ummtaalib

You are unique and you are loved You, my brother or sister who is experiencing difficulty in your life, try to be strong and remind yourself of all the wonderful things in life. This world is so full of beauty, from the stars in the sky to the taste of a sweet apple in your mouth; from flowers blooming in spring time to the majesty of a lightning storm. There is so much to see and experience. There is so much mystery. Open your eyes to it. There are miracles all around you. As far as your own existence, know that your life has meaning and purpose. Allah put you here on this earth for a reason. You are a unique person, the only one of your kind in the universe, and as such you are a treasure. Just as Allah created the stars, the oceans, and the majestic trees, He created you. In fact you dwarf them, because you are a creature of complexity and free will. If it seems that those around you do not value you, it may be only that they do not know how to show it. Parents who were raised in families that do not express love freely may be uncomfortable showing affection to their own children or spouses. But that does not mean that they do not love you and care about you deeply. Know, in any case, that Allah values you and cares about you. In one of the sayings of Prophet Muhammad (pbuh) we are told that, "Allah is more loving and kinder than a mother to her dear child." In another saying, the Prophet (pbuh) said, “Allah has one hundred parts of mercy, of which He sent down one between the jinn, humankind, the animals and the insects, by means of which they are compassionate and merciful to one another, and by means of which wild animals are kind to their offspring. And Allah has kept back ninety-nine parts of mercy with which to be merciful to His slaves of the Day of Resurrection.” - Saheeh Muslim, al-Tawbah, 6908 Also, please believe that I care about you as well, even without knowing you, as do others who write about these subjects and speak about them. That is why we do it, because we care. I would like to talk about why suicide is not the Muslim way; and to suggest a way forward for those who are having these thoughts.

Dealing With Thoughts of Suicide by Wael Abdelgawad for IslamicAnswers.com I have been answering questions at IslamicAnswers.com (formerly AskBilqis.com) for over ten years now. I tend to see the same types of questions asked again and again. Some are from women trapped in abusive marriages, others from young people who are in love, or heartbroken, or confused. The questions that disturb me most of all are the ones from (usually young) people considering suicide. I wish that our society today would not put our young Muslims in such difficult positions that their lives become cramped and hopeless. Many of our youth today are put in positions where it is almost impossible for them to marry; or they are denied marriage to the one they choose because of superficial circumstances; or they are pressured into marriage against their will; or they are raised with no guidance or teaching, so that they get into sinful lifestyles and are then burdened with sin and guilt and don't know how to purify themselves. Insha'Allah I will try to impart some important messages and ideas to those of you who may have contemplated suicide, for any reason.

Part Four Hijrah When Hazrat Sa’d (radhiyallahu ‘anhu) and his brother, Hazrat ‘Umair (radhiyallahu ‘anhu), the two sons of Abu Waqqaas, performed Hijrah from Makkah Mukarramah to Madinah Munawwarah, they stayed in the home and orchard of their brother, ‘Utbah bin Abi Waqqaas. ‘Utbah had built his home among the Banu ‘Amr bin ‘Auf clan. ‘Utbah had shed a person’s blood in Makkah Mukarramah and had thus fled to Madinah Munawwarah where he settled among the Banu ‘Amr bin ‘Auf clan. This was before the incident of Bu‘aath (the battle between the Aws and Khazraj tribes of Madinah Munawwarah). (ibn Sa’d 3/103) Note: 1. Hazrat ‘Umair (radhiyallahu ‘anhu), the brother of Hazrat Sa’d (radhiyallahu ‘anhu), was martyred in the Battle of Badr at the age of sixteen. (Isaabah 4/602) 2. ‘Utbah bin Abi Waqqaas did not accept Islam. In fact, he was responsible for breaking a portion of the blessed tooth of Rasulullah (sallallahu ‘alaihi wasallam) during the Battle of Uhud. Rasulullah (sallallahu ‘alaihi wasallam) had cursed him and before the year could terminate, he died on disbelief. (Isaabah 5/197) Source: Whatisislam.co.za

Are Shias Muslim or Not? Q. Why do Ulama say that Shias are Kaafir? Shouldn't we be more tolerant and promote unity and peace? I have Shia friends who say that they don't believe in the wrong beliefs attributed to the Shias. They say that they are just following another mazhab (school of thought) within Islam. They do admit that there are extremists amongst them just as you would find extremists in other groups as well. Should I consider them as Kaafir even though they claim to be Muslims? (Question published as received) A. The criteria for declaring someone a non-Muslim is as follows: a) When a person openly calls himself a non-Muslim, i.e. he accepts that he is a Christian, Jew, Hindu, etc. b) When a person negates, through his words or actions, something from the Daruriyyat of Deen ( a compulsory /core aspect of the Islamic faith) proven through Quran and Hadith. Such a person will not be regarded as a Muslim even though he/she claims to be a Muslim.(Jawahirul Fiqh Vol:1 Page:23) In light of the above kindly take note of the following: The Shi'a are categorised into three groups in regards to the ruling they fall under: 1. Those about whom it is certain that they negate the principles of Islam. Such Shias will be regarded as non-Muslims even if they do claim otherwise. Shias have the habit of taqiyyah (i.e. they regard it virtuous to lie in order to safeguard their beliefs); therefore, their word will not be accepted, if reliable sources prove otherwise. 2. Those who do not negate any principles of Islam, but have a difference of opinion with the Muslims on saying that Ali (Radiyallahu Anhu) was the most superior amongst all the Sahabah (Radiyallahu Anhum) and other such issues. Such Shias will not be regarded as non-Muslims, but they will still be regarded as fussaq (those who transgress the laws of Islam openly). 3. Those whose beliefs cannot be confirmed. They will not be regarded as Muslims nor will they be regarded as non-Muslims. (Jawaahirul Fiqh Vol:1 Pg:59-63) The Shi'as predominantly found in the world today including Iran are the Ithna Ashari Shi'as who are not Muslims. Although the Ithna Ashari Shi'as claim that they are Muslims, they have beliefs, as established from their own books, that negate the clear cut principles of Islam. Some of these beliefs are listed below: 1. They regard the Quran to be incomplete, and say that much of the Quran has been changed. (Usool al-Kafi Vol:4 Pages: 444/446) 2. They regard most of the senior Sahabah (Radiyallahu Anhum), including the first three Khalifas, as murtads (those who have left the fold of Islam). (Ainul Hayāt page:3, Ḥaqq al-Yaqīn page: 522) 3. They regard the status of their twelve Imams to be higher than the status of the Ambiya Alaihim Assalaatu Wassalaam. (Ḥayāt al-Qulūb vol:3 page:10, Wilāyat al-Faqīh of Khomeini page: 58) These are just a few examples. Many more references can be cited on various aspects of Aqeedah. Due to these and many other such beliefs, the Ithna Ashari Shi'a are not Muslims. It should be noted that Shi'a have the habit of taqiyyah (i.e. they regard it virtuous to lie in order to safeguard their beliefs). A person should be aware of this fact when interacting with them. The differences between Ahlus Sunnah and the Shi'a are well documented and is in no way similar to the differences of opinion within the four schools of Fiqh (jurisprudence) within the Ahl al-Sunnah. While there would be extremists in all groups as you have alluded to in your question, we are referring to the beliefs of the mainstream Shi'a. Only the canonical works of the Shi'a and the opinions of their chief scholars were relied upon when determining their fundamental beliefs. We acknowledge your concern for the unity and well-being of the Muslim Ummah. However, as much as one would want to put aside the differences between the Ahl al-Sunnah and the Shia, the fact remains that these differences do exist, and that by their very nature both groups are worlds apart. We do condemn all forms of extremism and sectarian violence, and also pray for a peaceful end to the conflict in the Middle East, however, at the same time, we do not consider our adherence to the Truth to be detrimental to that aim. It is an obligation upon each one of us to uphold the pristine purity of the Deen of Islam as established from the Quran and Sunnah and to honour the Ahlul-Bait (the pure family of the Prophet Sallallahu Alayhi Wasallam) and all of his Noble Sahaabah Radhiyallahu Anhum. May Allah guide us all and keep us on the straight path. Aameen. And Allah Ta’ala Knows Best Mufti Tahir Hansa Confirmation: Mufti Ismaeel Bassa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport Durban, South Africa Tel : +27 (0) 31 2077099 Fax : +27(0) 31 2074163 Website : www.jamiat.org.za Twitter:@JamiatKZN

ARTICLES SPIRITUALITY OF HAJJ The Internal Dimensions Of Hajj A True Hajj – Amazing Explanation of Imam Junaid al-Baghdadi Hajj – a Lesson in Submission Hajj – A Beautiful Journey

Hajj – a Lesson in Submission By Hadhrat Mawlānā Muhammad Saleem Dhorat hafizahullāh On 6th Dhul Hijjah after the Jumu'ah Salāh, we arrived at Dhul Hulayfah, outside Madīnah, and made preparations to enter into ihrām. Dhul Hulayfah was chosen because it was where Rasūlullāh sallallāhu 'alayhi wasallam and his companions radhiyallāhu 'anhum had entered the state of ihrām. It was our desire to begin the hajj by observing this sunnah of Rasūlullāh sallallāhu 'alayhi wasallam. The thought persisted in my mind that the beloved of Allāh performed only one Hajj during his lifetime, and Allāh had chosen this place for him to enter into ihrām. There could not have been a better place for this act. After making all the preparations, attired in only two sheets, we performed two rak'āt, made the intention for Hajj and recited the talbiyah: Here I am at Your service, O Rabb, here I am. Here I am, no partner do You have, here I am. Truly, the Praise and the Favour is Yours, and the Sovereignty. No partner do You have. It is impossible to express how I felt at that moment. Tears trickled down my cheeks wetting my beard. In my mind echoed the thought: 'You are so careless in regard to the Dīn of Allāh ta'ālā. You are not worthy of being invited by Allāh ta'ālā to His Blessed House. How Merciful and Kind is your Creator that despite all your negligence and shortcomings He has listed you amongst the hujjāj of 1426.' We were now in the state of ihrām and many things became prohibited, including the use of 'itr (perfume) and covering the head, both of which at other times are sunnah. On 8th Dhul Hijjah, we arrived in Minā. According to the sunnah practice, we were to spend the whole day and perform all our salāh there. On this day, being present in the Haram for us pilgrims was less rewarding than remaining in Minā. On the next day, 9th Dhul Hijjah, we moved to 'Arafah. Those who performed the Zuhr Salāh in Masjid-un-Namirah behind the Imām of Hajj combined the 'Asr Salāh with it before its prescribed time. We remained in 'Arafah until sunset, after which we left, delaying Maghrib Salāh until we combined it with 'Ishā salāh in Muzdalifah. I came across hundreds of hujjāj from all walks of life, young and old, men and women, and māshā'allāh, not a single person questioned any of the above. Each individual carried out what had been commanded without raising any objection whatsoever. No one was concerned that covering the head and applying perfume, both Prophetic practices, were forbidden. No remarks were to be heard regarding the reward of salāh in the Haram during the stay in Minā. The performance of 'Asr Salāh in 'Arafah before its appointed time did not raise any questions, nor did delaying the Maghrib salāh. Every single hājī was an embodiment of Islām, submitting his/her will to the Will of the Creator, unquestioningly carrying out all the Commands of Allāh ta'ālā. Alhamdulillāh, throughout my journey, amidst the thousands of hujjāj who had come from all corners of the world, I witnessed nothing but Islām i.e. submission to the Will and Command of Allāh. This made me think that the greatest lesson of hajj is that Allāh ta'ālā is telling His bondsmen: "If you are able to submit totally to my commands without any hesitation during these five days, surely you have the ability to do the same after Hajj too. Islām is not difficult, as long as you resolve to follow it." Once this lesson has been learnt, the hājī resolves to submit himself to his Creator. By pelting the Jamarāt and sacrificing an animal he practically begins his battle against those two things that prevent a person from fully submitting to Allāh: Shaytān and the nafs. The act of pelting is an open declaration of enmity with Shaytān, whilst sacrificing an animal is a vow to sacrifice the desires of the nafs. Once these two, Shaytān and the nafs, are under control, submission is no longer difficult. Allāh ta'ālā and His Rasūl sallallāhu 'alayhi wasallam have warned us against both these obstacles: O believers, enter into Islām completely and do not follow the footsteps of Shaytān; surely, he is your open enemy. (2:208) As for the one who feared to stand before his Rabb and restrained his nafs from [evil] desire, Jannah will be his abode. (79:40-41) Intelligent is he who subjugates his nafs and works for what is to come after death... (At-Tirmidhī) If the hājī returns with a resolution to submit wholeheartedly to his Creator then definitely his life will change. And the change is a sign that he has performed al-Hajj al-Mabrūr and the reward for al-Hajj al-Mabrūr is nothing short of Jannah. Courtesy: Riyādul Jannah Vol 15 No 03 Source

