ummtaalib

Takfīr of a person who assists in spreading Kufr Question A salam aleikum wa rahmatullahi wa barakatuhu Dear Mufti, Bismillah, in my city there is a couple (husband and wife),the wife is openly Qadiani and in her house she have 2 big boxes full of Qadianis propaganda books. One day the man invited me, saying to me I have a Quran translated in Italian version to give you, and some books. When I went to his shop he introduced me to his wife, and she was had a “Quran translation” by Qadianis Ahmadya. They initially thought I don’t know about this evil sect, but I immediately told her and her husband that Qadyanis are an heretic movement, and to beware of them. They then took me to their house and I saw 2 boxes full of Qadiani books. The woman gave me 2 books. When she went out the husband realised that I’m very strongly against this cult and I said to him again, “Be careful, Ahmadya are not Muslims they are heretics.” he told me “I’m not Shiite, I’m not Ahmady; I’m Sunni. I just see all books. Like we read the bible why can’t we look at the Ahmadya books, although I’m sunni?” So dear mufti, I got the impression that he did “taqiyyah” by saying that he is a Sunni, after he noticed that I got upset when I saw they have Qadiany books. And if he helps spreading kufr material, by calling people for taking these books and have them in his house in a large quantity, does this not put him out of Islam? jazakallah khairan dear mufti Answer Wa’alaykum as Salām wa raḥmatullahi wa barakātuh, Since the brother said he is a Sunnī, we will treat him as such and leave the reality to Allāh Ta’ālā. We are commanded to judge according to the apparent. Thus, we will treat him as a Muslim and not as a Qādianī (who are out of the fold of Islām). There is no doubt that the action of spreading disbelief results in disbelief. However, as for this person himself, we cannot pass the verdict of kufr upon him unless we question him further. There is a principle that in worldly laws we will look for every possible excuse to consider a person a Muslim. Thus, it is mentioned in the books of fiqh that if a person has seventy qualities which render him out of the fold of Islām, and only one quality –even if it is weak- which indicates that he is a Muslim, we will consider him a Muslim. In order to pass a judgment on this person, we will first have to question him. Perhaps he has some valid excuse, i.e. he may not know what the books contain etc. In that case we cannot regard him as a disbeliever. بل قالوا لو وجد سبعون رواية متفقة على تكفير المؤمن ورواية ولو ضعيفة بعدمه يأخذ المفتي حاشية ابن عابدين – 1 / 8 And Allaah Ta’aala knows best Wassalaam, Ismail Moosa (Mufti) Iftaa Department, Euro-Sunni & Islamic Research and Welfare Academy Source

If a Qadiani claims to be a Muslim Question Usually Qadianis are liers and always pose to be muslims, therefore it cant be simply believed on his just saying that he has become muslim. On the other hand if some Qadiani has really become muslim, then he should be treated like a muslim brother. And if he is not treated like a muslim brother that is also injustice.Therefore some way of verification must have been found out by the Ullema Kiram.I really need help in this regard. Answer If a Qadiani claims to be a Muslim, then you should ask him about his beliefs regarding Mirza Ghulaam Ahmed Qadiani. If he does not accept him as a prophet, Mahdi or a reformer and he also believes that Rasoolullah (Sallallaahu Alayhi Wasallam) is the seal of prophethood, then you should accept him to be a Muslim. As you are residing in Pakistan, for further information and consultation, please refer to the Khatme Nubuwwat offices in your country. and Allah Ta’ala Knows Best Mufti Muhammad Ashraf DARUL IFTA JAMEAH MAHMOODIYYAH, SPRINGS JOINT PROJECT WITH DARUL IFTA, MADRASAH IN'AAMIYYAH CAMPERDOWN Source

Informing others regarding Qadianis Question How should we act toward the Ahmadis or (Qadianis)people who are in Pakistan also , and they belive that Imam mehdi(A) has come to the world ,so I wanted to know how to treat these people ? now that the government in Afghanistan is a western backed ,I noticed these people also trying to come for their tabligh to Afghanistan and the dificulty is that these people act like muslims and they try to spread in Afghanistan too ,so how could we take steps towards them and I want you to please inform as many muslims as possible about these people and that they could go to Afghanistan , to take every step to stop them 2 how to treat christians who do taligh . may Allah give you the reward wasalaam Answer Qadianis are not Muslims. It is incumbent upon every individual to inform his associates about Qadianis and every possible effort should be made to protect and safeguard innocent people from the net of Qadianis. and Allah Ta’ala Knows Best Mufti Ebrahim Desai Source

Who are the Qadianis?

Collection of Q/A's regarding Qadianism Below are just some of the topics collected from authentic darul ifta sites.... Who are the Qadianiyyah/Ahmadiyyah & are they Muslim? Marriage with Qadianis Eating and staying at the home of Qadianis & Conversing with them Can we pray salaah behind a Qadiani Imam?

