ummtaalib

The Obligatory Nature of Hajj By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh The advent of the month of Shawwāl brings with it the remembrance of Ibrāhīm ‘alayhis salām and his memorable hajj. All over the world, those who are fortunate make preparations for this great spiritual experience. Hajj is from the five pillars of Islām and is fard upon every sane and mature believer who possesses the means to perform hajj. Allāh ta‘ālā mentions in the Glorious Qur’ān: “…As a right of Allāh, it is obligatory on the people to perform hajj of the House – on everyone who has the ability to manage (his) way to it.” (3:97) The Prophet sallallāhu ‘alayhi wasallam has said: “Islām is founded on five (pillars): bearing witness that there is no deity except Allāh and that Muhammad is the Messenger of Allāh, establishing salāh, paying zakāh, performing hajj and fasting in the month of Ramadān.” (Al-Bukhārī) In another hadīth, he said: “O people! Indeed Allāh, the Mighty, the Exalted has made hajj obligatory upon you; therefore perform hajj.” (Ahmad) Virtues of Hajj The Prophet sallallāhu ‘alayhi wasallam has mentioned many virtues of hajj, encouraging the believers to fulfil this obligation: “The performers of hajj and ‘umrah are deputations of Allāh. If they call Him, He answers them; and if they seek His forgiveness, He forgives them.” (Ibn Mājah) “There is no reward for an accepted hajj except Jannah.” (Al-Bukhārī, Muslim) “Whoever performs hajj for the sake of pleasing Allāh, and therein utters no word of evil, nor commits any evil deed, shall return from it free from sin as the day on which his mother gave birth to him.” (Al-Bukhārī, Muslim) The performer of hajj becomes so pure that even that person is forgiven for whom he seeks forgiveness. The Prophet sallallāhu ‘alayhi wasallam said: “When you meet a Hajī (on his way home), then greet him, shake hands with him and ask him to beg forgiveness of Allāh on your behalf before he enters his home, for his prayer for forgiveness is accepted since he is forgiven by Allāh.” (Ahmad) Warnings for Non-performance of Hajj The Prophet sallallāhu ‘alayhi wasallam has also warned those who do not fulfil this obligation despite it becoming obligatory upon them: “He who possesses enough provisions which will suffice for him to reach the House of Allāh, and he does not perform hajj, then there is no care whether he dies as a Jew or a Christian.” (At-Tirmidhī) Hajj is fard upon every sane, adult and healthy Muslim, when he has sufficient wealth to enable him to travel to and from the Ka‘bah. This will apply when the wealth required to take him is in excess of his needs (such as house, transport, clothing, etc.). He also needs to have sufficient wealth to leave behind for the needs of those who are dependent on him. Furthermore, the journey needs to be a safe one and a woman needs to be travelling with a mahram. As can be understood from the great virtues and stern warnings above, a person upon whom hajj is fard should endeavour to perform hajj at the earliest possible opportunity – this year. The Prophet sallallāhu ‘alayhi wasallam has said: “The one who intends to go for hajj should hurry; for sometimes he can get ill, his conveyance can go missing or some other obstacle may arise (which will hinder him from travelling).” (Ahmad) Misconceptions and Lame Excuses Many people delay the performance of hajj due to misconceptions which become lame excuses for not performing hajj. Inshā’allāh, I wish to clarify a few of these misunderstandings, so that those who find themselves in these situations can repent and make preparations immediately. • Many people have enough wealth for them to go for hajj, but they wait to accrue enough wealth so that their spouse can also accompany them. If the husband has enough wealth then he should go for hajj immediately. And if the wife has enough wealth, and she has other mahārim with whom she can go for hajj, then she should go immediately too. The Sharī‘ah does not give either permission to postpone the hajj and wait for the other. • Many people think that it is necessary that they make arrangements for their parents to perform hajj before they do. This too is incorrect in light of the Sharī‘ah. Undoubtedly, to make one’s parents perform hajj is a great virtue and honour; however, if hajj is not fard on them, but it is fard upon the children, then they should not concern themselves with their parents’ hajj at this moment and fulfil their own obligation. It is possible that in the children waiting for the parents - or in the case of the husband waiting for the wife or vice versa - the one upon whom hajj is fard passes away and is questioned by Allāh ta‘ālā for its non-fulfilment. • Others delay embarking on the journey until certain worldly tasks have been completed. Remember! The targets of the world will never end. If it is one worldly target that is the excuse this year, then it will be another next year. The Prophet sallallāhu ‘alayhi wasallam has said: “No servant leaves hajj for some worldly objective but that he will see the people returning from hajj before his worldly objective is fulfilled.” (At-Tabrānī) Therefore, one should put aside any worldly goals he has in mind and fulfil the obligation of Allāh ta‘ālā first. It is also noteworthy to remember that it is from the ploys of Shaytān that he will never say, ‘Don’t perform hajj’, rather, he will make you defer its performance, year after year, until it’s too late. • Similarly, many delay their hajj because of this hadīth: “He who performs forty salāh in my masjid in such a way that he does not miss a single salāh, then Allāh prescribes his freedom from the Fire of Jahannam, freedom from punishment and freedom from hypocrisy.” (Ahmad) Many think that it is necessary to perform forty salāh in Al-Masjid An-Nabawī, and some have the desire and greed for this virtue, so they delay their performance of hajj as they cannot spare enough time or money to stay in Al-Madīnah for the duration of forty salāh. Hajj is for five days only, and it becomes fard upon that person who can only afford to go for the minimum time. The inability to travel to Al-Madīnah will not be a valid excuse not to perform hajj. Of course, after reaching so close to the blessed city of Al-Madīnah, one should endeavour to at least spend a day in the blessed city and visit Al-Masjid An-Nabawī, and present himself in the Court of Rasūlullāh sallallāhu ‘alayhi wasallam. • Some believe that if their children have reached a marriageable age and are not yet married, then the parents cannot perform hajj until the children are married. This too has no basis whatsoever in the Sharī‘ah. • Some delay in travelling as they have small children at home. Once hajj becomes fard, they should seek suitable relatives, friends, etc. who can look after their children whilst they go for hajj; and they need not travel for long due to their circumstance and situation. • Some delay their hajj as they think it is better to perform it in their old age closer to their death! This is a fallacy as they have no guarantee for how long they will live, and this idea is in complete contrast to the command of the Prophet sallallāhu ‘alayhi wasallam to perform hajj at the earliest opportunity. • Some delay performing the hajj as they only obtain a set number of days off work, and they postpone their journey hoping that they may get more days off next year and can spend more time in the Al-Haramayn. This too is not a valid Shar‘ī reason to postpone the hajj. They should go and spend whatever time they have available and absolve themselves of the obligation of hajj. • Some delay the hajj, as they cannot afford to buy gifts for people, thus deferring their obligation until they have enough money that they can buy gifts for their loved and dear ones. This again is not a valid Shar‘ī excuse. • Some delay in going for hajj as they cannot afford the ‘five star’, ‘deluxe’ or ‘golden’ package. From a Shar‘ī point of view, as soon as they can afford the cheapest most basic package, hajj becomes fard upon them. • Others can afford a package, but as the package includes a hotel which is far from the Al-Haram, they are not able to read all five salāh in Al-Haram. This does not justify delaying the hajj. Remember, as long as the five days of hajj are part of the package, hajj will be fard upon them. • Some do not go for hajj on the pretext that they are not yet ready to change their lives. Such a thought is from Shaytān. Do we think the same when it comes to reading salāh or paying zakāh? And if this is the case, then change your life, for it is obligatory anyway! Moreover, inshā’allāh, through the barakah of hajj, the life will change for the better. Some go to the other extreme and have resolved to change their lives, but make comments such as, ‘My Īmān is not yet strong enough and I need to build on my Īmān.’ This thought too is from Shaytān. Hajj is a very important fundamental which helps to make one’s Īmān stronger. Shaykh Muftī ‘Abdur Rahīm Lājpūrī rahimahullāh mentions with regards the permissible reasons for postponing hajj: The following are reasons for which hajj may be postponed: • Becoming bankrupt. • Fear of a tyrannical leader. • Being imprisoned. • An unsafe journey. • Illness because of which the person cannot travel. • For a woman not to have a mahram or husband to accompany her. • For a woman to be sitting in her ‘iddah. He further states that although these factors justify postponing hajj; however, it will be compulsory to proceed with the journey as soon as they no longer exist. Therefore, it is my heartfelt plea to those upon whom hajj is fard, that they embark on this blessed journey this very year. They should have trust in Allāh ta‘ālā for all their affairs and fulfil this obligation. May Allāh ta‘ālā remove all difficulties and hurdles that anyone may have and make hajj easy for one and all. Āmīn. © Islāmic Da'wah Academy

