ummtaalib

Aameen Yaa Rabb! Jazaakillaahu khayran Acacia

Masjid Bani Haraam It is so called because this area belonged to the Bani Haraam, a clan of the Bani Salima tribe. Arial View Old picture This masjid is near the location of the house of the Companion Jabit ibn 'Abdullah (RA), where food he had prepared to feed the Prophet sallallaahu 'alayhi wasallam and a few companions (RA) during the Battle of the Trench was miraculously increased by teh prophet sallallaahu 'alayhi wasallam to feed the whole army. (From "Memories of the Luminous City") See full story in the attachment taken from here: (Click on picture to enlarge) 1. 2.

Three things need to be observed before speaking to anyone: the person’s temperament, religious condition and the environment he lives in. Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

An Amazing Effect “A righteous sincere intention has the amazing effect of attaining reward, even for a non-existing action; while an insincere intention has the effect of making an existing action non-existent in the sight of Allāh ta’ala. For example, a person makes a sincere intention of donating £1000 to a good cause, but circumstances change and he is unable to do so; he will still get the reward for this non-existent action. On the other hand if a person actually donates £1000 but the intention is for show or any other corrupt motive, then although the action is existent, in the Sight of Allāh ta’ala it shall yield no reward. In other words it is as if, in terms of reward, the action was non-existent.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

there are so many ahaadith there...it would take so long to go through all of them!

جبل سلع Jabal Sila' The remains of the fort on top of Jabal Sil’a,(Al-Miskeenah) Closeup picture taken from here The remains of the fort on top of Jabal Sal’a, which in contrast to Jabal Uhud, is predominantly of volcanic rocks, hence the dark grey stone work. This view is from Masaajid Sab’e, the Seven Mosques, where the Prophet SallAllahu alaihi wasallam and the Sahabah RadhiAllahu anhum stood guard during the Battle of the Trench. Jabal Sila' near to Masjid-e-Raayah Site of Sab'ah Masaajid, Jabal Sila' in background

Question and Answer: Q. Can we sell material that will be used to make church clothing? We sell these plain white sheets that are multipurpose but some people buy it and make church clothes from it. (Query published as received) A. The Fuqahaa have mentioned that items that have dual purposes (permissible and impermissible) are permissible to sell and the seller is not responsible for the misuse of the purchaser. For example, grapes have a dual purpose. A person may purchase grapes to eat it or may purchase it to press and make wine. It is permissible to sell the grapes and the seller will not be responsible for the misuse of the purchaser. Likewise, it is permissible to sell such material in question as it has multiple purposes. The seller will not be sinful if the purchaser uses the material to make clothing for the church. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

I was pondering over a famous Dua (supplication) that the Prophet Muhammad (Peace be upon him) used to say at times of anxiety or sorrow, and I realised how wonderful this dua is for Productive Muslims everywhere. The dua is: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ الْهَمِّ وَالْحُزْنِ وَالْعَجْزِ وَالْكَسَلِ وَالْبُخْلِ وَالْجُبْنِ وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ ‘O Allaah, I take refuge in You from anxiety and sorrow, weakness and laziness, miserliness and cowardice, the burden of debts and from being over powered by men.’ If we look at all the six elements that the Dua above is asking Allah for refuge from, we would realise that all of them are anti-Productivity elements that if removed from our lives we can move forward much quicker and be more productive. Anxiety & Sorrow: When you’re sad, bothered, or anxious about something, you cannot be productive as your mind is taken over by what’s bothering you. Your thought process is not devoted to anything else except how to get rid of your anxiety or sorrow. Sometimes these anxieties are small, sometimes they are big, but however big/small they are, the moment these anxieties take over your life and blur your thoughts, then you need to make this dua. Weakness & Laziness: Weakness is when you cannot do something, and laziness is when you do NOT want to do something. And the two are inter-linked. Most people who are lazy, end up being weak. Because what started off as something you do not want to do, soon becomes something you cannot do and you end up convincing yourself that you cannot ever do. Again, both these illnesses are elements which you need to ask Allah for help in removing because they are detriment to your quality of life. Imagine not being able to achieve or do anything because you are weak or lazy, how pathetic is that for a Muslim? And as in the famous hadeeth: “Seek help from Allah and do not be weak!” That’s the formula, don’t get yourself to the level of “I cannot do it” but seek help from Allah and anything is possible! Miserliness & Cowardice: Productivity requires you to spend, not only money, but money, time, and effort. And spending needs courage, because the miserly are usually cowards who fear poverty or fear lack of resources, but the person with courage moves forward fearing nothing but Allah. The Burden of Debt & Being Overpowered by Men: There’s nothing more enslaving than the burden of debt, and that’s why there’s a number of dua that Prophet Muhammad taught his followers to remove such social slavery from his people, including one of my favourite duas: ‘O Allaah, make what is lawful enough for me, as opposed to what is unlawful, and spare me by Your grace, of need of others.’ Moreover, debt can also lead you to being overpowered of men described in the dua, which mainly happens when you owe other people something. Such a beautiful dua should always be in our prayers and prostrations, as we’re not free from all the elements at any one time. Moreover, if you want to know the cause of the above six diseases, the answer is our sins. Nothing else brings about sadness, anxiety, miserliness, cowardice, weakness, laziness and debt except for our sins, so we need to stay guard by firstly reducing our sins and secondly making the above dua abundantly, always. productive muslim