Wa'alaykumus salaam warahmatullaah and welcome to the forum! Please see the opening post: http://www.islamicteachings.org/forum/topic/21975-importance-of-inheritance-in-islam/?p=62797 There is an index which includes posts on the importance of inheritance. Inshaa-allah it is of help. If you need more info the following site may be of help: https://inheritancelawsblog.wordpress.com/

The multiple benefits of 10 ayats from Surah Baqarah In an era like ours, in which we’ve become immune to insecurity, the following prescription from one of the most knowledgeable Sahabah (radiyallahu’anhum) is very pertinent. Lets read through the following narrations and be inspired. Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu’anhu) said: ‘Whoever recites the following ten verses of Surah Baqarah in the morning, (1) will be saved from Shaytan till the evening, and whoever recites it in the evening will be protected from Shaytan till the morning. (2) Furthermore, he will not experience unpleasant surprises in his family or wealth. (3) If these verses are recited on an insane person, he will be cured.’ (Sunan Darimi, Hadith: 3382 & Shu’abul Iman, Hadith: 2412) In another narration Ibn Mas’ud (radiyallahu’anhu) added: (4) ‘If they are recited in a home, no Shaytan shall enter it till the morning.’ (Sunan Darimi, Hadith: 3382 & Al-Mu’jamul Kabir, Hadith: 8673. ‘Allamah Suyuti has declared one chain of Darimi as authentic (sahih) refer: Da’il Falah, Hadith: 84) Those ten verses are: 1-4. The first four verses. (according to some ‘Ulama this ends at the word: ‘Muflihun‘ (Al-Hirzuth Thamin, vol.1 pg.521) 5-7. Ayatul Kursi and the two verses that follow it. 8-10. The last three verses. View a pdf of these verses here. Prescription for not forgetting the Quran Sayyiduna ‘Abdullah ibn Mas’ud’s student; Imam Mughirah ibn Subay’ (rahimahullah) said: (5) ‘Whoever recites these ten verses before sleeping, will not forget the Quran.’ (Sunan Darimi, Hadith: 3385 & Shu’abul Iman, Hadith: 2413) Note: Mulla ‘Ali Qari (rahimahullah) has written that according to the Hanafi Scholars, Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu’anhu) is the most knowledgeable Sahabi after the four Khulafa (radiyallahu’anhum) Lets implement this simple formula for divine protection and teach it to others. Many of us already know most of these verses too anyway… al-miftah

During the journey a woman becomes clean, will she do qasar and when is ghusl due after menses? 1. A woman leaves her hometown mpumalanga travels to Johannesburg where she stays for 4 days then she goes to pietermaritzburg where she stays for a further 7 days and then she goes to durban where she stays for 6 days. When she left home she was in a state of impurity she then takes a ghusal in pietermaritzburg. Will she read her full salaah and when she leaves for durban then will she she read qasr or salaah in full 2. A woman gets her menses for 10 days. Eg the first day her menses start at the time of zohr so upon the tenth day does she take a ghusal after zohr and prepare for the asr salaah Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Answer 1: • In principle, if a woman begun a Shar’i journey in the state of haidh (menses) and then attains purity, the distance from the place she attains purity to her destination will be taken into account. If the distance is 78 km or more and she doesn’t have any intention of staying at a particular place for 15 days or more she will do qasar of her fardh Salah. If the distance is lesser than it, then she will read all her Salah in full. [1] • If a woman begun the journey in the state of purity and thereafter her menses begun and ended in the duration of the journey, she will still do qasar. [1] You state you became paak (pure) in Pietermaritzburg. You will read your Salah in full whilst you are there. Your destination from there is Durban which could be more or less than 78 km dependent on the route taken. If you have taken the route of 78 km or more than you will do qasar once you leave Pietermaritzburg or else you will read your Salah in full. However, in any case you will do qasar on your return to Mpumalanga as it is more than 78 km. [1] Answer 2: The maximum period a woman can get haidh (menses) is 10 days. When your menses began at the time of Dhuhr, on the 10th day the menses will end just before the time of Dhuhr. Therefore, you will do ghusl (bath) whilst the time of Dhuhr sets in and read Dhuhr. The exact time of the days will be considered. If your menses commenced at 1 PM, then on the 10th day, the menses will terminate at the exact time when it commenced at 1 PM. [2] And Allah Ta’āla Knows Best Safwaan Ibn Ml Ahmed Ibn Ibrahim Student Darul Iftaa Limbe, Malawi Checked and Approved by, Mufti Ebrahim Desai. ____________________________ الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 135) – سعيد ) [1] طهرت الحائض وبقي لمقصدها يومان تتم في الصحيح كصبي بلغ بخلاف كافر أسلم [رد المحتار] (قوله تتم في الصحيح) كذا في الظهيرية. قال ط وكأنه لسقوط الصلاة عنها فيما مضى لم يعتبر حكم السفر فيه فلما تأهلت للأداء اعتبر من وقته. (قوله كصبي بلغ) أي في أثناء الطريق وقد بقي لمقصده أقل من ثلاثة أيام فإنه يتم ولا يعتبر ما مضى لعدم تكليفه فيه ط (قوله بخلاف كافر أسلم) أي فإنه يقصر. قال في الدرر لأن نيته معتبرة فكان مسافرا من الأول بخلاف الصبي فإنه من هذا الوقت يكون مسافرا، وقيل يتمان، وقيل يقصران. اهـ. والمختار الأول كما في البحر وغيره عن الخلاصة. قال في الشرنبلالية: ولا يخفى أن الحائض لا تنزل عن رتبة الذي أسلم فكان حقها القصر مثله. اهـ. وأجاب في نهج النجاة بأن مانعها سماوي بخلافه اهـ أي وإن كان كل منهما من أهل النية بخلاف الصبي، لكن منعها من الصلاة ما ليس بصنعها فلغت نيتها من الأول، بخلاف الكافر فإنه قادر على إزالة المانع من الابتداء فصحت نيته احسن الفتاوی (4/86) – سعيد عورت سفر ميں وطن کے قريب جاکر پاک ہوئی تو پوری نماز پڑھے سوال: کوئی عورت سفر ميں حيض کے ساتھ ہو اور ایسی جگہ پہنچکر پاک ہوئی جہاں سے وطن مسافت سفر سے کم ہو اور اس حالت میں اس پر نماز کا وقت آگیا تو یہ قصر پڑھے گی یا پوری نماز پڑھے گی۔ ۔۔۔ الجواب: ۔۔۔ بہر صورت اس اس پر پوری نماز فرض ہے– ۔۔۔ یہ حکم جب ہے کہ ابتداء سفر سے حائضہ ہو، اگر حالت طہارت میں سفر کی ابتداء ہوئی ہو تو حیض ختم ہونے کے بعد بہی قصر ہی پڑھے گی۔ ۔۔۔ اصلی بہشتی زیور (2/38) – مسئلہ 12 – مکتبۃ العلم فتاوی محمودیہ (7/502) – فاروقیہ فتاوی دار العلوم زکریا (2/2-651) – زمزم درر الحكام شرح غرر الأحكام (1/ 42) – دار إحياء الكتب العربية) [2] وَإِذَا انْقَطَعَ لِعَشَرَةٍ أَوْ أَكْثَرَ فَبِمُضِيِّ الْعَشَرَةِ يُحْكَمُ بِطَهَارَتِهَا وَيَجِبُ عَلَيْهَا الِاغْتِسَالُ البحر الرائق شرح كنز الدقائق ومنحة الخالق وتكملة الطوري (1/ 55) – دار الكتاب الإسلامي) وذكر في السراج الوهاج تفصيلا في غسل الحيض فقال: إذا انقطع لأقل من عشرة فعلى الزوج لاحتياجه إلى وطئها بعد الغسل، وإن انقطع لعشرة فعليها؛ لأنها هي المحتاجة إليه للصلاة

Women travelling in her mense Question Me and my wife went jamat, however when we left our house she was in halaate haiz. A) So is she a musafir or B)when will she become a musafir C) how will she pray her salah Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. In principle, if a woman starts her journey in the state of haidh (menses) she will not be considered as a musafir even if she makes intention to go on a journey of 48 miles or more. When she becomes pure, if she now intends a full journey (48 miles or more), she will become musafir, however if she intends less than 48 miles, then she will not become musafir.1 In principle, if a woman begun a Shar’i journey in the state of haidh (menses) and then attains purity, the distance from the place she attains purity to her destination will be taken into account. If the distance is 48 miles or more and she doesn’t have any intention of staying at a particular place for 15 days or more, she will do qasar of her fardh Salah. If the distance is lesser than 48 miles, then she will read all her Salah in full.2 And Allah Ta’āla Knows Best Huzaifah Deedat Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net