When Is a Hadith Suitable for Practice? The following is an excerpt from our abridged translation of the masterpiece, Athar al-Hadīth al-Sharīf fī Ikhtilāf al-A’immah al-Fuqahā’, by the Syrian Hadīth scholar, the teacher of our teachers, Shaykh Muhammad ‘Awwāmah. There were numerous requests for an abridged translation of the work for the benefit of non-Arabic readers, as the original work is relatively lengthy. We will post sections of it in installments and finally publish the complete abridgement in a separate post. We have previously posted two sections from the middle of the book. We will now post excerpts from the beginning of the book in sequence. The excerpt before you is the preface and first section of the book. There is no need to expound on the outline, objectives, and theme of the book as the author himself has tended to this in the preface. One can understand the importance of the work by looking at its title, “The influence of the noble Hadīth upon the differences of the jurist Imāms.” In this section, the author first explains the status of the blessed Hadīth in the hearts of the Imāms. By doing so, he shows that the objective of the Imāms in their differences and choosing some evidences instead of others was solely the pleasure of Allāh and the preservation of His din. Thereafter, the author discusses the first of four reasons of differences among the jurists i.e. when is a Hadīth suitable for practice. He demonstrates how the task of ascertaining whether a Hadīth is suitable for practice is not simple, as the scholars differ regarding many aspect of a Hadīth, some relating to its chain and others relating to its text. Moreover, he briefly discusses the multiple uses of a weak narration and refutes the misunderstanding that a weak narration is similar to a fabricated one. It is important to remember that this is only an abridged translation. Therefore, many sections were omitted and some were summarized. Those who are interested in more detail are advised to read the original work. To make the article more reader-friendly, an idiomatic translation was adopted in several places Muntasir Zaman Ramadān 3, 1435 Athar al-Hadīth al-Sharīf fī Ikhtilāf al-A’immah al-Fuqahā’ (The Influence of the Noble Hadith upon the Differences of Jurist Imams-Abridged Translation) By Shaykh Muhammad ‘Awwamah Translated by Muntasir Zaman Preface Undoubtedly, the subject: the reasons for differences amongst the jurists, is of utmost importance in the academic and practical life of every Muslim. In terms of its importance in his academic life, it acquaints a Muslim with the expertise of the Imāms of Islām in deriving the laws of this true religion from its original source: the Book of Allāh and the Sunnah of His Messenger. It also acquaints him with the great effort they exerted in this [form of] derivation, among other aspects. In terms of its importance in his practical life, it instills within a Muslim a state of tranquility and contentment towards the Imāms of his religion, to whom he has submitted the affairs of his worship, dealings, character, and conduct and made them an intermediary between himself and Allāh in all of these aspects. This tranquility will only be acquired after he is acquainted with the reasons of their differences, within his capacity, and understands that they only differed in search of the truth. This was after establishing principles and formulating rules; thus, they agreed upon what was possible for them to agree upon, and they differed when they had no other option. There is no blame upon them in doing so, because they are students of truth and seekers of evidence. They did not differ for any worldly motive. The subject: the reasons for differences amongst the jurists, is an introduction to one dimension of ijtihād, due to which such a discussion is difficult, lengthy, and complex. Therefore, it is necessary to discuss only one aspect of the discussion. The aspect that I wish to discuss, for which I seek the assistance of Allāh, is: The influence of the noble Hadīth upon the differences of the jurist Imāms.” The layout of the discussion is as follows: Introduction: The status of Hadīth in the hearts of the Imāms The First Reason: When is a Hadīth suitable for practice The Second Reason: Differences regarding the understanding of the Hadīth The Third Reason: Different methods of dealing with apparently conflicting aspects of the Sunnah The Fourth Reason: Differences due to their varying knowledge of the Sunnah Moreover, there are doubts that many people have difficulty in understanding an answering, which I will discuss in the appropriate sections from those mentioned. The Status of Hadīth in the Hearts of the Imāms It is essential that we present a brief introduction that will shed light on the lofty status of the blessed Hadīth in the hearts of the Imāms, by which we can gauge their relentless zeal to adhere to it and strong desire to practice upon it. Imām Abū Hanīfah [d. 150 AH] says, “People will remain on goodness so long as among them are those who seek Hadīth. As soon as they seek knowledge without Hadīth, they will become corrupt.”[1] Imām al-Shāfi‘ī [d. 204 AH] says, “Which land will carry me if I narrate a Hadīth and practice contrary to it.”[2] Imām Mālik [d. 179 AH] says, “The Sunnah is the ark of Nūh; whoever boards it will survive, and whoever remains back will drown.”[3] Imām Ahmad [d. 241 AH] says, “Whoever discards the Hadīh of the Messenger of Allāh (peace and blessings be upon) is on the verge destruction.”[4] These are but a few statements, which all indicate to one objective: the necessity of adhering to the Sunnah. Whoever practices upon it is successful, and whoever abandons it is disgraced. When this understanding towards the all the Imāms settles in the heart, it becomes easy to search for the causes of their difference. Conversely, when a person does not attest to the status of these Imāms-instead he says, “they are men and we are men”- or he does not believe that they rigorously exerted themselves in search of evidences to follow will disregard this discussion and will haste in criticizing them and demonstrating his academic superiority over them. After this introduction, I will now discuss the underlying causes of the differences of the Imāms. The First Reason of Difference: When Is a Hadīth Suitable for Practice? This discussion will cover four points, two of which deal with the chain of narrators (sanad) and two that deal with the text of the Hadīth (matn): Differences regarding the conditions for the authenticity of a Hadīth Is it necessary for a Hadīth to be authentic to practice upon it Establishing the prophetic wording of the Hadīth Establishing the correct Arabic vocalization Concerning the first point, the vast majority of scholars are unanimous that the perquisites for the authenticity of a Hadīth are five: continuity of the chain, righteousness and accuracy of the narrators, and the absence of hidden flaws and anomalousness in the chain and text. Continuity of transmission (al-ittisāl). There is a well-known difference of opinion between Imām al-Bukhārī [d. 256 AH] and Imām Muslim [d. 261 AH] on an issue of al-ittisāl termed “the issue of meeting (mas’alat al-liqā’).” Imām al-Bukhāri deems it necessary for a Hadīth to be classified as continuous (muttasil) that each of its narrators met his teacher [from whom he is narrating] at least one time. On the other hand, Imām Muslim is of the opinion that the mere possibility of them meeting is sufficient to classify the chain as continuous [although we cannot prove that they physically met]. Since the definition of sahīh will vary on the definition of al-ittisāl, those who opt for the view of Imām al-Bukhārī in “the issue of meeting” will not consider those narrations to be sahīh, which have been authenticated based on the opinion of Imām Muslim in “the issue of meeting.” Another issue relating to the continuity of transmission, which increases the scope of difference in comparison to the previous issue, is the mursal Hadīth. A mursal Hadīth i.e. what a Tābi‘ī ascribes to the Prophet (peace and blessings be upon him), is not muttasil [i.e. due to the missing link between the Tābi‘ī and the Prophet]. Will this affect the Hadīth and render it unsuitable for evidence? The majority of Hadīth scholars are of the opinion that a mursal Hadīth is weak and unsuitable for evidence whereas the majority of jurists-among whom is Imāms: Abū Hanīfah, Mālik, and Ahmad’s one view- that it is suitable for evidence and practice. Imām al-Shāfi‘ī has taken a middle path and regards it as slightly weak; thus, if it is supplemented by one of the supporting factors it becomes suitable for evidence.[5] Accordingly, the majority of the Hadīth scholars and al-Shāfi‘ī will disagree with the juristic ruling that the three Imāms or one of opine based on a mursal Hadīth that is not supplemented by one of the four supporting factors. [it should be noted that] the number of mursal Ahādīth are not meager. Establishing the uprightness of the narrator The factors that influence a Hadīth scholar in classifying a narrator as upstanding is numerous. For example, some would argue that the approval of one expert Hadīth scholar is sufficient to classify a narrator as upstanding whereas others may argue that the approval of two is necessary. Accordingly, those who do not consider a narrator, who has transmitted fifteen narrations, as upstanding because only Hadīth has approved of him will not accept all fifteen narrations even though others who consider the approval of one Hadīth scholar as sufficient will accept all his narrations. Similarly, the scholars differ in the remaining prerequisites of authenticity It will be beneficial to point out a condition for the accuracy of a narrator laid out by Imām Abū Hanīfah: the continuous retention of the Hadīth from the time the narrator heard it until he imparts it to others without any point of forgetfulness in between. What motivated Imām Abū Hanīfah to place such a stringent condition was the inconsistency and alteration he noticed from the transmitters of Hadīth. Accordingly, he will differ with other scholars concerning the authenticity of the Hadīth based on this. In light of these brief gestures to the essential issues of accepting and rejecting Hadīth, it becomes easy for the reader to understand the inaccuracy of the statement of Shaykh ‘Abd al-Wahhāb Khilāf in his book, Masādir al-Tashrī‘ fī mā lā Nassa fīhi, “it is easy to recognize whether any Hadīth is mutawātir or not; whether it is authentic, sound or weak.” Thereafter, I came across a dialogue that exposes the falsity of this misunderstanding and other [misunderstandings] that those who encourage ijtihād often repeat. Imām Abū al-Qāsim al-Burzulī [d. 844 AH] relates: Ibrāhīm ibn Khalaf al-Bājī met Ibn Hazam al-Zāhirī who told him, “What have you studied under your brother [i.e. Abū al-Walīd al-Bāji]?” He replied, “I have studied many books under him.” He –Ibn Hazam- told him, “Shall I not condense knowledge for you such that it will teach you what you can benefit from in a short span of time, a year or less? He –Ibrāhīm- said, “If this were true…[6]would have done it.” He told him, “What about one month?” He said, “That is more desirable to me.” He said, “What about one weak or one moment?” He said, “This would be the most desirable thing for me!” Ibn Hazam told him, “If you ever come across an issue, evaluate it in light of the Book of Allāh; otherwise, evaluate it in light of the Sunnah; otherwise, evaluate it in light of the issues of consensus. If you find it [then well and good], otherwise the original position is permissibility, so go ahead and do it! Ibrāhīm al-Bājī said, “What you are advising me to do requires a lengthy life and vast knowledge, because it requires knowledge of the Qur’ān: its abrogating and abrogated verses; its interpreted, apparent, and explicit verses; and its general and specific verses, among other laws relating to it. It also requires memorization of Ahādīth; knowledge of its authentic and weak; its musnad, mursal, and mu‘dal; and the historical dates of the earlier and later reports etc. It also requires knowledge of the issues of consensus and searching for them in all the lands of Islām, which very few people are capable of doing.[7] Concerning the second point [i.e. is it necessary for a Hadīth to be authentic to practice upon it], the scholars are unanimous that when a narration reaches the status of sahīh (authentic) or hasan (sound) it is suitable for practice and adducing as evidence in legal injunctions. As for a da‘īf (weak) narration, the vast majority of scholars are of the opinion that in issues of virtue and recommended acts there is scope for employing weak narrations provided that the necessary conditions are met. Furthermore, some scholars even opine that a narration can be employed in legal injunctions, such that they even give precedence to it over Qiyās (analogy), which is a legitimate source [of deriving legal injunctions] and is relied upon by the vast majority of scholars. This is the view of Imāms: Abū Hnīfah, Mālik, Ahmad,[8] Abū Dāwūd, al-Nasā’ī and Ibn Abī Hātim et al. when two conditions are met: the weakness should not be severe, and it is the only available material on the subject.[9] ‘Abd Allāh ibn Ahmad ibn Hanbal asked his father, “A person is in need of a ruling but resides in a city where he can only locate a Hadīth scholar, who fails to distinguish between authentic and unauthentic narrations, and people of legal reason. Who should he ask?” His father replied, “He should ask the Hadīth scholar not the people of legal reason; a weak narration is stronger than legal reason.”[10] Further, a weak narration has another function: when a particular narration has two interpretations and no interpretation is preferred and there exists a weak narration that supports one of the interpretations, we will employ the weak narration to give preference despite its weakness. Concerning the application of this function, Ibn al-Qayyim [d. 751 AH] explains that in the verse of the Qur’ān “ذلك ادني الا تعولوا” the scholars differ regarding the meaning of تعولوا because there is two possible meanings. The first meaning, as Imām al-Shāfi‘ī opines, is a large family [thus, the translation would be “that is more suitable that you may not have a large family.”] The second meaning, as the vast majority opine, is injustice [thus, the translation would be “That is more suitable that you may not incline to injustice.”] The vast majority give preference to the second meaning for several reasons among which is the presence of a weak narration that supports it and that is sufficient to give preference.[11] In light of the above, it becomes clear that we will not discard a Hadīth simply because it is weak, as it has multiple functions in contrast to what some advocate, because they have totally discarded it and equated it to a fabricated narration. As for the third point [i.e. establishing the prophetic wording of the Hadīth], the purpose of clarifying this issue is due to the possibility that the narrators have transmitted the Hadith with a variation in the wording. Obviously, this is in the scenario where a Hadith is transmitted with multiple wordings, and the rulings deduced from the Hadith will vary based on the separate wording. Among the Hadith scholars and the theoreticians, this form of transmission is referred to as Riwāyat al-Hadīth bī al-Ma‘nā (non-literal transmission of Hadīth). The majority of scholars are of the opinion that Riwāyat al-Hadīth bi ‘l-Ma‘nā is permissible on condition that the narrator is well versed in the Arabic language and has a deep understanding of its usages. This is to prevent a narrator from making a non-literal transmission of a Hadith by altering its words assuming that the original text and its variation are similar, when they are not. Imām Abū Hanīfah places an additional condition: the narrator must be a jurist, so that he fully comprehends the consequences and alterations due to changing the words. By way of illustration, Abū Hurayrah (Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said, “Whoever performs Salāt al-Janāzah in the Masjīd, there is no harm [فلا شيء عليه].” The same narration is also reported with the following variation, “there is no reward for him [فلا شيء له]. Accordingly, those who gave preference to the first variation, such as Imām al-Shāfi‘ī, have opted for the permissibility of performing Salāt al-Janāzah in the Masjid. On the other hand, those who preferred the second variation, such as Imām Abū Hanīfa, disliked performing Salāt al-Janāzah in the Masjid. It is for this reason that scholars prefer the narrations of the jurists. In this regard, ‘Allāmah al-Rāmahurmuzī [d. ca. 360 AH] writes: Once Imām Wakī‘ ibn al-Jarrāh asked his students, “Do you prefer [this sanad] al-A‘mash, from Abū Wā’il, from ‘Abd Allah ibn Mas‘ūd, or [this sanad] Sufyān al-Thawrī, from Mansūr, from Ibrāhīm, from ‘Alqama, from ‘Abd Allah ibn Mas‘ūd? They replied, “Al-A‘mash from Abū Wā’il is shorter!” He told them, “Al-A‘mash is a shaykh and Abū Wā’il is a shaykh whereas [the second chain] Sufyān al-Thawrī, from Mansūr, from Ibrāhīm, from ‘Alqama, from ‘Abd Allah ibn Mas‘ūd is a jurist from a jurist from a jurist from a jurist. While discussing the factors the give preference to a report, al-Khatīb al-Baghdādī writes: It will be given preference if the narrators are jurists, because the attention of a jurist towards issues relating to legal injunctions is more than others.[12] Thereafter, he mentions the incident of Wakī‘ mentioned above and adds the following words of Wakī‘, “A Hadīth that the jurists circulate is better than what the Shuyūkh circulate.” As for the fourth point [i.e. Establishing the correct Arabic vocalization], it is necessary for us to determine how the Messenger of Allāh (peace and blessing be upon him) pronounced the words of the Hadīth, i.e. with a dammah, fathah, or kasrah. We already understand the subtle nature of the Arabic language and the severe consequences of the slightest grammatical change. Ibn Qutaybah [d. 276 AH] writes: The Arabs have a concept known as al-i‘rāb [diacritical marks], which Allah has used to beautify their speech and differentiate in some instances between two similar statements and differing meanings. For example, in a situation where the subject (al-fā‘il) and object (al-maf‘ūl) both can be attributed to the verb, we can only ascertain which one is correctly attributed to the verb with al-i‘rāb. One person says, “هذا قاتلٌ أخي” with al–tanwīn and a second person says, “هذا قاتلُ اخي” with al-idāfa; the difference between the two statements is that one has al-tanwīn and the other does not whereas the first statement means that he did not kill him and the second statement means that he already killed him. [13] A specific and practical example is the issue of slaughtering a baby animal that comes out of its slaughtered mother. When a person slaughters a pregnant sheep according to Shar‘ī laws, and the child comes out dead, is the child Halāl even though it was not slaughtered considering that that mother was slaughtered? In al-Nihāyah, Ibn al-Athīr [d. 606 AH] writes: The Hadīth [i.e. ذكاة الجنين ذكاة أمّه] has been transmitted with a dammah as well as a fathah. Those who narrate it with a dammah regard it as the predicate of the subject, which is “ذكاة الجنين “ and thus the slaughtering of the mother will suffice for the slaughtering of the child. According to those who narrate it with a fathah it would mean that the slaughtering of the child is like the slaughtering of its mother [14] or that the baby animal should be slaughtered like the mother was slaughtered. Accordingly, the baby animal will not be Halāl unless it comes out alive after which it is slaughtered. Some people narrate both words [i.e. ذكاة الجنين ذكاة أمّه] with a fathah i.e. slaughter the animal like the slaughtering of its mother. [15] Imām al-Shāfi‘ī and others have taken the famous report and that is when the word ذكاة has a dammah in both instances. On the other hand, Imām Abū Hanīfah and others have taken the other two reports. Each party has substantiated their view with other evidences. ————————————————————————————————- [1] Al-Sha‘rānī, al-Mīzān al-Kubrā, 51:1 [2] Al-Subkī, Ma‘nā Qawl al-Imām al-Muttalibī, 73 [3] Al-Suyūtī, Miftāh al-Janna, 76 [4] Ibn al-Jawzī, Manāqib al-Imām, 172 [5] See al-Risālah, 463. The four supporting factors are 1. It is narrated with a continuity in its transmission 2. It is narrated via a separate mursal route 3. Some of the Sahābah have passed a verdict on it 4. The majority of the people of knowledge have passed a verdict on it. [6] The following words are not clear in their meaning. [7] ‘Ulaysh, Fath al-‘Alī al-Mālik, 101:1 [8] Ibn al-Humām, Fath al-Qadīr, 417:1 [Taba‘ Mustafā Muhammad]; al-Nawawī, al-Adhkār, 7 [Taba‘ Bābī al-Halabī]; al-Shinqītī, Nashr al-Bunūd, [Taba‘ al-Maghrib] 63:2 [9] Al-Sakhāwī, Fath al-Mugīth 80, 267:1 [Matba‘a al-Āsima] among other works of ‘Ulūm al-HAdīth. [10] Ibn Hazam, al-Muhallā, 68:1 [11] Ibn al-Qayyim, Tuhfat al-Mawdūd, 29 [12] Al-Khatīb, al-Kifāyah, 436 [13] Ibn Qytaybah, Ta’wīl Mushkil al-Hadīth, 14-18 [14] In this case, the preposition كاف was omitted and a fathah took the place of the kasrah. [15] In this case, the first word, i.e. ذكاة الجنين will also get a fathah because the verb ذكّوا (slaughter) was omitted before it. Ibn al-Athīr, al-Nihāyah, 164:2 Darultahqiq

