ummtaalib

Please help me with the problem of addiction to pornography. Salam , I have hifzed 18 paras alhamdulillah but i have a serious problem being hafiz it shouldn’t be happened i have addicted to pornography i do repent sincerly but tauba gets break due to shaitani waswasas pls help me in my problem jazakallah Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. When dealing with the problem of pornography, you will have to focus on the root causes of your addiction to eliminate it. You will also have to build a firm determination to give it up with the Tawfīq (Divine Ability) of Allāh Ta‛ālā. After admitting that you have a problem, below are practical steps you should take to eliminate your addiction with the Divine Help of Allāh Ta‛ālā who has power over all things: 1. Stay far away from the danger of pornography. This means that you should take all necessary steps to remove the means of watching pornography before the desire comes to do so. If it is a picture or video stored on your computer, hard-drive, etc., delete it immediately. Also, if you have downloaded any pornography, delete all of it as well as your browsing history and bookmarks, and empty your cache. If it is on a CD or DVD, destroy it immediately. If it is the facility of adult programming on television, do everything possible to disconnect the service immediately. Get rid of all pornographic material in your home or office. 2. Control your thoughts. The desire to watch pornography begins in a person’s mind by lustful thoughts cast by Shaytān (the Devil). A person desires to watch pornography because he finds it interesting. If the thought of watching pornography comes to your mind, you should control your mind by eradicating the thought of pornography being interesting. The moment the desire to watch it enters your mind, you should think of it to be extremely harmful to watch. You must abhor watching pornography. 3. When you are alone and have nothing to do, find something good to do. If you cannot find anything good to do when the evil thoughts come to mind, go outside and take a walk until the evil desire to watch pornography goes away. 4. If you are watching pornography on a computer, keep the computer in a place where there is no privacy for the user. Also, use the internet only when necessary. If you do not have anything useful to do on the internet, do not spend your time merely surfing through various websites. Rather turn off the computer and engage in some other useful activity. 5. Be proactive if the pornography is displayed unwillingly while browsing the internet. Close the window immediately. When you are browsing the internet, be a responsible individual and exercise restraint from all sites related to pornography in the slightest way. 6. Seek protection in Allāh Ta‛ālā from Shaytān when he whispers the evil desire of watching pornography in your heart. If after taking all steps to distance yourself from pornography, the desire comes to watch it, recite immediately: أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم I seek protection in Allāh Ta‛ālā from Shaytān (the Devil) the accursed. لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيْمِ There is no strength (to ward off evil) and there is no power (to do good) except by Allāh Ta‛ālā, the most High, the Great. 7. If you ever do watch pornography out of weakness, feel guilty and remorseful. Make sincere Tawbah (repentance) from your heart and turn towards Allāh Ta‛ālā. Plead to Him to save you from the evil of your soul and the plots of Shaytān (the Devil). Even if you repeat the sin of watching pornography again and again, do not let the day pass and you have not made Tawbāh (repented) for the sin. 8. Develop the quality of Taqwā (consciousness of Allāh Ta‛ālā) within you. This is achieved by performing all your Salāh punctually, reciting Qur’ān often, making Dhikr of Allāh Ta‛ālā and performing other virtuous actions. 9. Adopt the company of the pious people. Befriend the ‛Ulamā’ of your locality, remain close to them and take benefit from their discourses. Go out for some time in Tablīgh (in the Path of Allāh Ta‛ālā to propagate Dīn). By changing your environment, you will automatically abhor the sin of pornography and you will eventually find it easy to refrain from it. 10. Supplicate to Allāh Ta‛ālā often to help you to overcome your weakness. True power to save yourself from all sin is only from Allāh Ta‛ālā. In your supplications, recite the following Du‛ā, keeping in mind its meaning when reciting it: اَللَّهُمَّ حَبِّبْ إِلَيْنَا الإِيمَانَ، وَزَيِّنْهُ فِي قُلُوبِنَا، وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ، وَاجْعَلْنَا مِنَ الرَّاشِدِينَ Oh Allāh! Make Īmān beloved to us and beatify it in our hearts, and make disbelief, sinfulness and disobedience detestable to us, and make us from amongst the rightly-guided ones. And Allah Ta’āla Knows Best Mahmood Patel Azaadville, South Africa Student Darul Iftaa Checked and Approved by Mufti Ebrahim Desai. www.daruliftaa.net

Pornography and Masturbation Addiction Assalaamu Alaikum, my dear brother in Islam. I need your help. I have a problem, a problem that I cannot control and I don’t know what to do. The problem I have is watching porn and masturbation. I know this act is a shameful act, but i do not know what to do.I have tried waking the entire night,praying the night Salah, and making dua to Allah to help me. I cannot control this habit, and I feel as though it has become an addiction to me, and is causing my heart to lose its Iman. Please help me brother, give me a zikr to do, anything that can help me overcome this problem. I stayed away from watching these Haraam stuff during Ramadan, but as soon as Ramadan was over, I continued, please help me and tell me what can I do to stop this problem, to help me stop watching porn and masturbating. Please tell me what can I do. Jazaakallah. Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Alhamdulillah, we commend you on your sincerity and good intentions to give up the filthy and heinous sins of watching pornography and masturbation. Kindly refer to the following article on pornography addiction: Pornography is a technological form of adultery and fornication and a major sin. It is even worse than fornicating with an animal or even worse than fornicating with a corpse. An animal is a living creation; a corpse is also a creation, albeit dead. Pornography exhibits pictures. There is no life at all in them. Imagine a lifeless object playing havoc in one’s heart, mind and soul. The eyes are polluted with the evil that’s on the screen. The mind and soul reacts to those lifeless pictures. If one engages in an illicit relationship with a corpse, what’s the difference between that and lifeless pictures? How low can we stoop to allow lifeless pictures to control and fulfill our passions? Furthermore, pornography addiction could be worse than drug addiction. A drug addict could be rehabilitated and detoxified. Over time, the effects of drugs come out of his system. In the case of a porn addict, the sight of porn pictures may remain in his heart and mind for a long time. At times, the sight remains whilst in Salaah or in other forms of Ibadat. In the case of a married person, while being physical with the spouse, the mental state is being controlled by the pornographic sights. The negative consequences of pornography are too many to mention. In brief, it robs one of true human values and spirituality. The real life and essence of Eemaan is lost. If a person is sincere in making Tawba from this evil act, he can be rehabilitated according to his level of sincerity. One should not be despondent and never despair. People who fornicated at night clubs and casinos made Tawba and became the Walis of Allah. Why can’t you? The biggest question to ask yourself is what if the angel of death comes while seeing this…. We advise you to immediately undertake the following remedial measures to solve your addiction: 1. Restrict your internet usage to the bare minimum and only out of need and necessity. 2. Use the computer in a common place when people are around you. 3. Request some elderly person who you respect, your parents, your wife or any other person to invigilate you when you are using the internet. 4. Imagine the disgrace and shame that will overcome you if your wife, parents or teacher comes to know of the filthy act that you have done. Where would you hide your face if the entire public comes to know of the sin that you are involved in? 5. Before you sleep every night, think about death and how you will be buried in the grave with no-one to assist you and help you. Imagine Ghusl (pre-burial bathing)being done to you, you will then be enshrouded with the Kafn, people will be crying, the Janaza Salaah will be performed and then your body will be carried to the graveyard and then you will be buried in the depths of the ground. Who will be there to assist you on that day? Every day, take out some time before you go to sleep and think about death. Insha’Allah, this will remove the ghaflat (heedlessness) from your Nafs. 6. Keep yourself occupied at all times. Keep a Tasbeeh(rosary) in your pocket and whenever you have time and you are not really doing anything, take out your Tasbeeh (rosary) and make Dhikr. Remember that “An idle mind is a devils workshop”. Remain firm and resolute in your quest. Never give up hope. Always, keep trying. Never give way to the subtle whisperings of Shaytaan. At first, refraining from sins might be extremely difficult, but after constant struggle and punishing of the Nafs, the Nafs will finally become tamed and then you will feel pleasure in refraining from sins. Insha’Allah, one day Allah (Ta’ala) will open up his treasures of Ma’rifat and Mahabbah to you. Aameen. Allah (Subhanahu Wa Ta’ala) says: و الذين جاهدوا فينا لنهدينهم سبلنا “And those who strive to attain our pleasure; we shall definitely guide them to our paths” (Al- Qur’an, 29: 69) In the above verse, Allah (Subhanahu Wa Ta’ala) promises those who make an effort to gain the love of Allah (Subhanahu Wa Ta’ala). The promise of Allah (Subhanahu wa Ta’ala) will definitely come to pass, there can be no doubt about that. All that is required is that we continue striving in this path and we will surely attain the Ma’rifat of Allah (Ta’ala). Kindly refer to the following link for details on curing masturbation: http://www.askimam.org/public/question_detail/19499 And Allah Ta’āla Knows Best Ismail Desai, Student Darul Iftaa Durban, South Africa Checked and Approved by, Mufti Ebrahim Desai. Source

