ummtaalib

By Mufti Yaseen Shaikh It is commonly known that the major differences within the Muslims started to occur in the era of Uthmaan (may Allah be pleased with him). Until then, the Muslims never had any major differences that would make them differ in their faith. Maybe, there were a few instances in which the Companions of the Prophet might have differed, but none were such that would divide them into different sects. This division in the Ummah in the form of Shi’as started according to some at the time of Uthmaan’s martyrdom and some say it started at the time of the battle that took place between Ali and Ayesha called ‘The battle of the Camel’. Some say this group or sect was formed at the time of the battle between Ali and Mu’awiyah called ‘The battle of Siffeen’. The people were unanimous upon the selection of Uthmaan for the Caliphate until a few people emerged. They tried to cause some friction in the Muslims and they found their way through to this by making a claim that Ali should have been the successor to the Caliphate and not Uthmaan due to the fact that Ali is also a close relation of the Prophet. This view of there’s was not only incorrect but also it was against the fundamentals of the religion. Islam abolished these customs in which family connection would be regarded. Instead, Islam has made ‘taqwa’ (fear of Allah) the basic and fundamental quality, which should be found in a person and not family ties. If family ties were made the basis then there would be no difference between the Islamic doctrine and monarchy. The Majority of Muslims is Sunni and the Shi’as are a minority. The reason for this is very clear and needs no explanation. Shi’as are mainly found in Iran and also in areas of Iraq and Syria. In this essay I would like to discuss the major differences between the two main sects of the Muslims that are still relevant today. Before that I would like to mention, that in the hadith of Rasoolullah in which he states that my Ummah (nation) will be divided into seventy-three sects, it doesn’t necessarily state that there will be seventy-three and no more or no less. Instead, it means that many changes will come about in the beliefs of my Ummah such as the differences that came in the ‘People of the Books’ before us. In the Shi’as themselves there has been major differences that have divided them into many sects. At the end of the day they all come back to one primary belief, which is, the Caliphate and Imamate of Ali straight after the demise of the Prophet. Basically, this is the tree of Shi’ism and all the other different sects are its branches. There are five main sects in the Shi’a School. Each of these consists of many. Shahrastani has outlined this in the contents list of his famous book ‘Al-Milal wal-Nahl’. The five main sects are, Kaysaniya, Zaydiya, Imamiya, Ghaliya and Isma’iliya. Some of these fives sometimes incline towards some of the fundamentals of the Mu’tazilites and sometimes the fundamentals of the Sunnis and sometimes the fundamentals of Anthropomorphism in theological aspects of belief. A brief introduction to all five: 1.Kaysaniya- A shi’te group, who maintained that after the death of Hussein, the Imam was another son of Ali, Muhammad ibn al-Hanafiyya (d. 81/700) (Glossary of Islamic Terms, p.187 Aisha Bewley, London 1998) 2. Zaydiya- The’fiver’ Shi’a. They followed Zayd ibn Ali, the grandson of Hussein. They say that any of the Ahl al-Bayt can be Imam. They are Mu’tazilite (rational) in doctrine and rather puritanical. Sufism is forbidden by them. (Ibid p.195) 3.Imamiya- The ‘twelver’ Shi’as. They believe that after the Prophet, twelve Imams have come and they had the same authority of legislation as the Prophet had himself. The majority of the Shi’as we find today are Imamiya. (Taken from ‘Differences of the Ummah and the straight path’, Urdu, p.19 Maulana Yusuf Ludhyanwi, Deoband) 4. Ghaliya- They are very extreme in regards to their beliefs about the Imam. Sometimes they exaggerate and raise the status of a particular Imam to that of God and sometimes they degrade the status of God and bring him down to the level of the Imam. (Al-Milal wal-Nahl p.140 v.1, Shahrastani, Beirut, 2000) 5. Isma’iliya- The ‘sevener’ Shi’as, the followers of Ismail, son of Ja’far as-Sadiq (d. 148/765). Many of their doctrines were influenced by those of the Manicheans. They assert that Ismail completed the cycle of seven Imams after which the era of the hidden Imams began, and these Imams send out emissaries. They believe that if the Imam is not manifest (qa’im), then his emissary or proof (hujja) must be manifest. (Glossary of Islamic terms, p.186 Aisha Bewley, London 1998) Shahrastani writes, “ The ‘Ismailiya’ differ from the ‘Musawiya’ and the ‘twelvers’ by proving the Imamate of ‘Ismail’ who was the oldest son of Ja’far as-Sadiq.” (Al-Milal wal-Nahl p.155 v.1, Shahrastani, Beirut, 2000) Above was a brief introduction to the schools within the Shi’ite sect. These schools vary in many aspects of belief but at the end come back to one primary belief regarding the Imamate of Ali and his succession to the Caliphate directly after the Prophet without the inturruptence of Abu Bakr, Umar or Uthmaan. There are various schools within these five. They have differences amongst them but none are such that would take them out of the fold of their own sect. After briefly elaborating on the various Schools amongst Shi’ites themselves, now I would like to discuss the major differences that these schools hold with the mainstream sect of Islam, ‘The Sunnis’. The first and foremost difference amongst the two sects is regarding the Caliphate and leadership after the demise of the Prophet Muhammad. The Sunni’s believe that the Prophet Muhammad died without appointing a leader who would be his rightful successor. The companions of the Prophet later made this appointment in a huge gathering that consisted of major figures from amongst them. If the appointment of Ali was made by the Prophet himself in his lifetime then this would have been known by the companions and they wouldn’t have done such a thing to seize this from him for they were very pious people who have been praised time and time gain in the Qur’an. Allah Ta’ala says: “And the first and the early ones to lead the way, of the Muhajirin and the Ansar, and those who followed them in goodness Allah is well pleased with them and they are well pleased with him and he has made ready for them gardens underneath which rivers flow, wherein they will abide forever. That is the supreme triumph.” (Surah 9, verse 110) The status of the companions of the Prophet and moreover the very companion that migrated with him, Abu Bakr, is clearly visible from this verse in which Allah has praised them and promised for them entry into paradise. How then can one claim that these very people who on one hand are guaranteed entry into paradise are crooks and evil people who seized Ali of his leadership. Any open-minded person will surely not be deceived by this claim. The Shi’as believe that the Prophet himself made the appointment of the leadership in his lifetime. Allamah Sayyid Muhammad Husayn Tabatabai writes: The Prophet also displayed great interest in the problem of succession and never failed to appoint a successor when necessary. Whenever he left Medina he would appoint a governor in his own place. Even when he migrated from Mecca to Medina and there was as yet no idea as to what would occur, in order to have his personal affairs managed in Mecca for those few days and to give back to people what had been entrusted to him, he appointed Ali as his successor. In the same way, after his death Ali was his successor in matters concerning his debt and personal affairs. The Shi’ites claim that for this very reason it is not conceivable that the Prophet should have died without appointing someone as his successor, without