ummtaalib

Multiple Q/A's on Barelwi Beliefs Question I know a brelwi brother from my family and he said to me your aquidah is wrong. He said you have to believe that you could ask dua from the awliya( that pasted away ) , the prophet (SAW) is haazir naazir and alimul ghayb. They also read something called fatiha on food. if you know to know what that is is its makind dua in front of food on a special day like a pious person death day and they read surah fatiha then ikhlaas falaq and naas and then they say to send the reward to that person. i want to know if this is allowed and also can the other stuff i mentioned. Can you please give me a full detailed fatwa on this and also can you tell me any kitabs Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh Your query has four parts to it: 1. Can one ask the Awliya to grant ones Duas? It is not permissible to ask the Awliya to fulfill ones Duas. However, it is permissible for one to ask Allah (Subhanah WaTa’ala) through the Wasila of the Awliya. This is done by asking Allah (Subhanah WaTa’ala) to fulfill ones such and such Dua through the love that one has for the Awliya. Thus, one is not directly asking the Awliya, rather he is, in essence, asking from Allah (Subhanah WaTa’ala) who alone is capable of fulfilling Duas. 2. Is the Prophet (SalAllahu Alahi Wasalaam) Hazir Nazir? It is incorrect to believe that the Prophet (SalAllahu Alahi Wasalaam) has the ability to be present everywhere. Rather, Allah (Subhanah WaTa’ala) is the only One who has the ability to witness all things at one time. To believe the Prophet (SalAllahu Alahi Wassalaam) is Hazir Nazir is completely disrespectful to Allah (Subhanah WaTa’ala) and the Prophet (SaAllahu Alahi Wassalaam). For example, some have the belief that the Prophet (SalAllahu Alahi Wassalaam) actually attends gatherings where Durood is recited upon him Rather, the correct belief is that the Prophet (SalAllahu Alahi Wassalaam) is informed of our actions and Salaams are conveyed to him through angels, not that he actually comes to the gatherings. It is mentioned in Hadith by the Prophet (SalAllahu Alahi Wassalaam) حدثنا محمد بن يوسف ثنا سفيان عن عبد الله بن السائب عن زاذان عن عبد الله بن مسعود قال قال قال رسول الله صلى الله عليه و سلم : ان لله ملائكة سياحين في الأرض يبلغوني عن أمتي السلام (سنن الدارمي 2/409؛ عربي) The Prophet (SalAllahu Alahi Wassalaam) said: “Verily, Allah has angels that travel the Earth and convey my Ummah’s salutations to me” (al-Darami) عن ابن مسعود أيضا عن النبي صلى الله عليه وآله وسلم قال: (حياتي خير لكم تحدثون ويحدث لكم ووفاتي خير لكم تعرض علي أعمالكم فما رأيت من خير حمدت الله وما رأيت من شر استغفرت الله لكم) رواه البزار بإسناد جوده الحافظ العراقي وصححه الحافظ الهيثمي والجلال السيوطي والشهاب القسطلاني (الأحاديث المنتقاة، ص 91؛ جوامع الكلم) The Prophet (SalAllahu Alahi Wassalaam) said: "My life is good for you [since] you commit acts and its verdicts are given to you [through me]. And my death is [also] good for you [since] your deeds are presented to me. I praise Allāh for the good I see and I ask Him for your forgiveness for the evil I see" (al-Ahādīth al-Muntaqāh) These two Ahadith clearly show that our Salaams and actions are presented to the Prophet (SalAllahu Alahi Wassalaam) through angels, not that he actually comes to the gatherings. Therefore, it will be incorrect to believe that the Prophet (SalAllahu Alahi Wassalaam) is Hazir Nazir. 3. Is the Prophet (SaAllahu Alahi Wassalaam) Alim ul-Ghayb? The Prophet (SalAllahu Alahi Wassalaam) was given knowledge of many things of the unseen, yet his knowledge was still limited. The ability to have complete knowledge of everything is the characteristic of Allah (Subhanah WaTa’ala) alone and no one else. This is proven through many Ayaat of the Quran a few of them are as follows: قُل لاَّ يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالأَرْضِ الْغَيْبَ إِلاَّ اللَّهُ (النمل: 65) Say: “None in the Heavens and the earth knows the Ghayb (Unseen) except Allah” (Quran 27: 65) قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ اللَّهِ وَلا أَعْلَمُ الْغَيْبَ(الانعام: 50) Say (O Muhammad SalAllahu Alahi Wassalam): I do not tell that with me are the treasures of Allah, nor (that) I know the Unseen (Quran 6: 50) قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعًا وَلاَ ضَرًّا إِلاَّ مَا شَاء اللَّهُ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لاَسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ(الاعراف:188) Say (O Muhammad SalAllahu Alahi Wassalaam): “I possess no power over benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. (Quran 7: 188) وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلاَّ هُوَ(الانعام: 59) And with Him (Allah) are the keys of the Ghayb (all that is hidden), none knows them but He (Allah). (Quran 6: 59) Clearly, these aayaat prove that no one other than Allah (Subhana WaTa’ala) has the knowledge of the Ghayb. Furthermore, in one incident, Aishah (Radhi Allahu Anhaa) was falsely accused of indecency and, thus, the Prophet (SalAllahu Alahi Wassalaam) was worried for a long period of time. Until Allah (Subhanah WaTa’ala) sent down the Wahy to inform him of the truth. If he was knowledgeable of the Ghayb, then he would have known the reality of the situation. Many other instances, besides this one, have clearly shown that the beloved Prophet (SalAllahu Alahi Wassalaam) did not have knowledge of the Ghayb. 4. Is it permissible to read Fatiha on food? The method mentioned in the query has no basis in Islam and therefore, is not permissible. To specify a certain day to do this and to do it for the Awliya makes this act impermissible. Rather any act of worship must be peformed for the sole pleasure of Allah (Subhanah WaTa’ala). However, if one feeds the poor and then intends its reward for the Awliya, then this method is permissible. The desire to send reward to ones deceased loved ones also existed at the time of the Sahabah, Tabieen, Tab-e-Tabieen, and so on, but not one incident is recorded of them doing it in the manner mentioned in the query. The method prescribed above has been mentioned, rather preferred, by the great Ulema of our Deen. Therefore, it is only appropriate to do this in the manner proven by Shariah. May Allah (Subhanah WaTa’ala) give all of us the Tawfiq to act upon his commands and the Sunah of our beloved Prophet (SalAllahu Alahi Wassalaam) in the best and purist of ways. Ameen. The following Kitabs may be read for more information: Ilm Ghayb by Hazrat Maulana Qari Muhammed Tayyab Sahab Mutala’a Barelwiyat by Dr. Allama Khalid Mahmood Sahab Ankhonki Tahandak by Hazrat Maulana Muhammed Sarfaraz Khan Sahab Barelwi Fitna Ka Naya Roop by Maulana Muhammed Arif Nadwi Sahab (Fatawa Mahmoodiya, 1/278, 345-358, 471-591, Farooqiya) (Nizam ul-Fatawa, 1/191-192, Taj) (Bahisti Zewar, 1/26-30, Zam Zam) (Fatawa Rahimiya, 2/115-116, 248, Isha’at) And Allah knows best Wassalamu Alaikum Ml. Sajid bin Shabbir, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah askimam ~~~ Back to Table of Contents