Pornography: An evil indulgence He was a wealthy businessman, a father to three beautiful children and a husband to a pious and humble wife. A respectful family man was what the world saw yet he had a dark evil indulgence, pornography. He would sit hunched over his laptop in his plush office for hours watching the filthiest of videos. His wife was aware of his addiction yet remained silent as he threatened her with divorce on numerous occasions. His thriving business was now on the verge of liquidation, his children were becoming disrespectful and rebellious, his house was to be auctioned and he was now a penniless and homeless man. The evil of his indulgence engulfed his soul and burned his life as well as the barakah from his business. All her life she hated the thought of such filth being available so easily on the internet and television. She was a righteous wife and loving mother. A 'romantic' novel was given to her by her best friend so she read it and soon evil thoughts and desires entered into her mind and heart. She became fiercely addicted to reading and watching pornographic material. Her Salaah was neglected and soon she stopped all her ibaadah. She often indulged her nafs in texting strange men and woman on various dark sites. Her naked lifeless body was found by the police at a downtown hotel, she was raped and murederd. The darkness of her evil indulgence ruined her. A student of hifz, he was the apple of his parents eye. Always brought home an excellent report card and never was he disrespectful or disobedient to his elders. His friends often sent him explicit WhatsApp videos and images in the form of a joke. He never did watch them until he was being labelled as a loser by his mates. He decided to watch just one erotic video and soon it captured his heart. The night he told his parents he was staying over at his best friend’s house was the night he visited a brothel and paid to lose his innocence to a prostitute. A month later he was diagnosed with being H.I.V positive. His submission to his nafs killed his soul. An elegant new bride, innocent and beautiful. She was introduced to pornographic videos on the night of her Nikah. Her husband wanted and asked her to perform sexual acts that she was extremely uncomfortable with and acts that are forbidden in Islam. She never did tell anyone as she felt embarrassed and ashamed. It was supposed to be a regular dinner date with some of his married friends which soon shocked her as she realised it was not just a dinner party but a swingers party. She was now being forced to strip in front of his friends. She felt humiliated and her heart shattered. She escaped that night, yet the horror of it all broke her as her husband continued to force his darkness upon her. That night his best friend raped her as her husband watched as well as recorded was the night she pulled the trigger and ended her life and the life of their child growing inside of her.. He killed her soul and the soul of his unborn child. Pornography is an evil and dark web designed by shaytaan himself to entice, entrap and enslave our Imaan. Today pornographic material is so easily and readily available even children can access this filth. WhatsApp, email, Facebook and the world wide web have videos as well as images of pornography which are circulated every second of the day. How would you feel if your ten year old son found you watching that dirty video your friend sent to you as a joke? Will it be funny then? How would you feel if your mother found you self-pleasuring and submitting to your nafs and desires? How would you feel if the last image you saw was that of naked people before your eyes shut forever? How would you face your Lord knowing you passed away in the state of filth and fitnah? My dear brothers and sisters I urge you to stop hiding and running away from speaking to your family and even your children (age appropriate) about the evils of pornography. If you are watching this haram on television or addicted to it on the internet or know of someone that needs assistance and guidance please do speak up and seek help. Pornography will steal your peace, rob your home of barakaah and happiness, enslave your every thought, shackle your soul and leave you sinking into its depths of evil darkness. May Allah save us, our children and the entire Ummah from this disease that is spreading like wild fire engulfing all into its flames. Ameen. Written by Naadira Chhipa Jamiatul Ulama (KZN) Council of Muslim Theologians

Part Three Abu ‘Uthmaan (rahimahullah) narrates that Hazrat Sa’d (radhiyallahu ‘anhu) said: The following verse of the Qur’aan Majeed was revealed in my regard: وَوَصَّيْنَا الْإِنسَـٰنَ بِوَٰلِدَيْهِ حُسْنًا وَإِن جَـٰهَدَاكَ لِتُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَآ We have enjoined upon man kindness to parents. And if they (your disbelieving parents) force you to join partners with Me (in My worship) that of which you do not have knowledge, then do not obey them. I was very obedient to my mother. When I accepted Islam, she said, “O Sa’d! What is this religion that you have innovated? You will either leave this religion, or I will neither speak to you, nor eat nor drink until I die. You will then bear the blame of my death as people will call you ‘the one who killed his mother’.” I replied, “O my mother! Do not do this! I will not leave this religion of mine for anything!” My mother then remained for one day and night (and according to some narrations, three days and nights) without eating or drinking until she became extremely weak. When I saw her in this condition, I said to her, “O my mother! By Allah! Know that if you had a hundred lives and you lost them all, one by one, I would not leave my religion. If you wish, then eat. Otherwise, do not eat.” When the mother of Hazrat Sa’d (radhiyallahu ‘anhu) saw his determination and devotion to Islam, she realized that he would never renounce Islam and she thus began to eat. (Siyar A’laam min Nubalaa vol.3 pg. 69, Saheeh Muslim #1748) Source: Whatisislam.co.za

Part Two Dream Before Accepting Islam Hazrat Sa’d (radhiyallahu ‘anhu) narrates: Prior to accepting Islam, I had a dream in which I saw that I was in absolute darkness and was unable to see anything. Suddenly, a moon illuminated the night and I began to follow it. In the dream, I saw those who had preceded me to this moon. I could see Hazrat Zaid bin Haarithah (radhiyallahu ‘anhu), Hazrat ‘Ali bin Abi Taalib (radhiyallahu ‘anhu) and Hazrat Abu Bakr (radhiyallahu ‘anhu). I asked them, “When did you arrive here?” They replied, “Just this moment.” I later on learnt that Rasulullah (sallallahu ‘alaihi wasallam) was secretly inviting to Islam. I thus met him in the valleys of the mountains of Makkah Mukarramah. Rasulullah (sallallahu ‘alaihi wasallam) had just performed Salaah. I then accepted Islam, and none besides these Sahaabah (radhiyallahu ‘anhum) had preceded me in accepting Islam (Note: This Sahaabi mentioned this according to his knowledge. Otherwise, it is proven in other narrations that there were a few other Sahaabah who accepted Islam before him).” (Usdul Ghaabah vol. 2 pg. 309)

Hazrat Sa’d (radhiyallahu ‘anhu) Part One Name: Hazrat Sa’d bin Abi Waqqaas (radhiyallahu ‘anhu) Kunyah (agnomen): Abu Ishaaq (Siyar A’laam min Nubalaa vol 3 pg. 58) Father’s Name: Maalik bin Wuhaib bin ‘Abd Manaaf (Tabaqaat ibn Sa’d vol 3 pg. 101) Mother’s Name: Hamnah bint Sufyaan bin Umayyah bin ‘Abd Shams (Tabaqaat ibn Sa’d vol 3 pg. 101) Title: Faaris-ul-Islam (the Horseman of Islam) (Tahzeeb-ul-Kamaal vol. 10 pg. 310) Islam: Hazrat Sa’d (radhiyallahu ‘anhu) accepted Islam at the age of nineteen. (Istee‘aab vol. 2 pg. 171, Tahzeeb-ul-Kamaal vol. 10 pg. 311) According to some narrations, Hazrat Sa’d (radhiyallahu ‘anhu) accepted Islam at the age of seventeen. (Siyar A’laam min Nubalaa vol. 3 pg. 61) Family Ties with Rasulullah (sallallahu ‘alaihi wasallam): Hazrat Jaabir bin ‘Abdillah (radhiyallahu ‘anhu) narrates that Hazrat Sa’d (radhiyallahu ‘anhu) once arrived when Rasulullah (sallallahu ‘alaihi wasallam) said, “This is my maternal uncle. Which person can show me a maternal uncle like mine.” Note: Rasulullah (sallallahu ‘alaihi wasallam) referred to Hazrat Sa’d (radhiyallahu ‘anhu) as his maternal uncle (despite him not being the brother of Nabi (sallallahu ‘alaihi wasallam)’s respected mother) because Hazrat Sa’d (radhiyallahu ‘anhu) hailed from the Banu Zuhrah tribe and the respected mother of Rasulullah (sallallahu ‘alaihi wasallam), Hazrat Aaminah, also hailed from the Banu Zuhrah tribe. (Sunan Tirmizi #3752) Source: Whatisislam.co.za

Delaying Hajj By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh Hajj is one of the fundamental pillars of Islām, and obligatory for every Muslim male or female who meets its requirements and whom Allāh ta‘ālā grants the capability to carry it out. If there are no Shar‘ī excuses to prevent you from fulfilling the obligation of hajj, you should not delay. Shaytān’s Ploy Every year, however, Shaytān whispers the following thought in the minds of those who are under an obligation to go for hajj: “I have some important reasons preventing me from going this year, but I will definitely go next year, no matter what happens, and I will absolve myself of this obligation.” In this way Shaytān secures a year’s grace for himself. The following year, just before hajj, he will play the same trick again and secure yet another year. Shaytān leads people on in this manner right up to their graves. It is another amazing trick of Shaytān that whatever he whispers to people, he never encourages them to rule out the intention of fulfilling any of Allāh ta‘ālā’s commands. Someone who has been neglecting salāh for years will not think to himself that he intends never to perform salāh. And likewise with sins: Shaytān never makes people feel they will never give up a particular disobedience to Allāh ta‘ālā. Someone who indulges in drinking alcohol, for example, will never think that he is never going to give it up, but will always intend one day, possibly when Ramadān comes, to definitely give it up. This is the very condition of many Muslims regarding hajj; not for a moment do they entertain the thought of leaving this world without having fulfilled the obligation of hajj, but on the other hand, they never make a firm decision to do it either. The Affection of Rasūlullāh sallallāhu ‘alayhi wasallam for his Ummah Being so affectionate, kind and merciful, anything that places his Ummah in difficulty bears heavily on Rasūlullāh sallallāhu ‘alayhi wasallam. Allāh ta‘ālā describes this quality in the Qur’ān: Surely there has come to you, from your midst, a Messenger who feels it very hard upon himself if you face a hardship, who is very anxious for your welfare; and for the believers he is very kind, very merciful. (9:128) At every juncture, Rasūlullāh sallallāhu ‘alayhi wasallam has tried to save us from harm. He has said regarding those people upon whom hajj is fard, and who have made the intention to go: Whoever intends hajj should hurry! (Abū Dāwūd) This is because even when someone makes the intention to go for hajj, Shaytān erects obstacles and whispers all sorts of thoughts and worries into the heart. Our beloved Prophet sallallāhu ‘alayhi wasallam warns us not to be deterred by these tricks, but to start preparations straight away. Trust in Allāh ta‘ālā Everything is in the hands of Allāh ta‘ālā, and when a servant of his makes the firm intention to go for hajj, He removes all the difficulties and obstacles. Some people, misled by Shaytān, worry about their children or their parents, while others worry about their businesses and earnings. All this is actually a test from Allāh ta‘ālā to see whether His servant is prepared to sacrifice everything in order to fulfil the obligation he has to Allāh ta‘ālā. If you steel yourself to make these sacrifices, Allāh ta‘ālā will make your heart firm, grant you courage and take over the responsibility of settling all your affairs. Look to the example of the People of the Cave described in the Qur’ān. A handful of young men were up against an idolatrous people and an idolatrous king. There were nothing but obstacles in their path of upholding tawhīd, yet when they rose to the challenge, Allāh ta‘ālā strengthened them and protected them: We made their hearts firm when they stood up and said: “Our Lord is the Lord of the heavens and the earth...” (18:14) An Invitation from Allāh ta‘ālā is a Great Honour Allāh ta‘ālā does not invite just anyone to His House; it is a great honour to be given the opportunity to visit the sacred cities of Makkah Mukarramah and Madīnah Munawwarah. If we had true love for Allāh ta‘ālā, we would long to visit His House, even if it was not obligatory upon us, and we would be prepared to undergo any hardship to get there. Those who, despite having the means, have not yet received the tawfīq to undergo the journey should be concerned about their condition: could it not be that Allāh ta‘ālā is displeased with them and so does not want them to be guests of His House? Tawbah and istighfār should be made immediately in abundance, and humility adopted, beseeching Allāh ta‘ālā to grant us the privilege of visiting the Haramayn. Perform Hajj Before it is Too Late We need to consult the ‘ulamā and muftīs concerning our own circumstances to find out if we really do have a Shar‘ī excuse to postpone going for hajj. People postpone hajj for all sorts of reasons: some do not go because they want their parents to perform hajj first; some wives, who have a mahram available to accompany them, put off hajj in order to go with their husbands; some husbands wait for their wives, etc. If a person were to die without having fulfilled the obligation of hajj, there are dire consequences in the hereafter. If someone leaves a wasiyyah requesting his next of kin to perform hajj on his behalf, it is hoped that Allāh ta‘ālā will grant forgiveness once the hajj is performed, but he is still a sinner for failing to perform hajj despite having the means during his life. And it is a sad fact that even if a wasiyyah is left, people nowadays have so much love for wealth that they are not prepared to spend even a pound for the sake of their departed parents. They do not have the time or the concern to make the journey, even if the money their parents left them is more than sufficient to cover the costs. Therefore each individual should ensure that the obligation of hajj is fulfilled at the earliest opportunity. May Allāh ta‘ālā grant a safe journey to all those who are going for hajj this year and grant them hajj mabrūr. May He guide those upon whom hajj is fard but who have not resolved to go yet, and may He grant all the necessary means to those who long to go for hajj yet are unable to do so. Āmīn. © Riyādul Jannah (Vol. 17 No. 10/11, Oct/Nov 2008)