Masjid Jirranah Masjid Jirranah is situated approximately 24km north-east of Masjid Haram and is one of the places where pilgrims enter into the state of Ihram for the performance of Umrah. In the year 8AH the Prophet (sallallahu alaihi wa sallam) camped here for a few days after the Battle of Hunayn and entered into the state of Ihram and then proceeded to Makkah. islamiclandmarks

Are all shia Kafir? If not what makes them kafir or how can i identify if he is kafir. Askimam.org I recently found out my friend is a shia he proposed to my wifes cousin and told her family that he has imamat and he is a shia my wifes cousin is sunni .Since then i decided not to be friends with him i dont talk to him. he and my wifes cousin is not allowed to come to my house and his 1st wife is also not allowed . ive read alot about shia and its alwasy said to 1st find out if they are kafir. 1)Is all shia Kafir .If not what makes them kafir or how can i identify if he is kafir. 2)by cutting myself off from him and not allowing him to enter my home am i commiting a sin . 3) Someone told me that shias is muslims is this true Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatoh Firstly, hereunder are the criteria for declaring someone a non-Muslim: When a person openly calls himself a non-Muslim, i.e. he accepts that he is a Christian, Jew, Hindu, etc. When a person negates, through his words or actions, something unanimously proven through Quran and Hadith. He will not be regarded a Muslim even though he claims to be one. Jawahirul Fiqh Vol:1 Pg:23 (Maktabah Darul Uloom Karachi) Secondly, although the Shias claim that they are Muslims, most of them have beliefs that negate the clear cut principles of Islam. Some of these beliefs are listed below: 1. They regard the Quran to be incomplete, and say that most of the Quran has been changed. 2. They regard most of the senior Sahabah (Radiyallahu Anhum), including the first three Khalifas, as murtads (those who have left the fold of Islam). 3. They regard the status of their twelve Imams to be higher than the status of the Ambiya (Alaihim Assalaatu Wassalaam). Aaapke Masaail aur Unka Hal Vol:1 Pg:188 (Maktabah Bayyinat) Thereafter, Shias are categorised into three groups in regards to the ruling they fall under: 1. Those about whom it is certain that they negate the principles of Islam. Such Shias will be regarded as non-Muslims even if they do claim otherwise. Shias have the habit of taqiyyah (i.e. they regard it virtuous to lie in order to safeguard their beliefs); therefore, their word will not be accepted, if reliable sources prove otherwise. It is not permissible to have inter-marriages with such Shias, Janazah Salaah will not be performed upon their deceased, the meat from the animals slaughtered by them will not be halaal and all other laws confined to Muslims will not apply to them. 2. Those who do not negate any principles of Islam, but have a difference of opinion with the Muslims on saying that Ali (Radiyallahu Anhu) was the most superior amongst all the Sahabah (Radiyallahu Anhum). Such Shias will not be regarded as non-Muslims, but they will still be regarded as fasiqs (those who transgress the laws of Islam openly). The laws confined to Muslims will apply on them, but it will not be advisable to have inter-marriages with them. 3. Those whose beliefs cannot be confirmed. They will not be regarded as Muslims nor will they be regarded as non-Muslims. As a matter of precaution, inter-marriages with them will not be permissible and the meat from the animals slaughtered by them will not be halaal. Jawaahirul Fiqh Vol:1 Pg:59-63 (Maktabah Darul Uloom Karachi) As far as ties with Shias are concerned, it is not permissible to have close friendship with them. However, Islam encourages Muslims to have good conduct with them, and show good character. And Allah knows best Wassalam Ml. M. Jawed Iqbal, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In’aamiyyah

Are Shias Kaafir? Answer: All Shias are not non Muslim. In fact only those Shias are non Muslim who adhere to the following belief; that Hazrat Ali [RA] is Allah, or that Hazrat Jibreel brought the divine revelation “Wahi” to Nabi Muhammad [sAW] through error, and that the revelation was in fact supposed to go to Hazrat Ali [RA], that the Qur’an is incomplete, that alterations were carried out on the present Qur’an, that the false accusation against Hazrat Aisha [RA] is true, or that Hazrat Abubakr [RA] was not a Sahabi. Thus any Shia holding any of the above beliefs is not a Muslim nor will it be permissible to treat him as a Muslim. Those Shias who do not hold the above mentioned erroneous beliefs but use inappropriate language against the Sahaabah [RA], and show disrespect and undermine the status of Hazrat Abubakr, Umar and Uthmaan [RA] will not be non Muslims according the opinion of the Experienced Ulama though they are in stark misguidance and out of the creed of Ahlus Sunnah Wal Jamaat. Thus having personal or close relationships with them will not be permissible. [Ad-Durrul Mukhtaar, Fataawaa Darul Uloom Deoband] P.S. We would like to apologise for the delay in answering your question as our phone lines were down for quite a while. Please accept our apologies. And Allah Taala knows best Mufti Muhammad Ashraf Darul Iftaa Jameah Mahmoodiyah Springs www.mahmoodiyah.org.za [email protected]