Quranic Verses in which the Beliefs of the Barelwis are Condemned Question: My question is regarding the Barelwis. Can you please provide me with ahadith and Quranic verses in which the following beliefs of the Barelwis are condemned: 1) They believe that the Prophet (SAW) is noor (light) and not bashar (human) 2) They say that the Prophet (SAW) is mukhtar e kul 3) They say that the Prophet (SAW) is Alim ul ghaib (knower of the unseen) 4) They say that worshipping the grave and prostrating to it is permissible. JazakAllah khair Answer: 1) Allah Ta’ala says: قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ Say (O Muhammad): I am only a man (bashar) like yourselves. (Quran 18:110) In the Quran where Rasulullah (sallallaahu alaihi wa sallam) has been called noor (light), it refers to his role as a deliverer from darkness, ignorance and misguidance, and it does not mean to suggest that Rasulullah (sallallaahu alaihi wa sallam) was not a human. The verse itself explains this: يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ (15) يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ (16) O followers of the Book! indeed Our Apostle has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light (noor) and a clear Book from Allah. With it Allah guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path. (Quran 5:15-16) 2) Allah Ta’ala says in the Holy Quran: وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا And He does not share His Command with any person whatsoever. (Quran 18:26) قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ Say (O Muhammad): I do not control any benefit or harm for myself except as Allah please; and had I known the unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe. (Quran 7:188) When the son of Rasulullah (sallallaahu alaihi wa sallam), Ibrahim (radiyallaahu anhu), passed away, it caused great grief to Rasulullah (sallallaahu alaihi wa sallam) and tears fell down his eyes. Rasulullah (sallallaahu alaihi wa sallam) said, “Indeed tears fall from the eyes and the heart is sad. However we do not say anything except what pleases our Lord. We are indeed grieved by your loss O Ibrahim.” (Bukhari, hadith 1220). If Rasulullah (sallallaahu alaihi wa sallam) was mukhtaar e kul, then wouldn’t he have chosen not to let his son die? Similarly, Rasulullah (sallallaahu alaihi wa sallam) yearned for the acceptance of Islam by his uncle Abu Taalib till he was on his death bed. However, Abu Taalib did not accept Islam. If Rasulullah was mukhtaar e kul, would not he have chosen guidance for Abu Taalib? 3) Allah Ta’ala says: قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ Say (O Muhammad): I do not control any benefit or harm for myself except as Allah please; and had I known the unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe. (Quran 7:188) قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ Say (O Muhammad: I do not say to you, I have with me the treasures of Allah, nor do I know the unseen, nor do I say to you that I am an angel; I do not follow anything except that which is revealed to me. (Quran 6:50) وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ (59) And with HIM are the keys of the unseen; none knows them but HE. And HE knows whatsoever is in the land and in the sea. And there falls not a leaf but HE knows it; nor is there a grain in the deep darkness of the earth, nor anything green or dry, but it is recorded in a clear book. (Quran 6:59) وَيَقُولُونَ لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ (20) And they say, `Why has not a Sign been sent down to him from his Lord ? Say, `The knowledge of the unseen belongs only to ALLAH. So wait. I am with you among those who wait ?' (Quran 10:20) قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (65) Say: No one in the heavens and the earth knows the unseen but Allah; and they do not know when they shall be raised. (Quran 27:65) Allah Ta’ala had given the Holy Prophet (Allah’s peace and blessings be upon him) the knowledge of some things of the unseen such as knowledge about the conditions of the grave, the resurrection, paradise, hell etc. However, because of this knowledge, the Holy Prophet (Allah’s peace and blessings be upon him) is not called ‘Aalim ul Ghaib’ (knower of the unseen). Only Allah Ta’ala is Knower of the unseen. The Holy Prophet (Allah’s peace and blessings be upon him) merely received knowledge of these things through revelation (wahi) from Allah Ta’ala. Allah Ta’ala says: تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَذَا فَاصْبِرْ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ (49) Such are some of the news of the unseen, which We have revealed to you; before this, neither you nor your people knew them. So persevere patiently: for the End is for those who are righteous. (Quran 11:49) ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ (102) This is of the news relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans. (Quran 12:102) 4) Abu Hurairah (May Allah be pleased with him) narrates that the Messenger (Allah’s peace and blessings be upon him) said, “May Allah destroy the Jews. They made the graves of their Prophets places for prostrating (i.e. they prostrated before the graves of their Prophets).’ (Bukhari, hadith 418; Muslim, hadith 824) Aisha (May Allah be pleased with her) narrates that the Messenger (Allah’s peace and blessings be upon him) said in his sickness in which he passed away, “Allah’s curse be upon the Jews and Christians. They took the graves of their Prophets as places of prostrating.’ (Bukhari, hadith 1244; Muslim, hadith 823) And Allah knows best Mufti Faizal Riza Darul Ifta Australia www.mufti-online.net Source ~~~ Back to Table of Contents

Key Differences in Aqeedah between the Deobandis and Barelwis https://www.youtube.com/watch?v=Dy414efgpTQ&x-yt-cl=84503534&x-yt-ts=1421914688#t=19 Urdu speech First few minutes explain why the need arose to mention "Deobandi" Muslim instead of saying we are from the Ahlus Sunnah wal Jama'ah. English translation of the first five minutes HERE ~~~ Back to Table of Contents

