ummtaalib

Another year gone.... By Abdur Rahmaan Umar Staring at the calendar it’s impossible not to notice that there is just a day left on the calendar! Where did the time go? Where did the year go? What did we do with the time? Questions without answers, but there are answers. The answers are in how we spend our time. Every one of us is given the same 24hours in a day, the same 86’400 minutes for the year. What we choose to do with it is entirely up to us. As the adage goes: Bad News is that time flies. The good news is that you are the pilot. More than the time lost are the lost moments. Opportunities to share precious moments lost when we focussed on ‘more important’ things. Events and objects that we have attached importance to and given them a valuable space in a major part of our lives – our jobs, careers, enjoyment are all important but not as important as the people around us. To date no one has been recorded as saying while on his deathbed “I should have spent more time at the office.” This touching story brings the point home with stark reality: While at the park one day, a woman sat down next to a lady on a bench near a playground. “That’s my son over there,” she said, pointing to a little boy in a red sweater who was gliding down the slide. “A fine looking child ” the lady said. “That’s my daughter on the bike in the white dress.” Then, looking at her watch, she called to her daughter. “What do you say we go, Melissa?” Melissa pleaded, “Just five more minutes, Mum. Please? Just five more minutes.” The lady nodded and Melissa continued to ride her bike to her heart’s content. Minutes passed and the mother stood and called again to her daughter. “Time to go now?” Again Melissa pleaded, “Five more minutes, Mum. Just five more minutes.” The lady smiled and said, “OK.” “My, you certainly are a patient mother,” the woman responded. The lady smiled and then said, “Her older brother Tommy was killed by a drunk driver last New Year’s eve while he was riding his bike near here. I never spent much time with Tommy and now I’d give anything for just five more minutes with him. I’ve vowed not to make the same mistake with Melissa. She thinks she has five more minutes to ride her bike. The truth is, I get five more minutes to watch her play.” Life is all about making priorities, what are your priorities? Give someone you love 5 more minutes of your time today. So drop the pens, pots, money and just make the time to give someone you love a call or a hug just for the pleasure of Allah Ta’ala That opportunity may not arise again so grab it and make it a moment to remember. . And give thanks to Allah that He granted us such special people in our lives – people without whom life would be constrained and devoid of pleasure. Time is not about counting the moments but about making the moments count! For an informative article on Importance of Time visit: EISLAM

Allahu-Akbar '...We can see why those with arrogance may be threatened by it...' By Khalid Baig Allahu-Akbar. Allah is the greatest. These are the first words a Muslim child hears after entering this world. The father makes the call to prayer in his or her ears as the welcome-to-this-world message. The same call is heard wherever there are Muslims, five times a day. The prayers also begin with this pronouncement. Certainly this is the emblem of the Islamic faith. There is no power in the world equal to the power of the One God. Allah is the greatest. This has been the Islamic message right from the beginning. The very first surah or chapter to be revealed to the Prophet Muhammad, Sall-Allahu alayhi wa sallam, was surah Mudathir. And it contains the command: "And Thy Lord, do thou magnify." The Arabic word is kabbir. Declare Allahu-Akbar. Announce that Allah is the greatest. The pagans of Arabia did not like it. The Jews and Christians were not happy with it either. The irony is that at the same time all of them professed belief in the statement. The pagans believed in many gods, but did believe in the Supreme God too. They claimed authority for their smaller gods, but did not claim them to be bigger than Allah. Jews and Christians clearly believed in God, the Creator and Lord of the universe. With the exception of a small group of atheists, that remains valid till today, as the U.S. dollar bill announces to the whole world: "In God we trust." The question is, then, why should anyone have problem with Allahu-Akbar. Why feel uneasy with it or feel threatened by it? Is it not saying the same thing that they already agree with? The answer lies in the Islamic concept of God. In the western literature, God is presented as a wise man. (To the feminists He is increasingly a She). To the mathematician-philosopher, He may be a super mathematician or even a differential-equation. To the scientist, He is the First cause, that jump started the automobile of this universe that is now running on its own. To all of them, He is a good subject for a hobby but is irrelevant to our day to day affairs. As one scientist puts it: "I subscribe to Einstein's religion. It's an oceanic feeling; there's that great big thing out there that's pretty marvelous." Thing? Einstein, who reportedly considered himself spiritual but not religious, said: "I want to know how God created this world." The implication is that He did it once. I am studying and conquering His universe now. But for intellectual curiosity it will be good to learn a little more about Him. "He may have created the laws of nature but since creation He has left them pretty much alone. He does not come in and tweak them any more." A people's concept of God is the first place to look for, to get an idea of the corruption that their religion has gone through. Now let's compare the above confusions with Islam's declaration of an All Knowing, All Powerful God who created the Universe and who is running it every second. His attributes are best described in the well-known ayatul-kursi. Look at this marvelously profound declaration, that is beyond any human's capacity to declare but within everyone's ability to feel: "Allah! There is no god but He, the Living, the Eternal, Supporter of all. Neither slumber nor sleep can seize Him. His are all things in the heavens and on earth. Who is he that intercedes with Him except by His leave? He knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge except what He wills. His throne extends over the heavens and the earth and He is never weary of preserving them. He is the Most High, the Supreme." [Al-Baqarah 2:255] What a tremendously empowering creed! From the smallest to the largest, everything in the universe depends on Him. He depends on none. All other powers are illusory. His is the only real Power. When He is on our side, we need not fear anyone. If He is not pleased with us, the support of the whole world for us will be for naught. Worldly powers try to manipulate people by telling them what they can do for them and what they can do to them. But a person informed by Allahu-Akbar will not be tempted by the first or intimidated by the second. The power of "world powers" evaporates before the shouts of Allahu-Akbar. In fact there is no empowerment outside this belief, and no enslavement to other humans with it! We can see why the claimants to power in this world may be threatened by it. What a tremendously liberating creed! It liberates us from slavery to our own desires also. His knowledge is unlimited. Ours is extremely limited. What can we do except follow His commands? He is watching us all the time. We cannot get away with disobedience because of His oversight. He will judge us and no one will be able to intercede on our behalf except with His permission. We can see why those who are afraid of accountability may be threatened by it. What a tremendously humbling creed! It reminds us of our humble station in life with respect to God. As the Qur'an says at another place, "Those who dispute about the Signs of Allah without any authority bestowed on them, there is nothing in their breasts except the quest of greatness, which they will never attain..." [Mumin, 40:56]. We can see why those with arrogance may be threatened by it. This includes the arrogance of science. We see it in the scientist who declares that there is no need to invoke a spiritual hand of God since everything has a rational basis. Or the medical doctor who thinks that he can control the biological processes. (Look at all the pronouncements of the genetic engineering pundits, euthanasia advocates, and population control gurus). On the other hand, a scientist free of such sickness looks at the workings of this universe; the great design in it; the tremendous purpose in every creation; and he finds himself compelled to say: Subhan-Allah. Allahu-Akbar. Glory be to Allah. Allah is the greatest. Similarly a medical doctor constantly finds the Hand of God in the life and death struggles of his patients; some succumb to minor problems, others survive major ones. Allahu-Akbar! Allahu-Akbar is the weapon that gives us the courage to challenge all subjugation, political or intellectual. It makes us turn our attention to the Creator and ignore other creations like ourselves. In the jihads in Afghanistan, Kashmir, or Bosnia, as elsewhere, the power of this weapon has been felt by people on both sides of the conflict. In every conflict the shouts of Allahu-Akbar instilled fear in the hearts of the oppressors. It boasted the morale of the mujahideen with new levels of hope and courage. And that is the way it should be. Because Allah is the Greatest.