What are the actual affects of watching pornographic movies & pictures Answer Your question on viewing porn has been brought to my attention in the social department. Firstly though, I would like to ask you, why would anybody, especially a Muslim want to watch porn? Brother, before I go on to discuss this matter further, let me remind you about how most of these porn pics are made. You are probably aware of it but I shall remind you. Most of the girls and women are forced to perform in these movies after being kidnapped from their homes or home countries and traded as “sex slaves” into some foreign country. There is no guarantee that anybody’s daughters, sisters or wives may not fall into the hands of these evil men who kidnap these women. The women are treated in the most vile way, beaten up, tortured, starved and brutally punished if they resist. Many end up dead in gutters or alleys if they stubbornly resist against being used this way. Nobody ever knows who they are because their identities have been confiscated by their kidnappers. Let me go further. The lust that feeds individuals who watch this filth becomes insatiable and they need greater “highs”, so what do they do? They turn to child porn!! Can you imagine your child or the child of a family member being subjected to this vile treatment? (May Allah Ta’ala save us, ameen). Babies and very young girls and boys are used, to the extent that they are made to perform bestial acts with animals. Rest assured that nearly all these children die or are killed as they loose their “usability” very quickly. Every person who thinks of watching porn should examine their conscience as to what type of “industry” they are supporting. Even the kuffar have come to realize the great harm this industry is causing to society. Do yourself a favour, for just one full day, cover your eyes and ears completely, that is, shut out all visual and auditory stimuli and consciously deprive yourself of these gifts Allah Ta’ala has given you. At the same time, go about your daily activities in this state. This deprivation will be for one day and in this world only. Thereafter try to picture, if you can, the sort of deprivation in store for one who deliberately abuses and scorns the senses which Allah Ta’ala has bestowed upon one. What I am trying to say is that the effects of viewing porn won’t be just on one’s memory. Zina of the ears, heart, eyes and mind (perhaps even hands and loins) occurs when one views porn. One becomes involved in the process of totally and deliberately devastating one ‘s contact with Allah Ta’ala and firmly establishing a bond with shaitaan. May Allah Ta’ala save us from such a catastrophe. Amen. I have pointed out the moral and ethical issues of viewing porn to you. However, try to remember, porn does not just exist in pornographic movies, It exists in adverts, on television etc. I am including two articles which will highlight just how rife this malady is and how we as Muslims need to be very vigilant. Defining Pornography Reprinted from Young Muslims, ymonline.org, edited slightly by Zawaj.com for readability Have you ever notice the magazines staring at you from one side of the checkout lane of every supermarket? I have. So one day I decided to take action. I turned the first magazine in every row to its backside. Not surprisingly, when I returned the next day they were turned back. Why did I turn them over? Because they were pornographic. Why were they turned back? Because they sell. Perhaps most Muslims think that pornography is only that uncensored filth that is accessible through XXX movies and certain Internet sites, but in fact, by Islamic standards, much of what is considered normal in advertising is actually pornographic. The purpose of flailing these seductive images is to arouse the lower desires of people and to weaken their self-restrain and taint their thoughts. It bombards the Muslim, especially the youth, with indecent and suggestively seductive images. Unfortunately, most Muslims are so oblivious of the presence and influence of these Shaytanic (Satanic) images, that they regularly view them through various types of media. Defining Pornography Pornography is defined in the English language as an indecent form of art or literature. Islam also views it as indecent and terms it as faahisha in the Quran. Allah says (what means): “Say: The things that my Lord has indeed forbidden are: shameful deeds whether open or secret.” Faahishah is translated as “shameful deeds” because it refers to every bad deed that is noticeably ugly to human beings. In many places in the Quran, Allah (swt) refers to zinaa, adultery and fornication as a faahishah. In another verse, Allah (swt) refers to the marrying of one’s father’s wife also as being a faahishah because, like adultery, anyone with a pure nature will clearly see it as hideous. Allah (swt) also calls the crime of the people of Lut (as), homosexuality, a faahishah. Likewise to view pictures of nudity, sexual suggestion, intimacy between two people, or a person of the opposite gender who is improperly covered (Islamically) is also an ugly sin to anyone who wishes to adhere to piety. Television One of the most pervasive tools of pornography is the television. Shows like “Dawson’s Creek” and “Baywatch” have no other purpose except to display blatant degrees of nakedness and indecent scenes of intimacy. Movies also succeed in conveying lewd imagery by almost always including a love/lust story in the story line. However there are other forms of pornography on TV that are much more subtle. For example, most Muslims would not realize that the viewing of several sports events includes pornographic images. The swimsuits that are worn by both men and woman during the Olympics are iniquitously revealing. They expose the ‘awrah of a woman and a man for their respective genders and the opposite gender. The word ‘awrah refers to those parts of the body which are Islamically prohibited to expose in front of another (either the opposite gender or the same gender). For example, it is a must for a woman to cover all of her body except for her face and hands in front of men who are permissible for her to marry – that is her ‘awrah. Likewise the man’s ‘awrah is everything between his navel and knees while in front of a woman or a man. The skimpy swimsuits worn by these athletes just don’t meet the Islamic dress code. Underwear Ads Another subtle example regards women who view advertisements that contain pictures of other women modeling bras and underwear. The ‘awrah of Muslim women in front of other Muslim women doesn’t allow these areas of the body to be exposed and hence it is haram for even a woman to view them. It is also important to keep in mind that a person could be “clothed but naked” as Rasoolullah (saws) said. For example, competitors in races usually wear some sort of bodysuit that adheres very tightly to their skin and the exact shape of their body parts is apparent. This is almost equivalent to being naked, since it doesn’t take much imagination to figure out what is under such type of clothing. Lowering the Gaze When such images become prevalent in a society, what is deemed pornographic changes drastically. The very standard of modesty, which should be a defining characteristic of Muslim dress and behavior, will become degraded. The Islamic standard must be upheld. The true believer fears Allah’s judgement and knows that no act will go unaccounted for and that even his own eyes will bear witness against him on the Day of Judgement. Allah (swt) says: “Until, when they reach it (Hell-Fire) their hearing and eyes and skin will testify against them as to what they used to do.” Rasoolullah (saws) warned us that there is a zinaa of the eyes just as there is a zinaa of the private parts. The Islamic solution to living in a society where pornographic images are so visible is to lower one’s gaze. Allah (swt) says: “Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well aquainted with all they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof. “ The scholars of tafseer say that this means that both men and woman are obliged to direct their sight away from that which is haram and that there is no harm in looking at that which is halal (such as viewing one’s spouse while they are uncovered). In regard to these verses Ibn al-Qayyim (rahimahullah) says: “So He (Allah) put purity after lowering of the gaze and protecting of the private parts. For this reason lowering the gaze away from the prohibited things warrants three great benefits. The first of them is the sweetness of Imaan and the pleasure that comes from it, which is more sweet and pleasing than that which he diverted his eyes away from for Allah’s sake. Verily, whoever abandons a thing for Allah’s sake, He (swt) compensates him with better than it. The second benefit is a light in the heart and quality of intuition. And the third benefit is the strength of the heart and steadfastness and courage. So Allah (swt) would give him, by His strength, the ability of wisdom and substantiation, and the devil would flee from him as it has been mentioned in the saying, “Whoever fears his whims, the devil would race out of his shadow.” Indeed, the opposite is also true. This is because the eyes are the most direct path to the heart. One who allows his whims to overwhelm him and indulges his eyes in the viewing of haram things has weakened his heart, corrupted his soul, and invited shaytan to control him. How to Lower our Gaze “If I were not a Muslim, I would have contacted AIDS!” proclaimed my friend. “The ayahs in Surah Nur about lowering our gazes doesn’t affect me anymore”, expressed another youth, talking about the intense temptations felt by today’s youth. Difficulty in lowering the gaze by both the young and old is readily perceived on the street, weddings, parties and even in the Masjids. What has gone wrong with our Ummah? Us Muslims, called by Allah, our Creator, as the best Ummah, Model Community, custodians of Truth and the Upholders of Morality behaving in this way? Why are we adopting the attitudes and routes of the Kuffar? How can we rectify ourselves? What follows are a series of practical, though graphic advice which can work for us and set us free from Satan’s stronghold, insha Allah. Prophet Muhammad, Sallallhu alayhi wa sallam, by way of warning and as a reminder said: “I have not left a fitnah (trial, calamity or cause for calamity) after me more than (the fitnah) with women for men” (Bukhari and Muslim). Also was related by our Prophet : “The world is sweet and verdant, and Allah having put you in it in your turn watches how you act; so fear the world and fear women, for the first trial of the Bani israel had to do with women” (Muslim) Being optimistic, a ray of hope was also wisely provided during Prophet’s Last Sermon on way to avoid the above pitfall: “If the Ummah hold on to the Quran and the Sunnah, it will not go astray”. When Allah created us humans will all the desires and urges, He also revealed to us sufficient and complete guidance to contain them through proper channels. All we need to do is seek this guidance, contemplate on it and implement it. “This day I have perfected you deen for you, completed my favors upon you and chosen Islam as your deen” (5:3) Realize the fact that the great Sahabas were humans beings too. Biologically they were no different from us, they too had desires and temptations of the human species, and yet they controlled them in the best of ways. We can too, insha Allah. To posses sensual passions is Human, to control them is Muslim. When confronted with a luring situation, like passing by a non-mahram on the street, office, or a school, Satan is constantly tempting us to glare at her with evil thoughts. Satan is probably excitingly saying with a big smile `Yes’, `Yes’, `Yes’, when we steer into the bait he is setting. During these situations immediately and consciously realize that when we give a second or following glances, we are obeying Satan. “O you who believe, follow not the footsteps of the devil…” (24:21). By immediately averting our gazes and disobeying Satan, we are giving him a one two punch in the face which leaves him frustrated, accursed and defeated. Satan rebelled and was expelled by Allah, so lets all rebel against Satan and expel him from our hearts. Satan intents to fight a war against the believers, so lets gather our forces behind Quran and Sunnah and defeat him. Remember that even if no human eye is watching us, the ever watchful Allah is constantly monitoring the innermost regions of our heart. Our eyes, limbs, tongue and private parts will all be witnesses for or against us on the Day of Judgement and not an atoms worth of our deeds will remain unexamined. Psychologically our minds are conditioned to associate our thoughts of stealing clothes from a store to being in handcuffs and hauled into a police van. Likewise, we should condition our minds to bring the verses of Surah Nur in front of our eyes during any tempting situation and imagine that during that particular instance Allah (SWT) is speaking to us directly: “Say to the believing men that they should lower their gaze and guard their modesty, that will make for greater purity for them…Say to the believing women that they should lower their gaze and guard their modesty…O you believers! Turn you all together towards Allah that you may attain success” (24:30,31). What a beautiful guidance and what a sublime reward for implementing it. With practice, the above associations and the remembrance of Allah during tempting situations will prevent us from getting stuck by devilish arrows. Successful controlling our gazed also depends upon our avoidance of sinful situations. Al Islamic idiom (Usul Al-Fiqh) says: “Anything that leads to haraam is haaram in itself”. Therefore cutting any unlawful situation in their bud is what we should strive for. Performance of a pious deed is rewarded and avoidance of a sinful deed is also rewarded, Al-Hamdulillah. One of the biggest culprits which encourage us to disobey the ayahs in Surah Nur, are the movies. In the name of entertainment, to please our peers and children and as an excuse to do something together as a family, we astonishingly allow the development of un-Islamic scenes and dialogues in front of our eyes. Can we ever imagine (Na’udubillah) any Sahaba renting the latest hit from Blockbuster videos, or listening to music with luring lyrics at high volume? Likewise, we watch news on TV and stare at the anchorwomen, female gymnasts, and female swimmers who are scantly dressed. Prophet Muhammad, sallallahu alayhi wa sallam, was once approached by a women with a proposal for marriage. He took a single glance at her and turned his face way. Jabir bin Abdullah reported: “I asked Allah’s messenger about the sudden glance on the face of a non-Mahram. He commanded me that I should turn away my eyes” (Muslim). Thus we are not suppose to stare at the faces of non-Mahrams of opposite gender, be they our fellow students, elders, saleswomen or the one of TV. Pious ladies of the Prophet’s household were even ordered to do purdah in front of a Blind Sahaba. Upon the curious question as to why purdah when the blind Sahaba can’t see them, Prophet wisely replies: “But you could see him” (Ahmed, Trimidhi, Abu Dawood) Each one of us may have become culprit of not obey the ayahs in Surah Nur. It is not too late to realize these short comings and work at rectifying ourselves. Above all, we should always ask forgiveness of Allah (SWT). Indeed blessed are those Muslims who are able to check their gazes, thus conserving their precious time and energy, and working in the cause of Allah to reclaim our positions as the superpowers of the world. Let’s contemplate on the above humble advises and constantly make the following supplication: “O Allah help us in controlling our sensual desires until we get married, and after our marriage, let our desires be only towards our spouses…ameen” Insha’allah, we Muslims will have the courage to adhere to our deen through all these vile temptations which confront us and may we remain steadfast on the STRAIGHT PATH which Allah Ta’ala has favoured for us. Ameen. and Allah Ta’ala Knows Best Sister Fadila SOCIAL DEPT. CHECKED AND APPROVED: Mufti Ebrahim Desai Source

Defining Pornography Pornography is defined in the English language as an indecent form of art or literature. Islam also views it as indecent and terms it as faahisha in the Quran. Allah says (what means): “Say: The things that my Lord has indeed forbidden are: shameful deeds whether open or secret.” Faahishah is translated as “shameful deeds” because it refers to every bad deed that is noticeably ugly to human beings. In many places in the Quran, Allah (swt) refers to zinaa, adultery and fornication as a faahishah. In another verse, Allah (swt) refers to the marrying of one’s father’s wife also as being a faahishah because, like adultery, anyone with a pure nature will clearly see it as hideous. Allah (swt) also calls the crime of the people of Lut (as), homosexuality, a faahishah. Likewise to view pictures of nudity, sexual suggestion, intimacy between two people, or a person of the opposite gender who is improperly covered (Islamically) is also an ugly sin to anyone who wishes to adhere to piety.