The Differences in Detail The following is from: Differences in the Ummah and the Straight Path by Mawlana Muhammad Yusuf Ludhianvi [removebr] page 17 onward 3) THE DIFFERENCE BETWEEN THE DEOBANDIS AND BARELWIS The third difference regarding which you have requested of me is that between the Deobandis and Barelwis, and you wanted to know which of these two are treading the path of Haqq. To me the phrase “Deobandi-Barelwi difference” is surprising and odd. You have already heard that the difference between the Sunnis and Shiahs stemmed from the acceptance (of the one group) and rejection (by the other) of the Sahaabah-e-Kiraam (radhiAllaahu anhum) and that the difference between the Hanafis and Wahaabis originated from the following or not of the Aimmah-e-Mujtahiddeen. However, according to my knowledge there is no sound basis for any difference between the Deobandis and Barelwis. The reason being that both these groups are passionate followers of the Hanafi Math-hab. In so far as Aqaa`id both these groups accept and follow the teachings of Imaam Abul Hasan Ash`ari and Imaam Abu Mansoor Maaturidi (rahmatullahi alaihima). Both these groups accept and take ba`it to all four Silsilahs of Tasawwuf, viz. Qaadiri, Chisti, Saharwardi and Naqshbandi. In short, both these groups are in all respects followers of the Ahle Sunnah Wal Jamaat. They also acknowledge to and accept the reverence of the Sahaabah, Tabieen and Aimmah-e-Mujtahiddeen. They are Muqallids of Hadhrat Imaam Abu Hanifah (rahmatullahi alaih) and accept the authority right up to Mujaddid Alfe Thaani and Shah Abdul Azeez Muhaddith Dehlwi (rahmatullahi alaihima). They all also accept that being subservient to the Auliyaa of Allaah Ta`ala is the means of salvation in both the worlds. Therefore, in my opinion there is no real and genuine basis for any differences between theses two groups. I do not refute the contention that there exists between these two groups some differences in a few Masaa`il. I will hereunder present the authentic Shar`i view in the light of the Qur`aan Majeed, Sunnah and Hanafi Fiqh of the Masaa`il wherein they differ, without making reference to any one of the two groups in particular. Between these two groups there exist the following differences: (1) Was Nabi (sallAllaahu alaihi wasallam) Noor (celestial light) or a human being? (2) Was Nabi (sallAllaahu alaihi wasallam) knower of the unseen or not? (3) Is our Nabi (sallAllaahu alaihi wasallam) all-seeing (haazir-o-naazir) or not? (4) Has Nabi (sallAllaahu alaihi wasallam) complete choice and control or not? That is, has Nabi (sallAllaahu alaihi wasallam) total control and choice in the workings of this universe or is this the sole responsibility of Allaah Ta`ala? With regard to these Masaa`il, that group is on Haqq whose beliefs are in conformity with the Qur`aan Majeed, Sunnah of Nabi (sallAllaahu alaihi wasallam), practices of the Sahaabah (radhiAllaahu anhum) and the Fiqh of Imaam Abu Hanifah (rahmatullahi alaih). The other group is in error. Now, very briefly, I will outline the differences between these two groups. (1) NOOR OR HUMAN? My belief regarding Nabi (sallAllaahu alaihi wasallam) is that he is not merely a human being, in fact, he is the best and the leader of the human species. He is not merely an offspring of Hadhrat Adam (alaihi salaam), he is, in fact, the best of all the children of Hadhrat Adam (alaihi salaam) – sallAllaahu alaihi wasallam – Nabi (sallAllaahu alaihi wasallam) himself said: “I will be the leader of the children of Adam on the day of Qiyaamah.” The fact that he (sallAllaahu alaihi wasallam) is the best of man and humankind is not only a matter of honour and pride for himself, in fact, his being from amongst the human nation is a matter of envy for the angels. Just like Nabi (sallAllaahu alaihi wasallam) belongs to the human species in so far as his creation is concerned, so too is he in the beacon of guidance for the entire human race in so far as his quality of guidance is concerned. This is the “Noor” by which humankind will find their path to Allaah Ta`ala. This light will remain until the day of Qiyaamah. Hence, my belief is that Rasulullaah (sallAllaahu alaihi wasallam) is a combination of both human and Noor. In my opinion it is incorrect for anyone to separate and negate any one of these two attributes from him (sallAllaahu alaihi wasallam). To negate the attribute of humanness from Nabi (sallAllaahu alaihi wasallam) will be to, Nauthubillah, remove him from the circle of humanity. Whereas, there are numerous places in the Qur`aan Majeed where the Prophets are mentioned as being from amongst mankind. The Ahle Sunnah Wal Jamaat is unanimous on this fact that all the Ambiyaa (alaihimus salaam) were sent from only mankind. The definition of a prophet is as stated in the famous Ahle Sunnah Wal Jamaat Aqaa`id Kitaab, “Shar`e Aqaa`id Nasafi”: “(A Prophet is) That human being, who was sent by Allaah Ta`ala to convey the Message and Injunctions.” It is stated in the famous Hanafi Kitaab “Fataawa Aalimgiri”, on page 363, vol.2, citing reference from “Fusool Amaawiyah”: “That person who says that he does not know whether Nabi (sallAllaahu alaihi wasallam) is a human or jinn, is not a Muslim.” In short, the fact that Nabi (sallAllaahu alaihi wasallam) is a human being is such an irrefutable reality which no person in his right senses can deny. We sometimes hear people saying that Nabi (sallAllaahu alaihi wasallam) is a Noor from the Noor of Allaah Ta`ala and he is merely clothed in the façade of humanness. Some even aver that between the words “Ahmad” and “Ahad”, only the letter Meem comes in between. Nauthubillah, this is exactly the same belief that Christians hold regarding Hadhrat Isaa (alaihi salaam), that he is a deity in the form of a man. There is absolutely no scope or leeway in Islaam for such spurious and useless beliefs. What can be more nonsensical and absurd as saying that the servant and Allaah Ta`ala are one and the same. The previous Ummats have spoilt their Deen due to such baseless beliefs. Our Nabi (sallAllaahu alaihi wasallam) had feared this same fate for his Ummat and has forewarned them saying: “Do not exceed the bounds in praising me like the Christians have done with Isaa in that they elevated him to being Allaah and Allaah‟s son. I am the servant and messenger of Allaah Ta`ala. Refer to me as the servant and messenger of Allaah Ta`ala.” [bukhari, page 1009, vol. 2] Owing to this sanctified statement, my belief is that the qualities, attributes and perfection of Nabi (sallAllaahu alaihi wasallam) over the rest of mankind supersedes them by far. There is no human who is equal to him (sallAllaahu alaihi wasallam). Nevertheless, he (sallAllaahu alaihi wasallam) was a human and not a deity. This is the teaching of Islaam and my Imaan is on this. (2) KNOWER OF THE UNSEEN My belief is this that Allaah Ta`ala had bestowed Nabi (sallAllaahu alaihi wasallam) with such knowledge which He had not granted to any other prophet or angel. In fact, the knowledge of all the creation from the first to the last is like a mere drop compared to the ocean of Rasulullaah‟s (sallAllaahu alaihi wasallam) knowledge. Nabi (sallAllaahu alaihi wasallam) was bestowed with whatever knowledge that was appropriate for his status with regard to the Being and Attributes of Allaah Ta`ala, countless past and future incidents, the condition of the grave and Barzakh, the condition of the Day of Qiyaamah and the condition of Jannat and Jahannum. The estimation of all this, none knows besides Allaah Ta`ala. Together with this, my belief is that just as the knowledge of Nabi (sallAllaahu alaihi wasallam) is incomparable to that of the entire creation, in similar manner is the knowledge of Nabi (sallAllaahu alaihi wasallam) incomparable to that of the All-Encompassing Knowledge of Allaah Rabbul Izzat. It is reported in Bukhari Shareef that once Hadhrat Khidr (alaihi salaam) was sitting on the seaside and he saw a little sparrow place its beak into the ocean and he commented to Hadhrat Moosa (alaihi salaam): “My knowledge and your knowledge compared to the Knowledge of Allaah Ta`ala is not even equal to the amount of water that was decreased from the ocean on the (beak of that) bird.” This example is merely for our understanding, in reality, can this limited knowledge of man never be compared to the unlimited Knowledge of Allaah Ta`ala? [bukhari footnote, page 482, vol.1] It for this reason that on numerous occasions in the Qur`aan Majeed the word “Aalimul Ghaib” (Knower of the Unseen) is attributed to Allaah Ta`ala. Likewise there are numerous places where the quality of “Aalimul Ghaib” has been negated for Nabi (sallAllaahu alaihi wasallam). In the beginning of the 20th Para, it is stated after the many Attributes of Allaah Ta`ala had been enumerated: “Say (O Nabi - sallAllaahu alaihi wasallam), none in the heavens and earth knows the unseen, except Allaah and none has the slightest idea when the resurrection will take place.” Similarly, there are numerous Ahaadith wherein the same subject is discussed. If one has to compile all these Aayaat and Ahaadith, then even a voluminous Kitaab will prove insufficient. It is the accepted belief of the Ahle Sunnah Wal Jamaat that it is totally incorrect to regard anyone else besides Allaah Ta`ala as Aalimul Ghaib. Hadhrat Aishah (radhiAllaahu anha) states: “That person who avers that Nabi (sallAllaahu alaihi wasallam) knows the unseen, has in actual fact levelled a great slander upon Allaah Ta`ala.” [bukhari / Mishkaat page 501] The following Mas`alah is recorded in the famous Hanafi Kitaabs: “That person who has made Nikah with a woman without having any witnesses and he says: „We make Allaah Ta`ala and His Rasool our witnesses‟, (such a person) becomes a kaafir.” [Fataawa Aalimgiri, page 266, vol. 2]. It is further stated that the reason being such a person regards Nabi (sallAllaahu alaihi wasallam) as being Aalimul Ghaib, which is a kufr belief. [Fataawa Qaadhi Khaan, from the footnote of Aalimgiri, page 234, vol.1 / Bahrur Raa`iq, page 88, vol.3] Some people aver with great impudence and audacity that Allaah Ta`ala is not Aalimul Ghaib and Nabi (sallAllaahu alaihi wasallam) is. Listening to such kufr statements makes one‟s hair stand on end. In reality such miscreants do not even know the meaning of Aalimul Ghaib. It is stated in the famous Hanafi Tafseer Madaarik: “Ghaib: It is that upon which there is no proof, and no creation knows anything about it.” Hence, that knowledge which the prophets are made aware of by means of Wahi (Divine Revelation), and which Auliyaa are made aware of by way of Ilhaam or Kashf, is not termed as „Ghaib‟. In conclusion, we say that the knowledge of Nabi (sallAllaahu alaihi wasallam) is so vast that no human or angel has the ability to comprehend or attain. But, at the same time, this knowledge of Nabi (sallAllaahu alaihi wasallam) is incomparable to that of Allaah Ta`ala. It is not correct, in the light of the Qur`aan Majeed, Ahaadith or Hanafi Fiqh to attribute the quality of Aalimul Ghaib to any other besides Allaah Ta`ala. (3) ALL-SEEING (Haazir-o-Naazir) Prior to discussing this point, one needs to reflect upon the term „haazir-o-naazir‟. These are both Arabic words which translate as “one who is present and looking”. And if one combines these two word, they would imply “That being whose presence is not restricted to one specific place, in fact, his presence at one and the same time encompasses the entire universe and is aware and looks at every particle from the first to the last.” My belief is that the term haazir-o-naazir can only be attributed to the Being of Allaah Ta`ala and none else. This is His exclusive attribute. Regarding our Nabi (sallAllaahu alaihi wasallam), everyone is well aware that his body rests in his blessed grave. His admirers the world over, come there to visit him. Hence, thi s belief that Nabi (sallAllaahu alaihi wasallam) is present all over and he sees every atom of the universe is spurious to any sane mind. This quality is exclusive to Allaah Ta`ala and it is totally incorrect to ascribe it to anyone else. If the ascribers to the belief of haazir-o-naazir aver that it means that after the demise of Nabi (sallAllaahu alaihi wasallam) his blessed soul was granted the permission to roam freely, then this does not establish his being haaziro- naazir. In Pakistan (and every other country) the citizens are allowed to go anywhere in the country they please, so does this consent imply that every citizen of Pakistan is haazir-o-naazir? If a person has the permission to go to a certain place does not imply that this person is present at that place. Besides this, if one avers regarding a certain place (for example say Karachi) that Nabi (sallAllaahu alaihi wasallam) is present there, then this is such a claim which warrants proof. This is such a claim which has no basis in the Shariah, hence to make such a claim and hold such a belief without citing any proof is not correct. Some insane people do not only hold this belief regarding Nabi (sallAllaahu alaihi wasallam), they believe that many Auliyaa are haazir-o-naazir. I am astonished at the „generosity‟ of such people. They are so liberal with the Attributes of Allaah Ta`ala that they share it out freely amongst the creation! Nevertheless, this intrepidity and audaciousness is totally unacceptable to the Aimmah of the Ahle Sunnah. It is stated in Fataawa Bazaazia: “Our Ulama state that whoever avers that the souls of the Mashaaikh are present and listening has committed KUFR.” [Footnote of Aalimgiri, page 326, vol.6] (4) FREE WILL AND CHOICE A clear result of establishing divine qualities for Nabi (sallAllaahu alaihi wasallam) would be to liken him and grant him a share in divinity. Due to this some people aver that Nabi (sallAllaahu alaihi wasallam) has control over the doings of the universe and that Allaah Ta`ala had given Nabi (sallAllaahu alaihi wasallam) complete choice and will in the running of the universe. Owing to this claim people have given Nabi (sallAllaahu alaihi wasallam) the title of „Mukhtaar-e-Kul‟. However, in the light of the Qur`aan Majeed, Sunnah and beliefs of the Ahle Sunnah, there is absolutely no scope or proof for such claims, that Allaah Ta`ala had granted Nabi (sallAllaahu alaihi wasallam) or anyone else total or part choice and will in the running of the universe. The Aqaa`id of Islaam is that Only Allaah Ta`ala and none else has control and power over the universe. In this, He has no partner or helper. Death, life, health, sickness, etc. everything is totally in His Control. This is precisely the reason why every prophet from the time of Hadhrat Aadam (alaihi salaam) until Nabi (sallAllaahu alaihi wasallam), every one of them supplicated and pleaded to Allaah Ta`ala and all of them understood that He Alone was the Owner of benefit and harm. This was also the condition of every Auliyaa of Allaah Ta`ala. No Nabi, Wali, Sadeeq or Shaheed ever made this claim that he be granted or was granted control over the universe. Nabi (sallAllaahu alaihi wasallam) himself held the following belief: “Hadhrat Ibn Abbaas (radhiAllaahu anhu) said: „Once I was saddled behind Nabi (sallAllaahu alaihi wasallam) and he said to me: „O son! You protect the rights of Allaah, and Allaah Ta`ala will protect you. You protect the rights of Allaah and you will find Him by your side. When you are need of something then ask from Allaah Ta`ala. When you are in need of assistance, then seek assistance only from Allaah Ta`ala. And have firm faith that if the entire creation gathers in order to benefit you, then they will not be able to benefit you one bit, except what Allaah Ta`ala had decreed for you. And if the entire creation gathers to harm you, then they will never be able to harm you one bit, except what Allaah Ta`ala had decreed for you.” [Mishkaat Shareef, page 453] Sheikh Ali Qaari (rahmatullahi alaih) states in commentary of this Hadith: “”Ask of Allaah”, i.e. ask only of Allaah Ta`ala, because the treasures of giving is totally in His Control. The keys for giving and granting lies only in His Hands. Every benefit or harm which reaches the servant or warded off from him, whether it be in this world or hereafter, are all owing to His Mercy without any intermediaries or means. This is so because He is The Generous One. He is so Independent that He requires none. It is for this reason that one should only have hopes in His Mercy. All one‟s great desires and needs should be presented in His Court and trust on any matter should only be on His Being. Besides Him do not ask of anyone, because besides Him, none else has the power to give, nor to prevent, nor to ward off difficulties, nor benefit. Besides Him none else has even the ability or choice over good or evil for themselves. Nor does anyone, besides Him, have the choice of life, death or even standing up.” Further on, he writes, commenting on “Entire creation”: “ „Indeed the entire Ummat‟, i.e. the entire creation. If the special servants of Allaah Ta`ala, the general public, the Ambiyaa, Auliyaa and the entire Ummat, in essence, are unanimous in that they wish to benefit you in a certain thing, whether it be a worldly thing or something for the hereafter, then they will not have the power or ability to benefit you.” [Mirqaatul Mafaateeh, page 91, vol. 5] Hadhrat Abdul Qaadir Jilaani (rahmatullahi alaih) states in „Al-Fathur Rabbaani‟, majlis 61: “Indeed the creation is helpless and incapable. They have neither destruction nor ownership in their hands, neither wealth nor poverty, neither harm nor benefit. None has any ownership except Allaah Ta`ala. There is no power but His.There is no giver, preventer, harmer or benefactor but Him. There is none who can give life or death but Him.” This is the belief of all the Auliyaa of Allaah Ta`ala and elders of the Ahle Sunnah Wal Jamaat. Those miracles of the Ambiyaa and Karaamaat of the Auliyaa, which manifested at their hands was in actual fact the doing of Allaah Ta`ala via them. This is the reason why they are called Mu`jizah and Karaamat. To see a Mu`jizah or Karaamat and to interpret it as being a partnership in divinity or has having a choice in the administration of the universe, is sheer stupidity. This is the self-same stupidity that led the Christians into taking Hadhrat Isaa (alaihi salaam) as a deity when they saw his miracles (example, giving life to the dead). The main and prime objective and message of every prophet was to invite towards the Oneness of Allaah Ta`ala, in His Being, Qualities and Actions. There are many proofs that are forwarded in the Qur`aan Majeed on numerous occasions and ways proving the Oneness of Allaah Ta`ala. Amongst them are: “Say! Who is the controller of the universe?” “Who grants sustenance?” “In whose control is death, life, health and sickness?” “Who is the owner of benefit and harm?” etc., etc. – it is clear and evident that if all these things are attributed to others besides Allaah Ta`ala then at last 1/3 of the Qur`aan Majeed would be Baatil. Here it would also be prudent to remember that with regard to the Injunctions of Allaah Ta`ala they are categorised into two sections; one is regarding the laws of Shariah which the Ambiyaa (alaihimus salaam) teach and demonstrate to their Ummats. The second is regarding the creation, which applies to every creation in the universe. Just like none is free from the injunctions of the Shariah, regardless of how close he/she may be to Allaah Ta`ala, so too, is none excluded from accepting the matters and injunctions regarding creation. None, regardless of whether he is in the heavens or earth, whether it is an angel or a prophet, everyone are subjected to the system of Allaah Ta`ala in so far as the administration of the universe is concerned. Everyone is subject to His Decree and Destiny. Some people transfer the administration of the universe to Auliyaa and Ambiyaa, whereas those very personalities to whom Allaah Ta`ala had granted His recognition, have never laid claim to this partnership. They maintained that everything in the total control of Allaah Ta`ala Rabbul Izzat. Hence, to regard these personalities as having control in the universe is to contradict their very teachings and beliefs! These four Masaa`il (discussed above) are the important ones which are related to Aqaa`id. Besides these there are a few others also, wherein there are differences. I will also briefly enumerate on these. *** These have not been included here. The titles as mentioned below can be read in the PDF from page 22 -43 (5). TO CALL UPON SOMEONE OTHER THAN ALLAAH TA`ALA (6). TAWASSUL AND DUA * Note: Titles are not numbered correctly after number 6 (There are two titles nymbered 6) (7) VISITING THE GRAVES (8) SOLID GRAVES AND THEIR TOMBS page 31 04 106 (9) PLACING OF CLOTH OVER THE GRAVE (10) TO LIGHT LAMPS AT GRAVESIDES (11) TO CIRCUMABULATE (MAKE TAWAAF) AND PROSTRATE AT THE GRAVES ETC. (12) TO MAKE VOWS AND MAKE OFFERINGS AT THE GRAVES (13) EID MEELADUN NABI (SALLAHO ALAIHE WASSALAM) central-mosque/PDF ~~~ Back to Table of Contents