Soiled Clothing Q: I have a chronic disease with no cure, which is the inability to hold urination. My clothing is always soiled with urine. Do I have to change every time I have to pray, knowing that most of the time I'm away from home. What if I can not pray on time? Sometimes I start to pray and urine comes out, do I have to finish or stop praying? A: In Shariah, a person will qualify as a ma'zoor if the entire namaaz time passes in such a condition that he is unable to perform the wudhu and the salaah without the uzr being found (i.e. without the factor breaking the wudhu e.g. the coming out of urine being found). This is the law in regard to becoming a ma'zoor. However after one has become a ma'zoor, then in order for one to remain a ma'zoor, the condition is that the 'uzr will have to be found at least once in every namaaz time. The Shar'i law regarding a Ma'zoor is that he will have to renew his wudhu for every salaah time. 1. You should ensure that you perform the salaah in its time. If you are unable to change your clothes, then wash the area which the urine has soiled and perform salaah with the same clothing. 2. Through the urine coming out, your wudhu will not break. However since the urine has soiled your clothes, the salaah will be invalid. Hence you should break the salaah, change your clothes or wash the area which the urine has soiled and thereafter perform your salaah. If it is not possible for you to perform the salaah without the clothes becoming soiled, then in this case it is not compulsory upon you to change your clothes. Performing the salaah with the soiled clothes will be permissible. (وصاحب عذر من به سلس ) بول لا يمكنه إمساكه ( أو استطلاق بطن أو انفلات ريح أو استحاضة ) أو بعينه رمد أو عمش أو غرب وكذا كل ما يخرج بوجع ولو من أذن وثدي وسرة ( إن استوعب عذره تمام وقت صلاة مفروضة ) بأن لا يجد في جميع وقتها زمنا يتوضأ ويصلي فيه خاليا عن الحدث ( ولو حكما ) لأن الانقطاع اليسير ملحق بالعدم ( وهذا شرط ) العذر ( في حق الابتداء وفي ) حق ( البقاء كفي وجوده في جزء من الوقت ) ولو مرة ( وفي ) حق الزوال يشترط ( استيعاب الانقطاع ) تمام الوقت ( حقيقة ) لأنه الانقطاع الكامل ( وحكمه الوضوء ) لا غسل ثوبه ونحو ( لكل فرض ) اللام للوقت كما في لدلوك الشمس ( ثم يصلي ) به ( فيه فرضا ونفلا ) فدخل الواجب بالأولى ( فإذا خرج الوقت بطل ) أي ظهر حدثه السابق حتى لو توضأ على الانقطاع ودام إلى خروجه لم يبطل بالخروج ما لم يطرأ حدث آخر أو يسيل كمسألة مسح خفه وأفاد أنه لو توضأ بعد الطلوع ولو لعيد أو ضحى لم يبطل إلا بخروج وقت الظهر( وإن سال على ثوبه ) فوق الدرهم ( جاز له أن لا يغسله إن كان لو غسله تنجس قبل الفراغ منها ) أي الصلاة ( وإلا ) يتنجس قبل فراغه ( فلا ) يجوز ترك غسله هو المختار للفتوى وكذا مريض لا يبسط ثوبا إلا تنجس فورا له تركه (الدر المختار 305-307) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

RULES RELATING TO THE MA’ZUR 1. If someone’s nose begins to bleed in such a way that it doesn’t stop, or has a wound from which blood flows continuously, or is afflicted by the sickness of urine dripping continuously – and in all these cases he does not have such a time wherein he could offer his salaat with (complete) purity - then such a person is called a ma’zur (excused). The rule in regard to him is that he should make Wudhu for the time of every salaat. As long as that salaat time remains, his Wudhu will remain. However, if apart from this sickness, some other matter crops up which causes Wudhu to break, then his Wudhu will break and he will have to repeat it. An example of this is: a person’s nose began to bleed continuously and refused to stop. At Zuhr time he made Wudhu. So as long as the Zuhr time remains, his Wudhu will not break as a result of the bleeding nose. However, if (in that Zuhr time) the person went to the toilet, or pricked himself with a needle and blood flowed, then Wudhu will break and will have to be repeated. When this time passes, and the next salaat time comes, then another Wudhu will have to be made (for this second salaat time). In like manner, Wudhu should be made for every salaat time. With this Wudhu, one can read any number and any type of salaat – irrespective of Fard or nafl salaat. 2. If Wudhu was made at Fajr time, then after sunrise, salaat cannot be read with that Wudhu. A fresh avdu will have to be made. If Wudhu was made after sunrise, then it would be permissible to read Zuhr with that Wudhu and there’s no need to make a fresh Wudhu for Zuhr. When Asr time enters, then only will it be necessary to make a fresh Wudhu. However, if Wudhu breaks for some other reason (eg. urinating or passing stool), then fresh Wudhu will have to be made (as mentioned above). 3. A person had a wound which bled continuously. So he made Wudhu. Thereafter, another wound emerged and began to bleed. The Wudhu will break and will have to be made again. 4. A person will only be classified as a ma’zur and this ruling will only apply to him when one complete time passes wherein the blood flows continuously, and he is unable to read the salaat of that time in complete purity. If such a time is found wherein salaat could be offered with complete purity, then he won’t be classified as a Ma’zur. Whatever rules that have just been mentioned, will not apply to him. However, if one complete time passed, wherein he did not get the opportunity to offer salaat in total purity, then he will be classified as a ma’zur. Now, the same rules apply to him, i.e. make a fresh Wudhu for every salaat time. When the next salaat time comes, then it is not a pre-requisite that blood should flow at the time. In fact, if in that entire period, blood only flows once, and stops flowing for the rest of the time – then too the person will be classified as a Ma’zur. However, if after this, an entire time passes in which no blood flowed at all, then the person will not remain in Ma’zur. Now the ruling will be that each time blood flows, Wudhu will break. 5. Dhuhr time had already entered and only after that the blood of the wound began to flow. So he should wait till the end of the time. If it stops, well and good. And if it doesn’t stop, then he should make Wudhu and offer his salaat. Now, if it continued flowing during the entire time of Asr and to the extent that he could not perform his Asr salaat, then when the Asr time passes, he will be classified as a Ma’zur. If the blood stops flowing in the very time of Asr, then he won’t be regarded as a ma’zur and whatever salaats he may have read in this time will not be proper and will have to be repeated. 6. On account of urinating or passing stool, a ma’zur made Wudhu. At the time of making Wudhu, the bleeding had stopped. After completing Wudhu, the blood started to flow again. By the flowing of this blood, Wudhu will break. However, that Wudhu which was made on account of the bleeding of the nose, etc.; that particular Wudhu will not break on account of bleeding of the nose. 7. If this blood falls on the clothing, etc. then check: if it will fall again before he can complete his salaat, then it won’t be wajib to wash it off. But if he knows that it won’t fall again so quickly and that salaat could be performed in purity, then it will be wajib to wash it off. If the extent of the blood is more than the size of a fifty cents coin then salaat will not be complete without washing it off. Source

Rules Related to an Excused Person (Ma’dhur) Question Can you explain the rulings with regards to Wudhu and Taharah for a person who has an excuse, such as continuous urine drops? ANSWER In the name of Allah, Most Compassionate, Most Merciful, There are two aspects to your question: 1) When and how is an individual classified as an excused (ma’dhur)? 2) What are the rulings concerning a Ma’dhur? As far as the first aspect is concerned, a Ma’dhur in relation to the laws of purity is the one who experiences the continuous exiting of ritual impurity from his/her body, such as continuous nose bleed, chronic virginal discharge (istihadha), continuous exiting of blood from a wound or the dripping of urine continuously, etc…. in a way that it remains for the period of one complete Fard Salat time and that one does not find sufficient time wherein Salat can be offered. After becoming a Ma’dhur once, it is not a condition that these continuous discharges remain for the whole time of every prayer (Salat), rather, by it covering one prayer time; one will be classed as a Ma’dhur. However, it is a condition that this occurs once throughout the other prayer times. This classification of one being a Ma’dhur will terminate when the occurrence of the discharge fails to appear even once for a whole complete Salat time. It is stated in the famous Hanafi Fiqh treatise, Maraqi al-Falah: “A person will not be classed a Ma’dhur until the excuse remains and covers the whole period of a (fard) Salat time wherein the excuse does not seize for even a duration in where one is able to perform ablution and offer Salat, for if it did halt, then one would not be classed as Ma’dhur. This includes where the excuse fails to seize physically in that it is continuous throughout the Salat time, or constructively in that it seizes for a time, but it is too short, thus insufficient for the performance of Wudu and offering of Salat. The condition for one to remain a Ma’dhur is the occurrence of the excuse in the times of each of the subsequent prayer times.” (Maraqi al-Falah Sharh Nur al-Idhah, p. 150) This we become clearer with an example: Suppose Abd Allah had a problem of continuous nose bleed. He bled to the extent that he could not find sufficient time wherein he could perform ablution and offer his Zuhr Salat (this of course would be known by waiting until the end of the time of Zuhr prayer). Due to this, Abd Allah will be classified as a Ma’dhur. When the Asr time came in, the bleeding only occurred once and not throughout the Asr time, even then he will remain a Ma’dhur. The same was the case with the Maghrib prayer. In the time of Eisha prayer, however, the bleeding stopped altogether and did not occur even once. Due to this, Abd Allah now will no longer be classed as a Ma’dhur person. In other words, the condition to be classified a Ma’dhur is the occurrence of nose bleeding throughout the time of a Fard Salat. The condition for one to remain in such a state is the occurrence of this bleeding once in the times of the other prayers, and the condition for one to come out of this state is that the bleeding stops completely and does not occur at all during a complete Salat time. Ruling regarding a Ma’dhur The ruling with regards to a Ma’dhur is that he/she must perform ablution for each Salat time, and with that Wudu, one may carry out all the various prayers and worships. When the time of the prayer exits, Wudu will be nullified and it will be necessary to renew the Wudu. (al-Lubab fi Sharh al-Kitab, 1/64). Sayyida Aisha (Allah be pleased with her) relates that the Messenger of Allah (Allah bless him & give him peace) said to Fatima bint Abi Hubaysh (Allah be pleased with her) who had the problem of chronic virginal discharge (istihadha): “Perform ablution for every Salat until the time of the next Salat appears.” (Sahih al-Bukhari) Therefore, the Wudu will remain throughout the time of the prayer. One may offer obligatory (fard) prayers, optional (nawafil) prayers, touch the Qur’an and all the other forms of worship that require Wudu as long as that Salat time remains. Once, the Salat time comes to an end, fresh Wudu must be made. However, if apart from this problem, Wudu becomes nullified due to some other reason, then the wudu will break and one will have to renew it. An example of this is: a person’s nose began to bleed continuously and refused to stop. At Zuhr time he performed wudu. As long as the Zuhr time remains, his wudu will not become nullified as a result of the bleeding nose. However, if he went to the toilet, or cut himself with a needle and blood flowed, wudu will become nullified and will have to be repeated. (Maraqi al-Falah, P. 149) It is worth remembering here that Wudu will become nullified due to the exiting of the Salat times and not the entering of the subsequent Salat time. Normally, the exiting of one Salat time is the entering time for the next Salat. However, this is not the case with the time between Fajr and Zuhr prayers. The time of Fajr prayer ends at sunrise, but Zuhr time does not commence until midday ( zawal). Therefore, the time of exiting will be considered and not the time of entering. This will be clearer with an example: If wudu was made at Fajr time, salat cannot be performed with that wudu after sunrise, a fresh wudu will have to be made, as the exiting of Fajr time nullified the Wudu. If, however, wudu was made after sunrise, it will be permissible to perform Zuhr Salat with that wudu and there is no need to make a fresh wudu for Zuhr, for the entering of Zuhr time does not nullify Wudu. When the time of Zuhr exits (and Asr time enters), then only will it be necessary to make a fresh wudu. Finally, with regards to the cloths on which the impurity falls, if the impurity is to the amount of a Dirham (50 pence coin) and it is not possible to wash it before the cloths becoming polluted again, then it is not necessary to wash it before offering Salat. If, however, one thinks that, it is possible to wash it and perform Salat without the impurity falling onto the cloths again, then it will be necessary to get rid of it, otherwise Salat will be invalid. (See: al-Lubab fi Sharh al-Kitab, 1/64). I sincerely hope that all your questions have been answered with the above explanation. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