By Mufti Yaseen Shaikh It is commonly known that the major differences within the Muslims started to occur in the era of Uthmaan (may Allah be pleased with him). Until then, the Muslims never had any major differences that would make them differ in their faith. Maybe, there were a few instances in which the Companions of the Prophet might have differed, but none were such that would divide them into different sects. This division in the Ummah in the form of Shi’as started according to some at the time of Uthmaan’s martyrdom and some say it started at the time of the battle that took place between Ali and Ayesha called ‘The battle of the Camel’. Some say this group or sect was formed at the time of the battle between Ali and Mu’awiyah called ‘The battle of Siffeen’. The people were unanimous upon the selection of Uthmaan for the Caliphate until a few people emerged. They tried to cause some friction in the Muslims and they found their way through to this by making a claim that Ali should have been the successor to the Caliphate and not Uthmaan due to the fact that Ali is also a close relation of the Prophet. This view of there’s was not only incorrect but also it was against the fundamentals of the religion. Islam abolished these customs in which family connection would be regarded. Instead, Islam has made ‘taqwa’ (fear of Allah) the basic and fundamental quality, which should be found in a person and not family ties. If family ties were made the basis then there would be no difference between the Islamic doctrine and monarchy. The Majority of Muslims is Sunni and the Shi’as are a minority. The reason for this is very clear and needs no explanation. Shi’as are mainly found in Iran and also in areas of Iraq and Syria. In this essay I would like to discuss the major differences between the two main sects of the Muslims that are still relevant today. Before that I would like to mention, that in the hadith of Rasoolullah in which he states that my Ummah (nation) will be divided into seventy-three sects, it doesn’t necessarily state that there will be seventy-three and no more or no less. Instead, it means that many changes will come about in the beliefs of my Ummah such as the differences that came in the ‘People of the Books’ before us. In the Shi’as themselves there has been major differences that have divided them into many sects. At the end of the day they all come back to one primary belief, which is, the Caliphate and Imamate of Ali straight after the demise of the Prophet. Basically, this is the tree of Shi’ism and all the other different sects are its branches. There are five main sects in the Shi’a School. Each of these consists of many. Shahrastani has outlined this in the contents list of his famous book ‘Al-Milal wal-Nahl’. The five main sects are, Kaysaniya, Zaydiya, Imamiya, Ghaliya and Isma’iliya. Some of these fives sometimes incline towards some of the fundamentals of the Mu’tazilites and sometimes the fundamentals of the Sunnis and sometimes the fundamentals of Anthropomorphism in theological aspects of belief. A brief introduction to all five: 1.Kaysaniya- A shi’te group, who maintained that after the death of Hussein, the Imam was another son of Ali, Muhammad ibn al-Hanafiyya (d. 81/700) (Glossary of Islamic Terms, p.187 Aisha Bewley, London 1998) 2. Zaydiya- The’fiver’ Shi’a. They followed Zayd ibn Ali, the grandson of Hussein. They say that any of the Ahl al-Bayt can be Imam. They are Mu’tazilite (rational) in doctrine and rather puritanical. Sufism is forbidden by them. (Ibid p.195) 3.Imamiya- The ‘twelver’ Shi’as. They believe that after the Prophet, twelve Imams have come and they had the same authority of legislation as the Prophet had himself. The majority of the Shi’as we find today are Imamiya. (Taken from ‘Differences of the Ummah and the straight path’, Urdu, p.19 Maulana Yusuf Ludhyanwi, Deoband) 4. Ghaliya- They are very extreme in regards to their beliefs about the Imam. Sometimes they exaggerate and raise the status of a particular Imam to that of God and sometimes they degrade the status of God and bring him down to the level of the Imam. (Al-Milal wal-Nahl p.140 v.1, Shahrastani, Beirut, 2000) 5. Isma’iliya- The ‘sevener’ Shi’as, the followers of Ismail, son of Ja’far as-Sadiq (d. 148/765). Many of their doctrines were influenced by those of the Manicheans. They assert that Ismail completed the cycle of seven Imams after which the era of the hidden Imams began, and these Imams send out emissaries. They believe that if the Imam is not manifest (qa’im), then his emissary or proof (hujja) must be manifest. (Glossary of Islamic terms, p.186 Aisha Bewley, London 1998) Shahrastani writes, “ The ‘Ismailiya’ differ from the ‘Musawiya’ and the ‘twelvers’ by proving the Imamate of ‘Ismail’ who was the oldest son of Ja’far as-Sadiq.” (Al-Milal wal-Nahl p.155 v.1, Shahrastani, Beirut, 2000) Above was a brief introduction to the schools within the Shi’ite sect. These schools vary in many aspects of belief but at the end come back to one primary belief regarding the Imamate of Ali and his succession to the Caliphate directly after the Prophet without the inturruptence of Abu Bakr, Umar or Uthmaan. There are various schools within these five. They have differences amongst them but none are such that would take them out of the fold of their own sect. After briefly elaborating on the various Schools amongst Shi’ites themselves, now I would like to discuss the major differences that these schools hold with the mainstream sect of Islam, ‘The Sunnis’. The first and foremost difference amongst the two sects is regarding the Caliphate and leadership after the demise of the Prophet Muhammad. The Sunni’s believe that the Prophet Muhammad died without appointing a leader who would be his rightful successor. The companions of the Prophet later made this appointment in a huge gathering that consisted of major