The Crisis in Gaza and our role Written by Mufti Mohammed Sajaad Thursday, 22 January 2009 12:49 In the name of Allah, the Most Merciful, the Most Compassionate The world watches in horror, as a people are being subjected to the most odious kind of terrorism. Innocent people are being killed and maimed by the latest weapons of mass destruction. Aid agencies are screaming out for help, pictures are being beamed all over the world showing dead babies, children bleeding, women crying and homes reduced to rubble and it can hardly solicit a yawn from so called civilised nations. They, who would send out the fire-brigade and the police to save a cat stuck in a tree, fail to muster a word of condemnation, let alone act to prevent the atrocities. It is, however, from the foremost duties of the believer to come to the help of the Gazans as much as each individual is able to. To coldly turn away from their persecution and simply get on with one’s own life is brute selfishness and nothing less than a sign that one is not a believer. For the Messenger of Allah (may Allah bless him and grant him peace) said: “None of you believes until he does not love for his brother what he loves for himself” (Sahih Muslim). In another hadith, also narrated by Imam Muslm, he said: “Whoever of you helps remove a tribulation from a believer from the tribulations of the world, Allah will remove from him a tribulation of the tribulations of the Day of Judgement.” And he said, in the same hadith: “Allah remains helping his servant as long as he is preoccupied in the help of his brother.” The Ummah of one and a half a billion Muslims is one body, the Messenger of Allah (sallalaahu alaihi wasallam) said the Muslims, in their mutual love and sympathy, are one body, when one part of it aches all of it aches, (Sahih Muslim). Just as the nervous system and blood connect and tie the whole of a physical body together, so too does the faith (Imaan) connect the Ummah together. How awful has the state of this body become that parts of it today are busy in contributing to mutilating and hacking off of its own limbs? The current rapacious attack on the Muslims of Gaza, where over a thousand, a large proportion of them women and children, have been ruthlessly murdered, could have been stopped easily at the very outset if Muslims rose to help their brethren. In a matter of moments the Israeli war machine would have been stopped in its path had just the supply of oil, under the control of other Muslims, been stopped to the West in protest. This was the least to be expected, but even that was it seemed asking too much. Yet astonishingly, it is this same oil that fuels the tanks that are today shelling the Gazan children and powers the F16s that roar of the heads of the helpless men, women and children, showering them with deadly white phosphorus bombs. Muslims rulers have only aided in the persecution and annihilation of their brothers and sisters. But this article is not being written to detail the crimes of this Ummah against itself. Rather I wish to address the root cause of this chaos and how we can find a way out of it through boycott, petition and demonstration. The diagnosis of the dire Muslim situation cannot be done by philosophers, politicians or journalists. The only true diagnosis that could be acceptable is the diagnosis of Allah taala and His Messenger (may Allah bless him and grant him peace). And the Sacred texts are clear that the success and failure of the Ummah, in this Life and the Next, is bound with their deeds. Misdeeds only close the doors of Allah’s Help and Mercy descending upon the believers, one manifestation of which is the placing of tyrants over them. In the Holy Qur’an, Allah taala says: Thus we give authority to wrongdoers over other wrongdoers due to the sins they would commit. (6:129) In another place in the Qur’an, we are told: Allah will not change the condition of a people until they do not change themselves.” (13:12) In a hadith we are warned: “You should be diligent in commanding to good deeds and stopping evil. Otherwise Allah will put in charge of you the worst of people. At such time the best of you will pray to Allah but the prayers will go unanswered.” (Imam Suyuti in Al-Jami al-Sagheer) It is recorded in a well known Dua of the Prophet (may Allah bless him and grant him peace) that he supplicated: “O Allah do not put in authority over us, due to our sins, such people who will not show mercy to us.” Further it is recorded in a hadith: “As you are (in terms of your deeds), accordingly will be your rulers.” (Mishkat al-Masabih) Unfortunately, it is only a sign of our demise, that there will be amongst us those who will, instead of accepting the completely obvious conclusion, seek to undermine it by raising questions about the authenticity of this latter hadith. They conveniently forget all the other evidences that have been brought and that scholars have always stated this to be the root problem. An undisputed classical authority in hadith, Shaikh Abd al-Rauf al-Manawi, in his commentary of this hadith, supports the essence of the hadith even though he acknowledges that according to the principles of hadith criticism it does not measure up. He writes: “(It means) If you fear Allah and you are fearful of his punishment, He will place as rulers over you such people who fear Him regarding you and vice versa. It is mentioned in some of the revealed scriptures: “I am the Ruler of rulers, the hearts of rulers and their forelocks are in my hand. If my servants obey me I make them over them a mercy. If they disobey me I make them over them a punishment. Thus do not occupy yourself with cursing the rulers, rather repent to me and I will make them compassionate towards you. From the supplications of the Chosen Messenger was: “O Allah do not put in authority over us, due to our sins, such people who will not show mercy to us.” Imam Tabarani narrates from Ka`b al-Ahbar that he heard a man cursing Hajjaj (an oppressive ruler), and said to him: “Don’t, he came from amongst your midst,….” (Fayd al-Qadir, vol.5 p.60). Three Steps to Change: Boycott-Petition-Demonstration Boycott We have all seen the leaflets informing us of the boycott of goods and services which help pay for the tanks, bombs and bullets that rip through the bodies of our innocent brothers and sisters, but we have made the fatal mistake of forgetting the boycotting of sins and sincerely repenting for our past misdeeds. As without a shadow of doubt this is the real reason for our state today. We have committed major sins in relation to our belief (Aqida) and our deeds. Some of these sins are so grave that they have severed our link with the Almighty and prevented the help we so desperately need. In matters of belief, our excesses are more dangerous and need immediate rectification. Many of us have stopped placing our reliance in Allah taala and seeking His help. In our hearts has crept the belief that organisations, essentially created by the so called super-powers for the super-powers, alone can make a difference. This sin is polytheistic in its severest form and will bring nothing but the Wrath of Allah taala, for He states: If Allah brings some harm to you, there is none to remove it except He. And if He intends to bring some good to you, there is none to turn His grace back. He brings it to whomever He wills from among His servants. He is the Most-Forgiving, the Very Merciful. (10:107)Verily, Allah will not forgive that a partner is ascribed to Him, and He forgives anything short of that for whomsoever he wills. Whoever ascribes a partner to Allah commits a heinous sin. (Sura al-Nisaa:48) Allah is not such that something in the heavens or the earth can frustrate him. Verily He is All-knowing All-powerful. Sura Fatir:44Say: ‘I have no power over any benefit or harm to myself except as Allah wishes. If I had knowledge of the unseen, I should have multiplied all good and no evil would have touched me.’ Al-Aaraf:188.Whatever blessing Allah opens for the people, there is none to hold it back, and whatever He holds back, there is none to release it thereafter. He is the Mighty, the Wise. (35:2) O men, you are the ones who need Allah, and Allah is Free-of-All-Needs, the Ever-Praised. (35:15) For far too long have believers’ hearts harboured the belief countries, organisations and processes are the key to change and our success. It is time to cleanse the heart Allah taala made exclusively for Himself of these heresies: “God has not made for any man two hearts in his body” (33:4) Before we speak about our misdeeds, let us remind ourselves further of the effect of sins in keeping away from us the Mercy and Help of Allah taala. Remember the story of how due to the disobedience to a single command of the Prophet (may Allah bless him and grant him peace) Allah taala changed the victory of Uhud into defeat that even led to his beloved Messenger (may Allah bless him and grant him peace) becoming violently attacked and wounded. When we look at ourselves, how many commands of the noble Messenger have we violated? How many commands of Allah (SWT) are we ignorant of? Allah (SWT) states clearly that the greatest factor in our demise is our sins: “Whatever hardship befalls you is because of what your own hands have committed, while He overlooks many (of your faults).” (42:30) As long as the Ummah does not repent for these sins that are rampant amongst its young and old, the help and support of Allah taala will remain a dream. The following are just some of the common sins in the Ummah, we need to repent from: Alcohol Allah taala has forbidden this vile substance in the following words. It is not a secret that Alcohol is produced and sold throughout the Muslim World, even in the Holy Lands. Allah taala said: O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan’s handwork: eschew such (abomination), that ye may prosper.” (5:90) In a hadith narrated by Imam Muslim, the Messenger of Allah (may Allah bless him and grant him peace) said: “Allah taala has made a promise to those who drink an intoxicant, that He will give them to drink from the Teenat-al-Khabaal.” Someone asked: “What is the Teenat al-Khabaal?” The Messenger of Allah replied: “It is the sweat of the inhabitants of the Hell-fire.” When this is the way Allah feels about those who drink such forbidden drinks, it is simply unrealistic to think the same Lord will give honour to a nation that drinks alcohol, permits for it to be sold in its midst and seeks to profit by it. In another hadith it is narrated: “The Messenger of Allah (may Allah bless him and grant him peace) cursed ten people in connection with wine: the wine-presser, the one who has it pressed, the one who drinks it, the one who carries it, the one to whom it is carried, the one who serves it, the one who sells it, the one who profits by it, the one who buys it, and the one for whom it is bought." (Tirmidhi) Gambling It is with the utmost hurt that we say this sin too is common place. Whether it is a bet on a horse, numbers of a lottery or the outcome of some meaningless sporting event, Muslims are major participants in this. The aforementioned verse includes this sin within its prohibition. The Messenger of Allah (sallallaahu alaihi wa sallam) said: “Whoever plays Nardasheer (a game in which a dice is used to gamble) has indeed disobeyed Allah and His Messenger.” (Ibn Abi Dunya, Dham al-Malaahi, p.10). In another hadith it says that this act is so despised by Allah taala that the gambler’s Salah that he offers after that is rejected by Allah taala. Music This sin has become so wide spread that it does not even cross the mind of many of us that the Messenger of Allah (may Allah bless him and grant him peace) forbade it in unequivocal terms. Thus we see music in so called Islamic Nasheeds, Muslim Satellite channels that will be at the same time discussing passionately Muslim issues like Gaza. It even rears its ugly head in the holiest of places, the Masjid. How many a Salah