Performing qasar Salaah while travelling to one's destination Q: 1. If someone intends traveling to a place more than 55 miles (i.e. 88 km) from his hometown but intends staying at his destination for more than 15 days, will he do qasr while traveling to that place? 2. If a person intends going to a place more than 55 miles (i.e. 88 km) from his hometown. After reaching he intends to stay for 15 days. Later on he changes his mind and intends to stay for 2 days. Will he be musafir or muqeem? A: 1. While traveling he will make qasar. However once he reaches his destination, since he intends staying there for more than 15 days, he will perform complete Salaah. 2. Upon reaching his destination, since he intended staying for 15 days, he will be a muqeem. Through later on changing his mind and intending to stay for 2 days, he will not become a musaafir. Hence he will continue to perform complete Salaah. And Allah Ta'ala (الله تعالى) knows best. ( من خرج من عمارة موضع إقامته ) من جانب خروجه وإن لم يجاوز من الجانب الآخر ( قاصدا ) ولو كافرا ومن طاف الدنيا بلا قصد لم يقصر ( مسيرة ثلاثة أيام ولياليها ) من أقصر أيام السنة ولا يشترط سفر كل يوم إلى الليل بل إلى الزوال ولا اعتبار بالفراسخ على المذهب ( بالسير الوسط مع الاستراحات المعتادة ) حتى لو أسرع فوصل في يومين قصر ولو لموضع طريقان أحدهما مدة السفر والآخر أقل قصر في الأول لا الثاني ( صلى الفرض الرباعي ركعتين ) وجوبا ... ( حتى يدخل موضع مقامه ) (الدر المختار 2/ 121-124) (و) يبطل ( وطن الإقامة بمثله و ) بالوطن ( الأصلي و ) بإنشاء ( السفر ) والأصل أن الشيء يبطل بمثله وبما فوقه لا بما دونه (الدر المختار 2/ 132) وكذا إذا عاد من سفره إلى مصره لم يتم حتى يدخل العمران ولا يصير مسافرا بالنية حتى يخرج ويصير مقيما بمجرد النية كذا في محيط السرخسي ثم المعتبرة المجاوزة من الجانب الذي خرج منه حتى لو جاوز عمران المصر قصر وإن كان بحذائه من جانب آخر أبنية كذا في التبيين وإن كان في الجانب الذي خرج منه محلة منفصلة عن المصر وفي القديم كانت متصلة بالمصر لا يقصر الصلاة حتى يجاوز تلك المحلة كذا في الخلاصة (1/139) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Difference of Opinion regarding the Barelwis being of the Ahl-Al-Sunnah Wal-Jama’ah Fatwas from two leading Deobandi institutes Deoband.org Translated by the Deoband.org Team Fatwa from Dar al-‘Ulum Deoband Question: What say the scholars of the faith and muftis of the firm Shari’ah about the following matter. For almost the past two years this difference is increasing day by day and the people associated with the elders of Deoband are being divided into two factions. Therefore, guide us by writing a detailed answer that is supported with proofs and with references to books to the following issues: Is the Deobandi and Barelwi difference of a peripheral nature (furu’i) or of a fundamental (usuli) nature and in beliefs? One group says that the controversy is of a peripheral nature and that the hard stance taken by our scholars and elders of Deoband was temporary and momentary since both parties are from the Ahl al-Sunnah wa ‘l-Jama’ah, adhere to the Hanafi madhhab and to the beliefs elucidated by the Asha’ris and Maturidis, and in tariqah follow the right path. They add that since anti-Islamic elements are rising, the Deobandis and Barelwis should unite and counter them. In light of past experiences, can such an alliance actually be successful? Is it permissible for Deobandis to move from their basic stance and positions in fiqh, and participate in [ceremonies of] ‘urs, mawlids, fatihah etc? The other group says that the elders of Deoband’s difference with the Barelwis are not only of a peripheral nature but also of a fundamental nature (usuli) and in beliefs. For example differences relating to nur wa bashar, ‘ilm al-ghayb kulli, mukhtar al-kull, hadhir wa nadhir,[1] prostrating in front of graves etc. are from the more important and main ones. Their books also contain fatwas of kufr against the elders of Deoband. Therefore, before uniting with them, they should be asked to remove such fatwas of kufr from their books, disassociate themselves from them and rectify their beliefs. The first group provides proofs for the permissibility of mawlid, ‘urs, etc. using some saying of the elders of Deoband such as Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi’s (may Allah mercy him) Haft Mas’alah and some statements from Shaykh al-Hadith Mawlana Muhammad Zakariyya (may Allah mercy them both). The question is whether it is permissible to attend the Barelwis’ meetings of mawlid, ‘urs etc. if an expedience (maslahah) can be seen? Is it permissible to tolerate their actions due to an expedience and call to unite with them? Is this difference of a fundamental nature, one relating to beliefs or one of a peripheral nature? Are the Barelwis also from the Ahl al-Sunnah wa ‘l-Jama’ah? Are the bid’ah of the Barlewis permissible and lawful in themselves according to Deobandi scholars? What is the reality of the pictures of the na’layn sharifayn (shoes of the Prophet (may Allah bless him and grant him peace)? Is it permissible to take blessings from them, to kiss them and place them over one’s head etc? These issues are spreading rapidly in Pakistan. It is the case until now that these people give importance to the fatwas issued by the ‘ulama of Deoband and it is hoped that they will refrain from doing anything that is contrary to the Shari’ah. Please elaborate, may you be rewarded. With salam Questioner: [Mawlana] Isma’il Badat[2] Madinah al-Munawwarah 18/10/1417 Answer: With praise to Allah, and peace and blessing to the Prophet. The view of the second group is correct that the dispute between the Deobandis and Barlewis is not of a peripheral nature but of a fundamental nature and related to beliefs. The view of the first group is incorrect that the two groups only have differences that are of a peripheral nature, that both are from the Ahl al-Sunnah wa ‘l-Jama’ah, adhere to the Hanafi madhhab and the beliefs of the ‘Asha’ris and Maturidis and follow the right path in Tasawwuf because the Barelwis (Radakhanis) have made additions to the beliefs of the Ahl al-Sunnah and incorporated issues that are of a peripheral nature (furu’i) into being a part of the religion that really have no base in Hanafi fiqh. For example, they have added four fundamental issues into beliefs: The issues of nur wa bashr,[3] complete ‘ilm al-ghayb,[4]hadhir and nadhir[5] and mukhtar al-kull.[6] And in the issues (masa’il) that are of a peripheral nature (furu’i): calling those apart from Allah, prostrating in front of graves, circumambulating (tawaf) graves, making vows to those apart from Allah, presenting offerings to graves, mawlid, ta’ziyyah and many other things that they have created and which are evidently bid’ah. In Tasawwuf they have also mixed many un-Islamic elements like qawwali, ecstasy (wajd) and spiritual music (sima’) etc. In addition, the statement of the first group that the hard stance of the Deobandi ‘ulama was temporary and momentary is also untrue; rather it is correct that Deobandiyyat is the name of holding tight to the Sunnah and rejecting bid’ah. The elders of Deoband have always practiced on the verse: “Now, proclaim what you are commanded to.” (15:94) They never showed softness in matters of religion. However, they have always avoided confrontation and encounters, and condemning others with kufr, and have always tried to improve the situation with gentleness and wisdom. Their followers should also adopt this method today. The treatise Faysalah Haft Mas’alah was written before the Deobandi maslak took shape; to derive proof from it is incorrect. As far as such statements of Shaykh Mawlana Muhammad Zakariyya Saharanpuri (may Allah have mercy on him) are concerned, we are unaware of them. It is also unlawful to attend the Barelwi gatherings of mawlid, ‘urs etc. due to any expediency and their impermissibility is mentioned in the verse: “They wish that you become flexible (in your faith), so that they should become flexible (in their hostile attitude),” (68:9) and this is indicated in the verse: “For you is your faith, and for me is mine.” (109:6) Hakim al-Ummah Mawlana Thanawi (may Allah mercy him) wrote in Imdad al-Fatwa (5:302): “The evils of customary practices and bid’ah are not worthy of being overlooked.” The summary of the question and answer mentioned in 4:380 is that those who attend ‘urs and other bid’ah, and those who unnecessarily honour them and revere them conform to the hadith: “Whoever honours a person of bid’ah has helped in destroying Islam.”[7] As far as the matter of some bid’ah being lawful is concerned, it means that these matters are lawful per se such as remembering the holy birth of the Prophet (Allah bless him and grant him peace) but fall into the category of bid’ah and become unlawful because of the strict adherence to certain conditions and stipulations. As for the picture of the na’layn sharifayn, then there is no basis for this. Taking blessing from them, kissing them and putting them over one’s head has no foundation. Mawlana Thanawi has retracted from his treatise Nayl al-Shifa bi Na’l al-Mustafa in his Imdad al-Fatawa 4:378. And Allah knows best; His knowledge is most perfect and solid. Written by [Mufti] Sa’id Ahmad Palanpuri Servant of Dar al-‘Ulum Deoband 23/11/1417 This answer is correct: [Mufti] Nizam al-Din, Mufti of Dar al-‘Ulum Deoband 25/11/1417 [Mufti] Muhammad Zafir al-Din, Mufti of Dar al-‘Ulum Deoband 25/11/1417 [A question of a similar strain as the above was also sent to the muftis of Mazahir al-‘Ulum Saharanpur. For brevity’s sake, the question has been omitted. The answer was as follows:] Fatwa from Mazahir al-‘Ulum Saharanpur Answer: The ‘ulama of Deoband who were mentioned in the above question,[8] their students and khalifahs were all strong followers of the Sunnah and strongly opposed everything that falls into the circumference of bid ‘ah according to the principles of Shari ‘ah because the Noble Prophet (may Allah bless him and grant him peace) has said that every bid ‘ah is a deviation and it is because of this that they were meticulous in safeguarding the Ummah from this divergence. Regarding this, their short and lengthy books are well known and famous; their refutations and fatwas are mentioned in Al-Barahin al-Qati’ah, Al-Muhannad ‘ala ‘l-Mufannad, Al-Shihab al-Thaqib, Imdad al-Fatawa and Islah al-Rusum. They have with much thinking and composure, while keeping their scholarly responsibilities in view, very openly and sternly refuted every bid’ah (that which is associated with beliefs and actions), and not just that of the Barelwis but rather in whichever region they came to know of them. This position of theirs was not temporary. Bid’ah can never be a Sunnah, therefore its refutation also cannot be temporary. There is no permission in the Shari’ah to adopt a soft stance in refuting it. Millions of people repented from bid’ah and attached themselves to the Sunnah on account of the refutation of bid’ah that the elders of Deoband carried out and that firmness with which they opposed the people of bid’ah. If anyone says today that there should be no strictness in refuting bid ‘ah or that, on account of some sort of expediency (maslahah), they should be adopted due to some allegorical interpretation (ta’wil), then such a person is not Deobandi even if he claims to have an attachment to the elders of Deoband. Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalawi (may Allah sanctify his grave) was a very staunch Deobandi; he did not like even the slightest diversion from the maslak of his elders. His entire life and works bear witness to this. Anybody who attributes to him a soft stance in bid’ah is not true to his word. The word “Ahl al-Sunnah wa ‘l-Jama’ah” is applied to the Ash’aris and the Maturidis. Ahmad Rada Khan Barelwi and his group are in no way connected to these groups. The beliefs that the Messenger of Allah (may Allah bless him and grant him peace) had the knowledge of the complete unseen (‘ilm al-ghayb kulli) as held by Ahmad Rada Khan and that the Prophet (may Allah bless him and grant him peace) was entrusted with all powers of disposition are not held by the Ash’aris and Maturidis, has not been mentioned by anyone in the books of ‘aqa’id, and is not mentioned in any way in their books. Both these issues are clearly against the Qur’an and hadiths; these have been created by the Barelwis. If anyone regards the Barelwi sect to be from among the Ahl al-Sunnah wa ‘l-Jama’ah, then this is his clear error. We the undersigned want to make clear to all Muslims that even now we are strict in following the Deobandi maslak which came to us from our elders of the first generation;[9] we do not allow any kind of softness in this regard. And Allah is the one who grants accordance (tawfiq). [Mawlana] Muhammad ‘Aaqil, head of teachers [Mawlana] Muhammad Salman, deputy nazim[10] [Mufti] Maqsud ‘Ali, mufti of the madrasah [Mufti] ‘Abd al-Rahman, mufti of the madrasah Stamped with the seal of the Dar al-Ifta of Mazahir al-‘Ulum Saharanpur Islah Mafahim par Tahqiqi Nazr, (Lahore; Madrasah Khuddam Ahl al-Sunnah, 2006) p.435-442. _____________________________ Nur wa bashar – whether the Prophet (may Allah bless him and grant him peace) is human or light; ‘ilm al-ghayb kulli – whether the Prophet (may Allah bless him and grant him peace) has all knowledge of the unseen; mukhtar al-kul - whether the Prophet (may Allah bless him and grant him peace) has complete right of disposition; hadhir wa nadhir - whether the Prophet (may Allah bless him and grant him peace) is present and watching everything. [↩] Mawlana Isma’il Badat Madani is a graduate of Mazahir al-‘Ulum, Saharanpur, and a khalifah of Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalawi Madani. He is presently resident in Madinah al-Munawwarah. [↩] The famous Barelwi scholar and debater, Muhammad ‘Umar Icharwi, wrote a book, Miqyas Nur, to prove that reality (haqiqah) of the Messenger of Allah (Allah bless him and grant him peace) was light (nur) while his outward was human (bashari). He writes on p.24, “This verse establishes that the reality (haqiqah) of the Prophet (Allah bless him and give him peace) was not human (bashari), rather his haqiqah was nuri …” He further writes on p.73, “It becomes evident from these hadiths that the Prophet (Allah bless him and give him peace) was a superior nur and the moon was a nur of a lesser degree. The superior nur split the lesser nur into pieces. This power of the Messenger of Allah (Allah bless him and give him peace) is contradictory [at odds] to haqiqah bashariyyah and thus proves that the haqiqah of the Messenger was not bashari but it was pure nur.” He writes on p.90, “Allah Most High described in this verse the Prophet (Allah bless him and give him peace) as pure nur, which proves that he is in reality a nur and only has human attributes.” [↩] Ahmad Rada Khan Barelwi writes, “It is without a doubt that the Almighty has given His Noble Beloved (Allah bless him and grant him peace) the complete knowledge of everything from the first till the last. From the east to the west, from the Throne till the earth, everything was shown to him. He was made witness to the Kingdom of the heavens and the earth. From the very first day till the last day all of the knowledge of what was and what shall be (ma kana wa ma yakun) has been shown to him. From all of the above, not even an iota is outside the knowledge of the Prophet. Great knowledge has been encompassed by the Noble Beloved (Allah bless him and grant him peace). It is not just of a summary type but what is small and big, every leaf that falls and every grain in the darkness of the earth are in their entirety known to him individually and in detail. Much praise to Allah. In fact, that which has been discussed is not, never, the complete knowledge of the Messenger of Allah (Allah bless him and grant him peace and send peace on his family and companions, all of them); but this is a small part of the Prophet’s knowledge …” (Anba al-Mustafa, p.486) [↩] The hakim al-ummah of the Barelwis, Ahmad Yaar Khan Gujarati, writes, “In the world, the legal meaning of hadhir and nadhir is that a spiritually strong person sees the entire world in the way he sees the palm of his hand, and hears voices from both far and near, or travels the entire world in an instant and assists those with needs over thousands of miles.” (Ja’al-Haq, chapter: Hadhir wa Nadhir ki Bahth) [↩] Amjad ‘Ali A’zimi, the deputy (khalifah) of Ahmad Rada Khan Barelwi, writes in Bahar-i-Shari‘ah (p.1: 30-31), a book of fiqh for the general public, “Our Master, the Prophet (may Allah bless him and give him peace), is the absolute deputy of Allah Most High. He has been given control (tassaruf) over the entire universe. He may do as he desires, give to whomsoever he wishes, take from anyone whatever he desires. None in the universe can deny his rulings. The entire universe is under his governance and he is under the authority of none except Allah. He is the owner (malik) of all humans. Anyone who does not accept him to be his owner (malik) remains devoid of the sweetness of the Sunnah. All the earth is his property. Paradise is his estate. The angels of earth and the sky are under his authority. The keys to paradise and hell have been given to him in his noble hand. Sustenance, goodness and other types of blessings are distributed from his noble office. This world and the hereafter is a portion of his blessings. The rulings of Shari‘ah have been delegated to his authority. He may make impermissible (haram) for anyone whatever he decides. Similarly, he may make permissible (halal) whatever he wishes and exempt whatever obligation (fard) he desires.” [↩] Kanz al-‘Ummal, part 1, hadith number 1102. [↩] Imam Rabbani Mawlana Rashid Ahmad Gangohi and Shaykh al-Islam Mawlana Husayn Ahmad Madani (may Allah mercy them both). (Translator) [↩] This is in reference to the first generation of the ‘ulama of Deoband. (Translator) [↩] Both Mawlana Muhammad ‘Aaqil and Mawlana Muhammad Salman are khalifahs and sons-in-law of Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalawi. [↩] ~~~ Back to Table of Contents