Is Reciting Qur’an Without Understanding Useless? By Mufti Ebrahim Desai Q.) My question to Maulana Sahib is regarding the purpose of Qur’an. Is it just reading it, or understanding it? This question is regarding the people who do not understand Arabic. I have seen many people who just read and listen to Qur’an without Tarjumaah (translation), and know zero percent of what Allah Ta’ala is saying to them. When I ask them why don’t you listen to the recitation plus tarjumaah they insist that there is a special effect of the words and that the Qir’at (recitation) of Qur’an and its virtue is unmatchable. My mind does not accept this. Although I believe that the words of Qur’an do have a very special effect and yet there is a great virtue of listening to them. But I think that this is a secondary blessing of Allah. I think what Qur’an has to give is just hidden in its words. Same as if your mother asks you to do something in French and you don’t understand French, then you can’t help yourself by acting upon her order. And I think the best is that everybody should try to learn Arabic. Please guide me through this matter. [Taemoor Abbasi (Computer Systems Engineering, Carleton University, Ottawa, Ontario, Canada)] A.) The noble Qur’an is that noble and blessed book of Allah Ta’ala which He revealed for the guidance of mankind. The virtues of reciting the Qur’an are numerous, but there is one virtue which supercedes all others. Sayyidna Abu Sa’eed Khudri, Radi-Allahu anhu narrates that Rasulullah said, ‘That person who due to excessive recitation of the Qur’an is not able to make Allah Ta’ala’s Dhikr and Du’a, Allah Ta’ala will bestow such a person with more blessings and Ni’mat than even those who make Dhikr and Du’a.’ (Tirmidhi). What better virtue can there be, when Allah Ta’ala takes it upon Himself to bless such people who recite the Qur’an excessively? The question arises that whether a person will attain this virtue, by only reciting it with understanding, or does he also obtain the benefits if he recites without understanding? Sayyidna Abdullah ibn Ma’sood, Radi-Allahu anhu narrates that Rasulullah said, ‘That person who recites one letter from the Kitabullah, he will get one reward, and one is multiplied by ten.’ He further went on to say, ‘I do not say that Alif, Laam, Meem is one letter, but instead alif is one letter, laam is one letter and meem is one letter.’ (Tirmidhi) If we ponder over this Hadith, we will find that there is no condition that the reciter will only get Thawab (reward) if he recites the Qur’an with understanding. In the noble Qur’an, there are many Ayahs which we do not know the meaning of, for example, Huroof Muqattaat, which appear at the beginning of some Surahs, e.g. Alif-laam-meem. We do not know the meaning of such Ayahs, but we still recite them. If we do not get reward for reciting the Qur’an without understanding, then it will imply that we will not get reward for reciting these Ayahs of the Qur’an as we do not know their meanings, but Nabi chose the words Alif-laam-meem knowing well that he had not explained them to the Ummah, yet he still commanded us to recite them, and described the virtues for reciting such three alphabets. From the above points, it is clear that even though a person recites the Qur’an without understanding, he will still attain the virtues and benefits of reciting it. However, if after learning how to recite the Qur’an, a person goes on to learn the meaning of the Qur’an so that he understands the orders and commands of Allah Ta’ala, the reward for such a person is certainly more. And Allah Ta’ala Knows Best. Source

Who Was the Impostor of Qadian? Decide for Yourself!! 30 Liars Dearest brothers and sisters, how truthful the Holy Prophet was when he said: “In my Ummah, 30 liars will be born. Each will claim Prophethood and claim to be a Prophet, even though I am the last Prophet and there shall be no Prophet after me. (Abu Dawood) According to his prophecy, many liars claiming to be the Prophet have already appeared and will keep on appearing until the last to appear will be Dajjal. The Final Hour Hadhrat Samurah ibn Jundab reports that the HolyProphet said in the sermon he delivered on the same day, there was a solar eclipse: That the final hour will not come until 30 liars will appear (and claim Prophethood). The last of the liars will be the one eyed Dajjal. (Ahmed) These lairs began to appear at the very time of the Holy Prophet . Their aim was to create disunity among the Muslims. Some of these liars that claimed Prophethood in the past are listed below. 1. Aswad al Anasse – Claimed Prophethood whilst the Holy Prophet was still alive. The Sahâbâh killed him before the Holy Prophet passed away. 2. In the later part of the Holy Prophet life Musailama claimed Prophethood. The Holy Prophet Muhammad wrote a letter to him and named him Musailamah al Kazzab (the liar). Many Sahâbâh gave their lives in the battle of Yamaamah which took place at the time of Hadhrat Abu Bakr to kill Musailamah and his followers. 3. A woman called Sajah also claimed Prophethood and married Musailamah. However, when he was killed, she accepted Islam again. 4. Al Haarith al Kazzab claimed Prophethood in the Khilafah of Abdul Malik ibn Marwaan. He was also killed. There have been others like Mukhtar ibn Ubaid. However, the more recent liar was Ghulam Ahmad al Qadiani. Ghulam Ahmad Qadiani Mirza Gulam, besides claiming to be the Mahdi, the Promised Messiah, also claimed to be the Prophet in 1901. He was born in a village called Qadian (Northern India) in 1839. His fathers name was Gulam Mustafa whilst his mothers name was Chiraagh. Resistence Movement and Ghulam Ahmad Qadiani India at the time was ruled by the British colonial regime. The war of independence of 1857 and the holy struggle of Sayyed Ahmed Saeed (One of our pious elders) frightened and scared the colonialist. Because the colonialist were facing difficulties in India they sought for an alternative to real Islam and disunite the Muslims and remove the notion of resistence in the Muslims. They saw that their target and aim could only be achieved if they can find somebody amongst the Indians to claim to be a prophet. The colonialists found in Mirza what they were looking for; Mirza Ghulam sold his faith for petty worldly gains and claimed to be a prophet, the Mahdi and the promised messiah. Read the following conditions laid down by the Prophet regarding the Mahdi and The Promised Messiah and then decide for yourself whether he was the Mahdi and the promised messiah or an impostor. Comparison Between Mirza Gulam Ahmad and the True Mahdi 1. The Mahdi will be a descendent of the Prophet He will resemble the Holy Prophet in character and his name will be Muhammad and his father’s name will be Abdullah. The Prophet said: “The Mahdi will appear from my progeny.”(Abu Dawûd) 2. The Prophet said: “There will be a man from Tranxonia who will be called Haris-Harrath. There will be a man named Mansoor at his vanguard. He will give abode for the family of Muhammad (referring to the Mahdi) just as the Quraish gave abode to the Holy Prophet . (Mishkat) This sign also did not appear before Mirza Gulam as the only people had paved the way for him was the British Colonial Government and not Haris or Mansoor. The Prophet said: “His name will be similar to my name and his fathers name will be similar to my fathers name. (Abu Dawûd) Mirza Gulam was not a descendant of the Holy Prophet and nor did he resemble the Prophet in character. Drinking wine, eating pork and associating with woman was Mirza's habit. His name was Ghulam Ahmad whiles his fathers name was Ghulam Mustafa and not Abdullah as it should have been if he was the true Mahdi. 3. The Muslims will make Bai’at with the Mahdi in Makkah near the Ka’aba. The Holy Prophet said: “Some people of Makkah will come to him (Mahdi) and will take him out though he will be unwilling. Then they will make him accept their Bai’at between the black stone and the place of Ibrahim. (Abu Dawûd) Nobody ever made Bai’at with Mirzah Ghulam in Makkah. 4. After Bai’at an army will be sent from Syria to fight the true Mahdi and the earth will swallow this army before it reaches him. The Prophet said: “An army will then be sent to fight with him from Syria. The army will perish in Baydah between Makkah and Madinah (Abu Dawûd) No army ever came to Mirza Ghulam and thus never perished. 5. The Holy Prophet has informed us: The true Mahdi will fill the world with justice and equality and the inhabitants of the heavens and the earth will be pleased with him (Musnad Ahmad). The only people pleased with Mirza Ghulam were the British Colonialists. He displeased one billion Muslims by insulting our beloved Prophet by claming Prophethood and making a mockery of the Qur’ân and Hadith. 6. We have been told in many Ahâdith that the Dajjal will appear in the time of Mahdi and ‘Isa (A.S) will descend to earth to kill him. It has been over 80 years since his death, yet the Dajjal has still not emerged and nor has ‘Isa (A.S) descended. I am sure by now you have come to the conclusion that Mirza Ghulam was not the true Mahdi; referred to in the Ahâdith. Mirza Ghulam and the Real Messiah We can learn from the Hadith of Nawas Bin Sam’an which can be found in Muslim Shareef (the second most authentic book after the Holy Qur’ân) and from the Hadith of Abu Ummamah Al-Bahilee which can be found in Ibn Majah, the following regarding the Promised Messiah: 1. The Promised Messiah’s name is ‘Isa (A.S) and his mothers name was Maryam. 2. The Mahdi and the Dajjal will have already appeared before his descension. 3. He will descend from the heavens to the white minaret in the east of Damascus wearing two garments slightly dyed with saffron and his hands will be placed on the wings of two Angels. 4. Every Kaafir (disbeliever) who smells his breath will die and his breath will reach as far as he can see. 5. He will kill the Dajjal at the Eastern gate of Ludd. 6. The barbarious tribe of Gog Magog will appear in his time and the promised Massiah will take the believers to mount Tur for their protection. 7. He will elevate the Islamic religion by breaking the cross and putting an end to Christianity. 8. The Jews and Christians will believe on him before his death. 9. He will kill the pigs and the Christians consider Halal it to eat and non-Muslims will not have to pay tax. 10. Wars will cease at his time, as everybody will be in complete agreement with one another. 11. There will be so much wealth that the receiving of Sadaqa will be discarded as everybody will have enough wealth of his own. 12. In his time, all harmful animals will be made harmless and the venom will be taken out from all venomous animals. A child will put his hand in a snake’s mouth and it will not harm him, a girl will be able to chase a lion away and it will not harm her. 13. The earth will spout with vegetation and will produce fruits so abundantly that a large group of people will gather to eat a bunch of grapes or one pomegranate, and it will suffice them. 14. From the Hadith of Abu Hurairah in Muslim, we learn that the promised Messiah will perform Hajj and Umrah from a place called Rawha. 15. From the Hadith of Abdullah Bin Amr we learn that he will get buried next to the Holy Prophet ?. None of the above conditions were fulfilled by Mirza Ghulam. His name was Ghulam Ahmad and not ‘Isa, he was the son of Chiragh and not Maryam. The Mahdi and the Dajjal did not appear before him and thus there is no question in him killing Dajjal. He did not descend from the heavens nor did any Kaafir die from his breath. The tribes of Gog Magog did not appear in his time nor did the Jews and Christians believe in him before his death. He did not elevate Islam but insulted it by claming to be the Mahdi, the Messiah and a Prophet. He didn’t kill the pigs but enjoyed eating it. Wars did not cease in his time as the Muslims were struggling against the colonialists in India. The receiving of Sadqah was not discarded nor was venom taken out of venomous animals in his time. He never performed Hajj or Umrah and died in a toilet. I am sure by now you have easily come to the conclusion that Mirza Ghulam Ahmad was not the promised Messiah the Mahdi or a Prophet, but was an impostor and a liar. His aim and purpose in life was to keep the colonialists happy, those who made him and nourished him with evil ideas to confuse and disunite the Muslims. interislam