The Differences From "Differences in the Ummah and the Straight Path" by Mawlana Muhammad Yusuf Ludhianvi Some of the beliefs of Moulana Ahmed Raza Khan Source A Brief Summary of the Barelwi Beliefs: Mufti Muhammad Taqi Uthmani Source ~~~ Back to Table of Contents

Why did the need arise to say "Deobandi" or "Barelwi" when.... The answer to this question is given by Shaykh Zulfiqar Ahmad in "Differences in 'Aqidah between Deobandis & Barelwis" which is in Urdu. The following is a translation of the first five minutes of the speech... The respected Shaykh then goes on to mention the differences between the Deobandis and Barelwis. ~~~ Back to Table of Contents

Who are the "Deobandis" and "Barelwis", where did the names come from? Deobandi Darul Uloom Deoband Barelwi Aireal view of the Mazaar of the Imam in Bareilly and showing the Darul Uloom Manzare Islam and the Hostel. ~~~ Back to Table of Contents

Being Concerned about the Comments of People Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned: My beloved friends! As long as you are treading upon the Sunnah, do not be concerned and worried about what people have to say; whether they have a low opinion of you or regard you to be insane. The Ambiyaa were not spared by the people and similarly our pious predecessors were also labelled with many names. Hence if you become a target of people’s criticism (due to treading on Deen), then why do you let this worry you? Keep your pious predecessors before you as your example – those pious predecessors who remained devoted and committed to the Mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) under all circumstances. (Malfoozaate Hazrat Shaikh 1/136) Ihyaauddeen.co.za

A praiseworthy Quality in Women Hazrat Thaanwi (Rahmatullahi Alaihi) once mentioned “Women who are pure-minded and simple in their ways (on account of them not being exposed to sin and observing strict purdah from strange men) are generally extremely chaste. Such women resemble the hoors(damsels) of Jannah in their purity and chastity. They do not come into contact with strange men and nor do they even cast glances at them. Hence they could be resembled to the hoors of Jannah, regarding whom Allah Ta’ala described in the Qur’an: فِيهِنَّ قَـٰصِرتُ ٱلطَّرْفِ In the palaces of Jannah reside such hoors (damsels) who lower their gazes from all strange men besides their husbands. Further, Allah Ta’ala expresses the excellence of those women who are unaware of the world and focus on the Hereafter by describing them as ٱلْمُؤْمِنَـٰتِ ٱلْمُحْصَنَـٰتِ ٱلْغَـٰفِلَـٰتِ (Chaste, believing women who remain unaware of the attractions of the world). From this verse of the Qur’an we understand that it is a praiseworthy quality in women, and part of their nature, that they remain aloof from the attractions of the world. Though this verse primarily refers to women remaining aloof from the attractions of sin, and this is also desired from men, however the fact that Allah Ta’ala expresses this quality as a praiseworthy quality of women, one understands that to a greater extent it should be found in women. Unfortunately those who are totally ignorant of Deen feel that the success and progress of women lies in abolishing the concept of purdah and exposing the women to the world. However this notion is totally incorrect. I sincerely feel within my heart that Allah Ta’ala will assist Deen and never cause such people to become successful in their effort. (Malfoozaat Hakeemul Ummat 1/151) Ihyaauddeen.co.za

The glass is half-full…!!! By Abu Muhammad Yusuf From time to time we all experience challenges. It could be when we encounter some difficult situations in our life or business or we have problems with health or even just day to day issues. What is really important is how we face up and react to those challenges. Our attitude and Trust in our Creator will determine how much we succeed. Attitude leads to altitude! According to scientists, the bumblebee's body is too heavy and its wing span too small. Aerodynamically, the bumblebee cannot fly. But the bumblebee doesn't know that and it keeps flying. When you don't know your limitations, you go out and surprise yourself. In hindsight, you wonder if you had any limitations! The only limitations a person has are those that are self-imposed. Don't let physical conditions dictate how you respond to life’s challenges. There is a story about a group small frogs who took part in a race.The goal was to reach the top of a very high tower. A big crowd had gathered around the tower to see the race and cheer on the contestants. Then they were off! No one in the crowd really believed that the tiny frogs would reach the top of the tower and they began to yell things like: “Oh, way too difficult!!”, “They will NEVER make it to the top”, “Not a chance that they will succeed. The tower is too high!” The tiny frogs began collapsing one by one, but there were some that were managing to climb higher and higher. The crowd continued to yell: “It is too difficult!!! No one will make it!” More tiny frogs got tired and gave up. But one frog continued higher and higher and higher. This one wasn’t giving up! At the end, every other frog had given up climbing the tower except for the one tiny frog who, after great effort, was the only one who reached the top! All of the other tiny frogs naturally wanted to know how this one frog managed to do it? A contestant asked the tiny frog who had succeeded how it had found the strength to reach the goal? It turned out…that the winner was deaf. Never listen to people who have a tendency of negative or are pessimistic because they may impede your progress and stop you from achieving your dreams. Everything that you hear and see can affect you in so many ways. So filter and entertain only those that will have a positive bearing on your life. “Indeed, Allah will not change the condition of a people until they change what is in themselves.” (Qur’an, 13:11) So where do we start?...Changing our attitude to POSITIVE MODE is vital! Therefore always Trust in Allah, be Positive and think I can do this! Remember an optimist will see an opportunity in every difficulty whereas a pessimist will see a difficulty in every opportunity. Is the glass half FULL or half EMPTY? Your attitude will decide! www.eislam.co.za

Allah raised the status of the Prophet Muhammad and sanctified his secret and remembrance with such dignity and honor that it is impossible for anyone let alone Charlie Hebdo to depict him or resemble him in a portrait or a cartoon. This is one of the wisdoms behind the impermissibility of Tasweer (pictures) in Islam. There is not a single picture of the Prophet Muhammad (SallAllahu Alayhi wa Sallam) for them to depict, resemble or imitate. If someone claims to depict Will Smith in a cartoon and ends up drawing a picture that imitates Mr Obama then the laugh's on him. The cartoonist has failed and made an embarrassing error. He has no idea that he has drawn a cartoon which has absolutely no resemblance at all to the Prophet Muhammad (SallAllahu Alayhi wa Sallam). Not even a pin point of it is anywhere near a resemblance. It is a stupid and embarrassing mistake and the laugh's on him. He has drawn his own image from his imagination and the Prophet Muhammad (SallAllahu Alayhi wa Sallam) is beyond his imagination. All thanks to Allah that those who take pictures can be mocked and insulted for example by people walking on their pictures that are thrown on the floor but Allah has protected our Prophet Muhammad (SallAllahu Alayhi wa Sallam) from all this as there is no picture that can imitate his eminence. Even Shaytaan cannot imitate the Prophet Muhammad (SallAllahu Alayhi wa Sallam) never mind Charlie Chaplin --- Mufti Zahid Hussain, Preston, U.K. Source

The Honour of Rasūlullāh sallallāhu ‘alayhi wasallam & the Need of the Time Shaykh Muhammad Saleem Dhorat (Hafizahullah) The Prophet Muhammad sallallāhu ‘alayhi wasallam is extremely close to a Muslim’s heart. A true Muslim loves his Prophet with a love which surpasses the love a child has for his parents or the parents’ love for their darling children. No bond of brotherhood or friendship can equal this love; in fact no human being has ever loved another as much as a true Muslim loves his Prophet sallallāhu 'alayhi wasallam.... Download your FREE copy Urdu Version English Version

The Honour of Rasūlullāh sallallāhu ‘alayhi wasallam & the Need of the Time Shaykh Muhammad Saleem Dhorat (Hafizahullah) The Prophet Muhammad sallallāhu ‘alayhi wasallam is extremely close to a Muslim’s heart. A true Muslim loves his Prophet with a love which surpasses the love a child has for his parents or the parents’ love for their darling children. No bond of brotherhood or friendship can equal this love; in fact no human being has ever loved another as much as a true Muslim loves his Prophet sallallāhu 'alayhi wasallam.... Download your FREE copy Urdu Version English Version

InshaAllah in this topic we will try to compile information regarding the Deobandi-Barelwi differences. Who are the "Deobandis" and "Barelwis", where did the names come from? CLICK HERE Why was there a need for the names when both groups are from the Ahlus Sunnah wal Jama'ah and both being the adherents of the Hanafi school? CLICK HERE What are the differences? CLICK HERE & The Differences in Detail CLICK HERE Quranic Verses in which the Beliefs of the Barelwis are Condemned CLICK HERE Multiple Q/A's Saying "Yaa Rasoolullaah" Barelwi beliefs supported by anyone else since the time of Rasoolullah sallallaahu 'alayhi wasallam? CLICK HERE Are Barelwis of the Ahlus Sunnah wal Jama'ah CLICK HERE A different Opinion on Barelwis being of the Ahlus Sunnah wal Jama'ah CLICK HERE Regarding the Allegations of Mawlana Ahmed Raza Khan against the Ulama of Deoband Shaykh Ashraf Ali Thanwi ra's Respect even while having Differences CLICK HERE Various Fataawaa Regarding reading the works of Mawlana Ahmed Raza Khan Regarding our opinion of Mawalna Ahmed Raza Khan Regarding debating, arguing with the Barelwis Salaah behind a Barelwi Imam

Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta'ala to accept his du'aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance. There are various forms of Tawassul and Waseela: 1. To make Tawassul to Almighty Allah that He accepts the Du'aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du'aa to Allah Ta'ala to move the obstructing rock and they requested Allah Ta'ala to accept their du'aas due to some good deed that each of them had done. 2. To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, 'And Allah has beautiful names, so call unto Him through them.' (Surah A'araaf v.180). Example: If someone says, 'Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.' 3. To make Tawassul to Allah Ta'ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, 'Oh Allah, I beseech you to accept my du'aa due to the status of Rasulullah [sallallaahu Alayhi Wasallam] in Your eyes.' This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise. 4. Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du'aa for him: This is also unanimously accepted. The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, 'O Allah, I besech you to accept my Du'aa due to the status that Rasulullah [sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.' The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam) There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations: 1. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, 'Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.' (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145) 2. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du'aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person's need was also fulfilled. Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du'aa: 'O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah - sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.' The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu'jamus sagheer vol.1 pg.184; al-Mu'jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168) Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu'jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf'ul Manaarah of Shaykh Mahmood Sa'eed Mamdooh pgs.125-131 3. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad - radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du'aa before burying her: 'O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet's before me, for verily You are Most Merciful.' (al-Mu'jamul awsat vol.1 pg.152; Hilya vol.3 pg.121) 'Bi haqqi nabiyyika' (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf'ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…) 4. When a person leaves the Musjid, the following du'aa is recorded, 'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…) In this narration, Tawassul through people is established, '…through the right of those who ask' and Tawassul through one's deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability. The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well. 5. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, 'O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.' Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, 'the rains will soon come and say to him, Be intelligent', When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, 'O My Lord, I will only leave out what I am unable to do.' (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is 'good and strong' (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari. 6. Abul-Jawzaa - Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, 'When they made a hole, heavy rains came down and crops also began to grow.' (Sunan Darimi vol.1 pg.56) 7. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [sallallahu alayhi wasallam] said, 'When Adam [alayhis salaam] ate from the forbidden tree, he said, 'O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.' The words used were, 'Bi haqqi Muhammad' Allah Ta'ala accepted Aadam's [alayhis salaam] repentance. (al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu'jamus saghir of Imaam Tabrani vol.2 pg.82) The status of this narration has been extensively disputed by the various Muhadditheen. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imaam Abul-Hasan ibn Bishraan [ra] on the authority of Sayyidatuna Maysarah [radhiallaahu anha]. The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie). These narrations have all proven beyond a shadow of doubt that this form of Tawassul is permissible and was widely practised as well. Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive: 1. Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja'far [ra] and make Tawassul through him. Allah Ta'ala would fulfil his need. (refer Taarikh Baghdaad) 2. Imaam Shaafi'ee [ra] would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381) 3. Allaamah Taajuddeen al-Subki [ra] has mentioned that the people would go to the grave of Imaam ibn Foorak(ra), the teacher of Imaam Bayhaqi [ra] and make Du'aa and their Du'aas would get accepted. 4. Hafiz Al-Zarkashi [ra] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, 'al-Tanqeeh'. 5. Hafiz Taqi-u-ddin al-Subki [ra], the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318) 6. Allamah Nawawi [ra] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta'ala to accept his Du'aas. Thereafter, Allamah Nawawi states, '…and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said, 'I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, 'Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur'aan "And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah's forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.(Al-Nisaa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord', thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, 'I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, 'O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.' (Refer al-Majmoo vol.8 pg.456 - Cairo and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia). This incident has been related by many Ulama in their respective compilations. Some of them are: Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeervol.3 pg.495, etc.) 7. Imaam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137) 8. Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj 9. Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira'aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen) 10. Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50) These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul. More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) - who passed away in the year 728 Hijri - was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397) Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta'ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of 'Providing'. Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path. and Allah Ta'ala Knows Best Ml. Muhammad ibn Moulana Haroon Abasoomar FACULTY OF SPECIALTY IN HADITH SCIENCES CHECKED & APPROVED: Mufti Ebrahim Desai (Fatwa Dept.) Source

Reaction to Prophet's cartoons #CharlieHebdo Mufti Abdur Rahman Mangera

Riding Motorbikes Question Is it permissable for a female to ride a motorbike. I thought there may not be anything wrong as the women in the prophet’s(pbuh) time used to ride horses and that would be a similar concept…? Hanafi Fiqh > Askimam.org Answer A female is required to conceal the form and shape of her body to the best of her ability. That is not so when riding a horse due to the unique movement of the horse. Rasulullah (Sallallaahu Alayhi Wasallam) said, 'Allah's curse is upon females on saddles (of horses).' The Shar'ee prohibition for a female riding a motor-bike may be understood from the analogy of riding a horse. The situation of Dhuroorah (need) may grant a leeway. However, that is not the general situation today as modes of transport concealing the form and shape of females are well available and common. and Allah Ta’ala Knows Best Mufti Ebrahim Desai Source