Are Barelwis considered to be Ahl-Al-Sunnah Wal-Jama’ah? ~~~ Back to Table of Contents

Question: From the time of Prophet (S.A.W.) until Molvi Raza Khan Barelvi has anyone supported the thinking and sayings of Molvi Raza Khan like: a.) Prophet (S.A.W.) is Noor and not Bashar. b.) He is Haazir Naazir c.) Alimul Ghaib d.) Mukhtaar Kul If the answer is yes then who and when? Please provide answer with reference. Jazakallah Answer: To regard anybody other than Allah to be the knower of the unseen, Mukhtaar-e-Kul, omnipresent and all observant were the beliefs of the Mushrikeen (polytheists). Allah Taala and Nabi (S.A.W.) have refuted such beliefs as the Quran and the books of Hadith bear testimony to this fact. In order to mislead man Shaitaan introduced these baseless beliefs among the Shiite sect, therefore according to the Shiites their Imam is Mukhtaar-e-Kul, omnipresent, all observant and the knower of the unseen. Through the Shiite sect these false beliefs also penetrated the ignorant Sufis as well as the general masses. It is for this very reason that in every era the Ulamaa and Fuqahaa have tackled and refuted such beliefs and classified these people as Kuffar. Nabi (S.A.W.) according to his Thaat (personality) is Bashar (human) and according to his Sifaat (qualities) he is Noor (light) just as how a tube light is glass according to its Thaat and when it illuminates it looks as if it is in itself Noor (light). In the similar manner, Nabi (S.A.W.) is the Noor of guidance. The Christians believe that Isa (A.S.) is a part of Allah; therefore it is possible that these beliefs penetrated the ignorant Sufis and Muslims that Nabi (S.A.W.) is also a part of Allahs Noor. However, Moulana Ahmad Radhaa Khan supported such futile and baseless beliefs and substantiated them and authored many booklets to oppose the Ulamaa-e-Haqq, therefore he became known as the founder of these beliefs. We do not know for sure who else supported these beliefs prior to Moulana Ahmad Radhaa Khan. For further information please refer to Barelviat Talsam Fareb Yaa Haqeeqat by Dr. Abu Adnaan Suhail and Math-hab Ahle Sunnah wal Jamaat of Allamah Muhammad Ramadhaan sahib. And Allah Taala knows best Ilyaas bin Hashim Limbada Attested to as correct by: Mufti Muhammad Ashraf Darul Iftaa Jameah Mahmoodiyah Springs Source ~~~ Back to Table of Contents

Saudi Arabia's King Abdullah Dies Maqam e Ibrat King inside that unmarked grave. The person who spent life in palaces, in all possible comforts, is now in there!! Death is the reality that can't be denied.... Smart is the person who prepares for death before death. Source

Ownership of Mahr Q. If a husband gives his wife Mahr at the time of the Nikah, what authority does the wife have over it? If she remarries, does she have to return the Mahr to the previous husband? (Question published as received) A.The wife is the sole owner of the Mahr she receives and has full authority over it. If she remarries, she does not have to return the Mahr to the previous husband as it belongs to her. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians Nasihah (Advice): Mahr (dowry) Rasulullah Sallallahu Alayhi Wa Sallam said: “Whoever marries a woman with the intention of not paying her Mahr (dowry) whether it be a meager amount or a huge amount, and he passes away in that state, he will meet Allah as a fornicator.” (Majmauz Zawaaid)