figures from amongst them. If the appointment of Ali was made by the Prophet himself in his lifetime then this would have been known by the companions and they wouldn’t have done such a thing to seize this from him for they were very pious people who have been praised time and time gain in the Qur’an. Allah Ta’ala says: “And the first and the early ones to lead the way, of the Muhajirin and the Ansar, and those who followed them in goodness Allah is well pleased with them and they are well pleased with him and he has made ready for them gardens underneath which rivers flow, wherein they will abide forever. That is the supreme triumph.” (Surah 9, verse 110) The status of the companions of the Prophet and moreover the very companion that migrated with him, Abu Bakr, is clearly visible from this verse in which Allah has praised them and promised for them entry into paradise. How then can one claim that these very people who on one hand are guaranteed entry into paradise are crooks and evil people who seized Ali of his leadership. Any open-minded person will surely not be deceived by this claim. The Shi’as believe that the Prophet himself made the appointment of the leadership in his lifetime. Allamah Sayyid Muhammad Husayn Tabatabai writes: The Prophet also displayed great interest in the problem of succession and never failed to appoint a successor when necessary. Whenever he left Medina he would appoint a governor in his own place. Even when he migrated from Mecca to Medina and there was as yet no idea as to what would occur, in order to have his personal affairs managed in Mecca for those few days and to give back to people what had been entrusted to him, he appointed Ali as his successor. In the same way, after his death Ali was his successor in matters concerning his debt and personal affairs. The Shi’ites claim that for this very reason it is not conceivable that the Prophet should have died without appointing someone as his successor, without having selected a guide and leader to direct the affairs of Muslims and to turn the wheels of Islamic society. (SHI’A, Allamah Sayyid Muhammad Husayn Tabatabai, p. 175. published in Qum, Iran) In the light of the above-mentioned, Shi’as believe that all those persons who stepped up to the leadership before Ali were crooks who snatched the leadership from him. The proof for their view is the above-mentioned. We may ask a question here as to under what basis did you take this to be an instruction from the Prophet for the succession of Ali to the leadership? If we can take this to be an instruction for the appointment of Ali then how about the appointment of Abu Bakr as the deputy of the Prophet on his Hajj mission? Also, how about the appointment of Abu Bakr for leading the prayers while the Prophet Muhammad was in the illness that caused his death due to which he was unable to lead the prayers? Prayers are one of the most important aspects of the religion. If Abu Bakr was made the leader by the Prophet himself for this great duty then most definitely he is a man who possesses such qualities, which make him rightful for the succession to the leadership. Ali was asked whilst on the pulpit of the Jami’ Mosque of Kufah, why did you people make Abu Bakr the leader and Caliph after the Prophet? He answered, “ The most important of the religious affairs is Prayers. The Prophet appointed Abu Bakr as our leader in prayers whilst he was on his deathbed. Even though I was present and the Prophet also acknowledged my presence but for this great mission the Prophet didn’t remember me, instead he ordered Abu Bakr to lead the Prayers. Thus, the same person whom the Prophet chose to be in charge of our religious affairs (prayers) we chose him to be the leader of our worldly affairs.” (Difference of the Ummah and the straight path (Urdu), Maulana Yusuf Ludhyanwi, p. 17,18, Deoband) Furthermore, the Shi’as have tried to strengthen their claim by mentioning various narrations regarding the Prophet saying at a place called Ghadeer-I-Khum whilst raising the hands of Ali that “Ali is the ‘Mawla’ of whosever’s ‘Mawla’ I am. (Al-Milal wal-Nahl p.131 v.1, Shahrastani, Beirut, 2000) There are many meanings of the word ‘Mawla’. It can either mean protector, master, lord, patron, client, friend, companion or associate. (The Hans Weir, Arabic-English Dictionary, the third edition, p.1101, New York 1976) We have to see which of these meanings would fit the Prophet that would also fit Ali and the best possible meaning, which would fit the two, is friend, companion or associate. That is why Umar is reported to have said when facing Ali, “ Glad tidings to you oh Ali! You have become the companion of every believing man and woman.” (Al-Milal wal-Nahl p.131 v.1, Shahrastani, Beirut, 2000) Not only do Shi’as believe in Ali to be the rightful successor to the leadership, but also they have gone one step ahead and have said that Ali is an Imam of the people. An Imam in the Shi’a school of thought holds a great significance and a great status. The Imamate doctrine forms the core of Shi’ite theology. Now we will go on to explain the Imamate doctrine and the role of an imam in the Shi’a School together with all the other differences between them and Sunnis. IMAMATE- This is the core element of Shi’a faith. Anyone who doesn’t have faith in the Imamate is not a Muslim according to the Shi’as. Allamah Tabatabai has defined an Imam as follows: “ Imam or leader is the title given to a person who takes the lead in a community in a particular social movement or political ideology or scientific or religious form of thought. Naturally, because of his relation to the people he leads, he must conform his actions to their capabilities in both important and secondary matters.” He goes on to say: “ Thus the Imamate and religious leadership in Islam may be studied from three different perspectives: from the perspective of Islamic