Pearls of Wisdom: No.55 “Food for the Soul” SUBJECT: DO NOT DESPAIR IN THE MERCY OF ALLAH Allah, The Most Exalted, says: “O my servants who have transgressed against themselves, do not despair of the mercy of Allah. Verily, Allah forgives all sins, for he is the Forgiving, the Merciful.” (Qur’an 39:53) The Messenger of Allah (peace be upon him) is reported to have said; "Indeed, before Allah created the creation, He decreed for Himself, 'Indeed My Mercy prevails over My Anger.” (Hadith Bukhari and Muslim) Note: No matter how big the sin or sins that you have committed, no matter what your past has been like, if you come back to Him with one sincere, sincere Tauba(Repentance), coming from the heart, He will indeed forgive you. E very pious person has a past and every sinner has a future! Allah created mercy in one hundred parts and sent down to earth only one part. Because of this one part, there is mutual love amongst creation, so much so that an animal will lift up its hoof from its young one, fearing that it might harm it. Allah has reserved the remaining ninety-nine parts of this mercy to favor His believing servants on the Day of Judgment. (Hadith-Bukhari and Muslim) Allah's love is much greater than a mother's love for her child. When you find yourself lost in the whirlpool of your sins, when you can't see yourself coming out of this mess, when all you see is darkness around you, remember His doors are open for you. He loves you. If you crawl to Him, He will walk to you. If you walk to Him, He will run to you! “Don’t despair, for as the sun fades the stars begin to shine! When it appears that that all have left remember Allah Ta’ala is AWLAYS there and will NEVER leave you ALONE!” www.eislam.co.za

Important Principle regarding Gifts and Inheritance Q. A man passed away leaving behind a wife and four children. In his lifetime he had written a record of gifts that he had allotted for each child. However, he passed away before giving the gifts to them. Do the children first get the gifts allotted to them before the estate is wound up or do the gifts form part of the estate? A. Gifts and donations (termed Hibah in Arabic) are legal transactions as they effect transferral of ownership. As such there are legal conditions that are required for a gifting to be deemed as valid. There are three essential conditions for a gift (Hibah) to be valid in Islam: An offer of the gift by the donor Acceptance of the gift by the beneficiary/donee Possession or control of the gifted item by the beneficiary If any of these conditions are not found, the gifting will be considered incomplete and the gift will remain the property of the donor. In the scenario described in the question, the required conditions are not found as the beneficiaries did not receive the gifts from their father. The necessary requirement of possession/control was not found. An intended future gift is not legally binding in Islam and with death this intention falls away. Upon death, a Muslim’s wealth is regulated by the Islamic laws of inheritance and not by their personal wishes. Thus, according to Islamic Law, the said "gifts" will form part of the estate and will be distributed accordingly. Should the heirs of the estate (provided they are not minors) choose to honour their father’s wishes and award the gifts, they may enter into a redistribution agreement to do so. However, it must be noted that this is their individual choice and no pressure may be exerted on them to fulfil the same. And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation: Mufti Ismaeel Bassa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Q. Please advise on the responsibilities of a father according to Islamic teachings. Does a father have to help out with a child or help take care of him physically? (Question published as received) A. A father has the responsibility of playing an active role in his children’s live. His duties are not limited to financial support but include playing a positive role in development and upbringing of his children. He must take out time to sit with them, talk to them, advise them and impart honest and moral values to them. It is his duty to teach them about Islam, good character and how to behave. It is his duty to be a positive role model for them. It is his duty to be loving and compassionate to them; to encourage them with kindness and to discipline them when required. Children must know that they are valued and that they have parents who will take out time for them and be there for them in their time of need. Your answer is yes, a father must help out with his children. When a person gets married and has children, they have acquired a great responsibility. They no longer have the liberty to be consumed with their own interests. They now have to give of themselves to their spouse and children. And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation: Mufti Ismaeel Bassa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

An amazing incident of possessiveness and self honour Question Could you mention the source of this incident? On one occasion a lady made a claim of five hundred gold coins against her husband in the court of Judge Musa ibn Ishaq, which the husband denied. The wife’s lawyer proved the claim by producing witnesses. However one of the witnesses insisted that he has to see her face (which was veiled) in order to give witness in her favour. Therefore he stood up to see her face and she stood up as well. Witnessing this, the husband’s self honour and dignity drove him to exclaim: ‘Why should a strange man’s eyes be allowed to gaze at my wife? I personally confess in the presence of the judge that I do owe my wife five hundred gold coins as her dowry, but I will never allow my wife to reveal her face to a strange man.’ Hearing this self honour and dignity of her husband, the wife replied that I make those present as witness that I have gifted the entire amount to my husband. The judge Musa ibn Ishaq exclaimed that this should be included among the incidents of exemplary character. Answer Imam Bayhaqi (rahimahullah) has recorded this incident with a reliable chain of narrators. (Shu’abul Iman, Hadith: 10313) And Allah Ta’ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Source

Problems, Problems, Problems… By Sister S Bemath PROBLEMS!!!...How we hate them! The time and energy we waste, stewing over problems instead of tackling them cheerfully and constructively, recognising them as the growth points of life and progress. Life can expose us to a series of problems. Problems evoke in us a great deal of emotional pain, such as sorrow, fear, anger, anxiety, sadness etc. These are uncomfortable emotions. Do we want to moan about them or solve them? Discipline is the basic set of tools we require to solve life's problems... it is in this whole process of meeting and solving problems that life has its meaning. Problems are the cutting edge that distinguishes success and failure. Problems are what cause us to grow mentally and spiritually. Without growth, we're doomed to stay as we have always been. Wise people learn not to dread problems, but to welcome, expect and tackle problems. Fearing the pain involved causes most to go to any lengths to avoid their problems and the suffering, attempting to escape from or even at times ignoring them by building out the most elaborate fantasies in which to live, sometimes to the total exclusion of reality. A little pain, perhaps, in facing a problem... a little patience, courage, thought and effort to try and solve it – they're preferable to burying it and risk becoming a neurotic cripple who may need psychiatric treatment. In ignoring the problem, we stop growth which we learn from the problems that life brings. Therefore, we avoid real life for the replaced fantasy. When we stop the growth, we also stop the healing we could have attaine d if we faced our problems and pain with proper responses. As Muslims, we are in direct communication with the Almighty ALLAH. No matter how bad you perceive your situation and your lack of strength is, don't give up! Because, where your strength ends, the grace of ALLAH begins. So, cry your heart to none but ALLAH. Only ALLAH TA'ALA can and will heal you in all possible ways! HE is the only One Who not only Hears and Knows all, but Who can change our situation and give us the patience to deal with our difficulties. Allah, The Most Wise, says: “Remember Me, and I shall remember you; be grateful to Me, and deny Me not.” (Qur'aan 2:152) Life is difficult, and the world is full of troubles, but the sun still shines, and ALLAH'S blessings are everywhere in our lives. Many have complained that “life isn’t fair.” Life consists of examination papers given by Almighty ALLAH to see how much we have learnt in HIS subject called “LIFE”. Sometimes ALLAH tests us so that we can see the rainbow after a stormy rain. If we can’t see the rainbow in this world, then In'Sha'ALLAH we can in the Hereafter. Just be strong in your heart and mind! Furnish it with faith, love, trust, and sincerity for the sake of ALLAH. Make your imagination embroidered with HIS love and light. In'Sha'ALLAH tranquility and contentment will penetrate into our soul. That is when our imagination triumphs over intelligence. Never give up on ALLAH’S MERCY. Doing so is actually tantamount to disbelief. “Truly no one despairs of ALLAH'S soothing Mercy except those who have no faith.” (Qur'aan 12:87) Be it the silence in your life right now or the rumble of the forthcoming storm... you have ALLAH TA'ALA to guide you through! HE sends you hope in the most desperate moments. Don't forget; the heaviest rain comes out of the darkest clouds. Have faith that it shall pass and a sunshine of Sabr (patience) will shine down on you. So, often we associate problems with “the unwanted, difficulty and stress.” We should rather associate them with “lessons, opportunity and growth.” Problems are like washing machines, they twist us, spin us and knock us around, but in the end we come out cleaner, brighter and better than before. Avoiding problems is our attempt to avoid true life's learning opportunities. True emotional and spiritual health comes from acknowledging that life is full of problems. And with this truth, we discover the tools to dealing with these problems. The tools we must discover are found inside discipline. When we develop discipline within every area of our life, we also develop the tools we shall need to successfully confront and overcome problems Insha Allah. Here are few guidelines for problem solving: • Develop the habit of viewing problems optimistically and tackling them creatively. With patience, prayer and supplication, most problems can be overcome. Prayer is the key that unlocks all doors. • Have faith in your ability to solve problems, often while you sleep. Write down what's worrying you before you go to bed, then trust Allah Ta’ala to work on the problem while you sleep. Often an answer comes like a flash in the morning. “Sleep on a problem” is sound common-sense which has worked throughout the ages. • Recognise which problems need to be lived through and which to be worked through. Recognise also that there are no definite answers to every problem and with the passage of time some will evaporate, while others need to be tackled wisely. • Don't suppose that, if you change your circumstances, problems will vanish. Many people think that if this and if that, they would be happy – but every situation has its problems. The secret is to change your attitude towards them. • Place your forehead on the ground and mention ALLAH'S Praises, so that you can obtain true freedom. Let your tears flow in front of HIM and read the supplication of Prophet Yaqoob (Alaihis Salaam), “I only complain of my suffering and grief to ALLAH...” (Qur'aan 12:86) • Write down several possible solutions. If you can't think of any, remember ALLAH, call out HIS name, and ask HIM for help. HE will make a way out when there seems to be no way!!! “…And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose…” (Quran 65: 2-3) Accept your problems. View them positively, creatively and courageously. And, yes, be grateful for them – for, in learning to cope, you'll grow in stature and wisdom. Take the time out every day to thank ALLAH for the blessings in your life – not only will you be overwhelmed because you will never be able to enumerate them, but you will truly recognise ALLAH'S presence in your life. Stay strong and firm because things will get better Insha Allah, it might be stormy now, but it can't rain forever. www.eislam.co.za

Q. Dear Sheikh i was reading a hadith and i just want clarification if the hadith is valid and the Quran approves its statement or if it is not valid and proofed by the Quran. Men will decrease in number, and women will increase in number, so much so that fifty women will be looked after by one man (Question published as received) A. The Hadith in question is Sahih (rigorously authenticated) and is found in Sahih Bukhari. The full text is, “Anas Radhiyallahu Anhu narrates: I will narrate to you a hadith that none other than I will tell you about after it. I heard Allah’s Messenger Sallallahu Alayhi wa Sallam saying: From among the signs of the Hour are (the following): Religious knowledge will decrease. Ignorance will prevail. There will be prevalence of fornication. Women will increase in number and men will decrease in number, so much so that there will be one (male) caretaker for fifty women.” The Hadith is not in conflict with the Qur’aan and hence there is no reason to doubt it. It is of the signs of the Last Days and speaks of a time to come when there will be such a disparity between the male and female population that one man would be responsible to see to the maintenance of fifty woman. Some commentators have mentioned the cause of this being the amount of men dying in battle due to the many wars that will be fought at the time. Also to note is that the Hadith does not mention one man marrying 50 woman. Rather, he will have to see to the maintenance of fifty woman. Even in today’s times, there are huge families in poverty stricken areas that rely on the earnings of one individual for their sustenance. At the time of the prophecy, such a situation will become commonplace. And Allah Ta’ala Knows Best Mufti Moosa Salie Confirmation: Mufti Ismaeel Bassa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

What do the Scholars Say About Imam Ibn Taymiyya? <QUESTION> What do the scholars say about Ibn Taymiyya? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, Before answering the question, it is imperative to understand that extremism and immoderation is disapproved of in the Shari'ah. Islam is a religion of moderation and teaches its followers to be moderate in all spheres and walks of life. Being extreme in one way or another would entail going against the pristine teachings of Allah Most High and His beloved Messenger (Allah bless him & give him peace). Allah Most High says: “Thus, have We made of you an Umma justly balanced, that you might be witnesses over the nations, and the Messenger a witness over yourselves…” (Surah al-Baqara, V: 143) The Messenger of Allah (Allah bless him & give him peace) said in a Hadith: “Beware of extremism in religion, since those before you were only destroyed by extremism.” (Sunan Nasa’i, Musnad Ahmad and others) Hence, Islam is a middle way between excess and laxity. It is a path that is between the harshness found in the Shariah of Moses (peace be upon him) of killing one’s self as a form of repentance, paying one quarter from one’s wealth as Zakat and other such matters, and the laxity found in the Shari'ah of Jesus (peace be upon him) of the permissibility of alcohol, clothes not being considered impure with filth and other such matters. It is a path that is in between the extremism and neglect found amongst the various deviated sects. It lies in between the belief of those who rejected destiny altogether (qadariyya) and those who considered destiny to have sole control over human actions (jabariyya). The path lies in between the ideologies of the Khawarij (who considered sinners to be out of the fold of Islam) and the Murji’a (who believed committing sins to have no consequence at all), and in between the position of the anthropomorphist (mushabbiha) who likened the attributes of Allah to His creation and those who completely rejected the attributes of Allah Most High (Mu’tazila). It is also a religion that lies between law and spirit, between intellect and love, and between theology and spirituality. It rejects the concept of the Jews of everything being based on intellect and reasoning and the concept of the Christians of everything being based on love and affection. Rather, Islam teaches its followers to combine between the paths of Iman and Ihsan, and the paths of law and spirit. This is the straight path mentioned in the opening Surah of the Qur’an which we recite daily in our prayers: “Show us the straight way” (Surah al-Fatiha, V: 6) (See: Mulla Jiwun, Nur al-Anwar ala matn al-Manar, P: 5-6) Thus, it is vital to have a balanced approach in all aspects of our Deen. Unfortunately, some people become extreme in one way or another. Some only take consideration of the outward meaning of the Sacred Law in that they reject the spiritual and inner dimensions of Islamic rulings, whilst others, on the other hand, believe love and spirit to be everything. Both these approaches are incorrect as explained earlier. With regards to Imam Ibn Taymiyya (Allah have mercy on him), certain Muslims consider him to be the greatest thing to have happened in Islamic history. He is regarded as the Shaykh al-Islam giving his views precedence over the views of all other Mujtahid Imams. They consider him to be immune from committing any errors and mistakes, hence his opinions are considered to be the final and absolute understanding of Islam. On the contrary, some Muslims consider him to be severely deviated and completely out of the fold of Ahl al-Sunnah wa al-Jama’ah. Some even go to the extent of considering him to be out of the fold of Islam! Once a brother asked me what I thought of Imam Ibn Taymiyya (Allah have mercy on him) and I replied by saying that I acknowledge his works and have respect for him, although I disagree with certain views of his. Then he asked me what I thought of Shaykh Ibn al-Arabi (Allah have mercy on him) and I replied by saying that he was one of the greatest authorities of Islam in terms of spirituality and Ihsan. The brother said: “How is it possible for you to respect both these personalities. You either like Imam Ibn Taymiyya and reject Shaykh Ibn al-Arabi, or you agree with the views of Shaykh Ibn al-Arabi and dislike Imam Ibn Taymiyya. I said, “I am sorry to say that I like and respect both these personalities, whether you like it or not.” There are not two camps here for me to be included in, I explained, and that if I belong to one camp, I automatically come out of the other. The fact is that there are certain Muslims who make Takfir of Shaykh Ibn al-Arabi and consider Imam Ibn Taymiyya to be the greatest scholar in history, whilst others consider Imam Ibn Taymiyya to be Kafir and Shaykh Ibn al-Arabi to be the greatest authority in all aspects of Islam. Both these approaches are unbalanced and incorrect. The position of the majority of this Umma’s scholars, both past and present, with regards to Imam Ibn Taymiyya (Allah have mercy on him) is that they respect him as a scholar and acknowledge his works, but disagree with certain views of his wherein he chose to go against the mainstream understanding of the scholars of Ahl al-Sunnah Wa al-jama’ah. This viewpoint is held by most of the contemporary scholars, both from the Indian Subcontinent and the Arab and Muslim world. Imam Taqi al-Din ibn Taymiyya al-Harrani was a famous Hanbali scholar of Qur’anic exegesis, Hadith and jurisprudence. He was endowed with a compelling writing style and a keen memory and was an eloquent writer whose works numbered many. His legal verdicts (fatawa) are printed in many volumes and his works in refutation of the Shi’as and other subjects are second to none. Many Ulama, such as Imam Dhahabi and others, have great words of praise for him. Despite this, the Imam made grave errors in certain matters concerning tenets of faith (aqida) and jurisprudence (fiqh). He chose certain positions in Fiqh that went against the mainstream understanding of the Ulama from the four Sunni Schools of Islamic law. He was mainly a follower of the Hanbali School, but he held certain opinions that went against the mainstream Hanbali position also, hence the Ulama did not consider him to be the final authority in that School. Similarly, some of his positions with regards to the tenets of faith, mentioned in his works such as al-Aqida al-Wasitiyya, were a cause of a lot of controversy and he was rightfully refuted by Scholars such as Imam Subki, Ibn Hajar al-Haytami and others. He differed with the other Ulama on many issues such as the permissibility of Tawassul, travelling specifically to visit the grave of the Messenger of Allah (Allah bless him & give him peace) and other such maters. His position with regards to the attributes of Allah Most High caused him to be imprisoned in Cairo and Damascus, and the Ulama pointed out his erroneous approach. One of the great scholars of Hadith and Islamic Creed from the Indian Subcontinent, Imam Anwar Shah al-Kashmiri (Allah have mercy on him) has refuted Imam Ibn Taymiyya in many of his works including his commentary of Imam al-Bukhari’s Sahih, Faydh al-Bari. In an Urdu work in which his student complied his various sayings, he states: “Ibn Taymiyya and others have come close to anthropomorphism.” (Malfuzat Muhaddith Kashmiri (Urdu), P: 242) His student Mawlana Sayyid Ahmad Rida al-Bijnori states, "Imam Ibn Taymiyya and Ibn al-Qayyim (his student) at times rejected authentically proven Hadiths when they went against their positions. There are many examples of this. Imam Ibn Hajar al-Asqalani has also condemned Ibn Taymiyya for rejecting authentic (sahih) Hadiths when they go against his position. Shaykh Abd al-Aziz al-Dehlawi (Allah have mercy on him), after studying Ibn Taymiyya’s Minhaj al-Sunnah, was immensely distressed by his undermining of the Ahl al-Bayt (members of the Prophet’s family) and the Sufis. Shaykh Mawlana Husayn Ahmad al-Madani (Allah have mercy on him) was quite unsympathetic towards Imam Ibn Taymiyya. He even disliked the title of “Shaykh al-Islam” being used for him, hence he became upset when Shaykh Muhammad Zakariyya al-Kandahlawi (Allah have mercy on him) used this title for Imam Ibn Taymiyya in one his works." He then goes on to say that the most balanced approach with regards to Imam Ibn Taymiyya is the approach of Imam Dhahabi, Imam Ibn Hajar al-Asqalani and others, in that one may benefit from his great and extensive works, but be wary of his isolated positions that number many in matters of Creed (usul) and particulars of Islamic jurisprudence (furu’). This is the position of our (Deobandi) scholars. (Malfuzat Muhaddith Kashmiri, P: 413-414) Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him) has also mentioned a similar stance with regards to Imam Ibn Taymiyya. He states: “As far as the opinions of Allama Ibn Hazm, Allama Ibn Taymiyya and Allama Ibn al-Qayyim are concerned, with due respect to their lofty status and rank, they have chosen certain positions that go against the mainstream scholars of this Ummah…” (Fiqhi Maqalat, 2/21) One of the renowned scholars of the world over, Shaykh Abul-Hasan al-Nadwi (Allah have mercy on him) dedicated an entire chapter from his work covering the life and achievements of Imam Ibn Taymiyya. The respected Shaykh’s renowned work in Arabic Rijal al-Fikr Wa al-Da’wa looks at the lives and achievements of figures such as Umar ibn Abd al-Aziz, Hasan al-Basri, Imam Ahmad ibn Hanbal, Imam Abu al-Hasan al-Ash’ari, Imam al-Ghazali, Jalal al-Din al-Rumi and others and also Imam Ibn Taymiyya. This takes us back to the aspect of having a balanced approach; hence Shaykh Nadwi reflects on the lives and works of great luminaries in the field of Islamic spirituality (tasawwuf) and also has space in his work for Imam Ibn Taymiyya. The same attitude has been taken by many Arab scholars also. The late renowned scholar of Hanafi Fiqh and principles of Islamic Jurisprudence, Imam Muhammad Abu Zahra (Allah have mercy on him) of Egypt states in his Tarikh al-Madhahib al-Islamiyya: “The founder of the Wahhabi movement, Muhammad ibn Abd al-Wahhab, studied the works of Imam Ibn Taymiyya in depth and became more extreme. He put Ibn Taymiyya’s views into practice rather than keep them in theory. Thus, they (Muhammad ibn Abd al-Wahhab and his followers) destroyed many graves of the Companions (Sahaba) and extended the meaning of innovation in a manner that was not heard of before…” (Tarikh al-Madhahib al-Islamiyya, P: 199) Having said the above, the same author (Imam Abu Zahra) then dedicated a whole volume mentioning the life and works of Imam Ibn Taymiyya. He first compiled a series of four books shedding light on the lives and works of the four Mujtahid Imams (Abu Hanifa, Shafi’i, Malik and Ahmad), and thereafter, he compiled another series of four books that covered the biographies of other Imams, including Imam Ibn Taymiyya. Imam Zahid al-Kawthari (Allah have mercy on him) is renowned for his Hanafism, Sunni-ness and his refutation of the Wahhabis, yet one of his main students Shaykh Abd al-Fattah Abu Ghudda (Allah have mercy on him) not only relates and quotes from Imam Ibn Taymiyya in many of his works, rather he edited and published one of his works titled “Risalat al-Halal Wa al-Haram” (Book of the lawful and unlawful and some principles of monetary transactions) and on the cover of the book (and also inside) he mentioned the name of Ibn Taymiyya with the title Shaykh al-Islam. Many other major contemporary scholars of the Arab world, from Damascus and elsewhere, have also taken the same stance. Scholars such as Shaykh Muhammad Sa’id Ramadhan al-Buti, Shaykh Wahba al-Zuhayli, Shaykh Mustafa al-Bugha, Shaykh Mustafa al-Khin, Shaykh Abd al-Latif al-Farfur and many others often quote Imam Ibn Taymiyya in their respective works, but with caution and discernment, and they warn others of Ibn Taymiyya’s isolated and controversial opinions. Therefore, in conclusion, the balanced approach concerning the figure of Imam Ibn Taymiyya is that we acknowledge his extensive services to the Din. We acknowledge his accomplishments and benefit from his works that are in accordance with the mainstream Ahl al-Sunnah Wa al-Jama’ah and Sunni Islam, and reject that which is not in accordance with the majority of this Umma’s scholars. We respect him as a scholar, hence avoid condemning him totally, but we do not consider him to be an authority in matters of faith, Creed and jurisprudence. We leave his controversial views and opinions in tenets of faith to Allah Most High and concentrate on that which we need to learn and know of. This is the fair and balanced approach maintained by the majority of the scholars concerning controversial personalities. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