Hadhrat Sa'd's (Radhiyallahu Anhu) Message For The Muslims. During the battle of Uhud, Rasulullah (Sallallahu Alaihi Wasallam) inquired: “Where is Sa'd bin Rabee? I do not know of his condition.” Thereafter one of the Sahaabah was sent to search for him. He went to the spot where the bodies of the martyrs were laying. He shouted Hadhrat Sa'd's (Radhiyallahu Anhu) name to see if he was alive. At one place, while he was announcing that he was deputed by Rasulullah (Sallallahu Alaihi Wasallam) to enquire about Sa'd bin Rabee' (Radhiyallahu Anhu), he heard a feeble voice coming from one direction. He turned to that direction and found that Sa'd (Radhiyallahu Anhu) was lying among the martyrs and was about to breathe his last. Hadhrat Sa'd (Radhiyallahu Anhu) was heard saying: “Convey my Salaam to Rasulullah (Sallallahu Alaihi Wasallam) with my message, O Rasulullah (Sallallahu Alaihi Wasallam), may Allah Ta’ala grant you on my behalf a reward more exalted and more handsome than any reward that Allah Ta’ala has ever granted a Messenger on behalf of any of his followers. Thereafter he said to the one who was sent to search for him: “Inform my Muslim brothers that nothing will absolve them from blame on the Day of Qiyaamah, if the enemy succeeds in reaching Rasulullah (Sallallahu Alaihi Wasallam) and killing him before all of them die’.” With these words, Sa'd (Radhiyallahu Anhu) breathed his last and departed from the world. The Sahabah have given a true proof of their devotion to Rasulullah (Sallallahu Alaihi Wasallam). While they suffered wound after wound and were on their last breath, they had no complaint nor wish on their lips and could not think of anything else except about the safety and welfare of Rasulullah (Sallallahu Alaihi Wasallam). May we be blessed with an atom of the true love that the Sahabah bore for Rasulullah (Sallallahu Alaihi Wasallam). يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Regarding Tawassul and Du'a Aqeedah of Ahle Sunnah Wal Jummah regarding Tawassul Regarding the Omnipresence Of The Prophet Sallallaahu 'alayhi Wasallam See HERE ~~~ Back to Table of Contents

Saying ‘Ya Rasulallah’ believing Rasoolullaah sallallaahu 'alayhi wasallam is "haazir and naazir" Source When visiting or passing by the graveyard of Muslims, the Messenger of Allah (sallallaahu alaihi wa sallam) has taught us to say these words: السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ يَغْفِرُ اللَّهُ لَنَا وَلَكُمْ أَنْتُمْ سَلَفُنَا وَنَحْنُ بِالْأَثَرِ “Peace be upon you O people of the graves. You have preceded us, and we will join you.” The reason why we use second person pronoun is that according to the hadith, the people in the grave can actually hear the person saying salaam to them. And they even reply back. However, the living cannot hear them. (Mirqatul Mafatih vol. 4 pg. 255-256, Maktaba Rasheediya) Therefore, how can one use this to substantiate believing that the Messenger of Allah (sallallaahu alaihi wa sallam) is haazir and naazir i.e. omnipresent and omniscient? The Barelwis, when they say ‘Ya Rasulallah’, say it believing that Rasulullah (sallallaahu alaihi wa sallam) is haazir and naazir. It is this belief that is against the teachings of Islam, because according to Islamic teachings, only Allah Ta’ala has total and perfect knowledge of everything. In other words, when the Barelwis say ‘Ya Rasulullah’, they say it with a corrupt and non-Islamic belief. However, when we say ‘Ya Ahlal Quboor’ we do not say it with any corrupt and non-Islamic belief. Therefore, how can one use the later to justify the former? Ml. Faizal Riza Correspondence Iftā Student, Australia Checked and Approved by: Mufti Ebrahim Desai Dārul Iftā, Madrasah In῾āmiyyah More information here: Seeking the assistance of the Prophet (SA) ~~~ Back to Table of Contents

Multiple Q/A's on Barelwi Beliefs Question I know a brelwi brother from my family and he said to me your aquidah is wrong. He said you have to believe that you could ask dua from the awliya( that pasted away ) , the prophet (SAW) is haazir naazir and alimul ghayb. They also read something called fatiha on food. if you know to know what that is is its makind dua in front of food on a special day like a pious person death day and they read surah fatiha then ikhlaas falaq and naas and then they say to send the reward to that person. i want to know if this is allowed and also can the other stuff i mentioned. Can you please give me a full detailed fatwa on this and also can you tell me any kitabs Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh Your query has four parts to it: 1. Can one ask the Awliya to grant ones Duas? It is not permissible to ask the Awliya to fulfill ones Duas. However, it is permissible for one to ask Allah (Subhanah WaTa’ala) through the Wasila of the Awliya. This is done by asking Allah (Subhanah WaTa’ala) to fulfill ones such and such Dua through the love that one has for the Awliya. Thus, one is not directly asking the Awliya, rather he is, in essence, asking from Allah (Subhanah WaTa’ala) who alone is capable of fulfilling Duas. 2. Is the Prophet (SalAllahu Alahi Wasalaam) Hazir Nazir? It is incorrect to believe that the Prophet (SalAllahu Alahi Wasalaam) has the ability to be present everywhere. Rather, Allah (Subhanah WaTa’ala) is the only One who has the ability to witness all things at one time. To believe the Prophet (SalAllahu Alahi Wassalaam) is Hazir Nazir is completely disrespectful to Allah (Subhanah WaTa’ala) and the Prophet (SaAllahu Alahi Wassalaam). For example, some have the belief that the Prophet (SalAllahu Alahi Wassalaam) actually attends gatherings where Durood is recited upon him Rather, the correct belief is that the Prophet (SalAllahu Alahi Wassalaam) is informed of our actions and Salaams are conveyed to him through angels, not that he actually comes to the gatherings. It is mentioned in Hadith by the Prophet (SalAllahu Alahi Wassalaam) حدثنا محمد بن يوسف ثنا سفيان عن عبد الله بن السائب عن زاذان عن عبد الله بن مسعود قال قال قال رسول الله صلى الله عليه و سلم : ان لله ملائكة سياحين في الأرض يبلغوني عن أمتي السلام (سنن الدارمي 2/409؛ عربي) The Prophet (SalAllahu Alahi Wassalaam) said: “Verily, Allah has angels that travel the Earth and convey my Ummah’s salutations to me” (al-Darami) عن ابن مسعود أيضا عن النبي صلى الله عليه وآله وسلم قال: (حياتي خير لكم تحدثون ويحدث لكم ووفاتي خير لكم تعرض علي أعمالكم فما رأيت من خير حمدت الله وما رأيت من شر استغفرت الله لكم) رواه البزار بإسناد جوده الحافظ العراقي وصححه الحافظ الهيثمي والجلال السيوطي والشهاب القسطلاني (الأحاديث المنتقاة، ص 91؛ جوامع الكلم) The Prophet (SalAllahu Alahi Wassalaam) said: "My life is good for you [since] you commit acts and its verdicts are given to you [through me]. And my death is [also] good for you [since] your deeds are presented to me. I praise Allāh for the good I see and I ask Him for your forgiveness for the evil I see" (al-Ahādīth al-Muntaqāh) These two Ahadith clearly show that our Salaams and actions are presented to the Prophet (SalAllahu Alahi Wassalaam) through angels, not that he actually comes to the gatherings. Therefore, it will be incorrect to believe that the Prophet (SalAllahu Alahi Wassalaam) is Hazir Nazir. 3. Is the Prophet (SaAllahu Alahi Wassalaam) Alim ul-Ghayb? The Prophet (SalAllahu Alahi Wassalaam) was given knowledge of many things of the unseen, yet his knowledge was still limited. The ability to have complete knowledge of everything is the characteristic of Allah (Subhanah WaTa’ala) alone and no one else. This is proven through many Ayaat of the Quran a few of them are as follows: قُل لاَّ يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالأَرْضِ الْغَيْبَ إِلاَّ اللَّهُ (النمل: 65) Say: “None in the Heavens and the earth knows the Ghayb (Unseen) except Allah” (Quran 27: 65) قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ اللَّهِ وَلا أَعْلَمُ الْغَيْبَ(الانعام: 50) Say (O Muhammad SalAllahu Alahi Wassalam): I do not tell that with me are the treasures of Allah, nor (that) I know the Unseen (Quran 6: 50) قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعًا وَلاَ ضَرًّا إِلاَّ مَا شَاء اللَّهُ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لاَسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ(الاعراف:188) Say (O Muhammad SalAllahu Alahi Wassalaam): “I possess no power over benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. (Quran 7: 188) وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلاَّ هُوَ(الانعام: 59) And with Him (Allah) are the keys of the Ghayb (all that is hidden), none knows them but He (Allah). (Quran 6: 59) Clearly, these aayaat prove that no one other than Allah (Subhana WaTa’ala) has the knowledge of the Ghayb. Furthermore, in one incident, Aishah (Radhi Allahu Anhaa) was falsely accused of indecency and, thus, the Prophet (SalAllahu Alahi Wassalaam) was worried for a long period of time. Until Allah (Subhanah WaTa’ala) sent down the Wahy to inform him of the truth. If he was knowledgeable of the Ghayb, then he would have known the reality of the situation. Many other instances, besides this one, have clearly shown that the beloved Prophet (SalAllahu Alahi Wassalaam) did not have knowledge of the Ghayb. 4. Is it permissible to read Fatiha on food? The method mentioned in the query has no basis in Islam and therefore, is not permissible. To specify a certain day to do this and to do it for the Awliya makes this act impermissible. Rather any act of worship must be peformed for the sole pleasure of Allah (Subhanah WaTa’ala). However, if one feeds the poor and then intends its reward for the Awliya, then this method is permissible. The desire to send reward to ones deceased loved ones also existed at the time of the Sahabah, Tabieen, Tab-e-Tabieen, and so on, but not one incident is recorded of them doing it in the manner mentioned in the query. The method prescribed above has been mentioned, rather preferred, by the great Ulema of our Deen. Therefore, it is only appropriate to do this in the manner proven by Shariah. May Allah (Subhanah WaTa’ala) give all of us the Tawfiq to act upon his commands and the Sunah of our beloved Prophet (SalAllahu Alahi Wassalaam) in the best and purist of ways. Ameen. The following Kitabs may be read for more information: Ilm Ghayb by Hazrat Maulana Qari Muhammed Tayyab Sahab Mutala’a Barelwiyat by Dr. Allama Khalid Mahmood Sahab Ankhonki Tahandak by Hazrat Maulana Muhammed Sarfaraz Khan Sahab Barelwi Fitna Ka Naya Roop by Maulana Muhammed Arif Nadwi Sahab (Fatawa Mahmoodiya, 1/278, 345-358, 471-591, Farooqiya) (Nizam ul-Fatawa, 1/191-192, Taj) (Bahisti Zewar, 1/26-30, Zam Zam) (Fatawa Rahimiya, 2/115-116, 248, Isha’at) And Allah knows best Wassalamu Alaikum Ml. Sajid bin Shabbir, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah askimam ~~~ Back to Table of Contents