is ruined by the musical ring tones of worshippers. Imam Bukhari narrates that the Messenger of Allah (sallallaahu alaihi wa sallam) said: “A people from my Ummahwill make permitted fornication, silk (for men), alcohol and musical instruments” (Sahih al-Bukhari). It is the duty of each one of us to counsel our Muslim brothers who have fallen into this sin, especially those who disseminate such illicit material through their DVD and Video rental stores. Fornication Islam has required that all avenues to fornication be blocked in order to preserve society, the family and in particular children. Thus, fornication is from the major sins whose punishment is severe and is often seen in this very life. Having said this, this sin has become widespread, such that it will be hard to find a Muslim home in which someone has not committed this grave sin or is involved in a relationship that will eventually lead him or her to it. The displeasure of Allah taala upon these people, who will later turn to the same Lord to ask for His relief and help, is shown by the fact, that the most valuable thing a person possesses, namely one’s Imaan, is removed from him or her, as long as he is involved in this sin (Sahih al-Bukhari). Ibn Masud r.a. says I asked the Messenger of Allah which is the greatest of sins in the sight of Allah? He replied: “To associate an equal with Him, yet He created you.” I said: Then which one? He said: “To kill your offspring out of fear of the burden of his eating with you.” I asked: Then which one? He said: “To commit adultery with your neighbour’s wife.” (Hafiz Abu al-Qasim Ismail, Al-Targib wal-Tarhib, vol. p.226). The Messenger of Allah (may Allah bless him and grant him peace) said: “The fornication of the eyes is to look, the fornication of the tongue is to speak indecently, the fornication of the hand is to touch, the fornication of the ears is to listen to impermissible speech, the fornication of the feet is the steps to sin….” Thus it is clear, there is no room in Islam for cross-gender friendships, nor for speaking to a non-Mahram whether it be by phone or over the Internet. Riba (Interest) Interest is another sin that Muslims have become desensitised to. Yet the verses and hadith on its prohibition are from the severest. Allah taala says: O you who believe, fear Allah and give up what still remains of ribā, if you are believers. But if you do not (give it up), then listen to the declaration of war from Allah and His Messenger. However, if you repent, yours is your principal. Neither wrong, nor be wronged (2:279) In a sound hadith the Prophet (may Allah bless him and grant him peace) said: "Interest is of seventy types, the lowest level of it is equal in sin to person fornicating with his mother." (Mustadrak) We are a nation that has allowed interest based banks to run freely in our midst, not leaving even the Holy Lands of Mecca and Medina. Many of us have no qualms in getting involved in interest based transactions and contracts. Many of us intentionally seek out bonds and securities that yield the most interest. We the Ummah of the Holy Qur’an have inadvertently summoned upon ourselves the declaration of war from Allah taala and His Messenger (may Allah bless him and grant him peace). The leaving of the Five prayers, Fasts, Zakah Each of these duties are obligatory upon the adult Muslim and leaving their observance are major sins. Many do not pray at all, others of us pray only the Jumah Salah. As for those who do pray, they do so without attention and due consideration of the etiquettes required to make Salah a strong bond between us and our Master. The Messenger of Allah (may Allah bless him and grant him peace) said: "The first thing to be accounted of the servant on the Day of Judgement will be his Salah. If it is found to be sound, he will have succeeded and saved. If however it is ruined he has failed and lost." One can gauge the kind of displeasure of Allah taala and His Messenger, leaving Salah invokes, by the following incident. Once the Prophet (may Allah bless him and grant him peace) entered the Masjid for Fajr Salah and to his hurt found many companions absent. This hurt the Messenger so much, even though there is none more compassionate and merciful of mankind than him, he said: I wanted to command some of you to go and set the houses on fire of those who absented themselves from the Fajr prayer. Allahu Akbar! that was one prayer, and they had missed the congregation for it. What would be the feeling of the Prophet (may Allah bless him and grant him peace) to know that many of us have totally abandoned all their Salahs? As for those who refuse to give Zakah, Allah taala threatens them thus: As for those who accumulate gold and silver and do not spend it in the way of Allah, give them the ‘good’ news of a painful punishment, on the day it (the wealth) will be heated up in the fire of Hell, then their foreheads and their sides and their backs shall be branded with it: 'This is what you had accumulated for yourselves. So, taste what you have been accumulating.' (9:34-35) Immodest dress Islam has given clear rules for the dress of men and women and emphasised that it should not be extravagant and it should cover the private organs. In regards to the dress of women, it is not permitted for them to wear, as has become common today, designer garments that embellish them, or garments that are tight fitting and reveal the outline of the body. The Hijab itself has become, bizarrely, a tool for many of our sisters to beautify themselves, which totally violates the essence and purpose of the Hijab. This has been forbidden by Allah taala: Remain in your homes, and do not display (your) beauty as it used to be displayed in the days of earlier ignorance. (33:33) The Messenger of Allah (may Allah bless him and grant him peace) went as far as stating that Allah taala would forbid those women, who act immodestly and wear clothes that reveal their bodies, from entering Paradise. Imam Muslim narrates: "…those women who are naked despite being clothed who are themselves lewd and entice others, who prop up their hair like a camels back will not enter Heaven nor will they smell its fragrance even though it fragrance is found for many miles." Furthermore, our sisters should strive to adopt the Niqab, as this is the requirement of the Shariah. There was a time that all respectable women in the Muslim World would never leave their homes with their faces uncovered. Allah taala says: O Prophet! Tell thy wives and thy daughters, as well as all [other] believing women, that they should draw over themselves some of their outer garments [when in public]: this will be more conducive to their being recognized [as decent women] and not annoyed. And Allah is Most-Forgiving, Very-Merciful. (33:59) There are many other things we as followers of the final Messenger (may Allah bless him and grant him peace) have failed to act upon. His teachings on honesty, charity, mercy, good manners, the rights of children, the elderly, wives and husbands and many other immaculate codes of conduct. It will require all of us to give time over from our lives to learn this knowledge at the feet of the heirs of the Prophets, the Ulema. We all need to sincerely make a solemn pledge before Allah taala to uphold all the commands and teachings He has given us. Petition A petition is a request made for something desired. Islam teaches the believers that they should ask Allah taala alone for what they need, for He alone gives all benefit and harm. He alone is the most Powerful, He is the Super-power: If Allah helps you, there is none to overcome you. And if He abandons you, then, who is there to help you after that? In Allah should believers place their trust. (3:159) In His grasp is the possession of everything and to Him is your return. (36:83) If some harm befalls you there is none who can remove it save Him. And if He wishes good for you there is none that can repel his favour. He bestows it upon who He wishes of his servants and He is the Most forgiving the Most merciful. (10:107) The Arabic word for requesting from Allah taala is Dua. It is a manifestation of one’s belief in Allah taala and reliance upon Him. When we do not ask from Allah taala or ask from Him half-heartedly, it indicates to our reliance actually being upon other than Allah taala, which is why in a hadith it says: "Allah taala becomes angry with those who do not ask from Him." The truth is, part of our creed, and as stated by the verses above, Allah taala alone can give us any good and deflect from us any calamity. The Messenger of Allah also said (may Allah bless him and grant him peace), emphasising the major role Duas have in changing events: “Nothing can repel the Decree of Allah except the Dua,” (Tirmidhi). We often ask with so many Muslims in the World, surely the Dua of one of them would be accepted? The truth is our misdeeds, have acted as an obstacle to them being heard. However with this, inshallah, new spirit and love for the Deen that we witness in all parts of the Muslim World, due to the efforts of scholars and Allah’s righteous servants in calling the Ummah to this message, we must renew our zeal in Duas. Each one of us should perform Duas for the reform of the Ummah, her protection and success. Let not a night go by without waking up in the last part of it and begging Allah taala for victory; let the tears drench our prayer mats and show Allah taala that it is only He who we seek and it is only he who we believe in. Allah taala says: And when My servants ask Thee about Me, then verily I am near, I answer the prayer (Dua) of the supplicant when he beseeches Me. So let them hear My call, and believe in Me, so that they may be led aright. (2: 186) Umar (R.A.) said: “My concern is only to ask and it is not my concern to then bring it about, that is the concern of the Almighty. Demonstration Finally, we must demonstrate our true acceptance of this message of change. A true believer will not have hesitated for a second in accepting the above diagnosis of our problems today. But mental acceptance is not enough, just as it is not enough for a person who has cancer to merely acknowledge that he is sick. We must show our sincere desire for change and return to Allah taala and His Messenger (may Allah bless him and grant him peace). In addition to reforming our lives of sins, each one of us should begin to seek knowledge of the Deen, by sitting in the company of the Ulema and attending their gatherings. One should enrol himself or herself on short courses offered by the various Islamic Institutions to further one’s knowledge and character. One should strive to keep the company of pious friends and refrain from company that takes us away from Allah taala and our Deen. Furthermore, at the same time that we are doing this, one should be passing on this message of change to all one’s family and friends, and encouraging them to do the same. These real steps will be the sign that one has sincerely embraced the message and turned back to Allah taala; and our Messenger (may Allah bless him and grant him peace) gave the returner to the Deen the following glad tidings: Allah taala says: ‘Whoever comes hand-span closer to me, I come closer to him by a cubit, and if he walks towards me, I run towards him,’” (Sahih Muslim) Elsewhere Allah taala says: Do not lose heart and do not grieve, for you will be upper-most provided you are believers. (3:138) I should reiterate, that the article is not written against the other senses of the above three words I have chosen as sub-headings. Rather we commend all efforts made to help the people of Gaza and it is in fact the duty of each Muslim to do all that is in his or her power to defend their Muslim brothers and sisters. It is only that we must remember that these measures are, at best, at the level of a kind of emergency treatment given to cover a wound and not the real solutions to our woes. Article by: Mufti Mohammed Sajaad 23 January 2009