government, of Islamic sciences and injunctions, and of leadership and innovative guidance in the spiritual life. Shi’ism believes that since Islamic society is in dire need of guidance in each of these three aspects, the person who occupies the function of giving that guidance and is the leader of the community in these areas of religious concern must be appointed by God and the Prophet.” (SHI’A, Allamah Sayyid Muhammad Husayn Tabatabai, p. 173. published in Qum, Iran) It is necessary in the Shi’a faith that this Imam be designated and appointed by the Imam who preceded him. This is totally different from the Sunni school of thought in which the concept of leadership of the Muslim community is essentially a temporal leadership. Moojan writes explaining the concept of leadership in the Sunni school, “ The Caliph is a first among equals, elected ideally by consensus, although later the hereditary principle became the norm. (An Introduction to Shi’i Islam, p. 147, by Moojan Momen. Published by Yale University Press 1985) The Shi’as also believe that Imamate is a continuous chain. Some Shi’i traditions even give the names of all the Imams going back from Muhammad to Adam. (An Introduction to Shi’i Islam, p. 148, by Moojan Momen. Published by Yale University Press 1985) According to Shi’a faith, the imamate is a continuous chain ending on the ‘Promised Mahdi’. Tabatabai writes: “ The previous discussions lead us to the conclusion that in Islam, after the death of the Holy Prophet, there has continuously existed and will continue to exist within the Islamic community an Imam (leader chosen by God).” (SHI’A, Allamah Sayyid Muhammad Husayn Tabatabai, p. 189. published in Qum, Iran) The question we may ask here is, that if these so called Imams were chosen by God then why is it that after Ali ibn al-Hasan the Shi’as are not united upon the selection of the Imams. Why is it that some sects of the Shi’ites consider some and other sects consider others to be the chosen Imam? Surely this is a question that is unanswered. Shahrastani writes: “ The Imamiya do not attest or confirm in appointing an Imam after Hasan, Husayn, and Ali ibn al-Hasan to any one particular one. Rather, contradictions amongst themselves are many. (Al-Milal wal-Nahl p.132 v.1, Shahrastani, Beirut, 2000) According to the Shi’as, this Imam is not only chosen, but he also possesses certain characteristics and qualities which make him of that caliber and status of being a role model. These qualities are as follows: A. The conferment of the Imamate by designation or covenant (which has already been discussed). B. Ma’sum (Immunity from sin and error). C. He is the best of man. (An Introduction to Shi’i Islam, p. 1153,154,155, by Moojan Momen. Published by Yale University Press 1985) Other attributes of the Imam are Ilm (knowledge) and Walaya (spiritual guidance) Knowledge means general and religious knowledge. Some have gone so far as to say that they also possess knowledge of the unseen. This is completely against the fundamentals of the religion of Islam as only Allah alone possesses this type of knowledge and nothing is unseen to Allah. This type of knowledge is called unseen according to man. Most Shi’i theologians have agreed, however, that the Imams do not inherently possess knowledge of the unseen (Ilm al-ghayb), that is to say what is in the future and what is in men’s minds, although glimpses of this knowledge are occasionally given to them by God out of his bounty. (An Introduction to Shi’i Islam, p.156, by Moojan Momen. Published by Yale University Press 1985) Due to the knowledge that this Imam possesses, Shi’as believe that he has the right to legislate and to cancel out any previous rulings and orders set in the Qur’an thus raising him to the status of the Prophet. Maulana Yusuf Ludhyanwi writes: “Ponder for a moment. On one side between Isa and Muhammad there’s a gap of approximately six centuries in which there was no spiritual guide sent by Allah and on the other hand, according to the Shi’as, as soon as the Prophet Muhammad, who was a universal guide for mankind until the day of judgment, dies then without a pause, Allah lifts up an Imam who has the authority to legislate and cancel out previous rulings. Not one, but twelve Imams of this nature and when two and a half centuries past then this chain suddenly stops. Rather, this twelfth Imam is also made disappeared from the age of two. Can a person who has faith and belief in the Prophet hood, and according to that faith believes that the Islamic laws and rulings are to stay and shine until the last day cope with this doctrine of Imamate for one second? Most certainly not. This doctrine of Imamate is a conspiracy against the eternity and finality of Islam. This is the very reason that right from the very first till the present Ghulam Ahmad Mirza Qadiyani whosoever claimed Prophet hood borrowed their views from this doctrine of Imamate. This doctrine in itself is incorrect. For this reason, the Shi’as couldn’t hold up the weight of this belief for too much of a long time, so instead they cut the chain at the twelfth Imam and got rid of him in some cave called ‘surra man ra’a’. From the time he vanished till today, eleven and a half centuries have passed but no one is aware of this Imams traces or his state.” (Difference of the Ummah and the straight path (Urdu), Maulana Yusuf Ludhyanwi, p. 17,18, Deoband) The above mentioned is enough for one to understand this concept. Taqiyyah (Dissimulation) Tabatabai has defined Taqiyya saying: Our aim is to discuss that kind of Taqiyya in which a man hides his religion or certain of his religious practices in situations that would cause definite or probable danger as a result of the actions of those who are opposed to his religion or particular religious practices. (SHI’A, Allamah Sayyid Muhammad Husayn Tabatabai, p. 223. published in Qum, Iran) Even according to