having selected a guide and leader to direct the affairs of Muslims and to turn the wheels of Islamic society. (SHI’A, Allamah Sayyid Muhammad Husayn Tabatabai, p. 175. published in Qum, Iran) In the light of the above-mentioned, Shi’as believe that all those persons who stepped up to the leadership before Ali were crooks who snatched the leadership from him. The proof for their view is the above-mentioned. We may ask a question here as to under what basis did you take this to be an instruction from the Prophet for the succession of Ali to the leadership? If we can take this to be an instruction for the appointment of Ali then how about the appointment of Abu Bakr as the deputy of the Prophet on his Hajj mission? Also, how about the appointment of Abu Bakr for leading the prayers while the Prophet Muhammad was in the illness that caused his death due to which he was unable to lead the prayers? Prayers are one of the most important aspects of the religion. If Abu Bakr was made the leader by the Prophet himself for this great duty then most definitely he is a man who possesses such qualities, which make him rightful for the succession to the leadership. Ali was asked whilst on the pulpit of the Jami’ Mosque of Kufah, why did you people make Abu Bakr the leader and Caliph after the Prophet? He answered, “ The most important of the religious affairs is Prayers. The Prophet appointed Abu Bakr as our leader in prayers whilst he was on his deathbed. Even though I was present and the Prophet also acknowledged my presence but for this great mission the Prophet didn’t remember me, instead he ordered Abu Bakr to lead the Prayers. Thus, the same person whom the Prophet chose to be in charge of our religious affairs (prayers) we chose him to be the leader of our worldly affairs.” (Difference of the Ummah and the straight path (Urdu), Maulana Yusuf Ludhyanwi, p. 17,18, Deoband) Furthermore, the Shi’as have tried to strengthen their claim by mentioning various narrations regarding the Prophet saying at a place called Ghadeer-I-Khum whilst raising the hands of Ali that “Ali is the ‘Mawla’ of whosever’s ‘Mawla’ I am. (Al-Milal wal-Nahl p.131 v.1, Shahrastani, Beirut, 2000) There are many meanings of the word ‘Mawla’. It can either mean protector, master, lord, patron, client, friend, companion or associate. (The Hans Weir, Arabic-English Dictionary, the third edition, p.1101, New York 1976) We have to see which of these meanings would fit the Prophet that would also fit Ali and the best possible meaning, which would fit the two, is friend, companion or associate. That is why Umar is reported to have said when facing Ali, “ Glad tidings to you oh Ali! You have become the companion of every believing man and woman.” (Al-Milal wal-Nahl p.131 v.1, Shahrastani, Beirut, 2000) Not only do Shi’as believe in Ali to be the rightful successor to the leadership, but also they have gone one step ahead and have said that Ali is an Imam of the people. An Imam in the Shi’a school of thought holds a great significance and a great status. The Imamate doctrine forms the core of Shi’ite theology. Now we will go on to explain the Imamate doctrine and the role of an imam in the Shi’a School together with all the other differences between them and Sunnis. IMAMATE- This is the core element of Shi’a faith. Anyone who doesn’t have faith in the Imamate is not a Muslim according to the Shi’as. Allamah Tabatabai has defined an Imam as follows: “ Imam or leader is the title given to a person who takes the lead in a community in a particular social movement or political ideology or scientific or religious form of thought. Naturally, because of his relation to the people he leads, he must conform his actions to their capabilities in both important and secondary matters.” He goes on to say: “ Thus the Imamate and religious leadership in Islam may be studied from three different perspectives: from the perspective of Islamic government, of Islamic sciences and injunctions, and of leadership and innovative guidance in the spiritual life. Shi’ism believes that since Islamic society is in dire need of guidance in each of these three aspects, the person who occupies the function of giving that guidance and is the leader of the community in these areas of religious concern must be appointed by God and the Prophet.” (SHI’A, Allamah Sayyid Muhammad Husayn Tabatabai, p. 173. published in Qum, Iran) It is necessary in the Shi’a faith that this Imam be designated and appointed by the Imam who preceded him. This is totally different from the Sunni school of thought in which the concept of leadership of the Muslim community is essentially a temporal leadership. Moojan writes explaining the concept of leadership in the Sunni school, “ The Caliph is a first among equals, elected ideally by consensus, although later the hereditary principle became the norm. (An Introduction to Shi’i Islam, p. 147, by Moojan Momen. Published by Yale University Press 1985) The Shi’as also believe that Imamate is a continuous chain. Some Shi’i traditions even give the names of all the Imams going back from Muhammad to Adam. (An Introduction to Shi’i Islam, p. 148, by Moojan Momen. Published by Yale University Press 1985) According to Shi’a faith, the imamate is a continuous chain ending on the ‘Promised Mahdi’. Tabatabai writes: “ The previous discussions lead us to the conclusion that in Islam, after the death of the Holy Prophet, there has continuously existed and will continue to exist within the Islamic community an Imam (leader chosen by God).” (SHI’A, Allamah Sayyid Muhammad Husayn Tabatabai, p. 189. published in Qum, Iran) The question we may ask here is, that if these so called Imams were chosen by God then why is it that after Ali ibn al-Hasan the Shi’as are not united upon the selection of the Imams. Why is it that some sects of the Shi’ites consider some and other sects consider others to be the chosen Imam? Surely this is a question that is unanswered. Shahrastani writes: “ The Imamiya do not attest or confirm in appointing an Imam after Hasan, Husayn, and Ali ibn al-Hasan to any one particular one. Rather, contradictions amongst themselves are many. (Al-Milal wal-Nahl p.132 v.1, Shahrastani, Beirut, 2000) According to the Shi’as, this Imam is not only chosen, but he also possesses certain characteristics and qualities which make him of that caliber and status of being a role model. These qualities are as follows: A. The conferment of the Imamate by designation or covenant (which has already been discussed). B. Ma’sum (Immunity from sin and error). C. He is the best of man. (An Introduction to Shi’i Islam, p. 1153,154,155, by Moojan Momen. Published by Yale University Press 1985) Other attributes of the Imam are Ilm (knowledge) and Walaya (spiritual guidance) Knowledge means general and religious knowledge. Some have gone so far as to say that they also possess knowledge of the unseen. This is completely against the fundamentals of the religion of Islam as only Allah alone possesses this type of knowledge and nothing is unseen to Allah. This type of knowledge is called unseen according to man. Most Shi’i theologians have agreed, however, that the Imams do not inherently possess knowledge of the unseen (Ilm al-ghayb), that is to say what is in the future and what is in men’s minds, although glimpses of this knowledge are occasionally given to them by God out of his bounty. (An Introduction to Shi’i Islam, p.156, by Moojan Momen. Published by Yale University Press 1985) Due to the knowledge that this Imam possesses, Shi’as believe that he has the right to legislate and to cancel out any previous rulings and orders set in the Qur’an thus raising him to the status of the Prophet. Maulana Yusuf Ludhyanwi writes: “Ponder for a moment. On one side between Isa and Muhammad there’s a gap of approximately six centuries in which there was no spiritual guide sent by Allah and on the other hand, according to the Shi’as, as soon as the Prophet Muhammad, who was a universal guide for mankind until the day of judgment, dies then without a pause, Allah lifts up an Imam who has the authority to legislate and cancel out previous rulings. Not one, but twelve Imams of this nature and when two and a half centuries past then this chain suddenly stops. Rather, this twelfth Imam is also made disappeared from the age of two. Can a person who has faith and belief in the Prophet hood, and according to that faith believes that the Islamic laws and rulings are to stay and shine until the last day cope with this doctrine of Imamate for one second? Most certainly not. This doctrine of Imamate is a conspiracy against the eternity and finality of Islam. This is the very reason that right from the very first till the present Ghulam Ahmad Mirza Qadiyani whosoever claimed Prophet hood borrowed their views from this doctrine of Imamate. This doctrine in itself is incorrect. For this reason, the Shi’as couldn’t hold up the weight of this belief for too much of a long time, so instead they cut the chain at the twelfth Imam and got rid of him in some cave called ‘surra man ra’a’. From the time he vanished till today, eleven and a half centuries have passed but no one is aware of this Imams traces or his state.” (Difference of the Ummah and the straight path (Urdu), Maulana Yusuf Ludhyanwi, p. 17,18, Deoband) The above mentioned is enough for one to understand this concept. Taqiyyah (Dissimulation) Tabatabai has defined Taqiyya saying: Our aim is to discuss that kind of Taqiyya in which a man hides his religion or certain of his religious practices in situations that would cause definite or probable danger as a result of the actions of those who are opposed to his religion or particular religious practices. (SHI’A, Allamah Sayyid Muhammad Husayn Tabatabai, p. 223. published in Qum, Iran) Even according to the Sunni School there are some situations in which a man is allowed to hide his faith in order to save him from getting killed. This is under the verse of the Holy Qur’an, “ Anyone who, after accepting faith in Allah, utters unbelief, except under compulsion, His heart remaining firm in faith.” (Surah 16, verse 106) However, the Sunnis refer to this as ‘Ikraah’ (compulsion) and not ‘Taqiyya’. This doctrine of Taqiyya is a part of the Shi’a faith and is very wide in the Shi’a School. It may be practiced quiet frequently, whereas, according to the Sunnis to hide ones faith or to utter words of disbelief while the heart is firm and strong on Islam is only acceptable in situations where if not practiced then there will be fear of getting killed. The conditions to practise this act are found in numerous Sunni books. An example is ‘Al-Jami’ li Ahkaam il-Qur’an by Qurtubi under the above-mentioned verse in volume 10 pages 120 onwards. (Published in 1993, Beirut, Lebanon) After allowing Taqiyya, this makes it lawful for a man to even lie or to indulge in prohibited acts at times. (A comprehensive Encyclopedia of the religions of the World, Urdu, p. 264. Translation of a book in Arabic called, ‘Al-Mawsu’ah al-Maysirah fil Adyaani wal-Mazaahib al-Mu’aasirah’. Published in Karachi, Pakistan 2001. None of the Imams ever claimed Imamate. Shi’as believe that they were practicing Taqiyya. This is a far-fetched claim. Tabarra- (To free or to exempt) This is one of the practices adopted by the Shi’ites in relations to the Companions of the Prophet Abu Bakr, Umar and Uthmaan and many more. They believe that these people were merely there for power and nothing else and after the death of the Prophet they renounced Islam. For this reason the Shi’as exempt and free themselves from them. The Shi’as like to slander the rightly guided Caliphs that preceded Ali and also they slander Aisha the wife of the Prophet with all sorts of abuses. Mut’ah (Contract or temporary marriage) According to Shi’as this is not only lawful but also recommended that a man can marry a woman with the intention of divorcing her after a period of time which could even be a couple of days. According to the Sunnis, this is totally unacceptable. Tabatabai has tried to justify this by saying that even people in permanent marriages sometimes fall into illegitimate sexual relations. So for this reason the way out is that we make this legal for him by making the contract marriage permissible. We may ask, what is the difference between this and prostitution? Also, from his statement we come to know that this is permissible according to Shi’as so that one can satisfy his desires for a short time whereas Allah states in the Qur’an after mentioning those women who are not allowed to be married by a man, that apart from these women you are allowed to marry with the condition that you seek them with your wealth in honest wedlock, not debauchery. From this we come to know that temporary marriage is strictly disliked because there is no intention of honest wedlock. Instead, it is only temporary satisfaction. Some other differences Majority of the Shi’as believe that the Qur’an present today is incomplete and that the remaining part is with the hidden Imam in the cave. This belief is indeed against the Qur’anic teaching in which Allah says: “ Lo! We even we, reveal the reminder, and lo! We surely are its Guardian.” (Surah 15, verse 9) Also, there is a difference of interpreting the Qur’an between the two schools. According to the Shi’as there is an inward meaning of each verse and each verse has an allegorical interpretation that is known by the Imams. Sunnis believe that there are some verses that have a deeper meaning that may oppose the outward meaning but the whole Qur’an is not of this kind. There are also differences between the two in accepting the authenticity of the Prophetic Traditions. Both have their own collection of Traditions. There is also a difference in proclaiming the faith. Sunnis do it by saying, “ there is no god but Allah and Muhammad is the messenger of Allah.” Shi’as add on a couple of sentences saying, “ Ali is the friend and companion of Allah, Caliph of Rasoolullah with out without detachment or severance.” There are also differences in rituals as well. According to the Shi’as five daily prayers are performed at three times whereas according to the Sunnis, all five are performed at there prescribed times. Also, according to the Sunnis, the Friday prayer holds great importance whereas the Shi’as believe that the twelfth Imam has the right of the Friday prayer. In fasting there is a little difference where the Shi’as break their fast when the sun sets completely a few minutes after the Sunnis. There are certain religious practices that are kept up by the Shi’as alone such as the ‘Rawdah-Khani’. This is a combination of sermons, recitation of poems and verses of the Qur’an. This takes place during the months of Muharram and Safar to remember the tragedy of the Martyrdom of Hussein. Also other forms of showing grief have taken form in the name of Ta’ziyah, which means to sympathize. In this, the people cry, chant and even beat themselves in compassion to show their love for Hussein. This is not practiced at all in the Sunni School. Also, visiting of the shrines of the Imams and other pious saints is an act that is given great importance in the Shi’ite School and is never overlooked. Whereas according to the Sunnis it doesn’t play a part in the role of a person’s faith. These were some of the major differences between the ‘Two Mainstream Schools’ of Islam. From the above-mentioned one is able to grasp the true understanding of their differences. If one looks carefully and studies these differences then he will surely come to the conclusion that the one that is in more accordance to the Qur’an and Prophetic teachings is the School of the Sunnis. muftisays.com

مسجد المعرّس Masjid Al-Mu'arras Approximate site Masjid Al-Mu'arras is in the blessed Valley Al-Aqeeq and this is where the Prophet sallallaahu 'alayhi wasallam spent the night on his return from journeys like Hajj, Umrah, wars etc before he would enter Madinah Munawwarah. He would spend the last part of the night there before entering Madinah Munawwarah "Memories of the Luminous City" A farm near Mu'arras Meeqaat Masjid seen from site of Muarras

Very helpful poster showing the procedure for Hajj Click on picture to enlarge

Oh Travellers To The Haram! (Important Advice For Hajis) By Maulana Muhammad Wali Raazi Oh guests of the Most Merciful! Oh fortunate ones! Oh travelers to the Haram! Congratulations on being invited by the Lord of the worlds! Be glad that He has invited you to His House! Not only that, but He has given you the provisions for travel and lodging. And not only that, but He has also filled your hearts with such love of Him and His House that today you leave your homes, your cities, your countries and embark on this journey solely for the pleasure of your Lord. Had this desire not been there then you would have never planned to undertake this journey. How many a millionaire are there who travel throughout Switzerland, England, America, and so on - who spend their children's vacations over there - but never receive this invitation: Come, visit Our House! Live in Our city! Act according to the Sunnats of Our beloved servants! Run between the hills of Safa and Marwa just as a wife of a prophet and a mother of a prophet did! We love this running of yours. Hurl rocks against Satan just as Our Prophet Ibrahim (alayhi salam) did! Perform sacrifice just as a loyal servant of Ours laid his son and ran the knife over his throat because of Our Command! But we had prohibited the knife from even scratching the throat. Our servant did as he was told and the knife did as it was commanded (i.e. it did not cut); both acted under our command. Those who claim to love Us - We test them to see whether their claim is true. Come here as a devotee: This is Our city and Our House. Come here as a devotee; if you are not a devotee, then take on the appearance of a devotee! Be content in whatever condition We keep you in. Here there are crowds of devotees. You will be pushed and shoved; your hair will fill with dirt and dust, and your feet will tire from walking. Be it pushing or shoving, dirt and dust, or difficulties in Our alleys - Our devotees are proud of such difficulties and consider them as the treasures of their lives. Whoever thinks of these hardships and pains as calamities should not come. He should stay at his home. But those who come as devotees - We will wipe out their sins and return them to their homes as if they were just born today. This is a bathing of bodies and souls rotten and spoiled due to sins - washing these sins will require rubbing. Without rubbing how is cleanliness obtained? Oh travelers to the Haram! Hajj is no small blessing. This is a great act of worship - very different from all the other forms of worship. All sorts of outward and inward worships are combined in this. Money is spent in the path of Allah and great effort is exerted; it is a purification of the soul of the highest degree; it contains spiritual exercises; there is patience and gratitude, love and ma'rifah. It is a witnessing of the favors of the Almighty and of the acceptance of duas. There is both outward and inward closeness. In a hadith, Rasoolullah Sall-Allahu alayhi wa sallam addressed those performing Hajj and Umrah - and today you are his addressees: Sayyidna Abu Hurairah Radi-Allahu anhu narrates that Rasoolullah Sall-Allahu alayhi wa sallam said: (translation) The travelers of Hajj and Umrah are Allah's special guests; if they supplicate to Allah, He accepts their supplications and if they seek forgiveness, He forgives them. (Hisn-e-Hasin, Ibn Majah and Nasai) Oh travelers to the Haram! Years of spiritual exercise and training may not yield the benefits that can be obtained from this, if only we understand them and have a will to seek them. Oh guests of Allah! I will not discuss with you the merits of Hajj, because if you did not know its merits than you would have never made this blessed intention (to go to Hajj). Neither will I mention its rites and rulings, because you can get all of this from books and training sessions for Hajj. Rather I want to point out something else. You are going to the great Court of the King of kings. When a person is a guest of a king then he learns the manners of the court long before he goes there. Then when he reaches there, he monitors every deed of his making sure that it does not result in disrespect. Oh travelers to the Haram! I wish to share with you an extremely beneficial recipe- one that you will neither find in books nor in lectures. I know that pilgrims are subject to numerous difficulties and hardships. In this journey, there are many trying moments, no, rather many trying hours and days. Sometimes there is the immigration obstacle. There are the difficulties in finding lodging and in getting to the Haram. There are the hardships encountered in Tawaf and Sa'ee. But, my brothers! To achieve any big goal, you must undertake hardships. Those who are mentally prepared for this are the successful ones. The recipe that I am presenting is called "tafweed", which means entrusting your matters, i.e. entrusting your intentions and desires to Allah. The opposite of this is "tajweez" which means relying on your own plans and actions. Tajweez is the root of all of our worries in our normal course of affairs and especially during the journey to Hajj. On the other hand, tafweed results in complete contentment. The person who in his difficulties leaves matters into the hands of Allah finds that Allah shows him ways out of his difficulties. When you reach the court of the King, then entrust your matters to the King. If he makes you sleep on the floor, then sleep happily on the floor. And if he makes you sit on the throne then sit on the throne remembering that you are in the court of the King. He has invited you here to honor you. Never lose sight of the true Beloved for even a blink of the eyeLest the king glance at you with mercy and you be unaware. Many people return from Hajj and tell stories about the unmannerly behavior of the people there and magnify the difficulties they encountered there. One time I received a letter from an old man who said that: while you give people good tidings of Jannah, I went to Hajj but found no trace of the fear of God in the people therein. Then the man mentioned his difficulties in such words and talked about other pilgrims and the Saudi people in such a way that I felt sorrow over the way he mentioned this. We are not going there to have a picnic. When millions of people gather in a city of three or four hundred thousand, then due to the crowd there will be pushing and shoving. The paths will be narrow and difficult. So undertake this journey as an ardent devotee. Whoever is ardent in the love of someone finds enjoyment in the difficulties he encounters on the way and contentment in these worries. -Adapted from an albalagh article. [Originally published in Urdu in Daily Ummat Karachi on 12 December 2004]. - http://tazkiyatips.b...ant-advice.html

Spiritual Advice For Hajj (Shaykh Riyadhul Haqq) Allah سبحانه وتعالى says in the Holy Qur’an: "The season of Pilgrimage is the months known; wherefore whosoever ordaineth unto himself the pilgrimage therein, there is no lewdness nor wickedness nor wrangling during the pilgrimage, and whatsoever of good ye do, Allah shall know it. And take provision for the journey, for verily the best provision is abstainment; and fear Me, O men of understanding!" (2:197) In the verse related to Hajj, the need to perform tawaaf (ritual walk around the Holy Ka’ba), sa’ee (ritual walk between the hills of Safa and Marwa), stoning of the shayaateen are not mentioned, rather Allah سبحانه وتعالى mentions the need to abstain from 3 acts : 1. Lewd talkThis means any talk which is rude, indecent, offensive or vulgar. To speak in such a manner violates the sanctity of Hajj. It does not befit a Muslim to speak in a lewd manner – it only suggests a filthy heart and mind. This prohibition during Hajj also includes speaking of conjugal relations between husband and wife which under normal circumstances would be permissible. 2. SinningThis includes any act of disobedience to Allah سبحانه وتعالى especially not lowering one’s gaze. During Hajj, being such a large gathering of men and women, the need to lower one’s gaze becomes all the more important. Not lowering one’s gaze not only destroys the sanctity of Hajj, but one’s attention is diverted from Allah سبحانه وتعالى to the creation. Nothing is achieved by the stray gaze – it is an arrow which only returns to pierce one’s own heart. 3. ArguingThe Hajj journey makes the most patient and forbearing of people irritable because one’s sleeping and eating patterns are disrupted. In such a state and in such a large gathering of people one may be easily provoked and get into an argument. At such times one should exercise patience and self-discipline and remind himself by saying ‘I am in Hajj’ i.e. I am in a sanctified state. These 3 sins reflect the 3 categories of sins a Muslim should avoid throughout his life i.e.• Sins of the tongue• Sins of the flesh• Sins against fellow Muslims During Hajj these 3 sins are especially dangerous yet so easy to commit. If a person engages in any of these there is a great danger that all of the reward for Hajj will be destroyed. As well as fulfilling all the rites and rituals of Hajj, it is necessary to refrain from the above sins for an accepted Hajj. [This short excerpt is based on a dars held by Shaykh Abu Yusuf Riyadh ul Haq on 6th February 2001]

Hajj – A Beautiful Journey Vision cannot encompass this beautiful sight (the Ka’bah). Each glance return with a greater delight! Glory be to ALLAH TA’ALA for making the Ka’bah the rendezvous of the Ummah, for making Hajj the key expression of solidarity among Believers and as a manifestation of the bond of fraternity and mutual affinity. A journey full of symbolism, for it represents the soul’s journey towards ALLAH. Each stage and each aspect of the pilgrimage is replete with profound meanings about life, worship and realities of faith, especially the love and awe of ALLAH TA’ALA. An observer might wonder at the wisdom underlying the circumambulation, the running and the pelting, but the Muslim should not be concerned about the wisdoms beneath these acts. Render these acts believing them to be the Commands of ALLAH TA’ALA and that HIS remembrance will be grounded in the heart by observing these acts. The relationship of the Believer with ALLAH TA’ALA is strengthened and his/her love is tested. Without understanding the wisdom of these acts, the Muslim is in love with ALLAH TA’ALA, executes them because of the Command of ALLAH TA’ALA. All Commands of ALLAH TA’ALA are carried out because of HIS love. These acts of Hajj are permeated with love. Love overwhelms intelligence regarding Hajj. The pilgrimage take place each year between the 8th and the 12th days of Dhul-Hijjah, the 12th month of the Muslim lunar calendar. Its first rite is the donning of Ihraam. By ALLAH TA’ALA whose House (Makkah) the loving pilgrims visit, a beautiful journey begins by responding with the Ihraam at the appointed limit. During Ihraam there is a sense of humility before ALLAH to Whom faces bow in servility. The donning of the Ihraam is accompanied by the primary invocation of the Hajj, the Talbiyah: Here I am, O ALLAH, at Thy Command! Here I am at Thy Command! Thou art without associate; Here I am at Thy Command! Thine are praise and grace and dominion! Thou art without associate. The thunderous, melodious chants of the Talbiyah ring out not only in Makkah but also at the nearby sacred locations connected with the Hajj. On the first day of the Hajj, pilgrims sweep out of Makkah toward Mina, a plain just outside Makkah. As their throngs spread through Mina, the pilgrims generally spend their time meditating and praying, as our Beloved Prophet Muhammad (Sallallaahu Alaihi Wa Sallam) did on His pilgrimage in preparation for the great Day of Ara’fah the following morning. For Ibn al-Qayyim, even the tent is symbolic, put so aptly in His Qasidah Mimiyyah, “My heart is encamped in YOUR eternal plains!” That is, the human heart is sheltered within the confines of the Sacred Law, which help to protect it against all the perils in existence. During the second day, the 9th of Dhul-Hijjah, pilgrims leave Mina for the plain of Ara’fat the wuquf, “the standing”, the central cite of the Hajj. As they congregate there, the pilgrims stance and gathering reminds them of the Day of Reckoning. The irresistible draws near with HIS Mercy, HIS Majesty manifest, boasting to HIS Angels, for HE is the Mightiest, “My slaves have come to ME so lovingly, I’ll be generous and merciful and most kind to them willingly. On this sacred spot, they reach the culmination of their religious lives as they feel the presence and closeness of the Most Merciful ALLAH. This is the day of the Great Pilgrimage; a day of praise for ALLAH, a day of remembrance and repentance. The first English woman to perform Hajj, Lady Evelyn Cobbold, described in 1934 the feelings pilgrims experience during the wuquf at Ara’fat. “It would require a master pen to describe the scene, poignant in its intensity, of that great concourse of humanity of which I was one small unit, completely lost to their surroundings in fervor of religious enthusiasm. Many of the pilgrims had tears streaming down their cheeks; others raised their faces to the starlit sky that had witnessed this drama so often in the past centuries. The shining eyes, the passionate appeals, the pitiful hands outstretched in prayer moved me in a way that nothing had ever done before, and I felt caught up in a strange wave of spiritual exaltation. I was one with rest of the pilgrims in a sublime act of complete surrender to the Supreme Will which is Islam.” The Beloved Messenger of ALLAH (Sallallaahu Alaihi Wa Sallam) is reported to have asked ALLAH to pardon the sins of pilgrims who “stood” at Ara’fat, and was granted His wish. Thus, the hopeful pilgrims prepare to leave this plain joyfully, feeling reborn without sin and intending to turn over a new leaf. Just after sunset, the mass of pilgrims proceeds to Muzdalifah, an open plain about halfway between Ara’fat and Mina. In the sacred area they pray and then collect a fixed amount of pebbles to use on the following days. Before daybreak on the third day pilgrims move en masse from Muzdalifah to Mina. As pilgrims throw seven pebbles at each of these white pillars, they remember the story of Shaytaan’s attempt to persuade Ibrahim al-Khalill (Alaihis Salaam) to disregard ALLAH’S Command to sacrifice His son. A total of 70 pebbles are used to symbolically stone the Shaytaan, the throwing of each pebble being accompanied with the expression, ALLAHU AKBAR! (ALLAH is the Greatest!). This is one of the most powerful and piognant expressions of Takbir during the Hajj experience. As the pilgrims have, at this stage, finished a major part of Hajj, they are now allowed to shed their Ihraam and put on everyday clothes. On this day Muslims around the world share the happiness the pilgrims feel and join them by performing identical, individual sacrifices in a worldwide celebration of Eid-ul-Adha, “the Festival of Sacrifice”. Still sojourning in Mina, pilgrims visit Makkah to perform another essential rite of the Hajj: the Tawaaf al-Ifadah, the seven-fold circling of the Ka’bah, with a prayer recited during each circuit. The visit in it so much splendour, receiving their rewards and plenty of honour. After completing the Tawaaf, pilgrims pray, preferably at the Maqam (station) of Ibrahim al-Khalill (Alaihis Salaam), the site were Ibrahim al-Khalill (Alaihis Salaam) stood while He built the Ka’bah. Then they drink the water of Zamzam. Another, and sometimes final, rite is the Sa’i, or “the Running”. This is a re-enactment of a memorable episode in the life of Haajar (May ALLAH be pleased with her), who was taken into what the Qur’aan Kareem calls the “uncultivable valley” of Makkah, with her infant son Isma’il, to settle there. The Sa’i commemorates Haajar’s frantic search for water to quench Isma’il’s thirst. She ran back and forth seven times between two rocky hillocks, al-Safa and al-Marwah, until she found the sacred water known as Zamzam. They now return to Mina, where they stay up to the 12th or 13th day of Dhul-Hijjah. Every minute wish is granted and hearts are content. They stone the the pillars daily after the sun’s decline with a slogan of Takbir in the presence of the Divine! Their palms outstretched, hoping for ALLAH’S Mercy share! Praying and begging for HIS overflowing Mercy. When they’ve achieved at Mina all their gains, once more they fill the valleys and plains. Before leaving Makkah pilgrims make a final Tawaaf round the Ka’bah to bid farewell to the Blessed City. When the departure nears and they are certain that the bond of nearness, closeness is about to loosen. Now for ALLAH the eyes fill and swell with tears, and for ALLAH are the heavy hearts that turn into cauldrons of desire where fire does burn. The passionate sighs whose hearts are so fill with the love of ALLAH, nearly melts the lover of ALLAH in HIS glorification and remembrance! ….whilst others chant their sorrowful song: “I depart, but there remains for YOU YA ALLAH my yearning, my fire of grief is raging and burning in my heart and soul. I bid farewell YA ALLAH to YOUR House, but longing and hoping for YOUR Mercy again and again! My heart and soul is encamped in YOUR eternal plains!” Although not a legally-essential part of Hajj, the spiritual trip is not complete without a visit to Madinah and the Prophet’s (Sallallaahu Alaihi Wa Sallam) Masjid, giving the pilgrims the wonderful opportunity to greet their beloved Leader, Prophet and Messenger (Sallallaahu Alaihi Wa Sallam). Sweet Madinah, Beautiful Madinah – is rich in moving memories and historical sites that are evocative of Him as a Prophet and statesman. As pilgrims of diverse races and tongues return to their homes, they carry with them cherished memories of Ibrahim al-Khalill, Isma’il, Haajar and Muhammad (Sallallaahu Alaihi Wa Sallam). They will remember that universal concourse, where poor and rich, young and old, met on equal footing. They return with a sense of awe and serenity: awe for their experience at Ara’fat, when they felt closest to ALLAH TA’ALA as they stood on the site where the Beloved Prophet (Sallallaahu Alaihi Wa Sallam) delivered His sermon during His first and last pilgrimage; serenity for having shed their sins on that plain, and being thus relieved of such a heavy burden. The pilgrims go back radiant with hope and joy, for they have fulfilled ALLAH’S injunction to humankind to undertake the pilgrimage. Their blessed radiance has become part of their experience, forever transforming them. As they spiralled away from the heart of their world, back into the clouds, returning to the minutia of their daily life, but forever changed from the phenomenal experience. Above all, they return with a prayer on their lips: May it please ALLAH TA’ALA, they pray, to find their Hajj acceptable, and may what the Beloved Prophet (Sallallaahu Alaihi Wa Sallam) said be true of their own individual journey: “There is no reward for a pious pilgrimage but Paradise.”

The world is home to many religions. Some religions are very scarce whereas others are quite large. One of these religions is the religion of Islam. The religion of Islam, which was introduced to the world in the time of the Holy Prophet (PBUH), is followed by millions of people around the world. The followers of Islam are known as Muslims. The religion of Islam also has a special book which contains guidelines for Muslims which explain how they should live their lives, how they should behave and what they should do in their lives. This book is known as the Holy Quran, which is one of the four Holy Books that were sent down to the Earth by Allah himself. Three of these books have been tampered with whereas the Holy Quran remains the sole Holy Book that hasn’t been tampered with over the years and remains in the same language which it was revealed in. 5 common misconceptions about religion of IslamApart from being one of the largest religions in the world, Islam is also a religion that is very commonly misperceived by the people of this planet. Well, here are the 5 most common misconceptions about religion of Islam: 1. Islam is a religion that teaches violence Many people throughout this world think that Islam is a religion that teaches and promotes violence. This is one of the most common misconceptions about religion of Islam because that is certainly not the case. Islam promotes generosity and kindness and also advises the Muslim Ummah to behave well with others. Islam is a religion that promotes the purity of heart and is a religion that advises Muslims to make sure that their conduct does not hurt any of the people in their surroundings. 2. Islam teaches Muslims to kill non-MuslimsThere are many people who believe that Islam teaches Muslims to kill non-Muslims. However, it is quite the opposite. Islam teaches Muslims to make sure that they are kind and generous to everyone, including non-Muslims. Both Muslims and non-Muslims are creations of Allah and Allah has asked the Muslim Ummah to make sure that they do not hurt any of his creations. 3. Islam promotes the killing of women over honorIslam does not at all promote the killing of women, whether it is for honor or anything else. In addition, Islam teaches Muslim men to treat their women like queens. 4. Children have no rightsThe Quran teaches Muslims to make sure that they take care of the rights of children. The significance of a Muslim child is equal to that of a Muslim man and so are his or her rights. 5. Muslims become barbarians while at warThis is one of the many misconceptions about religion of Islam. Islam teaches Muslims to make sure that they stay on the right path while at war and do not become barbarians. Islam teaches Muslims to make sure that during war, they do not kill aged people, children, righteous people, women, do not commit treachery, do not mutilate dead bodies, do not harm animals (unless they need to do so for food), and do not harm tress or buildings. idealmuslim.com

Hajj Resources - all you need on Haqq-Islam Hajj is one of the pillars of Islam and for many Muslims it is the journey of a lifetime. It is therefore absolutely essential that a Muslim be prepared for this obligation in all ways. Below we provide resources, audio and articles to help you understand all about this pillar of Islam, its history and significance and Insha’Allah prepare you for your journey to the Holy lands. Please remember us in your du’as during your journey also. Preparing for Hajj A Guide For Intending Pilgrims Hajj Checklist Health Guidelines For Hajj And Umrah Correcting Our Outlook Spiritual Advice for Hajj The Internal Dimensions of Hajj Days of Hajj A Visual Guide to Hajj Ihram Hajj Map Virtues of Hajj Virtues of performing Hajj Blessed places where Duas are accepted Common Health Issues During Hajj The First Ten days of Dhul Hijjah After Hajj Virtues Related to Hajj Virtues of Makkah – pt1 Virtues of Madinah – pt1 Introduction and Virtues of Hajj Virtues of Madinah – pt2 Virtues of Performing Hajj Virtues of Zam Zam Water Virtues of Udhiyyah – Sacrifice E Books/ Resources A Simple Guide for Hajj & Umrah courtesy of Central Mosque Hajj: Merits & Precepts by Mufti Taqi Usmani Hajj and Umrah in Talimul Haq 40 Rabbana – Collection of Short Qur’anic Du’as Lectures & Audio (more on site) Advice for Hajj (Urdu) by Shaykh Abdur Raheem The 5 days of Hajj by Maulana Yunus Patel Days of Hajj, Prophet Ibrahim’s story by Maulana Yunus Patel Hajj and Qurbani by Maulana Muhammad Sindhi Last Hajj of the Prophet (pbuh) by Maulana Muhammad Sindhi Hajj and Makkah audio by Mufti Hoosen Elias Videos Ziarah of Madinah Al Munawarrah Introduction to Hajj Rulings for Ihram & Hajj/ Umrah Components of Hajj & Methodology Rulings for Rami & Qurbani Virtues & rulings of Zul-Hijjah & Qurbani

From Eid to Eid Ramadhan has departed. It was a month of patience. It was a month that called for sacrifice of desires, sacrifice of time, at the same time calling for much bodily exertion and striving. Ramadhan was followed by the joyous day of Eid. The day of Eid wasn’t a matter of taking the day off from acts of devotion and worship after a month long period of devotion, sacrifice and striving.It wasn’t just relaxation and good times – it entailed extra salah, two khutbahs and distribution of fitra. The theme of sacrifice and striving was clearly evident in this! After Eid, the optional six Shawwal fasts are rewarding and virtuous. They present another wonderful opportunity for sacrifice and striving. The fasts of the first 10 days of Zil Hajj (barring Eid) and the intensive Ibadah in these 10 holy nights is yet a continuation of the theme of sacrifice and striving. These days are also the days of the Hajj. The Hajj is one mammoth lesson in sacrifice of time, money and great physical and spiritual striving. Then Eid-al-Adha follows. Another lesson is sacrificing of time and money and striving! This is the essence of the life of a believer in this world, from start to end, it is non-stop sacrifice and striving! All of these micro occasions of sacrifice and striving prepares a Muslim for greater sacrifices, until he is ready and willing for the ultimate sacrifice, the sacrifice of his own life. Over and over, the Holy Quran repeats the theme of striving and sacrifice: “And strive (jahidu) for Allah in such an endeavour which is His right.” (22:78) “And whosoever strives (Jahada), strives (Yujahidu) only for himself, for surely! Allah is independent of the universe.” (29:6) “Did you think that you would enter Paradise while yet Allah knows not those of you who really strives (Jahada), nor knows those (of you) who are steadfast.” (3:142) “As for those who strive (Jahada) in Our ways, We surely guide them to Our paths, and surely Allah is with the good doers.” (29:69) “The (true) believers are only those who believe in Allah and His messenger and afterward doubt not, but strive with their wealth and their selves for the cause of Allah. Such are the truthful.” (49:15) “O man! You must strive a hard striving (to attain) to thy Lord, until you meet Him.” The repeated mention of the theme of striving in so many verses of the Holy Quran, indicates that the Holy Quran wishes to prepare and build the mindset of the Muslim for ongoing sacrifice and striving in this world. These is no place in a Muslim’s life for laziness, lethargy, indolence, carelessness, negligence and heedlessness. In fact, nothing is achieved even of worldly benefit, without effort, striving and sacrifice, then how can the endless bliss of the Hereafter be achieved without it, merely on wishful thinking or pious hopes? In fact the fulfilment of every order and command entails striving and sacrifice. Abstaining from sin and evil also requires striving and sacrifice of ones desires. This is referred to as Mujahada or Jihad-an-Nafs – the fight against desires. This striving against oneself is obligatory upon every Muslim male and female. The self of man calls towards transgression, preference of the world, and the desires and love of pleasures. But Allah calls to fear of His punishment, awe of His Might and great rewards for following His commands. “And as for the one who fears standing in front of His Lord and restrains himself from evil desires and lusts, verily, Paradise shall be his abode.” [79:40-41] The Messenger of Allah (sallallahu alayhi wasallam) also said: “The MUJAHID (one who strives) is actually he who strives against himself (his desires) for the sake of Allah, and the MUHAJIR (one who emigrates) is he who emigrates from sin.” (Sahih Ibn Hibban No. 4862) Many a time we find a person saying: ‘I have tried many times, to turn my soul away from committing these acts of disobedience but my efforts have failed.’ Another person says: ‘I tried to get myself to perform acts of obedience (to Allah), righteous deeds, but I am not able to remain firm upon them, I leave them so quickly.’ And yet another says: ‘I have repented from evil actions and promised myself that I would not commit them again. However after the passing of time and being occupied much it did not take long before I returned to them. In fact I fell into others and increased in them.’ If we were to look at the condition of these people we would realise that the main reason for them not being able to dominate and control their souls and not being able to remain firm upon what they have promised themselves is their lack of sacrifice and striving against their souls. In fact they have left the steering wheel of the soul so that it leads them wherever it wills. The soul is such that if it is not fought against and controlled it commands its possessor to commit evil and obscene deeds. This striving is all-encompassing and entails striving to learn the teachings of Islam, striving to make oneself act in accordance with what one has learned, striving against shaitaan to ward off the corrupt desires that he stirs in the heart, striving to bear patiently the difficulties involved in calling people to Allah and the insults of people. Serving others and fulfilling their rights also requires striving and effort. A man asked Nabi Muhammad (sallallahu alayhi wasallam): “Should I join the jihad?” He asked, “Do you have parents?” The man said, “Yes!” The Prophet (sallallahu alayhi wasallam) said, “Then strive by serving them!” (Sahih Al-Bukhari No. 5972) The life of the Nabi Muhammad (sallallahu alayhi wasallam) was a life of constant sacrifice and striving to call mankind to Allah, to convey to them the clear message of Islam, to save them from hell fire and to liberate them from the yokes of every form of tyranny. People are despondent about the pathetic plight of the Muslim Ummah and how they are being massacred with impunity in many troubled spots. The reality of the matter is no amount of emotional outbursts, without action and commitment from the Muslims is going to achieve anything. Until the Muslim Ummah – all of its members – everyone of US – have not mastered the lesson of sacrificing and striving at every required moment, there can be no success. When feeble and frivolous desires are not being sacrificed, how will big sacrifices be given, which is a requirement for an easy and quick entry into Jannah? There are no short cuts to Jannatul-Firdaus … It is an uphill path that has to be climbed with determination, sacrifice and striving. Those who make it to the summit will celebrate. Even the success on the actual battlefield is an illusion without learning to strive and sacrifice. If not, the behaviour of Muslims will be characterised even there, by acts of emotionalism, irrationality, fear, cowardice, weak resolve, confusion, fleeing, etc. When a person is not able to struggle against his own self and overcome it in that which Allah commands, he will not be able to fight against the external enemy, nor overcome him. How can he, who is defeated and weak, both mentally and spiritually, and cannot even gain control over his own feeble soul, do so?

Arrogance vs Self Dignity https://www.youtube.com/watch?v=Dysb9EBjAMI&list=UUA8Vjja9LNxc1ZeebVsrmOw

Further Information Death, Wills & Inheritance in Islam - Shaykh Ahmed Ali In this talk, Shaykh Ahmed Ali talks about a wide variety of other things too; including fulfilling the rights of the believers, status of women in Islam & more. Importance of Islamic Will and Inheritance Shaykh Khabbaab Ahmad DB http://www.youtube.com/watch?v=0XSgzmaKxuo The importance of wills and inheritance Sheikh Mumtaz ul Haq On YouTube http://mfi.re/listen/m46ngduar1t3tt2/The_importance_of_wills_and_inheritance-_Sheikh_Mumtaz_ul_Haq.mp3 Inheritance, the full detail This is a recent lecture by my Beloved Father, Moulana Haroon Abasoomar (may Allah protect him) in which he has highlighted -in detail- all that needs to be known on this crucial topic. Al-Miftah Download here Mufti Abdur Rahman Mangera Some Laws on Death and Inheritance Zamzam Academy Common Shortcomings committed in Inheritance (Meerath) By Mufti Nazar Kaleem Qudsee Al-Qasmi Central-Mosque Preparing an Islamic Will Islamic_Will_1stEthical.pdf Islamic Inheritance Law General Rules and Shares Muhammad Razi InheritanceLaw_0_4.pdf Islamic Law of Inheritance by Dr. Abdul Hai Arifi (r.a) IslamicLawOfInheritanceByDr.AbdulHaiArfir.a.pdf Inheritance in Islam Muhammad Imran Muhammad Read Online Basic Inheritance Chart Al-Islam Leaflet - Basic Inheritance Chart.pdf Taqseem -e- Wirasat Ki Ahmiyat (URDU) By Shaykh Mufti Abdur Rauf Sakharvi Read Online Ahkaam-e-Miraas aur Tareka Taqseem-e-Miraas (URDU) Ilm_Ul_Faraiz_version_1.pdf

Orphans & Inheritance All children have the right to be clothed fed and protected until they are adults, to receive love and affection from their parents and to be treated as equally as their siblings. These rights do not end when they become orphans. Their caretakers are primarily responsible for protecting orphans and instilling the values of the Qur'an and an appropriate reverence for Allah. The Qur'an says: Therefore, as for the orphan, do not oppress (him).[93:9] As for the inheritance of the orphans, warnings of grave consequences have been mentioned when their wealth is devoured: Give unto orphans their wealth. Exchange not the good for the bad (in your management thereof) nor absorb their wealth into your own wealth. Lo! that would be a great sin.[4:2] Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame. [4:10]

Good article with lessons, Alhamdulillah!

Registering An Islamic Will in Canada Al-Madhabah Answered by Shaykh Yusuf Badat Question: Assalamu Alaikum, I hope this question reaches you in the best Iman and health Insha Allah. I wanted to know how to obtain a copy of an Islamic Will and how to have it registered in a way recognized by the Canadian authorities. Are there some things I need to know or do to ensure an appropriate Islamic will in Canada? This information will be very appreciated. Answer: Jazakumullahu Khairan / Thank you for your question. It is extremely important to have a Will prepared and written. The reasons for this amongst others are as follows: 1. The Prophet Muhammad (pbuh) has emphasised the preparation of a Will at one’s earliest opportunity. According to a narration reported by Abdullah ibn Umar (ra), the Messenger of Allah (pbuh) said: “It is not befitting for a Muslim who has something to make a Will of, to remain for two nights without having one’s last Will and testament written and kept ready with one.” (Sahih Bukhari) 2. If a Muslim does not have a Will in a non-Muslim country such as Canada, the distribution of one’s wealth after death will not be done in accordance to Islamic laws. For example according to the Canadian SLRA (Succession Law Reform Act) if one dies as an intestate (without a written will), the Canadian authorities will distribute the wealth of the deceased as follows in order of merit(which does not meet islamic requirements): Firstly the preferencial share of upto $200 000 will be given to the spouse that remains behind and the remaining amount distributed equally to the children of the deceased. If one has no spouse, the wealth will be divided equally to all the children. If one has no spouse or children, the wealth is inherited by parents. If one has no spouse, children or parents, the wealth is given to brothers and sisters. If one has no spouse, children, parents, brothers, sisters or any other inheritors, the wealth is taken by the government. It must be borne in mind that the distribution of one’s inheritance with allocated portions is specified by Almighty Allah in the Holy Quran. A Muslim’s wealth, estate and assets are to be divided amongst the eligible heirs in accordance to these stipulated shares. A Muslim adhering to the injunctions of Islam cannot choose to distribute his or her assets the way one pleases. Rather the wealth of the deceased is to be divided according to the shares specified by Almighty Allah. Almighty Allah says in the Holy Quran regarding this; “There is a share for men and a share for women from what is left by parents and those nearest related, whether the property be small or large, legally fixed shares by Allah” (Holy Quran 4:7) It is important to understand that, while living in a non Muslim country such as Canada, one can still have an Islamic Will prepared and registered, that is also recognized by the Canadian law. With this method one is assured that one’s inheritance is distributed amongst the heirs that meet both Canadian and Islamic law. Some basic Islamic requirements are as follows: Firstly, all debts of the deceased are to be paid off Secondly, funeral expenses are to be paid Thirdly, any bequest are to be fulfilled from one third of the wealth (bequest can only be allocated to one third of one’s wealth. Bequest cannot be made for inheritors designated by Almighty Allah) Finally, the remaining wealth is to be divided according to the allocated shares and designated heirs as per the injunctions of the Holy Quran (refer to an Islamic scholar for your individual cases). Usually, a Will that meets Canadian law comprises of the following particulars: Name Name of Executor/s Asset Distribution Signatures Witnesses Dates Our advice to you is to consult both legal experts and Islamic scholars to help prepare your Will. It is also advisable to appoint executors (individuals, organization or trust company) along with witnesses. Thereafter, legal experts will help you register your will and make it an official document recognized by the Canadian government. A sample Islamic Will that can meet both Canadian legal and Islamic requirements can be found by CLICKING HERE. It will be advisable to take this document to both the Islamic scholar and also a legal expert as you prepare your Islamic Will. And Allah Knows Best