The Fiqh of Chronic Excuses and Ablution Question: Could you please detail the fiqh of chronic excuses and ablution? Answer: If someone has a chronic excuse (`udhr) such as being unable to stop intermittent drops of urine, or one whose bowels have become loose, should: 1) perform wudu at the time of every fard prayer and 2) pray with that wudu as many fard or nawafil as one wishes. Aisha reports from the the Prophet (Allah bless him and give him peace) that he told Fatima Bint Hubaish, “Perform wudu at the time of every prayer.” The wudu of one suffering from a chronic excuse becomes void only with 1) the expiry of the prayer time or 2) the occurrence of that which invalidates the wudhu, other than the current reason. (Shurunbulali, Imdadu’l-Fattah Sharh Nuru’l-Idah pg 145,146 ) The conditions for being considered someone with a chronic excuse are of three types: 1. The condition of initiation: This is that an entire prayer time passes with the excuse (that renders one unable to retain wudu) present such that one did not have enough time to perform a minimal wudu and pray a quick prayer. If bleeding starts during the time of a prayer, one waits until the end of the prayer time (or until just before the disliked time, in the case of Asr) in hope that the bleeding stop, and then prays immediately after performing wudu (and striving to take the means to stop or minimize the bleeding). 2. The condition of continuation: To remain considered as someone with a chronic excuse, it is merely necessary that the excuse exist once in each prayer time. (This illustrates the legal maxim, ‘Continuation is easier than initiation.’) 3. The condition of termination: One is no longer considered legally excused, and therefore unable to act on the dispensation given to such an individual, after an entire prayer time goes by without the excuse occurring. [Ala’ al-Din Abidin, Gifts of Guidance] It is necessary to take all reasonable means to stop that which makes one unable to retain one’s wudu. So, for example, if it is possible to pray sitting without the excuse (such as passing wind) occurring, one must pray sitting. [ibid.] Faraz Rabbani Source

With thanks to Brother ColonelHardstone at Central-Mosque

Fatawa on Ismaili Shias (Aga Khanees): Darul-uloom Deoband: Shaykh (Mufti) Ebrahim Desai (HA): Shaykh (Mufti) Mohammed Sajjad (HA):

Aqeedah of Ismaili Shias (Aga Khanees) vs Islam: We (Ahlus-Sunnah Wal-Jamaat) believe that the words of Allah (SWT) and his Nabi (Sallallaho Alaihe Wassallam) is final. There are others who may be given temporary authority e.g. Ulama, Mashaykh, Ameers (in Jihad or other administrative matters) but they are only obeyed as long as they obey Allah (SWT) and his Nabi (Sallallaho Alaihe Wassallam). Where there is a disagreement then the final call is with Allah (SWT) and his Nabi (Sallallaho Alaihe Wassallam). The Ismaili Shias (and the sub cult Aga Khanees) believe the Imam to have the absolute authority to define, abrogate, add, amend and change Shariah as it is clearly stated on their site: Number of Prayers of Ismaili Shias (Aga Khanees) vs Islam: We (Ahlus-Sunnah Wal-Jamaat) pray 5 times a day as per the saying of Nabi (Sallallaho Alaihe Wassallam) while Ismaili Shias (and the sub cult Aga Khanees) pray 3 times a day. Ismaili Shias (and the sub cult Aga Khanees) actually mock the Hadeeth of Nabi (Sallallaho Alaihe Wassallam) and the incident of 50 Salah (reduced down to 5 due to Mercy of Allah (SWT))) as a pure fabrication! Direction of Prayers of Ismaili Shias (Aga Khanees) vs Islam: We (Ahlus-Sunnah Wal-Jamaat) pray facing Makkah. Here is what the Ismaili Shias (and the sub cult Aga Khanees) have to say about direction of prayer and the Kabah: Ramadhan Fasting of Ismaili Shias (Aga Khanees) vs Islam: We (Ahlus-Sunnah Wal-Jamaat) regard fasting in Ramadhan to be an obligation while Ismaili Shias (and the sub cult Aga Khanees) regard the word of the Imam to define the Qur'aan. The "Imam" regards their Sharia to be Dhahhir (external) and Baatin (internal) and he thinks that Baatin (internal) is more important so a person DOES NOT have to fast in Ramadhan at all! It is more important for them to do Baatin (internal) fasting i.e. be a person of good moral etc. The following discussion on their forum is relevant to the discussion and should be read for further insight into their fasting. (Other) Mandatory Fasting of Ismaili Shias (Aga Khanees) vs Islam: Some Imam (down the line) mandated two additional kinds of fasting of "Beej Shukarwari' and "Satima no Rozo". My understanding is that this has something to do with new moon being on a Friday. Again don't think of their fasting as (our fasting), the timings and the methodology are all different. The following discussion on their forum is relevant to the discussion and should be read for further insight into their fasting. We (Ahlus-Sunnah Wal-Jamaat) have nothing else which is mandatory besides Ramadhan. Hajj of Ismaili Shias (Aga Khanees) vs Islam: We (Ahlus-Sunnah Wal-Jamaat) know what Hajj is and has to be performed in Makkah. Ismaili Shias (and the sub cult Aga Khanees) mock the Ka'bah as nothing but a meteorite and believe that the real Hajj is DEEDAR (seeing) of the Imam). They believe that according to Baatin (internal) eyes everybody should be connected to the Imam but in DEEDAR (seeing) the Baatin (internal) attention to the Imam and Dhaahir (external) eyes are combined to create a most complete experience. This is Hajj. Repentance & Forgiveness of Ismaili Shias (Aga Khanees) vs Islam: We (Ahlus-Sunnah Wal-Jamaat) know what Hajj is performed for the pleasure of Allah (SWT) and to seek forgiveness from Allah (SWT). Ismaili Shias (and the sub cult Aga Khanees) peform Hajj to seek forgiveness from the Imam by using many duas with one of them being as follows:

Beliefs & Practises of Ismaili Shias (Aga Khanees) vs Islam: Unlike the 5 Pillars of Ahlus-Sunnah Wal-Jamaah the Ismaili Shias atcually believe in 7 pillars. When asked in public they say that they believe in Shahadah (but due to their) Batini Aqeedah i.e. everything has an overt (obvious) as well as (covert) meaning their Shahadah is no way the same as the Shahadah of Ahlus-Sunnah Wal-Jamaah. They admit 7 pillars but actually believe that the root (internal meaning) is more important; the tree is as follows: 7 Pillars of Ismaili Shias (Aga Khanees): (Click on picture to enlarge) 1 Pillar 1 walāyah: The walāyah (sanctity, closeness, friendship) of the Prophets and Imāms refers to their spiritual status before God. The souls of the Prophets and Imāms possess sanctity due to their proximity or closeness to the Divine. In this context, walāyah refers to an exalted spiritual station – due to which the souls of the Prophets, Imāms and saints are pure and in turn reflect the radiance of the Divine Names and Attributes. “Walāya also denotes the essential nature of the figure of the imām, his ontological status. Now, the imām/walī in the ultimate reality of his being, is the locus for the manifestation of God (mazhar, majla), the vehicle of the divine Names and Attributes. ‘By God’, Imam Ja‘far is said to have declared, ‘we (the imāms) are the Most Beautiful Names (of God).’ The imam reveals God, he provides access to what may be known of Him, the Deus Revelatus, the zahir of God.” - Mohammad Ali Amir Moezzi, (The Spirituality of Shi’i Islam, p. 249) 2 Pillar 2: Taharah "Purity": The Ismā'īlī lay special emphasis on purity and its related practices, and the Nizari consider this in a more esoteric sense too and apply it to purity of mind, soul and action, the Musta'lis also apply it to ritual practices related to prayer and cleanliness. 3 Pillar 3 Salat "Prayer": Unlike Sunni and Twelver Muslims, Nizari Ismā'īliyya reason that it is up to the current imām to designate the style and form of prayer, and for this reason the current Nizari practices resemble dua and pray them three times a day. 4 Pillar 4 Zakah "Charity": with the exception of the Druze, all Ismā'īlī Madh'hab have practices resembling that of Sunni and Twelver Muslims with the addition of the characteristic Shī'a khums: payment of 1/8th of one's unspent money at the end of the year to the imām. In addition to khums, Ismā'īlīs pay 12.5% of their monthly gross income to the imām, which goes to the central accounts and then spent on welfare of the humankind like education and health projects. One of the major examples of these projects is the Aga Khan Development Network, that is one of the biggest welfare networks of the world.: 5 Pillar 5 Sawm “Fasting”: Nizari and Musta'lī believe in both a metaphorical and literal meaning of fasting. The literal meaning is that one must fast as an obligation, such as during the Ramadan and the metaphorical meaning being that one is in attainment of the Divine Truth and must strive to avoid worldy activities which may detract from this goal. In particular, Ismā'īlīs believe the real and esoteric meaning of fasting is avoiding devilish acts and doing the good deeds. Not eating during the month of Ramadan in conjunction with a metaphorical implementation of fasting. 6 Pillar 6 Hajj “Pilgrimage”: For Ismā'īlīs, visiting the imām or his representative is one of the most aspired pilgrimages. There are two pilgrimages: Hajj-i-Zahiri and Hajj-i-Batini the first is the visit to Mecca, the second, being in the presence of the Imam. The Musta'lī maintain also the practice of going to Mecca. The Druze interpret this completely metaphorically as "fleeing from devils and oppressors" and rarely go to Mecca 7 Pillar 7 Jihad "Struggle": The definition of jihad is controversial as it has two meanings: "the Greater Struggle" and the "The Lesser Struggle", the latter of which means a confrontation with the enemies of the faith. The Nizari are pacifist and interpret "adversaries" of the faith as personal and social vices (i.e. wrath, intolerance, etc.) and those individuals who harm the peace of the faith and avoid provocation and use force only as a final resort only in self-defense. Basically the first pillar (i.e. the Imam) gets to interpret what the rest of the religion is.

From Ismaili Shia to (Imam) Prince Karim Aga Khan IV: Benevolence of the British Empire! We have no mention of honorific titles of Aga Khan or Prince or His Highness throughout the Islamic history until the British colonial rule who deemed it prudent and pragmatic to invest in the Ismaili Shia sect to secure British interests in the subcontinent and the in the greater Muslim world. Here is a brief summary of how a little known cult in Islam became a global conglomerate: 1 Aga Khan (I) [1804-1881]: When the Shia Mohammad Shah Qajar (1808-1848) ascended the throne of Iran he appointed him as the Governer of Kerman (Iran) in 1835. They fell out 2 years later and he escaped to (Kandahar) Afghanistan in 1840 where he developed relationship with the British Empire. Due to his Services to the British Empire during the 1st Anglo-Afghan War he was given the title "His Highness" by the British. 2 Aga Khan (II) [1804-1881]: Aqa Ali Shah inherited the Shia Imamat from his father in 1881. By this time while residing in India the relations with British Empire had become stronger. On the recommendations of Sir James Fergusson he was awarded his father's title of "His Highness" by the British. 3 Aga Khan (III) [1877-1957]: Sultan Muhammed Shah succeeded his father at the age of 8 as the 48th Imam in 1885. He married Shahzahdi Begum in 1897 and in the following year set out on his first European tour at the age of 21. During his visit to Britain he was received in audience by Queen Victoria and knighted with the K.C.I.E. At that time he also made the acquaintance of the Prince of Wales (later to become King Edward VII) and set the foundations of a lasting friendship. He was created G.C.I.E. on King Edward’s coronation in 1902 and in the following year was nominated a member of the Indian Legislative Council. In 1908 on a visit to France he married his second wife, Mlle. Theresa Magliano, and in the following year his first son, Mehdi Khan, was born. Mehdi Khan died two years later, a few months before Ali Khan was born. The Aga Khan set out upon a career of public service, spreading a message of both modernization and loyalty to the British Empire among his followers as well as to a wider colonial audience. In sociological terms, Aga Khan III was a key connector, a key maven and a key salesman, and was thereby perfectly placed to guide the rapid transformation and modernization of the Ismaili movement. The British authorities carefully nurtured and fostered these characteristics, and equipped him with the necessary status and information. 1914 (at the start of WWI) immediately Immediately the British groomed Shia Imam jumped to defend the British empire and when Turkey opposed Britain he became the official “spokesmen” for Muslims of India in London and articulated (as a Shia Imam) that the position of Turkey was taken as a personal preference and not due to Islam thus confusing the Indian Muslims (who had always supported Ottomans). In 1916 to reward his Services to the British Empire the title of "His Highness" by the British. 4 Aga Khan (IV) [1936-]: The British Government was directly involved with the 49th Imam of the Shias. A letter dated 13 February 1955, from Mr Antrobus at the Foreign Office to K.W. Blaxter at the Colonial Office, we read: To this the following handwritten text was added: I Relevant research on this topic can be read in "Across the Threshold of Modernity : The Shi’a Imami (Nizari) Ismailis and British Foreign- and Colonial Policy In the period 1839 to 1969" with a small quotation from the book as follows: https://drive.google.com/viewerng/viewer?url=http://freepdfhosting.com/a782718c20.pdf Shia-British Here we see, gently and carefully phrased, British colonial diplomacy at its very best. High honours were bestowed, on which a reputation and indeed a worldly position rested in no small manner. But they were bestowed conditionally, with the hope held out that they might be renewed at some future date ‘once the (*) attitude of the Khoja’s was known’. Repeated attempts to make the title hereditary, or at least hereditary in a de facto manner by granting fiscal privileges which would put the title on a similar footing to those that were already hereditary, were ever so politely refused. The note also makes some interesting observations regarding the Aga Khan’s position since Indian independence.

Historical names for Ismaili Shia in Islam: This sect/cult has been referred to with multiple names in classical Islamic literature as follows: 1 Ismaili: This is due to the 3rd and one of the fundamental splits in Shia'ism over the appointment of Sayyidina Isma'il ibn Jafar (RA) the minor (underage) son of Sayyidina Isma'il ibn Jafar (RA) as the successor and this group they became Ismaili Shias (Aga Khanees of our time) 2 Batiniyya: They also developed the concept that the Qur'aan has an overt and a covert (Batini) meaning which is only known to the Imam. They also gave Dawah towards their cult (whild hidden) and were also labelled as Batinees due to it 3 Sab'iyya (Seveners): The number 7 occurs over and over in Ismaili and Aga Khanee belief system so they are also called this. 4 Muhmara: When the Persians tried to revolt against Arabs under Babak Khorrami the Ismaili Shias joined him and used to wear RED during the rebellion hence also refereed to as Muhmara 5 Qaramitah: Ismaili Shias had a particular beef with Abbasid Dynasty because they also had family relationship with Nabi (Sallallaho Alaihe Wassallam) through Sayyidina Abbas (RA) but had become Sunni so Ismaili Shias continued to rebel against them. Hamdan Qarmat gained some power in parts of Iraq and Yemen and started spreading Ismaili Shia'ism therefore they are also known as Qaramitah. 6 Maymoniah: The (persian) Iranees referred to Qaramitah as Maymoniah.