Lies and the Liar who told them! Before the British Empire left India in 1874, there was a local collaborator by the name of Mirza Ghulam Ahmad, who would cause friction within the Muslim Ummah. When the British were made to leave India, a new problem remained that would cause Muslims to be deceived and result in them leaving the faith of Islam. All knew if the Muslim Ummah were to be one, they would easily focus on propogating Islam for the world to benefit. Mirza Gulam Ahmad preached a new false relegion and tried to lure people by mischievously calling it Islam when in fact it was not and is not Islam. Mirza's false religion is self named The Ahmadiyya Movement and referrred to as Ahmadism/Qadianism by the whole of the Muslim Ummah who declare Ahmedis as non-muslims. In fact the Jewish and Christian religions have more in common with Islam in belief than Qadianism. The Qadianis have caused an incredible amount of fitnah amongst the Muslims and they have lead many people astray. The open and direct method of examining Qadianism consists of four fundamental principles: Firstly, it is essential for a Prophet to respect and to hold in high esteem all the Prophets before him. However, we find that Mirza Ghulam Ahmad twisted the meaning of the Quranic Ayat, ‘Ismuhu Ahmad’ to his favour, claiming himself to be a Prophet. Now if he was a true Prophet, as he claimed to be, then he would not insult any Prophet, but he insulted Prophet Eesa (Jesus, peace be upon him) and comitted blasphemy. He levels three charges against Eesa alaihis salaam: 1. He used to drink 2. He had perfume applied to his hair by two men of ill-repute and obtained by them through their unclean income. 3. Unrelated young women served him. Whoever has an iota of faith in his heart will never make these horrendous allegations. Such a person cannot be called a believer. A question arises that why did Mirza Ghulam Ahmad write such things about Eesa . The answer to this is that one of the signs of Qiyamat will be that Hadhrat Eesa will descend to the earth, and he will kill the Dajjal (Anti-Christ) and as Mirza was claiming to be the promised Messiah then it was important that he attempted to make his character more noble than that of Eesa , so to bring the dignity of Eesa down and to increase his following he made these allegations. Secondly, it is impossible for a genuine Prophet of Allah to tell a lie in support of his Prophethood. Mirza writes in Arbaen No.3 Pg, ‘Maulana Ghulam Dastgir Kasuri in his book and Mualvi Ismael of Aligarh made a positive declaration about me that if I am an imposter (or a liar) I will die before them and I will surely die before them because I am an imposter. But after they had published these books they themselves died in a short space of time.’ What Mirza said in the above passage is totally untrue, because the aforementioned Moulvis had no books produced. Thirdly, Mirza made a number of prophecies. He said about these prophecies that if each one did not come out to be true then he was a liar. However, most of them proved to be false. It was a great favour of Allah Ta’ala that they did not materialise. From the Quran we know that after the Holy Prophet there will be no more prophets, so Mirza’s claim would not have made any difference. But thanks to Allah, he proved all his major prophecies wrong. One of his prophecies was the death of a Christian, Abdullah Atham. He fixed a date of ten months from 5th June 1893 to 5th September 1894. Abdullah was then 70 years old, he was an old weak man who was about to die, but Allah wanted to reveal Mirza’s falsehood and he went on to live for another twenty years. Another prophecy was his proposed marriage to Mohammadi Begum. Her father did not like Mirza’s desire to marry his daughter, but instead wanted her to get married to a certain Sultan Muhammed. So Mirza prophecised that if Mohammadi Begum was married to Sultan, then Sultan would die between 2 and 2 ½ years, and the girls father within three years of the marriage and Mohammadi Begum, having thus becoming a widow, would will marry him. By Allah’s grace none of these prophecies took place. Fourthly, a Prophet can never be a spy of a government. But Mirza Ghulam Ahmad proudly declares in a book that ‘the favours of the British Government have been upon my family since the days of my father, Mirza Ghulam Murtaza.’ The conclusion of these passages is that even if the chain of Prophethood had not finished Mirza Ghulam Ahmed could not have ben called a Prophet, looking at the four points, which have been mentioned. May Allah keep us all safe from evil and always keep us on the correct path! Ameen. interislam