The Challenge after Ramadan An inspiring and beneficial talk given by Shaykh Muhammad Saleem Dhorat hafizahullah shortly after Ramadhan 1430 challenge_after_ramadan.mp3

Munajaat-e-Maqbool with Urdu Translation Munajat-e-Maqbool.pdf

Alhamdulillaah!! Allah ta'ala accept your good intention girls. MashaAllah! Hope you all are stating your reasons. They must know why people are leaving.

Istikhārah - Its Method and Some Misconceptions by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh www.shaykh.org/ Istikhārah means to turn to Allāh ta'ālā and seek goodness from Him. This is because Allāh ta'ālā knows what we do not know. As Allāh ta'ālā is fully aware of the end result and consequence of every matter and we merely speculate, we should ask Allāh ta'ālā to guide us towards goodness in our endeavours or tasks that we are about to embark on. It should be understood that istikhārah is simply a du'ā like any other du'ā. However, it has more chance of acceptance in the Court of Allāh ta'ālā as it has been specifically taught by Rasūlullāh sallallāhu 'alayhi wasallam to his Ummah. It is a prayer offered to Allāh ta'ālā before embarking on a particular course of action or choosing from a number of options, asking Him to guide us towards goodness and the correct and better choice, and to save us from that course of action or choice if goodness lies elsewhere. A point of great importance in istikhārah is to free one's mind of all thoughts and inclinations before performing it. What would you expect from a person's istikhārah when he has already resolved to do something! Method The method of istikhārah is to perform two rak'āt at any time of the day, other than the times when nafl salāh is forbidden. It is preferable to recite Sūrah Al-Kāfirūn in the first rak'ah and Sūrah Al-Ikhlās in the second. Thereafter one should praise Allāh ta'ālā, send salāh upon the Prophet sallallāhu 'alayhi wasallam and then recite the following du'ā O Allāh! I seek goodness from You, through Your Knowledge, and I seek strength through Your Power and ask for Your great Bounty, for You are able to do things while I am not, and You know while I do not; and You are the Knower of the Unseen. O Allāh, if You know that this matter [name your matter] is good for me, in respect to my Dīn, my worldly life and the consequence of my affairs, then decree it for me and make it easy for me, and then grant me barakah in it. And if You know that this matter [name your matter] is bad for me in respect to my Dīn, my worldly life and the consequence of my affairs, then turn it away from me and turn me away from it, and decree for me what is good, wherever it may be, and make me be pleased with it. (Al-Bukhārī) If after the initial istikhārah you remain unsure about something, then perform istikhārah for 3, 5, or 7 days. Inshā'allāh within seven days the heart will feel at ease. There is also another method of istikhārah in the form of a short du'ā. If a decision needs to be taken and there is no opportunity to perform two rak'āt and do istikhārah in the aforementioned way, the following du'ā should be recited: O Allāh, grant me goodness, and choose for me. (At-Tirmidhī) As mentioned earlier, istikhārah is a du'ā and Allāh ta'ālā will accept it and grant you goodness, as long as there are no factors that prevent its acceptance. Obstacles to Allāh ta'ālā accepting prayers include disobedience to Allāh ta'ālā, harām earnings, and praying without the conviction that Allāh ta'ālā will definitely accept the prayer. If there are such obstacles present in one's life, he should do tawbah in earnest, and then make istikhārah. Results of Istikhārah If, as a result of doing istikhārah, a person feels positive, he should proceed accordingly. If his du'ā has been accepted, he will acquire goodness and success. However, many people feel positive after istikhārah and proceed accordingly, but do not see success. This can be explained by the following: 1. In the du'ā of istikhārah, a person first asks Allāh ta'ālā for goodness in one's Dīn which is the main objective of a believer, and thereafter he asks for the goodness of the world. Therefore, if after istikhārah one finds apparent worldly loss, but his Dīn remains safe, one should believe that through the barakah of istikhārah Allāh ta'ālā has granted him a minute loss of this world and saved him from a greater loss of the Hereafter. 2. Many times, the du'ā as a result of istikhārah is accepted and Allāh ta'ālā grants him goodness, but that goodness takes two forms: one form is that the choice he has made is one hundred percent good, without an iota of harm in it; the other is that he is guided towards the better of two possible outcomes. To understand this, take the example of a person who purchased a house as a result of a positive feeling after istikhārah. After six months, a new neighbour moved in next door and started harassing him. This person needs to understand in this situation that it is through the barakah of istikhārah that he has been saved from a bigger calamity, i.e. if he had chosen another house, the neighbour there would have harassed him even more. 3. Sometimes, a person feels positive after istikhārah despite his du'ā not being accepted due to the aforementioned obstacles. In this case the positive feeling he was experiencing in his heart was not from Allāh ta'ālā. It was either a condition that existed before the istikhārah or it was a feeling from Shaytān. Sometimes a young man is deeply in love with a girl and after doing istikhārah he feels very comfortable. What can be expected from such an istikhārah? Are his positive feelings a result of the istikhārah or was that condition present before? Some Misconceptions There are a number of common misconceptions about the sunnah practice of istikhārah: 1. One of the main points of confusion is the assumption that if, as a result of doing istikhārah, a positive feeling about a particular course of action results, then it is a guarantee from Allāh ta'ālā that it will be one hundred percent successful. People incorrectly believe that istikhārah is Divine Revelation. If after istikhārah a person of knowledge and experience was to advise an alternative, their opinion is discarded by saying, 'I have performed istikhārah and now there can be no change.' As a consequence, people proceed according to their feelings (e.g. they choose a marriage partner) and then, if some time later things do not work out, they begin to have doubts and negative thoughts about the sayings of Rasūlullāh sallallāhu 'alayhi wasallam regarding istikhārah. May Allāh ta'ālā protect us all from such a condition. 2. Likewise, people only do istikhārah nowadays when they are unsure about something. They perceive it to be a remedy for confusion; a way to request Allāh ta'ālā to fix something for them. Istikhārah should not be limited to occasions when a person has doubts about doing something, or when a person is indecisive about something! Istikhārah is to be performed for all mubāh actions, even if you are 100 % sure about the course of action. For example, you may want to enrol your child in a particular school and have no doubts about it being the right one; even then you should perform two rak'āt and read the du'ā of istikhārah so that you are granted goodness and saved from a wrong decision. 3. Nowadays, istikhārah is more or less confined to finding a marriage partner. 4. Many believe it is necessary to perform istikhārah during the night before going to sleep, and compulsory not to talk to anyone after performing the two rak'āt of istikhārah. 5. Similarly, some believe it to be totally necessary to sleep on the right hand side facing the qiblah. 6. Many expect and desire to see a dream in which one is clearly told that this is the path for you. Seeing a dream guiding towards a particular choice is not necessary in istikhārah. One needs to pay attention to the inclination of the heart whether one sees a dream or not. In all circumstances, the decisive factor is the inclination of one's heart. 7. Another common misconception is to ask others to perform istikhārah on one's behalf. Many feel that we are sinful, so what good will our istikhārah do? Thus they search for a pious god-fearing person and ask him to perform istikhārah for them. Rasūlullāh sallallāhu 'alayhi wasallam did not state any condition that a sinful person cannot perform istikhārah, and moreover, leaving sin and repenting is not an act of difficulty. One should leave sin, repent and perform istikhārah himself. This practice of asking others to perform istikhārah is not in accordance to the sunnah. Yes, when making istikhārah for a marriage partner, it is permissible for the parents of the boy/girl to perform istikhārah. This is because this is a need of the parents too, as it is their responsibility to marry their children into suitable families. Finally, with istikhārah, istishārah (consultation) is very important too. One should, before, during, and after performing istikhārah, seek consultation from those well-wishers who are learned and experienced in the relevant matter. The Prophet sallallāhu 'alayhi wasallam said, "The one who does istikhārah will not be unsuccessful, and the one who consults will not see regret." (At-Tabrānī)

Istikhara Du'a (Click on picture to enlarge) WAY TO PERFORM ISTIKHARA: First pray Two Cycles (raka') of ritual Prayer (nafil). After finishing prayer recite this (supplication/dua') above. TRANSLATION: "O Allah! I seek goodness from Your Knowledge and with Your Power (and Might) I seek strength, and I ask from You Your Great Blessings, because You have the Power and I do not have the power. You Know everything and I do not know, and You have knowledge of the unseen. Oh Allah! If in Your Knowledge this action ------------------------------------------------ (which I intend to do) is better for my religion and faith, for my life and end [death], for here [in this world] and the hereafter then make it destined for me and make it easy for me and then add blessings [baraka'] in it, for me. O Allah! In Your Knowledge if this action is bad for me, bad for my religion and faith, for my life and end [death], for here [in this world] and the hereafter then turn it away from me and turn me away from it and whatever is better for me, ordain [destine] that for me and then make me satisfied with it."

Question One of my aunties says that she can find a suitable date for some important task to be done through istikhara. For example, she said that she will find a suitable date for her daughter's nikah and will not do nikah on any other date. 1. I would like to know if such detailed information can be determined by istikhara? 2. Is it right in the light of Islam to try finding about future in this manner? 3. If someone does it, what should we tell them? I also know that she is in contact with some 'aalim', not 'aamil', who also lets her know such things about future. Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh The word Istikharah literally means “to seek good”. Through Istikhara, a person seeks the assistance and blessings of Allah Ta’ala regarding some upcoming matter. Since Allah Ta’ala is the knower of the unseen and the scribe of destiny, we implore Him to decree that which is best for us whether it seems pleasing to us or not. Istikharah is not a medium of foreseeing future events, acquiring knowledge of the unseen or determining detailed information of upcoming events. When a person is planning to undertake some work in the near future and he is unsure about its outcome, whether it will be favorable or not, he should perform Istikharah. By doing so, one will find peace of heart and contentment in the end result of that affair. By performing Istikharah, a person will know that there will definitely be goodness in whatever Allah decreed to take place despite it not being according to his wishes and desires. It is possible that at times, a person will feel a strong inclination or see a dream to carry out a certain act after performing Istikharah. However, this is not a general or necessary outcome and neither is it the main objective of Istikharah. If a person doesn’t experience such states, he shouldn’t feel as if the Istikharah wasn’t proper or that it is not working. After performing Istikharah, a person should have full conviction that whatever course of action he chooses to take, Allah Ta’ala will destine the best for him in that; whether his intention comes to fruition or not. Istikharah is a great bounty from the side of Allah Ta’ala. If a person implements it in his decision-making process, he will free himself from undue anxiety and depression. Furthermore, he will create a strong conviction in his heart that everything is in the control of Allah Ta’ala and that there will always be good, whether hidden or apparent, in the outcome. As previously mentioned, performing Istikharah will not unveil unforeseen events or information. Performing Istikharah, in the correct method and understanding, is praiseworthy in Islam. If someone has the incorrect understanding of Istikharah, you should educate him/her and present the proper understanding of it to them. And Allah knows best Wassalam Ml. Yusuf bin Yaqub, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah

The Reality of Istikhaara PREFACE All praises are due to Allah, the Creator, Nourisher and Sustainer of both the worlds. Through Allah’s infinite mercy on mankind. He selected Rasulullah (Sallallaahu Alayhi Wasallam) as a mentor and filled his heart with love and affection towards His creation. May Allah’s choicest blessings and salutations be showered on His beloved Rasul (Sallallaahu Alayhi Wasallam), who undertook great pains in fulfilling the task of conveying His message, and may Allah shower His blessings on the noble companions of Rasulullah (Sallallaahu Alayhi Wasallam) whose hearts inherited the pain and burn for the guidance of humanity that was instilled in the heart of their beloved Master, the Leader of both the worlds. INTRODUCTION Whosoever adopts the way of life brought by Rasulullah (Sallallaahu Alayhi Wasallam) to mankind, he will find that even his life in this world will become one of pleasure, tranquility, contentment, peace and freedom from all worries. Due to the fact that this way of life that Rasulullah (Sallallaahu Alayhi Wasallam) brought was meant for the whole of mankind, Allah made it very easy and simple to follow. CONFUSION AND PERPLEXITY Among the many difficulties that man undergoes is ‘confusion’ and ‘perplexity’. Almost everyday in his life, man is faced with the task of making a decision between two or more choices. Generally the decisions are not major but occasionally they do become quite serious. Even in these circumstances, our beloved mentor, Rasulullah (Sallallaahu Alayhi Wasallam) taught us what to do, and clearly outlined the solution. This solution is called Istikharah. THE IMPORTANCE OF ISTIKHARAH Allah says in the Holy Qur’an: “And it is very possible that you dislike something whereas it is good for you; and (similarly) it is very possible that you like something whereas it is bad for you”. (Baqarah 16) From the above ayah, we learn that man has limited knowledge and deficient intellect. Therefore, many a times, he may desire something, which may prove harmful to him, and on the other hand, he may dislike something, while it is good for him. The sole possessor of perfect knowledge, and the only knower of the unseen is Allah, the Creator of man and the Controller of the system of the entire universe. Therefore if man desires good, he can only find it in the hands of Allah. According to one Hadith: “It is from the good fortune of man that he makes Istikharah (seeks good) from Allah, and it is from his misfortune that he discards Istikharah.” ‘Allamah Aini (RA) writes: “Man should never overlook any matter due to its insignificance and discard Istikharah. How many matters are regarded as insignificant and Istikharah is not made for them, due to which great harm is suffered when carrying them out or abandoning them. It is for this reason that Rasulullah (Sallallaahu Alayhi Wasallam) is reported to have said: “(Every) one of you should ask his need from his sustainer to the extent that he should ask Him for salt, and for a shoelace when it breaks.” “Allamah Ibnul Qayyim (RA) has written: “The person who makes Istikharah (seek good) from his Creator and makes ‘mashwarah’ (consults) the creation never regrets, since Allah said to (His Nabi (Sallallaahu Alayhi Wasallam)): “Consult them in matters. Thus, when You make a decision, place your trust in Allah”. Shaikh Tahir bin Husain bin Abdullah bin Tahir wrote in a letter to his son after he had become an amir or governor: “Whenever any matter of importance comes upon you, seek assistance in it by making Istikharah to Allah and fearing him”. He also advised him thus: “and perform Istikharah abundantly in all your matters”. (Al-Istikharah by M.T. Hakeem) A GREAT BENEFIT OF ISTIKHARAH Hadrat Shah Waliyyullah (RA) writes: “From amongst the greatest benefits of Istikharah is that man becomes detached from his carnal desires, his animalistic characteristics become subject to his angelic nature and he hands himself over to Allah. When he does this, he reaches the stages of the angels whose quality is that they await the command of Allah. When Allah’s command is received, they exert themselves through divine motivation and not carnal motivation. I believe that excessive Istikharah is a proven tonic for the inculcation of angelic qualities.” A MISCONCEPTION But alas, today, Istikharah has become as equally difficult as making a decision. People hesitate so much to perform this great act of worship, that only at the last alternative, when no other way can be perceived, they would turn to some innovated act that has no basis in the Hadith, such as the taking of a good omen by opening the Qur’an and counting lines and letters, etc.; or asking someone else to perform Istikharah on their behalf. Shaikh Nuruddin Itr says: As far as the common practice today which people aspire to uphold, that Istikharah will only be correct if it is carried out by certain persons, and that a dream is necessary, this is extremism and obstanance, and is not the command of Allah nor His Rasul (Sallallaahu Alayhi Wasallam). This all stems from such constraint among the Muslims that does not behove of them. This led them to abandoning one great Sunnah of Rasulullah (Sallallaahu Alayhi Wasallam), thus they deprived themselves of the merits of this great Sunnah and it’s blessings, and from blemishing it’s purity. Similarly Hadrat Moulana Shah Hakim Muhammad Akhtar (RA) states in his book “Sunnats” on page 49, that “asking another person to make Istikharah on one’s behalf is not substantiated from any Hadith. To make mashwarah’ (consult) with someone else is Sunnah.’ Sometimes Istikharah becomes a means of greater confusion. A person who does not generally see dreams, nor perceives an inclination towards or away from the object of his Istikharah, now finds himself in a greater predicament. As for the person who does see a dream, he is put through the inconvenience of finding someone to interpret it for him. And if he saw a clear dream, or received an interpretation indicating to one particular option, and thereafter was not able to overcome the obstacles obstructing his path to achieving his aim, this person is left in sheer perplexity. THE REALITY OF ISTIKHARAH Moulana Badr-e-”alam Mirthi (RA), the former Shaikhul Hadith of the famous Darul Ulum of Dabhel, India, writes in his footnotes of the popular commentary of Bukhari – Faidul Bari, by Allamah Anwar Shah Kashmiri (RA) regarding the reality of Istikharah. He states: “… in other words, it is sometimes misunderstood from the statements of ‘Ulama that it is promised in the Hadith of Istikharah that the heart of a person who performs Istikharah will incline towards one option, whereas many a time the person who performs Istikharah does not perceive such an inclination. In that case, what, then, will be the meaning of the Hadith. This was an ambiguity for which I could find no explanation.” Moulana continues: “Until one day, whilst sitting in the presence of the great ‘Mufassir’, ‘Muhaddith and Allamah of his era, Moulana Shabbir Ahmed Uthmani (RA). I noticed oceans of knowledge gushing forth from him to the “Ulama who were sitting in his noble company. This was his practice after every Jumu’ah. On that day, he was discussing this very mas’alah (matter) and elaborated on it in much detail. It was here that I quenched my thirst, and found a remedy for my malady, and a healing for my heart… He explained that the Hadith of Istikharah does not contain anything pertaining to the inclination or satisfaction of the heart. Had it been such, Rasulullah (Sallallaahu Alayhi Wasallam) would have taught us, in the du’a, to ask Allah to incline the heart towards the most appropriate decision, whereas the Hadith does not say that. The du’a only contains this much, that Allah He should protect him from harm, and He should determine a good fate for him, whatever it may be. And the words (of the du’a): “wa srif anniy” “and turn me away from it” refers to the situation when the heart desires and inclines towards it. (This means that when the heart is desirous to go ahead with the matter regarding which Istikharah is being made, then Allah should turn the heart away from it by removing this desire and inclination from the heart). And the words: “fas rif anniy” “And turn it away from me” is when that inclination is not found, (then Allah should save him from being forced into it.) Therefore ‘protection’ and ‘predestination’, both are the doings of the Almighty, as He alone does as He wills. As far as the slave of Allah is concerned, his responsibility is to make du’a, and then proceed in the direction of his choice, as that will be best for him. This means that he will be granted the ‘towfiq’ (ability) for the best only, and only the best will be made easy for him. Thus Istikharah is an ‘amal’ (act) that helps to determine the best for a person. “In essence, once the ‘Mustakhir’ (i.e. the person who performs the ‘amal’ of ‘Istikharah’) submits himself before Allah, hands his matter over to Allah, asks Him for strength, becomes satisfied with His choice, and begs Him for protection from evil and harm, and to grant him good, Allah accepts it from him, destines good for him, protects him from harm and keeps him in His care. After that, whatever direction he takes, will be for his betterment, even though his heart may be disinclined to it.” Allamah Murtada Zabidi RA states in his famous commentary on “Ihya Ulum: “Shaikhul Akbar (i-e.’ Allamah ibnul’ Arabi) stated: “… And he should recite the narrated du’a after making salam. This should be done before every important task he wishes to carry out or fulfil. He should then proceed with his task. Hence, if there is good for him in it, Allah will ease the way for him until it is accomplished, and its result will be praiseworthy. However, if the means were not available, and he was unable to accomplish his goal, he should realize that Allah had preferred this for him, and thus should not complain about it, as the outcome, whether it was that he accomplished his pursuit or not, will soon turn out to be praiseworthy.” Hadrat Muhaddith Fadlullah Jilani (RA) says in his commentary on “Al Adabul Mufrad” of Imam Bukhari (RA): “Shaikh Zamlakani RA said: “When a person performs the two raka’at of Istikharah, he should then carry out whatever occurs to him, whether his heart is contented with it or not.” He also said: “The Hadith (of Istikharah) does not contain any limitation regarding the complacency and contentment of the heart.” Shaikh Jilani also says regarding this complacency of the heart: “This happens by the grace of Allah, and is not necessary, nor does it always occur. Similarly, Salatul Istikharah is mustahabb, even if he has already made a firm decision before performing the Salah, as has already been mentioned that Istikharah is not a means of discovering the ‘ghaib’(unseen), but rather is a humble supplication unto the Knower of the unseen, the Most Powerful, to bestow the best.” Source

The Lovers of Allah & the Dunya Shaykh Yunus Patel (Raheemahullah) In India, one will find certain people who play the flute to charm snakes. …The snake ‘drowns’ in the sweetness of that sound. In this manner, the snake is caught. These snake catchers have learnt the art of catching snakes and they have learnt the skill of removing the poison of the snake. Thereafter, they ‘play’ with that python and cobra – since it is under their control. What one learns from this is that one has to first learn the art of charming snakes; then the biggest snake too will be under one’s control. This world is akin to a snake – a very dangerous one. The Ahlullah are such people who have mastered the art of controlling the snake of ‘Dunya’ . They take out its ‘poison’ from the heart (Hubbud Dunya), and thereafter make use of it. By keeping the company of these Ahlullah, we too will learn how to remove the poisonous effects of the world and how to make use of the world, without giving our hearts to it. Otherwise we will become victim to its fatal poison.

Love of the World Rumi’s Analogy Mawlana Rumi ra describes “love for the world” in the following way. A ship needs water to float on. It will remain on the surface of the water as long as the water does not enter the ship. Once water enters the ship, it will sink. Similarly man is the ship and the world is the water. Just as the ship needs water to keep afloat, man needs the world to live. As long as the world remains outside and does not enter the heart, man will reach his destination. If the love of the world enters the heart, then like the ship which allows water to enter, it will sink.