the Sunni School there are some situations in which a man is allowed to hide his faith in order to save him from getting killed. This is under the verse of the Holy Qur’an, “ Anyone who, after accepting faith in Allah, utters unbelief, except under compulsion, His heart remaining firm in faith.” (Surah 16, verse 106) However, the Sunnis refer to this as ‘Ikraah’ (compulsion) and not ‘Taqiyya’. This doctrine of Taqiyya is a part of the Shi’a faith and is very wide in the Shi’a School. It may be practiced quiet frequently, whereas, according to the Sunnis to hide ones faith or to utter words of disbelief while the heart is firm and strong on Islam is only acceptable in situations where if not practiced then there will be fear of getting killed. The conditions to practise this act are found in numerous Sunni books. An example is ‘Al-Jami’ li Ahkaam il-Qur’an by Qurtubi under the above-mentioned verse in volume 10 pages 120 onwards. (Published in 1993, Beirut, Lebanon) After allowing Taqiyya, this makes it lawful for a man to even lie or to indulge in prohibited acts at times. (A comprehensive Encyclopedia of the religions of the World, Urdu, p. 264. Translation of a book in Arabic called, ‘Al-Mawsu’ah al-Maysirah fil Adyaani wal-Mazaahib al-Mu’aasirah’. Published in Karachi, Pakistan 2001. None of the Imams ever claimed Imamate. Shi’as believe that they were practicing Taqiyya. This is a far-fetched claim. Tabarra- (To free or to exempt) This is one of the practices adopted by the Shi’ites in relations to the Companions of the Prophet Abu Bakr, Umar and Uthmaan and many more. They believe that these people were merely there for power and nothing else and after the death of the Prophet they renounced Islam. For this reason the Shi’as exempt and free themselves from them. The Shi’as like to slander the rightly guided Caliphs that preceded Ali and also they slander Aisha the wife of the Prophet with all sorts of abuses. Mut’ah (Contract or temporary marriage) According to Shi’as this is not only lawful but also recommended that a man can marry a woman with the intention of divorcing her after a period of time which could even be a couple of days. According to the Sunnis, this is totally unacceptable. Tabatabai has tried to justify this by saying that even people in permanent marriages sometimes fall into illegitimate sexual relations. So for this reason the way out is that we make this legal for him by making the contract marriage permissible. We may ask, what is the difference between this and prostitution? Also, from his statement we come to know that this is permissible according to Shi’as so that one can satisfy his desires for a short time whereas Allah states in the Qur’an after mentioning those women who are not allowed to be married by a man, that apart from these women you are allowed to marry with the condition that you seek them with your wealth in honest wedlock, not debauchery. From this we come to know that temporary marriage is strictly disliked because there is no intention of honest wedlock. Instead, it is only temporary satisfaction. Some other differences Majority of the Shi’as believe that the Qur’an present today is incomplete and that the remaining part is with the hidden Imam in the cave. This belief is indeed against the Qur’anic teaching in which Allah says: “ Lo! We even we, reveal the reminder, and lo! We surely are its Guardian.” (Surah 15, verse 9) Also, there is a difference of interpreting the Qur’an between the two schools. According to the Shi’as there is an inward meaning of each verse and each verse has an allegorical interpretation that is known by the Imams. Sunnis believe that there are some verses that have a deeper meaning that may oppose the outward meaning but the whole Qur’an is not of this kind. There are also differences between the two in accepting the authenticity of the Prophetic Traditions. Both have their own collection of Traditions. There is also a difference in proclaiming the faith. Sunnis do it by saying, “ there is no god but Allah and Muhammad is the messenger of Allah.” Shi’as add on a couple of sentences saying, “ Ali is the friend and companion of Allah, Caliph of Rasoolullah with out without detachment or severance.” There are also differences in rituals as well. According to the Shi’as five daily prayers are performed at three times whereas according to the Sunnis, all five are performed at there prescribed times. Also, according to the Sunnis, the Friday prayer holds great importance whereas the Shi’as believe that the twelfth Imam has the right of the Friday prayer. In fasting there is a little difference where the Shi’as break their fast when the sun sets completely a few minutes after the Sunnis. There are certain religious practices that are kept up by the Shi’as alone such as the ‘Rawdah-Khani’. This is a combination of sermons, recitation of poems and verses of the Qur’an. This takes place during the months of Muharram and Safar to remember the tragedy of the Martyrdom of Hussein. Also other forms of showing grief have taken form in the name of Ta’ziyah, which means to sympathize. In this, the people cry, chant and even beat themselves in compassion to show their love for Hussein. This is not practiced at all in the Sunni School. Also, visiting of the shrines of the Imams and other pious saints is an act that is given great importance in the Shi’ite School and is never overlooked. Whereas according to the Sunnis it doesn’t play a part in the role of a person’s faith. These were some of the major differences between the ‘Two Mainstream Schools’ of Islam. From the above-mentioned one is able to grasp the true understanding of their differences. If one looks carefully and studies these differences then he will surely come to the conclusion that the one that is in more accordance to the Qur’an and Prophetic teachings is the School of the Sunnis. muftisays.com