In a Nursery School Canteen... There's a basket of apples with a notice written over it : "Do not take more than one, God is watching" On the other counter there's a box of chocolates, A small child went & wrote on it. "Take as many as you want, God is busy watching the apples"...

Fatwa on Taqlid and its detractors by the Islamic Fiqh Academy – Makka al-Mukarrama – 1987 darultahqiq The following is a crucial and highly welcomed Fatwa passed in the Holy city of Makka al-Mukarrama in 1987 on the validity of following (taqlid) one of the Four Sunni Madhhabs (Hanafi, Maliki, Shafi’i and Hanbali) with regards to Islamic rulings, as well as a warning to those who try to detract the common folk from this type of taqlid, and attack it in an odious way. It also warned against those who go to excesses in attempting to fanatically promote an anti-Taqlid stance and presumptuously attempt to re-interpret the Shar’ia especially when they have not reached any level of valid and recognised Ijtihad. It is an essential Fatwa to show that not only is taqlid allowed and valid, but that also following false beliefs is harmful to Islam. It is also pertinent that the Fatwa mentioned that the main cause of the fitna (mischief) of abandoning the taqlid of the valid Schools of Sunni law has been coming from the hands of young Muslims who lack the tools to really understand in a painstaking way why difference of opinion (ikhtilaf) in jurisprudential rulings (fiqh) occurred, and why they are permitted if the foundational principles (Usul) are valid in the first instance. Valid usul has been noted in the Four Sunni Madhhabs and all of them recognise each other as valid interpretations of Islamic law while the diametric opposite has been witnessed in those who are outside these Four Sunni Madhhabs, especially so if the detractors are not recognised as high ranking jurisprudents (fuqaha) of the genre known as Mujtahids. The Mujtahid being the one who has been recognised by other elite scholars to have the skill sets, high level of intellectual knowledge, proficiency of the sources of Islamic law and taqwa (fear of Allah) to extract independent legal rulings (Ijtihad). The sources of Sunni Islamic law are the Holy Qur’an, Sunna (Prophetic practice), Ijma (agreement of the Sahaba or Mujtahid scholars in a specific age) and Qiyas (analogical reasoning). What is pertinent and noteworthy is that this Fatwa was endorsed by some of those who are looked upto by various groups of those who are generally anti Sunni Madhhabs. Such names include the late Saudi Grand Mufti, Abdal Aziz ibn Baz (d. 1999), the late Bakr Abu Zayd and currently alive Salih al-Fawzan. All three named are said to be Hanbali in fiqh though their personal aqida is another matter as they are looked upto as being representatives of the so called Salafi way of this age by certain strains of Salafism. Some of the other signatories are from other parts of the Muslim world, and a number of them are also well known scholars who have now passed away. The footnotes have been added by the compiler of these lines, in order to clarify what the veritable scholars of the past have said with regards to the obligation of taqlid for all non-Mujtahids, the Ijma (consensus) recorded on the taqlid of only one of the four Sunni Madhhabs; who are the real followers of the Saved sect known as Ahlus Sunna wal-Jama’ah in this age and the past by means of scholarly quotations from elite authorities. The following Qur’anic verse is one of the evidences used by the great Scholars of the past to establish Ijma (consensus) as a source of Islamic law. Allah subhana wa ta’ala said in Sura an-Nisa (4:115): Translation: “And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will give him what he has taken and drive him into Hell, and evil it is as a destination.” As for the obligation of taking from the pious and rightly guided scholars of this Umma then the following verse from Sura an-Nisa (4:59) is a witness to this as they are the ones who are recognised as being those in authority (Ulul Amr) amongst the Muslims besides a true Islamic ruler: Translation: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.” Here follows the Fatwa and the reader is advised to download the pdf file at the end as it has the orignal Arabic Fatwa with the English edition with the names of the signatories in both languages. RESOLUTION OF THE ASSEMBLY OF THE FIQH ACADEMY IN ITS TENTH SESSION Convened in 1408/1987. Regarding the juristic Differences between the Schools of Law and the [Reprehensible] Fanaticism of some of their Followers Praise be to Allah alone, and peace and blessings be upon the last of the Prophets, our Master, Sayyiduna Muhammad. May Allah bestow peace and blessings upon him, his family, and his Companions. The Assembly of the Islamic Fiqh Academy, in its tenth session, convened in Makkah al-Mukarramah, for the period between Saturday 24 Safr 1408/17 October 1987 and Wednesday 28 Safr 1408/21 October 1987, has considered the issue of juristic differences between the schools of law (madhahib), and the contemporary fanaticism of followers for their own schools, which goes beyond time bounds of moderation and reaches the point where the perpetrators attack the other schools and their scholars (ulama). The Assembly examined the problems which arise in the minds of the youth of this age and their ideas surrounding the differences between the schools of law, of which they do not know the basis or the significance. Those who mislead them give them the idea that so long as Islamic Law is one, and its foundations in the Sublime Qur’an and the Prophetic Sunnah are also united, why then are there differences between the Schools of Law? And why are they not united so that the Muslims have before them only one school of law and one understanding of the Shari’ah? The Assembly also examined the issue of fanatical adherence to the schools of law and the problems which result from it, especially among some contemporary currents in our time, whose followers call for a new line of independent legal reasoning (ijtihad). They attack the established schools of law, which have been accepted by the Ummah since the beginning of the Islamic era and [they attack] their Imams—or some of them—wrongly, and sow seeds of discord (fitnah) amongst the people! After discussing this issue, the events and circumstances surrounding it and the resultant discord and deception, the Fiqh Academy resolved to direct the following statement to both parties, those misleading and the fanatics, in order to remind and inform them as follows: First: Regarding the Differences between the Schools of Law (Madhahib) The differing positions in terms of opinion which exist in Islamic countries are of two kinds: 1. Differing positions in terms of belief 2. Differing positions in terms of fiqh The first of these, that is, differences of belief (al-Ikhtilaf al-I’tiqadi), is in reality a problem which has caused catastrophes in Islamic countries, splitting the ranks of the Muslims and dividing their position. It is a distressing matter, which should not exist. The Ummah must unite upon the position of those who follow the Sunnah and the community (Ahl as-Sunnah Wa’l-Jama’ah) [ii], who represent the pure and sound Islamic thought of the era of the Messenger of Allah ﷺ and the era of the rightly guided Caliphate, which the Messenger indicated to be an extension of his Sunnah, by saying: “Follow my Sunnah and the Sunnah of the rightly guided Caliphs after me. Adhere to it and hold onto it firmly with your molar teeth.” With regard to the second [kind of difference], that is, differences in terms of fiqh on some issues, there are technical reasons which have necessitated this. Allah, praised be He, has put profound wisdom in this, which includes mercy upon his servants and widening the scope for deriving rulings from the texts. Furthermore, it is a blessing and a juristic and legal treasure, which affords the Muslim Ummah breadth in matters of religion (din) and law (Shari’ah), so that it is not confined to applying a single legal ruling, for which there is no alternative. Rather, if the Ummah finds hardship in the position of one of the jurist Imams at a particular time or regarding a particular matter, they find in the position of one of the other Imams a range, a leniency and an ease, whether in matters of worship, or in dealings with others, family matters, or justice and crime in light of legal evidences. This second kind of difference of schools, that is, differences in terms of fiqh, is not a deficiency or a matter of contradiction in our religion, and it is impossible for it not to exist. There can be no community (ummah) whose legal system is perfect, including its jurisprudence (fiqh) and independent legal reasoning (ijtihad), in which such differences of opinion do not exist regarding jurisprudence and independent legal opinions. The reality is that these differences are inevitable, because the source texts often hold more than one meaning. In addition, the text cannot contain every eventuality, since the texts are limited, whereas the eventualities are unlimited, as expressed by a group of scholars. Consequently, it is necessary to resort to analogy and to examine the pretexts for rulings; the objective of the Legislator: the general aims of the Law; and the application of these in actual and new circumstances. In this the understanding of the scholars differs, as does their allocation of preference between the various possibilities. Their rulings on the same issue therefore differ, although each of them is aiming and searching for the truth. Whoever finds it has two rewards; whereas whoever is mistaken has one reward. As a result the [juristic] scope widens and the narrowness disappears. Where then is the deficiency in the existence of these differences of position? We have shown the benefit and the mercy that is in them, and that they are in fact a blessing and a mercy from Allah to his believing servants, and at the same time a great source of legislative wealth, a feature worthy of the pride of the Muslim Ummah. However, [there are those] misleading foreigners who seek to exploit the weakness of the Islamic culture of some Muslim youth, especially those who study with them abroad. Therefore, they depict these differences of position in terms of fiqh as if they were differences of belief, in order to give them the impression — wrongly and falsely – that it indicates a contradiction within the Shari’ah, rather than apprehending the distinction between the two types [of difference] … and how different they are! Second: Regarding the group who call for discarding the schools of law and want to induce the people into a new line of independent legal reasoning, attacking the existing schools of law and their Imams, or some of them; in our above statement on the schools of jurisprudence, and the advantages of their existence and of their Imams, [we state that] it is necessary for them to desist from this odious way which they pursue and with which they mislead the people, split their ranks and divide their unity. [They do so] at a time when we are in urgent need of unity in order to confront the grave challenges posed by the enemies of Islam, rather than this call to division, of which we have no need.[iii] May Allah bestow peace and blessings in abundance on Sayyiduna Muhammad, his family and Companions. Praise be to Allah, Lord of the Worlds. Signed by: President of the Assembly of the Academy: ‘ABD AL-‘AZIZ IBN ABD ALLAH IBN BAZ Vice President: DR. ‘ABD ALLAH ‘UMAR NASIF Members: ‘ABD ALLAH ‘ABD AR-RAHMAN AL-BASSAM DR. BAKR ‘ABD ALLAH ABU ZAYD MUHAMMAD IBN JUBAYR MUSTAFA AHMAD AZ-ZARQA MUHAMMAD IBN ‘ABD ALLAH IBN SUBAYYIL SALIH IBN FAWZAN AL-FAWZAN MUHAMMAD RASHID RAGHIB QABBANI ABU’L-HASAN ‘ALI AN-NADWI [not present to sign] MUHAMMAD MAHMUD AS-SAWAF AHMAD FAHMI ABU SUNNAH ABU BAKR JUMI MUHAMMAD ASH-SHADHLI AN-NAYFAR MUHAMMAD SALIM IBN ‘ABD AL-WADUD MUHAMMAD AL-HABIB IBN AL-KHAWJAH Chairman of the Assembly of the Fiqh Academy: DR. TALAL ‘UMAR BAFAQIH —————– Footnotes: (i) RESOLUTION OF THE ASSEMBLY OF THE FIQH ACADEMY IN ITS TENTH SESSION (1987). See – Al-Majma al-Fiqhi al-Islami (The Islamic Fiqh Academy), 1(2), pp.233-237. English translation taken from The Influence of the Noble Hadith upon the Differences of Opinion amongst the Jurist Imams by Shaykh Muhammad Awwamah, Turath Publishing, London, 1st edn, 2014. Original Arabic fatwa may be downloaded from – here. It has also been appended at the end of this English version. (ii) The true followers of the Saved sect known as Ahlus-Sunna wal-Jama’ah in this age are the adherents of one of the Four Madhhabs in Jurisprudence (Hanafi, Maliki, Shafi’i or Hanbali), and in terms of Aqida (Islamic creed) they accept, respect and adhere to one of the following legitimate schools described below which all recognise each other. Ahlus Sunna after the Salaf (first three pious generations of Islam) was represented by three valid schools which are not sects but valid explanations of creedal statements: 1) Ash’ari school named after Imam Abul Hasan al-Ash’ari (b. around 260 AH in Basra and died in 324 AH in Baghdad). He was a Shafi’i but some say he was a Hanafi. He authored al-Ibana an uṣūl al-Diyana, Maqalat al-Islamiyyin, Risala ila Ahl al-Thagr and other works 2) Maturidi school– named after Imam Abu Mansur al-Maturidi who was born in Samarqand (Uzbekistan). He was a Hanafi and his creed is the same as that of Imam Abu Ja’far al-Tahawi (d. 321 AH) as they are from the same Madhhab. He died in 333 AH and authored Kitab al-Tawhid and a major Tafsir called Ta’wilat Ahlus Sunna (published in 10 volumes). Please see the following link for some works linked to this school of aqida – 80 Books on Sunni Creed according to the Hanafi Madhhab 3) Athari school – follow the true teachings of Imam Ahmed ibn Hanbal (d. 241 AH). The pseudo Atharis are the false claimants to the Way of the Salaf and they call themselves ‘Salafi’ today. Their hallmark in these times is an open disdain and rejection of the above two named schools of Aqida, and many of them reject following one of the Four Jurisprudential schools of Islamic law. The rejecters of the Ash’ari/Maturidi schools share the commonality of linking themselves to the 7th century controversial Hanbali figure known as Taqiud-Din Ibn Taymiyya (d. 728 AH). See what a number of famous and reputable scholars had to say about him here – https://taymiyyun.wordpress.com/ The Hanbali scholar known as Abul Faraj ibn al-Jawzi (d. 597 AH) was one of those who refuted the false claimants to the real Hanbali creed in his Kitab Akhbar al-Sifat and its abridgement known as Daf’ Shubah al-Tashbih bi-Akaff al-Tanzih. Both of these latter works are also available in English nowadays. Scholarly quotes on the need to adhere to one of the above recognised Schools of Aqida: Imam Tajud-Din al-Subki (d. 771 AH) said in his Tabaqat al Shafi’iyya al-Kubra (3/373): “We have already mentioned what Ibn Abdis Salaam (d. 660 AH) and others before and after him mentioned, which is that the Sħafi’is, Malikis, Ĥanafis and the virtuous (fudala) among the Ĥanbalis are all Asharis. This is what was stated by Ibn Abdis Salaam, the Shaykh of Sħafi’is, and Ibn Al-Ĥajib, the Shaykh of the Malikis, and Al-Husayri, the Shaykh of the Ĥanafis. Among what was stated by Ibn Asakir (d. 571 AH), the Hafiz of this Umma, trustworthy (thiqa) and firmly established (thabt): ‘Are there any among the jurists (Fuqaha), among the Ĥanafis, Malikis and Sħafi’is that do not agree with al-Ash’ari and do not relate themselves to him, and pleased with his efforts for the religion of Allah, praising him for great knowledge? That is, except for a tiny group that hides anthropomorphism (Tashbih), and makes an enemy of those who believe in tawĥid and clear Allah of likeness to creation (Tanzih).”’ Imam ibn Hajar al-Haytami (d. 974 AH) said that the two Imams of Ahlus Sunna are al-Shaykh Abul Hasan al-Ash’ari and al-Shaykh Abu Mansur al-Maturidi (al-Zawajir, p. 82) and in his Fatawa Hadithiyya (Dar Ihya wa’l Turath, p. 370, 1998) while defining what a man of bid’a (an innovator) is he said: “One who is against what the Ahlus Sunnah wa’l Jama’ah are upon (man kaan ‘ala khilaf maa ‘alayh ahlis sunnah wa’l jama’a), and what is meant by them [the Ahlus Sunnah] are the followers of Imam Abul Hasan Ash`ari and Imam Abu Mansur al-Maturidi, the two Imams of Ahlus Sunnah.” Imam Ahmad Shihab ad-Din al Qalyubi (d.1069 AH) Imam al-Qalyubi wrote on the fourth volume of his marginalia to the book Kanz ar-Raghibin: “One who departs from what Abul Hasan al-Ash’ari (d. 324 AH) and Abu Mansur al-Maturidi (d. 333 AH) reported is not a Sunni. These two Imams followed the footprints of Rasulullah (peace and blessings be upon him) and his Sahaba (may Allah be pleased with them all).” Allama Abdal Baqi al-Mawahibi al-Hanbali (d. 1071 AH) in his al-Ayn wal Athar (p. 53) has said that : “The groups of Ahlus Sunna are three: Asha’ira, Hanabila and Maturidiyya with the evidence inclined by the Hanbali Ulama upon the Asha’ira as in many books on Kalam and the totality of the Hanbali books.” Shaykh Muhammad Al-Saffarini al-Hanbali (d. 1188 AH) said in his Lawami al-Anwar (p. 73): “Ahl al-Sunna consist of three groups: the textualists (al-Athariyya), whose Imam is Ahmad ibn Hanbal, the Ash`aris, whose Imam is Abu al-Hasan al-Ash`ari, and the Maturidis, whose Imam is Abu Mansur al-Maturidi…. and they are all one sect, the saved sect, and they are Ahl al-Hadith.” [iii] Here follows some quotes from classical scholars on the need to adhere (taqlid) to one of the Four Sunni Schools of law (Hanafi, Maliki, Shafi’i or Hanbali) for all those who have not reached the level of valid Ijtihad which is of the highest rank of true Islamic scholarship: [1] Imam Jalal al-Din al-Suyuti (d. 911 AH) said: “The difference found in the four Schools of Islamic law (Hanafi, Shafi’i, Maliki and Hanbali) in this nation is a huge blessing and an enormous virtue. It has a subtle hidden wisdom the intelligent are able to grasp, but the ignorant are blind of. I have even heard some of them say: ‘The Prophet (pbuh) came with one law, so where did the four Madhabs come from?” (Jazeel al-Mawahib, p.4) The famous Imam al-Haramayn Abu al-Ma‘āli Abd al-Malik bin Yusuf al-Juwayni (419-478 AH) writes in his book Al-Burhan: [2] “The expert scholars have agreed that the masses are obligated (‘alayhim) with following the schools of the (four) Imams who thoroughly investigated and researched, who compiled the chapters (of Fiqh) and mentioned the circumstances of the rulings.” (vol. 2, P. 1146) [3] Shaikh al-Islam Ahmed Ibn Hajr al-Haytami writes in Tuhfa al-Muhtaj fi Sharh al- Minhaj: “The claim the layman has no madh-hab is rejected, rather it is necessary (yalzamuhu) for him to do taqlīd of a recognised school. (As for the claim: scholars did not obligate following one school), that was before the codification of the schools and their establishment.” (Vol.12 p.491-Kitab al-Zakah) [4] Imam al-Nawawi writes in Al-Majmu‘ Sharh Al-Muhadhdhab: “The second view is it is obligatory (yalzamuhu) for him to follow one particular school, and that was the definitive position according to Imam Abul-Hassan (the father of Imam al-Haramayn Al-Juwayni). And this applies to everyone who has not reached the rank of ijtihād of the jurists and scholars of other disciplines. The reasoning for this ruling is that if it was permitted to follow any school one wished it would lead to hand-picking the dispensations of the schools, following one’s desires. He would be choosing between Halal and Haram, and obligatory and permissible. Ultimately that would lead to relinquishing oneself from the burden of responsibility. This is not the same as during the first generations, for the schools that were sufficient in terms of their rulings for newer issues, were neither codified nor widespread. Thus on this basis it is obligatory for a person to strive in choosing a madh-hab which alone he follows.” (vol.1 p. 93) [5] Shaikh Salih al-Sunusi writes in Fath al-‘Alee al-Malik fil-Fatwa ‘ala madh-hab al-Imam Malik: “As for the scholar who has not reached the level of ijtihād and the non-scholar, they must do taqlīd of the Mujtahid… And the most correct view is that it is obligatory (wajib) to adhere to a particular school from the four schools…” (p.40-41, in Usul al-Fiqh) [6] Imam Sharani, an undisputed authority in the Shafi school writes in Al-Mizan al-Kubra: “…You (O student) have no excuse left for not doing taqlīd of any madh-hab you wish from the schools of the four Imams, for they are all paths to Heaven…” (p.55 vol.1) [7] Imām Shams al-Din Dhahabī (673-748 AH) writes in Siyar A‘lam al-Nubalā under Ibn Hazm Zāhirī’s comment: “I follow the truth and perform ijtihād, and I do not adhere to any madh-hab”, “I say: yes. Whoever has reached the level of ijtihād and a number of imāms have attested to this regarding him, it is not allowed for him to do taqlīd, just as it is not seeming at all for the beginner layman jurist who has committed the Qur’ān to memory or a great deal of it to perform ijtihād. How is he going to perform ijtihād? What will he say? On what will he base his opinions? How can he fly when his wings have not yet grown?” (Vol.18, Pg.191) [8] In the famous twelve volume Maliki compendium of fatāwā, Al-Mi‘yar al-Mu‘rib an fatāwā ahl al-Ifriqiyya wa al-Andalus wa al-Maghrib, Imam Ahmad al-Wanshirisi records the Fatwa on taqlīd: “It is not permitted (lā yajoozu) for the follower of a scholar to choose the most pleasing to him of the schools and one that agrees the most with him. It is his duty to do taqlīd of the Imam whose school he believes to be right in comparison to the other schools.” (vol.11 p.163-164) [9] The Hanbali scholar Imam ‘Ala al-Din al-Mardawi in his major Juristic compendium Al-Insaf, cites the statement of the famous scholar Imam Al-Wazir ibn Hubaira (died 560 ah): “Consensus has been established upon taqlīd of every one of the Four Schools and that the truth does not lie outside of them.” (Vol.11 p.169, Dar al-Kutub al-‘Ilmiyyah) [10] Imam Badr al-Din al-Zarkashi states in Al-Bahr al-Muhit: “There has been established a consensus amongst the Muslims that the truth is restricted to these (four) schools. This being the case it is not permitted to act upon an opinion from other than them. Nor is it permitted for ijtihād to occur except within them (i.e. employing their principles that is the tools of interpretation).” (vol.6 p.209) [11] In the commentary of the Shafi text Jam‘ al-Jawami‘, Imam Al-Jalāl Shams al-Din al-Mahalli writes: “And the soundest position (wal-Asahh) is that it is obligatory (yajibu) for the non-scholar/layman and other than him of those (scholars) who have not reached the rank of ijtihād, adherence of one particular school from the madh-habs of the Mujtahid Imams (iltizam madh-hab Muayyan min madāhib al-Mujtahideen) that he believes to be preferable to another school or equal to it.” (Kitab al-ijtihād, p.93) [12] Imam ibn Rajab al-Hanbali writes in his book: “Refutation of anyone who follows other than the four schools” [A title that emphatically exposes the deception of the Salafi claim that it is they who represent true Islam]:“…that is the Mujtahid, assuming his existence, his duty (Farduhu) is to follow what becomes apparent to him of the Truth. As for the non-Mujtahid his duty is taqlīd.” Elsewhere having indicated in the latter the rarity of the lofty status of ijtihād, he states: “As for all other people who have not reached this level (of ijtihād), it is not allowed (lā yasau‘hu) for them but to do taqlīd of these Four Imams and to submit to that which the rest of the Ummah submitted to.” (Majmoo‘ al-Rasail Ibn Rajab, vol.2 p. 626 and p.624 respectively). [13] In the famous commentary of the treatise of Imam Ibn Abi Zayd al-Qayrawani Al-Risalah, entitled “Al-Fawākih al-Dawāni,” Imam Ahmad al-Nafrawi (died 1126 ah) also confirms the Ijma of all the scholars that following one Imam is obligatory: “The consensus of the Muslims has been established upon the obligation (Wujub) of following one of the four Imams today; Abu Ḥanīfa, Malik, Shafi and Ahmad- May Allah be pleased with them… What we explained before, in terms of the obligation of following one of the four Imams, is in relation to those who do not possess the capability of performing ijtihād.” (vol.2 p.574, Bab Fi al-Ruyah wa al-Tathāub, 1997). The above sources were quoted from – Here Thanks and appreciation to the original translators of many of the above quotes. Peace and blessings be upon Muhammad Wassalam Abul Hasan Hussain Ahmed 1st April 2015/12th Jumada al-Akhir 1436 AH Download the pdf file – HERE

Female Islamic Dress-Code <QUESTION> Many women, who wear the Niqab, also wear such clothing which clearly shows their waistline. Is this permissible? Also, what are the Principles in general with regards to a woman’s dress? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The Qur’an and Sunnah have laid down certain principles with regards to the dress code of both males and females. A Muslim and a Muslima are both required to adhere to the Islamic teachings both internally and externally. Allah Most High says: “And abstain from all sins, internal or external.” (Surah al-An’am, 120) Regarding dressing, Allah Almighty says: “O children of Adam! Surely we have bestowed upon you a garment to cover your shame, as well as to be an adornment to you, and the garment of piety is the best.” (al-A’raf, 26) In view of the above-mentioned verse of the Holy Qur’an, other verses and sayings of our beloved Prophet (Allah bless him & give him peace), the Jurists (fuqaha) have deduced certain rules and principles with regards to the dress of males and females. The following are the principles of dressing for females: 1) The whole body of the woman must be concealed. Only the hands and feet (and according to some scholars, the face, when there is no fear of Fitna) can be exposed. Allah Most High says in Surah al-Ahzab: “And stay in your houses and do not display yourselves as in the days of Jahiliyyah (Ignorance).” (V: 33) Allah Almighty further says in the same Surah: “O Prophet! Say to your wives and daughters and the women of the believers, that they should cast upon themselves the outer garment (Jilbab). That will be more convenient for them not to be known (as such) and not be molested. And Allah is Forgiving and Merciful.” (Surah al-Ahzab, 59) In a Hadith recorded by Imam Tirmidhi (Allah have Mercy on him) with a authentic chain of narrators, the Messenger of Allah (Allah bless him & give him peace) said: “A woman is supposed to be concealed. When she emerges outside (without covering herself properly), Shaytan makes her adorned in front of men.” (Sunan Tirmidhi) It is clear from the above that a female must cover herself fully before coming in front of non-Mahram men. Even the hands and feet should be concealed, if possible. 2) The garment of the female must not be so thin that her body can be visible. 3) Her cloths must not be close-fitting and tight; rather they must be loose, as to avoid the figure and shape of the body being exposed and visible. Sayyiduna Abu Hurayra (Allah be pleased with him) said: The Messenger of Allah (Allah bless him & give him peace) said: “There are two types of the people of Hell whom I have not seen: People with whips like the tails of cattle, with which they beat the people, and women who are clothed YET NAKED, inciting men and their heads looking like the humps of camels, leaning to one side. They will not enter paradise and even smell it’s fragrance, even though it’s fragrance can be detected from such and such a distance.” (Sahih Muslim, no. 2218) The above Hadith is clear in that the clothing of a female must not be transparent and/or tight-fitting. The meaning of “clothed yet naked” is nothing other than that. 4) There should be no imitation of the Kuffar (non-believers). In a Hadith recorded by Imam Abu Dawud (Allah have Mercy on him) and others, the Messenger of Allah (Allah bless him & give him peace) said: “Whosoever imitates a nation is amongst them.” (Sunan Abu Dawud, no. 4031) It should be remembered here that not everything what the non-Muslims wear and do, is Haram and unlawful. Imitation, which is prohibited, is effected in two ways: a) One wears a particular type of clothing with the intention of imitating the Kuffar, meaning, one wears something because one wants to be like a particular non-believer or non-believers. b) Wearing any clothing which is unique and exclusive to the non-believers and/or part of their religion, will be considered imitation, thus unlawful. (See the Fatwa of Shaykh Mufti Taqi Usmani in Taqrir Tirmidhi) It becomes evident from the above that if a woman wears certain Western cloths for the sole reason of pleasing her husband, and no other men (Mahram or non-Mahram) see her, and she observes the full rules of Hijab when emerging outside, and the intention is not to imitate the Kuffar, then this would be permissible. 5) Any clothing which creates pride and arrogance in the heart must be avoided. In a Hadith recorded by Imam Ibn Majah (Allah have Mercy on him), the Messenger of Allah (Allah bless him & give him peace) said: “Whosoever dresses himself out of pride in this world, Allah will dress him/her with the same clothing on the day of Qiyamah and he/she will be entered in to Hell.” (Sunan Ibn Majah) 6) Imitation of the opposite sex is also impermissible. Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) relates, that the Messenger of Allah (Allah bless him & give him peace) “Cursed those men who imitate women and those women who imitate men.” (Sahih al-Bukhari, 7/205) 7) One should avoid being extravagant and spending lavishly on cloths. The meaning of being extravagant is to spend out on cloths to the amount which is beyond one’s normal capacity. Allah Most High says: “And do not be extravagant, for Allah loves not the extravagant.” (Surah al-An’am, V: 141) 8) The cloths should be clean, pure and free from anything filthy and dirty, as purity is part of ones Faith (Iman). The above are the Islamic principles with regards to the dressing of females. Some of these rules may also apply to males. It is evident that this subject is lengthy and needs much more elaboration than this small article. However, one may able to get the gist of what the Islamic guidelines are. This humble servant is, at present, working on this important subject and has an intention (Insha Allah) to publish a book which deals with all aspects relating to women’s Awra, dress and adornment. It needs 5 to 6 months and allot of Duas. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK