ummtaalib

Examples of Ghazali's Analogy Imam Ghazali describes “understanding the Qur’an”: When an illiterate person receives a letter, he will not rest until he finds someone who will read the contents of the letter. The news will either be good i.e. marriage, birth of a child etc. or it will be bad as in the case of sickness or death. The happiness or grief caused by the “good” and the “bad” news is temporary and likely to last for only a short period of time and then will be forgotten, yet one will not rest until the contents of the letter are known. The glorious Qur’an is a “letter” from the Creator Himself and it contains good news and bad news. However this “good” and “bad” news will have everlasting consequences yet sadly, we make no effort to find those who understand the Qur’an (the Scholars) and who would explain the message within. Imam Ghazali on making effort with continuity and steadfastness: If one takes a tank of water and pours it on a stone in one go, it will have no effect on the stone. On the other hand if the tank with the same amount of water has a hole in it, and drop by drop the water falls on the stone over a period of time, it will have an effect and it will wear out a hole in the stone. Similarly, any act of obedience or refraining from disobedience has to be persevered with continuity for lasting effect. Taken from the lectures of Shaykh Muhammad Saleem Dhorat (hafizahullah)

I have always found the use of simple everyday occurrences which the Mashaikh use to explain a concept of Deen deeply inspiring. This method is also found in the teachings of our beloved Prophet sallallaahu ‘alayhi wasallam. The following is one such example. Abu Musa Al- Ash’ari radhiyallaahu ‘anhu narrated that he had heard Allah’s Messenger sallallaahu ‘alayhi wasallam saying, “The similitude of good company and that of bad company is that of the owner of musk and of the one blowing the bellows. The owner of musk would either offer you some free of charge, or you would buy it from him, or at least you would smell its pleasant odour; and as for the one who blows the bellows (i.e. the blacksmith), he would either burn your clothes or at least you shall have to smell a repugnant smell”. (Bukhari, Muslim) I thought I would compile some of these precious examples from the teachings of our Mashaikh. The following is from the lessons on the Mathnawi by Shaykh Hakeem Muhammad Akhtar sahib. Hidden deep down in the ocean, among the pebbles are the oysters bearing precious pearls. If one considers them to be worthless stones and bothers not to look among them, one will not discover the prized pearl. By searching among those very stones, those very pebbles, one will find that special oyster bearing its peerless prize. Similarly, if one spots a fake Shaykh dressed in the garb of the Ahlullah, do not make the mistake of thinking that whoever is to be found in that garb are all the same. Search among them and Insha Allah, you will find hidden among those stones the pearl you seek. Among those fakes, you will find the hidden Sahib-e-nisbat who is worthy of praise among the multitudes of mankind.

We are slaves of Allah subhaanhu wata’ala and if He says perform salaat on time in Leicester, we obey and if He says delay Maghrib salaat on the day of Arafat till Isha time, we obey. If He says do not worship or revere a stone, we obey, and if He says circumambulate the brick building (the Ka’bah) and kiss the Hajare Aswad (Black Stone), we obey because our maqsad (objective) is not the stone, our maqsad is the Creator of the stone we obey!

By Mufti Mahmud Ashraf al-’Uthmani Translated by Bilal Ali Question: Respected and honorable Hadrat Mawlana Mufti Mahmud Ashraf ‘Uthmani, Al-Salam ‘alaykum wa rahmat Allah! I sincerely enjoyed the article you wrote in the monthly Al-Balagh magazine on tasawwuf. In fact, I read it thrice. It was very comprehensive, demonstrative, and authentic, and it covered all the necessary aspects of the topic. After reading the article, three questions came to mind, which I have written below: (1) How many silsilahs exist in tasawwuf? Only two silsilas, the Chishti and Naqshbandi silsilahs were mentioned in the article. (2) Who founded these silsilahs and when? (3) What is the method of performing bay’ah (the pledge) according to the shari’ah? Is it possible to give bay’ah from afar (without being present in front of the shaykh)? Thank You, A seeker of your du’a …….. ……… Peshawar Cant Reply: Respected brother, Al-Salamu ‘alaykum wa rahmat Allah! I received your letter in which you mentioned that you read my article. I ask Allah that He makes it a means of benefit for both its author and its readers. Amin. The answers to your questions are as follows: (1,2) The silsilahs of four mashayikh (shaykhs) are more well known and recognized (in the Indian sub-continent). 1. The Qadiri silsilah: which is attributed to Shaykh Abdul Qadir al-Jilani (470-561 A.H.) 2. The Chishti silsilah: which is attributed to Khwaja Mu’inuddin al-Chishti (527-633 A.H.) 3. The Suhrawardi silsilah: which is attributed to Shaykh Shihab al-Din al-Suhrawardi (539-632 A.H.) 4. The Naqshbandi silsilah: which is attributed to Khwaja Baha’ al-Din al-Naqshbandi (718-791 A.H.) The silsilahs of these four pious saints (may Allah enlighten their graves) became more well-known because Allah used the four of them extensively for the task of spiritual purification (tazkiyah). Their influence not only spread very far but was also pure and complete (in its adherence to Islamic principles). These mashayikh, in terms of both knowledge and practice, served tasawwuf and suluk so magnificently that all later-day mashayikh openly accepted their greatness and spiritual excellence and they took pride in attributing themselves to and understood the protection of their deen to be in their noble silsilahs. At the same time, one cannot forget that aside from these four saints, other great shaykhs also existed and served the deen with their knowledge and action. The chains of these four particular silsilahs, after passing through many well-known and pious walis of Allah eventually reach the Tabi’in and Sahabah (may Allah be pleased with them), and the chain of ba’yah (pledge) of the four silsilahs end at the pious khalifahs (may Allah be pleased with them). The Pious Khalifas (may Allah be pleased with them) pledged allegiance at the hands of the Noble Prophet (upon him blessings and peace) (bay’ah of faith, jihad, leaving sin), a manifest fact for which no evidence is needed. Below the four mashayikh of the famous silsilahs, many branches later came into existence and the branches of these spiritual chains still exist today (like the lineal family trees of ancestral heritage). Fourteen branches of tasawwuf are more well-known, but Shaykh Mawlana Rashid Ahmad Gangohi (may Allah have mercy on him) once wrote in a letter: “…and there are four families: the Qadiri, Chishti, Naqshbandi, and Suhrawardi. A family lineage is that which consists of branches. The branches are numerous. Those who have mentioned fourteen did so because at the time only fourteen branches existed. Later more came into existence. In other words, the spiritual lines are many and fourteen were only at a particular time. Now, it is not correct to say fourteen. It is old terminology.” (Makatib Rashidiyya pg.79 Mirath edition) In the silsilas of some of the mashayikh of the near past, such as Haji Imdadullah Muhajir Makki, Mawlana Rashid Ahmad Gangohi, and Mawlana Ashraf Ali Thanwi (may Allah enlighten their graves), the salik was instructed to give bay’ah in all four silsilahs so that all the saints be respected equally and to avoid any discrimination between them. (3) All the mashayikh unanimously agree that complete salvation can only be achieved through sincere repentance and the purification of the nafs. For this, bay’ah is not absolutely obligatory, but because when a murid gives bay’ah at the hand of his shaykh that he will repent from all his sins and make a firm intention to purify his soul, both of these things become much easier and the shaykh’s attention therefore becomes fixed upon him. This is why the bay’ah has become in vogue in every silsilah of tasawwuf. In explaining the process of bay’ah, Mawlana Masihullah Khan Sherwani (may Allah have mercy on him)[1] writes: “Bay’ah is a pledge to strive to adhere to and execute the esoteric and exoteric actions of Islam. This pledge is also called bay’ah tariqah, which has been in vogue by authoritative transmission from generation to generation from the earliest era of Islam. The Messenger of Allah (upon him blessings and peace) had enacted the bay’ah of the Companions not only on jihad, but on Islam and the adherence to all the injunctions and practices of Islam. This is established by numerous hadith… The bay’ah is enacted by the shaykh by placing the right hand of his disciple into his own right hand. If the group contracting the bay’ah is large, the shaikh uses a length of cloth which each member of the group clasps with his right hand. Women who perform the bay’ah do so from behind a screen. A mahram of the female should be present at the bay’ah ceremony. A length of cloth is spread from the shaykh to the lady behind the screen and the pledge is taken verbally, just as it is proven by the hadith… This is the method of bay’ah when one is in the presence of the shaykh. Those who are not able to be present themselves personally to the shaykh may contract the bay’ah by means of a letter or through the agency of a responsible and trustworthy person. This form of bay’ah is called bay’ah ‘uthmani. The Messenger of Allah (upon him blessings and peace), on the occasion of the Pledge of Ridwan, took the bay’ah of ‘Uthman (may Allah be pleased with him) in his absence. He (upon him blessings and peace) placed his right hand on his own left hand and announced that he had made the bay’ah of ‘Uthman (may Allah be pleased with him).” (Shari’ah wa Tasawwuf pg.100-102) And Allah the Glorified knows best. Mahmud Ashraf ‘Uthmani (may Allah forgive him his sins) Darul Ifta’, Jami’ah Dar al-‘Ulum Karachi #14 7/4/1414 A.H. The answer is correct. Muhammad Taqi ‘Uthmani 7/4/1414 A.H. [1] The respected Mawlana Masihullah Khan Sherwani was one of the most distinguished of Hakim al-Ummah Mawlana Ashraf Ali Thanwi’s khalifahs and also the shaykh and murshid of the author of this booklet, Mawlana Mufti Mahmud Ashraf ‘Uthmani. http://www.ilmgate.org/the-silsilahs-of-tasawwuf-and-the-reality-of-bayah/