Question I’m searching for proof about women riding horses as I remember that my teacher used to tell me that its not allowed for women. Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh 1. The Fuqahaa (Jurists) have ruled that it will not be permissible for women to ride horses except at the time of necessity. It is reported from Rasulullah (sallallaahu alayhi wa sallam) that: لعن الله الفروج على السروج “Allah Ta’ala has cursed women on saddles (horse backs)” (Note: The Ma’naa (meaning) of the above Hadith is established by the Fuqahaa, though there exists Idtiraab in the words - Radd Al-Muhtar, vol 6, pg 423, HM Sa’eed) It is proven that the Sahabiyyaat rode horses and camels. However, this was at the time of necessity. Therefore, if a necessity arises for a woman to ride a horse, the Darul Ifta will look into the matter. (Sharh Kitab Al-Siyar al-kabeer, vol 1, pg 97, Ilmiyya / Al-Muheet al-Burhani, vol 8, pg 100, Idara Al-Quran / Al-Bahr al-Raiq, vol 8, pg189, Rasheediyya / Al-Durr al-Mukhtar& Radd Al-Muhtar, vol 6, pg 423, HM Sa’eed / Hashiyya Al-Tahtawi ala al-Durr, vol 4, pg 210, Maktaba Arabiyya) And Allah knows best Wassalam Ml. Talha Desai, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah Source

The effect of the birth of Rasulullaah (SAW) on the world The incident of the people of the elephants happened only 50 days prior to the birth of Rasulullaah (SAW). Historians write that exactly at the time of the birth of Rasulullaah (SAW) the palace of the Persian Emperor was struck by a tremor that caused 14 pillars to collapse and the fire in his temple that was kept alight for a thousand years was instantly extinguished. This was like an announcement to the world that the personlality that would be talk of the world was born and that the darkness that Shirk had spread throughout the world was soon to be dispelled. The seed of Towheed and good character was to be planted in the world and would replace the Kufr and evil that was profound at the time. The final Nabi (SAW) was being prepared to guide not only a nation, but all of mankind until the Day of Qiyaamah. Madrasah in Just 5 Minutes - Mufti A.H.Elias

Glad tidings of the arrival of Rasulullaah sallallaahu 'alayhi wasallam Every one of the Ambiyaa عليهم السلام who came before Rasulullaah (SAW) gave his people the glad tidings of the arrival of Rasulullaah(SAW). They also described Rasulullaah (SAW) to their people and took a pledge from them that they would follow Rasulullaah (SAW) when he does arrive. It is therefore noted that even after so many thousands of years and innumerable alterations, the present day Torah and Injeel still contain references to Rasulullaah (SAW), which even the scholars of these books admit. Allaah says, “Those who have been given the Book (the Jews and the Christians) recognise him (Rasulullaah (SAW) together with his lineage, tribe, place of birth, place of residence, appearance, qualities and attributes) just as they recognise their very own sons (because the Torah and the Injeel had described him to them). Without doubt there (still) exists among them a group who knowingly hide the truth”. [surah Baqarah, verse 146] Verse 6 of Surah Saff quotes the words of Hadhrat Isa (AS), who said to his people, “O children of Israa’eel! Indeed I am the Rasool of Allaah (who has been sent) to you, confirming the Torah before me and giving (you) the good news of a Rasool to come after me (among the Arabs), whose name will be Ahmad (referring to Rasulullaah (SAW)).”. Rasulullaah (SAW) said, “I am the manifestation of the du’aa of my father Ibraheem (AS) and I am also the glad tiding that Isa (AS) gave to his people.” [Dalaa’il 15] Madrasah in Just 5 Minutes - Mufti A.H.Elias

In the name of Allah, Most Compassionate, Most Merciful, The worst-case scenario in the event of being inflicted with a disease is when the one involved refuses to believe that he has been inflicted with that disease. The way this phenomenon is accepted and recognised in diseases and illnesses that affect the physical body, it is also true with regards to spiritual diseases and ailments. When a person commits a sin (May Allah save us all) believing that a sin is being committed and feels regret and remorse in the heart, then this is far better than committing the sin and believing it to be lawful (halal). In the former situation, only one sin is being committed, and it is very likely that the individual may repent out of the remorse felt in the heart. In the latter case, however, in addition to the sin being committed, there is the greater sin of trying to justify it. Normally, such an individual does not receive the guidance to repent from his sin. (May Allah save us all, Ameen) Music and Singing The case with music and unlawful singing is the same. It has been decisively prohibited in Shariah, as the evidences mentioned further along will illustrate. Yet there are individuals who are not ready to believe that it is unlawful (haram). In the modern era, music has spread to such an extent that nobody is free from it. Individuals are confronted with situations where they are forced to listen to music. It is played nearly in all department stores and supermarkets. If you sit in a taxi, make a phone call or even walk down the street, you will not be saved from this evil. Young Muslims drive around in their cars with the music fully blasted. The increasing popularity of music, which is prevalent in our society, poses a great threat to the Muslims. Music is a direct ploy of the non-Muslims. One of the main causes for the decline of the Muslims is their involvement in useless entertainment. Today we see that Muslims are involved, and at the forefront perhaps, of many immoralities and evils. The spiritual power which once was the trait of a Muslim is nowhere to be seen. One of the main reasons for this is music and useless entertainment. Harms and effects of music We should be aware that nothing has been prohibited by the Almighty Creator except that which is harmful to the Muslims and the society as a whole. There are great harms and ill-effects of music. Islam totally forbids adultery and also those things that lead to it. Allah Most High says: “And do not (even) come near to adultery, for it is a shameful deed and an evil, opening the road (to other evils).” (al-Isra, 32) Islam does not only prohibit adultery and fornication, but also those things that may lead to it. This is the reason why the Qur’an orders Muslim men and women to lower their gazes. It prohibits one from being alone with someone of the opposite sex (khalwa). Informal interaction with the opposite sex has also been made unlawful. This is also one of the main reasons for the prohibition of music, as it effects one’s emotions, creates arousal, passion and excitement, and also leads to various physiological changes in the person. It is a psychological proven fact that two things are instrumental in arousing the human sexual desire, one being the voice of a female (for males) and the other music. This is the reason why Allah Most High says: “O wives of the prophet! You are not like other women, if you are god-fearing. So do not be soft in speech. Lest in whose heart is disease should be moved with desire.” (Surah al-Ahzab, v. 32) Thus, Islam forbids listening to the female voice with lust and desire. The great Hanafi Jurist, Imam Ibn Abidin (Allah have mercy on him) states: “It is permissible for women to converse with non-Mahram men at the time of need (and vice versa). However, what is not permissible is that they stretch, soften and raise their voice in a melodious way.” (Radd al-Muhtar, V.1, P. 406) Similarly, it is also unlawful for women to listen to the voice of non-Mahram men with lust and desire. One of the great western thinkers said: “The voice is one of the quickest ways that make a woman fall in love with a man. This is the reason why many women adore singers.” The Messenger of Allah (Allah bless him & give him peace) was also wary of this fact when he said to the Companion Bara ibn Malik: “O Bara! Let not the women here your voice.” (Kanz al-Ummal, 7/322) The same has also been reported from the Companion Anjasha (Allah be pleased with him). Physical Effect of Music Experiments carried out by doctors and researchers confirm that music is such that it does not only affect the brain, but each and every organ of the body. There is a close relationship between music and bodily movements. It is also proved that music affects one’s emotions, increases arousal in terms of alertness and excitement and also leads to various psychological changes in the person. In a psychological experiment, it was found that listening to moderate type of music increased one’s normal heart beat, whilst listening to rock music the heart beat increased even further, yet people claim that music has no effect. In conclusion, music and the instruments used for singing are a cause for arousing the sexual desire of an individual. It could lead a person to adultery and fornication. Therefore, Islam takes the preventive measure rather than suffer the consequences. This is also one of the principles of Islamic Jurisprudence, namely ‘blocking the means’ (sadd al-dhara’i). This is based on the idea of preventing an evil before it actually materializes, and is taken from the heart of the guidance of the Qur’an and Sunnah that, “Preventing harm is given precedence even to achieving possible benefits.” Becoming Heedless of Allah One of the harms of music is that it distracts one from his Creator. It serves as a temporary means of pleasure and satisfaction, which makes one forget who he really is and why he was created. This is the reason why musical instruments are known in the Arabic language as ‘malaahi’ meaning instruments that prevent one from the remembrance of Allah Almighty. Human has been created for a noble purpose. Allah Most High says: “I have created jinn and humans only that they serve (worship) me.” (Surah al-Dhariyat, 56) Music and temporary entertainments sink the human in physical pleasures and prevent him/her from true spiritual gains. In conclusion, music has a great role to play in preventing a human from realising the purpose of creation. Un-Islamic Values Another harm of music is that it instils the ideologies of the non-Muslims in the heart and mind. The messages of today’s music follow a general theme of love, fornication, drugs and freedom. We find that the whole world is obsessed with the Kufr idea of unrestrained freedom, i.e. freedom of speech and movement, etc… This idea of freedom, “it’s my life, I’ll do what I want” is a predominant theme of music today. It is used as a means of drilling western ideologies into the hearts and minds, which are totally contrary to Islamic values and teachings. The Difference between Legal Wisdom and Legal Reason The above are just some of the harms and evil effects of music. One must remember here that these are the wisdoms for the prohibition of music and not the reason (illah). The Shariah ruling is based upon the reason, and not the wisdom. In other words if the harms for the prohibition of music are taken care of, it will not make music permissible. An example for this is that the wisdom behind the prohibition of wine and alcohol is that it creates enmity and hatred between people and it hinders one from the remembrance of Allah. The reason, however, is that it is an intoxicating substance. Now, if one was to say that wine will be Halal for me, as I will lock myself up after drinking wine, thus no destruction will be caused. Any sane person will conclude that he is wrong, as wine is Haram whether you cause any destruction and damage to others or not. The reason being is that the cause (illa) for the prohibition of wine is intoxication, regardless of whether the wisdom (hikma) is present or not. The same is with music. If one is saved from the abovementioned harms, even then music will still remain Haram. It can not be held lawful even if one is saved from its harms. This is a well established principle in the science of Usul al-Fiqh. Ruling on musical instruments and unlawful singing In light of the evidences that will be mentioned shortly, the following are unlawful in Shariah: a) Musical instruments that are exclusively designed for entertainment and dancing, and create charm, pleasure and bliss on their own (even without the singing), such as the drum, violin, guitar, fiddle, flute, lute, mandolin, harmonium, piano, string, etc are all impermissible and unlawful (haram) to use. There is a consensus of the whole Ummah on this. Since the first century, the Companions (sahaba), their followers (tabi’in), jurists (fuqaha) and the scholars have been generally unanimous on this ruling. b) Singing that is a cause for a sin is also unlawful with the consensus of all the scholars, such as songs that prevent one from the obligatory (fard & wajib). c) Any singing that is accompanied by other sins, such as songs that consist of unlawful, immoral, and sexual themes, or it is sang by non-Mahram women, etc will also be unlawful. This ruling is also with the consensus of all the scholars. Evidences There are numerous evidences in the Qur’an and Sunnah which support this view. We will attempt to look at a few: 1) Allah Most High says: “And there are among men, those that purchase idle tales, to mislead (men) from the path of Allah and throw ridicule. For such there will be a humiliating punishment.” (Surah Luqman, V. 6) The great Companion Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) states in the explanation of the word “idle tales”: “By Allah its meaning is music.” (Sunan al-Bayhaqi, 1/223 & authenticated by al-Hakim in his Mustadrak, 2/411) Imam Ibn Abi Shayba related with his own transmission that he (Ibn Mas’ud) said: “I swear by Him besides Whom there is no God that it refers to singing.” (132/5) The great Companion and exegete of the Qur’an, Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) states: “The meaning of the word is music, singing and the like.” (Sunan al-Bayhaqi, 1/221& Musannaf Ibn abi Shayba, 132/5) He also stated: “Music and the purchase of female singers.” (Musannaf Ibn Abi Shayba, 132/5) Hasan al-Basri (Allah be pleased with him) said: “This verse was revealed in relation to singing and musical instruments.” (Tafsir ibn Kathir, 3/442) The same explanation has also been narrated from Mujahid, Ikrima, Ibrahim Nakha’i, Mak’hul and others (may Allah be pleased with them all). The above verse of the Qur’an, along with the statements regarding its meaning is clear in the prohibition of music. It also serves as a severe warning for those who are involved in the trade of music in any way, shape or form, as Allah warned them of “Humiliating punishment”. As for those that say, the verse refers to things that prevent one from the remembrance of Allah and not music, they do not contradict the aforementioned explanation. The interpretation of the verse with “things that prevent one from the remembrance of Allah” is a more general interpretation which includes music and song, as one of the foremost things that stop you from the remembrance of Allah is music. This is the reason why the majority of the exegetes of the Qur’an have interpreted the verse with music only, or with all those acts that prevent one from the truth with music being at the forefront. 2) Allah Most High says whilst describing the attributes of the servants of the Most Compassionate (ibad al-Rahman): “Those who witness no falsehood, and if they pass by futility, they pass by it with honourable avoidance.” (Surah al-Furqan, V. 72) Imam Abu Bakr al-Jassas relates from Sayyiduna Imam Abu Hanifah (Allah be pleased with him) that the meaning of “falsehood (zur)” is music & song. (Ahkam al-Qur’an, 3/428) 3) Allah Most High said to Shaytan: “Lead to destruction those whom you can among them with your (seductive) voice.” (Surah al-Isra, V.64) One of the great exegete, Mujahid (Allah have mercy on him) interpreted the word “voice (sawt)” by music, singing, dancing and idle things. (Ruh al-Ma’ani, 15/111) Imam Suyuti (Allah have mercy on him) quoted Mujahid as saying: “Voice (in this verse) is singing and flute.” (al-Iklil fi istinbat al-tanzil, 1444) Another exegete, Dahhak (Allah have mercy on him) also interpreted the word “Sawt” with flutes. (Qurtubi, al-Jami` li Ahkam al-Qur’an, 10/288) Here also, a general interpretation can be given, as indeed some commentators of the Qur’an have done, but this, as mentioned earlier, does not contradict the meaning given by Mujahid and Dahhak, as it is included in the more broad and general meaning. Guidance of the Messenger of Allah (Allah bless him & give him peace) The are many Ahadith of the blessed Messenger of Allah (Allah bless him & give him peace) which prohibit music and the usage of musical instruments to the extent that some scholars have gathered approximately forty Ahadith, of which the chain of transmission of some is authentic (sahih), some sound (hasan) and some weak (da’if). We will only mention a few here: 1) Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful.” (Sahih al-Bukhari) 2) Abu Malik al-Ash’ari (Allah be pleased with him) narrates a similar type of Hadith, but a different wording. He reports that the Messenger of Allah (Allah bless him & give him peace) said: “Soon there will be people from my Ummah who will consume alcohol, they will change its name (by regarding it permissible. m), on there heads will be instruments of music and singing. Allah will make the ground swallow them up, and turn them into monkeys and swine.” (Sahih Ibn Hibban & Sunan Ibn Majah, with a sound chain of narration) In the above two narrations, the word ma’azif is used. The scholars of the Arabic la nguage are unanimous on the fact that it refers to musical instruments. (Ibn Manzur, Lisan al-Arab, V.9, P.189) The prohibition of musical instruments is clear in these two narrations. The first Hadith (recorded in Sahih al-Bukhari) mentions that certain people from the Ummah of the Messenger of Allah (Allah bless him & give peace) will try to justify the permissibility of using musical instruments, along with adultery, silk and alcohol, despite these things being unlawful (haram) in Shariah. Moreover, by mentioning music with the likes of adultery and alcohol just shows how severe the sin is. The one who attempts to permit music is similar to the one who permits alcohol or adultery. The second Hadith describes the fate of such people in that the ground will be ordered to swallow them and they will be turned into monkeys and swine (May Allah save us all). The warning is specific to those that will hold music, alcohol, silk and adultery to be permissible. It is something that should be of concern for those who try and justify any of these things. Also, to say that music will only be unlawful if it is in combination with alcohol, adultery and silk is incorrect. If this was the case, then why is it that the exception is only for music from the four things? The same could also be said for adultery, alcohol and silk. One may then even justify that alcohol and adultery is also permissible unless if they are consumed in combination with the other things! Thus, the above two narrations of the beloved of Allah (Allah bless him & give him peace) are clear proof on the impermissibility of music and songs. 