From Shia to Ismaili Shia: In order to eventually understand Aga Khanees you need to understand the splits within Shia'ism so here is a concise history: 1 1st Imam: Sayyidina Ali (RA) is considered to be the first Imam by the Shias. 2 2nd Imam: Sayyidina Hasan (RA) is accepted by Twelver Shias as a permanent Imam while Ismaili (Aga Khanees & Bohras) consider him to be "operational Imam" while his brother Sayyidina Hussain (RA) to be the actual Imam. For the sake of brevity we will overlook the (minor) creedal differences and accept him as the second Imam of the Shia. 3 3rd Imam: Sayyidina Hussain (RA) First Split in the Shias: 4 Fourth Imam: Sayyidina Ali ibn Husayn Zayn al-Abidin (RA) who was the son of Sayyidina Hussain (RA) was accepted to be the Imam by a group 4 Fourth Imam: The Hashmi/Kaysani Shia group split up and declared the son of Sayyidina Ali (RA) from another wife Sayyidina Muhammad ibn al-Hanafiyyah (RA) to be their Imam. The Abbasid Caliphate comes from this blood lineage. However the Shias regard them to be traitors by accepting Sunni Islam and since they were Sunni Muslims the Shias remained bitterly at odds with them throughout their reign. Second Split in the Shias: Those who had elected Sayyidina Ali ibn Husayn Zayn al-Abidin (RA) as the 4th Imam split further after his death. 5 Fifth Imam: A group elected Sayyidina Muhammad al-Baqir (RA) as their Imam. 5 Fifth Imam: A splinter (violent) group elected his Brother Sayyidina Zayd ibn Ali (RA) as the Imam and these became the Zaydee Shias and their history takes a different course (i.e. different sets of Imams). Third Split in the Shias: Those who had elected Sayyidina Muhammad al-Baqir (RA) had a elected a sixth Imam: 6 Sixth Imam: Sayyidina Ja`far ibn Muḥammad al-Ṣādiq (RA) Shias believe that Sayyidina Ja`far ibn Muḥammad al-Ṣādiq (RA) had appointment his son Sayyidina Isma'il ibn Jafar (RA) to be his successor in his lifetime but as fate would have it, he died during the lifetime of Sayyidina Ja`far ibn Muḥammad al-Ṣādiq (RA). A group of Shias believe that Sayyidina Mûsâ ibn Ja‘far al-Kâdhim (RA) the third son was then appointed by Sayyidina Ja`far ibn Muḥammad al-Ṣādiq (RA) as a successor. However a group of Shias believed that the original succession still held (valid) and therefore decided to accept the son of their Imam so here is the split on the seventh Imam: 7 Seventh Imam: Sayyidina Mûsâ ibn Ja‘far al-Kâdhim (RA) i.e. the successor after the death of Sayyidina Isma'il ibn Jafar (RA) was accepted as Imam and this group became Twelver Shias 7 Seventh Imam: Sayyidina Muhammad ibn Ismail (RA) the minor (underage) son of Sayyidina Isma'il ibn Jafar (RA) was then as the successor because this group of Shias believed that the Imams (due to being infallible) cannot make an error and if the father has passed away then the son must succeed him and the original order of succession cannot be rescinded and this group became Ismaili Shias (the sub group Aga Khanees of our time is from this group) since the split is over the 7th Imam this group is also called "Seveners". Politically this line gave rise to Fatimid Shia dynasty. The present day (Aga Khanees) consider Cairo to be settled by their ancstors through this link to Fatimid Shia dynasty. An Interview with of Prince Shah Karim Al Hussaini, Aga Khan IV in which he asserts his (ancestral) connection to Cairo HERE

Ismaili Shia on the concept of Imamah: The historical underpinning for this vision of Islam is based on the cardinal principle of Shiʿite belief that, after the death of the Prophet Moḥammad, his cousin and son-in-law, ʿAli (q.v.), became Imam following a specific designation (naṣṣ) made by the Prophet, based on divine command, before his death (see ḠADIR ḴOMM). Shiʿite historical understanding thus locates itself within a framework of interpretation supported by Qurʾanic verses and Prophetic Hadith. The institution of the Imamate is to continue thereafter on a heredity basis through ʿAli and his wife, Fāṭema (q.v.), the Prophet’s daughter, succession being based on designation by the Imam of the time. Adherence to the doctrine of the Imamate as a pillar of faith meant not only acceptance of, but also devotion to, the legitimate successors of the Prophet. The Imamate is therefore linked to the concept of welāya, devotion to the Imams. The two major branches of the Ismaʿilis, the Nezāris and the Mostaʿlis, affirm a shared belief in the Imamate, but give allegiance to different lines of Imams. The Nezāri Ismaʿilis believe in the physical presence of a living Imam, who for them today is Prince Karim Aga Khan IV, the 49th Imam in direct descent from the Prophet through ʿAli and Fāṭema. The Mostaʿlis believe that their 21st Hidden Imam went into physical concealment around 524/1130; while the Imamate continues in his line, in his physical absence authority is fulfilled by a vicegerent who acts on his behalf. At present this role is held by the 52nd dāʿi (q.v.), Sayyednā Borhān-al-Din (b. 1333/1915) who leads the Dāʾudi Ṭayyebi Bohras, while a smaller Solay-māni Bohra community found in Yemen is headed by their 51st dāʿi, ʿAbdallāh b. Moḥammad (Daftary, pp. 353-57).

Imamah: A central concept of Shia religion: The primary and fundamental split between Ahlus-Sunnah Wal-Jamaah and Shia is over the concept of Imamah after the passing away of Nabi (Sallalaho Alaihe Wassallam). Shaykh (Mufti) Taha Karaan (HA) on the concept of Imamah: In the English language we have found the most detailed and comprehensive Academic discussion on the subject to be from Shaykh (Mufti) Taha Karaan (HA) and we urge readers to review the material. He (HA) writes about the Shias: Essentially, Imâmah is about leadership of the Ummah after the demise of Rasûlullâh sallallâhu ‘alayhi wasallam. The Shî‘ah believe that just as Allâh chose Muhammad sallallâhu ‘alayhi wasallam as His Messenger to mankind, he chose and appointed a line of twelve men to succeed him as the leaders of the Ummah in all matters, spiritual as well as temporal. The first of these leaders, or Imâms as they are called, was ‘Alî ibn Abî Tâlib radiyallâhu ‘anhu. He was succeeded by his eldest son Hasan, and he by his brother Husayn. After Husayn the Imâmah continued in his progeny until the year 260AH, when the twelfth Imâm, a child of five, disappeared upon the death of his father. He is believed to be the Awaited Mahdî who will return from occultation to establish justice upon the earth. To these twelve men from amongst the family of Rasûlullâh sallallâhu ‘alayhi wasallam alone belongs the right to assume leadership of the Ummah. There are two aspects to Imâmah that need to be looked at with attention. The first is the nature of the appointment of the Imâms, and the second is the nature of their office. The nature of the appointment of the Twelve Imâms: As far as the nature of their appointment is concerned, it is a matter of consensus amongst the Shî‘ah that the right of their twelve Imâms to lead the Ummah was bestowed by Allâh Ta‘âlâ Himself. No distinction is made between the appointment of Muhammad sallallâhu ‘alayhi wasallam as the Messenger of Allâh and the appointment of the twelve Imâms as his successors. Underscoring this vital aspect of Imâmah, ‘Allâmah Muhammad Husayn Àl Kâshif al-Ghitâ, who was the most prominent Shî‘î ‘âlim of Najaf in Iraq during the seventies, writes in his book Asl ash-Shî‘ah wa-Usûluhâ: "Imâmah is a divine station, just like Nubuwwah. Just as Allâh chooses whomsoever He wants to for Nubuwwah and Risâlah ... similarly, for Imâmah too, He selects whomsoever He wishes." The nature of the office of the Imâms: On this point it would be sufficient to say that the Shî‘ah bestow upon their Imâms all the perfections and accomplishments of the Ambiyâ’, and even more. It would be impossible to document here all the narrations that deal with the status of the Imâms, but it might be just as informative to quote the chapters under which they have been documented in a source that is described as a "veritable encyclopaedia of the knowledge of the Imâms": Bihâr al-Anwâr of ‘Allâmah Muhammad Bâqir al-Majlisî (died 1111AH), widely reputed to be the greatest and most influential Shî‘î scholar of the Safawid era. During his lifetime he occupied the office of Shaykh al-Islâm in Isfahan, capital of the Safawids, and even to this day his works are indispensable to the Shî‘î clergy as well as their lay public. We quote here the name of the chapter, as well as the number of narrations he documents in each chapter: 1 The Imâms possess more knowledge than the Ambiyâ’ (13 narrations) 2 The Imâms are superior to the Ambiyâ’ and the entire creation. The Covenant of the Imâms was taken from them (the Ambiyâ’), the Malâ’ikah and the entire creation. The (major prophets called) ulul-‘Azm (Nûh, Ibrâhîm, Mûsâ and ‘Isâ ) attained the status of ulul-‘Azm on account of loving the Imâms. (88 narrations) 3 The du‘âs of the Ambiyâ’ were answered because they invoked the wasîlah of the Imâms. (16 narrations) 4 The Imâms can bring the dead back to life. They can cure blindness and leprosy. They possess all the miracles of the Ambiyâ’ (4 narrations) 5 Nothing of the knowledge of Heaven, Earth, Jannah and Jahannam is hidden from them. The Kingdom of the Heavens and the Earth was shown to them. They know all that happened and that will happen upto the Day of Resurrection. (22 narrations) 6 The Imâms know the truth of a person's faith or hypocrisy. They possess a book that contains the names of the inmates of Jannah, the names of their supporters and their enemies. (40 narrations)

Who or what are Ismaili Shias & the Aga Khanees? O Allah! [1:5] You alone do we worship, and from You alone do we seek help. [1:6] Take us on the straight path. Introduction “Aga Khan” is nothing but an honorific title bestowed upon a person around 1818! This title and thereby the ascription (Aga Khanees) to the followers neither tells the full story nor gives enough of a background for a laymen (Muslim) to make up his (or her) mind about this group. In order to understand this group we need to understand a brief synopsis of their history throughout the ages, examine their creed, acts (and methods of worship) in order to arrive at a reasonable conclusion about their place in Islam.