Quranic Verses in which the Beliefs of the Barelwis are Condemned Question: My question is regarding the Barelwis. Can you please provide me with ahadith and Quranic verses in which the following beliefs of the Barelwis are condemned: 1) They believe that the Prophet (SAW) is noor (light) and not bashar (human) 2) They say that the Prophet (SAW) is mukhtar e kul 3) They say that the Prophet (SAW) is Alim ul ghaib (knower of the unseen) 4) They say that worshipping the grave and prostrating to it is permissible. JazakAllah khair Answer: 1) Allah Ta’ala says: قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ Say (O Muhammad): I am only a man (bashar) like yourselves. (Quran 18:110) In the Quran where Rasulullah (sallallaahu alaihi wa sallam) has been called noor (light), it refers to his role as a deliverer from darkness, ignorance and misguidance, and it does not mean to suggest that Rasulullah (sallallaahu alaihi wa sallam) was not a human. The verse itself explains this: يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ (15) يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ (16) O followers of the Book! indeed Our Apostle has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light (noor) and a clear Book from Allah. With it Allah guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path. (Quran 5:15-16) 2) Allah Ta’ala says in the Holy Quran: وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا And He does not share His Command with any person whatsoever. (Quran 18:26) قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ Say (O Muhammad): I do not control any benefit or harm for myself except as Allah please; and had I known the unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe. (Quran 7:188) When the son of Rasulullah (sallallaahu alaihi wa sallam), Ibrahim (radiyallaahu anhu), passed away, it caused great grief to Rasulullah (sallallaahu alaihi wa sallam) and tears fell down his eyes. Rasulullah (sallallaahu alaihi wa sallam) said, “Indeed tears fall from the eyes and the heart is sad. However we do not say anything except what pleases our Lord. We are indeed grieved by your loss O Ibrahim.” (Bukhari, hadith 1220). If Rasulullah (sallallaahu alaihi wa sallam) was mukhtaar e kul, then wouldn’t he have chosen not to let his son die? Similarly, Rasulullah (sallallaahu alaihi wa sallam) yearned for the acceptance of Islam by his uncle Abu Taalib till he was on his death bed. However, Abu Taalib did not accept Islam. If Rasulullah was mukhtaar e kul, would not he have chosen guidance for Abu Taalib? 3) Allah Ta’ala says: قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ Say (O Muhammad): I do not control any benefit or harm for myself except as Allah please; and had I known the unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe. (Quran 7:188) قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ Say (O Muhammad: I do not say to you, I have with me the treasures of Allah, nor do I know the unseen, nor do I say to you that I am an angel; I do not follow anything except that which is revealed to me. (Quran 6:50) وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ (59) And with HIM are the keys of the unseen; none knows them but HE. And HE knows whatsoever is in the land and in the sea. And there falls not a leaf but HE knows it; nor is there a grain in the deep darkness of the earth, nor anything green or dry, but it is recorded in a clear book. (Quran 6:59) وَيَقُولُونَ لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ (20) And they say, `Why has not a Sign been sent down to him from his Lord ? Say, `The knowledge of the unseen belongs only to ALLAH. So wait. I am with you among those who wait ?' (Quran 10:20) قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (65) Say: No one in the heavens and the earth knows the unseen but Allah; and they do not know when they shall be raised. (Quran 27:65) Allah Ta’ala had given the Holy Prophet (Allah’s peace and blessings be upon him) the knowledge of some things of the unseen such as knowledge about the conditions of the grave, the resurrection, paradise, hell etc. However, because of this knowledge, the Holy Prophet (Allah’s peace and blessings be upon him) is not called ‘Aalim ul Ghaib’ (knower of the unseen). Only Allah Ta’ala is Knower of the unseen. The Holy Prophet (Allah’s peace and blessings be upon him) merely received knowledge of these things through revelation (wahi) from Allah Ta’ala. Allah Ta’ala says: تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَذَا فَاصْبِرْ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ (49) Such are some of the news of the unseen, which We have revealed to you; before this, neither you nor your people knew them. So persevere patiently: for the End is for those who are righteous. (Quran 11:49) ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ (102) This is of the news relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans. (Quran 12:102) 4) Abu Hurairah (May Allah be pleased with him) narrates that the Messenger (Allah’s peace and blessings be upon him) said, “May Allah destroy the Jews. They made the graves of their Prophets places for prostrating (i.e. they prostrated before the graves of their Prophets).’ (Bukhari, hadith 418; Muslim, hadith 824) Aisha (May Allah be pleased with her) narrates that the Messenger (Allah’s peace and blessings be upon him) said in his sickness in which he passed away, “Allah’s curse be upon the Jews and Christians. They took the graves of their Prophets as places of prostrating.’ (Bukhari, hadith 1244; Muslim, hadith 823) And Allah knows best Mufti Faizal Riza Darul Ifta Australia www.mufti-online.net Source ~~~ Back to Table of Contents

Key Differences in Aqeedah between the Deobandis and Barelwis https://www.youtube.com/watch?v=Dy414efgpTQ&x-yt-cl=84503534&x-yt-ts=1421914688#t=19 Urdu speech First few minutes explain why the need arose to mention "Deobandi" Muslim instead of saying we are from the Ahlus Sunnah wal Jama'ah. English translation of the first five minutes HERE ~~~ Back to Table of Contents