مسجد المعرّس Masjid Al-Mu'arras Approximate site Masjid Al-Mu'arras is in the blessed Valley Al-Aqeeq and this is where the Prophet sallallaahu 'alayhi wasallam spent the night on his return from journeys like Hajj, Umrah, wars etc before he would enter Madinah Munawwarah. He would spend the last part of the night there before entering Madinah Munawwarah "Memories of the Luminous City" A farm near Mu'arras Meeqaat Masjid seen from site of Muarras

Very helpful poster showing the procedure for Hajj Click on picture to enlarge

Oh Travellers To The Haram! (Important Advice For Hajis) By Maulana Muhammad Wali Raazi Oh guests of the Most Merciful! Oh fortunate ones! Oh travelers to the Haram! Congratulations on being invited by the Lord of the worlds! Be glad that He has invited you to His House! Not only that, but He has given you the provisions for travel and lodging. And not only that, but He has also filled your hearts with such love of Him and His House that today you leave your homes, your cities, your countries and embark on this journey solely for the pleasure of your Lord. Had this desire not been there then you would have never planned to undertake this journey. How many a millionaire are there who travel throughout Switzerland, England, America, and so on - who spend their children's vacations over there - but never receive this invitation: Come, visit Our House! Live in Our city! Act according to the Sunnats of Our beloved servants! Run between the hills of Safa and Marwa just as a wife of a prophet and a mother of a prophet did! We love this running of yours. Hurl rocks against Satan just as Our Prophet Ibrahim (alayhi salam) did! Perform sacrifice just as a loyal servant of Ours laid his son and ran the knife over his throat because of Our Command! But we had prohibited the knife from even scratching the throat. Our servant did as he was told and the knife did as it was commanded (i.e. it did not cut); both acted under our command. Those who claim to love Us - We test them to see whether their claim is true. Come here as a devotee: This is Our city and Our House. Come here as a devotee; if you are not a devotee, then take on the appearance of a devotee! Be content in whatever condition We keep you in. Here there are crowds of devotees. You will be pushed and shoved; your hair will fill with dirt and dust, and your feet will tire from walking. Be it pushing or shoving, dirt and dust, or difficulties in Our alleys - Our devotees are proud of such difficulties and consider them as the treasures of their lives. Whoever thinks of these hardships and pains as calamities should not come. He should stay at his home. But those who come as devotees - We will wipe out their sins and return them to their homes as if they were just born today. This is a bathing of bodies and souls rotten and spoiled due to sins - washing these sins will require rubbing. Without rubbing how is cleanliness obtained? Oh travelers to the Haram! Hajj is no small blessing. This is a great act of worship - very different from all the other forms of worship. All sorts of outward and inward worships are combined in this. Money is spent in the path of Allah and great effort is exerted; it is a purification of the soul of the highest degree; it contains spiritual exercises; there is patience and gratitude, love and ma'rifah. It is a witnessing of the favors of the Almighty and of the acceptance of duas. There is both outward and inward closeness. In a hadith, Rasoolullah Sall-Allahu alayhi wa sallam addressed those performing Hajj and Umrah - and today you are his addressees: Sayyidna Abu Hurairah Radi-Allahu anhu narrates that Rasoolullah Sall-Allahu alayhi wa sallam said: (translation) The travelers of Hajj and Umrah are Allah's special guests; if they supplicate to Allah, He accepts their supplications and if they seek forgiveness, He forgives them. (Hisn-e-Hasin, Ibn Majah and Nasai) Oh travelers to the Haram! Years of spiritual exercise and training may not yield the benefits that can be obtained from this, if only we understand them and have a will to seek them. Oh guests of Allah! I will not discuss with you the merits of Hajj, because if you did not know its merits than you would have never made this blessed intention (to go to Hajj). Neither will I mention its rites and rulings, because you can get all of this from books and training sessions for Hajj. Rather I want to point out something else. You are going to the great Court of the King of kings. When a person is a guest of a king then he learns the manners of the court long before he goes there. Then when he reaches there, he monitors every deed of his making sure that it does not result in disrespect. Oh travelers to the Haram! I wish to share with you an extremely beneficial recipe- one that you will neither find in books nor in lectures. I know that pilgrims are subject to numerous difficulties and hardships. In this journey, there are many trying moments, no, rather many trying hours and days. Sometimes there is the immigration obstacle. There are the difficulties in finding lodging and in getting to the Haram. There are the hardships encountered in Tawaf and Sa'ee. But, my brothers! To achieve any big goal, you must undertake hardships. Those who are mentally prepared for this are the successful ones. The recipe that I am presenting is called "tafweed", which means entrusting your matters, i.e. entrusting your intentions and desires to Allah. The opposite of this is "tajweez" which means relying on your own plans and actions. Tajweez is the root of all of our worries in our normal course of affairs and especially during the journey to Hajj. On the other hand, tafweed results in complete contentment. The person who in his difficulties leaves matters into the hands of Allah finds that Allah shows him ways out of his difficulties. When you reach the court of the King, then entrust your matters to the King. If he makes you sleep on the floor, then sleep happily on the floor. And if he makes you sit on the throne then sit on the throne remembering that you are in the court of the King. He has invited you here to honor you. Never lose sight of the true Beloved for even a blink of the eyeLest the king glance at you with mercy and you be unaware. Many people return from Hajj and tell stories about the unmannerly behavior of the people there and magnify the difficulties they encountered there. One time I received a letter from an old man who said that: while you give people good tidings of Jannah, I went to Hajj but found no trace of the fear of God in the people therein. Then the man mentioned his difficulties in such words and talked about other pilgrims and the Saudi people in such a way that I felt sorrow over the way he mentioned this. We are not going there to have a picnic. When millions of people gather in a city of three or four hundred thousand, then due to the crowd there will be pushing and shoving. The paths will be narrow and difficult. So undertake this journey as an ardent devotee. Whoever is ardent in the love of someone finds enjoyment in the difficulties he encounters on the way and contentment in these worries. -Adapted from an albalagh article. [Originally published in Urdu in Daily Ummat Karachi on 12 December 2004]. - http://tazkiyatips.b...ant-advice.html