Worldly Pleasures Imagine someone saying to you, “This fruit is very sweet. However the sweetness remains for 15 minutes only and thereafter a bitter taste will remain for a long time while this other fruit is extremely bitter to the taste for the first 15 minutes and thereafter changes to a very sweet taste which will remain forever.” Then at gunpoint you are forced to choose and eat one of the fruits. Which fruit will you choose? Even the most foolish person will choose the bitter tasting fruit since the initial bitter taste will be followed by a sweetness which will last forever. A person immersed in the pleasures of the world without worrying about the consequences of the Hereafter is like the foolish person who chooses the initially sweet tasting fruit but which will leave a bitter taste for a long time. Love for the Dunya A great house without a toilet is useless making the toilet an absolute necessity. However one does not love it. Similarly, the dunya is a necessity, one must not have love for it. (From the lectures of Shaykh Muhammad Saleem Dhorat)

Chasing your Shadow Al-Hafidh Abul-Faraj Ibn al-Jawzi رحمه الله said, "This life is like your shadow; if you turn your back to it and walk away from it, it will continue following you. But if you try to chase it and catch it, it will always run away from you. For this, Allaah, Exalted is He, Commanded this worldly life to serve those who serve Him, and to enslave those who serve it." [seeds of Admonishment and Reform] muftisays.com

Forgetfulness the people of the dunya Imaam al-Ghazzaali رحمه الله writes, "Know that in their forgetfulness the people of the dunya are like a group of people sailing upon a ship. When they come to an island, and disembark to relieve themselves, the captain warns them against returning late, and instructs them to remain only so long as is necessary, lest he raise the anchor and set sail without them. Heeding this, some of them hurry back quickly, and hence find themselves able to sit in the best and most spacious parts of the ship. The others, however, behave in different ways. Some become entranced by gazing at the island's flowers and rippling streams, and its gems and precious metals, and the suddenly come to, and hasten back to the ship, and although they find spaces which are inferior to those occupied by those who preceded them, they are still safe. Others are so preoccupied by the flowers that they cannot bring themselves to leave them, so they pick and carry as many as they can. When they reach the ship they find only narrow, uncomfortable places, and are made still less comfortable by the fact that they cannot bring themselves to throw out what they have brought with them, although the flowers fade and dry soon enough. When the wind gets up, they are forced to throw their dry flowers overboard, and escape just with their own lives. Others, however, have penetrated the jungles and forgotten the captain's advice, so that when they hear his final call to depart, they rush back only to find that the ship has sailed without them, and they remain marooned with what they had collected, until they all perish. Still others are so obsessed with gathering good things that they are deaf even to the captain's cry. Of these, some are eaten by wild beasts, or are poisoned by snakes, while others wander aimlessly until they die of hunger. This class resembles the people who live for the world, who are preoccupied with its mortal pleasures, and live in heedlessness of their future. How repulsive is the man who claims to be intelligent and full of insight, and yet is deluded by gems, silver and gold, and by flowers and fruits, nothing of which will accompany him to his destination!" [selections from Fath al-Bari] muftisays.com

What to do with ‘Hearsay’? The other side of the story A woman once brought a claim against another woman before Qadi Shurayh (rahimahullah). After some time, she began to cry bitterly. Those who were present were convinced that the woman was wronged. Qadi Shurayh replied: “Indeed even the brothers of Yusuf (‘alaihis salam) cried by their father.” i.e, Despite their sobbing, they were still guilty. (Kitabul Adhkiya, pg.63) Moral Therefore, no matter how convincing one side of the story seems, one is still duty bound to hear the other side before drawing a conclusion. The act of passing judgement on mere assumption is quite common and certainly very destructive. The consequences are also far reaching, long lasting and in some cases: regretful. This is the message in the verse: “O you who believe! If a sinful person brings a report to you, then verify its authenticity before you harm a people unknowingly and then become remorseful over what you did” One is often face with these kind of situations where one is made to hear one side of the story only. Due to the fatal consequences of this, the Shari’ah cautions us to remain calm, and to verify that piece of information. Haste generally leads to bitterness and remorse. Carefully read the words of the above verse again: …then verify its authenticity before you harm a people unknowingly and then become remorseful over what you did There are several kinds of such situations, like hearing one side of the story regarding one’s spouse, business partner or colleague. It could even be a general piece of information which has no direct link to any particular individual. Many of the emails, sms’, broadcast messages and social media posts that are freely shared fall under this category. Many of these messages sometimes contain false information or baseless claims about Islam. Such misinformation causes unnecessary confusion. The correct procedure in all of the above is to avoid what does not concern us and to avoid implicating somebody on mere hearsay! Failing in this will result in back-biting, gossip, unnecessary ill feelings and spitefulness etc. Innocent people become victims of ‘information oppression.’ One should avoid being an instigator, or even succumbing to instigation. Most importantly, if it doesn’t concern you, ignore it. Rasulullah (sallallahu’alayhi wasallam) said: “Shunning what doesn’t concern a person is a sign of the beauty of his faith.” (Sunan Tirmidhi, hadith: 2317-2318) Think before you… Before sharing such hearsay, one should think to himself: what would’ve been my response if that misinformation was concerning me or my close family? Ponder over the drastic effect of the touch of a button, where hundreds of people may be misinformed. How will we make up for this? One will be the cause for all of those with whom he shared that ‘wrong/unverified information’ getting involved in gossip, backbiting and many other sins… Even if that allegation was true, it could lead to backbiting and carrying of tales, both of which are haram. What to do? Faqih Abul Layth Samarqandi (rahimahullah) has offered the following beautiful suggestions: “If anyone brings a bad report to you concerning somebody else, do the following 6 things: Don’t believe him, for those who carry tales are usually liars. Stop him from relaying such allegations. You are duty bound to stop the wrong. (Nahy ‘anil munkar) Detest this act from the depth of your heart. Don’t entertain evil thoughts about the third person (the one against whom the allegations were made) Don’t probe in the matter. Don’t share that information with others. (Tambihul Ghafilin, pg.131) Avoiding the above Islamic guidelines on hearsay, has led to too many unsavoury endings… May Allah Ta’ala guide us all. Ameen. al-miftah

Question and Answer: Q. what is the ruling reguarding offering food to visitors during the first 3 days after the funeral?nb,some visitors are from out of town and some from the area,that have come to read Quran.is it permissable to offer them food or even a drink (Query published as received) A. The practice of providing meals at the funeral home for those who attend the funeral is permissible on condition that the expenses are not born by the estate of the deceased nor is any heir or relative coerced into providing the meals. If someone willingly takes the responsibility of providing meals without any coercion for those attending the funeral, there will be no sin in this. The actual Sunnah is to provide meals for the bereaved family and not the other way around as practiced today. In many instances, it has been discovered that money from the estate of the deceased had been utilized to feed those attending the funeral without the consent of all heirs. This is Haraam and constitutes usurpation of the wealth of the heirs. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Wearing Perfume for Your Husband It is reported that ‘Umar b. Al-Khattāb came out one Eid. Passing by a group of women, he could smell the scent of perfume from one of them. He asked, “Who is the one wearing this scent? By Allāh, if I knew who she was, I would do such-and-such (punish her). A women is only to wear perfume for her husband, and if she goes out, she wears her older (scruffier) clothes or the older clothes of her servant.” And so it was rumored amongst the women that the woman [who was wearing perfume in public] got up from that gathering having soiled herself (out of fear). Ibn Abī Shaybah, Al-Musannaf article 6387.

Istikhara & Salatul Haajah

Amr-bil-Maroof By Khalid Baig It is the most common activity in all social settings. Sometimes it is explicit: we argue for or against something. At others it is implicit: we show interest or lack of interest. More often than we realize we are engaged in persuading others or are being persuaded by them about big and small things in life. It is a very powerful force also. That is why marketers yearn for word of mouth publicity and powerful media machines long for becoming the talk of the town. Concerned with good as it is, Islam gives this tremendous social force a purpose. It must be used for promoting good, truth and justice and checking evil and injustice. That is the essence of amr-bil-maroof-wa-nahi-anil-munkar. And Qur'an declares it as the defining mission for this ummah: "You are the best community that has been raised for mankind. You enjoin good and forbid evil and you believe in Allah." [Aal-e-Imran, 3:110]. At another place Qur'an declares promoting good as an attribute of believers and promoting evil as an attribute of hypocrites: "The believers, men and women, are protectors of each other: they enjoin what is right and forbid what is evil."[Tauba, 9:71] On the other hand, "The hypocrites, both men and women, proceed one from another. They enjoin the wrong and forbid the right..."[Tauba, 9:67] The implications are clear. It is not that a believer will never commit a mistake or be involved in evil. Only that he will never insist on it, justify it, or promote it. He may fail to do some required good. But he will never be a force opposing it. In the Islamic society sin is a private weakness, not a public cause. It is for this reason that repentance for a public sin must also be made in public while we must repent privately for our private sins. A public sin may have encouraged others to do the same. A public repentance will counter that. Still in this life there will always be tendencies to deviate from the Straight Path. And in the institution of amr-bil-maroof, the Community of Believers has a built-in self- correcting mechanism. Consider cruise control in an automobile. Once turned on, it keeps monitoring the car speed and pulling it towards the set point. It does not mean absence of tendency to deviate from the desired speed, only an effective mechanism for monitoring and countering it. What cruise control does for car speed, amr-bil-maroof does for the direction of the society. This mechanism works at two levels. At one level it is the responsibility of every member of the society. When we see a wrong we should correct it. A very famous hadith declares it as an issue of faith. "Whoever amongst you sees an evil should change it with his hand. If he is unable to do that then with his tongue. If he is unable to do that, then with his heart, and that is the weakest level of Iman." [Muslim] So if a person does not even feel bad about an evil, he has no faith whatsoever. Similarly we are encouraged to promote good. One hadith promises that a person who persuades another one to do some good deed will get the same reward as the person he persuaded. At this level the responsibility of every member of the society is for his or her own sphere of influence: family, friends, colleagues, neighbors. When taken together these spheres would encompass the entire society. At a higher level this is a specialized task. A full time job for a qualified group to always monitor the direction of the society and fight deviations at a collective level. "Let there arise out of you a group inviting to all that is good, enjoining what is right, and forbidding what is wrong. They are the ones to attain success."[Aal-e-Imran, 3:104] This is the responsibility of the experts, the scholars, those qualified to lead the entire community. Can we imagine what the ummah would look like had we followed this one teaching seriously? For today we seem to be doing exactly the opposite. There are Muslim women who have been pressured out of observing hijab by friends and relatives. Men and women have been enticed into riba transactions. All innovations (bid'at) and false social practices continue under social pressures. Bribery, backbiting, corruption, indecency, and dishonesty flourish under social approval. It is frightening to see how our real life matches the description given for the hypocrites. For we are warned that if we persuade others to commit a wrong we'll add to our burden of sins by the same amount. It is one thing to commit a wrong out of weakness. It is totally different to advocate the wrong and willingly multiply our burden of sins. At the collective level also, especially in the Muslim communities in the West, one can see a tendency to avoid raising voice against prevalent and accepted ills. It is far easier to give a pep talk about the virtues of Islam at the Friday Khutbah. At other places one may even hear advocacy of wrong in the name of ijtehad. Of course for today's secular world amr-bil-maroof is an alien concept. This world is driven by interests not principles. It professes belief in some moral values -- like freedom-- to be interpreted in the light of perceived interests. Thus defense of a person's obscene attacks on Islam becomes a virtue. Yet it finds nothing wrong in curbing the freedom of those who may challenge its ideas, whether in Algeria or Egypt, in Kashmir or Palestine, because that threatens its interests. No one should be surprised at such contradictions when interests override relative moral values. Yet we see a growing attitude in the Muslims in the West under the influence of this slogan of freedom. It effectively says: "This is my life, leave me alone." But we must remember that the Islamic society is the only society with a declared mission of promoting good and forbidding evil. Its definition of good and evil is not subject to the whims and desires of every generation or the perceived interests of a nation-state either. They are permanent concepts as defined in its unalterable sources: Qur'an and Sunnah. In a world of moral relativism these permanent values are the hope for the whole mankind. To keep these alive in the society we need the institution of amr-bil-maroof.