3) Imran ibn Husain (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “This Ummah will experience the swallowing up of some people by the earth, metamorphosis of some into animals, and being rained upon with stones”. A man from amongst the Muslims asked: “O Messenger of Allah! When will this be?” He said: “When female singers and musical instruments appear and alcohol will (commonly) be consumed.” (Recorded by Imam Tirmidhi, Imam Ibn Majah in their respective Sunan collections, and the wording here is of Sunan Tirmidhi) 4) Sayyiduna Ali ibn Talib (Allah be pleased with him) reports that the blessed Messenger of Allah (Allah bless him & give him peace) said: “When my Ummah begin doing fifteen things, they will be inflicted with tribulations, and (from those 15 things He said): “When female singers and musical instruments become common.” (Sunan Tirmidhi) 5) Na’fi reports that once Abd Allah ibn Umar (Allah be pleased with them both) heard the sound of a Sheppard’s flute. He put his fingers in his ears, turned his mule away from the road and said: “O Nafi’! Can you hear? I (Nafi’) replied with the affirmative. He carried on walking (with his fingers in his ears) until I said: “the sound has ceased” He removed his fingers from his ears, came back on to the road and said: “I saw the Messenger of Allah (Allah bless him & give him peace) doing the same when he heard the flute of the Sheppard.” (Recorded by Imam Ahmad in his Musnad and Abu Dawud & Ibn Majah in their Sunans) 6) Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Verily Allah has forbidden alcohol, gambling, drum and guitar, and every intoxicant is haram.” (Musnad Ahmad & Sunan Abu Dawud) 7) Abu Umama (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “Allah Mighty and Majestic sent me as a guidance and mercy to believers and commanded me to do away with musical instruments, flutes, strings, crucifixes, and the affairs of the pre-Islamic period of ignorance.”(Musnad Ahmad & Abu Dawud Tayalisi) 8) Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Song makes hypocrisy grow in the heart as water does herbage.” (Sunan al-Bayhaqi) 9) Sayyiduna Anas (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “On the day of Resurrection, Allah will pour molten lead into the ears of whoever sits listening to a songstress.” (Recorded by Ibn Asakir & Ibn al-Misri) 10) Sayyiduna Abu Huraira (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Bell is the flute of Shaytan.” (Sahih Muslim & Sunan Abu Dawud) There are many more narrations of the Messenger of Allah (Allah bless him & give peace) in prohibition of musical instruments and unlawful singing. I have merely mentioned a few here as an example. The great Imam of the Shafi’i school, Imam Ibn Hajr al-Haytami gathered all these Ahadith which approximately total to forty in his excellent work ‘Kaff al-Ra’a an Muharramat al-Lahw wa al-Sama’, and then said: “All of this is explicit and compelling textual evidence that musical instruments of all types are unlawful.” (2/270) Statements of the Jurists (fuqaha) The great Hanafi jurist, Imam al-Kasani states: “If a singer gathers people around him only to entertain them with his voice, then he will not be considered an upright person (a’dil), even though if he does not consume alcohol, as he will be considered the leader of sinners. If however, he only sings to himself in order to eradicate loneliness, then there is nothing wrong in doing so. As far as the one who uses musical instruments is concerned, if the instruments themselves are not unlawful, such as the bamboo and tambourine, then there is nothing wrong with that and he will still be considered upright. However, if the instrument is unlawful, such as the lute and the like, then he will not be considered an upright person (to be a witness in the court. m), as these instruments can never be considered lawful.” (Bada’I al-Sana’i, 6/269) It is stated in Khulasat al-Fatawa: “Listening to the sound of musical instruments is unlawful (haram), as the Messenger of Allah (Allah bless him & give him peace) said: “Listening to songs is a sin.” (4/345) Imam Ibn al-Humam, the great Hanafi Mujtahid makes a decisive statement in his famous Fath al-Qadir: “Unlawful (haram) singing is when the theme of the song consists of unlawful things, such as the description of a particular living person’s beauty and features, the virtues of wine that provoke wine-drinking, the details and particulars of family affairs or those songs that mock and ridicule others. However, songs that are free from such unlawful things and they consist of descriptions of the natural things, such as flowers and streams, etc… will be permissible. Yes, if they are accompanied by musical instruments, then it will be unlawful even if the song is full of advice and wisdom, not because of what the songs consist of, rather due to the musical instruments that are played with it. And it is stated in the al-Mugni of Ibn Qudamah (Hanbali Madhhab) that musical instruments are of two types: 1) Unlawful, Such as those that are specially designed for entertainment and singing, like the flute and mandolin, etc; 2) Lawful, like the playing of the tambourine (daff) at weddings and other happy occasions.” (See: Ibn Humam, Fath al-Qadir, 6/36) The same has more or less been mentioned in the other Hanafi works also, such as al-Ikhtiyar, al-Bahr al-Ra’iq, al-Fatawa al-Hindiyya and others. Imam an-Nawawi, the great Hadith and Shafi’i scholar states: “It is unlawful to use or listen to musical instruments, such as, those which the drinkers are known for, like the mandolin, lute, cymbals, and flute. It is permissible to play the tambourine (daff) at weddings, circumcisions and other times, even if it has bells on its sides. Beating the Kuba, a long drum with a narrow middle, is also unlawful.” (Mugni al-Muhtaj, 4/429, & Reliance of the traveller, 775) There are many other statements of the Fuqaha and scholars such al-Qurtubi, and in each of the four Madhhabs, but due to the length of the article, I will suffice with the above. As for those who hold music to be lawful usually present the Hadith of Sahih al-Bukhari in which two girls were singing in the presence of the Messenger of Allah (Allah bless him & give him peace) and Sayyida A’isha (Allah be pleased with her). However, the permissibility of music can not be justified with this Hadith. The Hadith expert, Hafidh Ibn Hajr al-Asqalani has refuted this claim in length in his Fath al-Bari, 2/345). Firstly, these young girls were singing without any unlawful musical instruments and secondly, the content of the song was regarding war, thus perfectly lawful. Also, they were not professional singers as the words of the Hadith clearly indicate. Some try to justify music with the Hadith in which the permissibility of playing the tambourine (daff) is mentioned. However, as stated in the works of the Fuqaha, to play the tambourine is permissible at weddings, as it is not designed for sole entertainment and pleasure, rather for announcement, etc… Conclusion In the light of the above evidences from the Qur’an, sayings of our beloved Messenger of Allah (Allah bless him & give peace) and texts of the various Fuqaha, the following is the decisive ruling with regards to music: Musical instruments that are solely designed for entertainment are unlawful, with or without singing. However, to play the tambourine (daf) at weddings (and other occasions according to some fuqaha) will be permissible. As far as the songs are concerned, if they consist of anything that is unlawful or they prevent one from the obligatory duties, then they will be unlawful. However, if they are free from the abovementioned things (and they are not accompanied by instruments), then it will be permissible to sing them. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Charlie Hebdo Attack – An Islamic Perspective Moulana Yusuf Patel (Secretary-General of the United Ulama Council of South Africa) All praise is due to Allah and may His choicest salutations continue to descend upon our Master and Leader Mohammed Sallallahu Alayhi wa Sallam. Respected Brothers and Sisters in Islam “O You who Believe! Let not some among you laugh at others; it may be that they are better than them, nor let some women laugh at other; it may be that they are better than them. Nor defame yourselves, nor be sarcastic to each other, nor call each other by offensive nicknames….” (Quran Surah 49, Verse 11) The deadly shootings at the offices of French satirical newspaper Charlie Hebdo have once again put the spotlight on Islam and Muslim. There are several theories behind the killings: 1. This was an Islamic State operation in response to the US led offensive against IS in Iraq. France has played a leading role and stands as one of the strongest ally of the US in its fight against the IS. 2. This was an Al Qaida backed attack which goes back to its 2013 fatwa of ‘wanted dead or alive for crimes against Islam’ against the editors of the newspaper. 3. This was a false flag operation carried out in the name of Islam and Muslims to set the stage for more draconian 9/11 type of laws to deal with perceived terrorist activity. Or it may be that Paris is being punished for its pro- Palestinian vote? One month ago the lower house voted to recognize Palestine as a state. The fact that Muslims have been blamed for the killings based on one person chanting the takbeer and another saying that the Prophet has been avenged is hardly evidence enough to lay the blame of the Muslims. 4. This is but a response to the growing marginalization of the Muslims in France. Muslims constitute approximately 6 million out of a total population of 61 million. 85% of France is Roman Catholic. Muslims make up just fewer than 10%. France has banned the hijab and has disallowed the building of minarets 60% of prison inmates in France are Muslim. Muslims live in ghetto like areas in abject poverty. Muslims have been continually humiliated in the press by the likes Charlie Hebdo. It is one of the most offensive, racist and malicious publication which makes its money by jeering, mocking, vilifying Islam and Muslims. It had published a naked caricature of Nabi Sallallahu Alayhi wa Sallam the publication has been deliberately provocative and challenging 1.6 billion Muslims. What is our response? 1. As Muslims we do not endorse, sanction or encourage extra judicial killings. We do not believe in kangaroo court justice. No individual should take the law into his hands. 2. We do not shed tears for the racist, hateful staff of Charlie Hebdo who took such pleasure in spitting at 1.6 billion Muslims. We do feel pity for them…pity that they chose to live a life of hate and die a death of hate. We pity them for being consumed and blinded by such racist aversion 3. The West has to re- interrogate its stubborn adherence to the principle of freedom of speech. Freedom of speech has legitimised slander, insults, vilification, rumour mongering and disgrace which is more consistent with the dark ages of indiscriminate brutality. 4. In Islam freedom of speech is underpinned by the protection of honour and dignity. Freedom of speech in not absolute! Every right comes with a corresponding responsibility. “O You who Believe! Let not some among you laugh at others; it may be that they are better than them, nor let some women laugh at other; it may be that they are better than them. Nor defame yourselves, nor be sarcastic to each other, nor call each other by offensive nicknames….” (Quran Surah 49, Verse 11) 5. The Quran describes Nabi Sallallahu Alayhi wa Sallam as a ‘mercy unto mankind’ Charlie Hebdo portrays him to be a monster and curse to mankind. Will we ever take up the cudgels to show how exactly Nabi Sallallahu Alayhi wa Sallam served as a mercy to mankind? “It is impossible for anyone who studies the life and character of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new way of admiration, a new sense of reverence for that mighty Arabian teacher.” [Annie Besant, The Life and Teachings of Muhammad] Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Abu Idris Al-Khaulani (May Allah had mercy upon him) reported: I once entered the Masjid in Damascus. I happened to catch sight of a young man who had bright teeth (i.e., he was always seen smiling). A number of people had gathered around him. When they differed over anything they would refer it to him and act upon his advice. I asked who he was and I was told that he was Mu`adh bin Jabal (May Allah be pleased with him) The next day I hastened to the Masjid, but found that he had arrived before me and was busy in performing Salah. I waited until he finished, and then went to him from the front, greeted him with Salam and said to him, "By Allah I love you.'' He asked, "For the sake of Allah?'' I replied, "Yes, for the sake of Allah". He again asked me, "Is it for Allah's sake?'' I replied, "Yes, it is for Allah's sake.'' Then he took hold of my cloak, drew me to himself and said, "Rejoice! I heard the Messenger of Allah (Sallallahu Alyhi Wa Sallam) saying, `Allah, the Exalted, says: My love is due to those who love one another for My sake, meet one another for My sake, visit one another for My sake and spend in charity for My sake". [Malik]