Spiritual Advice For Hajj (Shaykh Riyadhul Haqq) Allah سبحانه وتعالى says in the Holy Qur’an: "The season of Pilgrimage is the months known; wherefore whosoever ordaineth unto himself the pilgrimage therein, there is no lewdness nor wickedness nor wrangling during the pilgrimage, and whatsoever of good ye do, Allah shall know it. And take provision for the journey, for verily the best provision is abstainment; and fear Me, O men of understanding!" (2:197) In the verse related to Hajj, the need to perform tawaaf (ritual walk around the Holy Ka’ba), sa’ee (ritual walk between the hills of Safa and Marwa), stoning of the shayaateen are not mentioned, rather Allah سبحانه وتعالى mentions the need to abstain from 3 acts : 1. Lewd talkThis means any talk which is rude, indecent, offensive or vulgar. To speak in such a manner violates the sanctity of Hajj. It does not befit a Muslim to speak in a lewd manner – it only suggests a filthy heart and mind. This prohibition during Hajj also includes speaking of conjugal relations between husband and wife which under normal circumstances would be permissible. 2. SinningThis includes any act of disobedience to Allah سبحانه وتعالى especially not lowering one’s gaze. During Hajj, being such a large gathering of men and women, the need to lower one’s gaze becomes all the more important. Not lowering one’s gaze not only destroys the sanctity of Hajj, but one’s attention is diverted from Allah سبحانه وتعالى to the creation. Nothing is achieved by the stray gaze – it is an arrow which only returns to pierce one’s own heart. 3. ArguingThe Hajj journey makes the most patient and forbearing of people irritable because one’s sleeping and eating patterns are disrupted. In such a state and in such a large gathering of people one may be easily provoked and get into an argument. At such times one should exercise patience and self-discipline and remind himself by saying ‘I am in Hajj’ i.e. I am in a sanctified state. These 3 sins reflect the 3 categories of sins a Muslim should avoid throughout his life i.e.• Sins of the tongue• Sins of the flesh• Sins against fellow Muslims During Hajj these 3 sins are especially dangerous yet so easy to commit. If a person engages in any of these there is a great danger that all of the reward for Hajj will be destroyed. As well as fulfilling all the rites and rituals of Hajj, it is necessary to refrain from the above sins for an accepted Hajj. [This short excerpt is based on a dars held by Shaykh Abu Yusuf Riyadh ul Haq on 6th February 2001]