ummtaalib

Q: Whilst fasting, if the nose begins to bleed, will the fast break? A: The fast will not break by mere nose bleeding. If the blood flowed down the nasal passage and entered the throat then it will be seen whether the blood was more than the saliva or less than it. If the blood was more than the saliva or equal to it then the fast will break. If the blood was less than the saliva then the fast will not break. (Ahsanul Fataawa vol.4 pg.436, Fataawa Raheemiyyah vol.7 pg.258, Bahishti Zewar vol.3 pg.13) ولو أكل دما في ظاهر الرواية عليه القضاء دون الكفارة لأنه مما يستقذره الطبع كذا في الظهيرية (الفتاوى الهندية ج1 ص203) وما وصل إلى الجوف أو إلى الدماغ من المخارق الأصلية كالأنف والأذن والدبر بأن استعط أو احتقن أو أقطر في أذنه فوصل إلى الجوف أو إلى الدماغ فسد صومه (بدائع الصنائع ج 2 ص 93) Answered by:Mufti Zakaria Makada Checked & Approved:Mufti Ebrahim Salejee (Isipingo Beach)

Gender Bias in Fiqh Rulings? Not Really By Areeba Baig al-balagh Is it possible that Muslim scholars and jurists throughout the centuries past have been gravely mistaken as far as the laws regarding women are concerned? While not many will make such a blatant statement, yet we frequently find people who are willing to discount Shariah rulings pertaining to women with the argument that these laws were established by male scholars and thus are flawed due to the inability of men to comprehend a woman's situation. Numerous rulings relating to women that have been, for centuries, accepted as God-revealed commands are being denied and reinterpreted by people, often with nothing to guide them but whimsical appeals to common sense. Issues like a woman’s role in family and society, and hijab have long been under scrutiny. But now, even seemingly innocent matters like that of women being considered ritually impure and thus excused from prayer during their monthly cycles is often questioned by people who claim it either a male ploy to limit women’s spiritual advancement or a mistaken ruling stemming from cultural bias and a lack of understanding. Regardless of the topic under dispute, the argument usually goes like this: Men have a minimal understanding of what it is like to be a woman so why should they be deemed authority to establish rulings on issues pertaining exclusively to her? How are they to decide when a woman can pray or not? How can they declare when a woman cannot enter the Masjid or where she should sit inside it? How can they decide what parts of a body a woman should cover? We can see the problem with this simplistic and dismissive approach to Islamic law by asking a simple question: If this logic is valid, then why stop here? The same arguments, after all, can be raised with regards to any issue. Who are men to decide all the other things that make a person ritually impure? Who are they to decide what we read in prayer and how we pray? Indeed, who are they to say that the Qur’an is the unchanged word of Allah? This might seem like exaggerating the issue, but both attacks are aimed at the same people. Everything we know about Islam, not just women issues, but issues universal to men and women--- and yes, in a way, even the text of the Qur’an itself -- have come to us through the same chains, the same sources, the same jurists and scholars. If the scholars proved to be biased and unreliable in some issues, who is to say the rest of the issues are safe? The confusion about women issues stems from an ignorance regarding fiqh and how it evolved. The vast majority of Islamic rulings are not declared explicitly in the Qur'an. The Qur’an wasn't revealed as line-by-line rule book on the do’s and don’ts of everyday life. The thousands of rulings that we need to guide our day to day life were derived from the Qur’an and Sunnah by the scholars. This does not mean that they are not divine rulings. Fiqh is not separate from the Qur’an or Hadith, it comes directly from the two. This confusion about women issues stems from an ignorance regarding fiqh and how it evolved. It reveals a lack of understanding of the role of the Prophet, Sall-Allahu alayhi wa sallam in the scheme of the Shariah and consequent belittling of Hadith. It reflects an underestimation of the evolution and preservation of traditional Islamic knowledge and the integrity of the scholars. In other words the bold tendency to question Islamic injunctions betrays a serious illiteracy about the development of those injunctions. This is not to say that scholars are free from error; they were indeed only human. But the Islamic scholarly tradition is rich. It did not allow for just anyone to come up with anything out of whim and establish that as God-given law and undeniable truth. Everything declared to be part of religious law had to have evidence supporting it. For even minor issues, like whether to put the knees down first when going for sajdah in prayer or the hands, scholars would bring up numerous proofs from the Qur’an and Hadith. Only then were their opinions categorized as reliable scholarly opinions. This was all done to ensure that we are as close as possible to the truth. The unique and unprecedented science of Usul ul Fiqh (principles of jurisprudence) emerged for this very reason. It was formed to establish how rulings can be derived from religious sources and what makes a certain opinion stronger than another. Indeed, even a basic understanding of the mechanisms of development of Islamic law would show the ridiculousness of dismissing a unanimously accepted ruling as a "random man's opinion." Another thing at play here is an underestimation of the women in the previous eras. The underlying assumption is that women in the eras before were ignorant and oppressed, and thus bought into whatever men told them God was telling them. Only now women have finally woken up, started thinking for themselves, and are fit to save themselves from the injustice of the past. This is a result of reading histories of women from non-Muslim societies into Islamic history. The truth is, women from the early days of Islam were very learned regarding the teachings of Islam. The wives of the Prophet, Sall-Allahu alayhi wa sallam, after all lived with him and saw his every action. The female companions of the Prophet, Sall-Allahi alayhi wa sallam, also had direct access to him and never hesitated to ask questions when they needed. They never hesitated to right a wrong as we see can in numerous incidents. They, in turn, related what they learned to the next generations, both men and women. The rulings of menstruation, etc., are all based on narrations by these women themselves. If men were being biased and unfair, these women would be the first to speak out. These women, especially the Ansari women, were known for being loud and bold, never hesitant to correct an error. And the men, too, were God-fearing and accepted the truth when shown it. The famous story of Umar (ra) declaring his intention to put a limit to the dowry and an old woman standing up in the masjid to question the validity of this proposal is a clear testament to this. Men may have been the most prominent scholars but that does not mean women had no role in the scholarly tradition. Classical fiqh rulings come from interpretations of both men and women. It was after all, Aisha, radi-Allahu anha, whom the female companions used to consult regarding menstruation and when to pray or not to. It is her and other female companions’ narrations (in particular Hamna bint Jahsh and Fatima bint Abi Hubaish) that form the basis of the fiqh rulings on this subject. Fiqh and Hadith books have pages of discussion on the many intricacies of this topic; indeed, it is often considered one of the most complex chapters of fiqh with regards to the variety of circumstances and rulings. It wasn’t something just invented and brought forward based on the whims of scholars without any basis. The same methods and level of scholarship was used in this subject as in any other subject of fiqh. There is a more fundamental issue at stake here. What was the purpose of Allah preserving the Qur'an if the religion was not meant to be preserved? Allah did not just promise to preserve the words of the Qur'an, He had promised to preserve the teachings, the practices, the entire religion forever. And that was done through the scholars. Religious knowledge and religious law has been protected, preserved, and passed down from generation to generation through the work of these scholars. In our move forward whatever steps are taken should be taken with a positive and respectful attitude towards the scholars of the past. We need to build upon our rich tradition, not break away from it. This protection is necessary for Islam to remain. It is simply not possible to accept Islam as the true unchanged religion and then to believe that scholars have been wrong or biased for so long and only now we have discovered it. The Prophet, Sall-Allahu alayhi wa sallam, himself had promised, "My ummah will never agree on an error/misguidance, so stay with the majority..." Any stray opinions, opinions opposing the Qur'an and Hadith were quickly battled away before they became law. Scholars willingly suffered years of jail defending the truth instead of giving in to please rulers who wanted to bend religious law in their favor. It was Allah’s protection that protected this religion in this manner. The scholars were guided by the admonition of the Prophet SAW that this knowledge is a trust from Allah, and whoever invents something from himself in the matter of deen will be responsible. They remembered very well the hadith that states that whoever hides knowledge will be responsible. Of course there is room for differences of opinions and no one is infallible. And yes, some rulings are subject to circumstances and can change according to the times. We definitely need more research and reflection on women issues especially in light of modern issues, and we need women scholars in that field. But we must keep in mind that this work requires immense knowledge and deep understanding of the various Islamic sciences. To pass judgments and rulings requires a thorough knowledge in the science of forming judgments and rulings - a science that constitutes the most fundamental structural framework of Islam, a science that transcends subset issues of gender and circumstance. In our move forward whatever steps are taken should be taken with a positive and respectful attitude towards the scholars of the past. We need to build upon our rich tradition, not break away from it. If we start our journey by dismissing everything of the past, we have in essence cut ourselves off from the tradition of scholars, cut ourselves off from the chain which links us to the inheritance of the prophets. Areeba Baig graduated from Jamia Binoria lil Banat, Karachi.

Invaluable 90 Minutes... by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh on one occasion spoke on the theme of valuing time. As part of the talk, Shaykh very beautifully explained how much loss is incurred through futile activities. He took the example of watching or listening to 90 minutes of football and questioned what benefit 90 minutes bring to a person. The fact is that we don’t gain anything! If we take into account alternative actions of virtue, we will very quickly realise the great loss. Let us look at a few alternatives Shaykh mentioned: • If you engage in reciting the Qur’ān for this length of time, you would on average recite 4 juz. Allāh ta‘ālā grants 10 rewards for every letter recited. Imagine how many letters you would recite in 4 juz and multiply that by 10! By reading 4 juz you could have earned yourself at least 400,520 rewards!!! • Recite ‘Subhānallāh walhamdulillāh’. The Prophet sallallāhu ‘alayhi wasallam said, “Subhānallāh walhamdulillāh fills the space between the skies and the earth.” Think for a moment how much reward you would gain from 90 minutes of reciting this. It is possible to gain the reward which will fill the space between the skies and the Earth 4,410 times!!! • Recite ‘Subhānallāhi walhamdulillāhi wa lāilāha illallāhu wallāhu akbar’. From a hādīth we learn that Jannah is a barren land and these glorifying words plant a tree for its reader in Jannah. During 90 minutes, you could prepare yourself a lovely forest of fruit trees. In fact you could have planted 1,260 trees in Jannah!!! • Recite Sūrah-Al-Ikhlās. In the hadīth it is mentioned that Sūrah Al-Ikhlās is equal to 1/3 of the Qur’ān. Hence, by reciting it 3 times you will earn the reward of reciting the full Qur’ān! Along with this, another hadīth explains that when a person recites Sūrah-Al-Ikhlās 10 times, Allāh ta‘ālā builds a palace for him in Jannah. In 90 minutes you could have earned the reward of 270 Qur’āns and built yourself 81 palaces in Jannah!!! • Recite durūd, the shortest version is ‘sallallāhu ‘alayhi wasallam’. In the hadīth it is stated that for every durūd a person sends upon the Prophet sallallāhu ‘alayhi wasallam, Allāh ta‘ālā forgives 10 sins, grants 10 rewards and elevates the person 10 stages. In 90 minutes you could have had 40,500 sins forgiven, 40,500 rewards granted and 40,500 stages elevated in Paradise!!! So you thought it was just 90 minutes of harmless fun? Might be worth looking at the figures again and calculating how much loss you have incurred during every match.

Teaching and propagating should not only take place in front of a microphone or in public view, it should be done at every moment of our lives. Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

The Importance of Halaal and Haraam (Highlights of Mufti Ebrahim Salejee’s majlis - Saturday 8th March) The first hadeeth in the chapter of business in Bukhaari Shareef starts off with ‘al-halaalu bayyinun walharaamu bayyinun’. Halaal is clear and haraam is clear. Water is halaal and there is no doubt in it. Similarly, fish is halaal and you do not need to ask whether it is halaal. On the other hand, pork is haraam and this is clear. You will not ask whether you get halaal pork. However, between the both you get mushtabihaat, that which is unclear and doubtful. So what must you do in such cases? The hadeeth instructs us that we should refrain from doubtful areas. Had Allah Ta‘ala wished He could have made all things abundantly clear without anything being doubtful. However, this world is a place of test and thus in His wisdom Allah has allowed these doubtful areas to come about in order to test a person. The hadeeth says that the one who guards himself against doubtful areas then he has secured and safeguarded his deen and his respect and dignity. For example, you see a girl stranded on the side of the road. From one dimension, you would like to help her as she is stranded and in need, but from another angle sharee‘ah has prohibited men from being in seclusion with strange women. Hence, there is the element of doubt in this. And by leaving this out you will guard your deen and dignity, and you will not allow people to have suspicions about you. There are plenty illustrations of this nature. Aspects of halaal and haram are extremely important. Someone asked Imaam Muhammad (rahmatullahi ‘alaih), the leading student of Imaam Abu Hanifah (rahmatullahi ‘alaih) that why is it that you have written so many kitaabs but no kitaab on tasawwuf. He replied that the purpose of tasawwuf is to cleanse oneself and have that connection with Allah Ta‘ala, and this is based on one’s consumption of halaal and haraam. Hence, I have written a book on business dealings since every person is engaged in some type of business which then gets him involved in halaal and haraam. Thus how important it is to get our business dealings in order. Among the most important things for ensuring halaal is the aspect of contentment. With contentment, you will get barkat which will manifest at times in your very lifetime and sometimes after you leave this world. Therefore, lead a simple and basic life. One’s family members will complain that the whole world moves in good cars, goes on holidays, has this type of clothing for their children etc., and in order to appease them one puts himself into greater problems. Hence, instil the quality of contentment and there will be no problem. A major problem nowadays is that we have taken our lifestyles from others and then we follow them in their culture and ways. What we need to do is to think that what Islam wants of us. Islam is wealthy and is not short of anything. It does not require any outside help. Whatever Nabi (sallallahu ‘alaihi wasallam) has left is perfect. However, since it is not in vogue and not in the market we feel that the Islamic way is not workable. The mentality that we have is ‘just do it’. This is a Shaitaani mentality. We just rush and do things without thinking about it. However, when it comes to deeni matters, then we are very relaxed and casual about thing, whereas it is supposed to be the opposite. In deeni matters there should be no delay. If a suitable match is found for nikaah then the hadeeth says that we should not delay, if the time for salaah approaches then we should not delay. We want to rush in everything else but not deeni matters. Each person should work within his capacity to bring about the correct Islamic ethos. Others in other parts of the world are doing their jihaad, so we too should do our share of our jihaad. Our jihaad will be to stick to what is the Islamic ethos. There may be something that is permissible but it does not blend with what Islam wants of us. For example, for the salaah to be valid, a male is only required to cover from his navel to his knees. However, will we allow a person dressed just in a loincloth to go forward and lead the salaah. We will not, though his salaah is valid. So this should apply to all other facets of life as well. Then there will be no need to go out on holidays, get the latest cars, etc. When we add the ingredient of contentment to our lives then ‘enough’ is not enough, it will be more than enough.

The Cure for Jealousy Q: I feel very jealous of my near and close friends. When something bad happens to them, I feel satisfied. I always pray to Allah to give them more. How do I get rid of this jealousy? A: The meaning of jealousy is for one to wish bad for others and hope that the favours they enjoy should be taken away from them. Feeling jealous of people and wishing bad for them is a sign that one is displeased with the decision of Allah Ta’ala. This is a spiritual ailment and a major sin. The remedy for such a person is for him to understand that Allah Ta’ala is the one who is in supreme control and He decides that which is best for His servants. Through feeling jealous for people, one will only bring agony to oneself and become sinful in the sight of Allah Ta’ala. Rasulullah (Sallallahu Alayhi Wasallam) said, "Jealousy consumes one's good deeds just as fire consumes wood". And Allah Ta'ala (الله تعالى) knows best. وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّـهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ وَاسْأَلُوا اللَّـهَ مِن فَضْلِهِ إِنَّ اللَّـهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا ﴿النساء: ٣٢﴾ حدثنا عثمان بن صالح البغدادي، حدثنا أبو عامر عبد الملك بن عمرو، حدثنا سليمان بن بلال، عن إبراهيم بن أبي أسيد، عن جده عن أبي هريرة، أن النبي - صلى الله عليه وسلم - قال:إياكم والحسد، فإن الحسد يأكل الحسنات كما تأكل النار الحطب - أو قال: العشب.(سنن أبي داود ، الرقم:4903) حدثنا محمد بن عباد المكي، حدثنا سفيان، قال: قلت لسهيل: إن عمرا حدثنا عن القعقاع، عن أبيك، قال: ورجوت أن يسقط عني رجلا، قال: فقال: سمعته من الذي سمعه منه أبي كان صديقا له بالشام، ثم حدثنا سفيان، عن سهيل، عن عطاء بن يزيد، عن تميم الداري أن النبي صلى الله عليه وسلم، قال: الدين النصيحة قلنا: لمن؟ قال: لله ولكتابه ولرسوله ولأئمة المسلمين وعامتهم.(صحيح مسلم ، الرقم: 95) حدثنا بشر بن محمد، أخبرنا عبد الله، أخبرنا معمر، عن همام بن منبه، عن أبي هريرة، عن النبي صلى الله عليه وسلم قال: إياكم والظن، فإن الظن أكذب الحديث، ولا تحسسوا، ولا تجسسوا، ولا تحاسدوا، ولا تدابروا، ولا تباغضوا، وكونوا عباد الله إخوانا.(صحيح البخاري ، الرقم: 6064) قال عبد الله بن أحمد: حدثني محمد بن عبد الله الرزي أبو جعفر، قال: حدثنا روح بن عطاء بن أبي ميمونة، قال: حدثنا سيار ، أنه سمع خالد بن عبد الله القسري وهو يخطب على المنبر وهو يقول: حدثني أبي، عن جدي أنه قال: قال رسول الله صلى الله عليه وسلم: أتحب الجنة؟ ، قال: قلت: نعم، قال: فأحب لأخيك ما تحب لنفسك.(مسند أحمد ، الرقم: 16655) حدثنا مسدد، قال: حدثنا يحيى، عن شعبة، عن قتادة، عن أنس رضي الله عنه، عن النبي صلى الله عليه وسلم وعن حسين المعلم، قال: حدثنا قتادة، عن أنس عن النبي صلى الله عليه وسلم قال: لا يؤمن أحدكم، حتى يحب لأخيه ما يحب لنفسه.(صحيح البخاري، الرقم: 13) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Blessings of Hifz: A Mother's Story Umm Sarah Posted: 5 Sha'ban 1435, 03 June 2014 When my older brother finished memorizing the Qur'an and started leading taraweeh back in the late 90s, it wasn’t all that common for children born in the US to have completed hifz, especially without going overseas. An LA Times reporter interviewed my family for a story on his accomplishment. She asked me, then 11 years old, if I was also planning to memorize the Qur'an like my brother. I told her I wasn't sure yet and then she asked me, "Do you feel that boys are encouraged to memorize the Qur'an more than girls?" "No," I replied. I didn't want the story to take an "Islam's treatment of women" turn, especially by someone who wasn't aware of the whole picture. But my answer was only half true. I had started memorizing the Qur'an with my older brother, but then paused after memorizing only two of the thirty juz. He was more dedicated and continued. But it would be exaggerating to say the issue was only about dedication. Although my parents encouraged all of us children to memorize and study the Qur'an, the general belief then was that memorizing the Qur’an was not a thing girls needed to do. Most of the few hifz schools that existed then only catered to boys. "A girl can't lead taraweeh," I would often hear people saying. "How will she keep the Qur'an memorized afterwards? Especially since she won't be able to read during times of the month. So what's the use of doing hifz anyway?" There was no need to burden a girl with this responsibility of reviewing the Qur’an for the rest of her life. Especially when she couldn’t use it to benefit the community by leading taraweeh prayers or the like. Despite this, I started memorizing again at home. This was an unconventional way to memorize, as children interested in this achievement usually go to a hifz school and follow a rigid routine. I took it one surah at a time, with no clear end goal in mind. I wasn't sure whether I was going to complete memorizing the entire Qur'an or stop before that. I had pauses here and there, but eventually, by the grace of Allah, I finished in 2004. I loved having the relationship with the Qur'an that memorizing the Qur'an gave me, but there were no practical benefits or uses of my hifz in sight then. By the next year both my older and younger brother were leading taraweeh at the masjid and everyone in the community appreciated the fact that they had memorized the Qur'an. As far as me though, most people didn't even know I had memorized the Qur'an and even if they did, it made no difference. But, ironically, I only truly started appreciating what a great, great blessing hifz is after becoming a mother. The first time I found myself really appreciating my hifz was when I went to Pakistan to study Islamic sciences. That is also the first time I learned that it's not an uncommon thing at all for a girl to have memorized the Qur'an. About one third of my classmates were hafizas and I was fortunate to be among them. There were many advantages of having memorized the Qur'an while studying Arabic and Islam. While other students had to struggle to remember ayahs that teachers quoted for daleels, look up the proper wording of ayahs, etc. hafizas had a headstart. The Qur'an, the base of all Islamic knowledge, was in our hearts. Just a simple reference to an ayah was all we would need to understand and remember an issue. Often, teachers would ask us to help quote an ayah they couldn't recall. The subjects of Arabic and tafseer, especially, became easy. Needless to say, having memorized the Qur'an helped me excel in my studies. When I returned and started teaching classes, the benefits of hifz were obvious in everything. I could quote ayahs easily without having to look them up, something that was especially useful in tafseer. But, ironically, I only truly started appreciating what a great, great blessing hifz is after becoming a mother. And I say ironically because most people thought the "burden" of hifz would be most difficult to carry then. Instead, only after motherhood I realized the great value of this treasure. And as the blessings of hifz come to color every day in my and my daughters' lives, my appreciation for hifz grows more and more. Although there is no minimum limit for recitation in taraweeh and it can be easily prayed individually at home, for most people the only opportunity they get to listen to the recitation of the entire Qur'an in prayer is by praying taraweeh at the masjid. And in north America, unlike Pakistan, this includes women who regularly attend taraweeh prayers in nearly every masjid, where spaces are provided for them. But with Ramadan being in the summer now and taraweeh starting after 10 PM and ending near midnight, attending taraweeh at the masjid is not an easy thing for mothers of young children. Last year, I also realized that I would not be able to attend taraweeh at the masjid. But unlike most other mothers I knew, I had a better option. And that was to complete the recitation of the Qur’an in taraweeh by myself. This had always been a dream of mine ever since I completed my hifz, and something that many hafizas, including my classmates in Pakistan,actually do every year. But for me, it remained a goal that I never actively worked towards. Most years, I was too tempted to pray in the masjid with the community than stay at home and pray by myself, even though it would give me the much needed opportunity to review my hifz. But last Ramadan, when my second daughter was just two months old and my first one not yet two, I decided that this would be the year that I would finally attempt to accomplish this dream. I would spend as much time as I could during the day---in between nursing and changing diapers and chasing after a two year old---reviewing the part for the night, and reading it to my husband. At night when everyone else left for taraweeh, the best part of my day would start. The girls would sleep; I would pray. If they were feeling fussy or woke up, I could adjust. I’d take a break between rakahs or perhaps start praying later. Sometimes, they'd just play or watch as I prayed. I didn’t have to worry about missing rakahs, or about my fussy baby bothering others. And at the end of the month I had accomplished my goal. I had recited the entire Qur’an by heart in prayer. It was the most empowering and fulfilling experience in my life, not to mention how it helped me strengthen my relationship with the Qur’an, or how it saved my Ramadan at a time when motherhood chores were too taxing for me to use my time the way I would have liked to in Ramadan. Often, people use motherhood and the responsibility of looking after kids as an excuse for girls NOT to do hifz. How will she be able to review the Qur’an and keep it memorized with all those other responsibilities? But this experience led me to feel that motherhood should be counted among one of the many reasons for a girl to DO hifz. True, it is a bit more challenging to keep reviewing the Qur'an during this busy period of life. But having an excuse to review the Qur'an is a good thing. I would hear fellow moms complaining about their lack of ability to attend taraweeh, about missing out on the recitation of the Qur'an. And I felt incredibly blessed to not have to worry about this at all, to have had my own awesome solution. This isn't the only way hifz has benefited me as a mother. Being a hafiza means the Qur’an is automatically your constant companion, something that is very comforting to me as I navigate the ups and downs of motherhood. Being a hafiza also means I am able to give my daughters a lot more exposure to the Qur'an. As they accompany me when I go to the masjid to teach the Qur'an, or when I'm just reading the Qur'an myself I feel blessed that I am able to put them in such an environment and pass on the Qur'an to them directly without having to depend on others. It's too early to see much result but I wouldn't be exaggerating if I said my nearly three year old daughter is more fluent in juz amma than most of my much older students. A lot of this is because of the blessings of hifz. And I pray to Allah that He increases their love for the Qur'an as they grow older. As far as not being able to read the Qur'an during certain times, something that people often bring up when explaining why they don't encourage their daughters to memorize, that's not really as big an issue as it seems. Sure, it might make hifz a bit more challenging. But the break from Qur'an often provides a chance to recharge interest and return with even more excitement and motivation, something that (to-be) huffaz are often in need of. For any girl who might have been having doubts about whether doing hifz is really worth it, I assure you it absolutely is. I am sharing this to show that memorizing the Quran is a means of great blessings and goodness for everyone, male or female, mother or not. Not everyone needs to use this blessing in the same way. There are different ways huffaz can benefit their community. For me, to read the Qur'an to my daughters is much more fulfilling and beneficial in the long run than leading thousands of people in prayer or being on stage and reading for an audience. It is heartening to see more and more girls memorizing the entire Qur'an. We have come a long way from the time that families would train their sons to be huffaz while leaving their daughters struggling with basic Qur'an reading, let alone memorization. For any parents who might be wondering whether they should encourage their daughters to memorize the Qur’an, I guarantee you that this is the most valuable gift you can give any child. For any girl who might have been having doubts about whether doing hifz is really worth it, I assure you it absolutely is. And the older you grow and the more entangled you get in life's challenges, whatever you may be facing, hifz is the anchor that will keep bringing you back to the Qur'an and ensure that the Qur'an remain your lifelong companion. Al-Balagh

Imam Bukhari - His Life & Works By Shaykh Ahmad Ali ImamBukhari-HisLifeWorksshaykhAhmadAli.pdf

Chronological Order of Major Hanafi Jurists The importance of knowing the dates of birth/death of the scholars cannot be stressed enough. For one, it saves a researcher from obvious blunders and inaccurate referencing. Many a times, several scholars or books share the same name but are from entirely different eras. Thus, when a scholar like Ibn ‘Ābidīn quotes “al-Lubāb,” for example, it is obvious that he is referring to a book other than that of his student, ‘Abd al-Ghanī al-Ghunaymī. The following is a chart of the names, birth/death dates, and works of major Hanafī jurists, starting from the Imām of the Madhhab until the jurists of the present century. In this chart, we have sufficed on the relatively prominent jurists; as otherwise, there would be no end to the list. Many other Hanafī scholars could be added, but were omitted due to their prominence in fields besides Fiqh. Wherever possible, both the dates of birth and death were mentioned. Otherwise, only the date of death is mentioned, preceded by the abbreviation, “d.” When an approximate date is mentioned, it is preceded by “ca.” (circa). The abbreviation “p.” means “post.” It should be noted that the purpose of this chart is to serve as an easy reference for those searching for the names, birth/death dates of major Hanafī jurists. Those who are interested in detailed biographical entries of these jurists should refer to the relevant works, such as Tarīkh Baghdād of al-Khatīb al-Baghdādī, al-Jawāhir al-Mudiyyah of al-Qurashī, Tāj al-Tarājim of Qāsim ibn Qutlūbughā, al-Fawā’id al-Bahiyyah of al-Lakhnawī, and al-A‘lām of al-Ziriklī etc. The references for the information of each entry alongside additional information is provided in the Arabic chart. I would like to extend my gratitude to all those who have assisted me in compiling this list, in particular my beloved teacher Mufti Husain Kadodia and my fellow colleague Mawlana Zameelur Rahman. Readers are requested to notify the compiler of any errors or necessary changes Click here to download the English chart english-list-of-hanafi-jurists4.pdf Arabic-Chronological Order of Major Hanafi Jurists arabic-fuqaha-list.pdf ahadithnotes

The three forms of intention There are three possible forms of an intention during an action 1) To act with an excellent praiseworthy intention 2) To act with an evil intention 3) To act without any sort of intention The ulama have written that that this ummah hasn't suffered as much due to acting with evil intentions but rather the ummah has suffered great losses by acting without forming an intention. If we focus on our lives, We will note that we perform many actions without any intention. If we performed these same actions with an intention, We can accumulate reward. Therefore, We should turn our habits into worship and obedience (In urdu, humein chahiye ke hum apni aadat ko ibaadat banayein) Mahboob ul Ulama wa Sulaha Hazrat Maulana Peer Zulfiqar Ahmad Naqshbandi Mujaddidi (d.b.) Source

Another advantage of Bai'ah Maulana Muhammad Rafi Usman Rahmatullah Alayh describes another advantage of the Baiah which he had heard from Dr. Abdul Hai Aarefi who said: “An authorized transmitter of Prophetic Ahadith is he who has learnt the Ahadith of Rasulullah Sallallahu Alayhi Wasallam from an authorized professor of Ahadith, and that professor had given him the permission of narrating Hadith.” This is the way in which we have received Ahadith from Rasulullah Sallallahu Alayhi Wasallam. When a professor relates a Hadith, he describes the uninterrupted chain of authorities on which that Hadith is based, that I have received it from that professor, and he had received it from such and such, until the chain of narrators reaches up to Rasulullah Sallallahu Alayhi Wasallam. Then that Hadith is also regarded as reliable. In this manner, that student or pupil is also included in the chain of transmitters of that Hadith which is a great blessing, because in transmission of Hadith his relation with Rasulullah Sallallahu Alayhi Wasallam is properly inter-linked and becomes authoritative. This is why the famous leading personalities of Ahadith used to travel far and wide to make their narrated Hadith highly authoritative. The same is true for the system for the Baiah that it is interlinked with all the famous personalities, and finally reaches the greatest benefactor of humanity, Rasulullah Sallallahu Alayhi Wasallam. Thus, we are also included in this system of the Baiah and our relations is established with all religious divines up to the greatest Prophet, Rasulullah Sallallahu Alayhi Wasallam. All the stages of a saintly path are traversed smoothly with spiritual illumination, and one achieves his object with a little labour and attention. You can understand it by means of an example. Look at the bulb in front of us, which is directly related with the powerhouse by means of continuous electrical poles, which are interlinked by means of electrical wires. The electricity starting from the powerhouse is being transmitted to this bulb through all those wires and electrical poles. Similarly, Rasulullah Sallallahu Alayhi Wasallam who is the treasure house or source of all gnosis and spiritual blessings, we receive Rasulullah Sallallahu Alayhi Wasallam's spiritual emanation through the chain of these religious divines. By taking a Baiah properly in any Saintly order, the affinity one establishes with its famous personalities, in fact, becomes a source of receiving blessing and spiritual emanation from Rasulullah Sallallahu Alayhi Wasallam provided one ~s a true adherent, and he continuously informs his spiritual master about his various states of inner consciousness, and carefully acts on the advices of his spiritual master. (Vide: “Al-Balagh” Aarefi pg. 154) After the death of the Murshid: Some people have not been able to reform themselves completely and the treatment of their spiritual diseases has not been completed when the death of their Murshid occurs. Among them, some continue their spiritual journey by attaching themselves to some other remaining spiritual guide. But some do not attach themselves to anyone, and thus remain deprived of the spiritual progress. Shah Waliullah Rahmatullah Alayh has described many kinds of the Baiah, as mentioned above, out of which three types are mentioned here: Baiah for repentance Baiah for blessing or benediction Baiah with a firm determination to traverse the spiritual path. Reforming one's inner self, to achieve nearness of Allah, is called traversing the spiritual path towards Allah. The one who traverses the path is called “Salik”. A Salik can fall into three categories, the beginner, the intermediate and the one who has reached the highest degree. It is written in the book “lmdadus Suluk”, “a person who has no spiritual guide, his guide is satan.” During the treatment of physical diseases, if your medical doctor dies, then you refer your case to some other doctor. The same is true for the diseases of the heart or spiritual ailments, that until you are cured, or reach such a point where you do not need the help of spiritual doctor, up to that time, you must attach yourself to some living spiritual guide. Some people think that the emanation of their Shaikh continues even after his death hence we do not need to go to another Shaikh. This idea is based on a misunderstanding. This can be true only for those who have completed the spiritual training and because of the strength of their relation with the previous Shaikh can continue to derive benefit from it, but those who have not completed their spiritual training, for them a living spiritual, guide is very necessary. The treatment and reformation can only be provided by the living. Sayyid Ahmad Shaheed says: “It should be known that death is a bridge which takes the intimate and close friends of Allah, the Exalted, up to their Beloved, and such spiritual rewards are bestowed on them, which the living one can rarely get. For this reason, they can be called living, but according to the material condition of this world, undoubtedly they are dead. They cannot have that power and capability which the living ones of this world possess. If such power and ability could be achieved by remaining in proximity of the graves, then all the people would have gone to the grave of Rasulullah Sallallahu Alayhi Wasallam, which is in Madinah, and the whole system of spiritual training would have become useless and meaningless. Hence, it is clear that in the spiritual training of the people, the Divine procedure is that inner spiritual Insight should be achieved by remaining in the company of the living Saints.” (Vide: Serat-e-Mustaqeem) Hence, those people whose Shaikh has died, without giving them permission of administering the Baiah or if the permission was given~ on the condition that the disciple should establish his relation with such a person, such disciples should go to a living saint. If their late Shaikh had assigned someone as their next teacher after his death, then they should go to him. If no one was assigned, then the disciple should select someone from the Deputies (Khalifahs) of his late Shaikh or any other true Saint compatible to him, who possesses all the requisites, which are required for a spiritual guide, and should traverse the spiritual path with his guidance and supervision. Some people commit this mistake, that they want to attach themselves to another Shaikh, but they search for the same qualities, which were in their previous Shaikh, and when they do not find those qualities in others, they do not become their disciple, hence their spiritual journey is stopped. It is clear that a man does not always remain in one condition, either he will make some progress or recede, but as their progress is stopped such people show marked decline without even feeling it. My Shaikh and spiritual guide, Maulana Mohammad Zakariyya Rahmatullah Alayh writes: “There is a necessary warning that those who were being benefitted by the company of great Saints, fall in extreme deprivation after their death, because they try to compare other living Sheikhs with the personalities of those who have passed away. This is a great mistake; hence they cannot be benefitted by the blessed company of the then, living Saints. Thus, the most Important warning, advice, or testament is that my friend should not compare the living spiritual guides with those who passed away, but should look at the living ones with the perspective that if they die, even their equal will be difficult to find. It is evident that even other Prophets had no comparison with Rasulullah Sallallahu Alayhi Wasallam, then how can it be in Rasulullah Sallallahu Alayhi Wasallam's Sahaba Radiallahu anhum, or the followers of the Sahaba Radiallahu anhum and so on. It is unjustified to seek the qualities of the by-gone Saints, in those who are living. It is a famous saying of Rasulullah Sallallahu Alayhi Wasallam: “That none of the coming, year will be such that it would not be more deteriorating than the previous one.” (Vide: Aap Beti (Autobiography) Vol.Vl pg. 435) One more important advice: If you are selecting someone for taking Baiah, that person should have all requisites of becoming a spiritual guide, as well as be compatible with your nature, and it should be easy to avail of his company and be benefitted from him, even if he is not a very great Saint. Some people always search for a great Saint, whether they have compatibility with him or not, whether they can avail his company nor can be benefited by him with out undergoing difficulties. Maulana Abdul Qadar Raepuri Rahmatullah Alayh had become a disciple of Maulana Gangohi's deputy, Maulana Abdul Raheem Raepuri Rahmatullah Alayh, while Maulana Gangohi was still alive. Similarly, during the lifetime of Haji Imdadullah Muhajir Makki, Maulana Khaleel Ahmad Saharanpuri, and Shaikhul Hind Mahmoodul Hasan Rahmatullahi Alayhi, and others had become the disciple of Haji Imdadullah's deputy Maulana Rasheed Ahmad Gangohi Rahmatullah Alayh. Such examples abound in the lifetime of great Saints. Many people became disciples of Saints of lower grade, and Allah the Exalted bestowed on them high degrees of spiritual blessings. As a matter of fact, the Absolute Divine Guide is only Allah the Almighty, all others are ways and means to receive Divine blessing from Allah Ta'ala. Some ignorant people mistakenly take Baiah from more than one Saint at a time. This is unlawful and harmful for them. There should be only one spiritual guide at a time and one must not take Baiah from any other Saint, as long as the previous one is alive, provided that, that Saint is the real and authentic one and has all the qualifications to perform the Baiah. Praise be to Allah that by His grace most of the necessary things connected with the Baiah have been recorded. The readers are requested to inform me about those errors which may have crept in these pages, so that they may be rectified in the next revision. I will be greatly indebted to them for this kindness. I conclude with the call and close with the words “Praise be to Allah, the Cherisher and Sustainer of the universe, and peace and blessings of Allah be on Rasulullah Sallallahu Alayhi Wasallam, the best of creation and on his descendants and on all his Companions Radiallahu anhum. Courtesy: www.everymuslim.net

Warnings Incidents of this type have been written in connection with the Ahadith of Rasulullah Sallallahu Alayhi Wasallam and from the biographies of Rasulullah Sallallahu Alayhi Wasallam's, Sahaba Radiallahu anhum, and other notable spiritual leaders and guides. But such type of unusual occurrence and miraculous performance is not necessary for every Murshid or spiritual guide and for every disciple all the time. Some spiritual guides never display any miraculous performance. But, the Baiah at the hands of a Sheikh and his companionship is always fruitful to a greater or to a lesser degree. It is not necessary for a Sheikh to show miracles. The thing, which is necessary for a Sheikh, is following Islamic Canonical Law and valid practices of Rasulullah Sallallahu Alayhi Wasallam. Then he is a true spiritual leader, even if he does not show miracles. On the other hand, if a person does not follow Islamic Canonical Law, and opposes the Sunnah of Rasulullah Sallallahu Alayhi Wasallam even if he performs unusual or supernatural jugglery, he is himself lost and is misleading others. This is why Maulana Ashraf Ali Thanvi Rahmatullah Alayh writes: (1) When a true spiritual guide is available, and one tries to become his disciple, he should first understand the object of discipleship, as people become disciples because of various personal ends.” (2) Some want to discover things, which are not known to others. It has been already emphasized that it is not necessary for a Shaikh himself to show miracles or to get the power of disclosure of unrevealed things, then how can a disciple get such power. (3) Someone thinks that by becoming a disciple of a spiritual leader, his Murshid will be responsible for his forgiveness. And on the Day of Judgement, he would not go to hell inspite of all his sins. This is completely incorrect, Rasulullah Sallallahu Alayhi Wasallam warned his daughter Fatimah (Radiallahu anha) by saying: “0! Fatimah save yourself from hell fire (by doing virtuous actions).” (4) Some think that one glance from a spiritual leader will change him altogether without any labour or struggle against bad tendencies. If this had been the case, then the sacrifices which the Sahaba Radiallahu anhum of Rasulullah Sallallahu Alayhi Wasallam made for upholding Islam would not have been necessary. No one can be more perfect than Rasulullah Sallallahu Alayhi Wasallam, but Rasulullah Sallallahu Alayhi Wasallam laboured hard to establish Islam. In exceptional cases, someone might have been changed by a miraculous glance of a spiritual guide. But miracles do not occur all the time, nor does every spiritual leader necessarily display miracles. It is a great mistake to become a disciple Just for this reason. (5) Someone says a discipleship should create a great fervour and enthusiasm, uttering loud spiritual slogans. This will curb sinful tendencies, and will eliminate and minimize the desire to commit sin, and doing good deeds may become involuntary acts. The heart would then be free from all bad thoughts and we would be immersed in a spiritual-unconsciousness. Outwardly this idea looks better than others, but this is based on ignorance. Such conditions are Sufistic spiritual stages, which are not under the control of a human being. Such thoughts and states are no doubt good, but they are not the be-all and the end-all. The real object is to achieve something, which is under your control. On thinking seriously you would realize that such desires are a hidden deceit of your ego. Your ego loves rest, comfort and renown. These conditions are based on these things. A person who is dedicated to please Allah, he has nothing to do with such desires. His condition will show that he is saying: “Separation or union is not important, the main thing is to earn the pleasure of the beloved, because one cuts a sorry figure by asking his beloved to fulfill a desire which is not according to the pleasure of the beloved.” In other words, separation and union are only the phases; the main thing is to earn the pleasure of the beloved. Asking the Almighty for a thing which is other than Allah is regrettable: “Passing of the days is of no value. The remembrance of Allah should remain with us, because there is none other Holier that Allah.” In other words, there is of no importance if different spiritual states come and go. Our relation with Allah should be strengthened because nothing is Holier than Allah: “0! My heart you are still under delusion if you differentiate between good luck and misfortune. In other words, the heart is still dominated by vicious thoughts, if it distinguishes between comfort and calamity.” Such a person suffers double anguish, because either he will undergo these phases or not. If he has undergone these phases and has achieved some spiritual insight, he regards himself a perfect sufi, ends up there and neglects piety and worship of Allah, leaves Salaat and does not regard it necessary for himself and does not attach any value to them. On the other hand, if he is unable to achieve any spiritual insight, then he pines away in sorrow. And this is not only the characteristic of such a person, but any one who would desire such things which are beyond his control will always suffer from sorrow and grief. (6) Someone says that the spiritual leader knows many efficacious spiritual practices, an amulet may be requested from him whenever needed, or the Sheikh's supplications are always granted, in worldly affairs and court matters. A request may be made to the Shaikh for a special invocation and every problem will be solved accordingly, as if the spiritual guide or Shaikh or the saint is controlling the whole universe. Or we will learn such a thing from him, as to become a holy, blessed person, and our touch or breath will cure all patients suffering from different ailments. Such people regard such performances as the sign of being a saint. But such actions have nothing to do with sainthood. Such intentions are based on worldly desires hence it is a compound mistake. (7) Someone thinks that by continuous spiritual exercises he will be able to discern some kind of divine light, or an angelic sound. This is also incorrect and an illusion. Because It is not necessary that by spiritual exercises one may perceive some illumination, or hear some thing unusual, as this is not the main object. More over, if during spiritual practices, any light or sound or colour is perceived then it might be a reaction of the mind of the disciple. It has nothing to do with Invisible forces. If for this sake of the argument, let us say that one saw something or heard an unusual voice, what purpose was served by it? No one can achieve the nearness to Allah by such things. One can only achieve nearness to Allah by obeying and worshipping Allah sincerely. Even the accomplices of satan also see angels sometimes, but they remain as satans. And it is clear that after death even the disbelievers would see invisible realities. Hence, a thing, which can be known to a disbeliever, is not miraculous achievement. It becomes obvious that according to what has been stated above, none of it is the primary aim of becoming a saint or a spiritual personality. Therefore, all such thoughts should be discarded, and for a Mureed the real aim should be to earn the pleasure of Allah, which can only be achieved by obeying all the Divine Commandments and to keep His remembrance always alive in the heart. This is what is taught by a spiritual guide and the disciple acts upon it, whether one discerns one spiritual state from another or not or whether one achieves a miraculous power or not, even then, the real advantage of remembering Allah, and obeying His Commands, which results in achieving the pleasure of Allah, will accrue in the life hereafter, and he will enter Paradise as Allah is well pleased with him, and he will have a beatific Divine vision of Allah the Exalted, and will be saved from Hell. (Vide: Tasheel Qasdus-Sabeel pg. 17)

Advantages of Bai'ah Shaikhul Islam Husain Ahmad Madni Rahmatullah Alayh says that Sayyid Ahmed Shaheed states that when a person takes a Baiah at the hands of a chosen servant of Allah or saint then the honour and dignity which is accorded to him in the majestic Court of Allah the Exalted, supports the man who becomes his disciple, and Allah's blessings begin to shower on the disciple, and guards him in one of the two ways. (1) If the spiritual guide has achieved a high station or rank in the eyes of Allah the Exalted, then if the disciple of the spiritual guide is going to fall in a pit of sinful activities, then Allah the Exalted informs the spiritual teacher of the condition of his disciple, and the teacher is ordered to pull him out from the pit of degradation, then the teacher adopts ways and means to save his disciple from the situation. Some times, Allah the Almighty Himself saves that disciple from falling into the abyss of sins, or either orders some angel or some spiritual, invisible force to guard the disciple from going astray, but these forces assume the shape of disciple's spiritual guide. An example of this is the situation, which has confronted Prophet Yusuf Alayhis Salaam. Zulaikha tried to seduce Yusuf Alayhis Salaam, closed all doors, and took him in a private room, to satisfy her carnal desires. Yusuf Alayhis Salaam avoided her but she continued to insist and asked Yusuf Alayhis Salaam to comply with her wishes, so much so that there was a possibility of Yusuf Alayhis Salaam committing some mistake, at that juncture, Allah the Exalted appointed the angel Jibraeel Alayhis Salaam to guard Yusuf Alayhis Salaam. Jibraeel Alayhis Salaam came to Yusuf Alayhis Salaam assuming the form of his father Yaqoob Alayhis Salaam and standing before him, pressed his finger with his teeth, and warned him not to make such a mistake. Actually, Yusuf Alayhis Salaam's father Yaqoob Alayhis Salaam, had no knowledge of it, but it appeared so to Yusuf Alayhis Salaam, who was stopped and saved from a critical crisis. This is why Sayyid Ahmed Shaheed says that some time when a disciple of a spiritual guide is ready to fall towards a sinful path, then Allah the Almighty guards him by means of an angel or invisible forces. (Vide Shari status of Baiah pg. 25). Numerous incidents of this type are stated in the books of Saints. For example, I relate an incident from “Tazkeratur Rasheed” Maulana Aashiq Elahi Rahmatullah Alayh writes: A man, Zakir Shaghil (devoted in remembrance of Allah) used to remain in the service of Maulana Rasheed Ahmad Gangohi Rahmatullah Alayh. His meals were taken care of by a man who was a resident of Gangoh. He used to lead prayers in a Mosque. We know full well that satan is always on the look out to seduce a Muslim. That man fell in love with a woman and the mutual relation reached such a point that a time was fixed for meeting together. There was no possibility of acquainting anyone with this satanic engagement. So no one knew how the satan was ruining the character of that person. On the night of the appointment with that lady, the man after Ishaa served his master (Maulana Gangohi Rahmatullah Alayh) and thinking that the master had fallen asleep, he quietly walked out, the sky was quite clear, but after a few steps, he found the sky was suddenly overcast with dark clouds. He went ahead and the clouds continued to move with him, till he reached the wall of that house where the woman was standing according to her promise. Before he could talk to her, there was such great thunder and lightning, that both of them were terrified. That woman ran to her house thinking that if the family members of her house were awakened by the thunder, and did not find her there, it would be very detrimental for her character. On the other hand, the man ran back fast, knowing that the bed of his master was outside, and that he slept near the bed and if his master was to call him, and would find him absent, his service will be at stake. So he ran as fast as he could to the Khanqah, without fulfilling his desire of meeting the woman. When he entered the Khanqah, the sky became quite clear. He went towards his master, peeped and found that his spiritual master was sitting near the bed, head downcast, hands resting on the bamboos of the bed in a position as if he was in deep meditation like a spiritual Sheikh. He quietly reached his own bed, which was a little away from his master's bed under a tree. When he reached there, then his master raised his head and lay down. In the morning, his spiritual master gave him advices indirectly, and described the excellences of controlling one self from baser desires, which are a test of a man's moral character. After hearing his master's advices, his heart was so much overwhelmed by shame and remorse, that he used to weep over that incident when ever he recollected it, and used to repent whole heartedly. After a few months, Allah the Exalted strengthened his spiritual relation with his master, who invested him with the honour of making him his deputy (Khalifa). Then he returned to his native place. (Vide: Tazkeratur-Rasheed Vol.11 pg. 149)

True Nature of Bai'ah Maulana Ashraf Ali Thanvi Rahmatullah Alayh, a great scholar writes that the nature of Baiah and the relation between Murshid (the spiritual guide) and his disciple is that the Murshid promises to instruct how to perform Zikr or keep alive the remembrance of Allah, and act upon Divine orders. He also tries to diagnose the spiritual diseases of his disciples and prescribes remedies for their treatment. The disciple gives an assurance that he will act upon the advices and instructions of his Murshid. This reformation may be achieved without the customary method of taking Baiah. But becoming a disciple (Mureed) of a spiritual guide in the customary manner has an advantage that the spiritual teacher pays more attention to his disciple, and In turn the disciple takes special care in obeying his spiritual teacher. It is said that you should have only one Murshid at a time, and that you should regard him as the most beneficial of all contemporary guides. This is because in such a situation, mutual relationship are enhanced (which is necessary for reformatory progress). Putting your hand above the hand of the disciple, or allowing the woman to hold the cloth behind the curtain when she is there, it is a tradition of religious divines, which is good and is according to the customary method (Sunnah) of Rasulullah Sallallahu Alayhi Wasallam. It strengthens the covenant, which is made between the Murshid and his disciple. The covenant can also be made on both sides even without it. This is why, a person who is far away, but desires to become a disciple of some Murshid can be made to enter the fold of that spiritual teacher without actually placing both the hands above one another. The Ahadith of Rasulullah Sallallahu Alayhi Wasallam show that giving your hand in the hand of the Murshid is a good method. It is also proven from the Ahadith that Rasulullah Sallallahu Alayhi Wasallam used to take the hand of his followers in his hand whenever he took the Baiah from them. Giving a cloth in the hand of a woman is regarded as equivalent of giving one's hand. (Tasheel Qasdus-Sabeel Pg. 21). Really speaking, a man is composed of two things: one is the body, and the other is the soul. There are ways and means of maintaining both of them in a healthy state. As material food is necessary for the maintenance of the body, similarly, the soul requires spiritual sustenance, which is the remembrance of Allah and perfect obedience to Him. As there are physical diseases of the body, similarly, there are spiritual diseases, which are called internal diseases or the diseases of the heart, such as pride, vanity, conceit, hypocrisy, jealousy, hatred, love of wealth, love of fame or glory. If medical treatment is not sought for the diseases of the body it leads to physical death. Similarly, if the spiritual ailments are not cured then the health of the heart and soul can be ruined. The death of the heart is more dangerous than physical death. The Holy Qur'aan and the sayings of Rasulullah Sallallahu Alayhi Wasallam emphasize the maintenance and well being of the heart, and great warning has been given about the diseases of the heart and its death. This is why Allah the Almighty says in Surah Al-Baqarah, Ayah 10: “In their hearts is a disease and Allah increaseth their disease.” In Surah 22 Ayah 46, Allah, the Almighty says: “For indeed it is not the eyes that grow blind, but it is the hearts, which are within the bosoms that grow blind.” “The day (when for your salvation) neither wealth will be of any use, nor children, but (that one will achieve salvation) who will bring before Allah, a pure (perfect, sound and flawless) heart.” In one of the sayings of Rasulullah Sallallahu Alayhi Wasallam the following supplication by him is quoted: “0! Allah open the pores of my heart for your remembrance.” In another Hadith, these words of Rasulullah Sallallahu Alayhi Wasallam have been stated: “Truly in the body there is a piece of flesh, when it is sound, the whole body is sound, when it is diseased, the whole body is diseased. Truly it is the heart.”(It was related by Al Bukhari and Muslim). The main difference between physical diseases and the spiritual disease is that physical diseases can be felt such as a fever, headache, stomach pain, etc., but spiritual diseases go un-noticed. Therefore no attention is paid to their treatment. For those diseases a spiritual physician called a Murshid or spiritual guide is required, so that he may diagnose the disease and may suggest efficacious treatment. The Holy Qur'aan and Ahadith of Rasulullah Sallallahu Alayhi Wasallam are filled with the warnings of specific diseases of the heart, and their injurious effects. For example, a man who has pride in his heart equal to a particle of a mustard seed, he would never be able to get the fragrance of Paradise. Some times our actions are not accepted because of hypocrisy, and hypocrisy has been called minor polytheism. Regarding jealousy it has been said that jealousy destroys good deeds in the same manner as fire destroys wood. It is said that those who are not forgiven, even in the Night of Acquittal (Shab-e-Barat 15th night of the month of Shaabaan), are those people who bear hatred in their heart. Similarly, other diseases have been mentioned. Hence, it is necessary that a person should see a spiritual doctor for effective treatment. The example of the Baiah is as if someone has a chronic disease, or many diseases, then postponing other worldly affairs, he would find out which doctor or medical expert is most suitable for getting treatment. He would search out thoroughly. Finally when he would know that such and such a specialist is most suitable, he will go to him, and will promise to act on his medical instructions. The specialist would say: “The treatment of your disease would require a long time. You would have to take medicine according to my prescription, and you would have to act on those precautions which I suggest.” The patient would promise to fulfill those conditions. The specialist would say: “You have to come bi-monthly for a medical checkup.” If the patient accepts all these conditions, then it is a kind of Baiah. If the patient would act carefully on the advices of the specialist, then lnsha-Allah, Allah the Almighty will provide a cure. Similarly. We have to consult a spiritual doctor for the spiritual diseases, and we have to act upon his recommended prescription, and the precautions which he would ask to take (against unlawful, forbidden, or permitted things) we would have to guard against them. And off and on we would have to see the spiritual doctor to inform him about our condition. This is called Baiah “Oath of Allegiance” or becoming a disciple. If the patient suffering from the spiritual diseases (or the disciple) will act on his promise of following the instructions of his spiritual doctor, then Allah, the Exalted, will cure the diseases by divine grace and he would be included in the list of popular, accepted and revered servants. As in physical diseases one has to remain in the hospital, similarly, for the treatment of spiritual diseases, a necessary element is to spend a considerable time in the company of the Murshid. This treatment has no fixed time. The more you pay due attention to the rules of honour and obedience to your spiritual guide, the quicker you will achieve your aim. The more you are negligent in carrying out the instructions, the more it will be delayed. Most of the people think that becoming a friend of Allah, and achieving close proximity to him is not so easy. This is an idea put into their mind by satan, who does not want them to go on this path, although getting the treatment of the spiritual diseases is necessary for every Muslim. Hence a thing, which is so incumbent, cannot be regarded as something, which is impossible to achieve. In ancient times the people were stalwart: they were asked to perform difficult spiritual exercises and they used to reach their destination after hard labour. These days mankind has become feeble, so Allah the Exalted has made this path easy. Sufi Muhammad lqbal Muhajir Madani writes in his journal “Achievements of Love”, “Because our organs have become weak, our calibre of courage has waned, the Day of Judgement is near, hence a little labour is accepted, and even if one strives a little without vigorous effort, he is regarded as successful. It has been said about the last days of this world, that if one acts upon one-tenth of what is required by Islam he is rewarded equal to the deeds of 50 Sahaba (Radiallahu anhum) of Rasulullah Sallallahu Alayhi Wasallam. (Vide Mishkat- pg. 437). Similarly traversing the spiritual path towards Allah has become easy today, just like going to the Ka'aba has become easy. In earlier times people had to travel on camel's back for months or for years to reach Makkah. At present, the distance of thousands of miles in reaching Makkah has been reduced to that of a few hours. But the condition is that a person should be capable of going on a Journey, should have a valid passport, a ticket and his vehicle Is fit for the passage and must be moving towards the direction of Ka'aba. If any of these conditions is not fulfilled, then even if a person makes his voice hoarse by crying Makkah, Makkah all the time to show his love of the House of Allah (Ka'aba) he can never reach there. Having this ease means, that in this path, no such work will be taken which Is beyond the toleration quotient of a person. As the ages of the people are becoming shorter, hence the period required to traverse the spiritual path towards Allah has also been reduced. For example, instead of many years, only four months are required and regarded as sufficient. Some times only 40 days or less than that are sufficient.” The Need of a Spiritual Guide: - Maulana Ashraf All Thanvi Rahmatullah Alayh says that one needs a teacher even for learning how to perform outward religious requirements with their accompanying problems. Religious actions can go wrong without the direction of a teacher. But there is a greater need for a teacher for acquiring the knowledge of and acting upon spiritual and hearty actions some of which are compulsory injunctions, some semi-compulsory ones. Technically the teacher of these spiritual branches of knowledge is called MURSHID (spiritual guide). Understanding your inner baser motives, and treating yourself of libidinal disease is not possible without a Murshid. Hence, anyone, who steps on this path, needs to search for a Murshid. When he has found him, then he should follow his teachings and should act on his orders with full submission. He would realize that even making repentance requires guidance of a spiritual teacher; otherwise he would not know how to make repentance properly. (Tasheel Qasdus-Sabeel pg. 15)

Kinds of Bai'ah Rasulullah Sallallahu Alayhi Wasallam had taken the Baiah at different times on different occasions. He had taken such covenants, at the time of accepting Islam, or for performing actions according to all the Commandments of Islam. Some times, Rasulullah Sallallahu Alayhi Wasallam had taken the Baiah for abstaining or avoiding certain sins, or for doing particular deeds. Thus there are different kinds of Baiah: Bai'ah for Islam: Is defined as when an infidel or a polytheist discards his previous convictions, seeks repentance and makes a covenant to accept Islam, it is called Baiah in Islam. Bai'ah for Jihad: This was done at the time of Be'it Ridwan In Hudaibiyah when Rasulullah Sallallahu Alayhi Wasallam had taken Baiah from his Sahaba Radiallahu an hum, that if there would be a need of fighting against the enemies of Islam, then they would not desert the battlefield, but would face the enemy until the end. Bai'ah for Caliphate: This is the Oath of Allegiance accepting a Vying person as the Caliph of the Muslims, who would rule over them. After the death of Rasulullah Sallallahu Alayhi Wasallam the Sahaba Radiallahu an hum of Rasulullah Sallallahu Alayhi Wasallam unanimously accepted Abu Bakr Siddiq Radiallahu anhu as their Caliph and took the Oath of his Allegiance, and this system continued in this manner. Baiah against committing major sins: As has been stated above with reference to Ayah 12 of Surah 6O. There are many incidents in the Ahadith of Rasulullah Sallallahu Alayhi Wasallam that he took an Oath of Allegiance from men and women that they would not make NOHA*. Taking an Oath for performing Islamic deeds: Auf bin Malik AshJaee Radiallahu anhu relates that there were 8 or 9 persons sitting in the company of Rasulullah Sallallahu Alayhi Wasallam when he asked, “Why do you not take an Oath of NOHA.” Allegiance on the hand of Rasulullah Sallallahu Alayhi Wasallam?” “We extended our hands, and asked him what was the issue on which we were to take the Oath of Allegiance; 0 Rasulullah Sallallahu Alayhi Wasallam?” Rasulullah Sallallahu Alayhi Wasallam said: “On these issues: Worship only Allah and do not Join partners with Him, perform 5 daily prayers and hear and obey all commands.” Rasulullah Sallallahu Alayhi Wasallam also added some thing in low tones, which was “Do not beg anything from anyone”. The narrator says that he had observed the Companions of Rasulullah Sallallahu Alayhi Wasallam to the extent, that if the whip of a horse had dropped from their hands, they would not ask anyone to pick it up for them, but would dismount and would pick up the whip themselves. (Hayatus Sahaba, Tabrani, Abu Nuaim, AlHakim, Al-Baihaqi and lbn Asakr etc.) In this manner, there are clear proofs that Rasulullah Sallallahu Alayhi Wasallam took Baiah on the occasion of migration, victory, on death and on other deeds and occasions. Saintly Oath of Allegiance: Regarding this Shah Waliullah Rahmatullah Alayh writes in the book Al-Qaulul Jameel, the Baiah which is inherited from the Saints (mystics) can be given for many purposes. The Baiah to avoid committing sins and to make sincere repentance. The Baiah for blessing or benediction, which means to enter the fold of the righteous people to attain auspiciousness, which is proved by a chain of authoritative sayings of Rasulullah Sallallahu Alayhi Wasallam. The Baiah for leaving overt or covert forbidden things, and making a firm intention to act sincerely on Divine Commands, and attaching your heart to Allah the Exalted and Sublime. This third kind, Is most fundamental. In the first two kinds, the aim is to leave all major sins without insisting on minor ones, and to practice all the ways of ordained obedience, such as “Sunnat Muakkedah”. The breaking of this Oath will involve persisting on committing major or minor infractions against ordained Commandments of obedience. In the third one, fulfilling the Oath means continuous steadfastness for migration, or striving in the path of Allah, or performing spiritual exercises, until one attains a light of satisfaction, and it becomes his instinctive voluntary habit. In such a condition, he is allowed to enjoy certain things which are permitted in the Canonical Law of Islam; or to keep himself busy in certain activities, the completion of which requires a long time, such as courses of religious sciences or judicial matters. The breaking of Oath refers to the condition of making it defective before achieving any enlightenment of the heart. (Shariat-u-Tariqat Ka Talazum Pg. 124) This type of Baiah can be continuously traced since the days of Rasulullah Sallallahu Alayhi Wasallam. In Quranic terminology it is called TAZKIYAH, and in the tradition of Rasulullah Sallallahu Alayhi Wasallam it is called IHSAN which is mentioned in the “Hadith of Jibraeel”. Later, it was entitled as Tasawwuf or Mysticism. The order of spiritual leaders and their disciples is an offshoot of this system. The four major tasks for which Rasulullah Sallallahu Alayhi Wasallam was responsible, which are mentioned in 4 places in the Holy Qur'aan. One of them Is Tazkiya (the purification of self) as Allah the Almighty says: It is He, who sent a Prophet for the illiterate people (of Arabia) who was from their own (nation), and who recites before them the Aayat of Divine Revelation, and purifies them (from false convictions, and immoral practices) and teaches them the “Book” (Al-Qur'aan) and words of wisdom (which include all internal or external branches of religious sciences). (Surah 62 Ayah 2) Rasulullah Sallallahu Alayhi Wasallam used to train and purify his Sahaba Radiallahu anhum. If he detected any special (spiritual) disease, he would pay special attention for its reformation, and adopt different methods for its elimination. After the demise of Rasulullah Sallallahu Alayhi Wasallam the Sahaba Radiallahu anhum used to take Baiah and this system was continued by their followers, and the disciples of the followers. These spiritual leaders then give permission to some to take the Baiah who in turn then can administer this oath to others provided he is granted authority. It is not permissible that everyone should administer the oath. This privilege is reserved for those who have been given permission by a true spiritual leader.

Definition of Bai'ah Mufti Muhammad Shafi Rahmatullah Alayh writes: The words Baiah in fact means to take a promise for performing some special deed. Its customary method according to the practical way Sunnah of Rasulullah Sallallahu Alayhi Wasallam Is to place the hands of both persons one on top of the other, although placing the hands above one another is not compulsory. If you make a promise to do something, then it becomes religiously incumbent on you to keep it, and breaking your promise is unlawful. (Ma'areful Qur'aan)

Reality of Bai'ah in Shariah The proof of taking the Baiah is abundantly found in the Aayat of the Holy Qur'aan, and in the noble sayings of our beloved Prophet, Rasulullah Sallallahu Alayhi Wasallam. Two Aayat of the Holy Qur'aan are presented as examples: Those who are swearing allegiance unto thee (Muhammad) In reality they are swearing allegiance to Allah the Exalted, because the object of this allegiance is to obey the Commandments of Allah the Exalted, and when this is so, then the hand of Allah is above their hands. Then (after allegiance) If anyone who would break his oath or covenant (that will exhibit opposition instead of obedience) then the punishment of breaking the covenant will fall on him, and he who fulfills the covenant which he has made with Allah (in his “Oath of Allegiance”) then Allah will bestow on him an immense reward in near future. (Al-Qur'aan 48:10) 0! Nabi Muhammad Sallallahu Alayhi Wasallam when the Muslim women come to you (with the object) of taking the Baiah (Oath of Allegiance) on the following points that they will not join any partner with Allah the Exalted, will not commit theft, nor commit adultery, nor kill their children, nor will produce any illegitimate child forging falsely (that it Is from the sperm of their husband.) (In the age of ignorance, it was a custom of Arabian women to rear up a child of someone else, and claimed that it was the child from their own husband, or committed fornication and the illegitimate child so born was ascribed to their own husband, which besides the major sin of adultery, the sin of ascribing the child of someone else, to their husband is also involved on which great warning of punishment has been foretold in the sayings of Muhammad Sallallahu Alayhi Wasallam as related to in Abu Dawood and Nisaai) and will not disobey you in Islamic Canonical Laws (which include all religious commandments. Then If those women accept all these conditions which form the basis of faith and acting upon them, perfects one's faith) then accept their Baiah and ask Allah to forgive (the previous sins.) Verily Allah is Forgiving, Merciful. (Al-Qur'aan 60:12). The Holy Qur'aan and the sayings of Rasulullah Sallallahu Alayhi Wasallam are full of such references regarding the Baiah. Presenting all of them here will make the subject very lengthy. Whilst I was in Madinah, I found a speech, in a cassette recording of the learned scholar, the late Maulana Husain Ahmad Madni Rahmatullah Alayh. I requested my spiritual guide to hear it. After listening to it, he ordered that it be printed, which was subsequently published under the title “Shar'ee status of Baiah”. This contains many sayings of Rasulullah Sallallahu Alayhi Wasallam concerning this subject. In one of the books of my Murshid (spiritual guide) entitled “Inseparability of Islamic Canonical Law with that of spiritual Sufistic Orders~, many sayings of Rasulullah Sallallahu Alayhi Wasallam has been mentioned. Those who are interested should read those books.

(OATH OF ALLEGIANCE) OR SPIRITUAL PATH OF ISLAM By Dr. Mohammad lsmaeel Memon Madani Waterloo, Ontario, Canada Published by: DARUN NASHRUR RAHMANIYYAH Lenasia, South Africa. In the name of Allah, the Beneficient, the Merciful. Praise be to Allah, and peace be on those servants of Allah, the Prophets (Alaihimus Salaam) who were chosen. In Ramadhan 1406 A.H. corresponding to May 31st, 1986 this humble servant arrived in Canada. I have met different people here on various occasions. Many people have asked me different types of questions regarding the Baiah. I answered their questions orally for the time being. However, I felt that such answers should be presented briefly in a written form. This will serve a better purpose than an oral answer; as this subject is found scattered with its details in various books of Islamic Mysticism or Sainthood. In my opinion, it was better to compile it as a separate booklet. So with the name of Allah, I began to write it, and by the grace of Allah this subject was compiled and completed in two days. May Allah Ta'ala make it beneficial for the writer and for those who read it, Ameen. Dr. Muhammad lsmaeel Memon Madani (at present a resident of 213 Erb Street West, Waterloo Ontario, NZL 1V6 CANADA)

When an action or words cause hurt to a parent, teacher, shaykh etc. ask for forgiveness. They will forgive. Forgiveness is in their control. Make them happy. To make them happy is in our control. Shaykh Muhammad Saleem Dhorat Hafizahullah

The Significance of the 15th of Sha’ban The fifteenth of Sha’ban, which is commonly referred to as “Laylatul Bara-ah” (refer: Tafseer Razi and Ruhul ma’ani, surah 44. Ayah:3) is one of the significant nights in the Islamic calendar. Ibnul Haj (rahimahullah) states: “The salaf (pious predecessors) would sanctify this night and prepare themselves for it in advance” (Al-Madkhal, vol.1 pg.299) Some people, due to being ill-informed actually refute the auspiciousness of this occasion. The following paragraphs serve to correct that false notion. Ahadith on the virtue of the night There are several ahadith (plural of hadith) in which the merit of the 15th of Sha’ban has been discussed. 1) Amongst them is the narration of Sayyiduna Mu’azh ibn Jabal (radiallahuánhu) that Rasulullah (sallallahuálaihi wasallam) said: “Allah Ta’ala pays special attention to his entire creation on the fifteenth night of Sha’ban and forgives all of them except one who ascribes partners to Him and one who harbors enmity in his heart.” (Al- Mu’jam al-Awsat hadith: 6776 and Al-Mu’jam al-Kabir vol.20 pg.108-109) Reliability of this narration Imam Ibn Hibban (rahimahullah) has classified this narration as sahih (authentic) and has included it in his book – Al-Sahih. (Sahih ibn Hibban vol.12 pg.482; hadith:5665). Hafiz Al-Haythami (rahimahullah) has mentioned that all the narrators of this hadith are reliable. (Majma’ al-Zawa’id vol.8 pg.65) 2) Sayyiduna Abu Bakr (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said: “On the middle night of Sha’ban Allah Ta’ala’s mercy come to the first sky and He forgives all besides the polytheists and those who harbour enmity for their brethren” (Musnad Bazzar & Shu’abul Iman of Baihaqi, hadith:3546) Reliability of this one Hafiz al-Mundhuri (rahimahullah) has classified this as sound (لا بأس به) in his Al-Targhib (vol.3 pg.459). Al-Haithami (rahimahullah) says: “Abdul Malik hasn’t been declared weak by Ibn Abi Hatim, and the rest of the narrators are reliable” (Majma’uz Zawaid, vol.8 pg.65) In fact, Hafiz Ibn Hajar (rahimahullah) has also classified one of its possible chains as hasan (sound). (al-Amali al-mutlaqah pgs.119-1222) Abundant narrations Besides the above two narrations, there are many other Sahabah (radiallahuánhum) that narrated ahadith regarding the merit of this night. Among them are the following: 3) Sayyiduna Abu Hurayrah (radiallahuánhu) (Musnad al-Bazzar hadith: 3551 and Amali of Ibn Sam’un. Hafiz Sakhawi (rahimahullah) has said: “There are no narrators in this chain that have been declared unreliable.” Al-Ajwibat ul-Mardiyyah vol.1 pgs.325) 4) Sayyidatuna Aishah (radiyallahu’anha) (Sunan Tirmidhi, hadith: 739, Musnad Ahmad, hadith: 26018 & Shu’abul Iman, hadith: 3545) 5) Sayyiduna Abu Tha’labah (radiallahuánhu) (Shu’abul-Iman, hadith:3551) 6) Sayyiduna Awf ibn Malik (radiallahuánhu) (Musnad al-Bazzar, hadith: 2048, see Majma’uz Zawaid, vol.8 pg.65 7) Sayyiduna ‘Abdullah ibn ‘Amr ibn al-‘As (radiallahuánhu) (Musnad Ahmad hadith 6642, classified as “layyin” i.e, slightly weak by Mundhiri and Haithami rahimahumallah, Targheeb, vol.3 pg.460 & Majma’uz Zawaid, vol.8 pg.65) 8) Sayyiduna Abu Musa al-Ash’ari (radiallahuánhu) (Ibn Majah hadith 1390; Shu’abul -Iman hadith 3552) 9) Sayyiduna ‘Ali ibn Abi Talib (radiallahuánhu) (Ibn Majah hadith: 1388; Shu’abul -Iman hadith: 3542) 10) Sayyiduna ‘Uthman ibn Abil-‘As (radiallahuánhu) (Shu’abul-Iman hadith 3555) 11) The Tabi’i, Kathir Ibn Murrah (rahimahullah). (Shu’abul -Iman hadith: 3550) (see Ajwibat al-Mardiyyah vol.1 pgs.325-332) 12) The Tabi’i,Yahya ibn Abi Katheer (rahimahullah). (Shu’abul Iman, hadith:3544) Collective strength The collective strength of these (twelve) narrations cannot be refuted. After quoting some of the above narrations, Imam Baihaqi (rahimahullah) says: “…when they are combined they acquire some strength” (Da’watul Kabeer; see: Is’aful Khullan, bima warada fi laylatin nisf min Sha’ban, of Shaykh Hammad Al-Ansari (rahimahullah) pg.19) Ibn Taymiyyah (rahimahullah) has also accepted the collective strength of these narrations. (Majmu’ Fatawa. See below) The Grand Mufassir, ‘Allamah Alusi (rahimahullah) has termed those who refute the virtues of the night entirely as “rash” and “reckless”. (Tafseer Ruhul Ma’ani, surah:44, Ayah:3) Shaykh ‘Abdullah Siddeeq Al-Ghumari (rahimahullah) (a recent Moroccan Faqih and Muhaddith) has also termed this as an exaggeration. (Husnul Bayan fi laylati nisf min Sha’ban, pg.7) Statements of the Scholars The general virtue of this night has been accepted by many great ‘Ulama of the past. Amongst those many great scholars who have attested to the virtue of this night are: Verdicts of the Tabi’un 1) Imam ‘Ata ibn Yasar (rahimahullah) –the great Tabi’i of Madinah- said: “After Laylatul-Qadr, there is no other night in the year that is more virtuous than the middle (15th) night of Sha’ban” (Lataif al-Ma’arif, pg.264 & Sunan Sa’eed ibn Mansur; refer: Husnul Bayan, pg.11) 2) Khalifah ‘Umar ibn ‘Abdul Aziz (rahimahullah) wrote to his governor in Basrah: “Allah Ta’ala pours his mercy in abundance on four nights of the year, so ensure that you benefit there from. One of them being the middle (15th) night of Sha’ban” (Lataiful Ma’arif, pg.263. After quoting this, Ibn Rajab has expressed his reservation on the attribution of this statement to ‘Khalifah ‘Umar.) 3) & 4) There exists a narration from Sayyiduna ‘Ali (radiyallahu’anhu) and from Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu’anhuma) in which they two attest to the virtue of this night. (Lataiful Ma’arif, pg. 262 & Musannaf ‘Abdur Razzaq, hadith:7927) However, the authenticity of this unverified. Those after the Tabi’un 5) Imam Shafi’i (rahimahullah) mentioned that duas are accepted by Almighty Allah on the 15th of Sha’ban. (ibid, pg. 264 & Sunan Baihaqi; refer: Husnul bayan,pg.7) 6) Imam Awza’i (rahimahullah) was of the view that people should engage in individual worship on this night. (ibid, pg.263) 7) Imam Is-haq ibn Rahuyah (rahimahullah) also approved of spending this night in worship/in the masjid. (ibid, pg.263) 8) Imam al-Majd ibn Taymiyyah (rahimahullah) (Faidhul Qadeer, vol.2 pg. 317) 9) Hafiz Ibn Taymiyyah has said, ‘As for the middle night of Sha’ban, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the Salaf (predecessors) that they performed salat in it individually. Hence, such a deed cannot be disputed.’ (Majmu’ al-Fatawa ibn Taymiyyah vol.23 pg.132) 10) Ibn Rajab al-Hambali (rahimahullah) writes: “Every Muslim is recommended to avail himself for ‘ibadah on this night” (Lataif, pg.265) 11) Hafiz Zaynuddeen al-‘Iraqi (rahmatullahi’alaih) (Faidhul Qadeer, vol.2 pg.317) 12) Ibnul Haj –Demise: 737- (rahimahullah) states: “ This night has great virtue and abundant good” (Al-Madkhal, vol.1 pg.299) Scholars who would personally engage in ‘ibadah (worship) on this night Tabi’un Hafiz Ibn Rajab (rahimahullah) has cited that the following (and other) Tabi’un would engage in ‘ibadah (worship) on the fifteenth night of Sha’ban; 1) Makhool (rahimahullah) 2) Khalid ibn Ma’dan (rahimahullah) 3) Luqman ibn ‘Amir (rahimahullah) and others… Those after the Tabi’un 4) Hafiz Ibn ‘Asakir –Demise:571- (rahimahullah) the author of the volumous “Tareekh Dimashq” (in 70 volumes) would also engage in ‘ibadah on this night. (Siyar A’lamin Nubala, vol.20 pg.562) 5) Ibnul Haj –Demise: 737- (rahimahullah) states: “The salaf (pious predecessors) would sanctify this night and prepare themselves for it in advance” (Al-Madkhal, vol.1 pg.299) Summary From the above paragraphs it is clear that: The virtue of the night is reported by more than ten Sahabah (radiyallahu’anhum) and Tabi’un (rahimahumullah) There are verdicts of over ten ‘Ulama (from the Tabi’un onwards) that support this. To engage in worship on this night (in addition to other occasions) has been the practice of numerous ‘Ulama. That those who totally refute the merit of this night have been labelled as reckless and exaggerate. That this night is actually considered as: “The second most auspicious night of the Islamic calendar”! All of the above sufficiently confirm the significance of the 15th night of Sha’ban. Books on this topic This discussion is further supported by the fact that several ‘Ulama have even written dedicated booklets on the virtue of the night. Among them are: 1) Hafiz Ibn ‘Asakir (rahimahullah) entitled: “Fadhlu laylati nisf min Sha’ban” – see: Al-Ajwibatul-Mardiyyah, vol.1 pgs.328. 2) Imam Ibnul Akhdar (Rahimahullah) entitled: “Fadhlu Sha’ban”- see:Al- Ajwibatul-Mardiyyah vol.1 pg.328. 3) ‘Allamah ibn Hajar Al-Haitami (rahimahullah) entitled: “Al-Idah wal bayan…”. I have a copy of the manuscript in my possession. 4) Al-Ajhuri (Maliki) rahimahullah. See Husnul bayan, pg.5 5) ‘Allamah Sakhawi (rahimahullah)- see: Is’aful Khullan, pg.1- (Shaykh Hammad Al-Ansari has cited this as a booklet on the virtues of the fifteenth of Sha’ban. Although it seems like Sakhawi’s (rahimahullah) main discussion in it is the issue of fasting after the 15th of Sha’ban, it is possible he discussed the virtue of the night too, like he has done in his: “Ajwibat al-Mardiyyah” vol.1 pgs.325-332. Wa Allahu A’lam) 6) Ibn Dihyah (rahimahullah)- see Is’aful khullan. 7) Ibn Rajab (rahimahullah) has a detailed section on the virtue of this night in his acclaimed book: “Lataiful Ma’arif” Recent Scholars 8) Shaykh ‘Abdullah Siddiq Al-Ghumari -Morocco- (rahimahullah) entitled: “Husnul Bayan fi laylati nisf min Sha’ban” 9) Shaykh Hammad ibn Muhammad Al-Ansari -Madinah Munawwarah- (rahimahullah) entitled: “Is’aful Khullan, bima warada fi laylatin nisf min Sha’ban” 10) My Honourable Teacher, Al-Muhaddith Shaykh Fadlur Rahman Al-A’zami (may Allah protect him) Final Cautionary Note In addition to du’a and istighfar (seeking forgiveness from Allah Ta’ala), on this night one should engage in any act of worship that one feels comfortable with. (see here for some ideas) Some people engage in acts of bid’ah (innovation) on this night. There are no specific salats etc that are prescribed for this occasion. The ‘Ulama of the past and present have always refuted these innovations. Some contemporaries use the statements of these Scholars to refute the significance of the night itself. This is incorrect and irrational. The negation of certain innovated practices on this night does not necessitate the denial of the virtue of the night itself! May Allah Ta’ala guide us all, and may He allow us to maximise our benefit from the auspiciousness of this night. And Allah Ta’ala Knows Best Al-Miftah

Cupping(Hijamah) - A Beautiful Sunnah Cupping is a therapeutic process of removing unclean blood from the body . It is a form of medical treatment which has been recommended by Shariáh. Rasulullah (Sallallaahu Álayhi Wasallam) underwent cupping many times. During the battle of Khaibar in 7 AH with the Jews, a Jewish woman prepared some meat which she filled with deadly poison and presented to Rasulullah (Sallallaahu Álayhi Wasallam). (Bukhari). Upon tasting the meat the poison affected Rasulullah (Sallallaahu Álayhi Wasallam) Rasulullah (Sallallaahu Álayhi Wasallam) used to undergo cupping in order to relieve him from the effects of the poison in his blood. (Shamaail Tirmidhi). Rasulullah (Sallallaahu Álayhi Wasallam) was once hurt on his leg. Hence (probably due to the clogging of the blood), he underwent cupping on his leg. (Mishkãt p. 389) Rasulullah (Sallallaahu Álayhi Wasallam) said, ‘Jibraaeel (Álayhis salaam) repeatedly emphasised upon me to resort to cupping to the extent that I feared that cupping will be made compulsory.’ (Jamúl Wasaail p. 179). Hadhrat Anas (Radhiallaahu Ánhu) reports that Rasulullah (Sallallaahu Álayhi Wasallam) said, ‘The best medicine is cupping.’ (Shamaail, chapter of Cupping) Hadhrat Abu Kabsha (Radhiallaahu Ánhu) narrates that Rasulullah (Sallallaahu Álayhi Wasallam) used to undergo cupping on the head and between his shoulders and he used to say, ‘Whosoever removes this blood, it will not harm him that he does not take any other medical treatment.’ (Mishkãt p. 389) Rasulullah (Sallallaahu Álayhi Wasallam) praised a person who performs cupping, saying it removes blood, lightens the back and sharpens the eyesight (Jamúl Wasaail p. 179) The above quoted Ahaadith are clear that cupping was practised by Rasulullah (Sallallaahu Álayhi Wasallam) himself and strongly recommended by him. The scholars advise that administering medicine requires medical expertise. Therefore, with regard to any medical treatment recommended by Rasulullah (Sallallaahu Álayhi Wasallam), due to health and medical intricacies, one must exercise caution and consult with a physician. Similarly, with regard to cupping, although it is strongly recommended by Rasulullah (Sallallaahu Álayhi Wasallam), one must consult with a medical practitioner before undergoing cupping. Rasulullah (Sallallaahu Álayhi Wasallam) has also given some guidelines regarding cupping. Once he came across a fasting person who underwent cupping and became weak. Hence, he said, ‘The person who underwent cupping broke his fast.’ (Jamúl Wasaail p. 179) Mullah Áli Qari (Rahmatullaahi Álayhi) while explaining the Hadith states that since a person is already weak by fasting, undergoing cupping weakens him further. Thus such a person due to feeling extremely weak may be forced to break his fast. He further states that in the light of the principle understood from the Hadith, cupping should not be administered immediately after having a hot bath, or while the belly is full. Hadhrat Abu Hurayra (Radhiallaahu Ánhu) reports that Rasulullah (Sallallaahu Álayhi Wasallam) said: ‘One should not undergo cupping during the 13, 14 and 15 of the lunar month.’ Some Muhadditheen explain that on those days the full moon has a gravitational impact on many things on earth. For example, the sea has high tides due to the full moon. Similarly, the flowing of the blood is also affected and flows faster during the full moon. One may lose much blood in these days if one undergoes cupping. Therefore, Rasulullah (Sallallaahu Álayhi Wasallam) advised that one should undergo cupping on the 17, 19 and 21 of the lunar month. (Mishkãt p. 389). Rasulullah (Sallallaahu Álayhi Wasallam) advised that cupping should not be done on a Tuesday, since there is a certain time on a Tuesday that flowing blood does not stop. (Mishkãt p. 389). Rasulullah (Sallallaahu Álayhi Wasallam) also advised that cupping should not be done on Saturdays and Wednesdays as this could lead to leprosy. (Mishkãt p. 389) Written By: Hazrat Mufti Ebrahim Desai Saheb (Ameer Idealwoman.org)

Many people experience acid re flux , a condition in which gastric juices from the stomach flow back to the esophagus. Do you ever experience a feeling of warmth, burning, heat, and pain that starts in the upper abdomen or just beneath the breastbone, which often spreads upwards, ending up in your throat and leaving a bad taste in your mouth? Here are some ways to prevent these common symptoms: Eat slowly, enjoy your food, and chew it well. Eat mild foods, and avoid spicy or strong foods until the heartburn passes. Avoid foods that form gas, such as onions, beans, cabbage, and broccoli. If you need to incorporate these foods into your diet, do so in moderation. Avoid eating meat, grains, coffee, and dairy. Take a walk after your meals. Being mobile helps your stomach digest food and get your intestines working. If your heartburn is mild, a glass of water may help settle the stomach. Doctors have long promoted drinking a glass of milk as a home remedy for heartburn. Research has shown that milk may give temporary relief, but can worsen the situation by increasing acids in the stomach. It is highly recommended increasing intake of green leafy vegetables, fruit, mint, fennel, prunes and fruit juice. Aloe vera juice is very effective and used by many as a great natural remedy. Chamomile tea is also a good remedy and prevents acidity and helps prevent stomach upsets and ulcers. If you have heartburn or reflux together with the following symptoms, you may have a condition called functional dyspepsia (FD): Constipation Diarrhea Alternating Abdominal pain Bloating (with an inability to finish a meal Nausea and sometimes vomiting A sour taste in the mouth Excessive burping FD may come and go, and symptoms can become increasingly severe weeks or months and then decrease or disappear entirely for some time. There is no definitive diagnostic test for FD. And this can lead to anger or frustration for patients who continue to experience very real symptoms. Certain foods can make symptoms worse, but that varies from person to person. If you have symptoms of FD, try not to lie down for at least two hours after a meal. Avoiding large portions and eating smaller, more frequent meals is important to normalize upper gut motility. Make sure you consult a health care professional to discuss causes of your symptoms and treatment options. idealwoman.org

Become a Pearl

Sunnats and Aadaab of Ramadhaan – Part 2 1. Refrain from anything that is doubtful or haraam whether it is doubtful food or actions etc. 2. Increase four actions in Ramadhaan: (a) The recitation of the kalimah ‘laa ilaaha illallah’ (b) istighfaar © seeking entrance into Jannah (d) seeking protection from Jahannum عن سلمان رضي الله عنه قال خطبنا رسول الله صلى الله عليه و سلم في آخر يوم من شعبان… واستكثروا فيه من أربع خصال خصلتين ترضون بهما ربكم وخصلتين لا غناء بكم عنهما فأما الخصلتان اللتان ترضون بهما ربكم فشهادة أن لا إله إلا الله وتستغفرونه وأما الخصلتان اللتان لا غناء بكم عنهما فتسألون الله الجنة وتعوذون به من النار (الترغيب و الترهيب رقم 1483) Hadhrat Salmaan (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) delivered a khutbah on the last day of Sha’baan (wherein he mentioned): “And (in this month) carry out four actions in abundance. Two actions are to please your Rabb and two actions are such that you cannot do without it. The two actions which will be pleasing to your Rabb is the recitation of the kalimah “Laa ilaaha illallah” and seeking His forgiveness. The two actions that you cannot do without is asking Allah Ta’ala for entry into Jannah, and seeking deliverance from the fire of Jahannum. 3. Make abundant duaa during Ramadhaan. The duaa of a fasting person is readily accepted, especially the duaa that is made before iftaar. عن أبي هريرة قال : قال رسول الله صلى الله عليه و سلم ثلاثة لا ترد دعوتهم الصائم حتى يفطر والإمام العادل ودعوة المظلوم يرفعها الله فوق الغمام ويفتح لها أبواب السماء ويقول الرب وعزتي لأنصرنك ولو بعد حين (ترمذي رقم 3598) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “There are three people whose Duaas are not rejected; The fasting person until he breaks his fast, the just ruler, and the duaa of the oppressed which Allah Ta’ala lifts above the clouds and opens the doors of the heavens for it. Allah Ta’ala says ‘I take a qasm on My honour, I will definitely assist you, even though it may be after some time.” عن عمرو بن شعيب، عن أبيه، عن جده، قال: سمعت رسول الله صلى الله عليه وسلم يقول: للصائم عند إفطاره دعوة مستجابة ". وكان عبد الله بن عمرو إذا أفطر دعا أهله وولده ودعا (شعب الايمان رقم 3624) Hadhrat Abdullah bin Amr (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “At the time of iftaar, the fasting person’s duaas are accepted.” Hadhrat Abdullah bin Amr (Radhiallahu Anhu) would call his family and children at the time of iftaar and engage in duaa. 4. The month of Ramadhaan is known as the month of the Qur’aan. Hence, one should recite as much Qur’aan as possible. Huffaaz should recite much more than the non-huffaaz. 5. Fasting is a great ibaadat, hence during the fast one should ensure that one does not involve oneself in any action whereby the reward of the fast is lost. One should exercise caution in refraining from all types of ‘la ya`ni’ (vain talk and futile activities etc.). عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم رب صائم ليس له من صيامه إلا الجوع ورب قائم ليس له من قيامه إلا السهر (ابن ماجة رقم 1690) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Many are the ones who fast, attaining nothing by such fasting except for hunger, and many are the ones performing salaah by night attaining nothing by it, except for the discomfort of staying awake at night.” 6. During the fast one should refrain from quarrelling, fighting and entering into arguments. If someone wishes to engage the fasting person into an argument, he should respectfully say to him: ‘I am a fasting person’ (i.e. it does not behove a fasting person to enter into quarrels, fights and arguments). عن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : وإذا كان يوم صوم أحدكم فلا يرفث ولا يصخب فإن سابه أحد أو قاتله فليقل إني امرؤ صائم (بخاري رقم 1904) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “During the fast, one should not engage in obscene talk or act in an ignorant manner by shouting and yelling. If anyone hurls abuse at you or swears you, or fights with you, then you should (respectfully) say ‘I am fasting’. 7. Ramadhaan grants one a good opportunity to perform tahajjud as one is awake at the time of sehri. 8. Try to complete all commitments and necessary duties before Ramadhaan so that all one’s time can be dedicated and devoted to ibaadat. عن عبادة بن الصامت رضي الله عنه أن رسول الله صلى الله عليه و سلم قال يوما وحضر رمضان أتاكم رمضان شهر بركة يغشاكم الله فيه فينزل الرحمة ويحط الخطايا ويستجيب فيه الدعاء ينظر الله تعالى إلى تنافسكم فيه ويباهي بكم ملائكته فأروا الله من أنفسكم خيرا فإن الشقي من حرم فيه رحمة الله عز و جل رواه الطبراني ورواته ثقات إلا أن محمد بن قيس لا يحضرني فيه جرح ولا تعديل (الترغيب و الترهيب رقم 1490) Hadhrat ‘Ubaadah bin Saamit (Radhiallahu Anhu) reports that on one occasion close to Ramadhaan, Rasulullah (Sallallahu Alaihi Wasallam) addressed the Sahaabah saying: “Ramadhaan, the month full of blessings is about to dawn upon you. It is in this month wherein Allah Ta’ala turns His special mercies towards you, forgives your sins, accepts your duaas and supplications, looks at your vying with each other in carrying out good deeds (to please Allah Ta’ala) and boasts to His angels about you. Hence, show Allah Ta’ala your works of piety and righteousness. For certainly the most unfortunate one is the one who is deprived of the mercy of Allah Ta’ala in this blessed month.”

Muhammad Sallallahu 'alayhi wasallam - The Best Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh The Greatest Favour After the gift of Imaan, Allah Taala has not conferred upon us a favour greater than including us in the ummah of the greatest Nabi, Muhammad Sallallahu 'alayhi wasallam Clear Sign A sign that our religion is complete and comprehensive is that there is not a single aspect of human life that our beloved Nabi Sallallahu 'alayhi wasallam did not address in his twenty-three years of Prophethood. Special Ṣadaqah Everything related to Deen that has reached us, including every noble quality and trait, is a sadaqah of our beloved Nabi Sallallahu 'alayhi wasallam. Without this gift, our lives would not be much different to those of animals. It is therefore necessary to send Salat & Salam upon our beloved Nabi Sallallahu 'alayhi wasallam in abundance. Sincerity in Salat & Salam We should convey Salat & Salam upon our beloved Nabi Sallallahu 'alayhi wasallam with great reverence and love, with the thought that although we have not sent forth much by way of good deeds for the hereafter, maybe this deed will secure our salvation. Rights Restored Rasoolallah Sallallahu 'alayhi wasallam restored the rights of every sector of humanity, especially the weak. Sirah is Sufficient When talking to non-Muslims about Islam there is no need to go into detailed matters of fiqh; the exemplary Sirah of Rasoolallah Sallallahu 'alayhi wasallam is sufficient. (From Words to Treasure - Compilation by Teachers & Students of Riyaadus Saalihaat)