Link above broken...copying article from central-mosque below Who are Qadiyanees? Qadiyanees (Ahmadees/Lahorees) are Kafir (Non-Muslims) according to the unanimous opinion of all Muslims Qadiyanees are a sect, separate and distinct from Islam who believe in a liar and imposter by the name of Mirza Ghulam Ahmed, who falsely claimed prophethood after Prophet Muhammad (Sallaho Alaihe Wassallam). The founder of the sect Mirza Ghulam Ahmed was born in a village called “Qadiyan” in Indian Punjab, hence the founder and the group are known as Qadiyanees by association to the founder’s birth place. Who or what are Ahmadees? The same sect called Qadiyanees prefer to call themselves “Ahmadees”, in association with the name of the founder Mirza Ghulam Ahmed. The name Ahmadees is preferred to trick innocent Muslims into creating a link with the last prophet of Islam who also had the name of Ahmad (Sallallahu 'Alayhi wa Sallam), besides the commonly known name of Muhammad (Sallallahu 'Alayhi wa Sallam). Who or what are Lahorees? Lahorees (or Lahoris) are a splinter group of Qadiyanees who are eastablished as Ahmadiyya Anjuman Ishaat-i-Islam (Lahore, Pakistan). The words of Mirza Ghulam Ahmed are just as binding upon the Lahoorees who try to trick simple Muslims into claiming that they regard Mirza Ghulam Ahmed as the promised Messiah. To regard an imposter, a liar and a false proclaimer of prophethood to be the promised Messiah is nothing but deceit and non-rejection of Mirza Ghulam Ahmed’s claims of prophethood similarly puts the Lahorees outside the fold of Islam. Who is the last prophet of Islam? Muslims believe that the last prophet of Islam is Prophet Muhammad (Sallallahu 'Alayhi wa Sallam) and last revelation of Allah (Subhanahu wa Ta'ala) the Holy Qur’an was revealed to him. The office (and station) of prophethood and revelation both ended with Prophet Muhammad (Sallallahu 'Alayhi wa Sallam). What does the Qur’an say about Prophet Muhammad (Sallallahu 'Alayhi wa Sallam) being the last prophet? مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ۬ مِّن رِّجَالِكُمۡ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَۗ وَكَانَ ٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمً۬ا Muhammad is not the father of any man among you, but he is the messenger of Allah and the Seal of the Prophets; and Allah is ever Aware of all things. (33:40) What does the Hadeeth say about Prophet Muhammad (Sallallahu 'Alayhi wa Sallam) being the last prophet? حدثنا ‏ ‏قتيبة بن سعيد ‏ ‏حدثنا ‏ ‏إسماعيل بن جعفر ‏ ‏عن ‏ ‏عبد الله بن دينار ‏ ‏عن ‏ ‏أبي صالح ‏ ‏عن ‏ ‏أبي هريرة ‏ ‏رضي الله عنه ‏ ‏أن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال إن ‏ ‏مثلي ومثل الأنبياء من قبلي كمثل رجل بنى بيتا فأحسنه وأجمله إلا موضع ‏ ‏لبنة ‏ ‏من زاوية فجعل الناس يطوفون به ويعجبون له ويقولون هلا وضعت هذه ‏ ‏اللبنة ‏ ‏قال فأنا ‏ ‏اللبنة ‏ ‏وأنا خاتم النبيين ‏ Narrated Abu Huraira (Radiya Allahu 'Anhu): Allah's Apostle (Sallallahu 'Alayhi wa Sallam) said, "My similitude in comparison with the other prophets before me, is that of a man who has built a house nicely and beautifully, except for a place of one brick in a corner. The people go about it and wonder at its beauty, but say: 'Would that this brick be put in its place!' So I am that brick, and I am the last of the Prophets." (Bukhari) What is the unanimous belief of Muslims with regards to Prophet Muhammad (Sallallahu 'Alayhi wa Sallam) being the last prophet? It is stated in Aqeedah Tahwiyyah which is the agreed upon creed of Ahlus-Sunnah Wal-Jamaah (all Muslims): وَإِنَّ مُحَمَّداً صلى الله عليه وسلم عَبْدُهُ المُصْطَفَى، وَنَبـِيُّهُ المُجْتَبَى، وَرَسُولُهُ المُرْتَضَى، And we are certain that Muhammad (may Allah bless him and grant him peace) is His chosen Servant and elect Prophet and His Messenger with whom He is well pleased, خَاتِمُ الأَنْبـِيَاءِ وَإِمَامُ الأَتْقِياءِ، وَسَيِّدُ المُرْسَلِينَ، وَحَبـِيبُ رَبِّ العَالَمِينَ، And that he is the Seal of the Prophets and the Imam of the godfearing and the most honored of all the messengers and the Beloved of the Lord of all the worlds. وَكُلُّ دَعْوَةِ نُبُوَّةٍ بَعْدَ نُبُوَّتِهِ فَغَيٌّ وَهَوَى؛ Every claim to Prophet-hood after Him is falsehood and deceit. What is the verdict of Muslim scholars on Mirza Ghulam Ahmed and his followers (both Qadiyanees & Lahorees)? There is absolutely no disagreement amongst Muslims that anyone who claims prophethood after Prophet Muhammad (Sallallahu 'Alayhi wa Sallam) is a liar and therefore is to be rejected. Therefore, there is no disagreement amongst Muslim scholars that Mirza Ghulam Ahmed and his followers (both Qadiyanees and Lahorees) are all outside the fold of Islam: Fatwas of Muslim Scholars and Organizations Regarding the Qadiani (Ahmadiyya) Cult Who was Mirza Ghulam Ahmed? The liar and imposter, Mirza Ghulam Ahmed was born in Qaidyan (Indian Punjab) around 1839 or 1840. He received his education up to the Middle Class at home. He studied books on Grammar, Logic and Philosophy under the guidance of Maulavi Fazl-i-Ilahi, Maulavi Fazl-i- Ahmad and Maulavi Gul 'Ali Shah. He studied Medicine from his father who was an experienced physician. This, however, did not continue for long as under the insistent pressure of his father, Mirza had to engage himself in the endeavour to get back his ancestral landed property which subsequently led to litigation in law courts. Mirza later took employment with the Deputy Commissioner of Sialkot for a small salary. He remained at this post for four years from 1864 to 1868 and during this period he also read one or two, books of English. He also took the examination of Mukhtar but failed and subsequently resigned in 1868 he resigned this job and came back to his village (Qaidyan) and began to look after his ancestral property. From his very-childhood, the Mirza was very simple. He was unaware of worldly matters and appeared to be a little absent-minded. He did not even know how to wind a watch." When he had to know time, he took out the watch from his pocket and began to count, starting from one. And even then, while he counted with his finger he also kept on counting the figures aloud lest he should forget." He could not just look at the watch and find out what time it was. Due to absent-minded- ness, it was difficult for him to differentiate between the shoes of the left and the right feet. Mirza Bashir Ahmad writes: "Once someone brought for him gurgabi (a kind of shoes used in Punjab). He put them on, but could not distinguish between the right and the left. Often he used to wear them on the wrong feet, and then feel uncomfortable. Sometimes when he would be hurt by the use of the wrong shoe, he would get irritated and say that nothing of those people was good. Mother said that she had inscribed signs indicating right and left on the shoes for the sake of his convenience and yet' he used to put the shoes on the wrong feet. Hence she later removed the signs." Furthermore due to micturition (frequent urination) Mirza used to keep “earthen-marbles" in his pockets. In his youth, the Mirza was so afflicted with hysteria that sometimes he used to fall down unconscious as a result of hysteric fits. The Mirza used to interpret these fits variously as hysteric and melancholia. He also suffered from diabetes and copious urination. Mentioning at one place that 'I am a permanently sick person,' he adds: "Headache and giddiness and insomnia and palpitation of the heart come by fits and the lingering ailment in the lower part of my body is that of diabetes. Often I urinate up to a. hundred times during the day or night. And all the other disorders of debility and exhaustion which, are the natural results of such excessive urination have also fallen to my lot."Mirza first married in 1852 or 1853 with one of his own relatives. This wife gave birth to two sons: Mirza Sultan Ahmad and Mirza Fazal Ahmad. In 1891, he divorced the lady. In 1884 he took another wife, the daughter of Nawab Nasir of Delhi. The rest of the offsprings of the Mirza were all from this wife. Three sons were born from her Mirza Bashiruddin Mahmood, Mirza Bashir Ahmad (author of Sirat al-Mahdi) and Mirza Sharif Ahmad. When in 1891 Mirza declared that he was the “Promised Messiah” and later on in 1910, that he was a “prophet of God" the Muslim 'ulama began to refute and oppose him. Among those prominent in opposing him was Maulana Sana ullah Amritsari, the editor of Ahl-i-Hadith. On April 5, 1907, Mirza Ghulam Ahmad issued an announcement in which, while addressing the said Maulana, he wrote: "If I am such a big -liar and impostor as you portray me in each issue of your magazine, then I will die in your life-time, for I know that the life-period of a mischief- maker and liar is not very long and ultimately he dies an unsuccessful man, during the life of his greatest enemies and in a state of humiliation and grief. And if I am not a liar and impostor and have been honoured by God's communication and address to me, and if I am the Promised Messiah, then I hope that, with the grace of God and in accordance with God's practice you will not escape the punishment of the rejecters (of Truth). Thus, if that punishment which is not in man's but in God's hand, that is, fatal diseases like plague and cholera, do not afflict you during My life-time" 3 then I am not from God." One year after the publication of this announcement, on May 25th 1908, Mirza fell ill, being afflicted with diarrhea at Lahore. Along with loose motions, he also had vomiting. He was put under treatment at once, but weakness increased and his condition became critical. The next day, on May 26, he breathed his last in the forenoon. About his death his father- in-law Mir Nisar Nawab has stated: "The night on which Hazrat Mirza Sahib fell -ill, I was asleep at my place. When he felt very uncomfortable, I was awakened. When I went to Hazrat Sahib he addressed me and said, 'Mir Sahib I am ill with cholera'. After this, in my opinion, he did not speak a clear word till he died the next day after ten o'clock." ( Hayat-i-.Nasir, ed. Shaykh Yaqnb Ali Irfani.)The dead. body was carried to Qadian. On May 27, 1908 the burial took place and Hakim Nuruddin became his successor, the first Khalifah of the Qadiani movement. What is the criteria to judge Mirza Ghulam Ahmed? Apart from the explicit statements of Qur’aan & Hadeeth, Mirza Ghulam Ahmed himself stated: The best criterion to evaluate my truth or falsehood is my foretelling” (Aina-e-Kamalat Islam P.28: Roohani KhazainV.23 P.231) If one is proved to be a liar in a matter, one should not be depended upon for other matters also.” (Chashm-e-Maarfat P.2 Roohani Khazain V.23: P.231) State some of the false prophecies of Mirza Ghulam Ahmed? Death in Mecca or Madina: I shall die either in Mecca or Medina. Tazkira Majmoo`a Ilhamat P.584) This prediction proved false. Mirza died of Cholera in the Ahmedia Building, Brandreth Road, Lahore and his dead body was taken to Qadiyan via Goods Train fearing spread of epidemic. Marraige with a widow: It is God’s will that I will be married with two women; one of them will be a virgin and the other will be a widow. So, the prediction about the virgin has already come true and by the Grace of God I have four sons from this wife and I am waiting for the prediction about the widow.(Taryaqul Qalub P.73 Roohani Khazain V.15: P.201) Mirza never married a widow and he died with the wish in his heart. This prediction was another bag of lies. Death of Priest Athum: Mirza Qadiyani made a dialect with a Christian priest Athum that lasted for many days without any result. At last Mirza wrote in his paper that God has told him that priest Abdullah Athum would die within fifteen months from the date of publishing of the paper, that is 5th June 1893. He stated in clears terms, I acknowledge that if this prediction proves false or if the person who is a liar in God’s eyes does not die within fifteen months of this date, I am ready for any type of punishment and disgrace. I am prepared even to be hanged . I swear that he will certainly die within this period. Come what may, this will happen…… If I am a liar, prepare a gibbet for me and consider me the worst of all the Satans and the wicked.” (Jang Muqaddas P.211: Roohani KhazainV.6:P.293) At last the day of 5th of September 1894 passed. On September 6th, 1894 Abdullah Athum reached Amretsar, alive. The Christians welcomed him there whole heartedly and Mirza Qadiyani was disgraced every where. Death of Dr Abdul Hakeem: Dr. Abdul Hakeem Khan claimed that Mirza Qadiyani would die during his life time by August 4, 1908. At this Mirza predicted: Dr. Abdul Hakeem has foretold that I will die during his life time by August 4, 1908, but against this prediction God has informed me that he himself will suffer and that God will cause his death and I will remain safe from his evil. So, this is the case whose decree will be made by God. There is no doubt in that God always helps a true person.(Chashm-e-Maarfat P.322: Roohani Khazain V.23: P.336-337) According to the prediction of Dr. Abdul Hakeem, Mirza died on May 26, 1908 before August 4, 1908 and Dr. Abdul Hakeem lived another eleven years after it. Mirza Qadiyani's prediction proved false as per routine. Marraige with Muhammadi Begum: The story of Muhammadi Begum is also very famous. Mirza begged the hands of a good natured and good looking girl, Muhammadi Begum. His proposal was not accepted. Temptations, requests and flattery, all were tried. Threats were made and even the predictions of calamity and death were made. Muhammadi Begum was engaged to Sultan Mehmood. Mirza threatened Sultan Mehmood with his foretelling that he would die and that his land would vanish from the earth. When all these tactics failed he started saying that God had wedded him with Muhammadi Begum in heavens and she would be married to him on earth also. Muhammadi Begum was married to Sultan Mehmood. Sultan Mehmood continued to live and Muhammadi Begum was also happy with him. Mirza Qadiyani used many tactics, throughout his life to get her, but he got nothing except disgrace as per routine. Plague: When Plague spread in India, Mirza Qadiyani said that it was in keeping with his prediction that was fulfilled and that the Plague had come for his enemies and would not enter Qadiyan and if a plagued person enters Qadiyan, he would be cured. After some time Plague entered Qadiyan. Then Mirza predicted that it would not visit his house and his party men would remain safe and sound. But many of Mirza’s close companions died of it. Plague entered his house also and he had to leave his home for Bagh. This prediction met a similar fate as per routine. (Haqiqat-ul-wahee P. 220, Roohani Khazain V 22 P. 230) Earthquake: Mirza Qadiyani predicted that an earthquake would occur that would be like doomsday. Mirza named it “The earthquake doomsday” and issued many pamphlets for it. He wrote: The prediction about the next earthquake is not an ordinary prediction. If it proves an ordinary thing or it does not occur in my life, it means that I have not been sent by God.” (Supplement Braheen Ahmed. Part 5. P. 92-93) Birth of a Son: Miran Manzoor Muhammad was a known figure in Qadiyan, Muhammadi Begum (not the famous one) was his wife. She got pregnant in 1906. Mirza wrote about her: On 7th of June 1906, I was revealed that Muhammadi Begum would give birth to a son, who would have two names(1) Bashir-ud-Dola, (2) Alam Kabab.” (Tazkara Majmooya Ilahamat P. 615) On 19th of June 1906 he claimed: The son born to Mian Manzoor Muhammad who will be an indication from God will have the following names – (1) Kalmatul Aziz (2) Kalmatullah Khan (3) Word (4) Bashir-ud-Dola (5) Shadi Khan (6) Alam Kabab (7) Nasir-ud-Din (8) Fatehuddin (9) Haza Youme- Mubarak. (Tazkara Majmooya Ilahamat P. 620) After 27 days of his revelation a daughter was born to Muhammadi Begum on July 17, 1906. After some days both the daughter and the mother died and the son with nine names never came. Another as per routine. State some of the false claims of Mirza Ghulam Ahmed? Mirza Qadiyani's claims are uncountable. He superceded all the false claimers of prophet hood in infidelity and falsehood. Because of excessive claims, even his followers could not determine him rightly. Some say that Mirza Qadiyani claimed of being a religious leader and guide of the time. Some say that he claimed of being the promised Christ. Some say that he claimed of being just a symbolic prophet ( the shadow of prophet). Some say that Mirza claimed to be a fully functional prophet. A few out of the hundreds of his claims are quoted below: Revelations: In the beginning Mirza Qadiyani in Braheen-Ahmadia claimed of having revelations. His claim is that God converses with him. (Taryaq-ul-Quloob.P.155.Roohani khzain.V.15.P.283) "Be and it is" Mirza writes that God says whenever you intend a thing, it becomes a reality. (Haqeet-al-Wahi.P.105. Roohani Khazain.V.22.P.108) Revelations as a Prophet: Mirza claimed that he receives revelation and revelation has not come to an end. He says “whoever says that ‘revelation’ has exterminated in religion, I declare such religion false. (Braheen Ahmed.V.5.P.139.Roohani Khazain.V.21.P.206) Named as House of God: In revelations God named me Bait ullah (Margin Arbaeen number 4.P.15.Roohani Khazain.V.17.P.445) Revivalist: At the end of 13th century and at the beginning of 14th century God informed me through a revelation that I was the revivalist of the century (Kitab-al-Birea.P.168.Roohan-i-Khazain.V.13.P.201) Harris: There is a tradition in Abu Dawood- a Hadith book- that a person, Harris, will set off from Asia Minor with troops for the help of Imam Mehdi. Every muslim is bound to help him for his success. In Azala Awham, page 79 and Roohani Khazain, V3.P140 Mirza Qadiyani writes “I am that Harris”. The Hadith clearly reveals that Harris will be for Imam Mehdi’s help. How a person can be Harris and Imam Mehdi both at the same time? Likeness with Christ: I, the humble, have just claimed the likeness with Christ, but simple fellows took it for the claim of promised Christ. This is not a new claim that I have made now, but it is the same old revelation from God that I have explained in detail in many places in “Brahen-e-Ahmedia”……. I did not claim at all that I am the Christ, son of Mary. Whoever alleges me of this, is a liar. From the past eight years I am continuously writing and publishing that I am like Christ. (Azala Awham.P.190.Roohani Khazain.P.192.V3) Being the promised Christ: He is the Christ, son of Mary who was about to come and about whom people suspect. This is the reality and this is the man who was being waited for and suspicion is mare foolishness. (Kashti-e-Nooh.P.48.Roohani Khazain.P.52.v.19) Being better than Christ: Mirza Qadiyani says in a verse, "do not talk about the son of Mary. Ghulam Ahmed is better that him". (Daf-e-Albala.P.20, Roohani Khazain.V18.P.240) He further writes “parallel to that Christ who was called God, God sent the promised Christ in this Ummah. He is better than that Christ in his glory. And he called the second Christ as Ghulam Ahmed. (Daf-e-Albala.P.13 Roohani Khazain.V18.P.233) State some of the absurdities of Mirza Ghulam Ahmed? Pregnancy of promised Christ About his pregnancy Mirza writes down in his book that: “Like Maryam, Christ’s spirit was infused into me and metaphorically I was conceived. At last after several months, not more than ten months, through revelation that I have stated in the part four page. 556 of Braheen-e-Ahmedia, I was made Christ from Mary. In this way I am Ibn e Maryam (son of Mary).” (Kashti-e-Nooh. P.47. Roohani Khazain V.19. P.50) Intercourse with God No one has ever alleged God with so much a shameful allegation. The suppression of virility would have been made by Satan in the guise of spiritual being. ” The Promised Christ once stated his condition that under the feeling of revelation he felt as if he were a woman and God had intercourse with him.” (Islami Qurbani Tract No.34, by Qazi Yar Muhammad Qadiyani) Being God Mirza Qadiyani writes in his book (May God Forbid): “I dreamt that I my self am God. I believed that I was God.” (Aina-e-Kamalat Islam. P.564, Roohani Khazain V.5 . P.564) “In a revelation I saw that I was God and I believed that I was so.” (Kitab-el-Biria P.85, Roohani Khazain V.3.P.103) Being Mary ” And God named me Mary in the book Braheen-e-Ahmedia.” (Tazkara. P. 40) Being the Black Stone A man kissed my foot I said I am the Black Stone (Hajra-e-Aswad).” (Tazkara P. 36) Champion of Abuses More than 450 abuses are written in the books of Mirza Qadiyani. No other leader of any other religion, true or false can compete Mirza Qadiyani in using abusive language. Even politicians find it difficult to match his abilities and admit his command on the subject. Being Krishna “I am the very Krishna.” (Tazkara P.381) Being Ameenul-Mulk Jay Singh Bahadur Mirza claimed of being Ameenul Mulk Jay Singh Bahadur. (Tazkara P. 472) Being Heavenly Mirza Qadiyani was obsessed by the love or lust of Muhammadi Begum and used different strange tactics to get her. Of these the most interesting claim was: “God has wedded me with Muhammadi Begum in heavens and she must be mine” But the marriage did not take place. She was married to Sultan Mehmood. She bore three sons. Because Mirza Qadiyani is considered a Prophet by Qadiyanis, so in this connection Muhammadi Begum became their spiritual mother. The children from the “Mother” were of Sultan Mehmood instead of Mirza Jee. To escape from this disgrace and to get Muhammadi Begum, Mirza continued to threat from his revelations that Sultan Mehmood would die and his land, Patti, would be destroyed. But like his other hundreds of predictions, this prediction also turned out to be false. Who am I? An outstanding poet, Mirza introduces himself as follows: I am neither made of clay nor I am any human being’s child I am really a shame for human beings and I am worth hating. (Durre Sameen P.116) State some of the blasphemies of Mirza Ghulam Ahmed about the Qur’aan & Sunnah? The Holy Quran is the last message from God. Till the Dooms Day, God Himself has taken the responsibility of its protection word by word. Parallel to this Holy Book Mirza Qadiyani put a hoax of feigned revelation. This manifestation, dreams and revelations were compiled in the form of a book called ‘Tazkara’. These revelations were brought by angels named teechi-teechi, Mithan Lal, Darshni, etc. Mirza Qadiyani declared this book superior to Quran. After reading Tazkara one can easily make out the difference between divinity and psychological disease. Below are a few verses from Mirza's collection Quran was revealed near Qadiyan. The detail of this revelation is "That in fact We revealed Quran close to Damascus on the eastern side on the white minaret' as I live on the eastern end of the river. (Tazkara Majmooa Ilhamat: P: 76, second edition) We asked as to where Quran is? Had there been any Quran, there would have been no need for another messenger. The problem is that Quran does not exist now. That is the cause of Muhammad (Sallallaho–Alaihe–Wassallam) (Mirza Qadiyani) being sent again as ‘Berozi’ in the world so that Quran may be revealed to him. (Kalmat ul Fasl: P: 173) I swear upon God that I have so firm a faith in these revelations as I have faith in Quran and God’s other Books. And as I believe the Quran as the words of God, in the same way the words that are revealed to me I take them as God’s words or speech. (Haqiqat Ul Wahi: P: 220, Roohani Khazain: V: 22, P: 220) We also refer to those ‘Hadiths’ that confirm to the Quran and do not contradict my revelation. While to other sayings of the Holy Prophet (S.A.W) (Hadiths) we throw them in dust bin. (Roohani Khazain: V: 19, P: 140) State some of the blasphemies of Mirza Ghulam Ahmed about the Prophet Isa (Alayhis Salam)? Before the advent of the Last Prophet Hazrat Muhammad (S.A.W), Jesus Christ (AS) was sent as Messenger of Allah for the guidance of mankind. Following the instruction of Jews, Mirza Qadiyani indicted Christ and his virtuous Mother, Hazrat Maryam (AS). In his slandering he is even worse than Jews. We invite the Qadiyanis to go through his writings and revise their opinion about Mirza Qadiyani. Christ had the habit of calling names and abusing. He got furious at petty things; he was a prey to his emotions. And often he used to tell a lie. (Roohani Khazain: V: 11, P: 289) It is a matter of shame that he stole the teachings of the mountain that is the crux of the Bible, from the Jews’ Book, Talmud. After this plagiarism he revealed them as his own teachings. (Roohani Khazain: V: 11, P: 290) The Christians have written much about Christ’s miracles, but the fact is that he had none. And when he abused people who were demanding miracles, the pious people broke all connections with him. (Roohani Khazain: V: 11, P: 290) Christ belonged to a very 'virtuous' family. Three of his maternal and paternal grandmothers were adulterers and prostitutes. He had the blood of these women in his veins, but perhaps this was also an eternal requirement. (Roohani Khazain: V: 11, P: 291) Taking wine has caused much loss to the Europeans. Perhaps they have the justification that Christ himself took wine; he took wine because of some disease or he was a habitual drinker as the case may be. (Roohani Khazain: V: 19, P: 71) Once a friend of mine suggested that opium is good for diabetics. So it is not bad to use it for the sake of treatment. I replied to him, “Thank you for your concern, but if I develop the habit of taking opium, I fear people will laugh and say that the first Christ was a drunkard and the second one an opium-eater”. (Roohani Khazain: V: 19, P: 434-435) God sent His Promised Christ (Masseah–e–Maud) towards the Ummah, who is superior to the first Christ in all respects. He named the second Christ as Ghulam Ahmed. (Roohani Khazain: V: 18, P 233) State some of the blasphemies of Mirza Ghulam Ahmed about the Sahaba i.e. companions of Prophet Muhammad (Sallallahu 'Alayhi wa Sallam)? Some foolish ‘Sahaba’ could get (benefit) nothing from knowledge. (Roohani Khazain V: 21 P: 285) Who ever believes in Quran should throw away the sayings of Abu Hurerah like a useless thing. (Roohani Khazain V: 21 P: 410) What was the status of Abu Bakar and Umar. They were not even worth of untying the laces Hazrat Ghulam Ahmed’s shoes. (Monthly Al Mehdi 3/2 1905 P: 157) Do not dispute over caliphate. Now think about the new caliphate. You have a living Ali amongst you. You reject him and reach for the dead Ali. (Malfoozat-e-Ahmedia V: 1 P: 400) A verse says’ I am always visiting Karbalah’. (Hundreds of Husseins are in my pocket) (Nuzool al Masih P. 99 Roohani Khazain V.18 P.477) O Christian missionaries! Do not call Christ. Because there is one among you who is greater than Christ. And O Shia people! Do not insist on Hussein, I tell you truly that there is one among you greater than Hussein, (Roohani Khazain, v: 18 P: 233) Whatever nonsense has Mirza Qadiyani written about the personality of Bibi Fatima (Razi-Allaho-Taala-Anha) that is not worth quoting. (Roohani Khazain v: 19 P: 213)

Who is the Ideal Woman? All great men have been nurtured in the laps of women. As the famous saying states, “Behind every successful man there is a woman.” It is either the touch of a loving mother or the embrace of a devoted wife which propels man to the summits of success. Men are moulded in the shadows of ideal women. The ideal woman is the nucleus of the family. She keeps bonds strong. Whilst the father is busy earning the daily bread, the ideal woman as a mother at home wraps the children in a blanket of love and affection. She tends to their needs and feeds them the love children so ardently desire. When the mother sits to worship her loving Creator, she positions her child next to her on the prayer mat. The child observes the mother inquisitively. As the days pass, the child begins to imitate her actions. A time comes where the child falls into prostration himself. Before the mother falls to the ground in the presence of her Mighty Lord, the child displays his servitude and tumbles into prostration. With the passage of time, the mother dons the child with Islamic attire. The cute child now wears a qalansuwa (hat) and a jubba. The child becomes accustomed to the times of prayer. There was a time when the mother would call him to prayer, now he races to the prayer mat and awaits his mother. The ideal woman reads and narrates the stories of the Prophet salallahu alaihi wasallam and Sahabah radialallahu anhum to the child. She inspires and infuses the child with lofty aspirations. She breathes into him the love of Islam and Jihad. She encourages the child to adopt the likes of Khalid bin Waleed and Salaahudeen al-Ayyubi radiallahu anhuma as heroes. The ideal woman induces the love of Allah in her infant. She implants the hatred of the materialistic life in the eyes of her child. She places halal morsels into the small mouth of her child. She raises him with the Qur’an resonating in his ears. She instils prophetic values and ethics into the child. Above all, she teaches him the name of Allah and introduces her son to Allah. Her touch is imprinted and indented on the child. Such a mother is the ideal woman. The ideal woman does not fall short in her duties to her husband. Upon seeing her husband, the flame of love is ignited and kindled in her bosom. She awaits her husband earnestly in the shadows of her home. When there is a knock on the door, she jumps with excitement to see her love of her life. As she opens the door, she opens her arms to welcome and embrace her husband. The intensity of love is so high, the sight of one another dissolves all tiredness, frustration and pain. The ideal woman is very sensitive to the feelings of her husband. His smile is her smile. His laugh is her laugh. His happiness is her happiness. She does all she can to keep face of the husband glowing with a smile. She gives her night and day to serve her prince. The ideal woman is the coolness of her parent’s eyes. Her sight is cooling to the eyes and soothing to soul. She serves her parents. She sits with her father and mother. She expresses her sentiments to them. She protects her chastity and honour. She is a source of pride and delight for the parents. The ideal woman is a caring friend. Her shoulder is always nearby for a friend in need. She is a refuge for the weak ones. Others find solace and comfort in her midst. She expels evil, sadness and gloom with her soft touch. Her soft and warm tone draws the hearts together. In essence, the ideal woman is the balance in society. She is the pivot of humanity. Her uprightness and soundness causes the society to be upright and sound. She is a treasure for the husband, a fortune for the children, a jewel for the parents and a blessing for humanity. We have to make a deal with ourselves to become ideal. Until ‘I’ and ‘deal’ do not get together, one can never be ideal. Darulfiqh

Sajda Shukr and Tawbah Question Can a prostration of thanks (sajda shukr) or repentance be made in a state of: a. ritual impurity i.e. you’re in a state that requires taking a ghusl b. no wudhu (but you’re ritually pure) c. having impurity on clothes or body of the amount that affects the validity of salat Jazakallah Khairan Answer: In the Name of Allah, the Most Gracious, the Most Merciful. Sajda (prostration) is a fundamental component of salat. All the prerequisites that apply to salat also apply when performing sajda outside of salat, such as when performing sajda shukr (prostration of gratitude) and sajda tilawa (prostration performed after reciting a verse of prostration). Therefore, the following are prerequisites for performing prostration of gratitude: having wudu, not being in a state of janaba (ritual impurity), for the clothes and body to be from impurity (excluding the forgivable amount), covering of the ‘aurah (those parts of the body that must be covered) and facing the Qibla. Therefore, it will not be permissible to perform prostration of gratitude in the three states that you mentioned. [1] Also, note that prostration of gratitude is only mustahab (praiseworthy) when one is endowed with a new bounty. In normal circumstances, it is neither mustahab nor makrooh. To perform prostration of gratitude or any other prostration, such as sajda tilawa (prostration performed after reciting a verse of prostration), immediately after salat when there are others present is makrooh. In the absence of others, performing prostration of gratitude or sajda tilawa after salat is permissible with the conditions that one does not consider it to be sunnah or mustahab and that he does not make it a habit. [2] (Ahsanul Fatawa: 3/25, Saeed) There is no such thing as prostration of repentance in Shariah. There is an optional salat called salat at-tauba (the prayer of repentance). This prayer is offered like any other optional prayer. [3] And Allah knows best. Mufti Faizal Riza Source [1] في فصل سجدة التلاوة من المحيط البرهاني: شرائط جوازها ما هو شرائط جواز الصلاة من طهارة البدن عن الحدث والجنابة وطهارة الثوب عن النجاسة وستر العورة واستقبال القبلة لأنها ركن من أركان الصلاة ( المحيط البرهاني: 2/363، إدارة القرآن ) وفي باب سجود التلاوة من الدر المختار: ( بشروط الصلاة ) المتقدمة ( خلا التحريمة ) ونية التعيين إلخ وفي الشامي تحته: ( قوله بشروط الصلاة ) لأنها جزء من أجزاء الصلاة فكانت معتبرة بسجدات الصلاة إلخ ( قوله خلا التحريمة ) لأنها لتوحيد الأفعال المختلفة ولم توجد بدائع وحلية وبحر أي فإن الصلاة أفعال مختلفة من قيام وقراءة وركوع وسجود وبالتحريمة صارت فعلا واحدا وأما هذه فماهيتها فعل واحد فاستغنت عن التحريمة فافهم ( رد المحتار: 2/106، سعيد ) [2] في الدر المختار: وسجدة الشكر مستحبة به يفتى لكنها تكره بعد الصلاة لأن الجهلة يعتقدونها سنة أو واجبة وكل مباح يؤدي إليه فمكروه وفي الشامي: ( قوله وسجدة الشكر ) ... وهي لمن تجددت عنده نعمة ظاهرة أو رزقه الله تعالى مالا أو ولدا أو اندفعت عنه نقمة ونحو ذلك يستحب له أن يسجد لله تعالى شكرا مستقبل القبلة يحمد الله تعالى فيها ويسبحه ثم يكبر فيرفع رأسه كما في سجدة التلاوة ، سراج ( قوله لكنها تكره بعد الصلاة ) الضمير للسجدة مطلقا . قال في شرح المنية آخر الكتاب عن شرح القدوري للزاهدي : أما بغير سبب فليس بقربة ولا مكروه ، وما يفعل عقيب الصلاة فمكروه لأن الجهال يعتقدونها سنة أو واجبة وكل مباح يؤدي إليه فمكروه انتهى ، وحاصله أن ما ليس لها سبب لا تكره ما لم يؤد فعلها إلى اعتقاد الجهلة سنيتها كالتي يفعلها بعض الناس بعد الصلاة ورأيت من يواظب عليها بعد صلاة الوتر ويذكر أن لها أصلا وسندا فذكرت له ما هنا فتركها ثم قال في شرح المنية : وأما ما ذكر في المضمرات أن النبي صلى الله عليه وسلم قال لفاطمة رضي الله تعالى عنها : " { ما من مؤمن ولا مؤمنة يسجد سجدتين } إلى آخر ما ذكر " فحديث موضوع باطل لا أصل له ( قوله فمكروه ) الظاهر أنها تحريمية لأنه يدخل في الدين ما ليس منه ط ( رد المحتار: 2/119، سعيد ) [3] وذكر الشيخ إسماعيل عن شرح الشرعة : من المندوبات صلاة التوبة إلخ ( رد المحتار: 2/28، سعيد )

Impermissibility of performing prostration during menstruation Answered by Shaykh Muhammad ibn Adam al-Kawthari Question Please could you clarify if it is possible for a woman to do sajda (randomly, outside of prayer) when she is menstruating? I know that Sajda of Tilwat is not compulsory on a menstruating woman, but I ask referring to times when perhaps a woman feels the need to be close to Allah swt. Answer: In the name of Allah, Most Compassionate, Most Merciful, Things that are a requirement for the prostration of recital (sajdah al-tilawah) are also necessary for the prostration of thankfulness (sajdah al-shukr). As such, it is necessary for one to be in a state of ritual purity in order to offer this prostration. It is stated in Maraqi al-Falah: The method of offering the prostration of thankfulness (sajdah al-shukr) is that one will say the Takbir (Allahu akbar) whilst facing the Qiblah. Then one will prostrate and praise Allah, thank him and recite Tasbih. Thereafter, one will raise his head whilst saying the Takbir (m: once again), similar to the prostration of recital with all its (m: sajdah al-tilawahs) conditions. (See: Maraqi al-Falah with the Hashiyah of Tahtawi, p. 500, Dar al-Kutub al-Ilmiyya print) Imam al-Haskafi (Allah have mercy on him) clearly mentions the impermissibility of offering Sajdah al-Shukr in the state of menstruation. He states: It (m: menstruation) prevents one from performing prayer (salat) unrestrictedly (mutlaqan), even the prostration of thankfulness (sajdah al-shukr). Allama Ibn Abidin (Allah have mercy on him) comments on the above by stating in his super-commentary (hashiya): (al-Haskafis statement: even the prostration of thankfulness) meaning, or prostration of recital, hence menstruation will prevent the validity of both (m: i.e. Sajdah al-tilawah & sajdah al-shukr) and will make both of them unlawful. (Radd al-Muhtar ala al-Durr al-Mukhtar, 1/290-230) Therefore, it will not be permitted for a woman to offer a prostration of thankfulness (sajdah al-shukr) in the state of menstruation, for purity (from major and minor impurities) is a requirement in order to offer this prostration. And Allah knows best Muhammad ibn Adam al-kawthari Darul Iftaa, Leicester, UK

I didnt say I categorise it as a sunnah....I said i've heard it categorised as a sunnah as well as mubah so Allah ta'ala knows best.

INDISPENSIBLE PARTNERS “O Mankind! Be conscious of your Sustainer, Who created you out of one living entity, and out of it created its mate and from this pair scattered countless men and women. And remain conscious of Allah in whose name you demand (your rights) from one another…” (4:1) Women in Islãm are almost always portrayed as uneducated, pregnant, subservient wives who silently endure abuse at the hands of their oppressive husbands. They are generally depicted as beings with ‘veiled character’ who have no independent identity or personality. Their contributions beyond household chores are hardly ever recognized or acknowledged. Women in Islãm have made a considerably contribution to the rich heritage of Islãm. Khadija (R.A.), the wife of Rasulullah (Sallallahu Alayhi Aasallam) was the world’s first Muslim. Her fortitude, her resilience, her financial and emotional support served as the most critical contribution to Islãm making her the ‘mother of believers.’ Her conduct as an ideal wife, mother, and companion makes her one of the most revered personalities in the annals of Islãmic history. Likewise Aisha (R.A.) and Umm Salama (R.A.) became renowned transmitters of hadith after the demise of Rasulullah (Sallallahu Alayhi Wasallam). Hisham Ibn Urwa (R.A.) quotes his father as saying: "I have not seen any one who was more knowledgeable in theology, medicine and in poetry than Aisha (R.A.)." Abu Musa (R.A.) reports that every time we were confronted with a hadith that we could not understand, we would refer it to Aisha (R.A.) who (always) had information about it.” (Tirmidhi) The wives of Rasulullah (Sallallahu Alayhi Wasallam) on account of their close proximity to him became particularly important figures in the development of Islãmic jurisprudence after his demise. Women also played a pivotal role as spiritual luminaries in what is known as Sufism today. One of the most important founders of Sufi thought was Rabi’a al-’Adawiyya from Basra. She is largely recognized as the first person to express the nowstandard Sufi belief in ‘divine love’. Her poems, dedicated to a mystical union with Allah Ta’ala and her saintly personality has made her one of the most revered Sufis in Islãmic history. Nafissa bint al-Hassan ibn Zaid, a student of Imãm Mãlik, lectured in Egypt; her lectures were attended by the most prominent scholars of her time, including the renowned scholar Imãm Shãfi. * The contribution of women was not confined to the field of Islãmic sciences only. * In the beginning of the ninth century, Alia, daughter of the great scholar Tayeb bin Kiran, taught logic in Andalus Mosque in Fez (Morocco). * Fatimah al-Fihria built alQarawyeen Mosque in Fez. The mosque became the first Islãmic university in the w o r l d . * The royal Ayyubid women in Egypt used their wealth and position to establish waqf for schools, hospitals, and other charitable institutions. * In South Africa the land for the first masjid known as Awwal Masjid in Cape Town was donated by a Muslim woman known as Saartjie van de Kaap who was born to slave parents. It will however be a great injustice to measure the contribution of women solely in terms of their contributions outside the confines of their home. If we consider home as the starting unit of society, the architects of good homes are women; thus women are indispensable role players in moulding and developing their societies. It's easy to overlook the important role they play as wives and as mothers. A mother provides love, encouragement, hope, counsel, discipline, and understanding. She serves as the light of the home offering unending selflessness. In the same vein a wife serves as the foundation of tranquillity and peace, as so aptly mentioned in the Qur’ãn: "Among His signs is that He has created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your (hearts). Verily in that are Signs for those who reflect." (30:21) There can be no peace or tranquillity, no sense of fulfilment without the love and mercy that women infuse into our homes and lives. Rasulullah (Sallallahu Alayhi Wasallam has said: "This world is but a passing delight; and the best of passing delights of this world is a pious and virtuous woman" (Muslim). Islãm brought about a social revolution regarding the dignity, treatment and rights o f w o m e n. W o m e n rediscovered themselves and were no longer used as dispensable doormats. Are we living up to the teachings of Islãm? Are we perhaps not contributing to the stereotypes by confusing religion with culture? Culture sways between two extremes, it either regards a woman as a necessary evil in which case she is more aptly called “WOE” MAN (a curse unto man) or as a sex object in which case she is referred to as “WOO” MAN (one who entices man.) We need to regard her for what she is: “WHO (made) MAN! ATTARBIYAH Volume 14 - Issue 2 Islamic Tarbiyah Academy

I could get the admin hat on and do an edit here...InshaAllah you find someone.....on a serious note however regarding the rest of your comment, ....i don't see it as "encouragement" though I can understand how the conclusion is made. I feel the media usually portrays nothing but a dark, evil side to polygamy in Islam....not to mention our Muslim brothers and sisters either rejecting it totally, ridiculing those who do enter into polygamous marriages or are simply dead against it. The advantages and "success" stories are not publicised enough and the fiasco thread on SF proves my point. Even someone like me who has neutral feelings about it was totally misunderstood when i tried to point how many men abused this option given to them by Allah ta'ala in the Qur'an. And why should we not publicise these success stories simply because of the "condition of our men and their Islamic practice".......As for it being "Mubah", Allah ta'ala knows best as I've heard it categorised as a sunnah too

Allah ta'ala safeguard us from all misguidance and accept all efforts to refute baatil, aameen!

7 Steps to Becoming Debt-Free Many people, at some point in their lives end up in financial debt. Nobody likes it, but it just happens. Taking loans is perfectly permissible in Islam, as long as it doesn’t entail riba (usury) and it isn’t for a purpose that is against Islam. Hereunder are seven ways to remove the noose of debt from our necks. Du’as for the Fulfillment of Debts 1) Sayyidatuna Aishah (radiyallahu’anha) says: “Rasulullah (sallallahu’alaihi wasallam) would seek refuge from debts at the end of his Salah (i.e, before the salam). When he was asked about why he did it so frequently, Rasulullah (sallallahu’alaihi wasallam) said: “When a man falls in to debt, he speaks lies and breaches his promises.” (Sahih Bukhari, hadith: 832& 2397) The words of that du’a are: اللّٰهُمَّ إني أعُوذُ بِكَ مِنَ المأْثَمِ وَالمَغْرَم Allahumma innee a’oodhu bika minal ma-thami wal maghram O Allah! I seek your protection from sin and debts. Note: If one cannot recite this before the salam, one could recite it after the salam with the hope that Allah Ta’ala accepts it. 2) Rasulullah (sallallahu ‘alaihi wasallam) taught the following du’a to Sayyiduna Mu’ad ibn Jabal (radiyallahu’anhu) for removal of debts: اللهُمَّ مالِكَ المُلْكِ، تُؤْتِي المُلْكَ مَنْ تَشاء وَتَنْزِعُ المُلْكَ مِمَّنْ تَشاءُ، وَتُعِزُّ مَنْ تَشاءُ وَتُذِلُّ مَن تَشاءُ بِيَدِكَ الخَيرُ، إنَّكَ علٰى كُلّ شَيءٍ قَدير، رَحْمٰنَ الدنيا وَالآخِرَة تُعْطِيهِما مَنْ تَشاءُ وَتَمْنَعُ مِنْهُما مَنْ تَشاء، اِرْحَمْنِي رَحْمَةً تُغْنِيْنِيْ بِها عَنْ رَحْمَةِ مَنْ سِوَاكْ Allahumma Malikal Mulk, Tu-til Mulka man tasha-u watanzi’ul Mulka mimman tasha-u, wa tu’izzu man tasha-u, watudhillu mahtasha-u, biyadikal khairu innaka ‘ala kulli shai-in Qadeer. Rahmanad Dunya wal Akhirati tu’tihima man tasha-u wa tamna’u minhuma man tasha-u irhamnee Rahmatan min ‘indik, tughni nee biha ‘an Rahmati man siwak Translation: O Allah! possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endow with honor whom You will. In Your Hand is all good. Verily, You are Able to do all things. You make the night to enter into the day, and You make the day to enter into the night (i.e. increase and decrease in the hours of the night and the day during winter and summer), You bring the living out of the dead, and You bring the dead out of the living. And You give wealth and sustenance to whom You will, without limit (measure or account). O Most Merciful of this world and the Hereafter, You give from them whatever You wish and You deprive whomsoever You wish. Shower upon me such mercy, which will make me independent from the mercy of those besides You.’ Rasulullah (sallallahu’alaihi wasallam) said to Sayyiduna Mu’adh (radiyallahu’anhu): “If you recite this du’a, your debts will be cleared even if they equal to mount Uhud.” (al-Mu’jam al-saghir; see Majma’uz Zawa’id vol.10 pg.186). Hafiz al-Haythami (rahimahullah) has classified its narrators as reliable and ‘Allamah Mundhiri (rahimahullah) has declared the chain as good. (Majma’uz Zawa’id vol.10 pg.186 & Targheeb, vol.2 pg.614) In another narration, Rasulullah (sallallahu’alaihi wasallam) is reported to have taught a similar du’a to Sayyiduna Abu Bakr (radiyallahu’anhu). (Mustadrak Hakim, vol.1 pg.515) In a narration of Ibn Abi Shaybah, ‘Abdullah ibn Sabit says: Rasulullah (sallallahu’alaihi wasallam) would himself recite these words and give it great importance. (see Shaykh ‘Awwamah’s footnote on Majalis of Ibn Nasirud Deen, pg.201) The words are: اللّٰهُمَّ فارِجَ الهَمِّ كاشِفَ الغَمِّ مُجِيْبَ دَعْوَةِ المُضْطَرِّين، رَحْمٰنَ الدنيا وَالآخِرَة ورَحيمَهُما، اِرْحَمْنِي اليَومَ رَحْمَةً وَاسعَةً تُغْنِيْنِيْ بِها عَنْ رَحْمَةِ مَنْ سِوَاكْ Allahumma Farijal hammi Kashifal ghammi Mujeeba da’watil Mudtarreen, Rahmaanad Dunya wal Akhirati wa Raheemahuma irhamnil yawma Rahmatan wasi’atan tughni nee biha ‘ar Rahmati man siwak 3) Sayyiduna ‘Ali (radiyallahu’anu) said that Rasulullah (sallallahu ‘alaihi wasallam) prescribed the following du’a for the settling of debts: اللهُمَّ اكْفِنِي بِحَلالِكَ عَنْ حَرامكْ، وَأَغْنِني بِفَضْلِكَ عَمَّنْ سِواك ‘Allahummak finee bi halalika an haramik wa aghninee bi fadhlika amman siwak.’ Translation: O Allah! Let the Halal things you provide suffice me from haram, and by Your Grace, keep me independent from all besides You. (Sunan Tirmidhi – Imam Tirmidhi rahimahullah has classified this narration as hasan (sound) – hadith 3563.) 4) In a narration of Sunan Abi Dawud, Sayyiduna Abu Sa’eed (radiyallahu ‘anhu) reported that Rasulullah (sallallahu ‘alaihi wasallam) taught an Ansari Sahabi the following du’a for the repayment of his overwhelming debts: اللهُمَّ إنّي أَعُوذُ بِكَ مِنَ الهَمِّ والْحَزَن، وأعوذ بك مِنَ الْعَجزِ وَالكَسل، وأغوذ بك من الجُبْنِ والبُخْل، وأعوذ بك مِنْ غَلَبَةِ الدَّين وَقَهْرِ الرجال Allahumma innee a’oodhu bika minal hammi wal hazan, wa a’oodhu bika minal ajzi wal kasl, wa a’oodhu bika minal jubni wa bukhl, wa a’oodhu bika min ghalabatid dayn wa qahrir rijal. Translation: O Allah! I seek refuge in You from worries and difficulty, and I seek refuge in You from inability and laziness, and I seek refuge in You from cowardice and miserliness, and I seek refuge in You from the dominance of debt and being subjected to man. Note: This du’a should be recited morning and evening. (Abu Dawud, hadith 1550) 5) Recite abundantly: لا حول ولا قوة إلا بالله Laa Hawla walaa quwwata illa billah (Sunan Tirmidhi and Mustadrak Hakim, see Targheeb, vol.2 pgs.444 & 617) Repentance 6) Abundant Istighfar (seeking forgiveness) is also a potent way to remove financial and other worries. (surah Nuh, Ayah: 10-11) Rasulullah (sallallahu’alaihi wasallam) has said: “Whoever steadily recites istighfar (like the words: Astaghfirullah) will find Allah creating ease for him from every difficulty and relief from every worry and Allah will provide sustenance for him from where he cannot fathom” (Sunan Abi Dawud, hadith: 1513. Imam Hakim has declared this narration as sahih-authentic- see Targheeb, vol.2, pg.617) Intention 7) Most important is one’s intention to repay the debt. The hadith promises Allah’s help for those who sincerely want to settle their debts. (Sahih Bukhari, Hadith: 2387, also see Targheeb, vol.2 pg.598) May Allah Ta’ala keep us all debt free. Ameen. al-miftah

Question I have read somewhere that there is a Hadith that says if Surah Fatiha is recited 41 times with bismillah, then it will cure any disease. I have also read somewhere else that it should be continued for 40 or 41 days with bismillah joined to it. Is this a Hadith and is it Sahih? Answer I haven’t seen this in the popular Hadith sources, neither have I seen this clearly attributed to the Hadith. It is possible that this is based on the experience of the scholars, in which case it will be permissible to recite without attributing it to the noble Hadith of Rasulullah (sallallahu’alayhi wasallam) Note: Surah Fatihah in general, has been mentioned in the authentic Hadiths as a means of cure. (Sahih Bukhari, hadith: 2276) And Allah Ta’ala Knows best. Answered by: Moulana Muhammad Abasoomar hadithanswers

Shamail عن علي بن أبي طالب قال : لم يكن النبي صلى الله عليه وسلم بالطويل ولا بالقصير ، شثن الكفين والقدمين ، ضخم الرأس ، ضخم الكراديس ، طويل المسربة ، إذا مشى تكفأ تكفؤا كأنما ينحط من صبب ، لم أر قبله ولا بعده مثله ، صلى الله عليه وسلم. Hadhrat Ali (Radiyallahu Anhu) reports: “Rasulullah (Sallallahu Alaihi Wasallam) was neither very tall nor short. The mubaarak hands and feet were well-built and fully fleshed. (These qualities are praiseworthy qualities in a man as it denotes strength and courage, though it is not regarded as praiseworthy qualities for a woman). He had a large head (i.e. in due proportion to his mubaarak body). The joints of the bones were also large (i.e. every aspect of his mubaarak body was developed completely). There was a thin line of hair from the mubaarak chest (moving straight down) to the mubaarak navel. When Rasulullah (Sallallahu Alaihi Wasallam) walked, (on account of his humble manner of walking) it was as though he was walking down from a high place.” (i.e. he never walk with his chest out in boastfulness and pride). Hadhrat Ali (Radhiallahu Anhu) further says, “I had never seen anyone like him neither before him, nor after him.” Commentary Generally the intention for mentioning this type of expression ‘I did not see anyone like him’ is to exaggerate and over-emphasize the degree of the exceptional beauty possessed by a person and his beauty being unparallel. However in the case of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam), there is really no exaggeration as words can never do justice in capturing the complete beauty of the mubaarak appearance of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam). Allamah Munaawi wrote that every believer should hold the belief that Sayyidina Rasulullah (Sallallahu Alaihi Wasallam) was unique in his beauty, sterling qualities and mubaarak attributes, and that no other person can ever be compared with Sayyidina Rasulullah (Sallallahu Alaihi Wasallam). This is not merely a belief, rather it is a reality. The books on seerah (history of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam)) and Ahaadith are replete with descriptions of his beautiful qualities. Therein it is stated that Allah Ta’ala bestowed fully on Sayyidina Rasulullah (Sallallahu Alaihi Wasallam) all the inner kamaalaat (perfection) and zaahiri (apparent) beauty. Two verses (couplets) are narrated from Hadhrat Aayesha (Radiyallahu Anha), the meaning of which is, ‘If the friends of Zulaykha could see the blessed face of Rasulullah (Sallallahu Alaihi Wasallam), they would have cut their hearts instead of their hands.’ How true are the words of Hadhrat Aayesha (Radiyallahu Anha)! If you wish to read more about the love of the Sahaabah (Radiyallahu Anhum) – male and female- for Sayyidina Rasulullah (Sallallahu Alaihi Wasallam), then read chapter 8 of my book ‘Stories of the Sahaabah’ (Radiyallahu Anhum). Ihyaauddeen يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Assalaamu 'alkaykum Are you referring to the interview? Because the stories before that are mostly from reliable sources, many from my talking to various women And yes of course there are many stories with bad experiences however theses stories are for inspiration

The limbs within the ‘awrah for females are as follows: 1) The whole reproductive organ 2) The anus 3) Each buttock is an individual limb 4) Each thigh with the knee is an individual limb 5) From the navel to the pubic area and the area parallel to this from the sides and back. 6) Each calf with the ankle is an individual limb 7) Each breast is an individual limb 8 ) Each ear in an individual limb 9) Each upper arm with the elbow is an individual limb 10) Each forearm with the wrist is an individual limb 11) The hair 12) The head 13) The neck 14) Each shoulder is an individual limb[6] Taken from here

Exposure of a female's hair in Salaah Question and Answer: Q.Growing up I was taught that not a single strand of a women's hair must be showing in salah.However mistakes do occur and our burkas sometimes move... So on reading up on it, I found that if only a quarter or more of the parts of body that need to be covered become exposed, then only should the salah be repeated. Does this apply to women's hair as well? Is it then that if a quarter or more of the HEAD becomes exposed the salah will have to be repeated? Or is it if a quarter or more of a SINGLE STRAND become exposed, the salah will have to be repeated? (Question published as received) A. As far as possible, a female should ensure that every strand of her hair is concealed in Salaah as her hair is Aurah (required to be concealed). The hair on the head itself is considered separately and the hair that hangs from the head is considered separately. The exposure of a quarter of these portions respectively, (not just a single strand) will result in the Salaah being invalid if the exposure was for the duration of three Tasbeehs. (Raddul Muhtar, Vol: 2, Pg: 82) Thus, if a few strands of hair become exposed unintentionally, the Salaah will not become invalid. Only, if a quarter of the hair on her head or a quarter of the hair that hangs from her head becomes exposed, for the duration of three Tasbeehs, will the Salaah be invalid. (al-Binayah, Vol: 2, Pg: 129) And Allah Ta’ala Knows Best Mufti Suhail Tarmahomed Confirmation: Mufti Moosa Salie Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Imaan in Grave Danger Honesty, trustworthiness, kindness to parents, respect to elders, decency (in manner, speech, dressing, etc.) and a host of other basic values are cherished by one and all. The reality, however, is that such values are gradually becoming rare and extinct. While there could be many factors which cause this lamentable situation coming about, one of the main factors is definitely the erosion of Hayaa (modesty and shame). This is clearly understood from the Hadith: “If you have no shame, do as you wish” (Bukhari #3483). It is often witnessed that one who lacks shame is prepared to stoop to any level – no matter how low – in order to achieve what he wishes. He will shamelessly lie, shamelessly disrespect elders and seniors, shamelessly abuse his own parents, behave shamelessly, dress shamelessly, etc. In fact, if hayaa (shame and respect) is totally eradicated, one’s Imaan is in grave danger. One will be prepared to even forego his Imaan in order to acquire his goal. The reality of this is clearly evident in the many cases where, after becoming involved in illicit relationships, people have given up their Imaan merely to marry the non-muslim they have fallen in love with. Thus we find shamelessness, which led to the illicit relationship taking place, eventually resulted in the loss of Imaan!!! Rasulullah (sallallahu alaihi wasallam) has declared in his Mubaarak Hadith: “Imaan and hayaa are companions. When one leaves, the other follows.” (Bayhaqi #7331) In this era of fitna, almost everything is calculated and designed to destroy hayaa. From the media to dressing styles, from chocolate wrappers to billboards, everything is vigorously promoting shamelessness and obscenity. The only security and protection a believer possesses by which he will be able to save his Imaan and respect is to increase the levels of hayaa in his life. Rasulullah (sallallahu alaihi wasallam) said: “Hayaa is an integral part of Imaan.” (Ibn Maajah #58) Ihyaaudden

Do not believe everything you read! ‘Don’t believe everything you read’ – These were the words of wisdom of the great Shaykh ‘Abdullah Sirajuddin (rahimahullah), the senior Teacher of my Honourable Shaykh, Al-Muhaddith Muhammad ‘Awwamah (may Allah protect him). He offered this advice to Shaykh ‘Awwamah in his early days of study, after he approached his Teacher to clarify a dodgy incident about Imam Bukhari (rahimahullah) which he had just read the night before. Shaykh ‘Awwamah states: ‘While he (Shaykh ‘Abdullah) was teaching us the famous book in Hanafi Fiqh; Al-Ikhtiyar in the fifth year, I came to his lesson one day after reading a strange incident about Imam Bukhari (rahimahullah); that great unique Imam who had served Islam so faithfully. According to this narrative, Imam Bukhari was asked about an infant boy and girl who were fed the milk of the same goat. Can they marry each other? The narrative claimed that Imam Bukhari (rahimahullah) said that they will not be able to do so (due to them being foster siblings) So the ‘Ulama of the town had banished him due to his extreme ignorance! When I quoted this to Shaykh ‘Abdullāh (rahimahullah), he addressed me with complete dignity and wisdom, calmly saying: “Don’t believe everything you read.” Shaykh Muhammad ‘Awwamah elaborates: ‘By Allah, this statement served as an enormous lesson for me, a module for me to follow. It was an entire code of conduct that he summarised in one sentence! I heard it from him fifty years ago which I now quote for others to benefit.’ (Golden Guidelines) Lessons for us The first lesson here is that whenever we encounter information that is questionable, or which seems odd to us, we should immediately refer it to the senior knowledgeable people that we have access to. Unfortunately, in our era, people hardly ever bother to verify the information they receive or pass on. This has fatal consequences. We shouldn’t be so naive as to accept everything that is thrown at us, unless the sender is a reliable authority in the field that pertains to that piece of information… We most definitely need to check the status of whatever we are reading, be that in a book, on a screen or on social media. The Social Media Pitfall Social media has undoubtedly put a world of information literally at people’s fingertips. In addition to its benefits, mass-misinformation is just one of its many pitfalls. Many of us are gullible, and believe whatever we read. That is exactly the opposite of the purpose of this article! Some of us merely see the sender, and suffice with that. As if to mean that the one who sent it to me is the original source! The sender probably also thought the same when he received it… The ‘Copy & Paste’ trend It’s no secret that people ‘copy and paste’ all the time without quoting their original source. This is wrong in itself. You may read a full article on it here. Just one evil outcome of this ‘copy and paste’ trend is that by the time it reaches the third or fourth hand, the original source is forgotten, thus removing real credibility from that statement. That is if the source is really credible. But how would we know that? The message we are reading could just be some bogus drivel… Therefore, we are cautioned: Do not believe everything you read!! That really seems difficult in our era, especially since many are in the habit of having conviction on whatever is thrown at them! May Allah Ta’ala grant us the true realisation of the above. Ameen. al-miftah