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Anytime Resolutions…5 Easy Tips! By Abu Muhammad Yusuf The Islamic New has recently begun and people generally ponder about on how to approach this New Islamic Year and their work, health and relationships etc. In reality we don’t need a New Year or special occasion to make a resolution for doing or achieving good. It can be done instantaneously! Common resolutions include cutting down on chocolate/weight, quit smoking, getting in shape, etc. A lot involves benefits to the health and/or improving lifestyle. Others include giving more to charity, being closer to family which boosts a personal level of satisfaction etc. But this we as Muslims should be doing regardless. What about us? Have we set a goal or targets for ourselves? If so, was it because it was a New Year? Did you have to wait for the New Year to set it? Is there something about you that you wish to improve? No human is perfect! As Muslims we should ideally and additionally be setting goals for not only our material well-being but more importantly for our spiritual self. That is not to say that we should not set goals for this material life, by all means go ahead but let us not forget the journey that lies ahead once our eyes close from this temporary abode. Yes set high goals both for our Spiritual and Material progress. The Holy Qur’an says: “Our Lord! Grant us good in this world and good in the life to come and keep us safe from the torment of the Fire” (Quran:Al-Baqarah:201). Allah Ta’ala mentions in the Holy Quran; “…And I created not the jinn and mankind except that they should worship Me..”(Quran 51:56) 5 Easy Tips To Get You Started… REACH FOR THE STARS! AIM HIGH: So indeed there is no harm in achieving good in both materially and spiritually. The most important is to note that all resolutions, hopes, ambitions and dreams etc are entirely dependent on Allah Ta’ala, The Most Wise, for their fulfillment. So making Dua (asking Allah Ta’ala) is the most essential ingredient for achievement. When making dua “reach for the stars” i.e. ask Allah Ta’ala for the best, in fact ask for everything good. Don’t leave out anything. Allah, The Most Wise, says: “Invoke Me, (and ask Allah for anything) I will respond to your (invocation/dua)…” (Quran: 40: 60) ELIMINATE TRANSGRESSIONS: Most businesses refuse to grant more credit to a bad debtor or nonpayer, likewise how can we expect Allah Ta’ala to grant us good if we continuously sin and transgress? To get the Help of Allah Ta’ala we need to remove sin from our lives. We are not perfect and as humans we often err. But the least we can do to show our sincerity to Allah Ta’ala is to intend to abandon ALL forms of sins from our lives. Allah is Ar-Rahman, the Most Compassionate, and Ar-Raheem, the Most Merciful. Allah Ta’ala reminds us of the greatness of His Forgiveness and Mercy so that no one w ould despair due to the amount of sins he or she may have committed. “O My servants who have transgressed against their own souls, despair not of the Mercy of Allah. Indeed, Allah forgives all sins. Truly, He is Most Forgiving, Most Merciful.” (Qur’an: 39:53) MAKE ISLAM THE BIGGER CIRCLE: Until now we may have made our material (worldly) desires the Bigger Circle in our life and Deen (Islam) the inner Smaller Circle that occupies a very small insignificant place in the Bigger Circle. Now resolve to make Deen(Islam) the Bigger Circle and make everything else fit into the Bigger Circle. If it does not conform to Deen, no matter what it may be, leave it out of the Bigger Circle! The Messenger of Allah (peace be upon him) is reported to have said: "None of you can be a true Muslim, unless his desires are subject to the deen (religion) that I have brought." (Hadith). SET SPECIFIC GOALS: Leaving our intentions vague and general is not wise. Make specific intentions and set targets. Cover each aspect of your life which you would like to improve upon and set targets that are easily attainable. Don’t leave it open ended. He who fails to plan, plans to fail! BE EXTENSIVE AND SYSTEMATIC: Yes, let the list be extensive, realistic and systematic. Dedicate time with family to make these resolutions. Make your family part of it and set goals together. In addition, it helps to write down intentions and to regularly review those intentions in order to achieve those commitments. Finally the most important resolution is that My Creator Allah Ta’ala must be pleased with me. So whatever I desire, do, say, want, etc must be only to please my Lord! May Allah Ta’ala make this Islamic Year 1438 Hijrah the most spiritually rewarding year for the Ummah and may He grant ease and relief to those that are suffering and oppressed throughout the world.…Ameen www.eislam.co.za

Listening to Lectures with the Intention of Reforming Oneself Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: A person once wrote a letter to me wherein he requested that I teach and instruct him as to how he may reform his condition. In reply, I wrote to him and advised that he read twenty of my transcribed lectures and endeavour to inculcate and practice upon my teachings. I further advised him to write to me after carrying this out so that he may inform me of his condition and whether he finds any change in his life. After reading twenty of my transcribed lectures, he wrote to me saying, “I do not find any improvement and change in my life.” I replied to him saying, “You either read the lectures without the intention of reforming yourself, or the lectures which you read did not contain any advice pertaining to your self-reformation, or perhaps there are no deficiencies within you which require reformation.” After reading my reply, he admitted that although he read through the lectures, he did not do so with the intention of reforming himself. I therefore wrote to him saying, “This is the reason for you not finding any change and improvement in your life. Now I ask you to read these lectures again with the intention of Islaah (seeking self-reformation).” Alhamdulillah, after reading the lectures again with the correct intention, he wrote back to me informing me that he has derived immense benefit from the lectures and that he finds substantial change and improvement in his life. (Malfoozaat Hakeemul Ummat 8/318)

Moulana Muhammad Yusuf Al-Binnory (rahimahullah) Lineage Shaykh Muhammad Yusuf ibn Muhammad Zakariyya Al-Binnory (rahimahullah) was a Sayyid; from the family of Nabi (sallallahu ‘alayhi wasallam). His lineage goes back to Musa Khazim ibn Ja’far As-Sadiq ibn Muhammad Al-Baqir ibn Ali Zaynul ‘Abidin ibn Husayn ibn Ali ibn Abi Talib (radiyallahu ‘anhum). Moulana Muhammad Yusuf was called Al-Binnory because his grandfather stayed in the village of Binnor. Shaykh’s father was a pious ‘Alim who also wrote several books. Birth Shaykh Binnory (rahimahullah) was born on Thursday, 6th Rabi’uth Thani in the year 1328-Hijri (1907 Gregorian) in the village of Muhabbatabad in the province of Peshawar, Pakistan. His family was known for piety, taqwa and knowledge. He grew up in Peshawar and also Kabul. Studies Shaykh Binnory (rahimahullah) started acquiring knowledge in the towns of Peshawar and Kabul, amongst his teachers were his father (Moulana Muhammad Zakariyya – rahimahullah), his uncle Moulana Fadhl Samdani Al-Binnory (rahimahullah), Moulana Abdullah ibn Khayr Al-Peshawary (rahimahullah), and others. Shaykh Binnory (rahimahullah) desired to further his studies, so he undertook extensive travel to meet the ‘Ulama of India and benefit from them. For higher education, he joined Darul Uloom Deoband in the year 1345-Hijri (1927) for two years, learning Tafsir, Hadith, Fiqh, Usul of Hadith and Usul of Fiqh. Whilst in Deoband, he benefited from two senior ‘Ulama; ‘Allamah Shabir Ahmad Uthmani (rahimahullah) and ‘Allamah Muhammad Anwar Shah Kashmiri (rahimahullah). In 1347 (1929), Moulana Anwar Shah Kashmiri (rahimahullah) joined Jami’atul Islamiyyah in the town of Dhabel and Shaykh Binnory (rahimahullah) accompanied him and completed his course in knowledge of Hadith at Dhabel with a distinction. After completing, Shaykh Binnory (rahimahullah) wrote a letter in Arabic to his Teacher, Moulana Anwar Shah Kashmiri (rahimahullah), requesting to accompany him and be his attendant. Moulana Kashmiri was astonished with the eloquence of Shaykh Binnory (rahimahullah) and made him his attendant at his residence and during travel. Shaykhul Hadith Moulana Muhammad Yusuf (rahimahullah) returned to Peshawar and occupied himself with lessons and teaching whilst also engaging in political matters for four years, after which he felt remorse for using these four years in politics instead of pursuing further knowledge. After his Shaykh, Moulana Kashmiri (rahimahullah) passed away, 1352-Hijri, he was chosen as a teacher in Jami’atul Islamiyyah in Dhabel and he progressed in the institution until he became the Shaykhul Hadith. Shaykh Binnory (rahimahullah) was part of ‘Al-Majlisul ‘ilmi’ at the Madrasah in Dhabel. This was a research faculty that produced several scholarly works. He was also elected as the Ameer of the Jami’atul ‘Ulama in Gujrat. Newtown, Karachi In the year, 1370-Hijri (1951), Moulana (rahimahullah) migrated to Pakistan on the insistence of Moulana Shabir Ahmad Uthmani (rahimahullah) and Shaykh Badri ‘Alam (rahimahullah), becoming the Shaykh of Tafsir in Darul Uloom Islamiyyah in Sindh. He occupied this post for three years. Thereafter Moulana travelled to Karachi and established the foundations of Madrassatul Arabiyyatul Islamiyyah in Newtown which is now world renowned. Several senior ‘Ulama of our country had the honour of studying under Shaykh Binnory (rahimahullah) at his madrasah in Karachi. His Academic Rank Shaykh Binnory (rahimahullah) took great effect form his Teacher; ‘Allamah Anwar Shah Al-Kashmiri (rahimahullah). He was accepted as his senior student, despite spending approximately just one year in the company of Shaykh Kashmiri. Shaykh Binnnori (rahimahullah) authored several books in Arabic and Urdu, the most famous being his unique Arabic commentary of a portion of Sunan Tirmidhi, entitled: Ma’arifus Sunan. He was extremely fluent in the Arabic language, a fact that was acknowledged by several Arab scholars too. He had established a research faculty (Darut Tasnif) at his Madrasah in Karachi, from which several other books were published by his senior students. Our Darul Hadith Research Centre in Durban, South Africa is a product of the Shaykh’s vision of research. Our Ameer, my Honourable Father, Moulana Haroon Abasoomar saheb (hafizhahullah) is a student of Shaykh Binnori. World Renowned Shaykh Binnory (rahimahullah) also had the opportunity to travel to several parts of the world, thereby meeting the ‘Ulama of these countries too. In so doing, he managed to attain ijazah in Hadith from several senior Hadith scholars in the Arab world. He also issued ijazah to many others in those countries. He had a special attachment to the Haramayn and travelled there frequently. In the latter part of his life, Shaykh would observe i’tikaf annually in Masjid Nabawi. Shaykh Binnory (rahimahullah) visited our country, South Africa as well. While he was here, he visited the academic establishments, and also addressed the Tablighi Ijtima’ (gathering). Shaykh (rahimahullah) visited Egypt on several occasions. He maintained a close relationship with the ‘Ulama there as well. Namely; the Great Hanafi scholar, Shaykh Muhammad Zahid Al-Kawthari (rahimahullah) and the Rector of Al-Azhar at that time, Shaykh ‘Abdul Halim Mahmud (rahimahullah). When he would visit the Arab world, he had the habit of taking books written by the ‘Ulama of the Indo Pak subcontinent as gifts for the ‘Ulama there. In this manner he bridged the gap between the seniors of these schools. He was widely praised by ‘Ulama from around the world. In addition to the ‘Ulama of the Indo Pak Subcontinent, he was acknowledged by ‘Ulama from the Haramayn, Syria, Egypt and Turkey. He became known as ‘Muhaddithul ‘Asr’ (The Great Hadith Master of his era). His excellent qualities Shaykh Binnory (rahimahullah) was known for his istighna (reticence), his tawakkul, his outstanding memory, his concern for establishing the Truth and defending it against the deviant groups. He is admired for his ability to combine all avenues of Spiritual Islam; He was a Sufi (ascetic), a Muhaddith, a Mufassir, a Faqih, a Muballigh (preacher), and a Musannif (author). He was also a pillar of steadfastness in promoting the Truth, fearing none besides Allah. He made untold sacrifices in tackling deviated sects, especially Qadianism. He also enjoyed the credit of introducing the Akabir (seniors) of Deoband to the Arab world. Demise Shaykh Binnory passed away on 17 October, 1977 (3 Dhul Qa’dah, 1397 A.H.) at the age of 71. He was buried in the precincts of the Madrasah in Binnory Town, Karachi. May Allah Ta’ala fill his grave with nur and bestow him the highest stages in Jannah. May He also enable us to follow in the footsteps of our seniors. al-miftah

Aasiyaa bint Mazaahim, the wife of Pharaoh وَضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِنْ فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ And Allah citeth an example for those who believe: the wife of Pharaoh when she said: My Lord! Build for me a home with thee in the Garden, and deliver me from Pharaoh and his work, and deliver me from evildoing folk [Quran 66:11] The Messenger of Allaah sallallaahu 'alayhi wasallam said: “The men who attain perfection are many, but there are no woman who have attained perfection apart from Aasiyah the wife of Pharaoh and Maryam bint ‘Imraan, and the superiority of ‘Aa’ishah over all other women is like the superiority of thareed over all other foods.” [bukhaari and Muslim]

How To Respond When Someone Says: “I Love You For The Sake Of Allah” <QUESTION> How do you respond when someone says to you that they love you for the sake of Allah (uhibbuka fi-Allah)? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The great Hadith scholar and jurist of this Umma, Imam Nawawi (Allah have mercy on him) has dedicated a whole chapter to the topic of loving others for the sake of Allah in his work Riyadh al-Salihin titled: “The virtues of loving for the sake of Allah and its encouragement, and a man who loves another, informing him that he loves him, and what to say to him when he informs him.” The Imam then quotes numerous Qur’anic verses and Hadiths regarding the virtues of loving others for the sake of Allah, its benefits and rewards, and some etiquette. In summary, there are three issues here: 1) Virtues and benefits of loving for the sake of Allah, 2) Informing the person one loves that one loves them for the sake of Allah, and 3) How to respond when informed of this love? 1) Virtues and benefits of loving for the sake of Allah Sayyiduna Anas (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him and give him peace) said, “Anyone who possesses three attributes will experience the sweetness of faith (iman): that he loves Allah and His Messenger more than anything else; that he loves someone for the sake of Allah alone; and that he hates the idea of reverting to disbelief, after Allah has released him from it, as much as he would hate being thrown into fire.” (Sahih al-Bukhari and Sahih Muslim) Loving for the sake of Allah means one loves an individual simply because of the connection he holds with Allah; either because he worships Allah and is doing something to further the deen of Allah, or, even more praiseworthy, merely because he is from the creation of Allah. There is no worldly motive behind this love such as a favour done by him, and is not subject to any fluctuation. As such, it is not increased by the character and kindness of the one loved and not decreased by his shortcomings. (Ibn Allan, Dalil al-Falihin 2/240) 2) Informing the person that one loves them for the sake of Allah Abu Karima al-Miqdad ibn Ma’dikarib (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him and give him peace) said, “When a man loves his brother, he should inform him that he loves him.” (Sunan Abi Dawud no: 5124 and Sunan Tirmidhi no: 2393) As such, it is a Prophetic recommendation to inform the person one loves for the Sake of Allah of this love, since this will increase their mutual love and strengthen the bond of brotherhood. It is also good to disclose that this love is for Allah’s sake alone, and not because of any worldly gain or motive. 3) How to respond when being informed of this love? Sayyiduna Anas (Allah be pleased with him) relates that a man was sitting in the company of the Messenger of Allah (Allah bless him and give him peace) and another man passed by him. He said, “O Messenger of Allah, I love this man.” The Messenger of Allah (Allah bless him and give him peace) said to him, “Have you informed him?” He said, “No.” He said, “Inform him,” so he caught up with him and said, “I love you for the sake of Allah.” He said, “May the One for whom you love me [Allah] love you.” (Sunan Abi Dawud 1522) In light of this practice of the Companion (Allah be pleased with him), if one is informed by someone that they love one for the sake of Allah (uhibbuka fi-Allah), one should respond by saying, “ahabbakalladhi ahbabtani lahu,” meaning may Allah Most high, for the sake of Whom you have love for me, love you. It is a way of reciprocating them for their love and making Dua for them, Insha Allah. And Allah knows best Muhammad ibn Adam Darul Iftaa Leicester , UK

Message from Shaykh Muhammad Saleem Dhorat (Hafizahullah) at the Annual Youth Conference at IDA (2nd October 2016) Make a U-TURN Repent! Resolve! Not "I will" but "I have" I have repented & I have resolved to become a complete/perfect Believer

Experiencing Fear, Uneasiness or Sleeplessness at Night If one experiences fear, uneasiness or sleeplessness at night, he should recite the following duaa: بِسمِ اللهِ أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِن غَضَبِهِ وَعِقَابِه وَشَرِّ عِبَادِهِ وَمِن همَزَاتِ الشَّيَاطِين وَأَن يَحْضُرُون In the name of Allah Ta’ala. I seek protection through the complete words of Allah Ta’ala from His anger, His punishment, the evil of His servants, the whispers of the Shayateen and of their presence. عن عمرو بن شعيب عن أبيه عن جده قال كان رسول الله صلى الله عليه وسلم يعلمنا كلمات نقولهن عند النوم من الفزع بسم الله أعوذ بكلمات الله التامات من غضبه وعقابه وشر عباده ومن همزات الشياطين وأن يحضرون قال فكان عبد الله بن عمرو يعلمها من بلغ من ولده أن يقولها عند نومه ومن كان منهم صغيرا لا يعقل أن يحفظها كتبها له فعلقها في عنقه (مسند احمد رقم 6696) Hadhrat Abdullah bin Amr (Radhiyallahu Anhu) reports: “Rasulullah (Sallallahu Alaihi Wasallam) taught us to recite the following duaa when we become frightened while sleeping (due to seeing a bad dream). أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِن غَضَبِهِ وَعِقَابِه وَشَرِّ عِبَادِهِ وَمِن همَزَاتِ الشَّيَاطِين وَأَن يَحْضُرُون Hadhrat Abdullah bin Amr (Radhiyallahu Anhu) used to teach his children to recite this duaa at the time of retiring to bed. From his children, those who were minors and were unable to learn the duaa, he used to write it on a page and tie it to their necks. ihyauddeen.co.za

Seeing impurity on one's undergarments Q: Recently I performed two Salaahs at a jamaat khana. However the next day I realised my underwear was soiled. What should I do? A: You should regard your underwear as napaak from the time you noticed the impurity, unless you have got sound evidence to the contrary. And Allah Ta'ala (الله تعالى) knows best. ( ويحكم بنجاستها ) مغلظة ( من وقت الوقوع إن علم وإلا فمذ يوم وليلة إن لم ينتفخ ولم يتفسخ ) وهذا ( في حق الوضوء ) والغسل وما عجن به فيطعم للكلاب وقيل يباع من شافعي أما في حق غيره كغسل ثوب فيحكم بنجاسته في الحال وهذا لو تطهر عن حدث أو غسل عن خبث وإلا لم يلزم شيء إجماعا جوهرة ( ومذ ثلاثة أيام ) بلياليها ( إن انتفخ أو تفسخ ) استحسانا وقالا من وقت العلم فلا يلزمهم شيء قبله قيل وبه يفتى (الدر المختار 1/ 218-219) قال الشامي : ( قوله قبله ) أي قبل العلم بالنجاسة ( قوله قيل وبه يفتى ) قائله صاحب الجوهرة وقال العلامة قاسم في تصحيح القدوري قال في فتاوى العتابي قولهما هو المختار (رد المحتار 1/ 219) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

“Islam needs you to become its ambassador by being a good Muslim and, through your character and conduct, help correct the misunderstandings that exist about Islam. Become a shining example for all, Muslims and non-Muslims alike.” Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

Hazrat Tippu Sultan Shaheed Rahmatullah-Alaiy Part A Maulana Anzar Shah Qasmi LISTEN HERE... (URDU)

From "Muslim Inventions" Iron-cased and metal-cylinder rocket artillery: The first iron-cased and metal-cylinder rocket artillery were developed by Tipu Sultan, a Muslim ruler of the South Indian Kingdom of Mysore, and his father Hyder Ali, in the 1780s. He successfully used these metal-cylinder rockets against the larger forces of the British East India Company during the Anglo-Mysore Wars. The Mysore rockets of this period were much more advanced than what the British had seen, chiefly because of the use of iron tubes for holding the propellant; this enabled higher thrust and longer range for the missile (up to 2 km range). After Tipu's eventual defeat in the Fourth Anglo-Mysore War and the capture of the Mysore iron rockets, they were influential in British rocket development, inspiring the Congreve rocket, which was soon put into use in the Napoleonic Wars. According to Stephen Oliver Fought and John F. Guilmartin, Jr. in Encyclopedia Britannica (2008): "Hyder Ali, prince of Mysore, developed war rockets with an important change: the use of metal cylinders to contain the combustion powder. Although the hammered soft iron he used was crude, the bursting strength of the container of black powder was much higher than the earlier paper construction. Thus a greater internal pressure was possible, with a resultant greater thrust of the propulsive jet. The rocket body was lashed with leather thongs to a long bamboo stick. Range was perhaps up to three-quarters of a mile (more than a kilometre). Although individually these rockets were not accurate, dispersion error became less important when large numbers were fired rapidly in mass attacks. They were particularly effective against cavalry and were hurled into the air, after lighting, or skimmed along the hard dry ground. Hyder Ali's son, Tippu Sultan, continued to develop and expand the use of rocket weapons, reportedly increasing the number of rocket troops from 1,200 to a corps of 5,000. In battles at Seringapatam in 1792 and 1799 these rockets were used with considerable effect against the British." Tippu Sultan wrote a military manual on his rocket artillery, the Fathul Mujahidin.

An essay in imperial villain-making William Dalrymple By the end of the 90s, the hardliners calling for regime change in the east found that they had a powerful ally in government. This new president was not prepared to wait to be attacked: he was a new sort of conservative, aggressive in foreign policy, bitterly anti-French, and intent on turning his country into the unrivalled global power. It was best, he believed, simply to remove any hostile Muslim regime that presumed to resist the west. There was no doubt who would be the first to be targeted: a Muslim dictator whose family had usurped power in a military coup. According to British sources, this chief of state was an "intolerant bigot", a "furious fanatic" with a "rooted and inveterate hatred of Europeans", who had "perpetually on his tongue the projects of jihad". He was also deemed to be "oppressive and unjust ... [a] sanguinary tyrant, [and a] perfidious negotiator". It was, in short, time to take out Tipu Sultan of Mysore. The president of the board of control, Henry Dundas, the minister who oversaw the East India Company, had just the man for the job. Richard Wellesley was sent out to India in 1798 as governor general with specific instructions to effect regime change in Mysore and replace Tipu with a western-backed puppet. First, however, Wellesley and Dundas had to justify to the British public a policy whose outcome had long been decided in private. Wellesley therefore began a campaign of vilification against Tipu, portraying him as an aggressive Muslim monster who divided his time between oppressing his subjects and planning to drive the British into the sea. This essay in imperial villain-making opened the way for a lucrative conquest and the installation of a more pliable regime that would, in the words of Wellesley, allow the British to give the impression they were handing the country back to its rightful owners while in reality maintaining firm control. It is a truth universally acknowledged that a politician in search of a war is not over-scrupulous with matters of fact. Until recently, the British propaganda offensive against Tipu has determined the way that we - and many Indians - remember him. But, as with more recent dossiers produced to justify pre-emptive military action against mineral-rich Muslim states, the evidence reveals far more about the desires of the attacker than it does about the reality of the attacked. Recent work by scholars has succeeded in reconstructing a very different Tipu to the one-dimensional fanatic invented by Wellesley. Tipu, it is now clear, was one of the most innovative and far-sighted rulers of the pre-colonial period. He tried to warn other Indian rulers of the dangers of an increasingly arrogant and aggressive west. "Know you not the custom of the English?" he wrote in vain to the nizam of Hyderabad in 1796. "Wherever they fix their talons they contrive little by little to work themselves into the whole management of affairs." What really worried the British was less that Tipu was a Muslim fanatic, something strange and alien, but that he was frighteningly familiar: a modernising technocrat who used the weapons of the west against their inventors. Indeed, in many ways, he beat them at their own game: the Mysore sepoy's flintlocks - as the examples for sale in an auction of Tipu memorabilia at Sotheby's tomorrow demonstrate - were based on the latest French designs, and were much superior to the company's old matchlocks. Tipu also tried to import industrial technology through French engineers, and experimented with harnessing water-power to drive his machinery. He sent envoys to southern China to bring back silkworm eggs and established sericulture in Mysore - an innovation that still enriches the region today. More remarkably, he created what amounted to a state trading company with its own ships and factories dotted across the Gulf. British propaganda might portray Tipu as a savage barbarian, but he was something of a connoisseur, with a library of about 2,000 volumes in several languages. Moreover, contrary to the propaganda of the British, Tipu - far from being some sort of fundamentalist - continued the Indo-Islamic tradition of syncretism. He certainly destroyed temples in Hindu states that he conquered in war, but temples lying within his domains were viewed as protected state property and generously supported with lands and gifts of money and even padshah lingams - a unique case of a Muslim sultan facilitating the Shaivite phallus veneration. When the great Sringeri temple was destroyed by a Maratha raiding party, Tipu sent funds for its rebuilding. "People who have sinned against such a holy place," wrote a solicitous Tipu, "are sure soon to suffer the consequences of their misdeeds." Tipu knew what he was risking when he took on the British, but he said, "I would rather live a day as a tiger than a lifetime as a sheep." As the objects in tomorrow's sale show, the culture of innovation Tipu fostered in Mysore stands record to a man very different from that imagined by the Islamophobic propaganda of the British - and the startling inaccuracy of Wellesley's "dodgy dossier" of 1799. The fanatical bigot and savage was in fact an intellectual. The whole episode is a sobering reminder of the degree to which old-style imperialism has made a comeback under Bush and Blair. There is nothing new about the neocons. Not only are westerners again playing their old game of installing puppet regimes, propped up by western garrisons, for their own political and economic ends but, more alarmingly, the intellectual attitudes that buttressed and sustained such imperial adventures remain intact. Despite over 25 years of assault by Edward Said and his followers, old-style Orientalism is alive and kicking, its prejudices intact, with columnists such as Mark Steyn and Andrew Sullivan in the role of the new Mills and Macaulays. Through their pens - blissfully unencumbered by any knowledge of the Muslim world - the old colonial idea of the Islamic ruler as the decadent, destructive, degenerate Oriental despot lives on and, as before, it is effortlessly projected on a credulous public by western warmongers in order to justify their own imperial projects. Dundas and Wellesley were certainly more intelligent and articulate than Bush or Rumsfeld, but they were no less cynical in their aims, nor less ruthless in the means they employed to effect them. William Dalrymple is the author of White Mughals theguardian

Fatah Tipu Ali Sultan (RA) was born on a Saturday 20th Dhul Hijjah 1163 A.H. (10th November 1750) in a village 33 km north of Bangalore. His father was Haydar Ali and his mother, Fatima Begum, (better known as ‘Fakhrun Nisaa’) was from the Quraysh. Between the age of five and nineteen, he memorised the Qur'aan and mastered the sciences of Deen as well as military training. He displayed great valour as a soldier and became known as Fatah Ali Khan Bahaadur. When the enemy launched an attack in the year 1767 A.D., Tipu Sultan (RA) faced them with an army of seven thousand and captured the impregnable fortress of Mangalore. The sacrifices of Haydar Ali Khan and Tipu Sultan (RA) can never be forgotten in the fight for freedom in which Tipu Sultan (RA) eventually gave his blood and was martyred on the 4th of May 1799 A.D. Tipu Sultan (RA) was a true patriot to his land and a king who treated all subjects equally. Together with ensuring that the Muslims obeyed the laws of the Shari'ah, he allowed people of other faiths to practice freely. He was a pious and modest man who was particular about fasting and Salaah, especially the Tahajjud Salaah. He was an authority in Deeni knowledge and he himself wrote many books. He established a university called Jaami’ul Umoor which taught both Deeni and secular sciences. He also instructed scholars to establish Madrasahs in the Masaajid to teach children. When opening the Jaami Masjid in Mysore, he announced in the crowd of eminent scholars, “Only that person should open the Masjid who has never missed a single Fardh Salaah.” When no one stepped forward, Tipu Sultan (RA) himself went forward to lead the Salaah, saying, “By the grace of Allaah, I have never once missed a Fardh Salaah.” It is tragic that the sterling attributes of a just and pious king such as Tipu Sultan (RA) are concealed and historians depict him in a negative light. When Tipu Sultan (RA) was about to fight his last battle, his secretary Habibullaah said, “Sir! It is time that you should have mercy on yourself and that your princes should become orphans.” To this Tipu Sultan (RA) replied, “I have already decided that my family and I should be sacrificed for the Deen of Muhammad (Sallallahu Alaihi Wa Sallam).” When the enemy gained entry into the fortress through the betrayal of Mir Saadiq, Abdul Ghaffaar the faithful general of Tipu Sultan (RA) was martyred. Tipu Sultan (RA) was about to eat a morsel of food when he heard the news. He then said, “Our days are also numbered.” He then jumped into the thick of the battle and fought for a long while. When the fortress fell to the enemy, his deceitful slave Rajah Khan bade him to surrender himself. In anger he replied, “A single day in the life of a lion is better than a thousand days in the life of a jackal.” Despite several bullet wounds, he continued fighting until the evening but eventually fell to a hail of bullets from every direction when a traitor gave his position away to an enemy officer. When he fell, one of the enemy soldiers tried to snatch his jewel-encrusted sword from him. Despite the bullet to his chest, he fought the soldier off and managed to dispatch him to Jahannam. A bullet in his head finally killed him and he drank from the goblet of martyrdom on the 4th of May 1799 A.D. He was given a royal funeral the following day and buried by the side of his father Haydar Ali. Madrasah in Just 5 Minutes Mufti A.H.Elias-May Allaah protect him

Pen Is In The Hands Of Enemy

How the Hanafi Madhhab spread through the Muslim lands (Click on picture to enlarge) Shaykh Abdal Hayy al-Lucknawi (d. 1886 CE) mentioned the following anecdote from the 10th century scholar known as Shaykh Mahmūd b. Sulaymān al-Kafawī (d. 990 AH/1582 CE) as quoted from his Aʿlām al-Akhyār: The knowledge of our eponym, Abū Hanīfa, was transmitted through his disciples to a vast number of countries. In fact, the school’s jurists are dispersed throughout a vast number of cities. For example, our colleagues from among the early Hanafīs (ashābunā al-mutaqaddimūn) were dispersed in Iraq, mashāyikh Balkh, mashāyikh Khurasān, mashāyikh Samarqand, mashāyikh Bukhāra, and other mashāyikh from Isbahān, Shirāz, Tūs, Zinjān, Hamadān, Istarabād, Bastām, Marghinān, Farghānā, Damaghān, and other provinces within the lands beyond the Oxus River (sic) such as Khurasān, Azarbayjān, Khwārazm, Ghazna, Karmān. Also, the school was spread in the lands of the Hind, and different provinces in Arab and non-Arab lands. All of these scholars spread the knowledge of Abū Hanīfa by dictating to students, memorization, and writing in the madhhab. Those Hanafīs were engaging in learning fiqh, ijtihad (legal reasoning), spreading the benefits of their knowledge, and writing. This system of transmitting knowledge remained this way over years and centuries. Then, God destined the coming of Chingis Khan (d. 1227) who chose war and murdered people, destroyed knowledge and countries. His children followed him on the same path. This resulted in the immigration of Hanafī jurists and their families, who survived this injustice, to Damascus, Aleppo, Egypt, and Anatolia. This led to the flourishing of Hanafī knowledge in these provinces. (al-Nāfiʿ al-Kabīr li Man Yutaliʿ al-Jāmiʿ al-Saghīr (Beirut: ʿĀlam al-Kutub, 1986),8. Quoted in We’re Not in Kufa Anymore: The Construction of Late Hanafism in the Early Modern Ottoman Empire, 16th – 19th Centuries CE, p. 25 by Dr. Samy Ayoub) darultahqiq

Serving food to the deceased's family prior to burial Q. My father passed away and his family and friends travelled from across the country to attend his funeral. Before the funeral, there was confusion regarding feeding his family and friends attending the funeral. Some people were saying that we cannot feed family and friends at that time. Kindly advise? A. There is no prohibition in feeding people before the burial of the deceased. In fact, other people are advised to prepare and send food for the deceased family during their time of bereaving the demise of the deceased. Consider the following: It is reported that when Ja’far (Radiallahu Anhu) was killed, Rasulullah Sallallahu Alayhi Wasallam went to His family and said: “The family of Ja’far are pre-occupied (in mourning) their deceased, so prepare food for them.” (Ibn Majah) Note: This does not mean that a feast should be provided. It is simply a form of consideration for the deceased family to ease their burden during a time of grief and sadness. It should be noted that it is impermissible to utilise funds from the deceased’s estate, without the consent of the surviving heirs, to prepare food as this wealth now belongs to the heirs of the deceased. By doing so, one would be usurping the rights of the heirs. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN)

Pearls of Wisdom: No.46 “Food for the Soul” SUBJECT: REMEMBRANCE OF ALLAH Allah, The Most Exalted, says: “Verily in the remembrance of Allah do hearts find rest!” (Qur’an 13:28) “Remember Me and I will remember you.” (Qur’an 2:152) The Messenger of Allah (peace be upon him) is reported to have said: "Almighty Allah says, I treat my servant according to his expectations from Me, and I am with him when he remembers Me. If he remembers Me in his heart, I remember him in My heart; if he remembers Me in a gathering, I remember him in a better and nobler gathering (i.e. of angels). If he comes closer to Me by one span, I go towards him a cubit's length, if he comes towards Me by a cubit's length, I go towards him an arm's length, and if he walks towards Me, I run unto him." (Hadith – Bukhari and Muslim) Note: From authentic sources it is confirmed that there are many benefits in the Dhikr (remembrance of Allah Ta’ala). Remembrance of Allah brings the Pleasure of Allah and induces the love of Allah. It is a means of keeping away Shaytaan(Satan) and relieves the mind of worries and anxieties. It is the food for the heart and soul, cleanses the heart of its rust and opens doors of Ma’rifat ( Recognition of Allah). Unfortunate is a heart that is devoid of it and blessed is a heart that is overawed by it! www.eislam.co.za

The Differences in the Description of Prayer between the Salafī Scholars Introduction For quite a while, very deceiving tactics have been utilised by the non-Madhhabīs (also known as Salafiyyah) over the past few decades to lure people into their sect. The most prominent of these tactics is to have the unsuspecting public thinking that having differences of opinion in matters of fiqh is dangerous and something unfounded within the parameters of our dīn. The general public are given questions by the non-Madhhabīs to cause doubts in their minds. These questions range from ‘how can four schools (madhhabs) be correct?’ to questions like ‘how can four different opinions be right? Isn’t our Prophet j one?’ They also propagate that there must be one way in all matters of jurisprudence (fiqh). However these people of innovation (bidʿah) conceal, or are ignorant of their own scholars who themselves have differed in fiqh. The following is a compilation of a range of issues where the Salafī scholars have differed among themselves in just the description of prayer (ṣalāh) itself. Venturing beyond the scope of differences in ṣalāh will, by far, be too lengthy and time consuming for this short epistle; hence, it has been limited to the prayer itself. This is because there are a lot of scholarly differences that can be accumulated between them (adding other differences from other chapters besides the description of prayer). However, the intention is to give the intrigued reader the upshot of this essay and an insight regarding the differences that have occurred between the Salafī scholars. الاختلاف في صفة الصلاة بين علماء السلفية The Differences in the Description of Prayer between the Salafī Scholars May I remind the readers that the intent of this short work is to show that Muslims can never be unified under one opinion in all aspects relating to the religion; differences will occur in our jurisprudence (fiqh), and that the scholars will always differ down to the grain. Classical scholars have always agreed on a principle that differences amongst the scholars is a mercy from Allāh (subhana wa ta’ala). To proceed with the differences: [1] Folding the Hands after Bowing (Rukūʿ) – Qawmah a) Sh. al-Albānī’s opinion that placing your hands back after rukūʿ is a misguided innovation (bidʿah ḍalālah): ولست أشك في أن وضع اليدين على الصدر في هذا القيام ( يعني بعد الرفع من الركوع) بدعة ضلالة، لأنه لم يرد مطلقا في شيء من أحاديث الصلاة وما أكثرها، ولا ذكره أحد من أئمة الحديث فيما أعلم “I have no doubt that placing the two hands upon the chest in this standing (i.e. standing after rukūʿ) is a misleading bidʿah (innovation in religion), because this was not mentioned at all in any of the h̩adīths on [describing] ṣalāh though they are numerous. This was not mentioned by any of the scholars of h̩adīth as far as I know.”([1]) b) While Sh. Ibn Bāz was of the opinion that it was from the Sunnah: ينبغي أن يعلم أن ما تقدم من البحث في قبض الشمال باليمين ووضعهما على الصدر أو غيره قبل الركوع وبعده كل ذلك من قبيل السنن “It should be known that the above discussion on holding the left hand with the right one and placing them both on the chest, or any other place, either before or after rukūʿ is an act of Sunnah.”([2]) [2] Constantly Moving Finger in Tashahhud a) Sh. Ibn ʿUthaymīn was of the opinion that the finger should be moved constantly in tashahhud with the duʿāʾ, utilising the narration containing the narrator Zāʾidah Ibn Qudāmah: دلت السنة على أنه يشير بها عند الدعاء، لأن لفظ الحديث «يحركها يدعو بها» فكلّما دعوت حرِّكْ “The sunnah indicates that he should point with it when supplicating (duʿāʾ̃), because the h̩adīth reads, ‘moving it, making du’ã with it’. So every time you make duʿāʾ̃ (in tashahhud), move your finger.”([3]) b) Sh. Muqbil Ibn Hādī al-Wādiʿī , utilising ʿAbdullāh Ibn Zubayr’s narration, says: هذا الحديث يدل على الإشارة بالأصبع، وأما التحريك فقد تفرد به زائدة بن قدامة، وقد خالف أربعة عشر راوياً “This h̩adīth proves the indication (ishārah) with the finger, as for moving it then Zāʾidah Ibn Qudāmah is alone in his narration. He has opposed fourteen narrators.” He goes on to reject the narration of Zāʾidah Ibn Qudāmah, saying it is isolated (shādhdh).([4]) [3] Placing the Knees on the Ground before the Hands during Sujūd a) Ibn Bāz , while discussing the ah̩ādīth regarding the knees going first before the hands during the prostrations (sujūd), says: وهذا هو الأصح والأرجح، وبذلك يتفق الأحاديث ولا يقع بينها خلا ف. النهي عن البروك كبروك البعير يوافق حديث وائل في تقديم الركبتين، ثم اليدين بعد ذلك في السجود “And this is the most correct and likely opinion, for that is in agreement with the ah̩ādīth and there is no difference between them. For the prohibition of kneeling like that of the camel is in agreement with the h̩adīth of Wāʾil regarding the knees going first [for sujūd], thereafter the hands after that during the sujūd.”([5]) b) However, Sh. al-Albānī mentions to do the opposite: الخرور إلى السجود على اليدين… كان يضع يديه على الأرض قبل ركبتيه “Going Down into Sujūd with the Hands: He used to place his hands on the ground before his knees.”([6]) [4] Joining the Feet/Ankles in Prayer (Ṣalāh) a) Sh. al-Albānī was of the opinion that joining the feet in prayer is from the authentic Sunnah: ولكن ربما يخفى على الكثيرين منهم أن من إقامة الصف تسويته بالأقـدام، وليس فقط بالمناكب، بل لقد سمعنا مراراً من بعض أئمة المساجد -حين يأمرون بالتسوية- التنبيه على أن السنة فيها إنما هي بالمناكب فقط دون الأقدام ولما كان ذلك خلاف الثابت في السنة الصحيحة، رأيت أنه لابد من ذكر ما ورد فيه من الحديث؛ تذكيراً لمن أراد أن يعمل بما صح من السنة؛ غير مغتر بالعادات والتقاليد الفاشية في الأمة “However, it remains unknown to many that straightening the rows requires straightening it with the feet, not just the shoulders. Indeed, we have often heard some of the Imāms of the mosques (masājid) pointing out – when ordering the people to straighten the rows – that the Sunnah is to do so with the shoulders to the exclusion of the feet! Since this is contrary to what is established in the authentic Sunnah, I thought it necessary to mention some ah̩ādīth that exist on this topic, as a reminder for whoever wishes to act in accordance with the authentic Sunnah, not being deceived by the widespread customs and habits prevalent in the Ummah.”([7]) b) Contrary to this position, Sh. Ibn ʿUthaymīn mentions the feet should not be joined throughout prayer (ṣalāh) and said to do so is extreme: وليس معنى ذلك أن يلازم هذا الإلصاق ويبقى ملازماً له في جميع الصلاة. ومن الغلو في هذه المسألة ما يفعله بعض الناس من كونه يلصق كعبه بكعب صاحبه ويفتح قدميه فيما بينهما حتى يكون بينه وبين جاره في المناكب فرجة فيخالف السنة في ذلك، والمقصود أن المناكب والأكعب تتساوى “It does not mean that he should continue this joining and remain so for the whole s̩alāh. From the extremism that has occurred with regard to this issue is what is done by some people in that one of them will join his ankle to the ankle of his companion, and he will spread his feet so far apart until there is a gap between his shoulder and the shoulder of his companion, so he will oppose the Sunnah by doing that. The aim is that the shoulders and ankles should be in line with each other.”([8]) [5] Where to Place the Hands in Prayer (Ṣalāh) a) Sh. al-Albānī vehemently advocates the view that the hands should be placed on the chest in prayer: وضعهما على الصدر هو الذي ثبت في السنة، وخلافه إما ضعيف أو لا أصل له “Placing the hands on the chest is what is established in the Sunnah, and any other opinion besides this is either weak or has no basis.”([9]) b) However, according to Sh. S̩ālih̩ al-Fawzān , other opinions are also regarded as Sunnah: سنن الأفعال …وضعهما على الصدر أو تحت السرة في حال القيام “Sunnah actions: and (he should) place both his hands upon the chest or below the navel in the standing posture.”([10]) [6] To say ‘al-Salām ʿalā ’l-Nabī’ or ‘al-Salām ʿalayka ayyuhā ’l-Nabī’ in al-Tah̩iyyāt a) Sh. S̩ālih̩ al-Munajjid, who supervises the question and answer website, Islamqa, said after quoting the ḥadīth of Ibn Masʿūd (ra) stating that after the death of Nabī (sallallahu alaihi wa sallam) they said ‘al-Salām ʿalā ’l-Nabī’: وهذا أثبت ألفاظ التشهد وأحسنها عند العلماء “This is the soundest version of the wording of the tashahhud according to the scholars.”([11]) b) However, Sh. Ibn ʿUthaymīn says this is from the ijtihād of Ibn Masʿūd (ra), and that ‘al-Salām ʿalayka ayyuhā ’l-Nabī’ should be said: وأمّا ما وَرَدَ في صحيح البخاري عن عبد الله بن مسعود h أنهم كانوا يقولون بعد وفاة الرسول ﷺ: «السَّلامُ على النَّبيِّ ورحمة الله وبركاته» فهذا مِن اجتهاداتِه h التي خالَفه فيها مَنْ هو أعلمُ منه؛ عُمرُ بن الخطَّاب h، فإنه خَطَبَ النَّاسَ على مِنبر رسول الله ﷺ وقال في التشهُّدِ: «السَّلامُ عليك أيُّها النبيُّ ورحمة الله» كما رواه مالك في «الموطأ» بسَنَدٍ من أصحِّ الأسانيد، وقاله عُمرُ بمحضر الصَّحابة j وأقرُّوه على ذلك “As for what is narrated in Ṣaḥīḥ al-Bukhārī from Ibn Masʿūd (ra), that they used to say ‘al-Salām ʿalā ’l-Nabī’ after the Prophet’s (sallallahu alaihi wa sallam) demise, this is from his ijtihād, in which someone more learned than him, ʿUmar Ibn al-Khaṭṭāb (ra) differed with him. ʿUmar (ra) used to give sermons on the minbar of the Prophet (sallallahu alaihi wa sallam) and he used to say in the tashahhud: ‘al-Salām ʿalayka ayyuhā ’l-Nabī’, as narrated by Imām Mālik in his Muwat̩t̩aʾ with a very authentic chain, and ʿUmar h did this in the presence of many Ṣah̩ābah (raa), and they all agreed with him.”([12]) [7] Reciting al-Fātih̩ah in the Loud (Jahrī) Prayers behind the Imām a) Sh. S̩ālih̩ al-Fawzān mentions three opinions, of which he agrees with the third opinion that it is only obligatory to recite Sūrat al-Fātih̩ah behind the Imām in the quiet prayers: القول الثالث: التفصيل، في الصلاة السرية تجب؛ أما في الجهرية فيستمع لقراءة إمامه، لقوله تعالى: ﴿ وَإِذَا قُرِئَ ٱلۡقُرۡءَانُ فَٱسۡتَمِعُواْ لَهُۥ وَأَنصِتُواْ لَعَلَّكُمۡ تُرۡحَمُونَ ٢٠٤ ﴾ وهذا هو الراجح، وهو اختيار شيخ الإسلام ومذهب الإمام مالك، هو الراجح إن شاء الله لأنه تجتمع به الأدلة أن المأموم يجب عليه قراءة الفاتحة في الصلاة السرية الظهر و العصر، ولا يقرأ في الصلاة الجهرية والإمام يقرأ “The third opinion: specifically, in the quiet (sirrī) prayers it is obligatory [to recite Sūrat al-Fātih̩ah]; as for the loud prayers, then he should listen to the recitation of his Imām, as Allāh says: ‘When the Qurʾān is being recited, listen attentively and remain silent so that you may receive mercy’. This is the correct opinion, and it was also the preferred view of Shaykh al-Islām Ibn Taymiyyah and in accordance with the School of Imām Mālik. It is the correct opinion, InShāʾAllāh, because it combines all the proofs: like it is obligatory upon the follower to recite al-Fātih̩ah in the quiet prayers like Ẓuhr and ʿAṣr, and that he should not recite in the loud prayer while the Imām is reciting.”([13]) b) However, the standing committee of Saudi for research and fatwā said it is obligatory to recite al-Fātih̩ah in both quiet and loud prayers: الصحيح من أقوال أهل العلم وجوب قراءة الفاتحة في الصلاة على المنفرد والإمام والمأموم في الصلاة الجهرية والسرية “The correct opinion from amongst the people of knowledge is that it is obligatory to recite al-Fātih̩ah in the prayer for both the munfarid [one praying alone], Imām, and follower, in the loud and quiet prayers.”([14]) Conclusion By the grace of Allāh (subhana wa ta’ala), the above should be more than sufficient to prove the point. The many examples are regarding the differences amongst Salafī scholars in matters related to just prayer alone. The above gives overwhelming proof that differences are inevitable; this is despite the many other scholars from their group who have been left out from this discussion, as well as other issues of differences they have between themselves besides prayer, such as ablution (wuḍūʾ), bathing (ghusl) and even issues relating to Ḥajj and Ṣawm etc. Final Note May I remind the readers who are looking for the truth that sincerity is important: although we want to act upon the most correct view (in accordance with the Qurʾān and the Sunnah), most of the times our sincerity is severely lacking, harbouring pride (takabbur) or even looking down upon others, because we think they are not acting upon the truth – which will, in essence, damage any good actions we may strive to do. والله تعالى أعلم وصلى الله تعالى على سيدنا محمد وعلى آله وصحبه أجمعين Compiled by – Abu Humayd —————————————————————————————————- ([1])S̩ifah S̩alāt al-Nabī, Nās̩ir al-Dīn al-Albānī, p. 145. ([2])Fatāwā Ibn Bāz, ʿAbd al-ʿAzīz Ibn Bāz, vol. 11 p. 142. ([3]) Al-Sharh̩ al-Mumtiʿ, S̩ālih̩ Ibn ʿUthaymīn, vol. 1 p. 594. ([4]) Al-Jāmiʿ al-S̩ah̩iḥ, Muqbil Ibn Hādī, vol. 2 p. 121. ([5]) Nūr ʿalā ’l-Darb, ʿAbd al-ʿAzīz Ibn Bāz, online ref: http://www.binbaz.org.sa/mat/14936. ([6])S̩ifah S̩alāt al-Nabī, Nās̩ir al-Dīn al-Albānī, p. 139. ([7]) Silsilat al-Ah̩ādīth al-Ṣaḥīḥah, Nās̩ir al-Dīn al-Albānī, vol. 1 pp. 70-74. ([8]) Fatāwā Arkān al-Islām, S̩ālih̩ Ibn ʿUthaymīn, vol. 1 p. 312. ([9])S̩ifah S̩alāt al-Nabī, Nās̩ir al-Dīn al-Albānī, p. 88. ([10]) Al-Mulakhkhas̩ al-Fiqhī, S̩ālih̩ al-Fawzān, vol. 1 p. 134. ([11]) S̩ālih̩ al-Munajjid, online ref: http://islamqa.info/ar/11417. ([12])Al-Sharh̩ al-Mumtiʿ, S̩ālih̩ Ibn ʿUthaymīn, vol. 1 p. 150. ([13]) S̩ālih̩ al-Fawzān, transcribed from the following Q&A session available from his website, online ref: http://www.alfawzan.af.org.sa/node/12731. ([14]) Fatāwā al-Lajnah al-Dāʾimah, vol. 6 p. 384. ——————————— To save the above as a pdf please click – HERE To know more on the differences within the ranks of three of the major Salafi authorities in terms of Aqida and Fiqh, one may see a full book – HERE

Making ghusal with braces Q: How is ghusal accepted when one has braces? Is it not compulsory for every part of the teeth to be wet? A: Though it is a condition for the validity of the ghusal that one washes one's mouth during ghusal, however since the braces are joined and fixed to the teeth, one will not have to remove it in order for the ghusal to be valid. And Allah Ta'ala (الله تعالى) knows best. قال الشامي : قوله ( يعني الخ ) ... أقول فيه أن الغسل في الاصطلاح غسل البدن واسم البدن يقع على الظاهر والباطن إلا ما يتعذر إيصال الماء إليه أو يتعسر كما في البحر فصار كل من المضمضة والاستنشاق جزءا من مفهومه فلا توجد حقيقة الغسل الشرعية بدونهما ويدل عليه أنه في البدائع ذكر ركن الغسل وهو إسالة الماء على جميع ما يمكن إسالته عليه من البدن من غير حرج (رد المحتار 1/ 151) والصرام والصباغ ما في ظفرهما يمنع تمام الاغتسال وقيل كل ذلك يجزيهم للحرج والضرورة ومواضع الضرورة مستثناة عن قواعد الشرع كذا في الظهيرية (الفتاوى الهندية 1/ 13) فتاوى محمودية 8/ 161 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Make a U-TURN & Go back to basics! Go back to the Sunnah of our beloved Prophet Muhammad sallallaahu ‘alayhi wasallam! Talking about the occasion of Nikah where countless sinful activities and extravagance takes place and where everyone’s pleasure and happiness is considered except the pleasure of the One Who bestows the happiness of the occasion, Shaykh Muhammad Saleem Dhorat (Hafizahullah) made a heartfelt plea to turn back to the sunnah not just on the occasion of Nikah but in every aspect of our lives. Through it will the help of Allah ta’ala descend and in it is the success of the ummah.

A Beautiful Garden The heart should be thought of as a garden. To make a beautiful garden, one of the first thing you have to do is clean out the garden – remove all the nettles, brambles, weeds, clean and prepare the soil. You have to then maintain the weeding to prevent them from overgrowing. To cultivate a good heart and grow the love of Allah, His Rasul ﷺ and love of the akhirah, purity, pleasantness then one of the first things we must do is remove the harmful elements otherwise they will overwhelm the heart. [This short excerpt is based on a spiritual gathering held by Shaykh Riyadh ul Haq on 17th April 2016].

Mughal Emperor Sultan Alamgir Aurangzeb All through my school life it was built in my mind that Mughal Emperor Sultan Alamgir Aurangzeb was a cruel man.. tyrant.. etc.. thanks to bigoted history books.. their writers.. and the teachers who taught these lessons of injustice.. While a Marathi (non Muslim) tuition teacher would say that although he was cruel.. destroyed temples.. but still never enjoyed at the expense of his subjects.. that he earned his living by sewing caps and making copies of Qur'an.. (Alhamdulillah.. I have seen a hand written copy at the colossal library of Madrassa Mazahir ul uloom (wakf) Saharanpur, U.P. India) The reality was unfolded only after reading Saviours of Islamic Spirit By Hazrat Maulana Syed Abul Hasan Ali Nadwi which lifted the veils off many historical inaccuracies that was taught in school before. More here......

Mughal Emperor Aurangzeb: Bad Ruler or Bad History? By Dr. Habib Siddiqui Of all the Muslim rulers who ruled vast territories of India from 712 to 1857 CE, probably no one has received as much condemnation from Western and Hindu writers as Aurangzeb. He has been castigated as a religious Muslim who was anti-Hindu, who taxed them, who tried to convert them, who discriminated against them in awarding high administrative positions, and who interfered in their religious matters. This view has been heavily promoted in the government approved textbooks in schools and colleges across post-partition India (i.e., after 1947). These are fabrications against one of the best rulers of India who was pious, scholarly, saintly, un-biased, liberal, magnanimous, tolerant, competent, and far-sighted. Fortunately, in recent years quite a few Hindu historians have come out in the open disputing those allegations. For example, historian Babu Nagendranath Banerjee rejected the accusation of forced conversion of Hindus by Muslim rulers by stating that if that was their intention then in India today there would not be nearly four times as many Hindus compared to Muslims, despite the fact that Muslims had ruled for nearly a thousand years. Banerjee challenged the Hindu hypothesis that Aurangzeb was anti-Hindu by reasoning that if the latter were truly guilty of such bigotry, how could he appoint a Hindu as his military commander-in-chief? Surely, he could have afforded to appoint a competent Muslim general in that position. Banerjee further stated: "No one should accuse Aurangzeb of being communal minded. In his administration, the state policy was formulated by Hindus. Two Hindus held the highest position in the State Treasury. Some prejudiced Muslims even questioned the merit of his decision to appoint non-Muslims to such high offices. The Emperor refuted that by stating that he had been following the dictates of the Shariah (Islamic Law) which demands appointing right persons in right positions." During Aurangzeb's long reign of fifty years, many Hindus, notably Jaswant Singh, Raja Rajrup, Kabir Singh, Arghanath Singh, Prem Dev Singh, Dilip Roy, and Rasik Lal Crory, held very high administrative positions. Two of the highest ranked generals in Aurangzeb's administration, Jaswant Singh and Jaya Singh, were Hindus. Other notable Hindu generals who commanded a garrison of two to five thousand soldiers were Raja Vim Singh of Udaypur, Indra Singh, Achalaji and Arjuji. One wonders if Aurangzeb was hostile to Hindus, why would he position all these Hindus to high positions of authority, especially in the military, who could have mutinied against him and removed him from his throne? Most Hindus like Akbar over Aurangzeb for his multi-ethnic court where Hindus were favored. Historian Shri Sharma states that while Emperor Akbar had fourteen Hindu Mansabdars (high officials) in his court, Aurangzeb actually had 148 Hindu high officials in his court. (Ref: Mughal Government) But this fact is somewhat less known. Some of the Hindu historians have accused Aurangzeb of demolishing Hindu Temples. How factual is this accusation against a man, who has been known to be a saintly man, a strict adherent of Islam? The Qur'an prohibits any Muslim to impose his will on a non-Muslim by stating that "There is no compulsion in religion." (surah al-Baqarah 2:256). The surah al-Kafirun clearly states: "To you is your religion and to me is mine." It would be totally unbecoming of a learned scholar of Islam of his caliber, as Aurangzeb was known to be, to do things that are contrary to the dictates of the Qur'an. Interestingly, the 1946 edition of the history textbook Etihash Parichaya (Introduction to History) used in Bengal for the 5th and 6th graders states: "If Aurangzeb had the intention of demolishing temples to make way for mosques, there would not have been a single temple standing erect in India. On the contrary, Aurangzeb donated huge estates for use as Temple sites and support thereof in Benares, Kashmir and elsewhere. The official documentations for these land grants are still extant." A stone inscription in the historic Balaji or Vishnu Temple, located north of Chitrakut Balaghat, still shows that it was commissioned by the Emperor himself. The proof of Aurangzeb's land grant for famous Hindu religious sites in Kasi, Varanasi can easily be verified from the deed records extant at those sites. The same textbook reads: "During the fifty year reign of Aurangzeb, not a single Hindu was forced to embrace Islam. He did not interfere with any Hindu religious activities." (p. 138) Alexander Hamilton, a British historian, toured India towards the end of Aurangzeb's fifty year reign and observed that every one was free to serve and worship God in his own way. Now let us deal with Aurangzeb's imposition ofthe jizya tax which had drawn severe criticism from many Hindu historians. It is true that jizya was lifted during the reign of Akbar and Jahangir and that Aurangzeb later reinstated this. Before I delve into the subject of Aurangzeb's jizya tax, or taxing the non-Muslims, it is worthwhile to point out that jizya is nothing more than a war tax which was collected only from able-bodied young non-Muslim male citizens living in a Muslim country who did not want to volunteer for the defense of the country. That is, no such tax was collected from non-Muslims who volunteered to defend the country. This tax was not collected from women, and neither from immature males nor from disabled or old male citizens. For payment of such taxes, it became incumbent upon the Muslim government to protect the life, property and wealth of its non-Muslim citizens. If for any reason the government failed to protect its citizens, especially during a war, the taxable amount was returned. It should be pointed out here that zakat (2.5% of savings) and ‘ushr (10% of agricultural products) were collected from all Muslims, who owned some wealth (beyond a certain minimum, called nisab). They also paid sadaqah, fitrah, and khums. None of these were collected from any non-Muslim. As a matter of fact, the per capita collection from Muslims was several fold that of non-Muslims. Further to Auranzeb's credit is his abolition of a lot of taxes, although this fact is not usually mentioned. In his book Mughal Administration, Sir Jadunath Sarkar, foremost historian on the Mughal dynasty, mentions that during Aurangzeb's reign in power, nearly sixty-five types of taxes were abolished, which resulted in a yearly revenue loss of fifty million rupees from the state treasury. While some Hindu historians are retracting the lies, the textbooks and historic accounts in Western countries have yet to admit their error and set the record straight. Al-Balagh

What do non Muslim writers say about Aurangzeb Aalamgeer (RA)? Notes on Aurangzib