaad). – (Azaazeel was the name of Iblees before he became the shaitaan.) THE PERFECT MUJAHID Fudalah al-Kamil (radhiyallahu anhu) related that the Rasulullah (sallallahu alayhi wasallam) said: “A Mujahid is one who strives against his desires in order to obey Allah.” [Al-Bayhaqi, Shu’ab al-Iman] Commentary: Jihad against desire is referred to as the greater Jihad. Striving against one’s desires is referred to as the greater Jihad in many of the sayings of the spiritual masters. This is established from the Hadith above because the grammar in this expression “A Mujahid is one who” indicates that the speaker intends to restrict the reference to a certain kind of mujahid and, when there is nothing to indicate otherwise, the assumption is that the kind of Mujahid intended is the perfect Mujahid. This sort of expression is well known to scholars of Arabic. The hadith therefore means that a perfect Mujahid is a Mujahid who struggles with his or her desires. It should be obvious from the foregoing that the most perfect form of Jihad is Jihad against desires. Here, the words “perfect” and “greater” have the same meaning. Read more.............HERE

Struggling Against One's Base Desires (Nafs) by Shaykh Zulfiqar Ahmed (db) Those who believe and work righteous deeds, from them shall We blot out all evil (that may be) in them and We shall reward them according to the best of their deeds (29:7) Mujahida is the term used for any mental, physical, or financial hardship that one may have to bear for the sake of Islam, and the above verse is a poignant one for such people who strive in the path of Allah. Mujahida can indeed be very personal, in the case of fighting one’s base desires (nafs) and subjugating it to the rule of Islamic Sacred Law (shariah). The Messenger of Allah sallallaahu 'alayhi wasallam said that a mujahid is someone who struggles against his nafs for the sake of obeying Allah. The nafs always wants to lead mankind astray because it revels in acts that are against the shariah. Hence, a person becomes deserving of reward from Allah if he controls the unlawful desires of his nafs and subjugates it to the commandments of Allah. Read more..... struggle_nafs.pdf

Jihad al-Nafs (Striving Against One’s Lower Self) & the Path of Sufism Answered by Shaykh Faraz Rabbani Question I was listening to some girls talk the other day, and they were saying that there was no evidence for jihad al nafs, that all the evidence for it was fabricated, or so weak as to be worthless, and so jihad can only mean fighting physically. I am very confused by this. If you could explain this to me and show me the evidences, I would really appreciate it. Answer: Walaikum assalam, Affirming one reality is not a valid reason for negating another. Physical jihad is a reality, whose obligation and rules are clearly established. At the same time, the Prophet (Allah bless him & give him peace) himself used the term jihad for other than physical combat: He said (Allah bless him & give him peace), The striver (mujahid) is the one who strives against his lower self in obedience of Allah, and the migrant (muhajir) is the one who leaves wrongs and sins. [Related by Imam Ahmad, with a strong chain of narrators, with similar wordings being transmitted by Imam Tirmidhi, and others] This striving against ones lower self and appetitive impulses is in order to make ones beliefs, actions, and desires accord to the Sacred Law the Prophet (Allah bless him and give him peace) came with. This is why the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, None of you [truly] believes until his whims follow that which I have come with. [Nawawi said: an rigorously authenticated (sahih) hadith, narrated in Kitab al-Hujja, Ibn Taymiyya said: Abu Hatim narrated it in his Sahih] The process of striving against ones lower self is part of the science of tasawwuf.

Refraining from Giving Preference to One Effort of Deen Over the Other An Aalim once wrote a letter to Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) in which he asked the following question: I was recently pondering over the thought that if Rasulullah (sallallahu ‘alaihi wasallam) had to be present in the world at this time, which work of Deen would he turn his attention to? Would he engage in the work of dawat and tabligh or would he be involved in the work of teaching and imparting the knowledge of Deen as is done by Ulama in the madrasahs? Would Rasulullah (sallallahu ‘alaihi wasallam) author kitaabs and compile Deeni literature for the masses to benefit from or would he establish khanqahs and encourage people to join in its effort? After pondering over this, I felt convinced that Rasulullah (sallallahu ‘alaihi wasallam) would undoubtedly isolate himself from all other works of Deen and turn his attention to dawat and tabligh whereby he would repair the damaged structure of Deen and reform the condition of the Muslims. He would not merely turn his attention to this work. Rather, he would sacrifice his blessed life in fulfilling this goal. The reason for this is that every person who has the true value for Islam knows the great amount of sacrifice that was given for the establishment of the structures of this Deen. When Rasulullah (sallallahu ‘alaihi wasallam) would experience so much of anxiety and pain over the state of the disbelievers in his Mubaarak era, then one can well imagine the pain and concern he would feel over the degeneration of the Muslims had he been present today. Had he witnessed the decline in the Ummah today, the extent of his anguish and pain would certainly be inconceivable. At this moment in time, there is a great need to sacrifice everything for the sake of preserving the Deen of Rasulullah (sallallahu ‘alaihi wasallam). Without sacrificing our lives, it will be practically impossible for us to revive the Deen of Rasulullah (sallallahu ‘alaihi wasallam). When the books of deeds of his sinful Ummah are presented to him, what pain must be overcoming his blessed heart! When this thought occurs to me, you can imagine the pain I experience and you can imagine what goes through my own heart. O Allah! Accept this sinful servant to be sacrificed in your path! Hazrat Shaikh (rahmatullahi ‘alaih) wrote the following reply: There is no need to waste your time entertaining such unnecessary thoughts about which effort will be given preference over others, etc. Be it the work of dawat and tabligh, the work of imparting Deeni knowledge or the work of the khanqah, they all aim towards fulfilling the mission of Rasulullah (sallallahu ‘alaihi wasallam). The mission of Rasulullah (sallallahu ‘alaihi wasallam) entailed all these Deeni khidmaat. You think for yourself that if those committed to imparting Deeni knowledge in the madrasahs had to abandon their responsibilities and duties, will the knowledge of Deen ever be preserved? When the knowledge of Deen will not be preserved, how do you expect people to correctly practice upon Deen? Allah Ta’ala himself draws our attention towards the importance of imparting the knowledge of Deen and preserving it in the following aayat of the Holy Qur’aan: Nor should all the Believers set out (at once in the path of Allah Ta‘ala in jihaad): if a group (of Believers) from every community remained behind in order that they devote themselves to thoroughly studying the knowledge of Deen and admonishing the people when they return to them, that thus they may (learn to) guard themselves (against wrong). When Allah Ta’ala himself showed the importance of imparting Deeni knowledge and preserving it, then we should never take this department of Deen lightly and consider it insignificant. Just as this is an essential, important work of Deen, similar is the case of the khanqah and all other works of Deen. Show appreciation to Allah Ta’ala for allowing you to at least be involved in one work of Deen by ensuring that you devote yourself to that work and take it seriously. To trivialize other works of Deen and consider them insignificant is actually from the ploys of Shaitaan. Hence ensure that you totally avoid this and safeguard yourself from it. Ponder over the work of the khanqah and its basis being established from the Mubaarak life of Rasulullah (sallallahu ‘alaihi wasallam). Did Rasulullah (sallallahu ‘alaihi wasallam) not sit in i’tikaaf for many days? Is the life he lived in i’tikaaf not the basis of the khanqah? The blessed personality of Rasulullah (sallallahu ‘alaihi wasallam) was so comprehensive and complete, that on account of the divine assistance and help which he received from Allah Ta’ala, he was able to attend to all the works of Deen at the same time and fulfil them with perfection. In today’s times, if certain people, on account of their limited capacity, devote themselves to certain works of Deen and are unable to involve themselves in other efforts of Deen, we should not raise objections against them, and their involvement in certain works of Deen will not mean that there is any shortcoming in them. Do not put your mind in these types of baseless thoughts as they generally lead one to pride. (Tarbiyatus Saalikeen pg. 417) ihyaauddeen.co.za

The month of Ramadaan is almost upon us. Preparation for the blessed month should commence in earnest for indeed every moment of Ramadaan is most valuable. Sayyiduna Ubaadah bin Saamit Radhiyallahu Anhu reports, Rasulullah Sallallahu Alayhi Wa Sallam used to teach us this Dua at the approach of Ramadaan: اَللَّهُمَّ سَلِّمْنِيْ لِرَمَضَانَ وَسَلِّمْ رَمَضَانَ لِيْ وَسَلِّمْهُ لِيْ مُتَقَبَّلاً Allaa-humma Sallimnee Li Ra-ma-daa-na Wa Sallim Ra-ma-daa-na Lee Wa Sallimhu Lee Mu-ta-qabba-la. “O Allah! Safeguard me for the Month of Ramadaan (by making me see the Month of Ramadaan fit and healthy), and safeguard the Month of Ramadaan for me (by making the conditions in it such that I take maximum benefit from it) and accept it from me.” (Kanz-ul-ummal) Jamiatul Ulama (KZN) Council of Muslim Theologians

Zakaat given under the Pretext of a Gift or a Loan Q: Will the zakaat be fulfilled if it is given under the pretext of a gift or a loan? A: If the person discharging the zakaat has the intention of zakaat at the time he gifted the wealth or loaned it to the poor person, the zakaat will be discharged. However, in the case where he gave the zakaat as a loan it is impermissible for him to take back the wealth. If he takes it back he will be sinful. قوله ( نية ) أشار إلى أنه لا اعتبار للتسمية فلو سماها هبة أو قرضا تجزيه في الأصح ( شامى 2/268) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Taking an Injection whilst Fasting Q: Is it permissible for a person to take an injection whilst fasting and will the fast be nullified? A: It is permissible for a person to take an injection whilst fasting. The injection does not nullify the fast. However, in the case where the injection is directly injected into the stomach or brain the fast will be nullified. (Fataawa Mahmoodiyyah vol.15 pg.180/181, Ahsanul Fataawa vol.4 pg.432, Fataawa Raheemiyyah vol.7 pg.257,263) والمفطر إنما هو الداخل من المنافذ (رد المحتار على در المختار ج2 ص395) والذي ذكره المحققون أن معنى المفطر وصول ما فيه صلاح البدن إلى الجوف أعم من كونه غذاء أو دواء (رد المحتار على در المختارج2 ص410 وما وصل إلى الجوف أو إلى الدماغ من المخارق الأصلية كالأنف والأذن والدبر بأن استعط أو احتقن أو أقطر في أذنه فوصل إلى الجوف أو إلى الدماغ فسد صومه (بدائع الصنائع ج2 ص93) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Types of Mujaahadah There are two kinds of mujaahadah. 1. Physical Mujaahadah. This is the imposition of practices upon the nafs in order to accustom it to difficulties, e.g. accustoming the nafs to Salaat by imposing upon it Nafl Salaat in abundance; reducing the greed of the nafs by means of abundance of Nafl Fasting. 2. Opposition. In this type of mujaahadah the nafs is opposed in its desires. When the nafs urges to commit sin then opposition is offered. The main type of mujaahadah is this second kind. This second kind of mujaahadah is Waajib (compulsory). The first type of mujaahadah is employed in order to acquire the second kind. When the nafs becomes accustomed to difficulties then it will develop the habit of controlling its desires. Those who possess the ability to control their desires without resorting to physical mujaahadah (the first kind) are not in need of this type of mujaahadah. However, because such people are extremely few, the Sufiyahhave stringently adopted physical mujaahadah as well. According to the Sufiyah physical mujaahadah consists of four fundamentals (arkaan) as follows: 1. Qillat-e-Ta’aam: To eat less. 2. Qillat-e-Kalaam: To speak less. 3. Qillat-e-Manaam: To sleep less. 4. Qillat-e-Ikhtilaat Ma’al Anaam: To associate less with people. One who fully acquires these four qualities and becomes accustomed to observe them, will attain the ability to control his nafs. He will be in a strong position to check the evil desires of the nafs. Mujaahadah against the nafs in its urges for sin is acquired when the nafs is opposed to a certain degree in even its lawful desires, e.g. refusal to fulfil immediately the desire of the nafs for some delicious food, its urge for such food beingrebutted and only fulfilled after vehement desire so that the nafs does not become frustrated. When one becomes accustomed to oppose the nafs in things lawful then it will become relatively simple to oppose the sinful urges of the nafs. A person who grantshis nafs absolute freedom in the mubaahaat (lawful things) at times will not be able to suppress the urge for sinning. from "Shariat and Tasawwuf" by Shaykh Maseehul Ummat, Maulana Mohammed Maseehullah Khan (Raheemahullaah)

Moderation in Mujaahadah The purpose of mujaahadah is not to depress and frustrate the nafs, but is to habituate the nafs to difficulty and to eliminate the habit of comfort and luxury. For this purpose that amount of mujaahadah is sufficient which brings some difficulty on the nafs. It is of no benefit to impose excessive strain on the nafs and frustrating it. Excessive strain will render the nafs useless. Understand this well. Effort and trial are not always and in all conditions meritorious. It is desirable if in moderation resulting inbeneficial progress. Excess in mujaahadah is contemptible, hence observance of moderation is incumbent. Shaikh Sa’di (rahmatullah alayh) echoes this in the couplet: Eat not so much that it spills from the mouth Eat not so less that the body is overcome with weakness. Allah Ta’ala says in the Qur’aan Shareef: “(The servants of Allah are) those who when they spend, do nor waste nor are they miserly. But, between these (extremes of waste and miserliness) they are moderate.” Moderation has therefore to be observed in mujaahadah. But, this moderation should not be prescribed by one’s own opinion and desire. The degree of moderation and the method of mujaahadah should be acquired from a Muhaqqiq (a Shaikh qualified in Tasawwuf and who has been authorised by some spiritual master to spiritually train others). from "Shariat and Tasawwuf" by Shaykh Maseehul Ummat, Maulana Mohammed Maseehullah Khan (Raheemahullaah)

The Need for Mujaahadah A’maal-e-Saalihah (righteous deeds) are always accompanied by labour, toil and difficulty because such a’maal are in conflict with the desires of the nafs. There will always be some form of opposition sometimes great, sometimes slight by the nafs against a’maal. Striving against the nafs is therefore a life-long process. Both the mubtadi and the muntahi are at times faced with lethargy because of conflict in the a’maal. (Mubradi is a beginner in the Path of Tasawwuf). Muntahi one who has attained his goal in Tasawwuf. Both are in need to ward off their lethargy by means of mujaahadah. However, the mubtadi stands in greater need of mujaahadah in the initial stages, he at times becomes overconfident. But, frequently natural traits and habits return and the consequence is an urge for sinning. The nafs of the muntahi therefore also becomes lethargic at times in obedience. He, therefore, stands in need of mujahadah at such a time. There is, however, a great difference between the mujaahadah of the mubtadi and the muntahi. The mubtadi is like one who is seated on the back of a horse just trained. The rider of the newly trained horse has to be much more alert and exercise greater control over the horse as such a horse tends to be more mischievous and is apt to go out of control. The muntahi is like a rider seated on the back of a well trained horse. He exercises no great endeavour to maintain the horse under control. Nevertheless, he too has to be alert because even a trained horse sometimes reverts to mischievousness because of its natural animal traits. But, the slightest warning from the rider is sufficient to check the horse. If, however, the rider is totally negligent then even the trained horse will sometimes suddenly drop him from its back. Thus, mujaahadah for the control of the nafs is necessary for the muntahi also. from "Shariat and Tasawwuf" by Shaykh Maseehul Ummat, Maulana Mohammed Maseehullah Khan (Raheemahullaah)

The Nature of Mujaahadah

Mujaahadah وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ Waallatheena jahadoo feena lanahdiyannahum subulana wainna Allaha lamaAAa almuhsineena “Those who strive in Our Path, We will most assuredly guide them towards Our Paths,and lo! Allah is with the good.” Suratul Ankaboot Verse 69 Fudalah al-Kamil (radhiyallahu anhu) related that the Rasulullah (sallallahu alayhi wasallam) said: “A Mujahid is one who strives against his desires in order to obey Allah.” [Al-Bayhaqi, Shu’ab al-Iman] What is Mujaahadah? The Need for Mujaahadah Moderation in Mujaahadah Types of Mujaahadah Jihad al-Nafs (Striving Against One’s Lower Self) & the Path of Sufism (Q/A) Struggling Against One's Base Desires (Nafs) by Shaykh Zulfiqar Ahmed (db) Striving against the Nafs and Shaytaan Control the Nafs Real Taqwaa