By Saliha Nakito When I returned to Islam, the religion of our inborn nature, a fierce debate raged about girls observing the hijab at schools in France. (Hijab means veil, not scarf. Hijab literally means screen, curtain, partition and concealment. As a verb, it means to conceal oneself or hide from the view. In Islamic Shari’ah, the word means to cover, conceal or hide oneself from the view of ghair-mahram.) It still does. The majority, it seemed, thought that wearing the head-scarf was contrary to the principle that public schools supported by the State should be neutral with regard to religion. Even as a non-Muslim, I could not understand why there was such a fuss over such a small thing as a scarf on a Muslim student’s head. Muslims contributed a proportionate amount of tax to the state funds. In my opinion, schools could respect religious beliefs and practices of students as long as they did not disrupt the school routine, nor pose a threat to discipline. However, the French faced, apparently, increasing unemployment and they felt insecure about the immigration of Arab workers. The sight of the hijab in their towns and schools aggravated such insecurity. More and more young people in Arab countries were (and are) wearing the hijab, despite the expectations of many Arabs and non-Arabs alike that it would disappear as Western secularism took root in Arab societies. Such a revival of Islamic practices is often regarded as an attempt by Muslims to restore their pride and identity; both undermined by colonialism. In Japan, it may be seen and understood as conservative traditionalism, or the result of anti-Western feeling, something which the Japanese themselves experienced following the first contact with Western culture during the Meiji era; they too reacted against a non-traditional lifestyle and Western dress. There is a tendency for people to be conservative in their ways and to react against anything new and unfamiliar without taking the time to see if it is good or bad. The feeling still persists amongst non-Muslims that Muslim women wear the hijab simply because they are slaves to tradition, so much so that it is seen as a symbol of oppression. Women’s liberation and independence is, so they believe, impossible unless they first remove the hijab. Such naivete is shared by “Muslims” with little or no knowledge of Islam. Being so used to secularism and religious eclecticism, pick and mix, they are unable to comprehend that Islam is universal and eternal. This apart, women all over the world, non-Arabs are embracing Islam and wearing the hijab as a religious requirement, not a misdirected sense of “tradition”. I am but one example of such women. My hijab is not a part of my racial or traditional identity; it has no social or political significance; it is, purely and simply, my religious identity. For non-Muslims, the hijab not only covers a woman’s hair, but also hides something, leaving than no access. They are being excluded from something which they have taken for granted in secular society. I have worn the hijab since embracing Islam in Paris. The exact form of the hijab varies according to the country one is in, or the degree of the individual’s religious awareness. In France, I wore a simple scarf which matched my dress and perched lightly on my head so that it was almost fashionable! Now, in Saudi Arabia, I wear an all-covering black cape; not even my eyes are visible. Thus, I have experienced the hijab from its simplest to its most complete form. What does the hijab mean to me? Although there have been many books and articles about the hijab, they always tend to be written from an outsider’s point of view; I hope this will allow me to explain what I can observe from the inside, so to speak. When I decided to declare my Islam, I did not think whether I could pray five times a day or wear the hijab. Maybe I was scared that if I had given it serious thought I would have reached a negative conclusion, and that would affect my decision to become a Muslim. Until I visited the main mosque in Paris I had nothing to do with Islam; neither the prayers nor the hijab were familiar to me. In fact, both were unimaginable but my desire to be a Muslim was too strong (Alhamdulillah) for me to be overly concerned with what awaited me on the “other side” of my conversion. The benefits of observing hijab became clear to me following a lecture at the mosque when I kept my scarf on even after leaving the building. The lecture had filled me with such a previously unknown spiritual satisfaction that I simply did not want to remove it. Because of the cold weather, I did not attract too much attention but I did feel different, somehow purified and protected; I felt as if I was in Allah’s I company. As a foreigner in Paris, I sometimes felt uneasy about being stared at by men. In my hijab all I went unnoticed, protected from impolite stares. My hijab made me happy; it was both a sign of my obedience to Allah I and a manifestation of my faith. I did not need to utter beliefs, the hijab stated them clearly for all to see, especially fellow Muslims, and thus it helped to strengthen the bonds of sisterhood in Islam. Wearing the hijab soon became spontaneous, albeit purely voluntary. No human being could force me to wear it; if they had, perhaps I would have rebelled and rejected it. However, the first Islamic book I read used very moderate language in this respect, saying that “Allah recommends it (the hijab) strongly” and since Islam (as the word itself indicates) means we are to obey Allah’s I will; I accomplished my Islamic duties willingly and without difficulty, Alhamdulillah. The hijab reminds people who see it that Allah I exist, and it serves as a constant reminder to me that I should conduct myself as a Muslim. Just as police officers are more professionally aware while in uniform, so I had a stronger sense of being a Muslim wearing my hijab. Two weeks after my return to Islam, I went back to Japan for a family wedding and took the decision not to return to my studies in France; French literature had lost its appeal and the desire to study Arabic had replaced it. As a new Muslim with very little knowledge of Islam it was a big test for me to live in a small town in Japan completely isolated from Muslims. However, this isolation intensified my Islamic consciousness, and I knew that I was not alone as Allah I was with me. I had to abandon many of my clothes and with some help from a friend who knew dress-making, I made some trousers; similar to Pakistani dress. I was not bothered by the strange looks the people gave me! After six months in Japan, my desire to study Arabic grew so much that I decided to go to Cairo, where I knew someone. None of my host family there spoke English (or Japanese) and the lady who took my hand to lead me into the house was covered from head to toe in black. Even her face was covered; although this is now familiar to me here in Riyadh. I remember being surprised at the time, recalling an incident in France when I had seen such dress and thought, “there is a woman enslaved by Arabic tradition, unaware of real Islam,” (which I believed, taught that covering the face was not a necessity but an ethnic tradition). I wanted to tell the lady in Cairo that she was exaggerating her dress, that it was unnatural and abnormal. Instead, I was told that my self-made dress was not suitable to go out in, something I disagreed with since I understood that it satisfied the requirements for a Muslimah. So I bought some cloth and made a long dress, called khimar, which covered the loins and the arms completely. I was even ready to cover my face, something most of the sisters with whom I became acquainted did. They were, though, a small minority in Cairo. Generally-speaking, young Egyptians, more or less fully Westernized, kept their distance from women wearing khimar and called them “the sisters”. Men treated us with respect and special politeness. Women wearing a khimar shared a sisterhood which lived up to the Prophet’s (Sallallahu`alaihi wasallam) saying that “a Muslim gives his salaam to the person he crosses in the street, whether he knows him or not”. The sisters were, it is probably true to say, more conscious of their faith than those who wear scarves for the sake of custom, rather than for the sake of Allah I. Before becoming a Muslimah, my preference was for active pants-style clothes, not the more feminine skirt, but the long dress I wore in Cairo pleased me; I felt elegant and more relaxed. In the Western sense, black is a favorite color for evening wear as it accentuates the beauty of the wearer. My new sisters were truly beautiful in their black khimar, and a light akin to saintliness shone from their faces. Indeed, they are not unlike Roman Catholic nuns, something I noticed particularly when I had occasion to visit Paris soon after arriving in Saudi Arabia. I was in the same Metro carriage as a nun and I smiled at our similarity of dress. Hers was the symbol of her devotion to God, as is that of a Muslimah. I often wonder why people say nothing about the veil of the Catholic nun but criticize vehemently the veil of a Muslimah, regarding it as a symbol of “terrorism” and “oppression”. I did not mind abandoning colorful clothes in favor of black; in fact, I had always had a sense of longing for the religious lifestyle of a nun even before becoming a Muslimah! Nevertheless, I balked at the suggestion that I should wear my khimar back in Japan. I was angry at the sister’s lack of understanding: Islam commands us to cover our bodies, and as long as this is done, one may dress as desired. Every society has its own fashions and such long black clothes in Japan could make people think I am crazy, and reject Islam even before I could explain its teachings. Our argument revolved around this aspect. After another six months in Cairo, however, I was so accustomed to my long dress that I started to think that I would wear it on my return to Japan. My concession was that I had some dresses made in light colors, and some white khimars, in the belief that they would be less shocking in Japan than the black variety. I was right. The Japanese reacted rather well to my white khimars, and they seemed to be able to guess that I was of a religious persuasion. I heard one girl telling her friend that I was a Buddhist nun; how similar a Muslimah, a buddhist nun and a Christian nun are! Once, on a train, the elderly man next to me asked why I was dressed in such unusual fashion. When I explained that I was a Muslimah and that Islam commands women to cover their bodies so as not to trouble men who are weak and unable to resist temptation, he seemed impressed. When he left the train he thanked me and said that he would have liked more time to speak to me about Islam. In this instance, the hijab prompted a discussion on Islam with a Japanese man who would not normally be accustomed to talking about religion. As in Cairo, the hijab acted as a means of identification between Muslims; I found myself on the way to a study circle wondering if I was on the right route when I saw a group of sisters wearing the hijab. We greeted each other with salaam and went on to the meeting together. My father was worried when I went out in long sleeves and a head-cover even in the hottest weather, but I found that my hijab protected me from the sun. Indeed, it was I who also felt uneasy looking at my younger sister’s legs while she wore short pants. I have often been embarrassed, even before declaring Islam, by the sight of a woman’s bosoms and hips clearly outlined by tight, thin clothing. I felt as if l was seeing something secret. If such a sight embarrasses me, one of the same sexes it is not difficult to imagine the effect on men. In Islam, men and women are commanded to dress modestly and not be naked in public, even in all male or all female situations. It is clear that what is acceptable to be bared in society varies according to societal or individual understanding. For example, in Japan fifty years ago it was considered vulgar to swim in a swimming suit but now bikinis are the norm. But in Islam we have no such problems; Allah I has defined what may and may not be hared, and we follow. The way people walk around half naked (or almost so), excreting or making love in public, robs them of the sense of shame and reduces them to the status of animals. In Japan, women only wear makeup when they go out and have little regard for how they look at home. In Islam, a wife will try to look beautiful for her husband and her husband will try to look good for his wife. There is modesty even between husband and wife and this embellishes the relationship. Muslims are accused of being over-sensitive about the human body but the degree of sexual harassment which occurs these days justifies modest dress. Just as a short skirt can send the signal that the wearer is available to men, so the hijab signals, loud and clear: “I am forbidden for you”. The Holy Prophet (Sallallahu`alaihi wasallam)once asked his daughter Fatima radhiallahu anhaa, “What is the best for a woman?” And she replied: “Not to see men and not to be seen by them”. The Holy Prophet (Sallallahu`alaihi wasallam) was pleased and said: “You are truly my daughter”. This shows that it is preferable for a woman to stay at home and avoid contact with male strangers as much as possible. Observing the hijab, when one goes outside, has the same effect. Having married, I left Japan for Saudi Arabia, where it is customary for the women to cover their face outdoors. I was impatient to try the niqab (face cover), and curious to know how it felt. Of course, non-Muslim women generally wear a black cloak, rather non-chalantly thrown over their shoulders but do not cover their faces. Non-Saudi Muslim women also often keep their faces uncovered. Once accustomed to, the niqab is certainly not inconvenient. In fact, I felt like the owner of a secret masterpiece, a treasure which you can neither know about, nor see. Whereas non-Muslims may think they are life imitating caricatures when they see Muslim couples walk in the streets, the oppressed, and the oppressor, the possessed, and the possessor, the reality is that the women feel like queens being led by servants. My first niqab left my eyes uncovered. But in winter I wore a fine eye covering as well. All the feelings of un-ease when a man’s eyes met mine disappeared; as with sun glasses, the visual intrusion of strangers was prevented. It is an error of judgment to think that a Muslim woman covers herself because she is a private possession of her husband. In fact, she preserves her dignity and refuses to be possessed by strangers. It is non-Muslim and “liberated” Muslim women who are to be pitied for displaying their private self for all to see. Observing the hijab from outside, it is impossible to see what it hides. The gap, between being outside and looking in, and being inside and looking out, explains in part the void in the understanding of Islam. An outsider may see Islam as restricting Muslims. Inside, however, there is peace, freedom, and joy, which those who experience it have never known before. Practicing Muslims, whether those born in Muslim families or those returned to Islam, choose Islam rather than the illusory freedom of secular life. If it oppresses women, why are so many well-educated young women in Europe, America, Japan, Australia, indeed all over the world, abandoning “liberty” and “independence” and embracing Islam? A person blinded by prejudice may not see it, but a woman in hijab is as brightly beautiful as an angel, full of self-confidence, serenity, and dignity. No signs of oppression scar her face. “For indeed it is not the eyes that grow blind, but it is the hearts within the bosoms, that grow blind,” says the Qur’an (Al-Hajj 22:46). How else can we explain the great gap in understanding between us and such people? islameasy.org (published with permissions from Al-Madinah magazine, Vol 04 Issue 04)

Nahi Anil Munkar and Amar Bil Maroof in Tablighi Jamaat with hikmat The difference between ' Amr Bil Maroof Wa'Nahy Anil Munkar' & 'Dawah-e-Tabligh' People enquired of Maulana Muhammad Makki if there is any difference between 'Amr Bil Maruf Wa'Nahy Anil Munkar' and Tabligh (Dawah). Which one of the three are the current activities of the Tablighi Jamaat adhering to? In answer to this question, Maulana replied:- For Amr Bil Maroof (Enjoining Good) there is a need for Salahiyyat (Competence) and for Nahy Anil Munkar there is a need within the Ummah for Istidaad (Willingness and inclination). Until and unless the attributes of Salahiyyat and Istidaad are not developed, a great multitude of this Ummah will mock and belittle the divine laws of Shariah the moment the mission of Amr Bil Maruf Wa'Nahy Anil Munkar is implemented and the Fatawas (religious verdicts) of permissible and impermissible are passed. And naturally, if a person commits a sin whilst considering it to be a sin, it won't be as great an offence as it would be in the case of mocking and belittling the most seemingly trivial law of Shariah. The gravity of such an offence can be gauged from the fact that ridiculing the most seemingly insignificant law of shariah render's one as a disbeliever. Hence, if Amr Bil Maroof Wa'Nahy Anil Munkar are propagated without the Salahiyyat and Istidaad of the Ummah, there is a fear of the Ummah landing itself in Kufr as a consequence to the mocking and belittling of the laws of Shariah. Similarly, Tabligh is the name awarded to the propagation of Islam. Today our own condition is such that we lack the attributes of Salaah and Falaah ( piety and spiritual prosperity) without which Tabligh is not possible. When non-muslims witness the deeds and words of this Ummah, they find them to be in total conflict with the teachings of Shariah. How can our Shariah have an impact on others when the Ummah itself is devoid of the laws of Islam. Hence prior to Tabligh amongst non-muslims, the Ummah is compelled to develop the attributes of Salaah and Falaah to a degree of excellence. The current efforts amongst the Ummah itself with the label of Tabligh are all being implemented to promote activities of Dawah. And this activity in turn will lead to the Salahiyyat of Amr Bil Maroof and the Istidaad of Nahy Anil Munkar. Owing to this Dawah mission (Tablighi Jamaat) an awareness and a spirit of Deen (faith) will be created in the Ummah and this is the activity which in turn will bring about piety and spiritual prosperity. As a consequence to piety and spiritual prosperity, Tabligh will advance steadily whilst complying with the principles and rules of conduct. So, in brief, the medium of Dawah (Tabligh) is employed today to engender the attributes of salahiyyat and Istidaad and to develop an awarenes and quest together with piety and spiritual prosperity without which the activities of Amr Bil Maroof and Nahy Anil Munkar cannot be instituted. Hence our current endeavour is a Dawah. " The endeavour of Tabligh is an endeavour of Dawah and Ijaabah (invitation and compliance).

Question Assalam O Alaikum Firstly If in a muslim society Allahs orders are disobeyed and haram things are made halal. In a muslim country Sharab is there interest is allowed officially and sex stations are there. Then as a true believer is this not our responsibility to stop these things and stop it with power?. I don’t know why Ulemas do not recommend this. These acts are against teachings of Quran Isn’t it kufr. Secondly If the ruler of a country is Illegal i.e, he has taken the leadership by force and all the above mentioned facts are also present and happening under his leadership and the Islamic situation is going worst with the passing time. Then what a true believer should do? Because the leadership is Ilegal he should oppose it and fight against it or he should sit down putting his one hand on the other….. Please give the answers in the light of Quran and Ahadith. I think on my knowledge it is allowed to fight against the traitors of Allah and to fight against these Fahashees. In hadees it is there to fight for Kalima , for superemacy of Allahs deen. In Quran it is there that …..Inil Hukmu Ila Lilah…. There is no order but of Allah…. Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatoh There are three aspects to your query 1) Nahi Anil Munkar 2) Muslim country 3) Responsibility of the Ulama At the outset, you should understand that it is the duty of every believer to carry out Nahi anil Munkar (stop others from evil). This is not the responsibility of a few individuals but the entire Ummah of our Nabi (صلى الله عليه وسلم). Allah states “You (Ummah of Muhammed) are the best of nations taken out for the benefit of mankind, you command with good and forbid from evil” (Surah Al-Imran Verse 10). Rasulullah (صلى الله عليه وسلم) said “Whoever sees any evil he should stop it with his hands and if he cannot stop it with his hands he should stop it (evil) with his tongue and if not with his tongue he should do so with his heart” (Sahih Muslim Page 80). A person will be required to carry out Nahi anil Munkar according to his capacity and authority. For example a Qaadhi (judge) may do Nahi anil Munkar with force. A layman may carry out Nahi anil Munkar verbally by encouraging a person to refrain from Haraam. In some instances one cannot do Nahi Anil Munkar physically nor verbally, in this instance one should ponder over ways in trying to correct the wrong. It is therefore incorrect to state that Nahi anil Munkar can only be done with force or power. Secondly, since we do not live in Islamic countries, we may only adopt the second two options of Nahi anil Munkar as explained in the Hadith quoted above. At most we may encourage a person doing wrong to stop and refrain from evil. However, we cannot physically compel him to stop. It is the system of Allah that whoever endeavours to do Nahi anil Munkar to be with abuse and criticism. Every Nabi of Allah was persecuted for this very reason. However, one should not become despondent and remain steadfast. It is not a requirement for Nahi anil Munkar that the leadership must be involved. As individuals whatever is within your control you should and thereafter leave the result to Allah. Allah states “Allah does not burden you with that which is beyond you”. Thirdly, you state that you do not know why the Ulama do not recommend this? It is of vital importance that you maintain Adab and respect for every Alim. It is seriously dangerous to pick out on Ulama and criticize them. They are the custodians of the Shariah and the heirs of Ambiyaa. It is irrelevant whether your point is correct or not. The mere fact that he has carried the knowledge of Prophet hood in his bosom, he/they have to be respected and revered. If you have some concerns you must raise in a very respectable and humble way and not make sweeping comments about their work. Nevertheless, your claim of the Ulama not recommending Nahi anil Munkar is completely erroneous. It seems that you do not have much contact with the true Ulama who have made their life ambition Amr Bil Maroof and Nahi anil Munkar. There are multitudes of Ulama who have stood up to this responsibility and have managed with the permission of Allah to correct many wrongs of the society and country. One example is that of the Tabligh Jamaat. Their objective is to go from person to person to encourage the people to do good and refrain from evil. These Fahaashies will only mend their habits if they are encouraged constantly with wisdom and diplomacy. We observe that the trend nowadays is to set up huge seminars and conferences on how to change or reform the society. Statistics prove that very little is achieved from these gatherings. One will only be successful if he implements and adopts the methodology of Rasulullah (صلى الله عليه وسلم) in trying to reform the society and/or country. And Allah knows best Wassalam Muhammed Zakariyya Desai, Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah askimam