The Differences in Detail The following is from: Differences in the Ummah and the Straight Path by Mawlana Muhammad Yusuf Ludhianvi [removebr] page 17 onward 3) THE DIFFERENCE BETWEEN THE DEOBANDIS AND BARELWIS The third difference regarding which you have requested of me is that between the Deobandis and Barelwis, and you wanted to know which of these two are treading the path of Haqq. To me the phrase “Deobandi-Barelwi difference” is surprising and odd. You have already heard that the difference between the Sunnis and Shiahs stemmed from the acceptance (of the one group) and rejection (by the other) of the Sahaabah-e-Kiraam (radhiAllaahu anhum) and that the difference between the Hanafis and Wahaabis originated from the following or not of the Aimmah-e-Mujtahiddeen. However, according to my knowledge there is no sound basis for any difference between the Deobandis and Barelwis. The reason being that both these groups are passionate followers of the Hanafi Math-hab. In so far as Aqaa`id both these groups accept and follow the teachings of Imaam Abul Hasan Ash`ari and Imaam Abu Mansoor Maaturidi (rahmatullahi alaihima). Both these groups accept and take ba`it to all four Silsilahs of Tasawwuf, viz. Qaadiri, Chisti, Saharwardi and Naqshbandi. In short, both these groups are in all respects followers of the Ahle Sunnah Wal Jamaat. They also acknowledge to and accept the reverence of the Sahaabah, Tabieen and Aimmah-e-Mujtahiddeen. They are Muqallids of Hadhrat Imaam Abu Hanifah (rahmatullahi alaih) and accept the authority right up to Mujaddid Alfe Thaani and Shah Abdul Azeez Muhaddith Dehlwi (rahmatullahi alaihima). They all also accept that being subservient to the Auliyaa of Allaah Ta`ala is the means of salvation in both the worlds. Therefore, in my opinion there is no real and genuine basis for any differences between theses two groups. I do not refute the contention that there exists between these two groups some differences in a few Masaa`il. I will hereunder present the authentic Shar`i view in the light of the Qur`aan Majeed, Sunnah and Hanafi Fiqh of the Masaa`il wherein they differ, without making reference to any one of the two groups in particular. Between these two groups there exist the following differences: (1) Was Nabi (sallAllaahu alaihi wasallam) Noor (celestial light) or a human being? (2) Was Nabi (sallAllaahu alaihi wasallam) knower of the unseen or not? (3) Is our Nabi (sallAllaahu alaihi wasallam) all-seeing (haazir-o-naazir) or not? (4) Has Nabi (sallAllaahu alaihi wasallam) complete choice and control or not? That is, has Nabi (sallAllaahu alaihi wasallam) total control and choice in the workings of this universe or is this the sole responsibility of Allaah Ta`ala? With regard to these Masaa`il, that group is on Haqq whose beliefs are in conformity with the Qur`aan Majeed, Sunnah of Nabi (sallAllaahu alaihi wasallam), practices of the Sahaabah (radhiAllaahu anhum) and the Fiqh of Imaam Abu Hanifah (rahmatullahi alaih). The other group is in error. Now, very briefly, I will outline the differences between these two groups. (1) NOOR OR HUMAN? My belief regarding Nabi (sallAllaahu alaihi wasallam) is that he is not merely a human being, in fact, he is the best and the leader of the human species. He is not merely an offspring of Hadhrat Adam (alaihi salaam), he is, in fact, the best of all the children of Hadhrat Adam (alaihi salaam) – sallAllaahu alaihi wasallam – Nabi (sallAllaahu alaihi wasallam) himself said: “I will be the leader of the children of Adam on the day of Qiyaamah.” The fact that he (sallAllaahu alaihi wasallam) is the best of man and humankind is not only a matter of honour and pride for himself, in fact, his being from amongst the human nation is a matter of envy for the angels. Just like Nabi (sallAllaahu alaihi wasallam) belongs to the human species in so far as his creation is concerned, so too is he in the beacon of guidance for the entire human race in so far as his quality of guidance is concerned. This is the “Noor” by which humankind will find their path to Allaah Ta`ala. This light will remain until the day of Qiyaamah. Hence, my belief is that Rasulullaah (sallAllaahu alaihi wasallam) is a combination of both human and Noor. In my opinion it is incorrect for anyone to separate and negate any one of these two attributes from him (sallAllaahu alaihi wasallam). To negate the attribute of humanness from Nabi (sallAllaahu alaihi wasallam) will be to, Nauthubillah, remove him from the circle of humanity. Whereas, there are numerous places in the Qur`aan Majeed where the Prophets are mentioned as being from amongst mankind. The Ahle Sunnah Wal Jamaat is unanimous on this fact that all the Ambiyaa (alaihimus salaam) were sent from only mankind. The definition of a prophet is as stated in the famous Ahle Sunnah Wal Jamaat Aqaa`id Kitaab, “Shar`e Aqaa`id Nasafi”: “(A Prophet is) That human being, who was sent by Allaah Ta`ala to convey the Message and Injunctions.” It is stated in the famous Hanafi Kitaab “Fataawa Aalimgiri”, on page 363, vol.2, citing reference from “Fusool Amaawiyah”: “That person who says that he does not know whether Nabi (sallAllaahu alaihi wasallam) is a human or jinn, is not a Muslim.” In short, the fact that Nabi (sallAllaahu alaihi wasallam) is a human being is such an irrefutable reality which no person in his right senses can deny. We sometimes hear people saying that Nabi (sallAllaahu alaihi wasallam) is a Noor from the Noor of Allaah Ta`ala and he is merely clothed in the façade of humanness. Some even aver that between the words “Ahmad” and “Ahad”, only the letter Meem comes in between. Nauthubillah, this is exactly the same belief that Christians hold regarding Hadhrat Isaa (alaihi salaam), that he is a deity in the form of a man. There is absolutely no scope or leeway in Islaam for such spurious and useless beliefs. What can be more nonsensical and absurd as saying that the servant and Allaah Ta`ala are one and the same. The previous Ummats have spoilt their Deen due to such baseless beliefs. Our Nabi (sallAllaahu alaihi wasallam) had feared this same fate for his Ummat and has forewarned them saying: “Do not exceed the bounds in praising me like the Christians have done with Isaa in that they elevated him to being Allaah and Allaah‟s son. I am the servant and messenger of Allaah Ta`ala. Refer to me as the servant and messenger of Allaah Ta`ala.” [bukhari, page 1009, vol. 2] Owing to this sanctified statement, my belief is that the qualities, attributes and perfection of Nabi (sallAllaahu alaihi wasallam) over the rest of mankind supersedes them by far. There is no human who is equal to him (sallAllaahu alaihi wasallam). Nevertheless, he (sallAllaahu alaihi wasallam) was a human and not a deity. This is the teaching of Islaam and my Imaan is on this. (2) KNOWER OF THE UNSEEN My belief is this that Allaah Ta`ala had bestowed Nabi (sallAllaahu alaihi wasallam) with such knowledge which He had not granted to any other prophet or angel. In fact, the knowledge of all the creation from the first to the last is like a mere drop compared to the ocean of Rasulullaah‟s (sallAllaahu alaihi wasallam) knowledge. Nabi (sallAllaahu alaihi wasallam) was bestowed with whatever knowledge that was appropriate for his status with regard to the Being and Attributes of Allaah Ta`ala, countless past and future incidents, the condition of the grave and Barzakh, the condition of the Day of Qiyaamah and the condition of Jannat and Jahannum. The estimation of all this, none knows besides Allaah Ta`ala. Together with this, my belief is that just as the knowledge of Nabi (sallAllaahu alaihi wasallam) is incomparable to that of the entire creation, in similar manner is the knowledge of Nabi (sallAllaahu alaihi wasallam) incomparable to that of the All-Encompassing Knowledge of Allaah Rabbul Izzat. It is reported in Bukhari Shareef that once Hadhrat Khidr (alaihi salaam) was sitting on the seaside and he saw a little sparrow place its beak into the ocean and he commented to Hadhrat Moosa (alaihi salaam): “My knowledge and your knowledge compared to the Knowledge of Allaah Ta`ala is not even equal to the amount of water that was decreased from the ocean on the (beak of that) bird.” This example is merely for our understanding, in reality, can this limited knowledge of man never be compared to the unlimited Knowledge of Allaah Ta`ala? [bukhari footnote, page 482, vol.1] It for this reason that on numerous occasions in the Qur`aan Majeed the word “Aalimul Ghaib” (Knower of the Unseen) is attributed to Allaah Ta`ala. Likewise there are numerous places where the quality of “Aalimul Ghaib” has been negated for Nabi (sallAllaahu alaihi wasallam). In the beginning of the 20th Para, it is stated after the many Attributes of Allaah Ta`ala had been enumerated: “Say (O Nabi - sallAllaahu alaihi wasallam), none in the heavens and earth knows the unseen, except Allaah and none has the slightest idea when the resurrection will take place.” Similarly, there are numerous Ahaadith wherein the same subject is discussed. If one has to compile all these Aayaat and Ahaadith, then even a voluminous Kitaab will prove insufficient. It is the accepted belief of the Ahle Sunnah Wal Jamaat that it is totally incorrect to regard anyone else besides Allaah Ta`ala as Aalimul Ghaib. Hadhrat Aishah (radhiAllaahu anha) states: “That person who avers that Nabi (sallAllaahu alaihi wasallam) knows the unseen, has in actual fact levelled a great slander upon Allaah Ta`ala.” [bukhari / Mishkaat page 501] The following Mas`alah is recorded in the famous Hanafi Kitaabs: “That person who has made Nikah with a woman without having any witnesses and he says: „We make Allaah Ta`ala and His Rasool our witnesses‟, (such a person) becomes a kaafir.” [Fataawa Aalimgiri, page 266, vol. 2]. It is further stated that the reason being such a person regards Nabi (sallAllaahu alaihi wasallam) as being Aalimul Ghaib, which is a kufr belief. [Fataawa Qaadhi Khaan, from the footnote of Aalimgiri, page 234, vol.1 / Bahrur Raa`iq, page 88, vol.3] Some people aver with great impudence and audacity that Allaah Ta`ala is not Aalimul Ghaib and Nabi (sallAllaahu alaihi wasallam) is. Listening to such kufr statements makes one‟s hair stand on end. In reality such miscreants do not even know the meaning of Aalimul Ghaib. It is stated in the famous Hanafi Tafseer Madaarik: “Ghaib: It is that upon which there is no proof, and no creation knows anything about it.” Hence, that knowledge which the prophets are made aware of by means of Wahi (Divine Revelation), and which Auliyaa are made aware of by way of Ilhaam or Kashf, is not termed as „Ghaib‟. In conclusion, we say that the knowledge of Nabi (sallAllaahu alaihi wasallam) is so vast that no human or angel has the ability to comprehend or attain. But, at the same time, this knowledge of Nabi (sallAllaahu alaihi wasallam) is incomparable to that of Allaah Ta`ala. It is not correct, in the light of the Qur`aan Majeed, Ahaadith or Hanafi Fiqh to attribute the quality of Aalimul Ghaib to any other besides Allaah Ta`ala. (3) ALL-SEEING (Haazir-o-Naazir) Prior to discussing this point, one needs to reflect upon the term „haazir-o-naazir‟. These are both Arabic words which translate as “one who is present and looking”. And if one combines these two word, they would imply “That being whose presence is not restricted to one specific place, in fact, his presence at one and the same time encompasses the entire universe and is aware and looks at every particle from the first to the last.” My belief is that the term haazir-o-naazir can only be attributed to the Being of Allaah Ta`ala and none else. This is His exclusive attribute. Regarding our Nabi (sallAllaahu alaihi wasallam), everyone is well aware that his body rests in his blessed grave. His admirers the world over, come there to visit him. Hence, thi s belief that Nabi (sallAllaahu alaihi wasallam) is present all over and he sees every atom of the universe is spurious to any sane mind. This quality is exclusive to Allaah Ta`ala and it is totally incorrect to ascribe it to anyone else. If the ascribers to the belief of haazir-o-naazir aver that it means that after the demise of Nabi (sallAllaahu alaihi wasallam) his blessed soul was granted the permission to roam freely, then this does not establish his being haaziro- naazir. In Pakistan (and every other country) the citizens are allowed to go anywhere in the country they please, so does this consent imply that every citizen of Pakistan is haazir-o-naazir? If a person has the permission to go to a certain place does not imply that this person is present at that place. Besides this, if one avers regarding a certain place (for example say Karachi) that Nabi (sallAllaahu alaihi wasallam) is present there, then this is such a claim which warrants proof. This is such a claim which has no basis in the Shariah, hence to make such a claim and hold such a belief without citing any proof is not correct. Some insane people do not only hold this belief regarding Nabi (sallAllaahu alaihi wasallam), they believe that many Auliyaa are haazir-o-naazir. I am astonished at the „generosity‟ of such people. They are so liberal with the Attributes of Allaah Ta`ala that they share it out freely amongst the creation! Nevertheless, this intrepidity and audaciousness is totally unacceptable to the Aimmah of the Ahle Sunnah. It is stated in Fataawa Bazaazia: “Our Ulama state that whoever avers that the souls of the Mashaaikh are present and listening has committed KUFR.” [Footnote of Aalimgiri, page 326, vol.6] (4) FREE WILL AND CHOICE A clear result of establishing divine qualities for Nabi (sallAllaahu alaihi wasallam) would be to liken him and grant him a share in divinity. Due to this some people aver that Nabi (sallAllaahu alaihi wasallam) has control over the doings of the universe and that Allaah Ta`ala had given Nabi (sallAllaahu alaihi wasallam) complete choice and will in the running of the universe. Owing to this claim people have given Nabi (sallAllaahu alaihi wasallam) the title of „Mukhtaar-e-Kul‟. However, in the light of the Qur`aan Majeed, Sunnah and beliefs of the Ahle Sunnah, there is absolutely no scope or proof for such claims, that Allaah Ta`ala had granted Nabi (sallAllaahu alaihi wasallam) or anyone else total or part choice and will in the running of the universe. The Aqaa`id of Islaam is that Only Allaah Ta`ala and none else has control and power over the universe. In this, He has no partner or helper. Death, life, health, sickness, etc. everything is totally in His Control. This is precisely the reason why every prophet from the time of Hadhrat Aadam (alaihi salaam) until Nabi (sallAllaahu alaihi wasallam), every one of them supplicated and pleaded to Allaah Ta`ala and all of them understood that He Alone was the Owner of benefit and harm. This was also the condition of every Auliyaa of Allaah Ta`ala. No Nabi, Wali, Sadeeq or Shaheed ever made this claim that he be granted or was granted control over the universe. Nabi (sallAllaahu alaihi wasallam) himself held the following belief: “Hadhrat Ibn Abbaas (radhiAllaahu anhu) said: „Once I was saddled behind Nabi (sallAllaahu alaihi wasallam) and he said to me: „O son! You protect the rights of Allaah, and Allaah Ta`ala will protect you. You protect the rights of Allaah and you will find Him by your side. When you are need of something then ask from Allaah Ta`ala. When you are in need of assistance, then seek assistance only from Allaah Ta`ala. And have firm faith that if the entire creation gathers in order to benefit you, then they will not be able to benefit you one bit, except what Allaah Ta`ala had decreed for you. And if the entire creation gathers to harm you, then they will never be able to harm you one bit, except what Allaah Ta`ala had decreed for you.” [Mishkaat Shareef, page 453] Sheikh Ali Qaari (rahmatullahi alaih) states in commentary of this Hadith: “”Ask of Allaah”, i.e. ask only of Allaah Ta`ala, because the treasures of giving is totally in His Control. The keys for giving and granting lies only in His Hands. Every benefit or harm which reaches the servant or warded off from him, whether it be in this world or hereafter, are all owing to His Mercy without any intermediaries or means. This is so because He is The Generous One. He is so Independent that He requires none. It is for this reason that one should only have hopes in His Mercy. All one‟s great desires and needs should be presented in His Court and trust on any matter should only be on His Being. Besides Him do not ask of anyone, because besides Him, none else has the power to give, nor to prevent, nor to ward off difficulties, nor benefit. Besides Him none else has even the ability or choice over good or evil for themselves. Nor does anyone, besides Him, have the choice of life, death or even standing up.” Further on, he writes, commenting on “Entire creation”: “ „Indeed the entire Ummat‟, i.e. the entire creation. If the special servants of Allaah Ta`ala, the general public, the Ambiyaa, Auliyaa and the entire Ummat, in essence, are unanimous in that they wish to benefit you in a certain thing, whether it be a worldly thing or something for the hereafter, then they will not have the power or ability to benefit you.” [Mirqaatul Mafaateeh, page 91, vol. 5] Hadhrat Abdul Qaadir Jilaani (rahmatullahi alaih) states in „Al-Fathur Rabbaani‟, majlis 61: “Indeed the creation is helpless and incapable. They have neither destruction nor ownership in their hands, neither wealth nor poverty, neither harm nor benefit. None has any ownership except Allaah Ta`ala. There is no power but His.There is no giver, preventer, harmer or benefactor but Him. There is none who can give life or death but Him.” This is the belief of all the Auliyaa of Allaah Ta`ala and elders of the Ahle Sunnah Wal Jamaat. Those miracles of the Ambiyaa and Karaamaat of the Auliyaa, which manifested at their hands was in actual fact the doing of Allaah Ta`ala via them. This is the reason why they are called Mu`jizah and Karaamat. To see a Mu`jizah or Karaamat and to interpret it as being a partnership in divinity or has having a choice in the administration of the universe, is sheer stupidity. This is the self-same stupidity that led the Christians into taking Hadhrat Isaa (alaihi salaam) as a deity when they saw his miracles (example, giving life to the dead). The main and prime objective and message of every prophet was to invite towards the Oneness of Allaah Ta`ala, in His Being, Qualities and Actions. There are many proofs that are forwarded in the Qur`aan Majeed on numerous occasions and ways proving the Oneness of Allaah Ta`ala. Amongst them are: “Say! Who is the controller of the universe?” “Who grants sustenance?” “In whose control is death, life, health and sickness?” “Who is the owner of benefit and harm?” etc., etc. – it is clear and evident that if all these things are attributed to others besides Allaah Ta`ala then at last 1/3 of the Qur`aan Majeed would be Baatil. Here it would also be prudent to remember that with regard to the Injunctions of Allaah Ta`ala they are categorised into two sections; one is regarding the laws of Shariah which the Ambiyaa (alaihimus salaam) teach and demonstrate to their Ummats. The second is regarding the creation, which applies to every creation in the universe. Just like none is free from the injunctions of the Shariah, regardless of how close he/she may be to Allaah Ta`ala, so too, is none excluded from accepting the matters and injunctions regarding creation. None, regardless of whether he is in the heavens or earth, whether it is an angel or a prophet, everyone are subjected to the system of Allaah Ta`ala in so far as the administration of the universe is concerned. Everyone is subject to His Decree and Destiny. Some people transfer the administration of the universe to Auliyaa and Ambiyaa, whereas those very personalities to whom Allaah Ta`ala had granted His recognition, have never laid claim to this partnership. They maintained that everything in the total control of Allaah Ta`ala Rabbul Izzat. Hence, to regard these personalities as having control in the universe is to contradict their very teachings and beliefs! These four Masaa`il (discussed above) are the important ones which are related to Aqaa`id. Besides these there are a few others also, wherein there are differences. I will also briefly enumerate on these. *** These have not been included here. The titles as mentioned below can be read in the PDF from page 22 -43 (5). TO CALL UPON SOMEONE OTHER THAN ALLAAH TA`ALA (6). TAWASSUL AND DUA * Note: Titles are not numbered correctly after number 6 (There are two titles nymbered 6) (7) VISITING THE GRAVES (8) SOLID GRAVES AND THEIR TOMBS page 31 04 106 (9) PLACING OF CLOTH OVER THE GRAVE (10) TO LIGHT LAMPS AT GRAVESIDES (11) TO CIRCUMABULATE (MAKE TAWAAF) AND PROSTRATE AT THE GRAVES ETC. (12) TO MAKE VOWS AND MAKE OFFERINGS AT THE GRAVES (13) EID MEELADUN NABI (SALLAHO ALAIHE WASSALAM) central-mosque/PDF ~~~ Back to Table of Contents

The Differences From "Differences in the Ummah and the Straight Path" by Mawlana Muhammad Yusuf Ludhianvi Some of the beliefs of Moulana Ahmed Raza Khan Source A Brief Summary of the Barelwi Beliefs: Mufti Muhammad Taqi Uthmani Source ~~~ Back to Table of Contents

Why did the need arise to say "Deobandi" or "Barelwi" when.... The answer to this question is given by Shaykh Zulfiqar Ahmad in "Differences in 'Aqidah between Deobandis & Barelwis" which is in Urdu. The following is a translation of the first five minutes of the speech... The respected Shaykh then goes on to mention the differences between the Deobandis and Barelwis. ~~~ Back to Table of Contents

Who are the "Deobandis" and "Barelwis", where did the names come from? Deobandi Darul Uloom Deoband Barelwi Aireal view of the Mazaar of the Imam in Bareilly and showing the Darul Uloom Manzare Islam and the Hostel. ~~~ Back to Table of Contents

Being Concerned about the Comments of People Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned: My beloved friends! As long as you are treading upon the Sunnah, do not be concerned and worried about what people have to say; whether they have a low opinion of you or regard you to be insane. The Ambiyaa were not spared by the people and similarly our pious predecessors were also labelled with many names. Hence if you become a target of people’s criticism (due to treading on Deen), then why do you let this worry you? Keep your pious predecessors before you as your example – those pious predecessors who remained devoted and committed to the Mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) under all circumstances. (Malfoozaate Hazrat Shaikh 1/136) Ihyaauddeen.co.za

A praiseworthy Quality in Women Hazrat Thaanwi (Rahmatullahi Alaihi) once mentioned “Women who are pure-minded and simple in their ways (on account of them not being exposed to sin and observing strict purdah from strange men) are generally extremely chaste. Such women resemble the hoors(damsels) of Jannah in their purity and chastity. They do not come into contact with strange men and nor do they even cast glances at them. Hence they could be resembled to the hoors of Jannah, regarding whom Allah Ta’ala described in the Qur’an: فِيهِنَّ قَـٰصِرتُ ٱلطَّرْفِ In the palaces of Jannah reside such hoors (damsels) who lower their gazes from all strange men besides their husbands. Further, Allah Ta’ala expresses the excellence of those women who are unaware of the world and focus on the Hereafter by describing them as ٱلْمُؤْمِنَـٰتِ ٱلْمُحْصَنَـٰتِ ٱلْغَـٰفِلَـٰتِ (Chaste, believing women who remain unaware of the attractions of the world). From this verse of the Qur’an we understand that it is a praiseworthy quality in women, and part of their nature, that they remain aloof from the attractions of the world. Though this verse primarily refers to women remaining aloof from the attractions of sin, and this is also desired from men, however the fact that Allah Ta’ala expresses this quality as a praiseworthy quality of women, one understands that to a greater extent it should be found in women. Unfortunately those who are totally ignorant of Deen feel that the success and progress of women lies in abolishing the concept of purdah and exposing the women to the world. However this notion is totally incorrect. I sincerely feel within my heart that Allah Ta’ala will assist Deen and never cause such people to become successful in their effort. (Malfoozaat Hakeemul Ummat 1/151) Ihyaauddeen.co.za

The glass is half-full…!!! By Abu Muhammad Yusuf From time to time we all experience challenges. It could be when we encounter some difficult situations in our life or business or we have problems with health or even just day to day issues. What is really important is how we face up and react to those challenges. Our attitude and Trust in our Creator will determine how much we succeed. Attitude leads to altitude! According to scientists, the bumblebee's body is too heavy and its wing span too small. Aerodynamically, the bumblebee cannot fly. But the bumblebee doesn't know that and it keeps flying. When you don't know your limitations, you go out and surprise yourself. In hindsight, you wonder if you had any limitations! The only limitations a person has are those that are self-imposed. Don't let physical conditions dictate how you respond to life’s challenges. There is a story about a group small frogs who took part in a race.The goal was to reach the top of a very high tower. A big crowd had gathered around the tower to see the race and cheer on the contestants. Then they were off! No one in the crowd really believed that the tiny frogs would reach the top of the tower and they began to yell things like: “Oh, way too difficult!!”, “They will NEVER make it to the top”, “Not a chance that they will succeed. The tower is too high!” The tiny frogs began collapsing one by one, but there were some that were managing to climb higher and higher. The crowd continued to yell: “It is too difficult!!! No one will make it!” More tiny frogs got tired and gave up. But one frog continued higher and higher and higher. This one wasn’t giving up! At the end, every other frog had given up climbing the tower except for the one tiny frog who, after great effort, was the only one who reached the top! All of the other tiny frogs naturally wanted to know how this one frog managed to do it? A contestant asked the tiny frog who had succeeded how it had found the strength to reach the goal? It turned out…that the winner was deaf. Never listen to people who have a tendency of negative or are pessimistic because they may impede your progress and stop you from achieving your dreams. Everything that you hear and see can affect you in so many ways. So filter and entertain only those that will have a positive bearing on your life. “Indeed, Allah will not change the condition of a people until they change what is in themselves.” (Qur’an, 13:11) So where do we start?...Changing our attitude to POSITIVE MODE is vital! Therefore always Trust in Allah, be Positive and think I can do this! Remember an optimist will see an opportunity in every difficulty whereas a pessimist will see a difficulty in every opportunity. Is the glass half FULL or half EMPTY? Your attitude will decide! www.eislam.co.za

Allah raised the status of the Prophet Muhammad and sanctified his secret and remembrance with such dignity and honor that it is impossible for anyone let alone Charlie Hebdo to depict him or resemble him in a portrait or a cartoon. This is one of the wisdoms behind the impermissibility of Tasweer (pictures) in Islam. There is not a single picture of the Prophet Muhammad (SallAllahu Alayhi wa Sallam) for them to depict, resemble or imitate. If someone claims to depict Will Smith in a cartoon and ends up drawing a picture that imitates Mr Obama then the laugh's on him. The cartoonist has failed and made an embarrassing error. He has no idea that he has drawn a cartoon which has absolutely no resemblance at all to the Prophet Muhammad (SallAllahu Alayhi wa Sallam). Not even a pin point of it is anywhere near a resemblance. It is a stupid and embarrassing mistake and the laugh's on him. He has drawn his own image from his imagination and the Prophet Muhammad (SallAllahu Alayhi wa Sallam) is beyond his imagination. All thanks to Allah that those who take pictures can be mocked and insulted for example by people walking on their pictures that are thrown on the floor but Allah has protected our Prophet Muhammad (SallAllahu Alayhi wa Sallam) from all this as there is no picture that can imitate his eminence. Even Shaytaan cannot imitate the Prophet Muhammad (SallAllahu Alayhi wa Sallam) never mind Charlie Chaplin --- Mufti Zahid Hussain, Preston, U.K. Source

The Honour of Rasūlullāh sallallāhu ‘alayhi wasallam & the Need of the Time Shaykh Muhammad Saleem Dhorat (Hafizahullah) The Prophet Muhammad sallallāhu ‘alayhi wasallam is extremely close to a Muslim’s heart. A true Muslim loves his Prophet with a love which surpasses the love a child has for his parents or the parents’ love for their darling children. No bond of brotherhood or friendship can equal this love; in fact no human being has ever loved another as much as a true Muslim loves his Prophet sallallāhu 'alayhi wasallam.... Download your FREE copy Urdu Version English Version