Regarding Christmas/Diwali Hanafi Fiqh > Askimam.org Question Assalamualaikum i would like to know whether there is a ruling regarding wishing Christians well over christmas and Hindus well over diwali? i have read some where that this is forbidden as you are confirming their faith. So can we wish them well..or is it haraam? Answer It is not permissible to wish non-Muslims during their festivals. The non-Muslims display acts of Kufr during their festivals. To wish them in their festivals is a sign of complacency to Kufr. and Allah Ta’ala Knows Best Mufti Ebrahim Desai FATWA DEPT. Source

Wishing Merry Christmas Hanafi Fiqh > Askmufti.co.za Q: Is it permissible to wish others “Merry Christmas” or “Happy New Year”? A: Your query refers. It is not permissible to wish non-Muslims Merry Christmas, because such a greeting is a religious greeting and we Muslims are not allowed to adopt any custom or style of their religion. The hadith also prohibits greeting in a non-Muslim way. Saying ‘happy new year’ is makrooh, not totally haraam because this is not a religious term. But it is better to avoid even this. In place of both types of greetings, we can merely say to them: “we wish you well over the festive season” or “greetings for the festive season” and when saying this have this intention in the heart that you are making dua of guidance for them. Wishing them well is actually wishing that Allah guide them to Islam And Allah Ta’ala knows best Mufti Siraj Desai

Abdullah bin Amr (Radhiallahu Anhu) and his Jewish Neighbour On one occasion, a goat was slaughtered in the house of Hadhrat Abdullah bin Amr (Radhiallahu Anhu). Upon arriving home Hadhrat Abdullah bin Amr (Radhiallahu Anhu) immediately enquired, “Did you send anything (from the slaughtered goat) for the Jewish neighbour?” I heard Rasulullah (Sallallahu Alaihi Wasallam) say: ‘Hadhrat Jibra’eel (Alayhis Salaam) continued bringing commands from Allah Ta’ala to me regarding the rights of the neighbour, to such an extent that I thought (on account of the esteemed position of the neighbour in the sight of Allah Ta’ala), that Allah Ta’ala will include him among the heirs (of a person’s estate).’” (Tirmizi)

The Help of Allāh ta‘ālā is Always Near by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Being Positive I had been undergoing medical diagnoses for some time, ever since an anomaly had been found in some test results, and after much deliberation it was decided that I needed to have an operation. Patients generally fear operations due to the risk to life inherent in them, whereas a situation where death seems imminent or probable should actually be regarded as a positive opportunity. The time and place of each individual’s death has been decreed and is unavoidable, and such circumstances as an operation do not bring the appointed time any closer. Therefore, being faced with the possibility of death is in one way a blessing as it creates a sense of urgency and importance in mending one’s relationship with Allāh ta‘ālā and rectifying one’s dealings and relations with the creation. Alhamdulillāh, through the Grace and Fadl of Allāh ta‘ālā, I was able to take such positive steps before my operation and I tried to prepare as well as possible for the Hereafter. A Sincere Resolution Another cause of anxiety before an operation is the prospect of not being able to adhere to the Commands of Allāh ta‘ālā during the stay in hospital. Living in a non-Islāmic culture, many of us give up even attempting to be particular about our Islāmic ethos. We cannot consider ourselves exempt from any requirement of Dīn or assume we will not be taken to task for neglecting it unless we have tried to the best of our ability to carry it out. Often it is little more than cowardliness or our sense of inferiority that makes us feel helpless. There can never be an excuse for not trying and not requesting that one’s religious needs be met. As it is, the culture in our country is amenable to accommodating the religious and social needs of all communities, and health professionals are usually very helpful in this regard. It is my judgement that had Muslims, as a whole, been particular with regards to adherence of Allāh ta‘ālā’s Commands, we would have had no problems anywhere in having our needs accommodated. Of course, if circumstances prevail and someone is compelled to compromise, then it is hoped from the Mercy of Allāh ta‘ālā that he will be pardoned. But the way of Allāh ta‘ālā is that whenever a person resolves to fulfil His command, He creates the means and resources to pave the path to success. Concern for wanting to follow the Commands of Allāh ta‘ālā and eagerness to do so have an effect and attract Allāh ta‘ālā’s assistance. A couple of incidents from the lives of our pious predecessors help illustrate this. Hadrat Mawlānā Ashraf ‘Alī Thānwī rahimahullāh was once travelling when he stopped at a train station. As it was salāh time and it was also raining, one of Hadrat’s associates had arranged with the station master to accommodate Hadrat. Hadrat’s nature was naturally moulded according to the Sharī‘ah, so the thought came to mind while proceeding to the room that the lantern that would be lighting it would belong to the rail company and therefore would not be permitted for his personal use. Hadrat began to pray to Allāh ta‘ālā for assistance, as the intricacy of this Command would be difficult for a non-Muslim to appreciate. Hadrat was in this dilemma and was thinking of how to solve this problem when the station master offered his personal lantern to the assistant and told him to use it instead of the company’s lantern. We can learn from this incident that making a firm intention to adhere to the Commands of Allāh ta‘ālā and making an effort will surely attract Allāh ta‘ālā’s assistance and He will not let His bondsman fail. Allāh ta‘ālā’s Assistance Prior to the Operation It was the sheer Mercy and Grace of Allāh ta‘ālā that the whole procedure went with much ease and His assistance could be witnessed at every stage. I can only attribute all this to the sheer Grace of Allāh ta‘ālā, which remained throughout, as a result of the blessings and the barakāt of all my well-wishers, especially my beloved mother, and the affectionate pious elders who carried out good deeds and remained busy in du‘ā, beseeching Allāh ta‘ālā to shower His Mercy upon this humble one. It is not possible to enumerate the Mercies of Allāh ta‘ālā in this short article, but I felt it would bring much happiness to my well wishers, who are all eager to know of my wellbeing, if I pen a few points and mention a few of the events and incidents that not only demonstrate the assistance of Allāh ta‘ālā but also serve as a guidance for those who may be faced with such a situation. • One of the very first signs of Allāh ta‘ālā’s assistance and mercy was that I had good specialists to assess my situation. It was my good fortune that one of my associates, Dr. Amjad Paracha, is a specialist in the area of medicine where I needed attention. Due to his kind attention and expertise I was diagnosed, and with great care and concern he referred me to one of the country’s leading surgeons in this field. Again, it was the Fadl of Allāh ta‘ālā that He put it in the surgeon’s heart to take up my case and that he also attended to me with much interest and care. • The nature of my commitments meant the timing of the operation would be important. I wished and prayed it would not impact my important duties. The month of Ramadān, the Monthly Tazkiyah programmes, teaching of Bukhārī and my travel programme to Zambia and Malawi were some of the commitments that could have been jeopardised. Alhamdulillāh, it was His sheer Grace that the timing of the operation was so good that these and many other commitments remained unaffected. At the time of the Operation • The whole procedure transpired in such a way that one could not have imagined or planned it better. It was only Allāh ta‘ālā’s planning and assistance that events unfolded as they did. • Before I was taken to the anaesthetic room my five companions were given the opportunity to meet me individually. Instead of talking to them about anything else, I made them witness that I had repented from everything that displeases Allāh ta‘ālā and I seek His forgiveness and that I believe in Allāh ta‘ālā as the one and only deity and Muhammad sallallāhu ‘alayhi wasallam as His final messenger and that I am happy and content with Islām as my religion. Thereafter, I recited the kalimah with Imāne Mujmal and Imāne Mufassal. • I desired to perform two raka‘āt before the administration of the anaesthetic, and alhamdulillāh, the staff cooperated with my wish. • It was my desire that the anaesthetic only be administered after I had the opportunity to supplicate to Allāh ta‘ālā. This was also accommodated and I had the opportunity to make du‘ā without any rush. Allāh ta‘ālā guided me and put this thought in my mind that the masnūn du‘ā which is to be read before sleeping would be most opportune for the situation. Indeed, the words are very meaningful and the thought arose that as Rasūlullāh s would read this before sleep it would be most appropriate to read it before losing consciousness. Therefore, I concluded my supplication with this du‘ā: Translation: O Allāh, I have submitted myself to You, I have turned my face to You, I have entrusted my affairs to You, and I have made You my protector, hoping (for Your mercy) and fearing (Your punishment). There is no refuge, and no escape, except to You. I have believed in Your Book that You have revealed, and the Prophet who You have sent. After reading the above du‘ā, I recited istighfār, durūd sharīf and the kalimah and then asked the anaesthetist to proceed, after which I continued reciting istighfār, durūd sharīf and the kalimah until I lost consciousness. I can only thank Allāh ta‘ālā for His mercy and kindness that He put such thoughts in my mind. • Life is uncertain and death can come at any time, so I desired that as far as possible a believer would be near me at all times or for the majority of the time. Hospital regulations would obviously not allow this, yet, Allāh ta‘ālā made it such that my dear friend, Dr. Abdul Rahim was given exceptional permission and was allowed firstly to remain with me until the anaesthetic room door and then was granted special permission to remain in the anaesthetic room until seconds before I became unconscious. Dr. Abdul Rahim is a reputable consultant in psychology at Birmingham hospital and has much love and care for me and had accompanied me throughout this medical journey of mine. Post Operation • Alhamdulillāh, the operation went well and lasted approximately three hours. Once it was complete and I was brought into the recovery room, I slowly began to regain consciousness. At the first sign of consciousness the very first words I uttered were ‘alhamdulillāh’. The reason was that after gaining some consciousness, I could not ascertain whether I was still in this world or whether I was awakening in the afterlife. What I could make out though was that whichever world I was in, I was at least not being subjected to punishment, upon which I uttered ‘alhamdulillāh’. • A stay in hospital also raises concerns related to modesty and disclosing of the satr and being tended to by a member of the opposite gender due to the utmost respect and dignity taught to us by our Dīn. I was hoping arrangements for a male nurse could be made and, alhamdulillāh, not only was this fulfilled but it was Allāh ta‘ālā’s Fadl and Mercy that he was a Muslim and thus fully aware of my requirements. He treated me with much care and interest and took it as a matter of honour to be of service to me, as he had heard of me from his Imām, Mawlānā Kashif Ahmad, who is a graduate of Jāme‘ah Riyādul ‘Uloom (which runs under the Islāmic Da‘wah Academy). He also arranged for my associates to be brought into the recovery room to visit me. • Prior to the operation I was concerned about my salāh too. Allāh ta‘ālā made it such that the surgeon decided to operate on me in the first slot at 9am. I made an estimate of the duration of the procedure and the possible delays that could occur and how it would affect my salāh. I was worried about my Zuhr salāh and prayed that I would not miss it. Alhamdulillāh, through the Fadl of Allāh ta‘ālā I performed my Zuhr on time. Before the operation, I had also instructed my companions to bring a brick so I would be able to perform tayammum if required. • As the effect of the painkillers began to subside, I was surprised that I was not experiencing pain, only some discomfort. Allāh ta‘ālā was very gracious and the recovery process was going very smoothly and better than expected. The hospital was very considerate and understanding and they accommodated my request for a private room. My associates were also allowed to stay with me throughout and this helped a lot morally and also helped me move around and perform ṣalāh. The recovery was so smooth that when some of my family and friends came to visit me in the evening I was able to meet them sitting up in a chair. I have only penned a few events to demonstrate the Fadl of Allāh ta‘ālā and the barakāt of du‘ā and also to point out that if we make an effort to fulfil the Commands of Allāh ta‘ālā with a sincere intention, His assistance comes to our aid. Every event that took place was nothing but the sheer Grace and Mercy of Allāh ta‘ālā upon which no amount of gratitude is enough. Allāhumma lakal-hamdu walakash-shukru. I end by sharing with readers the message I sent to my well-wishers prior to my operation: Bismillāhir-rahmānir-rahīm Assalāmu ‘alaykum warahmatullāhi wabarakātuh I have been overwhelmed by the affection of the many many people who have sent me messages of support and du’ās in recent days, from this country and from around the world. May Allāh reward them all with Divine Love. I humbly request everyone to favour me with the following during my life and after: 1. Continue making du‘ā for me. 2. Do whatever you are able to by way of isāl-ath-thawāb for me. 3. Try hard to bring into your lives the teachings that I have been striving to convey to the Ummah throughout my life. Jazākumullāh ahsanal jazā © Riyādul Jannah (Volume 23, Issue 10)