The monthly menstrual cycle is a creation of Allah Azza Wa Jal designed to expel injurious and harmful filth, impurities and poisons from the female human body. Any interference to disrupt this natural cycle is fraught with serious health consequences. Many of the sicknesses from which women suffer could be attributed to their satanic interference in the natural creation of Allah Ta'ala. Such shaitaani interference is termed in the Qur'aan Majeed, Taghyeer khalqillaah (changing the natural creation of Allah). The Qur'aan attributes this evil practice to shaitaan. The following is a report on the dangerous consequences of disrupting the natural menstrual cycle with haraam, poisonous pills and medication. PAINFUL DEATH CAN BE THE CONSEQUENCE “Recently this past week, Nicole Dishuk (age 31 …newly graduated student with a doctoral degree about to start her new career as a Doctor…) was flown into a nearby hospital, because she passed out. They found a blood clot in her neck, and immediately took her by helicopter to the ER to operate. By the time they removed the right half of her skull to relieve the pressure on her brain; the clot has spread to her brain causing severe damage. Since last Wednesday night, she was battling. They induced her into a coma to stop the blood flow, they operated 3 times… Finally, they said there was nothing left that they could do… They found multiple clots in the left side of her brain… The swelling wouldn’t stop, and she was on life support. She died at 4:30 yesterday. She leaves behind a husband and a 2yr old Brandon and a 4yr old Justin… The CAUSE of DEATH – they found was a birth control she was taking that allows you to only have your period 3 times a year… They said it interrupts life’s menstrual cycle, and although it is FDA approved…shouldn’t be – So to the women – I ask you to boycott this product and deal with your period once a month – so you can live the rest of the months that your life has in store for you. Please send this to every woman you know – you may save someone’s life…Remember, you have a CYCLE for a reason! For Your Information: The name of this new birth control pill is Lybrel. If you go to http://www.lybrel.com, you will find at least 26 pages of information regarding this drug. The second birth control pill is, Seasonique. If you go to the website of http://www.seasonique.com, you will find 43 pages of information regarding this drug. The warnings and side effects regarding both pills are horrible.” http://www.themajlis.co.za/index.php?option=com_content&view=article&id=221:the-dangerous-consequences-of-disrupting-the-menstrual-cycle&catid=34:majlis-articles&Itemid=27

This is to do with a sisters ongoing halaqah sis i.e. a group of sisters meeting every week to learn and now in this month they wish to devote a lesson to the remembrance of Nabi sallallaahu 'alayhi wasallam. Its not a specially organised gathering of celebration.

aameen...sometimes we know it but are negligent and lazy

How beautiful!

This great son of Islam was born in 1325 and lived to become one of the greatest luminaries of his time. Nevertheless, describing the personality of Hazrath Mufti Saheb (rahmatullah alaihi) is an almost impossible task. The most eloquent words would hopelessly fail in truly describing the knowledge, brilliance, piety, kindness, compassion, humility and the numerous other qualities which he embodied. He was an ustaad to thousands of students, a mentor to thousands of diciples and a kind and compassionate father to all who came into contact with him. His compassion and kindness knew no bounds. It was indeed his first nature. Every year he personally took care of the monthly expenses and of the various needs of numerous students of Darul Uloom Deoband, Saharanpur and other institutions. There were instances when he gave away his valuable personal kitaabs ... and there were occasions where he even gave away the clothing he had been wearing at that time. Despite this, he never regarded himself as having shown any favour to anyone. He greatly loved the poor, he loved being with them and he loved living and even passing away like them. Hazrath (rahmatullah alaihi) was also forever concerned about the Deeni progress of others, especially the poor. It was the normal practice of Hazrath Mufti Saheb (rahmatullah alaihi) for many years that daily he would recite 15 paras or more in salaah. During the month of Ramadaan, he would complete one Qur'an daily.Hazrath Mufti Saheb (rahmatullah alaihi) taught Bukhari Sharief for many years at Kanpur as well as at Darul Uloom Deoband. Besides teaching Bukhari Sharief and other books of hadith at Deoband, he also graced the distinguished position of Grand Mufti of that august institution for many years. To date 22 thick volumes of his fatwas have been published. Besides the fatwas he authored several books and booklets. Upon his instruction the publication of many magazines and newsletters was undertaken by various institutions. Together with this Hazrath Mufti Saheb (R.A.) travelled to many countries for the purpose of disseminating the Deen of Rasulullah (Sallallahu Alaihi Wasallam). South Africa was particularly fortunate that Hazrath Mufti Saheb (rahmatullah alaihi) repeatedly blessed our shores with his presence and benifitted the Ummah with his teachings. It was also the good fortune of South Africa that this country was blessed with the last days of the life of this great luminary of Islam. While the hearts of thousands are greatly grieved at the loss of their guide and mentor, the point to consider at this juncture is: What would have pleased Hazrath Faqihul Ummah (rahmatullah alaihi) had he been present?" The simple reply is: "Implementing his teachings and practicing on his advices." In this light, the ensuing pages are dedicated to various aspects which are important for one and all to keep in mind. HUMILITY Hazrath Faqihul Ummah (R.A.) was indeed an embodiment of humility. His teachings are filled with lessons of humility. The desire for name and fame was nowhere to be seen. The following incidents from his life are a lesson to one and all, especially to those who were associated with him: Mufti Kifaayatullah Gangohi Saheb (R.A.) was appointed as the mufti of Deoband. At that time Hazrath Faqihul Ummah (R.A.) was the assistant mufti of Mazahirul Uloom, Saharanpur. On one occasion when Mufti Kifaayatullah (R.A.) met Hazrath Faqihul Ummah (R.A.), he said to him: "There are thousands of letters and queries that are lying unanswered in the Darul Ifta of Darul Uloom Deoband." Hazrath Faqihul Ummah (R.A.) replied: "Every week send a hundred or so letters to me. If you cannot arrange this, I will have somebody collect a hundred letters from you every week. At the end of the week he will bring back the replies of the first hundred and collect the next hundred. I will write the replies and leave the place for the signature blank. You can sign them and send them off." (Introduction to Fataawa Mahmoodia, Vol.3) This incident is filled with great lessons for us. The extent of compassion, the eagerness to assist others, the readiness to undertake difficulty upon oneself for the cause of Deen and shunning name and fame is all apparent from the above. Thus we also have to follow in these footsteps. May Allah Ta'ala grant us the ability to do so. Aameen. THE PURPOSE OF BAI'AT Explaining the various reasons for bai'at, Hazrath Mufti Saheb (R.A.) mentioned the following: "Among the reasons for taking bai'at is to tread the path of sulook . What this means is that a person wishes attain ma'rifat (the recognition of Allah Ta'ala) and gain Allah Ta'ala's pleasure. Hence he makes an effort to rid himself of all evil actions and habits and adopts good character and noble actions. Also, in the pursuit of this goal he wholeheartedly follows the advice of the sheikh and happily undertakes whatever mujaahadah (striving against the nafs) the sheikh prescribes for the purpose of islaahe nafs (inner-self purification). As a result he eliminates from himself the desire for the perishable things of this world. Rather, he develops a strong and deep connection with Allah Ta'ala and becomes forever concious of His Creator. In order to guide him on this path, the sheikh, by the medium of his mashaikh [who link up in an unbroken chain right upto Rasulullah (Sallallahu Alaihi Wasallam)], act as the deputy of Rasulullah (Sallallahu Alaihi Wasallam)." (Fatawa Mahmoodiyya - Vol.1, Pg. 33) NECESSITY OF BAI'AT In reply to a question as to whether complete islaah (reformation and inner-self purification) can take place without becoming associated with a sheikh-e-kaamil, Hazrath (R.A.) writes: "Firstly, without associating oneself with a wali-e-kaamil, generally one does not manage to practice fully on all aspects of the Shariah. Secondly, without such an association, true sincerity is not attained in one's actions. It is for this reason that after the demise of Rasulullah (Sallallahu Alaihi Wasallam) the Sahaaba (R.A.) took bai'at on the hands of Hazrath Abu Bakr (R.A.), thereafter on the hands of Hazrath Umar (R.A.) and so on. This bai'at was not only for allegiance to the khilafah. It was also for strengthening the purification of the inner-self. It is also for this very reason that all senior Ulama of every era, despite being masters in the field of Deeni knowledge, felt the necessity to take bai'at on the hands of a spiritual mentor....." (Fatawa Mahmoodiyya - Vol. 1, Pg.134) NEED FOR A SHEIKH Elaborating on the reasons for deprivation, Hazrath (R.A.) mentioned the following incident: Once Hazrath Thanwi (R.A.) was busy replying to his letters after zuhr salaah. During this time if anybody wished to enquire anything, they would do so. A person sitting in front had wished to ask something. Hazrath Thanwi (R.A.) would repeatedly look at him but would not say anything. This continued until Asr. Finally at Asr time Hazrath turned his attention to him. The person requested forgiveness (for causing the distraction). Hazrath Thanwi (R.A.) then said to him: "Every time I looked at you, the incident where you swore at me pierced me like a dagger in the heart. As a result I was greatly disturbed by this ... when you have pierced the dagger into me, did you also do anything to help to heal the wound?" The person replied: "You had clearly announced that you have forgiven all those who had abused you, etc. Hence I understood from this that I too have been forgiven." Upon this Hazrath Thanwi (R.A.) said: "Even now I say the same thing - that I have totally forgiven everyone including you. I will take no revenge, neither in this world nor in the hereafter. But what can I do about my heart? Whenever I want to turn my attention to you, the incident stabs me like a dagger. I have forgiven you, but what have you done to remedy the situation?" The person replied that he had made tawba from the act he had committed. Hazrath Thanwi (R.A.) further said: "It is fine that you have repented. However, did you inform me of this repentance? I was under the impression that you still hold the same views that you expressed at that time. Now you will not derive any benefit from me. It is best that you go to some other sheikh." (Malfoozaat - Vol. 8, Pg.18) A great lesson is to be taken from this incident. While the mashaaikh totally forgive those people who have harmed them and they harbour no malice for anyone, being human they are also hurt emotionally by the ill conduct of people. This natural feeling becomes a barrier for the mureed from deriving any benefit. May Allah Ta'ala save us from causing inconvenience to anyone, especially His special servants. DA'WAT AND TABLIGH Hazrath (R.A.) would time and again greatly emphasise the work of da'wat and tabligh. He personally has spent much time out in the jamaats with Hazrath Moulana Muhammad Ilyas Khandelwi (R.A.). In one talk delivered in South Africa, Hazrath (rahmatullah alaihi) said: "..... Therefore this (work of Da'wat and tabligh) is a great bounty of Allah Ta'ala. Every person can take part in this work of tabligh. Those who dedicate their entire lives to this effort, what can then be said - it is nurun ala nur (absolutely excellent). Those who cannot do this can go for seven chillas or three chillas. Even those who spend just a little time will also benefit. However, to the extent of one's sacrifice one will gain success." (Mawaaiz - Vol.8, Pg.26) In a letter addressed to Hazrath Sheikhul Hadith Moulana Muhammad Zakariyya Saheb (R.A.), Hazrath (R.A.) writes: "I was blessed with the ziyaarah of Rasulullah (Sallallahu Alaihi Wasallam) in a dream. Rasulullah (Sallallahu Alaihi Wasallam) said to me: "Do two things, you will be my companion in Jannah - ta'leem and tabligh." Hence I have commenced with tafseer of the Qur'an after fajar in a nearby musjid. Some musallies are also ready for tabligh. We have decided to commence this Thursday." (dated 25 Rabius Thani 1372 A.H.) On several occasions while in South Africa, despite his ill health Hazrath (R.A.) travelled all the way from Johannesburg to Cape Town specifically to attend the Ijtima there. At many Ijtimas he addressed the gathering and encouraged them to take part in this work. Thus Hazrath (R.A.) was himself at the forefront of the effort of da'wat and tabligh as well. May Allah Ta'ala enable us to emulate his example. Aameen. Update: An entire book has been translated into English on the Biography of Hadhrat Mufti Mahmood Hasan Gangohi (RA) titled "Hadhrat Mufti Mahmood Hassan His Life & Works". http://alhaadi.org.za/articles-publications/articles/141-biographies/121-mufti-mahmood-hasan-gangohi.html

"O BELIEVERS! FEAR ALLAH AND JOIN (THE COMPANY OF) THE TRUTHFUL ONES"(QURAN) Hadhrat Maseehul (Ummat, Maulana Mohammed Maseehullah Khan, one of the greatest of authorities in Tasawwuf of our times, hails from the renowned and distinguished Sherwani family of Pathans. Although the Sherwani clan is famed as Pathan, it in reality is Sayyid in its origin, for its ancestral progenitor was Sayyid Husain Ghauri (RA.) who migrated from Ghauri during the reign of Khalif Abdul Malik Bin Marwaan (d. 65 Aft) and settled in the region neighboring `Koohe Sulaimaan'. Sayyid Husain Ghauri (R.A.) settled among the Pathans and married the daughter of Batan Bin Qais Abdur Rashid. She bore him two sons, Lodi and Sherwani. The descendents of Sherwani became known as Sherwaani. It is then to this family of Sayyids that Hadhrat Maseehullah Khan Saheb belongs. Hadhrat Maseehullah Saheb was born in 1329 or 1330 A.H. at Barlah, District Aligarh, India. Born a saint, he was from early childhood the repository of piety and sterling qualities. His virtue, excellence of character, simplicity and dignity were acknowledged by all who came into contact with him even during his childhood. A considerable part of his time during childhood was spent in Zikr and supererogatory acts of Ibaadat. A favorite occupation of Hadhrat Maseehullah Saheb during his early youth was to sit in the company of the Saaliheen and Auliya. In this regard the companionship of Hadhrat Maulana Muhammad Ilyaas (R .A.), the Khalifa of Hadhrat Shaikhul Hind (R.A.) is noteworthy. It was this companionship during childhood days which introduced Hakeemul Ummat Hadhrat Maulana Ashraf Ali Thanvi (R.A.) to Hadhrat Maseehullah Saheb. Sitting in the company of Hadhrat Muhammad Ilyaas (R.A.). the young Maseehullah, heard with eagerness the incidents, talks and advices of Hakeemul Ummat (R.A.). Studying the works of Hadhrat Thanvi (R.A.) at the hands of Hadhrat Maulana Muhammad Ilyaas (R.A.) engendered in Hadhrat Maseehullah Saheb a yearning, faith and love for Hadhrat Maulana Ashraf Ali Thanvi (R.A.) An outstanding feature of Hadhrat Maseehullah's character is the dominant qualities of hayaa' (modesty) and tenderness. Hadhrat Alabama Mufti A'zam Saeed Ahmad Lucknowi (R.A.), Ustadh of Hadhrat Maseehullah. Who witnessed the life of Hadhrat Maseehullah from early childhood observed: "From childhood he (Hadhrat Maseehullah Saheb has been the repository of modesty, dignity, respect, forbearance, ingenuity, intelligence and commendable attributes (`ausaffe hameedah)." Hadhrat Mufti Saeed Ahmad Lucknowi (R.A.) - a great Faqeeh and Muhaddith - who had attained perfection in many branches of learning; despite being the Ustadh of Hadhrat Maseehullah Saheb, turned towards him. (Hadhrat Maseehullah) for spiritual' guidance after the demise of Hakeemul Ummat Hadhrat Maulana Ashraf Ali Thanvi (R.A.), who had bestowed even the mantle of Khilafat (spiritual mentorship) upon Hadhrat Mufti Saheb. This act of Hadhrat Mufti Saeed Ahmad (R.A.) is ample testimony of the fact that Hadhrat Maseehullah Saheb is a born saint who has attained spiritual perfection. EDUCATION AND SPIRITUAL TRAINING Hadhrat Maseehullah's initial educational training commenced in his hometown. The greater part of the Islamic syllabus up to the stage of Mishkat Shareef was acquired from Hadhrat Mufti Saeed Ahmad. From Mishkat Shareef and Hidayah onwards up to completion of the Aalim Faadhil course was undertaken at the famous Islamic institute of learning, Darul Uloom, Deoband. He passed his student days in perfect solitude and was totally engrossed in the acquisition of llm'. At the same time he was a Mureed of Hadhrat Thanvi (R.A.) and as a result of his elevated spiritual rank, he occupied a distinguished position of honour and respect among students and Ulama as well. It was already noted that a spiritual link of faith and love with Hadhrat Thanvi (R.A.) was already established during his early childhood days. The first time that Hadhrat Maseehullah saw Hakeemul Ummat Hadhrat Maulana Thanvi (R.A.), was at Aligarh during the year when he (Hadhrat Maseehullah) `left for Deoband in pursuit of his Islamic education. The same year Hadhrat Maseehullah established his `islaah (spiritual rectification) connection with Hadhrat Thanvi (R.A.). Since that time he has been in constant communication with Hadhrat Thanvi (R.A.). KHILAFAT The year when Hadhrat Maseehullah qualified in his Islamic studies at Darul Uloom, Deoband, Hadhrat Thanvi (R.A.) conferred upon him the spiritual Mantle of Khilafat authorizing him to `talqeene bait (initiation of Mureeds) and to conduct the spiritual training of Mureeds. Among the various Khulafaa of Hakeemul Ummat (R.A.), Hadhrat Maseehullah Saheb occupies a highly distinguished rank. Hadhrat Maseehullah was appointed as a Khalifa at an early age, however, despite his relative youth. Hadhrat Thanvi (R.A.) listed him among eleven of his distinguished Khulafaa (Spiritual Representatives). This list was later published. Hadhrat Thanvi (R.A.) had special reliance on the spiritual programmes and methods of spiritual training (islaah, ta'leem and tarbiyat) initiated by Hadhrat Maseehullah, As a result of this reliance, Hakeemul Ummat (R.A.) would refer certain Mureeds to Hadhrat Maseehullah for spiritual training. As has been already observed that among all the Khulafaa of Hakeemul Ummat (RA.), Hadhrat Maseehullah enjoys a distinguished rank of prominence. This was attested to by no less than Hakeemul Ummat (R.A.) himself. Once, upon someone's enquiry. Hadhrat Thanvi (R.A.) said: ISA AND MASEEH HAVE SURPASSED (THE OTHERS): Isa here is a reference to Hadhrat Maulana Muhammad lsaa (R.A.), also among the distinguished Khulafaa of Hakimul Ummat (R.A.). And, Maseeh refers to Hadhrat Maseehullah Saheb. This statement made by Hakimul Ummat (R.A.) is in fact the stamp of authority on the abundance of spiritual grace. Spiritual effulgence and spiritual benefit to the Ummah. which emanates from the person of this great Waarithul Ambiya (Representative of the Prophets), Maseehul Ummat Hadhrat Maulana - Maseehullah. This observation of Hakeemul Ummat (R.A.) is ample testification to this fact since every word of praise and reproach was meticulously weighed in the court of Hadhrat Hakimul Ummat (R.A.). Hadhrat Hakimul Ummat (R.A.) further testified to the spiritual training methods of Hadhrat Maseehullah by saying: "There is order and arrangement in his temperament, hence order and arrangement in his instruction." SPIRITUAL INTUITION AND INSPIRATION (WAARIDAATE QALBIYYAH) Hakimul Ummat(R.A.) advised Hadhrat Maseehullah: "Act according to what enters into your heart repeatedly." This instruction of Hadhrat Hakeemul Ummat (R.A.) adequately illustrates the purity of heart and the high standard of spiritual intuition and inspiration of Hadhrat Maseehullah. It s in fact a certificate of qualification of the deep esoteric knowledge and connection with the spiritual realm of Hadhrat Maseehullah, The attainment of such a lofty pedestal of spiritual events explained by Hakeemul Ummat (R.A.) in his famous work. At takash-shuf in which he says: When the darkness of the nafs and the impurities of character are eliminated by means of constant Zikrullah and abundance of spiritual exercise and abstinence and the heart and soul gain a special and a distinguished relationship with Allah Ta'ala then certain spiritual' mysteries and esoteric knowledge enter the heart intuitively and inspirationally without the agency of the senses or other external material mediums." RU'YAA SALIHA OR TRUE DREAMS In the Hadith it is stated that the Sahaba asked Rasulullah (sallallahu alayhi wasallam): 0 Rasulullah! What are mubash-shiraat?" Rasulullah (sallallahu alayhi wasallam) replied: `True dreams, and, this is the tafsir of Allah Ta'ala's statement: And, for them there are bushraa' (glad' tidings) in this worldly life. Hadhrat Maseehullah has been endowed with the capacity for receiving such `mubash'shiraat (true dreams) mentioned in the Hadith. To this, Hadhrat Thanvi (R.A.) attested on several occasions. SOME NOTEWORTHY `MUBASH'SHIRAAT' OF HADHRAT MASEEHULLAH Hadhrat Maseehullah obtained permission to deliver Waiz (lectures) from Qutbul Aalam Hadhrat Gangohi (R.A.) via one such true dream. It was only after obtaining this permission and instruction that Hadhrat Maseehullah commenced the giving of lectures. Hadhrat Khwaajah Mu-eenuddin Chisti (R.A.) specially directed Hadhrat Maseehullah in a dream to the duty of Dua. Khwaajah Saheb in this particular dream said: "We transfer Dua to you. Whoever comes to you for Dua, make Dua on Their behalf.' In this directive is the tidings of Hadhrat Maseehullah being Mustajaabud Da'waat' (one whose Dua is readily accepted by Allah Ta'ala). JALALABAD Jalalabad is a fairly large town in the Uttar Pradesh province of India. In 1357 A.Ff, upon the express instruction of Hakimul Ummat Hadhrat Maulana Ashraf Ali Thanvi (R.A.), Hadhrat Maseehullah came to Jalalabad. Since that time he has settled there permanently. To this day Hadhrat Maseehullah lives in Jalalabad from where he carries out his Islamic activities and duties. Recalling his dispatch to Jalalabad. Hadhrat Maseehullah said: I happened to be present in the `khanqa when Hadhratwala (Hakeemul Ummat) said: A teacher is required there. You proceed to Jalalabad. When I came here (to Jalalabad) there was one Haafiz Saheb and two rooms. Haafiz Saheb taught in one room and I in the other:' The choice of Hadhrat Maseehullah as the spiritual custodian of Jalalabad was the inspirational choice of Hakeemul Ummat (R.A.). Within thirty years the two -roomed maktab developed into a full-fledged Islamic Madressa with over six hundred students from all parts of India. South Africa. Mauritius. Reunion, England, etc. Islamic education is imparted in the various branches of Islamic Knowledge. right from the elementary stages to the Aalim-Faadhil level. The Madressa is operated purely on the basis of Tawakkul' (Trust in Allah Ta'ala). No appeal for funds are sent out nor has the Madressa any source of fixed income. It serves the Cause of Islam and Allah Ta'ala sees to its operation and existence. Since its inception the functioning of the Madressa has been under the direct care and supervision of Hadhrat Maseehullah. However, of recent. Hadhrat Maseehullah is increasingly according greater time to the affairs of the `khanqa. Hadhrat Maseehul Ummat is truly one of those great saints and Ulama of Islam - of which there are few living today of which the world is rapidly becoming empty. Once they depart, no replacements are found. Each departure heralds the approach of the Final Hour- in the words of Rasulullah (sallallahu alayhi wasallam): `Verily. Allah Ta'ala will not eliminate Knowledge by way of extracting it (from the hearts) of servants. But, he will eliminate Knowledge by taking away the Ulama. And, when there no longer remains an Aalim, people will take for their leaders the ignorant. They (the ignorant Ones) will be questioned, and they will issue verdicts. Thus they will be astray and lead (others) astray.' http://alhaadi.org.za/articles-publications/articles/141-biographies/120-ml-maseehullah-khan.html

During the monthly Tazkiyah Majlis last nigh Shaykh Muhammad Saleem Dhorat touched on the subject of Bid'at practices (Innovations) as being a ploy used by Shaytaan to lead people astray (May Allah ta'ala protect us). When a person is involved in open or hidden sins he is aware that he is doing something which is wrong and sinful and he feels Haya (shame) which one day leads to repentance which ruins the work of Shaytaan. A person involved in Bid'at practices thinks he is doing something good and is rewarded for it. Therefore he is highly unlikely to repent (except through the sheer grace and mercy of Allah ta'ala).

Wa'alaykumus salaam Why make it a specific occassion? - durood should be recited any way at any gathering as a gathering without the remembrance of Allah and durood on Nabi sallallaahu 'alayhi wasallam will be a means of regret on the Day of Qiyaamah Why at this time of the year? Why not in another month? Answers to these questions bother me.... Number 2: should be "other women", no?

Question Assalamualykum, What is the ruling regarding high heels? I wear 4 inch stilettos and recently got told it is haram and sinful to wear them. I am not sure why, could you please tell me the rules regarding shoes? A lot of Muslim women out there wear heels, so I think it would be good if we all know the rules regarding heels. My heels do not make loud noise to attract attention as I walk slowly and mostly just stand in one place when I do wear them… (parties) Answer Walaikumussalam w w There are reasons why scholars may say that high heel shoes are not permissible for wear in public. 1) The noise they make attracts attention. 2) They make the hips sway; attracting attention. 3) They are injurious to feet, ankles etc. Granted there are some heels which do not make loud noises when walking but the second factor will be taking place as the high heels force the body to tilt emphasizing the breasts and rear. So in general wearing such shoes makes the woman’s walk enticing and seductive to men. Therefore, a woman should not wear them, especially when medical experts also warn against them. This desire to look fashionable continues to drive women to wear high-heeled shoes, despite causing significant pain in the ball of the foot, or bunions or corns, or Hammer toe. A survey conducted by the American Podiatric Medical Association showed some 42% of women admitted that they would wear a shoe they liked even if it gave them discomfort. Search ‘the worst shoes for your feet’ on www.webmd.boots.com for further information on the injuries caused by high heels, stilettos etc. http://www.tafseer-raheemi.com/q692-are-high-heels-allowed/

Salaat 'alan Nabi (Sallallaahu 'alayhi Wasallam) Bismihi Ta’ala Rasulullah (Sallallaahu ‘alayhi wasallam) said: “Confer Salaah (Durood) upon me excessively each Friday; the one who confers the most Salaah will be closest to me.” (Baihaqi) “Confer Salaah (Durood) increasingly upon me, during the day of Jumu`ah and during the eve of Jumu`ah. Whosoever does so, I will be his witness or I will intercede for him on the Day of Qiyaamah.” (Baihaqi) "The one who confers 1000 Durood upon me in one day, he will not die until he is given the glad-tidings of Jannah." (Kanzul Ummaal) http://fragrance-of-...ahu-alayhi.html

Beginning with th Right Hazrat Aisha (Radiallahu anha) says, " Sayyidina Rasulullah (Sallallahu alaihe wasallam) liked to begin with the right while combing his hair; while performing ablution (wudhu) and when putting on his shoes. (Also in every other deed, he first began with the right then the left). Commentary This (beginning from the right) is not confined to the three acts mentioned in this Hadith. Sayyidina Rasulullah (Sallallahu alaihe wasallam) began everything with the right, that is why every other deed' has been added in the translation of the Hadith. The basic rule is, that all those things that reflect dignity and elegance, while putting on these the right is preferred, and when removing them the left is begun with, as when putting on clothes, shoes etc. When one enters the Masjid, one enters with the right foot and leaves with the left foot first, as this is the place of dignity and greatness. Contrary to this, in those things that do not have elegance in them, for instance when entering the toilet. Shamaa-il Tirmidhi

Oh Messenger of God, Please let me hold your hand Finer than the most exquisite silk in all the land And walk in the streets by your side, For you Oh Master Are my guide Oh Messenger of God Let me kiss your feet, For you are God’s chosen one-his elite, You behaved like a slave though you were a king, And you came to bring the desert’s ancient winter into spring. Oh Messenger of God,Won’t you visit my Home, So that my family can see you sit and roam, And we may feed you the best that we have to eat And provide you shelter from the desert’s heat Oh Messenger of God , Let me visit your grave For what am I but your most despicable slave, But May I rub its dust into my thirsty eyes, For it is more honoured than the throne above the skies Oh Messenger on God, Oh Shining Sun, Won’t you come this way and visit my son, So that he may Know you’re God’s Beloved one And without you creation would not have begun! Oh Messenger of God would you let? Me to put into a viol some of your sweat, If you indeed give me your consent, I would love to smell your heavenly scent. Oh Messenger of God you were in the mind of eternity, And your scent is the best thing in the realm of the olfactory, And your saliva better than everything gustatory, God’s eternal blessings and peace upon thee! Oh Messenger of God May I bottle your tears? SO they make take away all my fears, And every drop that emerged from your noble eyes, Is for me the greatest prize Oh Messenger of God May I appeal? To see between your shoulder blades the seal Of Prophethood-for you are the last to come Mirza Ghulam’s lies are so insanely dumb Oh Messenger of God May I see your bravery, In the battles which removed the world from creation’s slavery And liberated them from the yokes of the finite realm Injustice was disgraced and the just Caliphs took to the helm. Oh Messenger of God May my spouse see your wives, Their pure and chaste and innocent lives For they are plagued by fake bollywood models like aishwaria rai, In an age when unblemished modesty is in short supply Oh Messenger of God May i see your generosity, Which you showed to even those who greeted you with ferocity, To the bedouin man who pulled your shawl You smiled and gave it to him as the hadeeths recall! Oh Messenger of God you had no silhouette, There was no room for darkness in your form, or any regret You created civilisation though you did not learn to read or write, For the celestial angel Jibraeel taught you to recite. Oh Messenger of God may i request , When I am stressed or depressed, You let me visit your city -Madeena THE blessed, The land which the angels and saints caressed Oh Messenger of God May I see how you are kind, When the people of Taif who were spiritually blind. Pelted you with stones, and caused you to bleed But you faltered not to preach this eternal creed Oh messenger of God Let me read your tales How you looked upon the Lord without any veils When you went on the mi’raj further than Jibraeel could dare For you oh Beloved are beyond compare! Oh Messenger of God let me read of your patience When the Quraysh tried to cast you from the land of the Ka’ba How you remained calm with your noble sahaaba Expressing not the slightest annoyance Oh Messenger of God, let me shield your eyes from Saudi Arabia, The wahhabis have changed your deen of love into tremendous fear And peace and justice have become an anathema And they have declared on ahlus sunnah war after war. Oh Messenger of God let me hide my disgust, The wahhabis have reduced your noble home to dust, Where you were born and were you played, They declare on your relics a great crusade. Oh Messenger of God, Shall i cover your ears? Some wahhabis have turned cursing your parents into careers, In attacking your family they have become skilled engineers God bless Imam Suyuti for refuting such mutineers Oh messenger of God let me take you to Deoband’s college Where even the arab scholars are forced to acknowledge That they teach your words and your beautiful sacred knowledge You planted a single seed Oh Beloved- Yet even in Hind we see Foliage! Oh Messenger of God come into my dreams So that I may see your glows and gleams And smell your fragrance in my room It will take away all my gloom Oh Messenger of God, let me be from your friends So that I may Make much amends I have spent my life in sorrow and sin, In your sunnah now – a new dawn I begin source: http://tazkiyya.wordpress.com/

by Mawlānā Sajid Irshad I look at the past and delve into your wonderful life of events, How everything was pre-destined, all that you acquired and spent. Nothing was coincidental or a mishap, but a blessing from above sent, Indeed, those were special souls around you who came and went. I wish I was one of the loyal men around you who had seen your face, By Allāh ta‘ālā! I would have even loved to be your collyrium bottle in its special case. How I would have served your feet if I were your blessed sandal’s lace, Or the blanket which hugged you at night, which you would often embrace. Alas! If I could have been the splendid moon which you split into two, Or the single rain cloud which followed and provided shade for you. If I was the dust on the floor which kissed the sole of your shoe, I can only dream I was the northern wind which gently passed by you. The tree which you leant upon during sermons and how it cried, Or the flowing water of your fingers when the Companions’ radhiyallāhu ‘anhum mouths dried. Your obedient camel, impressing you during a race when it tried, I wish I was your wandering donkey who gave its life and died. The mountains and rocks which would greet you in earnest and joy, When you sprinkled water lovingly on children and joked with a boy. O my beloved! Everything about your life I learn and read, I can only enjoy, My love with your life of wonderful events, I will not allow anyone to destroy. I wish I was anything as long as I had been in your blessed time, I would have been so grateful and my fortune would sparkle and shine. He ta‘ālā has planned for the matter to be this way, and His choice is totally fine, I am not any of the above mentioned, yet the Master of both worlds is mine. © Riyādul Jannah (Volume 21 Issue 8/9)

Question: What are the times after which a woman has to bathe ( ghusl)? We recently got married. Presently my wife is at her parent's home. Whenever we talk on the phone about our relationship she has a discharge from her genitals. We are worried that she has to do ghusl every time we talk on the phone. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. Ghusl becomes obligatory on a woman in four conditions: 1) At the end of menstruation 2) At the end of nifaas (after birth bleeding) 3) Ejaculation of semen out of excitement. The semen of a woman is yellowish in colour. 4) Entry of the glans of the penis into the vagina (even if ejaculation of semen does not take place) Ghusl, however, does not become obligatory due to the secretion of mazi (pre-coital fluid) from the private part. Mazi is a thin clear liquid which is discharged at the time of arousal without ejaculation and it can be secreted without one being aware of it. This necessitates wudhu on emission, not ghusl. Mazi is more common in women than men. ِAlso note that mazi is impure and has to be washed off before performing salat. Therefore, if due to arousal your wife has a discharge and she is not aware of the discharge until she sees it or feels the wetness, the discharge would most probably be mazi, and therefore ghusl will not become obligatory. If however, the discharge is accompanied by orgasm, then it would be semen, and therefore ghusl would become obligatory. ( Bashishti Zewar 1/69 ) لا عند ( مذي أو ودي ) بل الوضوء منه ومن البول جميعا على الظاهر ( الدر المختار: 1 ص 335 ) ( قوله : لا عند مذي ) أي لا يفرض الغسل عند خروج مذي كظبي بمعجمة ساكنة وياء مخففة على الأفصح ، وفيه الكسر مع التخفيف والتشديد ، وقيل هما لحن ماء رقيق أبيض يخرج عند الشهوة لا بها ، وهو في النساء أغلب ، قيل هو منهن يسمى القذى بمفتوحتين نهر (رد المحتار: 1 ص 335 ) ه And Allah knows best. Mufti Faizal Riza Darul Ifta Australia www.mufti-online.net

Question: With regard to saying salat on time especially for women, I have heard 2 separate opinions in regard to if a lady did not perform her salat at the beginning of the time; then when she is about to say her salat -- say 1hr later -- she found out that her monthly menstruation has started and therefore is unable to say the salat. Does that salat need to be made up as a Qada? One opinion that I heard is that yes because the salat time has entered and she has delayed in the performance of that salat (mostly from Shafei based opinion). The other opinion is that she does not need to make qadha of that salat since the time of that salat has not finished yet and the time for next salat has not entered. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. No, she will not make qada of that salat. The way to determine if a particular salat is obligatory on a woman in order to know if she has to do qada of it, she has to look at one or two seconds before the ending time of that salat. By ‘one or two seconds before the ending time of that salat’ we mean such a period of time that she can just say ‘Allah’ of ‘Allahu Akbar’ before the time ends. During this period of time if she is not menstruating then that salat is obligatory upon her. Therefore, if she has not offered it, she has to do qada of it. On the other hand, if she is menstruating during this time (i.e. one or two seconds before the time ends) then that salat is not obligatory on her. Therefore she does not have to do qada of it. This is regardless of whether she was menstruating or not during the start of the salat time or during the middle of it. Similarly, if a woman is offering fardh salat and during the salat she starts menstruating, she will not do qada of it. However, if she starts menstruating while offering nafl salat, she has to do qada of it. Allaamah Ibn Aabideen states in his commentary of Allaamah Birgivi’s treatise on the ahkaam of menstruation: “In order to determine that the salat is prohibited and not obligatory (on a woman), the end time of every salat – the period of time in which one can say Allah -- is to be taken into consideration… If she is menstruating at this time, then it is not obligatory on her to offer that salat, neither as adaa nor as qadaa.” (Rasaail Ibn Aabideen vol. 1 pg. 110) In Al-Fataawa Al-Hindiyya it is stated: “If a woman begins the (fardh) salat towards the end of its time and then she menstruates, she does not have to do qadaa of this salat, as opposed to offering nafl salat (i.e. in which case she will have to do qadaa of it)” (Al-Fataawa Al-Hindiyya vol. 1 pg. 42) And Allah knows best. Mufti Faizal Riza Darul Ifta Australia www.mufti-online.net

Question: A woman’s habit is to bleed for 6 days in her menstrual cycle. If the bleeding stops on 5th day, will it be permissible for her to have intercourse before the 6th day? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. If a woman’s habit is to bleed for 6 days in her menstrual cycle, however this month her bleeding stops on the fifth day, it is compulsory on her to take a ghusl and to start offering her prayers as soon as her bleeding stops on the fifth day. However, she should not offer her prayers at the beginning time of each prayer; instead she should delay them till the end of the mustahab time for each prayer. This is because it is compulsory on a woman whose bleeding stopped before her habit to delay her prayers till the end of the mustahab time. She should do this until she reaches her habit (i.e. the end of the 6th day in the above example). The above is in regards to prayer. As for sexual relationship, the restrictions on sexual relationship that apply during menstruation will also apply when a woman’s bleeding stops before her habit until she reaches her habit. Hence, in the above example, sexual intercourse will not be permissible until the end of the sixth day of the woman’s menstrual cycle. (Raddul Muhtaar: 1/294, Saeed) And Allah knows best. Mufti Faizal Riza 8/11/2011 Darul Ifta Australia www.mufti-online.net

An original Deoband.org articleBy Mufti Muhammad Taqi Usmani Translated by Zameelur Rahman It behooves us, before commencing on the commentary of the hadiths on the emancipation of slaves, to produce here a short essay in which we discuss the reality of slavery and its place in Islam, because a lot of commotion has been caused amongst the Muslims by the westerners and their devotees for allowing slavery, and the people of this age claim it is a blemish on the forehead of religion and a reason to doubt Islam. And there is no power, nor might, except with Allah, the Mighty, the Great. The cause of the error in this respect is that the westerners and their devotees analogise the slaves of Islam to the slaves of Greece, Rome and Europe who would live in the utmost debasement, difficulty and desolation. Their humanity was not recognised and no rights were afforded them and they hadn’t the slightest share in social intercourse. The truth is that the slave in Islam differs from these slaves completely, and we ought to begin this study with the testimony of a well-known European Orientalist, Professor Gustave Le Bon, who wrote in his famous book known as The Civilisation of the Arabs: When the word slavery is spoken to a European who is accustomed to reading American novels written over the last thirty years, he pictures the exploitation of those poor people shackled in iron chains, driven by whips; people who were barely fed enough to keep them alive, and were made to live in dingy cabins. It does not concern me whether this description is authentic and accords with the reality of what occurred from the English in America over a few short years, and whether it was even conceivable for a slave-owner to entertain the idea of mistreating them and making them suffer torture and humiliation since that will result in the loss of a valuable commodity which the negro was at that time. But there is no doubt the picture of slavery in Islam is absolutely different from the picture of slavery in Christianity. Once this has been settled, know that Islam came, and slavery was widespread in the eastern and western parts of the globe, and slaves were treated with harshness and debasement for which the forehead of humanity drips [with sweat], so it was from the wisdom of Islam that it did not prohibit slavery completely, nor did it render it totally void, but it legislated rules for it and made boundaries for it in a way that made it contribute to human wellbeing and the development of human society. Thus, Islam allowed the taking of slaves with the condition that it is in a jihad sanctioned by the Shari‘ah against the disbelievers. So while the Romans would force people into slavery because of committing some crimes, and while they would put the children of slave women into slavery, apart from the captives of wars, Islam announced that it is not permissible to put anyone into slavery except in a jihad sanctioned by the Shari‘ah. Furthermore, slavery is not the only option for a captive of a jihad sanctioned by the Shari‘ah. Rather, the Imam has four options with respect to them: either he orders their execution or puts them into slavery, or he frees them by taking ransom or he shows favour on them so releases them without taking anything [in return]. Thus, taking slaves is not something necessary in Islam. Rather, it is one of four options. That is because the matter of war is a multifaceted matter, and sometimes situations arise therein in which nothing is suitable besides taking slaves because if we executed all the captives there would be wastage of human power, and were we to free them in totality, that would encourage disbelief and encourage disbelievers to commit acts of aggression against the Muslims; and were we to imprison them for the entire period of their lives that would waste their talents and waste wealth on them without any benefit returning to the society. As for taking slaves – with its conditions and its limits – it is free from this and that, for in it is preservation of the human species and nurturing him with an Islamic nurturing, and strengthening it by employing the talents of the slaves for the wellbeing of the society. This is why Islam has left four doors open for the Imam to select from them what is appropriate to the situations and fitting to the conditions. Moreover, Islam has afforded slaves rights that have no precedent in any other religion. Thus, He (Exalted is He) said: “And be good to parents and to kinsmen and orphans and the needy and the close neighbour and the distant neighbour and the companion at your side and the wayfarer and to what your right hands possess [i.e. your slaves]. Surely, Allah does not like those who are arrogant, proud.” (4:36) The Messenger of Allah (Allah bless him and grant him peace) said: “Your brothers, your servants, Allah has placed them under your authority. So whoever’s brother is under his authority, he should feed him from what he eats and clothe him from what he wears. Do not burden them with what overpowers them, and if you burden them, help them.” Al-Bukhari transmitted it in Kitab al-Iman, Bab al-Ma‘asi min Amr al-Jahiliyyah (1:9) and in Kitab al-‘Itq, Bab Qawl al-Nabi al-‘Abid Ikhwanukum (1:346). And he said: “The one who is harsh to his slaves will not enter paradise.” They said: “O Messenger of Allah! Did you not inform us that this ummah is the ummah with the most slaves and orphans?” He said: “Yes! So honour them as you honour your children and feed them from what you eat…” Ibn Majah transmitted it in Kitab al-Adab, Bab al-Ihsan ila al-Mamalik (1:271). And he (Allah bless him and grant him peace) said: “Whoever slaps his slave or strikes him, its compensation is to free him.” Abu Dawud transmitted it in Kitab al-Adab, Bab Haqq al-Mamluk (2:703). It was from the intense concern of the Messenger of Allah (Allah bless him and grant him peace) for slaves that the last word he spoke before his death was encouragement towards fulfilment of their rights. Thus, Anas ibn Malik (Allah be pleased with him) narrates: “The general will of the Messenger of Allah (Allah bless him and grant him peace) when death came to him and he was giving up his soul was: ‘[be steadfast on] prayer, and [take care of] what your right hands possess.’” Ibn Majah transmitted it in Abwab al-Wasaya (1:198), and he transmitted from ‘Ali ibn Abi Talib (Allah be pleased with him): “The last statement of the Prophet (Allah bless him and grant him peace) was: ‘[be steadfast on] prayer, and [take care of] what your right hands possess.’” Abu Dawud also transmitted it in al-Adab, Bab Haqq al-Mamluk (2:701), and his wording is: “[be observant of] Salah, [be observant of] Salah! And fear Allah in what your right hands possess.” Such hadiths are plenty. There isn’t enough space here to exhaust them. In sum, Islam changed the system of slavery in a manner that made it one of mutual love and brotherhood, and nothing remained in Islam except the name of slavery. In fact, Islam even changed the name of slavery, in what Abu Hurayrah narrated that the Messenger of Allah (Allah bless him and grant him peace) said: “One of you should not say ‘my male slave’ or ‘my female slave’ and the slave should not say ‘my lord’ or ‘my lady.’ The owner should say ‘my boy’ and ‘my girl,’ and the slave should say ‘my master’ and ‘my mistress.’” Abu Dawud transmitted it in al-Adab, Bab la yaqul al-Mamluk Rabbi wa Rabbati (2:680). These laws were not merely inserted in the insides of pages. Rather, the Muslims in every period from the periods of their history put them into practice, and would treat their slaves as they treat their own brothers. So how many a slave in the history of Islam reached – despite being a slave – the peak of glory and leadership, and how many a slave became a resource for the freemen in knowledge and gnosis, and how many a slave lived a life envied by freemen?! Indeed our history is full of such examples which are sufficient to prove that the laws of good social behaviour with slaves were not neglected in a period from the periods [of history]. Rather, they were living laws, on which the Islamic society acted, and from which the wisdom of Islam in permitting taking slaves shone forth. Whoever studies the books of rijal and the conditions of the narrators of hadith and the scholars, he finds that most of them were freed slaves. Hence, this is ‘Ata ibn Abi Rabah in Makkah, and Tawus ibn Kaysan in the Yemen, and Yazid ibn Habib in Egypt, Makhul in the Levant, al-Dahhak ibn Muzahim in the Hijaz; all of them were freed slaves, and all of them were in one period, and the leadership of knowledge and jurisprudence culminated in them in their lands. Furthermore, Islam encourages freeing many slaves, along with the rights the slaves enjoy under its dominion. Thus it considers the freeing of prisoners a separate expenditure from the expenditures of Zakat, and it considers freeing slaves at the forefront of every compensation, such that it considers it a compensation for slapping the slave man and woman as has preceded, and it describes many virtues of emancipating slaves the like of which is not mentioned for other good deeds, and it considers it from those things that jesting in which is to be regarded as serious, and it orders making plenty of it at the time of solar and lunar eclipse, as al-Bukhari narrated in Bab ma Yustahabbu min al-‘Itaqah fi l-Kusuf. This is why we see the Sahabah hastening towards freeing slaves, and seizing opportunities for it. Thus it was narrated that the Messenger of Allah (Allah bless him and grant him peace) gave Abu al-Haytham ibn al-Tayhan (Allah be pleased with him) a slave and he said: “Accept the advice of kindness to him.” Abu al-Haytham proceeded to his wife and informed her of the statement of the Messenger of Allah (Allah bless him and grant him peace), so she said: “You will not reach what the Prophet (Allah bless him and grant him peace) said about him unless you free him.” He said: “He is free.” Al-Tirmidhi transmitted it in Abwab al-Zuhd, Bab ma ja’a fi Ma‘ishat Ashab al-Nabi sallAllahu ‘alayhi wasallam. And it is narrated from Abu Hurayrah (Allah be pleased with him) that when he came with the intention to accept Islam and he had with him a slave, they were each parted from the other. Afterwards, he came while Abu Hurayrah was sitting with the Prophet (Allah bless him and grant him peace), so the Prophet (Allah bless him and grant him peace) said: “O Abu Hurayrah! This is your slave who has come to you.” He said: “Take notice, verily I make you witness that he is free!” Al-Bukhari transmitted it in Bab idha qala li ‘abdihi huwa liLlahi wa nawa l-‘itq (1:343). And the Prophet (Allah bless him and grant him peace) gave Abu Dharr a slave, and he said: “Accept the advice of kindness to him,” so he freed him. Al-Bukhari transmitted it in al-Adab al-Mufrad, Bab al-‘Afw ‘an al-Khadim (no. 163). Whenever Ibn ‘Umar became overly attracted to some form of wealth, he would take it [i.e. emancipating slaves] as a means of attaining closeness to Allah (Exalted is He), and his slaves would know this of him. Once, one of them stayed constantly in the mosque, so when Ibn ‘Umar saw him in that beautiful condition, he freed him. His companions said to him: “They are deceiving you.” He said: “Whoever deceives us by means of Allah we will fall prey to him.” Al-Nawawi narrated it in Tahdhib al-Asma’ wa l-Lughat (1:280), and Ibn Sa‘d transmitted it in the biography of Ibn ‘Umar in his Tabaqat (4:167). And from what is known about ‘Uthman (Allah be pleased with him) is that he would free a slave from the slaves every Friday. Thus, these are a few examples from those beautiful incidents which adorn Islamic history, which we cannot exhaust in this place. We only cited them so a picture of the Islamic society may be gleaned. We should relate here what ‘Allamah al-Nawwab Siddiq Hasan Khan narrated from al-Najm al-Wahhaj that the Prophet (Allah bless him and grant him peace) freed 63 people, the number of years of his life, and he enumerated their names. He said: And ‘A’ishah freed 69, and she lived for that number of years, and Abu Bakr freed many, and al-‘Abbas freed 70 slaves. Al-Hakim narrated it. ‘Uthman freed twenty when he was besieged, and Hakim ibn Hizam freed a hundred loading them with silver, and ‘Abd Allah ibn ‘Umar freed a thousand, and he performed a thousand ‘umrahs, and he performed sixty Hajjs, and he kept 1000 horses for [fighting] in the path of Allah, and Dhu l-Kala‘ al-Himyari freed 8000 slaves in one day, and ‘Abd al-Rahman ibn ‘Awf freed 30,000 people. See: Fath al-‘Allam Sharh Bulugh al-Maram, Kitab al-‘Itq (2:332). These are only eight men, who had freed 39322 slaves! You can deduce from this the extent of the generosity of the Muslims in freeing their slaves. And those whose condition this was with respect to freeing, how is it possible that their treatment of slaves would not be one of noble brotherly behaviour? This is slavery in Islam and these are its consequences! We should cite here some testimonies from some of the westerners who observed the conditions of the slaves in Islam. A French writer said: Slavery is not a blemish in the Islamic lands. All the sultans of Constantinople who were Muslim rulers were all born from the wombs of slave women, and that did not diminish their bravery and their courage…The rulers of Egypt would often purchase slaves, educate them and nurture them, and then marry them to their daughters. When you examine the rulers of Cairo and its leaders and the generals of its armies, you will find that most of them were from those who were sold [into slavery] in their young age for a price between 800 to 1,200 [coins]. And Lady Blunt, an English woman who travelled to the Arab lands, documents in the chronicles of her visit to Najd a conversation she had with an Arab man: There was something that the man did not find comprehensible, which is why the English empire banned slave trade. We said to him: “That is the requirement of humanism.” He replied: “There is no oppression in trading slaves, and has anyone seen us mistreating our slaves?” And the reality was that this answer dumbfounded us, as we were not able to show the man a single example of mistreatment of slaves in what we saw for the entire period of our stay in Arabia. The truth is that the slave for the Arabs is not a servant of theirs, but a beloved child of theirs. These statements and the likes of them were quoted by Gustave Le Bon in his book called The Civilisation of the Arabs, and then he said in conclusion: Those Europeans who wish to ban slave trade in the Eastern lands, although they have goodwill towards mankind and have good intention, the Eastern people will not accept that, and will say: “What is it with these ‘well-wishers’ having affection for the Ethiopians, yet forcing the Chinese people with their machine guns and their bombs to sell opium, and have caused the death of men and have shed more blood in one year than slave owners have not done in tens of years?!” See the Urdu translation of The Civilisation of the Arabs (p. 348). Refutation of those who Claim that Slavery is Abrogated In recent times, many of the Europeans objected to the rule of slavery in Islam, ignorant or feigning ignorance of its conditions and its limits, and its wisdoms and its powerful effects in history. Then a group stood from amongst the Muslims apologising on behalf of Islam, and distorting it based on the whims of the Westerners. Thus, they said that slavery is not permissible in Islam today, and it was only allowed in the beginning of Islam; then, this permission was abrogated in the latter parts of the life of the Prophet (Allah bless him and grant him peace). From those in India who defended this weak and false claim is the famous writer Chiragh Ali, who was a colleague of Sir Sayyid Ahmad Khan. He wrote an article in his book The Greatest Statement on the Ascension of Islam to prove this claim and he produced therein weak evidences which will make even the bereaved laugh. We have no need to cite these evidences and refute them as they are such that all who have the slightest grasp of religion and knowledge will regard them as baseless, but he produced a doubt in this book which may be confusing to some people, so we wish to discuss it and refute it. He cited His (Exalted is He) statement in Surah Muahmmad: “When you have thoroughly subdued them, bind a bond firmly [on them]. Then, it is either (imma) generosity or ransom.” (47:4) And he said: “Allah (Exalted is He) mentioned only two options for the prisoners of war: generosity or ransom, and He did not mention execution or enslavement. Thus it is evident that they were commands at the start of Islam, but this verse abrogated it thereafter.” Since this doubt has confused the matter for some people, we should respond to it in some detail. Know that there is no evidence in this verse whatsoever for the prohibition of taking slaves and the abrogation of its permissibility, and that is for a number of reasons: 1) If we were to look at the words of the verse we see that they do not negate enslavement because the word “imma” (either/or) does not prove restriction at all, and this word is used in the meaning of excluding the possibility of combining the options (man‘ al-jam‘)[1] as in their statement, “Sit either with Hasan or Zayd,” which does not negate sitting with others. Ibn Hisham said: Imma has five meanings. First, doubt, like: “Either Zayd or ‘Amr came to me,” when it is not known which of them came. Second, ambiguity, like: “And there are others whose matter is deferred till the command of Allah [comes]. Either He would punish them or relent towards them.” (9:106) Third, to give choice, like: “Either punish them or adopt good behaviour with them” (18:86) and: “Either you throw, or shall we be first to throw?” (20:65)… Fourth, permission, like: “Either you learn jurisprudence or grammar,” and: “Sit either with Hasan or with Ibn Sirin.” Fifth, elaboration, like: “Either grateful or ungrateful” (76:3). This is from Mughni al-Labib of Ibn Hisham (1:60) It is thus evident that imma does not have the meaning of restriction. Yes, when this word is used in between two opposite entities, it comes for restriction, not because it is from the meanings of the word imma, but because of the opposition between the two entities rationally. And since rationally a third thing can be added to generosity and ransom in the verse, it is evident that the word imma is not for restriction in the verse, but is in the meaning of permission by way of negating the possibility of combining between the various options, not actual exclusion [of any one of the options]. Once you are aware of this, the verse only mentions two options with respect to the captives without negating anything else. It is silent about other options and does not negate them. So when enslavement or execution are established by other Shar‘i proofs, the verse does not conflict with them or deny them, and enslavement is established by other decisive evidences as will come later if Allah wills, so it cannot be rejected based on this verse. As for the wisdom in Allah (Exalted is He) sufficing here with generosity and ransom, and not mentioning execution and enslavement, it is that execution and enslavement were widespread and known, and no one would doubt their permissibility when the Qur’an was revealed, but there was doubt only in the permissibility of granting favour and ransom, so Allah (Glorified is He) explained their ruling. Imam al-Razi answered it in another way, as he said in his Tafsir (7:508): “Imma and innama are for restriction[2] and their condition after captivity is not restricted to these two matters. Rather, execution, enslavement, generosity and ransom are all permissible. We say: This is a counsel, so He mentioned a general command applicable to all categories [of captives]. Enslavement is not permissible for the Arab captives, as the Prophet (Allah bless him and grant him peace) was from them, thus he did not mention enslavement. As for execution, [it is not mentioned] because the apparent [condition] of those who are thoroughly subdued is that they are crippled [and so cannot inflict any harm], and because killing was mentioned in His statement ‘smiting the necks’ (47:4). Hence, only the two options remain.” 2) When we consider the word generosity (mann), it may also include enslavement, as generosity is to release the captive without any monetary exchange and without killing [him] and that is also achieved by enslavement. This is why al-Zamakhshari said in al-Kashshaf (4:316): “It is possible that by ‘generosity’ is meant that he favours them by not killing them and they are put into slavery, or he favours them by releasing them after their acceptance of jizyah and [their acceptance of] being from the people of the covenant (dhimmah).” So if this explanation is taken and there is no obstacle to it at all[3], enslavement is [in fact] mentioned in this verse and is not negated or unmentioned. 3) Many verses were revealed after this verse which prove the permissibility of enslavement, and if the verse of generosity and ransom abrogated slavery, these verses would not have been revealed after it. The explanation of this is that Surah Muhammad is Meccan according to some Tabi‘in, like Sa‘id ibn Jubayr, al-Dahhak and according to al-Tha‘labi as al-Qurtubi related in his Tafsir (12:323); and it is Medinan according to the majority, but was revealed around the time of the Battle of Badr, either before the battle as indicated by the explanation of Ibn ‘Abbas in Tanwir al-Miqbas[4], or after the Battle of Badr as mentioned in Tafsir Ibn Kathir (4:173). Hence, the time of its revelation did not go beyond 2 H. And after that the following verses were revealed: He (Exalted is He) said in the verse of unmarriagable women (muharramat): “Also [prohibited are] women already married, except those whom your right hands possess,” (4:24) and this verse was revealed about the captives of Awtas, as has preceded in Bab Jawaz Wat’ al-Masbiyyah ba‘d al-Istibra from this book. Muslim transmitted the hadith from Abu Sa‘id al-Khudri that the Messenger of Allah (Allah bless him and grant him peace) on the Day of Hunayn sent an army to Awtas, whereupon they faced the enemy and fought them and overcame them and captured prisoners from them. People from the companions of the Messenger of Allah (Allah bless him and grant him peace) believed it was sinful to have intercourse with them due to their husbands from the idolaters, so Allah (Glorified and Exalted is He) revealed about that: “Also [prohibited are] women already married, except those whom your right hands possess” i.e. they are permissible for you, when their waiting period finishes. Hence, Allah (Glorified is He), in this verse, allowed enslavement and taking captives as concubines, even though it was revealed after the verse of generosity and ransom, so if enslavement was abrogated by the verse of generosity and ransom, how could this permission have been revealed in the year 8 H? He (Exalted is He) said in Surah al-Ahzab: “O prophet! We have made lawful to you your wives to whom you have paid their dowers; and those whom your right hand possesses out of the prisoners of war whom Allah has given to you as spoils of war.” (33:50) Hence, Allah (Glorified is He) allowed for His Messenger (Allah bless him and grant him peace) to take captives from the spoils of war as concubines, and it is known that no captive came as spoils of war in the Battle of Badr or Uhud or Ahzab but they came in the Battle of Khaybar and other later battles, so this ruling is definitely later than the verse of generosity and ransom. And then He (Exalted is He) said after that: “No women are lawful for you after this, nor is it lawful that you replace them [i.e. the present wives] with other wives, even though their goodness may attract you.” (33:52) Ibn Kathir said in his Tafsir (3:501): “Many scholars, like Ibn ‘Abbas, Mujahid, al-Dahhak, Qatadah, Ibn Zayd, Ibn Jarir and others, mentioned that this verse was revealed as a reward for the wives of the Prophet (Allah bless him and grant him peace) and in approval of them for their beautiful conduct in their choosing Allah and His Messenger [over worldly pleasures]. Their reward is that Allah restricted him to them, and He forbade him from marrying others, or to replace them with other wives even if their goodness attracts him, except slave women and captives, as there is no harm for him in them. Then He (Exalted is He) removed the burden from him in this and He abrogated the ruling of this verse and He allowed him to marry [others], although he did not marry thereafter, as a favour of the Messenger of Allah (Allah bless him and grant him peace) over them.” Thus the statement of Ibn Kathir proves that these verses were revealed after the choice given [to the wives of the Prophet (peace be upon him) mentioned in Qur’an 33:28-9], and the choice was given [to them] in the year 9 H, as al-Hafiz verified in al-Fath, Tafsir al-Ahzab (8:401), and in Bab Maw‘izat al-Rajul ibnatahu min al-Nikah (9:250), so this verse was certainly revealed in 9 H or afterwards, and there is permission of enslavement and taking slaves as concubines in it. From another perspective, the statement of Ibn Kathir clearly proves that he (Allah bless him and grant him peace) did not marry a woman after the revelation of this verse, and the last woman the Messenger of Allah (Allah bless him and grant him peace) married was Maymunah, who he married in 7 H during the make-up ‘umrah, as Ibn Sa‘d mentioned in his Tabaqat (8:132), so this verse was revealed after 7 H. In all cases, the verse was revealed long after the verse of generosity and ransom, and there is permission in it of enslavement and taking concubines. 4) It is established from the Prophet (Allah bless him and grant him peace) that he took slaves in more than one instance after the revelation of this verse, as he enslaved the women and children of Banu Qurayzah, which was shortly after Ahzab, and he enslaved the women of Khaybar – and from them Safiyyah, the Mother of the Believers (Allah be pleased with her) – and he enslaved Banu al-Mustaliq – and from them Juwayriyah, the Mother of the Believers – and he enslaved the women of Awtas, as has preceded, and the women of Hawazin and he distributed them amongst the fighters. The last word spoken by the Messenger of Allah (Allah bless him and grant him peace) is: “[be observant of] Salah, and [be good to] those your right hands possess,” as has preceded from the narration of Ibn Majah and Abu Dawud. The permissibility of slavery, and recognition of right-hand ownership, is evident in this. Hence, there is no ruling more decisive than this, and there is no possibility of abrogation therein at all, as it is the final word of the Noble Messenger (Allah bless him and grant him peace). Thereafter, slavery remained an institution practiced by the ummah in the time of the Sahabah and those after them, and no one condemned it. Were they all – and protection is from Allah – ignorant of the verse of generosity and ransom? Was there none amongst them who understood the Qur’an?! Would they not give attention to the laws of Allah (Glorified is He)?! Can anyone conceive of this from the Sahabah, Tabi‘in, jurists and hadith-masters who spent their lives and wealth in the path of conveying the pure religion, and did not fear in that the blame of a blamer? Thus, the clear manifest truth is that taking slaves is permissible in Islam, with its laws and its limits which have preceded, and nothing has abrogated it, and there are wisdoms in this which we have explained, and the opinion of its abrogation is rejected and is against consensus, and has no proof from the proofs of the Shari‘ah. Note: Here something important should be kept in mind, which is that most of the nations of the world have today formed a pact between them, and have agreed that a prisoner from the captives of war will not be put into slavery, and most of the Islamic lands today are participants of this agreement, particularly the members of the United Nations, so it is not permissible for an Islamic country today to put a captive into slavery as long as this pact remains. As for the question of whether this pact is allowed, I have not seen its ruling explicitly in [the writings of] the early scholars, and it is apparent that it is permissible because taking slaves is not something obligatory, rather it is an option from four options, and the option therein is for the Imam. And it is apparent from the texts on the virtue of emancipation and other [texts] that freedom is more desirable in the Islamic Shari‘ah [than slavery], so there is no harm in making such a pact, so long as other nations conform to it and do not violate it. And Allah (Glorified and Exalted is He) knows best the truth, and to Him is the return and destination. Takmilah Fath al Mulhim 1:260-269 _____________________________ Meaning, negating the possibility of taking all of the options at once. Instead, one of the options must be taken at the expense of the other options. [↩] It has passed that imma is not for restriction, so Imam al-Razi (Allah have mercy on him) erred here. (Mufti Taqi Usmani) [↩] This interpretation can be derived from the opinion of al-Hasan al-Basri, because he disliked executing the captive and he recited “either generosity or ransom” and he derived from this [verse] that the Imam does not have the right to execute the prisoners that come under his authority, but he has three choices: either freedom, ransom or enslavement, as mentioned in Tafsir al-Qurtubi (16:228). This entails that he included enslavement in “generosity,” and this is what became apparent to me in carefully reading Tafsir Ibn Jarir (26:24-5), as his speech indicates that generosity includes enslavement, and Allah knows best. (Mufti Taqi Usmani) [↩] Tanwir al-Miqbas, printed in a collection of four Tafsirs (5:592), and it is known that the chain of transmission of Tanwir al-Miqbas is not authentic to Ibn ‘Abbas, but I mentioned it as a possible interpretation. (Mufti Taqi Usmani) [↩]