ummtaalib

Paradise: the Eternal Abode Paradise is the tremendous reward which Allaah (Subhaanahu Wa Ta'ala) has prepared for His beloved (awliyaa) and those who obey Him. It is complete joy and pleasure, where nothing is lacking and nothing can disturb its purity. What Allaah (Subhaanahu Wa Ta'ala) and His Messenger have told us about it makes our heads spin because our minds are not able to comprehend the greatness of such blessings. Listen to the words of Allaah (Subhaanahu Wa Ta'ala) in this hadith qudsi: "I have prepared for My righteous slaves that which no eye has seen, no ear has heard and has never crossed the mind of any human being". Then the Prophet (Sallallaahu Alaihi Wa Salaam) said, "Recite, if you wish: "No person knows what is kept hidden for them of joy as a reward for what they used to do". (32:17) The joys of Paradise are far greater than the pleasures of this world, which pale into insignificance in comparison. al- Bukhaari reports from Sahl ibn Sa'd as-Sa'idee that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said: "A space the size of a whip in Paradise is better than this world and al that is in it". (Fath al-Baari, 6/319, an-Nawawi's commentary on Muslim 17/166) Because admittance to Paradise and salvation from the Fire are according to Allaah's will and judgement, it is a great victory and tremendous success, as Allaah (Subhaanahu Wa Ta'ala) says: "Only he who is saved far from the Fire and admitted to the Garden, will have indeed attained the object of life [or: been successful]" (3:185) "Allaah has promised to believers - men and women - Gardens under which rivers flow, to dwell therein , and beautiful mansions in Gardens of everlasting bliss. But the greatest bliss is the Good Pleasure of Allaah. That is the supreme felicity ". (9:72) "...and those who obey Allaah and His Messenger will be admitted to Gardens with rivers flowing underneath, to abide therein and that will be the supreme achievement". (4:13) Admittance to Paradise There is no doubt that the joy of the believers will be incomparable when they are led, group by honourable group, to the blessed Gardens of Paradise. When they reach Paradise its gates will be opened for them, and they will be welcomed by noble angels congratulating them on their safe arrival after suffering so much hardship and witnessing so much horror: "And those who feared their Rabb will be led to the garden in crowds, until, behold, they arrive there; its gates will be opened and its keepers will say "Peace be upon you! Well have you done! Enter here, to dwell therein". (39:73) In other words, your words, thoughts and deeds were good so your hearts and souls became pure and for that you deserve Paradise. Paradise: There is Nothing Like It The delights of Paradise surpass the imagination and defy description. They are like nothing known to the people of this world; no matter how advanced we may become, what we achieve is as nothing in comparison with the joys of the Hereafter. As is mentioned in several reports, there is nothing like Paradise: "It is sparkling light, aromatic plants, a lofty palace, a flowing river, ripe fruit, a beautiful wife and abundant clothing, in an eternal abode of radiant joy, in beautiful soundly-constructed high houses". [ibn Maajah, as-Sunan, Kitaab az-Zuhd, Baab Sifaat al-Jannah, 2/1448, no. 4332. Ibn Hibbaan narrated it in his saheeh] The Sahabah asked the Prophet (Sallallaahu Alaihi Wa Salaam) about the buildings of Paradise and he replied with a wonderful description: "Bricks of gold and silver, and mortar of fragrant musk, pebbles of pearl and sapphire, and soil of saffron. Whoever enters it is filled with joy and will never feel miserable; he will live there forever and never die; their clothes will never wear out and their youth will never fade." [Ahmad, at-Tirmidhi, ad-Daarimee, Mishkaat al-Masaabeeh, 3/29, sahih]. Allaah (Subhaanahu Wa Ta'ala) indeed spoke the truth when He (Subhaanahu Wa Ta'ala) said: "And when you look there you will see a delight . and a great dominion" [76:20] What Allaah (Subhaanahu Wa Ta'ala) has kept hidden from us the delights of Paradise is beyond our ability to comprehend: al-Bukhaari reported from Abu Hurayrah (Radiyallahu Anhu) that the Prophet (Sallallaahu Alaihi Wa Salaam) said that Allaah (Subhaanahu Wa Ta'ala) said, "I have prepared for My slaves what no eye has seen, no ear has heard and no human heart can imagine". Recite if you wish, "No person know what is kept hidden for them of joy as a reward for what they used to do." (32:17). In the version reported by Muslim from Abu Hurayrah, there is the addition, "Never mind what Allaah has told you; what He has not told you is EVEN greater". The Palaces and Tents of Paradise Allaah (Subhaanahu Wa Ta'ala) will build good and beautiful dwellings for the people of Paradise: In some places in the Qur'aan, Allaah (Subhaanahu Wa Ta'ala) described these dwellings as ghurafaat : "and they will reside in the high dwellings in peace and security." [34:37] The reward for the slaves of the all-Merciful will be: "Those will be rewarded with the highest place because of their patience. Therein they shall be met with greetings and the word of peace and respect" [25:75] Allaah (Subhaanahu Wa Ta'ala) described these Ghurafaat: "But for those who fear Allaah and keep their duty to their Rabb , for them are built lofty rooms, one above the other, under which rivers flow. the Promise of Allaah, and Allaah does not fail in Promise." [39:20] Ibn Katheer said: "Allaah has told us about His blessed slaves who will have rooms in Paradise: these will be lofty palaces, "lofty rooms, one above another - story upon story, well-constructed, strong and decorated. The Prophet (Sallallaahu Alaihi Wa Salaam) described these palaces to us. According to a hadith narrated by Ahmad, and Ibn Hibbaan from Abu Maalik al-Ash'ari and by at-Tirmidhi from 'Ali (Radiyallahu Anhu) the Prophet (Sallallaahu Alaihi Wa Salaam) said: "In Paradise there are dwellings whose inside can be seen from the outside, and the outside can be seen from inside. Allaah [Subhaanahu Wa Ta'ala] has prepared them for those who feed the hungry, and speak softly and gently, fast continuously and pray at night whilst the people are asleep." [saheeh al-Jaami' as-Sagheer, 2/220, no. 2119] Allaah (Subhaanahu Wa Ta'ala) has told us that there are tents or pavilions in Paradise: "Houris [beautiful, fair females] restrained in pavilions" [55:72] These pavilions are wondrous tents, made of pearls, each one is made from a single, hollowed-out pearl. They are sixty miles high; according to some reports they are sixty miles wide. al-Bukhaari reports from 'Abdullaah ibn Qays that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said, "The tent is a hollowed out pearl, thirty miles high; in each corner of it the believer will have a wife whom no one else can see". Abu 'Abdus-Samad and al-Haarith reported from Abu 'Imraan that the wording was "sixty miles high" [sahih al-Bukhaari, Kitaab Bid' al-Khalq, Baab Sifaat al-Jannah, Fath al-Baari, 6/318] Muslim reported from 'Abdullaah ibn Qays that the Prophet (Sallallaahu Alaihi Wa Salaam) said: "The believer in Paradise will have a tent made out of a single, hollowed-out pearl, sixty miles long, in which he will have wives, whom he will visit in turn, none of whom will see the others". [see also Muslim, Kitaab al-Jannah, Baab fi Sifaat Khiyaam al-Jannah, 4/2182, no. 2838] The Prophet (Sallallaahu Alaihi Wa Salaam) told us about the characteristics of the palaces of some of his wives and companions. al-Bukhaari and Muslim report that Abu Hurayrah (Radiyallahu Anhu) said, "Jibreel came to the Prophet (Sallallaahu Alaihi Wa Salaam) said, "O Messenger of Allaah, Khadeejah is coming, carrying a container of food. When she comes to you, convey to her greetings of peace from her Rabb and from me, and give her the glad tidings of a house in Paradise made of brocade, in which there is no noise or exhaustion."" [Mishkaat al- The Prophet (Sallallaahu Alaihi Wa Salaam) has told us of the way in which the believer may acquire more than one house in Paradise: Ahmad reports with a saheeh isnaad from Ibn 'Abbaas that the Prophet (Sallallaahu Alaihi Wa Salaam) said, "Whoever builds a masjid for Allaah, even if it is as small as the nestling-place scratched out by the sane grouse for its eggs, Allaah (Subhaanahu Wa Ta'ala) will build a house for him in Paradise". [saheeh al-Jaami' as-Sagheer, 5/265, no. 6005] Ahmad, al-Bukhaari, Muslim, at-Tirmidhi and Ibn Maajah report from 'Uthmaan that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said "Whoever builds a mosque for Allaah (Subhaanahu Wa Ta'ala), Allaah (Subhaanahu Wa Ta'ala) will build something similar for him in Paradise". [saheeh al-Jaami' as-Sagheer, 5/265, no. 6007] Muslim, Abu Dawud, Ahmad, an-Nasaa'ee, and Ibn Maajah report from Umm Habeebah that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said, "Whoever prays twelve extra rak'ahs every day, Allaah (Subhaanahu Wa Ta'ala) will build for him a house in Paradise." [saheeh al-Jaami', 5/316, no. 6234] www.islaaminfo.co.za

Is there a PlayStation in Jannah? For E Islam by Umm Ismail Some years back my 11 year old son asked me if I thought there would be a PlayStation in Jannah(Paradise), because really, if there wasn’t going to be one, then he didn’t know if he still wanted to go there. While I was gratified to be thought so knowledgeable, I was also aware that my reputation as Oracle-In-Chief was now at stake. So naturally I thought very carefully about how to respond. His query reminded me of another, a few decades earlier. I attended Madressah(Islamic School) with an older aunt who graciously conceded to teaching me privately in the afternoons after school. When I started high school, she told me I would have to start wearing the hijab soon. Now this was the 80’s – South Africa was in the grip of the last, bloody, grasp of institutional apartheid, the Rainbow nation hadn’t yet been born, and a head-scarfed girl at my school wasn’t an option. So being 12 and opinionated, I asked her why, and whether I would have to wear it at school as well. I knew of other girls who wore it, then instantly discarded it at the school gate for the duration of the school day, only to put it on again when they went home. She replied that it would indeed be all right since hijab was for one’s protection, and at school girls were protected (from what, I wondered!). If wearing hijab was compulsory, my teen brain reasoned, then surely there had to be a proper reason. I also questioned why would it be ok to wear the hijab on one side of the school gate and unnecessary on the other side? Silently, I promptly decided never to wear hijab - until aeons later, at 17, when it made perfect sense! When our children question us about Islamic principles, ethics or concepts, we often find it difficult to address their concerns head-on. We either react with self-righteous indignation, or sometimes we’re just amiably dismissive, while pointedly informing them about what’s allowed and what’s not. Our children however, are not pint-sized, programmable versions of adults, who after a few basic instructions – pray 5 times daily, learn all your Surahs(Quranic Verses), and don’t forget the eating dua (prayer) – will then happily be on their way. Utterly complete human beings, endowed with a healthy curiosity and a growing intellect, they need to be engaged, debated with and have their sometimes misguided views, challenged. Their insecurities, preposterous or profound have to be entertained too. The Quran constantly encourages us to ponder and use our ‘aql (intellect): “And We have certainly left of it a sign as clear evidence for a people who use reason.” (Quran:29:35) and again “And it is He who gives life and causes death, and His is the alternation of the night and the day. Then will you not reason?” (Quran23:80). Despite this, we consistently choose not to heed to seek reasoning, nor do we expect our children to. Indeed we expect them, ironically, to do as their forefathers did and inherit the faith we sometimes wear with weary familiarity. Why? Perhaps it is because we assume that wanting to understand the essence of a Divine instruction is to question its validity. Perhaps, more often than not, we ourselves don’t understand its logic and wisdom. But does this have to be so? As Hazrat Ali (RA) taught us, and echoed by educationist Ken Robinson, we raise our children for a time other than our own, in fact for a future as yet, quite undetermined. In order for them to grow into the Caretakers that Allah SWT intended, their faith must grow organically; because faith, unlike Granny’s antique cups, cannot be passed down to future generations. Their first steps into the world of meaning and values must be infused with the continued appreciation of the Divine Presence. This primal awareness as created beings starts with the athaan (call to prayer) in the new-born’s ear, settles in the heart as a fledgling seed, to be delicately nurtured with love and patient understanding (and a healthy dose of humour). Not for nothing did the Messenger of Allah (peace be upon him) spend the first 13 years in Mecca nurturing this seed – its blossoming is what enabled that collective cathartic moment years later when the Muslims were ordered to wash the stain of alcohol out of their lives …. In the words of my teen, how awesome was that? If we want our children to be of those who “strive hard with their property and their persons” (9:88), who “invite to good and enjoin what is right and forbid the wrong” (3:104), and whom Allah SWT “will love and who will love Him” (5:54), we will need to encourage them to find the answers to their questions from within the Quraan. Let us from the beginning encourage our children to reflect on and be amazed by the universe outside of (and within) us and then weave into that the Qur’anic ethos. This will enable them to view and practice Islam with understanding and love rather than Islam being viewed as sets of mechanical actions or regurgitation of the verses of the Quraan without passion and affection. There is NO excuse today not to make the effort to educate ourselves. Books, the internet, YouTube, community classes, all abound. Indeed, it’s our emphatic duty as parents to be exemplary in the desire for authenticity, to “ponder and reflect” together with our children, and to seek out well-researched, thoughtful answers to their queries like why exactly are we here, If Allah SWT is so merciful, why do people suffer, what happens to good atheists, and …. is there a PlayStation in Jannah? So back to my son. I explained that not having made that trip, I obviously couldn’t give him any specifics, but what I could say for sure was that Jannah is where we will be unimaginably happy and content. I asked him to recall his most satisfying memory, and to multiply that by a gazillion (words like gazillion always make an impact) – and if that included a PlayStation, then a version of a PlayStation would be awaiting him. He nodded sagely and never mentioned it again, satisfied that his mother clearly was the go-to person when weighty matters preoccupied the mind. He’s 15 now, and the other day he sheepishly recalled that incident and exclaimed, “Mum, can you believe I actually thought Jannah was going to be full of PlayStations and games”, and giggling mischievously, he added, “now I know it’s going to be full of beautiful girls!” - and disappeared before I could feign shock-horror. Sigh … I suspect the “lower your gaze” talk is already overdue …. www.eislam.co.za

will try and find out inshaAllah... EDIT: The above reply was in reply to sister mariam's next question: Sister Mariam: in reference to your question on what was created first, I've split the topic and the answer to your question is Here

Some Lessons from Mi'raaj- Synopsis 1.Sublime Position of Salaah: The greatest gift given on this miraculous journey on Mi'raj was the gift of salaah. The importance of this great gift is evident by the fact that the Prophet(sallallahu alaiyh wassallam) was called personally to the heavens and beyond to receive this injunction, whereas most other injunctions were given on earth via Jibraeel(alaiyhis salaam). Moreover, the fact that Jibraeel(alaiyhis salaam) descended the very next day after Mi'raj to teach Nabi(sallallahu alaiyh wassallam) the finer points of the method of salaah, highlights it's importance. 2.Neglect of Salaah: During Mi'raj, Nabi (sallallahu alaiyhi wassallam) passed by a group of people whose heads were being crushed with boulders. After becoming smashed, their heads would again resume their original shape, only to be crushed again. This process would continue ceaselessly. When he asked Jibraeel (Alaihis salaam) who they were, he replied that they were those people who were neglectful of their salaah. During the time of salaah, they would remain asleep. 3.Salaah with congregation: We notice that Nabi (sallallahu alaiyhi wassallam) performed salaah in congregation with all the Ambiya in Masjidul-Aqsa. This also illustrates the importance of salaah in congregation. Besides the warnings on discarding salaah with the congregation, many virtues have also been mentioned for observing salaat with congregation. Abdullah bin Umar(radhiallaha anhu) reports that Nabi (sallallahu alaiyhi wassallam) said, " Salaah performed in congregation exceeds the salaah performed individually(in reward) by twenty five times." (Sahih Bukhari Vol.1) 4.Zamzam Water: In the incident of Mi'raaj, it has also been recorded that the blessed chest of Nabi (sallallahu alaiyhi wassallam) was opened, and his heart removed and washed in the water of Zam Zam, and then replaced and restored to its original condition. In today's modern, scientific age, when the practice of surgery has become an ordinary everyday occurrence, this is not at all difficult to believe. And since no other water was used, but the Blessed water of Zam Zam was used to wash the noble heart of Rasulullah (sallallahu alaiyhi wassallam), we can clearly understand the merit and excellence of this water. 5.Importance of Masjidul Aqsa in Islam: The fact that Rasulullah(sallallahu alaiyhi wassallam) was taken to this Glorified Masjid and not to any other Masjid to perform salaah and lead the Ambiyaa, illustrates the pivotal role it plays in the life of a Muslim. In a hadith narrated by Hazrat Anas(R.A.): Rasullullah(sallallahu alaiyhi wassallam) has said that "the reward for salaah in his Masjid(Masjidun Nabawi) and in that of Masjidul Aqsa is of 50 000 prayers, but the reward of salaah in the kaaba is equal to a 100 000 prayers." (Ibn Majah) 6.Some Meritorious recitations given during Mi'raj: 1.Revelation of the last few verses of Surah Al Baqarah (i.e. from " Aa-manar-rasoolu bimaa un-zila ilayhi mir-rab-bihee wal-mu'-minoon....till the end). 2.Increase recitation of 3 rd Kalimah: Rasullullah(sallallahu alaiyhi wassallam) said, "On the night of Mi'raj, I met Hazrat Ibraheem(alaiyhis salaam) and he said to me, O Muhammad ! Convey my salaam to your Ummah and inform them that undoubtedly the soil of Jannah is pure, its water is sweet, its ground is barren and its plants are: "Subhanallahi walhamdulillahi wala ilaha illallaahu wallaahu akbar." 7.Admonitions and Punishments witnessed during Mi'raj: During this journey Rasulullah(sallallahu alaiyhi wassallam) was shown the different punishments meted out to those who transgressed and were dis-obedient. These experiences serve as a warning to the Ummah to refrain from dis-obedience and those actions that displease Allah Subhana Wata'ala. 1.Refrain from Teaching without practicing: Punishment for this is "lips were being slit with scissors of fire- they are the khateebs who command people to do good deeds while forgetting their own selves." 2.Refrain from Slandering: Punishment for this is "people who had fingernails of copper and they were raking their own faces and chests with them." 3.Refrain from Consuming Interest: Punishment for this is "people with bellies as huge as houses (in which people stay) and inside their bellies were snakes which were visible from the outside." 4.Refrain from fornication and adultery: Punishment for this is: " These people were eating the decayed meat and leaving the cooked meat untouched." 5.Refrain from Abusing peoples trust: Punishment for this is: " A man who was struggling to carry a very large bundle of wood which he was unable to bear, yet he wanted to carry even more." 6.Refrain from witholding Zakaat: Punishment for this is: "They were eating Daree'(a thorny plant of the fire of Jahannam) and Zaqqoom( a most bitter and foul smelling tree growing at the bottom of Jahannam) and the smouldering stones of Jahannam." 7.In short all these punishments were shown to Rasulullah(sallallahu alaiyhi wassallam) so that he may warn mankind to abandon sin and transgression and encourage mankind to obedience and goodness. It is through His Divine Mercy that Allah Ta'ala has shown these incidents to mankind, so that one has the opportunity, now in this world to mend one's ways before it is too late. 8.To believe and practice un-conditionally as Hazrat Abu Bakr(R.A.) did: It was belief that distinguished Abu Bakr as-Siddiq and placed him in a rank never to be equalled or surpassed by any of the companions or those who would come after them. Abu Bakr(R.A.) was known by the nickname ‘as-Siddiq (the believer)’ more than his real name. He gained that nickname because he immediately and unconditionally believed in what the prophet (Sallallaahu Alayhi Wasallam) said about his journey to the heavens. Abu Bakr(R.A.) had based his Imaan on his belief and practiced accordingly; Abu Bakr(R.A.)’s belief is that the Prophet (Sallallaahu Alayhi Wasallam) is the Informer. His practice of that was based upon the fact that Allah is the Legislator. Allah Ta’ala says, ‘The Messenger believes in what has been revealed to him from His Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books and His Messengers. (They say), ‘We make no distinction between one another of His Messengers’ and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).’ (2:285) The lesson for us, the Muslims, is that if it is in the Qur’an or reported authentically as a Sunnah, then we should believe in it, and act upon it. In Summary: The Sahaba(radhiallahu anhum), however fully appreciated the gift of Mi'raj. They would never forego any salaah without any valid excuse to such an extent that a person who could not walk to the Masjid would be carried by two Sahaba and brought to the Masjid to perform salaah in congregation. Furthermore, we learn from the incident of Mi'raj, the importance of us strictly refraining from all vices and sins; especially those mentioned( adultery, consuming interest, speaking lies etc.). We should try to please our Glorious Creator and try our best not to transgress His Divine laws in anyway. At the same time, it was also announced that the major sins of those in the ummah of Rasullullah(sallallahu alaiyhi wassallam) who do not ascribe partners with Allah will be forgiven. (Sahih Muslim p. 97 Vol. 1). This means that they will not suffer eternal punishment on account of their major sins, but will instead be pardoned either through tawba (sincere repentance) and istighfaar (seeking the forgiveness of Allah), or after first being punished for their sins.(An Nawawi). We also understand, that from the incidents narrated, that the successful believer will attain Jannah and all the promised luxuries that are within it. Description of Jannah, the Damsels of Jannah and the various splendours have all been shown to our beloved Rasullullah(sallallahu alaiyhi wassallam) as an encouragement for the righteous. This is what the Sahaba have preserved regarding Mi'raj. This is what they practiced upon and propagated to others. Hence it is imperative that we take heed of these aspects and act accordingly. Courtesy: www.everymuslim.net

The name "Buraaq" is derived from the word "bareeq" which means "white " in Arabic. According to another view, its origin lies in the word "barq " which means "light", the speed of which is well-known; hence the name Buraaq. From the narrations of Hadith, it is clear that before Nabi(sallallahu alaiyhi wassallam), other Prophets too had travelled upon it. For instance, Imaam Baihaqi relates in his Dalaa-ilun Nubuwwah (p.390 vol.2) that Nabi(sallallahu alaiyhi wassallam) said: "Other Prophets used to ride on it before me. " The Prancing of the Buraaq in excitement and the reason for it In the Sunan of Tirmizi, on the commentary of Surah Al lsraa, it is narrated that Rasulullah(sallallahu alaiyhi wassallam) said, "On the night of my journey, when the Buraaq was brought before me in a bridled and saddled state, it began to prance about. Jibraeel said to it, 'How dare you prance before Muhammad ? Nobody more honoured and beloved to Allah than Muhammad has ever ridden on your back before him.' When it heard this, the Buraaq immediately began to perspire heavily (and became submissive)." It is mentioned in Dalaa-ilun Nubuwwah that Rasulullah(sallallahu alaiyhi wassallam) said, "No sooner did the Buraaq begin to prance, Jibraeel twisted its ears and helped me mount it. (Dalaa-ilun Nubuwwah (p.355 vol.2)". In some narrations, it is mentioned that when Nabi(sallallahu alaiyhi wassallam), reached Baitul Maqdis, Jibraeel (Alaihis salaam) carved a hole in the wall with his fingers and tied the Buraaq around it." (Ibn Katheer) The reason for the excitement of the Buraaq Some scholars believe that the Buraaq was excited because it was being used after a long time. Even during the period of Fatrah (i.e. the period in between the advent of Jesus-Eesa (Alaihis salaam) and Rasulullah(sallallahu alaiyhi wassallam) nobody had ridden upon it. It was now overjoyed at this newly-found privilege.(Fathul Baari Pg.207 Vol.7). Other scholars believe it to be on account of its sense of pride and ecstasy at the prospect of being honoured with the Last and the Noblest of all Prophets(sallallahu alaiyhi wassallam). This was similar to the occasion when Nabi(sallallahu alaiyhi wassallam), accompanied by Hadrat Abu Bakr, Hadrat Umar and Hadrat Usmaan (Radiallahu anhum) were on Mount Thabeer when it began to shudder. "Be still! " he ordered the mountain, 'for standing upon you is a Nabi, a Siddeeq, and two Martyrs." (Mishkaat p.562 from Tirmizi and Nasaee) Certainly it is within the power of Allah Ta'ala to have transported Nabi(sallallahu alaiyhi wassallam) without the agency of the Buraaq. But He did so purely in order to honour and exalt him. Since travelling without a vehicle would have obviously meant that the journey would have had to be undertaken on foot, and travelling in a vehicle is far more dignified, Nabi(sallallahu alaiyhi wassallam) was taken by means of a conveyance." .(Fathul Baari Pg.206 Vol.7). To Baitul Maqdis on the Buraaq and upto the heavens by a ladder When Nabi(sallallahu alaiyhi wassallam) left Makkah for Baitul Maqdis, Jibraeel (Alaihis salaam) accompanied him on the back of the Buraaq. He sat in the front, as a guide, and seated Nabi(sallallahu alaiyhi wassallam) behind him..(Fathul Baari Pg.208 Vol.7). Like this, they travelled on the Buraaq until they reached Baitul Maqdis and performed two rakaat salaah each there. Then Nabi(sallallahu alaiyhi wassallam)led the Ambiyaa (Alaihimus salaam) in salaah. When Nabi(sallallahu alaiyhi wassallam) set out for the heavens, a ladder of extraordinary beauty was lowered before him. According to some narrations, one ladder was of gold, and another of silver, while another narration adds that they were also studded with pearls. As they journeyed upwards by the ladder, Nabi(sallallahu alaiyhi wassallam) was escorted on his right and left by a procession of angels until they arrived in the heavens and had the doors opened there. BAABUL HAFAZAH(The Gate of the Guardians) It has been recorded that the gate to the first heaven is called Baabul Hafazah and that an angel named Ismaeel has been appointed over it. This angel has twelve thousand angels under his charge and each one of these angels in turn has another twelve thousand angels under his command. After mentioning this, Nabi(sallallahu alaiyhi wassallam) recited the following verse: " And nobody knows the armies of your Lord except He." (Qur'an 74:31) - (Fathul Baari Pg.207-208 Vol.8- Seerah ibn Hisham). Meeting the keeper of Jahannam in the first heaven and seeing Jahannam When Nabi(sallallahu alaiyhi wassallam), entered the closest sky, every angel he met there, greeted him with great joy, and prayed (dua) for his well-being. However, there was one angel among them, who, despite meeting Nabi(sallallahu alaiyhi wassallam) and making dua for him, did not smile. When he asked Jibraeel (Alaihis salaam) who this angel was, he replied, "This is Maalik, the keeper of Jahannam. If he were ever to smile at anyone before or after you, he would certainly have smiled when meeting you. But (truly) he does not smile." Nabi(sallallahu alaiyhi wassallam) requested Jibraeel to tell him to show him Jahannam. Jibraeel (Alaihis salaam) said, "O Maalik! Show Muhammad the fire of Jahannam." He lifted the lid of Jahannam and immediately the flames of the fire leapt from the top. Nabi(sallallahu alaiyhi wassallam) said, "O Jibraeel! Tell him to order Jahannam back to its place." At the instruction of Jibraeel (Alaihis salaam), the angel at once ordered the fire back to its place and replaced the lid over it. Source: The Miracle of Mi'raaj- Mufti Aashiq Ilaahi Bulandshari Courtesy: www.everymuslim.net

Some of the Things witnessed during Mi'raaj Hadrat Moosa (Alaihis salaam) performs Salaah in his Grave It is related by Hadrat Anas (Radiallahu anhu) that Rasulullah(sallallahu alaiyhi wassallam) said, "On the night in which I was taken on the journey, I passed by Moosa (Alaihis salaam) and he was performing salaah in his grave." (Sahih Muslim Pg.268 Vol.1) People's Lips Slashed with Shears Anas (Radiallahu anhu) narrates that Rasulullah(sallallahu alaiyhi wassallam) said, "On the night of Mi'raaj, I saw some people whose lips were being slit with scissors of fire. I asked Jibraeel who these people were and he replied that they are the khateebs who command people to do good deeds while forgetting their own selves." In another version of this Hadith it says, "They are the sermonizers (of your ummah) who say such things which they themselves do not do. They read the Book of Allah, without themselves practising upon it." (Mishkaatul Masaabih Pg.438) People Scraping their Chests with their Fingernails Anas (Radiallahu anhu) narrates that Rasulullah(sallallahu alaiyhi wassallam) said, "When I was taken up during the Me'raaj, I passed by people who had fingernails of copper and they were raking their own faces and chests with them. I asked Jibraeel (Alaihis salaam) who they were and he replied that they were those who used to eat the flesh of others (i.e. slandered them) and attacked their reputations." (Abu Dawood, in Mishkaat p.249) The Miserable Plight of those who Consume Interest It has been narrated by Abu Hurairah (Radiallahu anhu) that Rasulullah(sallallahu alaiyhi wassallam) said, "On the night of Mi'raaj, I passed by people with bellies as huge as houses (in which people stay) and inside their bellies were snakes which were visible from the outside. I asked Jibraeel (Alaihis salaam) who they were. He replied that they were those who consume interest (usury)." (Mishkaatul Masaabih Pg.246) Angels Emphasize the Importance of Cupping Hadrat Abdullah bin Mas'ood (Radiallahu anhu) narrates: "Among the things described by Rasulullah(sallallahu alaiyhi wassallam) about the journey of Mi'raaj was that every group of Angels he passed by, urged him to instruct his ummah to practise cupping." (Mishkaatul Masaabih p.389 from Tirmizi and Ibn Maajah) In the past, the custom of cupping was very much in vogue among the Arabs. It is a way of letting out bad and excess blood from the body and a sovereign remedy for many diseases. People have abandoned having faith in this practice today. Rasulullah(sallallahu alaiyhi wassallam) used to have his head and the area between his shoulders cupped. (lbid) The Reward of the Mujaahidoon (i.e. those who strive in the path of Allah) Abu Hurairah (Radiallahu anhu) reports that Nabi (sallallahu alaiyhi wassallam) was travelling with Jibraeel (Alaihis salaam) when they passed by a group of people who were sowing seeds in the ground and harvesting the crops on the same day. Immediately thereafter, the seeds would again be sown into the ground and the entire process would be repeated. When Nabi (sallallahu alaiyhi wassallam) asked Jibraeel(Alaihis salaam) who these people were, he informed him that they were those who strive in the path of Allah. The reward for their every good deed would be multiplied seven hundred times and whatever they spent, Allah Ta'ala would certainly reward them for it. People's Heads Crushed with Rocks Nabi (sallallahu alaiyhi wassallam) passed by another group of people whose heads were being crushed with boulders. After becoming smashed, their heads would again resume their original shape, only to be crushed again. This process would continue ceaselessly. When he asked jibraeel (Alaihis salaam) who they were, he replied that they were those people who were neglectful of their salaah. During the time of salaah, they would remain asleep. The Despicable State of those who withhold their Zakaah Then he passed by another group of people whose private parts, from the front and behind, were wrapped in rags and they were grazing like camels and cattle. They were eating Daree'(a thorny plant of the fire of Jahannam) and Zaqqoom( a most bitter and foul smelling tree growing at the bottom of Jahannam) and the smouldering stones of Jahannam. Rasulullah(sallallahu alaiyhi wassallam) asked who these people were and Jibraeel (Alaihis salaam) replied, "They are those who do not discharge the zakaah of their wealth." People Eating Spoilt Meat Thereafter Nabi (sallallahu alaiyhi wassallam) passed by a group of people in front of whom was some cooked meat in a pot. In another pot nearby, was some raw and decayed meat. These people were eating the decayed meat and leaving the cooked meat untouched. Rasulullah(sallallahu alaiyhi wassallam) asked Jibraeel (Alaihis salaam) who they were, and he replied that they were those men of the ummah, who, despite having their own lawful and pure wives, would spend the night in the company of adulteresses and despicable women, and remained with them till the morning. And they were those women of the ummah who had left their lawful and pure husbands to spend the night with adulterous and evil men. A Person Carrying a huge bundle of wood Then, Rasulullah(sallallahu alaiyhi wassallam) passed by a man who was struggling to carry a very large bundle of wood which he was unable to bear, yet he wanted to carry even more. When Nabi(sallallahu alaiyhi wassallam) asked who he was, Jibraeel (Alaihis salaam) replied that this was the person who had been a trustee of people's possessions, but he had failed to discharge the trust. And yet, he was eager and willing to take on more of the things of people in trust. An Ox Attempts to Enter a Tiny Opening Thereafter, they came upon a tiny opening from which a huge ox emerged. After making its appearance, the ox wanted to return into this small hole. Nabi(sallallahu alaiyhi wassallam) asked who this was and Jibraeel (Alaihis salaam) replied that this was the person who, after having uttered some very serious and sinful words, was full of remorse and wished to retract them but was unable to do so. The Fragrance of Jannah Then Rasulullah(sallallahu alaiyhi wassallam) reached a valley from which a very beautiful fragrance emanated. The smell was of musk and it possessed a voice. Nabi(sallallahu alaiyhi wassallam) asked, "What is this?" Jibraeel (Alaihis salaam) replied that it is the voice of Jannah saying, "O My Lord! Bring to me those people who have been destined to stay in me, and fulfill your promise." Hearing the Shriek of Jahannam Then, Rasulullah(sallallahu alaiyhi wassallam) passed by another valley from which an unbearable voice could be heard. When he asked about it, Jibraeel (Alaihis salaam) replied that it was Jahannam imploring Allah saying, "Make over to me the people who have been destined to dwell in me, and fulfill your pledge." A shaitaan Trails Them In the Muatta of Imaam Maalik (Rahmatullahi alaih), there is a Hadith narrated by Yahya bin Sa'eed, that on the night of Mi'raaj, Nabi(sallallahu alaiyhi wassallam) saw a rebellious jinn pursuing him with a flame of fire. Whenever he would turn(to the right or left), he would catch sight of this Jinn. Jibraeel (Alaihis salaam) said, " Should I not teach you some words which, if recited, will extinguish this fire and cause him(the Jinn) to fall down on his face. Upon request of Rasulullah(sallallahu alaiyhi wassallam) , Jibraeel(Alaihis salaam) recited the following words: " Aoozu biwajhil laahil kareem wabi kaleematil laahit-taam-maati-lati la-yu-jaa-wizu-hunna barrun wala-fa-jir. Wa-min sharri ma-yanzilu minas-samaa. Wa-sharri maa-ya'ruju fie-haa, Wa-sharri maa-dha-ra-a fil-ardi, Wa-sharri maa-yakh-ruju min-haa. Wa-min fita-nil-layli wan-nahaar. Wa-min tawaa-ri-qil-layli wan-nahaar, illa taa-ri-qann yat-ruq bi-khair. Ya-Rahmaan." Salaams from Hazrat Ibrahim(alaiyhis salaam) to the Ummah of Rasulullah(sallallahu alaiyhi wassallam) Hazrat Abdullah bin Mas'ud(Radiallahu anhu) narrates that Rasulullah(sallallahu alaiyhi wassallam) said, "On the night of Mi'raj, I met Hazrat Ibraheem(alaiyhis salaam) and he said to me, O Muhammad ! Convey my salaam to your Ummah and inform them that undoubtedly the soil of Jannah is pure, its water is sweet, its ground is barren and its plants are: "Subhanallahi walhamdulillahi wala ilaha illallaahu wallaahu akbar." TWO OTHER GIFTS BESIDES SALAAH On the night of Mi'raaj, apart from the gift of salaah and the promised reward of fifty salaah in lieu of five, among other bounties of Allah is the: 1.Revelation of the last few verses of Surah Al Baqarah (i.e. from " Aa-manar-rasoolu bimaa un-zila ilayhi mir-rab-bihee wal-mu'-minoon....till the end). 2.Sins forgiven of the ummah of Rasulullah(sallallahu alaiyhi wassallam): At the same time, it was also announced that the major sins of those in the ummah of Rasulullah(sallallahu alaiyhi wassallam) who do not ascribe partners with Allah will be forgiven. (Sahih Muslim p. 97 Vol. 1). This means that they will not suffer eternal punishment on account of their major sins, but will instead be pardoned either through tawba (sincere repentance) and istighfaar (seeking the forgiveness of Allah), or after first being punished for their sins.(An Nawawi). Source: The Miracle of Mi'raaj- Mufti Aashiq Ilaahi Bulandshari Courtesy: www.everymuslim.net

Some significant suggestive incidents featured in the ‘Night Journey’ of the Prophet(Peace and blessings be upon him), of which could be mentioned 1.The Prophet(Peace and blessings be upon him)’s breast was cleft by Gabriel-Jibraeel(Peace be upon him), his heart extracted and washed with the water of Zamzam —a sacred spring in Makkah. 2.In the same context, there were brought to him two gold vessels. There was milk in one, while the other was full of wine. He was asked to choose either of them, so he selected the vessel containing milk and drank it. He (the angel) said: “You have been guided on Al-Fitrah or you have attained Al-Fitrah. Had you selected wine, your nation would have been misled.” [it is a symbolic way of saying that good and evil in the form of milk and wine were brought before the Prophet and he instinctively made a choice for the good. It is very difficult to render the Arabic term ‘Fitrah’ into English. It denotes the original constitution or disposition, with which a child comes into this world, as contrasted with qualities or inclinations acquired during life; besides it refers to the spiritual inclination inherent in man in his unspoilt state]. 3.He had the opportunity to see Malik, the guardian of Hell, with a cheerless frowning face. Therein, he saw the Hell dwellers, of whom were those who unjustly eat up the property of the orphans. They have flews similar to those of camels, swallowing red-hot stones and then issuing out of their backs. There were also the people who take usury with bellies too big to be able to move around; they are trodden by the people of Pharaoh when these are admitted into Hell. In the same abode, he saw the adulterers offered tasty fatty meat and rotten smelly one but they make option for the latter. The licentious women were also there hanging from their chests. 4.In Paradise, the Prophet(Peace and blessings be upon him) saw some of the bounties Allah prepared for the inhabitants of Paradise. He saw the Hur ul Ayn(Damsels of Paradise). They are in Paradise and will be married to those men Allah willed them to marry. 5.In short the Prophet(Peace and blessings be upon him) was shown the different punishments meted out to the inmates of Jahannam(hell) and he was priveledged to be shown the luxuries and pleasures of Jannah(heaven). 6.The ‘Night Journey’ raised a good deal of stir among the people and the sceptical audience plied Muhammad(Peace and blessings be upon him) with all sorts of questions. He told them that he saw the camels of Makkan merchants to and fro. He also guided them to some of their animals that went astray. He informed them that he had drunk some of their water while they were fast asleep and left the container covered. The Prophet (Peace and blessings be upon him) Returns to Makkah After all these matters took place with the Prophet(Peace and blessings be upon him), he returned to the city of Makkah. Some scholars said the Prophet(Peace and blessings be upon him)'s journey took about one-third of the night, i.e., his journey from Makkah to Jerusalem, then to the heavens and what is above them, and then back to Makkah. The next day the Prophet(Peace and blessings be upon him) told the people what happened to him the previous night. The blasphemers belied the Prophet(Peace and blessings be upon him) and mocked him, saying, "We need a month to get there and back, and you are claiming to have done all this in one night?" They said to Abu Bakr, "Look at what your companion is saying. He says he went to Jerusalem and came back in one night." Abu Bakr(R.A.) told them, "If he said that, then he is truthful. I believe him concerning the news of the heavens--that an angel descends to him from the heavens. How could I not believe he went to Jerusalem and came back in a short period of time--when these are on earth?" At that, the Companion, Abu Bakr(R.A.), was called "as-Siddiq"--because of how strongly he believed all what the Prophet(Peace and blessings be upon him) said. The blasphemous people questioned the Prophet(Peace and blessings be upon him): "If you are truthful, then describe to us Masjid Al-Aqsa and its surroundings." They asked this because they knew Prophet Muhammad(Peace and blessings be upon him) had never been there before the previous night. Allah enabled the Messenger to see Masjid al-Aqsa, and he described the masjid and its surroundings in exact detail. Moreover, the Prophet(Peace and blessings be upon him) said, "On my way back, I saw some of your shepherds grazing their animals in a particular location. They were searching for a camel they had lost." The Prophet(Peace and blessings be upon him) continued by giving the description of the camel. When these shepherds came back, they told their people what happened to them--precisely as the Prophet(Peace and blessings be upon him) had already told them. The disbelievers, however, found it a suitable opportunity to jeer at the Muslims and their creed. They pestered the Prophet (Peace and blessings be upon him) with questions as to the description of the Mosque at Jerusalem, where he had never gone before and, to the astonishment of many, the Prophet(Peace and blessings be upon him)’s replies furnished the most accurate information about that city. He supplied them with all the news about their caravans and the routes of their camels. However, all this increased in them nothing but flight from the Truth, and they accepted nothing but disbelief. For the true devout Muslims, there is no difficulty in believing the miraculous Night Journey. The All-Mighty Allâh, Who is Powerful enough to have created the heavens and the earth by an act of His Will, is surely Powerful enough to take His Messenger(Peace and blessings be upon him) beyond the heavens and show him those signs of His at firsthand which are inaccessible to man otherwise. The disbelievers on their part went to see Abu Bakr(R.A.) on account of this event, and he readily said: “Yes, I do verify it.” It was on this occasion that he earned the title of As-Siddiq (the verifier of the truth). The most eloquent and most concise justification of this ‘Journey’ is expressed in Allâh’s Words: “... in order that We might show him (Muhammad) of Our Ayât (proofs, evidences, signs, etc.)” [17:1]. The Divine rules as regards the Prophets goes as follows: “Thus did We show Abraham the kingdom of the heavens and the earth that he be one of those who have Faith with certainty.” [6:75] To Moses-Musa(Peace be upon him), his Lord said: “That We may show you (some) of Our Greater Signs.” [20:23] In order that: “He be of those who have Faith with certainty.” There are the simple facts that emanate from this blessed Journey, and flow along into the flowery garden of the Prophetic biography of the Prophet Muhammad(Peace and blessings be upon him) that leave lessons manifest for mankind. Main Source: Raheequl Makhtoom Courtesy: www.everymuslim.net

AL-ISRA AND Al-MI‘RAJ Summary of Events (The Miraculous Night Journey from Makkah to the Farthest Mosque in Jerusalem, and the Ascent through the Spheres of Heavens) The story of ‘the Night Journey’ as we see in the Noble Qur’ân is epitomised in the first verse of the Sûrah Isra’(Chapter 17 — The Journey by Night) "Glorified be Allah Who enabled His slave, (Muhammad), for a journey by night from Masjid al-Haram (in Makkah) to Masjid al-Aqsa(in Jerusalem), the neighbourhood whereof We blessed, in order that We might show him(Muhammad) of our Ayat(proofs, evidences,signs etc.). Verily, He is the All-Hearer ,the All-Seer." This journey is also confirmed in the sahih(authentic) hadith. As such, there is scholarly consensus (ijma) that Prophet Muhammad(Peace and blessings be upon him) journeyed in body and soul on the night of al-Isra' from Masjid al-Haram in Makkah to Masjid al-Aqsa in Jerusalem and to the heavens beyond. As for its exact date, it is still controversial and no common consent has been reached. However, the majority of jurists is in favour of a date between 16-12 months prior to migration to Madinah. The following is a epitome of the details of that miraculous event narrated on the authority of Ibn Al-Qayyim. The Messenger of Allâh (Peace and blessings be upon him) was carried in body from the Sacred Mosque in Makkah to the Distant Mosque in Jerusalem on a horse called Al-Buraq in the company of Gabriel(Jibraeel-alaiyhis salaam), the archangel. There he alighted, tethered the horse to a ring in the gate of the Mosque and led the Prophets in prayer. After that Gabriel(Jibraeel-alaiyhis salaam) took him to the heavens on the same horse. When they reached the first heaven Gabriel(Jibraeel-alaiyhis salaam) asked the guardian angel to open the door of heaven. It was opened and he saw Adam(Peace be upon him), the progenitor of mankind. The Prophet (Peace and blessings be upon him) saluted him and he welcomed him and expressed his faith in Muhammad(Peace and blessings be upon him)’s Prophethood. He saw the souls of martyrs on his right and those of the wretched on his left. Gabriel(Jibraeel-alaiyhis salaam) then ascended with the Prophet(Peace and blessings be upon him) to the second heaven, asked for opening the gate and there he saw and saluted John, son of Zachariya (Yahya bin Zakariya(Peace be upon him)) and Jesus-Isa(Peace be upon him), son of Mary. They returned the salutation, welcomed him and expressed their faith in his Prophethood. Then they reached the third heaven where they saw Joseph (Yusuf(Peace be upon him)) and saluted him. The latter welcomed the Prophet(Peace be upon him) and expressed faith in his Prophethood. The Prophet(Peace and blessings be upon him), in the company of Gabriel(Jibraeel-alaiyhis salaam), then reached the fourth heaven where he met the Prophet (Idris(Peace be upon him)) and saluted him. Prophet Enoch(Peace be upon him) returned the salutation and expressed faith in his Prophethood. Then he was carried to the fifth heaven where he met the Prophet Aaron (Harun(Peace be upon him)) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. In the sixth heaven he met Moses (Musa(Peace be upon him)) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Muhammad (Peace be upon him) on leaving, saw that Moses-Musa(Peace be upon him) began to weep. He asked about the reason. Moses-Musa(Peace be upon him) answered that he was weeping because he witnessed a man sent after him as a Messenger (Muhammad) who was able to lead more of his people to the Paradise than he himself did. Then Prophet Muhammad (Peace and blessings be upon him) reached the seventh heaven and met Abraham (Ibrahim) (Peace be upon him) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Then he was carried to Sidrat-al-Muntaha (the remotest lote tree) and was shown Al-Bait-al-Ma‘mûr [(the much frequented house) which is like the Ka‘bah (Sacred House) encompassed daily by seventy thousand angels, so that the angels who once encompassed it would not have their turn again till the Resurrection]. He was then presented to the Divine Presence and experienced the thrill of witnessing the Divine Glory and Manifestation at the closest possible propinquity. There the Lord revealed unto His servant that which He revealed, and ordained fifty daily prayers for him. On his return, he spoke to Moses(Peace be upon him) that his followers had been enjoined to pray fifty times a day. Moses(Peace be upon him) addressing the Prophet (Peace be upon him) said: “Your followers cannot perform so many prayers. Go back to your Lord and ask for a remission in number.” The Prophet(Peace and blessings be upon him) turned to Gabriel(Jibraeel-alaiyhis salaam) as if holding counsel with him. Gabriel(Jibraeel-alaiyhis salaam) nodded, “Yes, if you desire,” and ascended with him to the Presence of Allâh. The All-Mighty Allâh, Glory is to Him, made a reduction of ten prayers. He then descended and reported that to Moses(Peace be upon him), who again urged him to request for a further reduction. Muhammad(Peace and blessings be upon him) once more begged his Lord to reduce the number still further. He went again and again in the Presence of Allâh at the suggestion of Moses-Musa(Peace be upon him) for reduction in the number of prayers till these were reduced to five only. Moses-Musa(Peace be upon him) again asked him to implore for more reduction, but he said: “I feel ashamed now of repeatedly asking my Lord for reduction. I accept and resign to His Will.” When Muhammad(Peace and blessings be upon him) went farther, a Caller was heard saying: “I have imposed My Ordinance and alleviated the burden of My servants.” everymuslim.co.za

A religion contains within itself entirely all that it needs for its later growth and development. The 'Hijrah' migration of the Prophet (Sallallaahu Alayhi Wasallam) and those of his Sahaaba (Radhiyallaahu nhum) who were 'the first to lead the way' from Makkah Mukarramah to Madinah Munawwarah in order to settle down there was not only an important event but a turning point in the history of Islam which evidently contributed to the progress and generation of Islamic heritage. Undoubtedly the Hijrah took place according to Allah Almighty's Will; since the Prophet of Allah (Sallallaahu Alayhi Wasallam) would take no such step except under Allah's instructions in Whose Knowledge migration must have been the required course. In the eyes of the Muslims, the birth of the Prophet (Sallallaahu Alayhi Wasallam) and forty years later, the beginning of the revelation of the Noble Qur'an were two events of singular importance but the Prophet (Sallallaahu Alayhi Wasallam) signified neither of the events as the commencing epochs of a calendar reckoning. Before the Hijrah to Madinah Munawwarah, a number of companions of the Prophet (Sallallaahu Alayhi Wasallam) had migrated to Abyssinia and were there when the Hijrah took place. But the migration to Abyssinia too was not made the starting point of the Islamic calendar. Thus, after the Prophet (Sallallaahu Alayhi Wasallam) having signified the beginning of the calendrical reckoning from Hijrah (migration from Makkah to Madinah). The second Khalifah, Hazrath Umar (Radhiyallaahu nhu) made it compulsory for the dates to be inscribed on all official correspondence. Basically the Hijrah institutioned three important aspects of life: social, economics and political. In the social aspect when the first revelation was made to Rasulullah (Sallallaahu Alayhi Wasallam) a period of twelve (12) years was devoted by him to inculcate religion in the minds of individuals while no pattern of a collective life based on true religious concepts could be presented to the world. The situation in Makkah Mukarramah during the earlier part of the Prophet's (Sallallaahu Alayhi Wasallam) career was that in a house-hold while the father was a believer, the son was an infidel, or the wife a believer and the husband an infidel. There were only a few houses where the entire family were Muslims. The status of the Muslim individuals in Makkah Mukarramah gave rise to the misconception that Islam, or believing in, the Noble and in the prophet was one's personal affair; it pertained only to the hereafter and had nothing to do with collective life. It was only after Hijrah that people began to see clearly that Islam is a way of life which pays attention to and reforms every facet of human existence, giving directions regarding almost every moment of one's conscious time. The Hijrah also made the Arabs in particular, to see as to what was a Muslim house-hold and a Muslim society. Hence, only after this event the world could see the aspect of social decency and decorum under Islam. A second reason for the importance of Hijrah is in view of its economic aspect. The economic effects were due to the permanent migration to Madinah Munawwarah by the Muslims. The matchless hospitality of the people of Madinah Munawwarah to the migrating Muslims, not only provided a shelter and a new peaceful home for the newcomers, but the Ansars (of Madinah) with a note-worthy passion of self-sacrifice accepted the incoming Muslims with great zeal and love. When after Hijrah, the companions and the followers of Rasulullah (Sallallaahu Alayhi Wasallam) shifted from Makkah Mukarramah to Madinah Munawwarah, trade came into contact with agriculture and artisanship resulting in an economic revolution for the place. The migrants from Makkah having been taught and reformed by Rasulullah (Sallallaahu Alayhi Wasallam) himself for nearly 13 years, were not carefree and irresponsible men; they were God-fearing and righteous. The Ansars helped the migrants to the extent of being ready to divide all their belonging between themselves and the Muhaajirs. But the latter were not prepared to accept a status of mere idle dependants; so every one of them adopted ways and means to earn righteously for their own selves and did not like to be permanent burden on others. Initially, the Muhaajirs worked as labourers in the fields and gardens and construction works. Later they, being traders, started small trading activities which brought them into an economic competition with the Jews of Madinah Munawwarah. One aspect of the economy revolution was that the Muhaajir traders paid the right price to the growers for their produce since Rasulullah (Sallallaahu Alayhi Wasallam) had forbidden the practice of acquiring products on reduced prices in return of loans given to the artisans or to the cultivators. Thus, it was only after Hijrah that agriculture, industry and trade freely helped one another to bring about an integrated, balanced and unfettered economy for the Muslims. The third reason which made the Hijrah a very important event is the political freedom for the Muslims.Before Hijrah the Muslims had no say in any matter, internal or external. They were a minority against whom the hearts of the majority were full of enmity - the Muslims were an insignificant part of a set of dominating unbelievers in Makkah Mukarramah. The Hijrah made the Muslims Masters of their internal affairs, external relations and matters relating to war and peace. There was great understanding among the Muslims, for instance, in case a difference occurred between the Muslims and non-Muslims, the final decision was to be made by the Prophet (Sallallaahu Alayhi Wasallam). This showed that an autonomous Muslim set up was coming into existence. This was a beginning of a city-state which, within the life-time of the Prophet (Sallallaahu Alayhi Wasallam) or within a period of ten (10) years, expanded so as to encompass the entire Arabian peninsula. It is thus evident that the event of Hijrah turned a few hundred persons into a highly successful society. The expansion of Muslim dominations during the following centuries is a historical record. All this was possible due to the shaping of events as the result of Hijrah. Source: Al-Jamiat Publications Courtesy: www.everymuslim.net

Another very good answer: Question salaam First of all....Allah ta'ala reward you for your efforts. I was hoping if you answer back to this claim; i.e. if it is true or not: . Once Hazrat Jaabir (radi Allahu anhu) asked the Holy Prophet (sallal laahu alaihi wasallam) whom Allah Ta'ala created before anything else. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) stated: "O Jaabir! Verily, before the creation of anything else, Almighty Allah created the Noor of your Nabi from His Noor." (Muwahibul Laduniya; Zirkani Shareef) By the way, i know Prophet (SAW) was not made out of noor and is not hazir or nazir. Just like to know if this question is ever posed to me via this type of evidence. Jazakallah and may Allah grant you istiqamat Answer Bismillahir Rahmaanir Raheem Al Jawaab Billahit-Tawfeeq Respected brother/sister The topic being touched upon is the topic of aqeedah. The understanding of the word noor used for the Prophet (peace be upon him) does not literally mean he was light and not human. From the given fatwa below you will come to realise that the Prophet (peace be upon him) was noor, not literally but metaphorically (meaning guidance). He wasn't made of light, he was human just like us. Please refer to the following answer: http://qa.muftisays.com?3244 . Additionally, please read the following article from askimam.org for further in-depth information: In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatoh It is important to know what is meant by noor. The meaning of noor is light. Allah Ta’ala in the Qur’an has mentioned the moon as being noor. هو الذى جعل الشمس ضياء والقمرنورا Allah is the being who created the sun bright and the moon noor. Noor is a light on its own and also gives light to others. The meaning that will be taken for noor will be that which is apparent and makes apparent. For this same reason the Prophets are called noor. They are guided and they are the medium for others to get guidance. In the dua اللهم اجعلنى نورا the same is meant. The names Noorudeen, Noorulislam, Noorullah are kept with the same purpose. Noor comes in the Qur’an for guidance just as Dhulmat (darkness) comes for going astray. Allah Ta’ala says in the Qur’an: اومن كان ميتا فاحييناه وجعلنا له نورا يمشى به فى الناس كمن مثله فى الظلمات ليس بخارج منها He who is dead, then We granted him life and gave him a light by which he may walk among people better than someone like him who is a multitude of darkness from which he will not come out?(Al-Anaam-122) For something to be noor does not mean that it cannot be human also. If this was the case then it would not be correct for a human to make this dua اللهم اجعلنى نورا, because it would mean, O Allah take me out of the fold of humanity. Rasullah (Sallalahu Alaihi Wasallam) was human as well as noor. Allah Ta’ala says in the Qur’an: قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ Say (O Muhammad) I’m verily a human like yourselves. (Al-Kahf-110) Allah Ta’ala say in the Qur’an: قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ ‎Verily came to you from Allah noor and the clear book. (Al-Maidah-15) Many Mufassireen (Commentators of the Qur’an) have stated that by noor here is meant Rasullah (Sallalahu Alaihi Wasallam). The prophet was noor. He was guidance for the whole of mankind. Therefore, he was both noor and human. To say that Rasullah (Sallalahu Alaihi Wasallam) is made of noor or made from the noor of Allah and is not human is incorrect. Him being human is proven from the ayat of Qur’an. Fatawa Mahmoodia (1:102) Maktaba Mahmoodia Ahsan Al-Fatawa (1:56) H.M. Saeed Company And Allah knows best Wassalam Ml. Ehzaz Ajmeri, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah And Allah knows best -------------------------------------- 'Alimah F. Valoria

Assalaamu 'alaykum sis Ok I have some answers for you from scholars so inshaAllah the answers are based on shar'ee evidence. 1. muftisays.com Question moulana ashraf thanvi (ra) book nashut teeb he was quoted a hadith in which the prophet (saw) says 'the 1st thing which allah created was my noor from his noor and from it he created the whole world' Is this hadith sahih or has moulana ashraf thanvi (ra) just used it for fazail. the brealwi quote this hadith to support the fact the prohet (saw) is noor and claim so did moulana thanvi (ra) Answer Aqidah of Ahlus-Sunnah wal Jamaah is that Allah tala created the prophet (SAW) (Noor) light before any other thing and it was a created light. This noor is never a part from Allah’s noor. Anyone who believes the prophet (SAW) noor a part of Allah tala’s noor is a belief of shirk and similitude to that of Christians. But the holy Prophet (SAW) is the light of guidance, that Through this guidance light many have found guidance. On the physical state it comprises of sufficient light in his blessed body. As stated on the hadith and this luminosity (Nooraniyat) can never be contrary to his humanness (Bashariyat). Lastly molana Tanwi (RA) would never had the same Aqidah as the beralwi since he was a god fearing great deobandi scholar. 2. mahmoodiya.org Question: From the time of Prophet (S.A.W.) until Molvi Raza Khan Barelvi has anyone supported the thinking and sayings of Molvi Raza Khan like: a.) Prophet (S.A.W.) is Noor and not Bashar. b.) He is Haazir Naazir c.) Alimul Ghaib d.) Mukhtaar Kul If the answer is yes then who and when? Please provide answer with reference. Jazakallah Answer: Fatwaa no. 120/04 To regard anybody other than Allah to be the knower of the unseen, Mukhtaar-e-Kul, omnipresent and all observant were the beliefs of the Mushrikeen (polytheists). Allah Ta’ala and Nabi (S.A.W.) have refuted such beliefs as the Qur’an and the books of Hadith bear testimony to this fact. In order to mislead man Shaitaan introduced these baseless beliefs among the Shiite sect, therefore according to the Shiites their Imam is Mukhtaar-e-Kul, omnipresent, all observant and the knower of the unseen. Through the Shiite sect these false beliefs also penetrated the ignorant Sufis as well as the general masses. It is for this very reason that in every era the Ulamaa and Fuqahaa have tackled and refuted such beliefs and classified these people as Kuffar. Nabi (S.A.W.) according to his Thaat (personality) is Bashar (human) and according to his Sifaat (qualities) he is Noor (light) just as how a tube light is glass according to its Thaat and when it illuminates it looks as if it is in itself Noor (light). In the similar manner, Nabi (S.A.W.) is the Noor of guidance. The Christians believe that Isa (A.S.) is a part of Allah; therefore it is possible that these beliefs penetrated the ignorant Sufis and Muslims that Nabi (S.A.W.) is also a part of Allah’s Noor. However, Moulana Ahmad Radhaa Khan supported such futile and baseless beliefs and substantiated them and authored many booklets to oppose the Ulamaa-e-Haqq, therefore he became known as the founder of these beliefs. We do not know for sure who else supported these beliefs prior to Moulana Ahmad Radhaa Khan. For further information please refer to ‘Barelviat Talsam Fareb Yaa Haqeeqat’ by Dr. Abu Adnaan Suhail and ‘Math-hab Ahle Sunnah wal Jamaat’ of Allamah Muhammad Ramadhaan sahib. And Allah Ta’ala knows best Ilyaas bin Hashim Limbada Attested to as correct by: Mufti Muhammad Ashraf Darul Iftaa Jameah Mahmoodiyah Springs www.mahmoodiyah.org.za

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South African Scholar Invited to Wash the Holy Ka'ba Faizel Patel, Radio Islam News, 2013-11-15 A renowned scholar of Darul Uloom Zakariyya, in Zakariyya Park south of Johannesburg has been honoured with the auspicious task of washing the interior of the holy Ka’ba in Makkatul Mukarramah, Saudi Arabia. The scholar who wants to remain anonymous said the invitation was bestowed upon him by a member of the Shaybi family of Saudi Arabia who have been honoured with the gate keeping of the holy Ka’ba for generations and entrusted with the keys to its gates. The honourable scholar will depart for Saudi Arabia on Sunday (17 November) to fulfill this most auspicious task that some can only dream about. “It’s a great honour, may Allah grant me the taufiq (ability) and make it a means of forgiveness Insha’Allah (if Allah wills) said the scholar.” The interior of the Holy Ka’ba is washed twice a year — in Muharram and Shaaban, the first and ninth months of the Hijrah calendar. The keys to the Baituallah (The house of Allah) are held by the Banī Shayba tribe. Members of the tribe greet visitors to the inside of the Kaaba on the occasion of the cleaning ceremony. A small number of dignitaries and foreign diplomats are invited to participate in the ceremony. The governor of Makkah leads the honoured guests who ritually clean the Ka’ba using simple brooms. The washing ritual of the Ka’ba begins with the performance of two raka’hs salaah (prayer) inside the Ka'ba. The interior walls will then be cleaned with rose, oud and musk perfumes using white cloth. Zamzam water mixed with rose perfume will then be splashed on the floor and then wiped with bare hands and palm leaves. “The cleaning of the Ka’ba is an act of deep worship,” said Omar al-Midwahi of Makkah, the deputy editor of Al-Watan newspaper and a witness to several washings. “Words cannot describe the intensity of emotions a person experiences in the exact place where prophets have stood.” Saleh al-Shaybi, the deputy gatekeeper said that it takes the equivalent of about 5 gallons (19 litres) of Persian rosewater mixed into about 47 gallons (178 litres) of water to clean the interior. The water is brought from Zamzam, a holy well near the Ka’ba. He said the ritual usually takes an hour. The Ka’ba, which is located inside the sprawling Haram Masjid complex, is central to Islam as Muslims all over the world face it while performing daily salaah (prayer)

The True Effect of Dhikr “Some people, when they start to carry out the prescribed practices, dhikr etc. expect to undergo extraordinary feelings and to enjoy certain spiritual highs. This is all a misconception. The true effect of dhikr is that inclination towards the World lessens and inclination towards the Hereafter increases.” Source

For E Islam by Sister Jasmine Khan Muharram is one of the sacred months of the Islamic year. Muharram is the month with which we begin our lunar calendar. It commemorates the Hijrah undertaken by our beloved The Beloved Messenger of Allah (peace be upon him) to Madina, where he was welcomed with sanctuary. It is one of the four sanctified months about which the Holy Quran says: "The number of the months according to Allah is twelve (mentioned) in the Book of Allah on the day He created heavens and the earth. Among these (twelve months) there are four sanctified."(Qur’an:Surah 9, Verse 36) These four months, according to the authentic traditions, are Dhul-Qa'dah, Dhul-Hijjah, Muharram and Rajab. All the commentators of the Holy Quran are unanimous on this point, because The Beloved Messenger of Allah (peace be upon him) in his last sermon, declared: "One year consists of twelve months, of which four are sanctified months, three of them are in sequence; Dhul-Qa'dah, Dhul-Hijjah, Muharram, and the fourth is Rajab." It is derived from the word ‘haraam’ which means forbidden. What is forbidden during this month is fighting. We are not heads of countries that wage war on others, but we have our own battle fields in our homes, families, workplace and even our neighbourhoods. Most of us live at such a frenetic pace that when we get home from work we are tired and stressed. This is the time when impatience and intolerance flares up and we fight with our partner or our children. A good thing to do is to remember who they are and what they mean to us. With consciousness it becomes possible to think before flaring up. The same thing often happens at work as well. When we remember that we are all working to provide a service, even if we never know who benefits from what we do, it could change our attitude. There are many of us who are not on speaking terms with family members, holding onto grudges, whether real or imagined. We should be aware that we are all different and unique, and that we are all the divine creations of Allah. Being conscious is not enough; we have to be Allah conscious, so that even if we cannot see Allah, be aware that Allah is seeing us. This should make us pause and consider before we act impulsively, or live in enmity. The Beloved Messenger of Allah (peace be upon him) said that on the 10th day of Muharram we should be more generous to our family: "One who generously spends on his family on the day of Aashora, Allah will increase (his provision) for the whole year." (Hadith: Baihaqi). We do not have to confine such generosity to the tenth day, or for that matter, for the month of Muharram. Nor does generosity have to be limited to monetary spending. We can be more generous with our time; when a child runs to tell you something while you are busy it will make a world of difference to him if you stop to listen. In this way you will be giving time as well as kindness. The child will feel validated and very often will then leave you to continue what you are doing. Opening up to your family about your thoughts, dreams and hopes, is an excellent method of getting them to share theirs. Knowing the hopes and dreams of your children is invaluable as a means of achieving family cohesion. Another form of generosity you can share with your family is to share with them painful moments, and what you learnt from the experience. This could lead to them sharing things which had hurt or traumatised them and as a family you can brainstorm what lessons can be learnt from their experiences. This year Muharram is falling very close to the silly season, and we can very easily get caught up in the hype of the summer break. It is also very difficult to focus as the body clock is winding down after a year of working and this can make us jittery and inclined to go a bit haywire. This is the time when reflection is very important; we need to think about what we have done and what we plan to do next. Allah speaks several times in the Quran about the need for reflection, particularly in the following lines: “If we had caused this Quran to descend upon a mountain, thou, (O Muhammad) verily hadst seen it humbled, rent asunder by the fear of Allah. Such similitude coin We for mankind that haply they may reflect” (Quran-Surah Hashr: V 21). Come the end of December and everyone makes resolutions, as Muslims we should be making resolutions on a daily basis. The hujaaj are returning now from having performed the fifth pillar of Islam, and as we rush to greet them we could easily forget that this is the last month of our year, that Muharram is mere days away. Now is the time to engage in reflection, to resolve to make the shift to do better. We know that we are going to be judged by our intentions, so let us try to have only good intentions for the rest of the year, Insha’Allah. The word resolve has a two-fold meaning: it means to make a resolution or intention to do something, but it also means to solve an issue. Many of us carry unresolved issues, and these clutter our lives and prevent us from true spiritual connection. It is hard to have closeness to Allah when we harbour grudges against people for real or imagined slights. Forgiveness is the key; it does not excuse the other person’s action, but it does set us free. It is also important to forgive ourselves when we feel we have done something we subsequently regret. We are all born pure,natural and innocent; we are born with a Fitrah. Somewhere along the way we have become contaminated by experiences, environment and conditions. The thing is not to beat yourself up about it, acknowledge what happened and accept it. Now try to do better. Resolve to reclaim your Fitrah, the perfection that Allah created you with. It has not been lost, it has just been overlaid with a lot of things, but it is still there. In the stormy sea of life we have often been tossed around, but with Allah consciousness we can keep our heads above water. “The believer is the ship and the world is the water. As long as the water remains outside the ship, it will sail through it. Once the water enters the ship, it will sink. So navigate through the world, but do not let it enter your heart and sink you into itself”(Imam Al Ghazzali) Use this period to reflect, resolve and reclaim what we were truly meant to be, Insha’Allah. www.eislam.co.za

Unification of the Four Musallaahs (Prayer Stations) of the Haram in Makkah Before the prayers were united behind one Imam, there used to be different prayer stations in the Haram, one for each Imam of the four Schools of Jurisprudence, Imams Malik, Ash-Shafi'ee, Ahmed bin Hanbal and Abu Hanifah (Rahmatullaahi ''alayhim). At each of tehse stations there was an Imam who would lead the people in prayer. The Adhaan would be given once however the prayers at each station would be done at different times starting with the first prayer at the station of Imam Ahmed. After it was over, the prayer at the station of Imam Ash-Shafi'ee would commence followed by Imam Malik and finally at the station of Imam Abu Hanifah. This arrangement was set up by the Ottomans and continued until the time of King 'Abdul-'Aziz bin 'Abdur Rahman Al-Saud. (History of Makkah - Saifur Rahman Mubarakpuri) Each Prayer station was not only for the Prayers but also indicated the circle of learning of one of the four Sunni Schools taught in the Haram as per the many old illustrations and photographs of the Haram showing the structures housing the teaching circles to that effect.

A very important reminder sis Acacia..jazaakillah A related article, I think itsbeen posted elsewhere on the forum so I wont post the article: Abstain from the Pasture of Allah

Protection from Afflictions by Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) We have been taught by Rasulullah (Sallallaahu ‘alayhi wasallam), that on seeing a sick person, we should read a certain Dua, the blessings of which are such, that we will be protected from that same sickness. So when we see a line of patients outside a hospital, or we visit the sick, we quietly read the Dua: الحمد لله الذي عافاني مما ابتلاك به وفضلني على كثير ممن خلق تفضيلا Alhamdulillaahil lathee 'aafaanee mimmab-talaaka bihee wafadh-dhalanee 'alaa katheerim mimman khalaqa tafdhilaa "All praise is due to Allah who has saved me from that with which He afflicted you and gave me excellence over most of whom He created.[1]" When we see a line of people cueing up in front of a cinema, or engaging in sins, then these people are spiritually sick. We should read the same Dua, and we should also express gratitude to Allah Ta’ala for protecting us – otherwise we too could be in those same sins. Added to this, make sincere Dua that Allah Ta’ala grants Hidayah[2] to these people who are spiritually sick. Just as we do not look down upon a person who is physically sick, we should not look down upon one who is indulging in sins. He is spiritually sick and in greater need of treatment and medication, than the patient with physical ailments. [1] This Dua should not be read aloud, such that the person hears, since it could hurt his feelings. [2] Hidayah: guidance Source

The 7 old Minarets of Masjid al Haram before Saudi Expansion (Click on picture to enlarge) 1- منارة باب العمرة: 1- Minaret of Bab al Umrah The first minaret of Masjid Haram built by the Abbasid Caliph: Abu Jafar al-Mansur 2- منارة باب السلام: 2- Minaret of Bab as Salam It is located in the north-east of Masjid Haram 3- منارة باب علي 3- Minaret of Bab Ali Built in the reign of Caliph Muhammad al-Mahdi 4- منارة باب الوداع (الحزورة): 4- Minaret of Bab al Wadaa Established at the time of Caliph Muhammad al-Mahdi when he expanded the Grand Mosque, in the year 771 AH 5- منارة باب الزيادة 5- Minaret of Bab al Ziyadah 6- منارة السلطان قايتباي 6- Minaret al Sultan Qaitbay 7- منارة باب المحكمة (السلطان سليمان خان 7- Minaret of Bab al Mahkama Source Posted by Roukaya19 on Muftisays.com

Aameen...scary when we think about it. Hate those huge buildings!

Q.) Can you please explain the Islamic injunctions about "copyright", especially about the copyright on computer software? The questions are: (i) Can we register a book under the Copyright Act which bars the people from publishing that book without permission of the copyright holder? (ii) If something is registered under the law of copyright, should we abide by the restrictions imposed by that law? (iii) Can a copyright holder sell his right of publishing to another person for a monetary gain? A.) The question of "copyright" is related to a wider concept, generally known as the concept of "intellectual property". In previous days the concept of ownership was confined to those tangible commodities only which can be perceived through our five senses. But the speedy progress in the means of communication gave birth to the new concept of "intellectual property" which extended the concept of ownership to some intangible objects also. The theory of "intellectual property" contemplates that whoever applies his mental labor to invent something is the owner of the fruits of his labor. If a person has invented a certain instrument, he does not own the instrument only, but he also owns the formula he has used for the first time to invent it. Therefore, nobody can use that formula without his permission. Similarly, if a person has written a book, he is the exclusive owner of the right to publish it, and nobody has any right to publish that book without his permission. This right of an author or an inventor is termed as his "intellectual property". It is also implied in this theory that the owner of such rights can sell them to others like any other tangible objects. The law of "copyright" has come into existence in order to secure such rights and to give legal protection to this kind of property. It is obvious that the concept of intellectual property on which the law of copyright is based is a new phenomenon created by the rapid progress of industry and the means of communication, therefore, this concept is not expressly mentioned in the Holy Qur'an or in the Sunnah of the Holy Prophet, Sall-Allahu alayhi wa sallam. The acceptability or otherwise of such new concept which are not clearly mentioned in the original resources of Islamic jurisprudence can only be inferred from the general principles laid down by the Shariah. As the views of the jurists may differ while applying these principles to the new situations, there is always a wide scope of difference of opinion in such cases. The question of "intellectual property" has also been a subject of discussion among the contemporary Muslim scholars of Shariah whose opinions are different about its acceptability in Shariah. A group of contemporary scholars does not approve the concept of "intellectual property". According to them the concept of ownership in Shariah is confined to the tangible objects only. They contend that there is no precedent in the Holy Qur'an, in Sunnah or in the juristic views of the Muslim jurists where an intangible object has been subjected to private ownership or to sale and purchase. They further argue that "knowledge" in Islam is not the property of an individual, nor can he prevent others from acquiring knowledge, whereas the concept of "intellectual property" leads to monopoly of some individuals over knowledge, which can never be accepted by Islam. On the other hand, some contemporary scholars take the concept of "intellectual property" as acceptable in Shariah. They say that there is no express provision in the Holy Qur'an or in the Sunnah which restricts the ownership to the tangible objects only. There are several intangible rights accepted and maintained by the Shariah, and there are several instances where such intangible rights have been transferred to others for some monetary considerations. They contend that the concept of "intellectual property" does in no way restrict the scope of knowledge, because the law of "copyright" does not prevent a person from reading a book or from availing of a new invention for his individual benefit. On the contrary, the law of "copyright" prevents a person from the wide commercial use of an object on the ground that the person who has invented it by his mental labor is more entitled to its commercial benefits, and any other person should not be allowed to reap the monetary fruits of the former's labor without his permission. The author of a book who has worked day and night to write a book is obviously the best person who deserves its publication for commercial purposes. If every other person is allowed to publish the book without the author's permission, it will certainly violate the rights of the author, and the law of copyright protects him from such violation of his rights. Both of these views have their own arguments. I have analyzed the arguments of both sides in my Arabic treatise "Bai-ul-Huqooq" and have preferred the second view over the first, meaning thereby that a book can be registered under the Copyright Act, and the right of its publication can also be transferred to some other person for a monetary consideration. This is an answer to your question no. (i) and no. (iii). Coming to the question no. (ii), I would like to add that if the law of copyright in a country prevents its citizens from publishing a book without the permission of a copyright holder, all the citizens must abide by this legal restriction. The reasons are manifold. Firstly, it violates the right of the copyright holder which is, affirmed by the Shariah principles also according to the preferable view, as mentioned earlier. Secondly, I have mentioned that the views of the contemporary scholars are different on the concept of "intellectual property" and none of them is in clear contravention of the injunctions of Islam as laid down in the Holy Qur'an and Sunnah. In such situations, an Islamic state can prefer one view on the other, and if it does so by a specific legislation, its decision is binding even on those scholars who have opposite view. It is an accepted position in the Islamic jurisprudence that the legislation of an Islamic state resolves the juristic dispute in a manner not expressly mentioned in the Holy Qur'an or in the Sunnah. Therefore, if an Islamic state promulgates a law in favor of the concept of "intellectual property" without violating any provision of the Holy Qur'an and Sunnah, the same will be binding on all its citizens. Those who have an opposite view can express their standpoint as an academic discussion, but they cannot violate the law in their practice. Thirdly, even if the government is not a pure Islamic government, every citizen enters into an express or a tacit agreement with it to the effect that he will abide by its laws in so far as they do not compel him to anything which is not permissible in Shariah. Therefore, if the law requires a citizen to refrain from an act which was otherwise permissible (not mandatory) in Shariah he must refrain from it. Even those scholars who do not accept the concept of "intellectual property" do not hold that is mandatory requirement of Shariah to violate the rights recognized by this concept. Their view is that it is permissible for a person to publish a book without its author's permission. Therefore, if the law prevents them from this "permissible" act, they should refrain from it as their agreement of citizenship requires them to do so. Therefore, it is necessary for every citizen to abide by the law of copyright unless it compels a person to do an impermissible act, or to refrain him from a mandatory act under the Shariah. Al-Balagh

SubhaanAllah, Rasoolullah sallallaahu 'alayhi wasallam spoke the Truth: It is narrated by Abdullah bin Umar that the Holy Prophet said: “When the belly of Makkah will be cleft open and through it will be dug out river-like passages (i.e. tunnels) and the buildings of the Holy City of Makkah will rise higher than its mountains, when you observe these signs, then understand that the time of trial (Fitan) is near at hand.” (Kitab al-Fitan (1:43 no. 59) and Fath al-Bari (Kitab al-Hajj)). The buildings of the Holy City of Makkah will rise higher than its mountains the first building ... muftisays.com

Futile Arguments by Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) It seems as if everyone has something to argue about these days. Arguing is a waste of precious time and a diversion of shaytaan, from carrying out good deeds or rendering services to Deen. We do not have to worry about arguing with every other person. We have got no time to argue with people. Only that person will go around arguing with people who has got the time. …He has got the time to waste, therefore he will go around arguing. One person went to the barber and said : “I have got black and white hair. So just take out all the white hair.” The barber shaved off all his hair, placed it in front of the man and said: “Now you can pick out all the white strands. I do not have the time for that.” The person whose heart is connected with Allah Ta’ala does not have the time for arguments, for fights, for unnecessary quarrels and for wasting time over useless, futile activities. “That person whose eye is on where the orders are coming, will not waste his time going and fighting with everybody.” One person wrote a lengthy letter to me. He mentioned, amongst other things: “Maulana, you and all your blind followers who attend your programmes…” – have got this weakness, this weakness, this weakness.” I gave the reply: “JazakAllah for informing us of some of our weaknesses. There are many more which Allah Ta’ala has concealed. I make Shukr to Allah Ta’ala that He did not reveal all our weaknesses. Please do keep me informed when you notice more weaknesses, and make Dua that Allah Ta’ala gives us Hidayat.” That is all! Finished! …What am I going to start arguing about? Futile arguing creates restlessness and darkness in the heart. It opens the door to misguidance. It leads a person away from Siratul Mustaqeem (the straight path). Rasulullah (Sallallaahu ‘alayhi wasallam) cautioned us: “No people will go astray after having being guided except that they become argumentative.”[1] Thus, we should not waste time over pettiness. We do not have the time for that. There will always be enemies; there will always be jealousy; there will always be malice. …There will be those who cannot see or stomach the progress of certain people and who will want to create unnecessary trouble and impede the person’s progress. This will happen. It happened in the time of Rasullullah (Sallallaahu alayhi wassallam) – and will continue. So we should be careful not to get caught up with these type of wasteful issues. Rasulullah (Sallallaahu ‘alayhi wasallam) said: “I guarantee a house in the outskirts of Paradise to the one who forsakes argument even when he is in the right.’[2] If we keep before us this Hadeeth and have Yaqeen (conviction) on the words of Rasulullah (Sallallaahu ‘alayhi wasallam), many arguments would not even surface. Source

Question Salam. I've got a question. If a woman has a miscarriage after 7weeks n she bleeds after that, is that haidh, nifaas or istihaaza blood Answer Bismillahir Rahmaanir Raheem Al Jawaab wa Billahit-Tawfeeq Respected questioner, May this find you and your family in the best of states. The Messenger of Allah, peace and blessings of Allah upon him, said, “Indeed the miscarried fetus will confront his Lord if He enters his parents into the Fire. So it will be said to him, “O fetus which confronts his Lord! Enter your parents into Paradise.” So he will drag them by his [umbilical] cord until he enters them into Paradise.” [ibn Majah] As for now, have patience and make dua to Allah ta’ala, striving to be of those who Allah says of them: “Indeed Allah is with those who are patient.” A certain woman miscarried. If a few parts of the child have been formed, then whatever blood comes out after miscarrying will also be nifaas. But if no part at all has been formed, it will not be nifaas. If that blood could be regarded as haid, it will be haid. If not, it will be istihaada, eg. The blood flows for less than three days or she has not completed the full fifteen days of purity as yet - it will be regarded as istihaada. [1] Refernces: [1] [Heavenly ornaments Molana ashraf Ali thanvi Zamzam publisher, PG 104] It takes 120 days for the body features to form. It states in Radd ul Muhtaar: (وسقط) مثلث السين: أي مسقوط (ظهر بعض خلقه كيد أو رجل) أو أصبع أو ظفر أو شعر، ولا يستبين خلقه إلا بعد مائة وعشرين يوما (ولد) حكما (فتصير) المرأة (به نفساء والأمة أم ولد ويحنث به) في تعليقه وتنقضي به العدة، فإن لم يظهر له شيء فليس بشيء، والمرئي حيض إن دام ثلاثا وتقدمه طهر تام وإلا استحاضة، (قَوْلُهُ وَالْمَرْئِيُّ) أَيْ الدَّمُ الْمَرْئِيُّ مَعَ السِّقْطِ الَّذِي لَمْ يَظْهَرْ مِنْ خَلْقِهِ شَيْءٌ (قَوْلُهُ وَتَقَدَّمَهُ) أَيْ وُجِدَ قَبْلَهُ بَعْدَ حَيْضِهَا السَّابِقِ، لِيَصِيرَ فَاصِلًا بَيْنَ الْحَيْضَتَيْنِ. وَزَادَ فِي النِّهَايَةِ قَيْدًا آخَرَ، وَهُوَ أَنْ يُوَافِقَ تَمَامَ عَادَتِهَا، وَلَعَلَّهُ مَبْنِيٌّ عَلَى أَنَّ الْعَادَةَ لَا تَنْتَقِلُ بِمَرَّةٍ وَالْمُعْتَمَدُ خِلَافُهُ فَتَأَمَّلْ. (قَوْلُهُ وَإِلَّا اسْتِحَاضَةٌ) أَيْ إنْ لَمْ يَدُمْ ثَلَاثًا وَتَقَدَّمَهُ طُهْرٌ تَامٌّ، أَوْ دَامَ ثَلَاثًا وَلَمْ يَتَقَدَّمْهُ طُهْرٌ تَامٌّ، أَوْ لَمْ يَدُمْ ثَلَاثًا وَلَا تَقَدَّمَهُ طُهْرٌ تَامٌّ ح (قَوْلُهُ وَلَوْ لَمْ يُدْرَ حَالُهُ إلَخْ) أَيْ لَا يَدْرِي أَمُسْتَبِينٌ هُوَ أَمْ لَا؟ بِأَنْ أَسْقَطَتْ فِي الْمَخْرَجِ وَاسْتَمَرَّ بِهَا الدَّمُ، فَإِذَا كَانَ مَثَلًا حَيْضُهَا عَشْرَةً وَطُهْرُهَا عِشْرِينَ وَنِفَاسُهَا أَرْبَعِينَ، فَإِنْ أَسْقَطَتْ مِنْ أَوَّلِ أَيَّامِ حَيْضِهَا تَتْرُكُ الصَّلَاةَ عَشْرَةً بِيَقِينٍ؛ لِأَنَّهَا إمَّا حَائِضٌ أَوْ نُفَسَاءُ ثُمَّ تَغْتَسِلُ وَتُصَلِّي عِشْرِينَ بِالشَّكِّ لِاحْتِمَالِ كَوْنِهَا نُفَسَاءَ أَوْ طَاهِرَةً ثُمَّ تَتْرُكُ الصَّلَاةَ عَشْرَةً بِيَقِينٍ؛ لِأَنَّهَا إمَّا نُفَسَاءُ أَوْ حَائِضٌ، ثُمَّ تَغْتَسِلُ وَتُصَلِّي عِشْرِينَ بِيَقِينٍ لِاسْتِيفَاءِ الْأَرْبَعِينَ، ثُمَّ بَعْدَ ذَلِكَ دَأْبُهَا حَيْضُهَا عَشْرَةٌ وَطُهْرُهَا عِشْرُونَ، وَإِنْ أَسْقَطَتْ بَعْدَ أَيَّامِ حَيْضِهَا فَإِنَّهَا تُصَلِّي مِنْ ذَلِكَ الْوَقْتِ قَدْرَ عَادَتِهَا فِي الطُّهْرِ بِالشَّكِّ ثُمَّ تَتْرُكُ قَدْرَ عَادَتِهَا فِي الْحَيْضِ بِيَقِينٍ. وَحَاصِلُ هَذَا كُلِّهِ أَنَّهُ لَا حُكْمَ لِلشَّكِّ، وَيَجِبُ الِاحْتِيَاطُ. اهـ مِنْ الْبَحْرِ وَغَيْرِهِ، وَتَمَامُ تَفَارِيعِ الْمَسْأَلَةِ فِي التَّتَارْخَانِيَّة، وَنَبَّهَ فِي الْبَدَائِعِ عَلَى أَنَّ فِي كَثِيرٍ مِنْ نُسَخِ الْخُلَاصَةِ غَلَطًا فِي التَّصْوِيرِ مِنْ النُّسَّاخِ (قَوْلُهُ وَلَا عَدَدَ أَيَّامِ حَمْلِهَا) هَذَا زَادَهُ فِي النَّهْرِ بِقَوْلِهِ: وَكَانَ يَنْبَغِي أَنْ يُقَالَ وَلَمْ تَعْلَمْ عَدَدَ أَيَّامِ حَمْلِهَا بِانْقِطَاعِ الْحَيْضِ عَنْهَا، أَمَّا لَوْ لَمْ تَرَهُ مِائَةً وَعِشْرِينَ يَوْمًا ثُمَّ أَسْقَطَتْهُ فِي الْمَخْرَجِ كَانَ مُسْتَبِينَ الْخَلْقِ. اهـ [رد المحتار علي الدر المختار، كتاب الطهارة، باب الحيض، الجزء ١، الصفحة ٥٠٠، دار العالم الكتب رياض] It states in Al Fatawa Al Hindiyyah: لَوْ خَرَجَ أَكْثَرُ الْوَلَدِ تَكُونُ نُفَسَاءَ وَإِلَّا فَلَا وَكَذَا لَوْ انْقَطَعَ فِيهَا وَخَرَجَ أَكْثَرُهُ وَالسَّقْطُ إنْ ظَهَرَ بَعْضُ خَلْقِهِ مِنْ أُصْبُعٍ أَوْ ظُفْرٍ أَوْ شَعْرِ وَلَدٍ فَتَصِيرُ بِهِ نُفَسَاءَ. هَكَذَا فِي التَّبْيِينِ وَإِنْ لَمْ يَظْهَرْ شَيْءٌ مِنْ خَلْقِهِ فَلَا نِفَاسَ لَهَا فَإِنْ أَمْكَنَ جَعْلُ الْمَرْئِيِّ حَيْضًا يُجْعَلُ حَيْضًا وَإِلَّا فَهُوَ اسْتِحَاضَةٌ. [الفتاوي الهندية، كتاب الطهارة، باب الدماء المختصة بالنساء، الجزء ١ الصفحة ٤٢، دارالكتب العلمية] It states in Fath ul Qadeer: وَلَنَا أَنَّ بِالْحَبَلِ يَنْسَدُّ فَمُ الرَّحِمِ كَذَا الْعَادَةُ، وَالنِّفَاسُ بَعْدَ انْفِتَاحِهِ بِخُرُوجِ الْوَلَدِ، وَلِهَذَا كَانَ نِفَاسًا بَعْدَ خُرُوجِ بَعْضِ الْوَلَدِ فِيمَا رُوِيَ عَنْ أَبِي حَنِيفَةَ وَمُحَمَّدٍ رَحِمَهُمَا اللَّهُ لِأَنَّهُ يَنْفَتِحُ فَيَتَنَفَّسُ بِهِ (وَالسَّقْطُ الَّذِي اسْتَبَانَ بَعْضُ خَلْقِهِ وَلَدٌ) حَتَّى تَصِيرَ الْمَرْأَةُ بِهِ نُفَسَاءَ وَتَصِيرُ الْأَمَةُ أُمَّ وَلَدٍ بِهِ وَكَذَا الْعِدَّةُ تَنْقَضِي بِهِ (قَوْلُهُ بِخُرُوجِ بَعْضِ الْوَلَدِ) أَيْ أَكْثَرُهُ (قَوْلُهُ وَالسَّقْطُ الَّذِي اسْتَبَانَ بَعْضَ خَلْقِهِ) كَأُصْبُعٍ أَوْ ظُفْرٍ (وَلَدٌ) فَلَوْ لَمْ يَسْتَبِنْ مِنْهُ شَيْءٌ لَمْ يَكُنْ وَلَدًا فَإِنْ أَمْكَنَ جَعْلُهُ حَيْضًا بِأَنْ امْتَدَّ جَعْلُ إيَّاهُ وَإِلَّا فَاسْتِحَاضَةٌ. وَفِي الْفَتَاوَى: طَهُرَتْ شَهْرَيْنِ فَظَنَّتْ أَنَّ بِهَا حَبَلًا ثُمَّ أَسْقَطَتْ بَعْدَ شَهْرَيْنِ سَقْطًا لَمْ يَسْتَبِنْ خَلْقَهُ وَقَدْ رَأَتْ قَبْلَ الْإِسْقَاطِ عَشَرَةً دَمًا يَكُونُ حَيْضًا لِأَنَّهُ بَعْدَ طُهْرٍ صَحِيحٍ، وَهِيَ لَمَّا أَسْقَطَتْ سِقْطًا لَمْ يَسْتَبِنْ شَيْءٌ مِنْ خَلْقِهِ لَمْ تُعْطَ حُكْمَ الْوِلَادَةِ فِي شَيْءٍ مِنْ الْأَحْكَامِ فَحُكِمَ بِأَنَّ هَذَا كَانَ دَمًا انْعَقَدَ ثُمَّ تَحَلَّلَ فَخَرَجَ فَلَمْ يَكُنْ دَمًا حَامِلِ فَكَانَ حَيْضًا [شرح فتح القدير، كتاب الطهارة، باب الحيض و الإستحاضة، فصل في النفاس، الجزء ١، الصفحة ١٨٩، دار الكتب العلمية] It states in Al Badai us Sanai: وَالسِّقْطُ إذَا اسْتَبَانَ بَعْضُ خَلْقِهِ فَهُوَ مِثْلُ الْوَلَدِ التَّامِّ يَتَعَلَّقُ بِهِ أَحْكَامُ الْوِلَادَةِ مِنْ انْقِضَاءِ الْعِدَّةِ، وَصَيْرُورَةِ الْمَرْأَةِ نُفَسَاءَ لِحُصُولِ الْعِلْمِ بِكَوْنِهِ وَلَدًا مَخْلُوقًا عَنْ الذَّكَرِ، وَالْأُنْثَى بِخِلَافِ مَا إذَا لَمْ يَكُنْ اسْتَبَانَ مِنْ خَلْقِهِ شَيْءٌ لِأَنَّا لَا نَدْرِي ذَاكَ هُوَ الْمَخْلُوقُ مِنْ مَائِهِمَا، أَوْ دَمٍ جَامِدٍ، أَوْ شَيْءٍ مِنْ الْأَخْلَاطِ الرَّدِيَّةِ اسْتَحَالَ إلَى صُورَةِ لَحْمٍ، فَلَا يَتَعَلَّقُ بِهِ شَيْءٌ مِنْ أَحْكَامِ الْوِلَادَةِ. [البدائع الصنائع في ترتيب الشرائع، كتاب الطهارة، الجزء ١، الصفحة ٣٠٠، دار الكتب العلمية] And Allah knows best -------------------------------------- Please remember me in your dua's Maulana Khalil Ibn Ilyas Laher London, UK http://www.muftisays.com/qa/question/4241/miscarriage-and-blood.html

By M. Burhanuddin Qasmi August 2007, the 60th anniversary of India's freedom, we undivided Indians will celebrate it with proud and all possible glitters. That's alright! But remember, what our history is telling about freedom struggle is not all— there are pages deliberately forgotten, dusted with prejudiced and narrowness or completely removed from our history books. A part of this argument was carried by Eastern Crescent (May issue), '150 years: The first war of India's independence' which discussed some pages of untold history from 1757 to 1857. And concluded with establishment of Darul Uloom Deoband in 1866 after defeat, heavy lose of lives of freedom fighters in the 1857's united war of independence to continue with the freedom struggle. The discussion below is continuation of the same argument in chronology. In 1877, Shaikhul Hind Maulana Mahmoodul Hasan, the first student of Darul Uloom Deoband, set up an Organisation called ‘Samratut Tarbiyat’ (result of the training). (Tahreek-e Shaikul Hind 61) The aim of the organization was to prepare for armed insurrection against the British. The movement continued for at least 30 years. With Maulana Mohammad Qasmi Nanotwi's demise in 1880 and the lacunas in organizational set up, appeared to be an obstacle for the desired goal, the movement was abandoned. (Aseeran-e Malta 23) In 1909, Shaikhul Hind Maulana Mahmoodul Hasan re-organized his Fidayeen (devotees) under a new banner ‘Jamiatul Ansaar’. Maulana Obaidullah Sindhi had been called to Deoband to take charge of secretariat of this new organization (personal Dairy of Obaidullah Sindhi 20). The first introduction of the Jamiatul Ansar was made at the annual function of Darul Uloom Deoband in 1911. Before 30 thousand distinguished Ulama from around undivided India and out side, the Jamiat declared its aims and objectives and the reason as to why it was necessary to struggle for the freedom of the country. Buoyed by the successful launching and the support that it elicited from the masses, Jamiatul Ansaar organized its first rally at Moradabad town in April 1911. Participants from Aligarh, Nadwatul Ulama Lucknow and Deoband gathered in large numbers. In 1912 and 1913 the Jamiat organized mass gathering and successful public agitation in which thousands of people from Meerut and Shimla took active part. The huge mass support exhibited by Jamiat unnerved the government and they began planning to root out the main source— Darul Uloom Deoband, from where such a powerful organization had sprung. The leading members were asked by Shaikhul Hind to give up their membership of Jamiat in order to save the educational institution from irreparable losses that it might have suffered at the hands of colonial rulers. (Ulama-e Haque 1/131, Yad-e Baiza 107, Moqam-e Mahmood 203-204 and Naqash-e Hayat 2/144) A New Establishment Springs Up in Delhi Soon after the ban of Jamiatul Ansar in 1913, the freedom seekers appeared in Delhi with a new name ‘Nazzaaratul Ma’arif’. Maulana Obaidullah Sindhi and Shaikhul Hind were the leading figures behind this new setup. The zeal, spirit and purpose of the new set up was none the less freedom. Mujahideen (freedom fighters) used the organization as a corridor to reach Delhi. It was also used as a public relation and financial resource base. Maulana Muhammad Ali Jauhar, Maulana Abul Kalaam Azaad, Maulana Sindhi and Shaikhul Hind used to meet here secretly. (Aseeran-e Malta 27 and Ulama-e Haque 1/136) When the First World War (1914) began between Germany and Britain, the freedom fighters once again changed their action plan. They decreased domestic activities and fully concentrated on supporting Germany. (Naqash-e Hayaat 2/210) Shaikhul Hind Visits Hijaz Fidayeen-e Freedom saw the war as a golden opportunity to strike at the roots of the British interest. Armed insurrections were planned against the British forces. Haji Saheb Tarang Zaie and Maulana Saifur Rahman Kabulie from Shaikhul Hind’s Volunteer Group were selected as field commodores with operational base at Zaigi in ‘Bajore, the capital of tribal autonomous Yaghistan. (Al-Jamiat, Sunday edition January 6, 1985). Shaikhul Hind Maulana Mahmoodul Hasan dispatched his deputy, Maulana Obaidullah Sindhi, to Kabul and he himself left for Saudi Arabia. The purpose of the visit was to solicit support from the Muslim countries because without weaponry and their active support it was quite impossible to achieve the goal. Shaikhul Hind reached Makkah on October 9, 1915 and met the Turk Governor, Ghalib Pasha. On his request the powerful Governor of the Usmani Caliphate (Turk) agreed to extend support against the British government. In order to publicize his support among Muslims of the sub-continent, he wrote a long letter exhorting the general public to continue with their struggle, assuring them of his government’s open support in the future. It was before the United States took side to any of the warring parties in word war l. Later when the US government sided with the allied forces— Russia, France and Britain— the whole war scenario changed. Turk and German— Central alliance was defeated. As a consequence of the defeat at the hands of allied forces with full connivance of the United States of America, the Usmani Caliphate was destroyed. The dream of Shaikhul Hind and his lieutenants to drive away the colonialists, by waging war against the British forces on Indian soil, never materialized. (Aseeran-e Malta 34, Naqash-e Hayaat 2/212, 186-87 and Tahreek-e Shaikhul Hind 72) The First Government of India in Exile As mentioned earlier, Maulana Obaidullah Sindhi was sent to Kabul for a special mission. He established a Government in exile there, with Maulana Barkatullah Bhopali and himself as Ministers and Maharaja Pratap Singh as the President. Formation of ‘Lashkar-e- Najat Dehinda’ (Liberation Army) with headquarter in Madinah and Shaikhul Hind Maulana Mahmoodul Hasan as Chief was declared. Meanwhile, an international set up by the name of ‘Junoodur Rabbaniyah’ (Army of God) was formed. The purpose of this group was to represent the movement around the world in order to garner international support against the colonial rule. Shaikhul Hind was named Al-Qayed (the Leader) of this group too. (Tahreek-e Shaikhul Hind 281, 282 & 271). Maulana Obaidullah Sindhi wrote a letter to Maulana Mahmoodul Hasan, in Saudi Arabia, with details of his activities in Kabul and the future plan. The letter was written on a silk piece of cloth. Maulana Mohammad Mian Mansoor Ansari also enclosed a long letter detailing office bearer’s name of the Government in Exile and a blueprint for Junoodur Rabbaniyah. These letters were dispatched to Madinah through Shaikh Abdur Raheem Sindhi. However, on the way these letters reached in the hands of a neo-Muslim named ‘Rab Nawaz’. The same was passed to the British Commissioner in Multan. The date inscribed on the Silk letter was 8/9 Ramdhanul Mubarak 1334 A.H., corresponding to 9/10 July 1916, which reached at the hand of Commissioner in the first week of August 1916. How such a grievous blunder occurred, no one could explain it later! (Naqash-e Hayaat 2/213, Thareek-e Shaikhul Hind 268-269) Tahreek-e Reshmi Rumaal As a consequence of the disclosure of ‘Silk Letter Conspiracy’, as in the British record, or ‘Tahreek-e Reshmi Rumaal’ of 1916 against the British Empire, 222 pioneering Ulama from all over the country were arrested on this charge. (Muqaam-e Mahmood 297-298) Shaikhul Hind and his comrades Maulana Waheed Ahamad Faizabadi, Maulana Azeez Gul, Hakim Syed Nusrat Hussain and Maulana Hussain Ahmad Madni were arrested in Hijaz (Makkah) on 23 Safar, 1335 A.H. They were sent to Malta via Cairo by a ship on 29 Rabius Sani 1335 A.H. corresponding to 21 February 1917 and clamped in the prison for 3 years and 4 months. They were released and reached Bombay on June 8, 1920. However, Maulana Obaidullah Sindhi and Maulana Mohd. Mian Mansoor Ansari had to remain in exile for several years. (Abstract: Safar Nama-e Malta 118-127, Aseeran-e Malta 51 and Naqash-e Hayaat 2/135) Jamiat Ulama-e Hind The Indian National Congress was formed in 1885, with a view to unite Hindu and Muslims to participate in the struggle for freedom. More than 300 Ulama issued a decree (Fatwa) favouring Hindu-Muslim union for freedom struggle which was repeatedly published in the newspaper called ‘Nusratul-Abrar’. Maulana Abul Kalam Azad launched the weekly ‘Al-Hilal’, a heraldry of freedom struggle and campaigned the same mission. The same Ulama, in March 1919, set up ‘Jamiat Ulama-e Hind’. Mufti Kifayatullah was elected the first President. By the end of the First World War most of the freedom fighters in India eschewed the path of armed struggle. They preferred non-violence as a means to achieve freedom. The Khilafat Conference, presided by Maulana Fazle Haq in Delhi resolved to boycott the ‘Victory Celebration’ of the British Government in Nov. 13, 1919. The resolution had the support of Seth Chutani and Mahatma Gandhi. Subsequently Mufti Kifayatullah issued a Fatwa, signed and endorsed by 20 Ulama, declaring participation in the victory celebration of the British government as impermissible for Muslims— as long as the settlement with the rulers of defeated Ottoman Empire was not in accordance with the Islamic law and the popular sentiments of the Muslims. (A historical View on Jamiat Ulama 59) Non-Cooperation Movement The first conference, December 28, 1919, of the new Jamiat was held at Amritsar under the presidentship of Maulana Abdul Bari of Firangi Mahal. The Conference expressed anxiety and protested over the non-release of Shaikhul Hind and Maulana Azad. (Jamiat Ulama Keya Hain 2/5-16) At the Khilafat Conference in Allahabad, June 9, 1920 the decision to launch ‘Non-cooperation Movement’ was taken (Tahreek-e Khilafat 155-156). On July 19, 1920, Shaikhul Hind issued a statement supporting the non-cooperation movement. The movement was formally launched on August 31, 1920. (Aseeran-e Malta 53). Later, on October 29, 1920, a detailed edict was issued again and the Al-Jamiat, with signatures of 500 Ulama, published it (Jamiat Ulama Keya Hain 2/30). Armed with Fatwa, the leaders and volunteers of the 'Khilafat Committee' and the 'Indian National Congress' went into open agitation and started their struggle against imperialism. A special Conference of Jamiat Ulama-e Hind was held in Calcutta on September 6, 1920, presided by Maulana Taj Mahammad Sindhi. Maulana Azad moved the non-cooperation resolution in the conference and the same was passed. The resolution had declared that any kind of cooperation or association with the British Government was Haraam (Prohibited by the Shariah) (Jamait Ulama par Tarikhi Tabsara 58) Movement to Boycott Foreign Goods The British government on 8 August, 1921 declared the non-cooperation Fatwa of the Khilafat Committee as illegal. On 18 September, Maulana Hussain Ahmad Madni, Maulana Muhammad Ali Jawhar, Maulana Shawkat Ali, Maulana Nisar Ahmad Kanpuri, Peer Ghulam Mujaddid and Dr. Saifuddin Lachko were arrested on the charges of illegal publication and the distribution of the Fatwa. (Shaikhul Islam, A Political Analyses 99) In the third Jamiat conference in Lahore, 18-20 Nov. 1921 a resolution to ‘Boycott Foreign Goods’ was passed. On charges of inciting boycott, 30 thousand people were put into the prison— most of them Ulama and Muslim freedom fighters. On February 5, 1922 Mahatma Gandhi announced the end of boycott due to the ‘Chauri Chaura’ incident, where three freedom fighters were killed by the British troops and in retaliation the local public killed 23 British police personnel. Since the killing of the British police personnel was in violation of the non-violence policy of the freedom struggle, Mahatama Gandhi called off the non-cooperation and civil disobedience movement. (Tahreeke Khilafat 243-244) Shudhi Karan Movement— Seed of divide and rule The call to non-cooperation and civil disobedience was given jointly by Hindu as well as Muslim leaders. The unity of the two communities and the successful response the call of civil disobedience received from the common masses once again proved an unexpected challenge to the British Government after the war of 1857. In order to break this unity, the British government started propagating ‘Shudhi Karan’, by their Hindu agents. The 'Shudhi Karan' tactics by the British through aided Hindu extremist group resulted a severe set back for Jamiat Ulama, Indian National Congress and the freedom movement. Since thousands of poor Muslims were lured to Hinduism in the name of Shudhi Karan, Jamiat Ulama couldn’t cope with its real mission of freedom struggle. Jamiat took the challenge seriously and succeeded in calling back these poor Muslims to their original religion - Islam (What Jamiat Ulama Is?). But this already sew a seed of differences, mistrust among some common Hindus and Muslims— the Britishers had their goal achieved which ultimately resulted in to partition of our great country and the bitterness is still prevalent. The Demand for Total Freedom The fourth conference of Jamiat, held in December 1922 under the presidentship of Maulana Habeebur Rahman Usmani, adopted a resolution to ‘Boycott the Assemblies’. The fifth conference was held at Cocanada in January 1924. In his presidential address, Maulana Syed Hussain Ahmad Madni raised the demand for complete independence. (Muslim Ulama Ka Kirdaar 33). At the seventh conference of Jamiat in Calcutta, held on March 11-14, 1926, presided by of Maulana Syed Sulaiman Nadwi, a resolution for complete freedom of India was passed for the first time. (For resolution detail see, What Jamiat Ulama is? 2/119-121) In the eighth general meeting of Jamiat, held in Peshawar, December 2-5, 1926 under the presidency of Allamah Anwar Shah Kashmiri, a resolution to oppose ‘Simon Commission’ was passed by full strength. This very sentence of the resolution: “freedom is not given on platter, you got to snatch it”, sums up the mood of those freedom fighters (What Jamiat Ulama is 2/145). After Jamiat had passed the resolution against Simon Commission, the Indian National Congress realized its importance. In its ‘Madras’ convention, held December 26, 1927, the Congress adopted a resolution demanding the British government to recall Simon Commission. Simon returned back to Britain unsuccessful in his mission on March 31, 1928 (Maulana Azad, A Political Dairy 213-214) Difference between Congress and Jamiat Jamiat was a key member in the ‘All Party Conference’, held at Lucknow in 1928. The conference criticized the ‘Nehru Report’ that sought autonomy under the British rule. The Congress policy of autonomy under the British rule was against Jamiat’s policy of complete freedom. Consequently, Jamiat had to suspend its support to the Congress as long as it did not abandon the Motilala Nehru Report. In its Lahore Meeting, held on December 31, 1929, the Indian National Congress voted in favour of Jamiat demand for complete freedom of India after 5 years. In relation to Gandhiji’s Dandi March, in 1929, several leaders of the Jamiat including Maulana Abul Kalam Azad, Maulana Hifzur Rahman Seoharvi, Maulana Fakhruddin, Maulana Syed Mohammad Mian and Maulana Bashir Ahmad Bhatia were arrested. At the ninth conference at Amroha, held on May 3-5, 1930 under the presidency of Maulana Moinuddin Ajmeri, a fresh resolution was adopted for an alliance and full cooperation with the Congress. (Tahreek Azadi-e Hind Mey Muslim Ulama aour Awam Ka Kirdaar 99) Civil Disobedience Movement During the ‘Civil Disobedience Movement’ of 1930, the President of Jamiat Mufti Kifayatullah, and the General Secretary Maulana Ahmad Saeed Dehlavi were arrested. At the time of the ‘Second Civil Disobedience Movement’ in 1932, the Jamiat like the Congress appointed an organizational arbitrator. ‘Idara Harabia’ (center for struggle) was set up for which the responsibility was entrusted to Maulana Abul Mahasin Sajjad. Mufti Kifayatullah Dehlavi was appointed the first arbitrator of Jamiat. He led the procession of more than 100,000 strong men on March 11, 1932 and courted arrest at Azad Park of Delhi. He remained in jail for 18 months. (Al-Jamiat: Special Issue Mufti-e Azam 44-45) The second arbitrator, Maulana Husain Ahmad Madni was arrested while on his way to Delhi from Deoband. Thereafter, one after the other arbitrators i.e. Maulana Ahmad Saeed Dehlavi, Maulana Hifzur Rahman Seohari, Maulana Syed Mohammad Mian Deobandi, Maulana Habeebur Rahman Ludhianvi and so on were arrested. Most of them were put in jail for 1 to 2 years. Approximately 90 thousand people were arrested, 44.5 thousands among them were Ulama and Muslims. (Karwan-e Ahrar 1/106) The Root of Communalism The freedom movement was gaining ground every day. A weakened British Empire, even though they had won the War against powerful Ottoman Empire and Germany, was not able to cope with the situation. In the face of resolute and nationwide agitation and civil disobedience of the freedom fighters, the imperialist ruler had no way out but to sow the seed of communalism that would have divided the two communities (Hindu & Muslim) whose activists together were standing like rock against the British interest. To implement the nefarious and infamous ‘divide & rule’ policy in 1935, the British government announced assembly election on the basis of proportional representation on religious basis. A Hindu was allowed to vote for a Hindu candidate and Muslim to a Muslim only. (Tahreek Azadi-e Hind Mey Muslim Ulama aour Awam Ka Kirdaar 100) It was, perhaps, this poisonous seed that later grew into strong tree-trunk and began producing bitter fruits in abundance. Hindu and Muslim freedom fighters who fought together for the liberation of this great country began suspicious of each other’s motive. This not only resulted in the bloodshed, communal politics but also became the main cause for the partition of India. Muslim League Avails Opportunity Muslim League as a political entity came into existence in the year 1906. It, however, couldn’t attract public attention before the India Act 1935 was announced – least to say of garnering public support and respectability in the Muslim eyes. Since the election was to be conducted on religion— communal basis, Jamiat leadership was not sure what role it should play in such an idiosyncratic political situation. And for sure it didn’t want to directly participate in this undesired election directly. Jamiat decided to put the Muslim League as a front organization with its full backing. This was, to me, a historic blunder committed by the Jamiat because an organization of such a strong mass base seldom brings other organization in the front that could steal the show. Due to lack of proper future visionary in part of Jamait and the extremist posture adopted by some Muslim League and Congress members, the gulf between the two major political parties went on increasing. The situation turned from bad to worse because both were either ruling or in opposition in the provinces— under a two party (Hindu – Muslim) theory. The communal harmony and amity that existed between the two communities were shattered. Both the parties left no stone unturned to defame each other and ferociously used religion to attack political rivals. As a consequence the British agents provocateur had the field day. Certain religious discords or sentimental issues were intelligently coloured by the British to turn their schism into hatred which made an irreparable damage to the national unity and integrity of great India. Gradually the two communities took sides of the political parties they had voted for. In such a charged political atmosphere Jamiat Ulam’s call for communal amity, political unity and struggle for a total freedom fell on deaf years— it was already too late for Mualana Madni, Maulana Azad and Mahathma Gandhi. Having no way out, the Jamiat had to break the alliance with the Muslim League. Thereafter, the Jamiat decided against having any truck with the Muslim League. But the League had already achieved as much mass support as required to impress upon the British government that it was the true representative of the Muslim community. (History of Jamiat Ulama-e Hind 94) The British, on the other hand, were regaling over the fruits of their harvest, ‘Divide and Rule Policy’, that had stupendous success in dividing the two communities. The Congress and the League were like the proverbial saying: “The fighting crows do not sense that its prey is being eaten by the smart fox.” World War II & Ulama’s Opposition to the Conscription Jamiat Ulma-e Hind strongly opposed conscription during the World War II (1939-45). They declared complete non-cooperation in the British war-efforts. The book ‘Ulama-e Hind ka Shandar Maazi’, written by Maulana Mohammad Mian, was banned and the author arrested. The Jamiat Working Committee, on July 13-14, 1940, termed the ban and arrest as a tyrannous step. The leaders of Jamiat including Maulana Hifzur Rahman Seoharvi, Maulana Ahmad Ali Lahori, Maulana Mohd. Qasim Shahjahanpuri, Maulana Abul Wafa Shajahanpuri, Maulana Shahid Mian Fakhri Allahabadi, Maulana Mohammad Ismail Sambhali, Maulana Syed Akhtarul Islam with others were arrested for their opposition to conscription and the British war-efforts. (History of Jamiat Ulama 103) Quit India Movement In a Jamiat conclave, held at Bachhraon, April 23-25, 1940, Maulana Hussain Ahmad Madni raised the question of India’s total independence once again. As a consequence he was arrested on June 24 on his way to Punjab to participate in the ‘unity conference’. He was sentenced to six months imprisonment. The imprisonment term was about to finish that he was served another notice on January 4, 1943 under the Defense of India Rules and kept in Naini jail until August 22, 1944. Thereafter, he was released unconditionally. The Jamiat Working Committee on 5th August 1942, adopted a resolution calling upon the British to ‘Quit India’. The signatory of the resolution were Mufti Kifayatullah, Maulana Ahmad Saeed, Maulana Hifzur Rahman and Maulana Abdul Haleem Siddiqui. It was after Jamiat that the Bombay Session of the Congress on August 9 passed the famous ‘Quit India’ resolution that led to the arrest and incarceration of the Congress and the Jamiat leaders. Freedom or Partition of great India The Partition of India was a partition that led to the creation on 14 August 1947 and 15 August 1947, respectively, of the sovereign states of Dominion of Pakistan (later Islamic Republic of Pakistan) and Union of India (later Republic of India) upon the granting of independence to British India from the United Kingdom of Great Britain and Northern Ireland. In particular, it refers to the partition of the Bengal province of British India into the Pakistani state of East Bengal (later East Pakistan, now Bangladesh) and the Indian state of West Bengal, as well as the similar partition of the Punjab region of British India into the Punjab province of West Pakistan and the Indian state of Punjab. (Wikipedia web site) Mr. A.G. Noorani rightly observes: The Partition of India ranks, beyond a doubt, as one of the 10 greatest tragedies in human history. It was not inevitable. India's independence was inevitable; but preservation of its unity was a prize that, in our plural society, required high statesmanship. That was in short supply. A mix of other reasons deprived us of that prize - personal hubris, miscalculation, and narrowness of outlook. While Mohammed Ali Jinnah and the Muslim League bear heavy responsibility - since they demanded and pressed for Pakistan - the Congress (Sardar Vallabhbhai Patel and Jawaharlal Nehru) cannot escape blame. Least of all the hypocritical Sangh Parivar. Its chief mentor V.D. Savarkar formulated the two-nation theory in his essay Hindutva, published in 1923, 16 years before Jinnah came up with it. The Hindu Mahasabha leader Lala Lajpat Rai wrote in The Tribune of December 14, 1924: "Under my scheme the Muslims will have four Muslim States: (1) The Pathan Province or the North-West Frontier; (2) Western Punjab (3) Sindh and (4) Eastern Bengal. If there are compact Muslim communities in any other part of India, sufficiently large to form a province, they should be similarly constituted. But it should be distinctly understood that this is not a united India. It means a clear partition of India into a Muslim India and a non-Muslim India." This was 16 years before the League adopted the Pakistan Resolution in Lahore, on March 23, 1940 (Frontline: Dec. 22, 2001 - Jan. 04, 2002 Though Jamiat Ulama-e Hind resolutely opposed the idea of Pakistan, its leaders, especially Maulana Hussain Ahmad Madni and Maulana Azad were victims of Muslim League violence but by the year 1945 the League gained tremendous political ground in the Muslim mass against Congress. (Ulama-e Haque vol.2). After the Jamait had publicly alienated itself from the Muslim League and sided with Congress, Jamait itself got divided and the section with Congress was severely harassed as Congress agents through out India. The Britain, thus, legitimately found a ground to deal with All India Muslim League as Muslims representative body in support of Pakistan and on June 3, 1947 Lord Mountbatten announced the plan for partition of India. We were first partitioned on religion to India and Pakistan in the night between 14 and 15 August then freed and later on language in 1971 East Pakistan became Bangladesh. Will some of us ponder over those facts while celebrating our freedom! M. Burhanuddin Qasmi is the Editor ‘Eastern Crescent’, also a poet and Director of Mumbai based institute ‘Markazul Ma’arif Education and Research Centre’ Source