Sunnats and Aadaab of Sleeping – Part 11 1. a) If one experiences a bad dream then one should spit on to the left side thrice, recite the following duaa thrice, and one should change one’s sleeping position أَعُوذُ بِاللهِ مِنَ الشَّيطَانِ الرَّجِيم عن جابر رضي الله عنه عن رسول الله صلى الله عليه وسلم أنه قال إذا رأى أحدكم الرؤيا يكرهها فليبصق عن يساره ثلاثا وليستعذ بالله من الشيطان ثلاثا وليتحول عن جنبه الذي كان عليه (مسلم رقم 2262) Hadhrat Jaabir (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When you see a bad dream, then spit on your left thrice, and thereafter seek protection of Allah Ta’ala thrice from Shaytaan, and one should change one’s sleeping position. b) One should recite the following duaa: أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِن غَضَبِهِ وَعِقَابِه وَشَرِّ عِبَادِهِ وَمِن همَزَاتِ الشَّيَاطِين وَأَن يَحْضُرُون I seek protection through the complete words of Allah Ta’ala from His anger, His punishment, the evil of His servants, the whispers of the Shayateen and of their evil presence. عن عمرو بن شعيب عن أبيه عن جده أن رسول الله صلى الله عليه وسلم قال: إذا فزع أحدكم في النوم فليقل: أعوذ بكلمات الله التامات من غضبه وعقابه وشر عباده ومن همزات الشياطين وأن يحضرون فإنها لن تضره (ترمذي رقم 3528) Hadhrat Abdullah bin Amr (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When anyone of you experiences fear (due to bad dreams) while sleeping, then he should recite the following duaa: أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِن غَضَبِهِ وَعِقَابِه وَشَرِّ عِبَادِهِ وَمِن همَزَاتِ الشَّيَاطِين وَأَن يَحْضُرُون 2. One should take a siesta (Qayloolah) in the afternoon. عن ابن عباس عن النبي صلى الله عليه و سلم قال: استعينوا بطعام السحر على صيام النهار وبالقيلولة على قيام الليل (ابن ماجة رقم 1693) Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Take assistance upon fasting during the day by partaking of Sehri, and take assistance upon standing up during the night for Tahajjud by making qayloolah (siesta).

Holidays Can be Real Fun!!! Some ways of making your kids vacation more fun & rewarding… By Umm Ammarah Dad what can I do next???...Mum I’m BORED!!! For parents vacations can be really demanding keeping our children occupied. Vacations pose a great challenge for many parents. However holidays can be great fun if parents are positive, creative and interactive. Also during the vacation there is a good opportunity to recharge our kid’s spiritual batteries and start afresh in daily activities. It is a joyous period and a unique break from our busy schedules. We should welcome vacations for its fun. The excitement surrounding vacations and family trips usually kicks off with strong excitement. However, after only a short time away from the daily routines of school, one phrase parents dread hearing begins to creep into the language of children almost instinctively: "I'M BORED"! There are so many things to do and so many activities that only require a small amount of creative thinking and even less effort to organize. Children are highly impressionably and intelligent individuals. Their energy and creativity needs to be nurtured and stimulated during all waking hours (Whoosh! And that is a long time, as any parent can testify to!) It is good to have fun but this must always be done by not compromising our Islamic way of life!!! By the same token, it is not a bad idea to take time out during these pressure-free holidays to reflect and possibly change our positions and life for the better. There is an area that is largely ignored by parents when they go on holidays and that is how to guide their children to a pleasurable, fun and sin-free vacation. Very often, the newer generations of Muslims growing up in the West have little guidance and sometimes even less knowledge of the Islamic rules that govern our Islamic way of life and they often end up imitating the free unislamic lifestyle that surrounds them. Sometimes, due to parent’s commitments, kids find themselves in vacation camps and Day-Care Centres which are deprived of an Islamic environment and culture. No doubt, if we don't take a proactive approach to maintaining our iman (faith), we might really lose it. The vacation represents an ideal opportunity to boost one's deen (religion). However if it's spent inappropriately, it can lead to disastrous consequences. If we truly value our kids, it is imperative that we use this opportunity to its fullest extent. Parents have a great responsibility to guide their children to an Islamic lifestyle and to provide a vice-free environment. They should use all available strategies to carry out this responsibility effectively and successfully. This can be achieved by attempting to implement useful activities. Here are some simple and inexpensive suggestions of how to keep the holidays lively, Islamic and exciting for the whole family. After all, bored people are boring people! PRAYER - Parents should ensure that prayers are performed punctually and children are motivated and keen to pray on time, especially when their children are with them. This will help the children learn the importance of prayer and the value of time. The Messenger of Allah (peace and blessings be upon him) as said, "Refresh yourselves with Prayer…" (Hadith Al-Bukhari).Men should perform prayer at the Masjid. However if on vacation a Masjid is not close by then pray together as a family. Prayer in Jamaat(congregation) is better than praying alone. Let the teenage boys call out the adhaan. Make the youngest one the salaat manager, taking care of prayer rugs, timing, and inviting everyone to salaat. Salaah is an integral part of a Muslims life and should NOT be missed. ENVIRONMENT- Always remain within an environment that is Islamic and free from sin. Psychologist emphasize that environment has a great effect on the upbringing of kids. Plan visits to places that do not in any way encroach on our Islamic way of life. Parents should try to keep their children away from the immoral scenes that people usually see in holiday resorts during vacations. The free intermingling of sexes is totally prohibited in Islam. Children are vulnerable and very easily succumb to peer pressure. Parents need to be diplomatically assertive and consistent in emphasizing Islamic values. INTERACT- Regular interaction with your children is vital. Teach them with wisdom and “cool” behaviour. Trying to appear "cool" in front of their peers during adolescence brings tremendous pressure on children. Children often don't feel that their parents know what's“cool” and what's happening, so they turn to their peer group for the answers by trying to imitate them. By starting regular interaction while your children are young, parents can ensure that their kids will use them as their role models and not their peer groups. Time spent with children enhances the parent-child relationship, so that in their later life children will emulate their parents' values and attitudes and that makes the gift of time the greatest gift of all. TEACH- Vacations are an excellent opportunity to teach our kids in an interactive way. Plan tasks, projects, games which have an Islamic flavour to it. Parents should take the vacations as an opportunity to indirectly set good examples to their children for cooperation, kindness, and truthfulness. Learn and teach the rules of Islam in an interactive and practical way. Encourage the reading of Qurán and Hadith. Encourage the kids to have Taalim.(Islamic education).Let them compete in memorizing the Qur'an and learning the Hadith. This will encourage them to inculcate real commitment to the Qur'an and the Sunnah. READ- Kids have loads of time and will become easily bored if not kept occupied. Introduce them to good Islamic books. Reading material should be carefully selected as you don't want your kids to be adversely affected by unislamic literature. Parents should seize the opportunity of their free time in the holidays to tell their children stories from the Qur'an that impart good morals, enhance spirituality and help build an upright character. Tell or read to your children stories on some nights before bed. There are lots of excellent Islamic stories and books available that you can use or you can make up your own. At the same time, you will be helping your children develop Islamic character. CO-OPERATION -Muslim parents should help disseminate the cooperative spirit among their sons and daughters during the holidays. This can be achieved by teaching the children the benefits of working together and learning to be patient in achieving their goals, in an attempt to make them realize the importance of teamwork. Reward them where necessary. The family unit is the basis of a good society. Let them assist if the family has a business or even at a family function. SPORTS- Sports can be a great contributor to building the kids physically and spiritually. Choose such activities that support an Islamic spirit and identity. Ensure that these activities do not encroach on their deen. For example when the time of prayer approaches, let them pray first and then resume their sporting activities. Teach them to use Islamic words in their activities. Instead of saying WOW! Let them say ALLAHU AKBAR(Allah is the Greatest), let them start by saying Bismillah (I begin in the name of Allah) etc. In this way they will be making zikr (remembering Allah). To be physically fit is part of Islam. Swimming, Archery, Horse Riding, Athletics are strongly recommended. The Messenger of Allah(pbuh) even raced with his beloved wife Aisha(RA). HOUSEHOLD ACTIVITIES- Parents can motivate their kids to bake, clean the garage, re-organize their rooms, help set the table for guests etc. If necessary a roster can be drawn up. ZIKR(remembering Allah)- Let them spend time making Zikr, Reciting Quran, Making dua etc Let them practically do it so they get accustomed to making zikr. The Messenger of Allah (peace be upon him) informed us that we will not regret about anything in this life accept the time spent without zikr. Verily, in the Zikr of Allah do hearts find peace." (Surah Ra'd) ... "Verily, the remembrance of Allah is the greatest." (Surah Ahzaab-Qurán) PLAN AN EVENT- Try organising one weekly treat that you all do together. Ask your kids where they want to go this weekend. It may be the zoo, it may be an outing or it may just be going shopping. But it is a great idea to go on an outing with them on a regular basis. These little treats will be exciting for your kids and will remind you that it can be fun to be a parent. Organise a family gathering, Go as a family out in the Path of Allah, a picnic, a sightseeing tour, a day to the zoo, stop off for ice cream or to feed the birds in the park, visit the local orphanage, a visit to the kiddies section in the local hospital etc. Be innovative (within the rules of Islam). GARDENING- Gardening is an excelling way to keep them occupied and bring them closer to Allah. Let them have their own vegetable patches, let them plant flowers etc. Explain to them about Beauty of Allah in His Creation. PLAY- Play with your children. You could play ball, colour pictures, build toy houses from blocks, or do whatever they like. Let your children help you with simple tasks. There are loads of activities that are cheap , simple and can be done together. The Noble Messenger Muhammad (peace be upon him) was especially fond of children and used to get into the spirit of childish games in their company. He would have fun with the children who had come back from Abyssinia and tried to speak in Abyssinian with them. It was his practice to give lifts on his camel to children when he returned from journeys. (Hadith-Bukhari). LOVE- Show your children in simple ways that you love them. Some parents try to appeal to their children by showering them with gifts rather than giving of themselves. This may cause more harm than good. The simple example of Prophet Muhammad(pbuh).When his daughter Fatima (May Allah be pleased with her) would come to him, the Noble Messenger (peace be upon him) used to stand up, kiss her, take her hand, and give her his seat. Later in life, this personal type of affection will be much more memorable to children than receiving a gift that anyone could have given them. Don't buy their love- Win it!!! SIN: Ensure a sin free vacation. Cinemas, Movies, Immoral PC games, Haraam Chat Rooms, Discos, etc will harm their Imaan. Instead of playing haraam music rather buy some good Islamic CD's(nasheeds, lectures etc) for them. FRIENDS-The most important element of a successful vacation from an Islamic perspective is the company that our kids keep. Friends will either make or break our deen (religion). If a kid finds himself hanging out with non-Muslim classmates who are doing haraam it will have a negative bearing on his Imaan. Company of deeni (pious) and knowledgeable people are a great boon. For boys going out with other youth in the Path of Allah is an excellent way to be in good company. The Family could also go out together. In an authentic Hadith, the Prophet Muhammad (pbuh) said: "A person is likely to follow the faith of his friend, so look at whom you befriend." Tactfully persuade them to choose such friends who will positively and Islamically influence their character. The company our kids keep will have a profound effect on their imaan and personality! So mums and dads be cheerful and positive for indeed vacations can be joyful and spiritually enriching for both you and your kids. It is an excellent opportunity to utilize our kid’s time productively and simultaneously develop their character and uplift their Imaan! www.eislam.co.za

“How can it ever be possible for me to perform Tawaaf (without Rasulullah (Sallallahu Alaihi Wasallam)).” On the occasion of Hudaybiyah, Hadhrat Uthmaan (Radhiallahu Anhu) was commissioned by Rasulullah (Sallallahu Alaihi Wasallam) to negotiate with the Quraysh in Makkah Mukarramah. When Hadhrat Uthmaan (Radhiallahu Anhu) had left for Makkah Mukarramah, some of the Sahaabah envied Hadhrat Uthmaan for being able to perform Tawaaf of the House of Allah Ta’ala. On the other hand, Rasulullah (Sallallahu Alaihi Wasallam) remarked: “I do not think he will ever desire to perform Tawaaf without me.” When Hadhrat Uthmaan (Radhiallahu Anhu) entered Makkah Mukarramah, Abaan bin Sa’eed took him in his protection and said to him: “You may move around freely wherever you wish. Nobody here can touch you.” Hadhrat Uthmaan (Radhiallahu Anhu) carried on his negotiations with Abu Sufyaan and the other chiefs of Makkah Mukarramah on behalf of Rasulullah (Sallallahu Alaihi Wasallam) and, when he was about to return, the Qureysh themselves said to him: “Now when you are here in Makkah Mukarramah, you can perform Tawaaf before you return.” Hadhrat Uthmaan (Radhiallahu Anhu) replied: “How can it ever be possible for me to perform Tawaaf (without Rasulullah (Sallallahu Alaihi Wasallam)).” This reply was most unpalatable for the Quraysh and they decided to detain Hadhrat Uthmaan (Radhiallahu Anhu) in Makkah Mukarramah. News had reached the Muslims that Hadhrat Uthmaan (Radhiallahu Anhu) had been martyred. On this news reaching Rasulullah (Sallallahu Alaihi Wasallam), he took the oath of allegiance from all the Sahabah to fight till the last drop of their blood. When the Quraysh learnt of this, fear overcame them and they immediately released Hadhrat Uthmaan (Radhiallahu Anhu). يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Loving the Prophet Sallallahu Alayhi wa Sallam Loving the Prophet, our Master, Rasulullah Sallallahu Alayhi wa Sallam is amongst the most integral factors of our Imaan (faith). Indeed Rasulullah Sallallahu Alayhi wa Sallam has stated, “None of you has Imaan until I am more beloved to him than his parents, his children and all of Mankind.”(Bukhari) We find, Alhamdulillah, this love brimming in the hearts of Believers, more so in the month of Rabi-ul-Awwal. This love makes a demand of us and expects us to produce evidence of its veracity. The proof of this is the statement of Rasulullah Sallallahu Alayhi wa Sallam, “Whoever lives his life according to my Sunnah, then indeed he loves me. And whoever loves me will be with me in Jannah.”(Tirmizi) Let this Hadith be our focal point this Rabi-ul-Awwal. Let us be of those whose lives revolve around the Sunnah and thus earn the companionship of our beloved Master Sallallahu Alayhi wa Sallam in Jannah, Ameen. Masjid Poster available here. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban