ummtaalib

Sincerity Once ‘Umar ibn ‘Abdul ‘Azîz (rahimahullâh) was advised, “O ‘Umar, beware of being the ally of Allâh in open,while being His enemy in secret. If one’s nature in open and secret do not equate, then he is a hypocrite, and the hypocrites occupy the lowest level in the Hellfire.” From amongst the most difficult things one can acquire is sincerity and because of this, the pious predecessors ( as-salah as-salih) would try to block off all their acts of worship from riyaa (showing off) by hiding their good deeds just as they would hide their evil deeds. They would advise each other with words such as “Do not be an enemy to Shaytaan in public and his friend in private”; or in other words, make sure you are the same person in public as you are when in seclusion. Because of this, they loved to be alone and busy in acts of worship wherein only Allah could see them. As for those deeds which were public, then the following story would suffice: a student of Abdullah bin Masoud once hosted a blind man for a meal and decorated his meal as if he could see. When the people inquired as to why he was decorating the food to for a man who couldn’t even see, he replied by saying “But Allah can see!” Because of this, one of the best definitions of sincerity is to forget about the creation by constantly looking at the Creator (in terms of gaining admiration for your deeds); thereby not caring whether or not the people see any single act of worship. So when a man gets up to worship, he does not think about the people’s thoughts and does not care whether they praise him, or if they criticize him because he only sees Allah in front of him, thereby reaching the level of ihsan Then he (the man) said,“Inform me about Ihsan.” He (the Messenger of Allah) answered, “It is that you should serve Allah as though you could see Him, and even though you cannot see Him yet He sees you.” - Muslim So when one reaches ihsan, he does not become like those who Ali bin Abi Talib said regarding the insincere:“The one who shows off has three characteristics: he is lazy when by himself, he is lively and energetic when with others and he increases in his actions when he is praised and decreases in them when he is criticised. ”Because of the difficulty of sincerity, they (as-salaf) considered themselves to be hypocrites as it was said that a Tabi’e met thirty companions of the Prophet and all of them feared hypocrisy for themselves. These were the companions of the Prophet , those men and women who Allah was pleased with and who were pleased with Allah, so how about someone lower than them, people like us who act as if we have been granted Paradise while living on earth. And what is even more astonishing than this is Umar bin al-Khattab’s asking Hudhayfah ibn al-Yaman if he (Umar) were among the hypocrites! So one can never be sincere if he thinks himself to be sincere; since sincerity is to lose the vision of sincerity in oneself. And because of the greatness of sincerity, they (as-salaf) would say “whoever had a single instance in his lifetime which was purely and sincerely for the sake of Allah will be saved” since it has the capacity to purify you from all your sins. One of the salaf once remarked on how happy he would be if he only knew Allah accepted even two rakaat of salaah from him! Because of their sincerity they lived a pure life, free from anxiety and grief since it was to Allah that they turned to in both good and bad times. And perhaps ibn al-Qayyim rahimullah reflected on this when he said: Ikhlaas and Tawheed are a tree in the heart, its branches are good actions and its fruits are a good life in this world, and eternal comfort in the Hereafter; and just like in Paradise where the fruits whose supply is not cut off, nor are they out of reach, likewise are the fruits of Tawheed and Ikhlaas in this world. [ibn al-Qayyim – 'al-Fawaid' 292] So be sincere O servants of Allah and leave the inner cravings for attention for indeed the short-term pleasure attained from people’s admiration is not worth the anger and wrath of Allah and He is not unaware of what you do. And if you were to reflect on the people of insincerity, you would realize how pathetic their situation is, for indeed the one who is insincere cannot see anything except for what is in front of them, thereby unable to have high aspirations and unable to undergo hardship for anything worthy. (30:7} They know only the outside appearance of the life of the world (i.e. the matters of their livelihood, like irrigating or sowing or reaping, etc.), and they are heedless of the Hereafter.And if they could see beyond the outside appearance of this world, they would know with certainty that the only thing that separates them from looking up at the face of Allah is death; and they would never risk insincerity for a miserable gain such as fame in this world for how quick is the passing of this world and how forgetful do people become of each other and finally how useless is the deed that is bereft of sincerity; for indeed the only one Satan is able to lead astray is the one who is insincere. 82: [iblees] said, “By your might, I will surely mislead them all 83: Except, among them, Your sincere and chosen servants. muftisays

Abu Hurayra 'Abdu'r-Rahman ibn Sakhr said that the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah does not look at your bodies nor your forms but He looks at your hearts and your actions." Riyad as-Salihin (The Meadows of the Righteous) by Imam Nawawi

Ikhlas In the name of Allah, the most Beneficent, the most Merciful. Ikhlas has been interpreted as being upright, sincere, and pure; being distant from show in one’s intention and conduct. Every deed must be for Allah alone and for His pleasure. Sincerity is the spirit of all deeds. Without sincerity all deeds are useless. (Spiritual Discourses, Mufti Taqi Usmani, p.170 v.2) Sincerity is one of the most significant qualities of those most faithful or loyal to Allah. Faithfulness and sincerity were as intrinsic and essential to the Prophets as air and water are to the lives of those who communicate the Prophets’ message to others in every age. In addition, they were the Prophets’ most important sources of power. The Prophets were convinced that they could not take one step forward without sincerity, and the representatives of the cause of Prophethood must believe that they will be able to achieve nothing without it. Sincerity is an attitude of the heart, and God views an individual according to his or her heart’s inclination. I have mentioned a couple of hadiths in this regard below. (Extracted from Imam Nawawi’s Riyadhus Saliheen p.21 –p.22) The Prophet of Allah Sallallahu Alahi Wasalam has said, “Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.” (Sahih Muslim) Saaiduna Ibn Abbas Radiallahu Anhu said that the Prophet of Allah Sallallahu Alahi Wasalam said in what he reported from his Lord, the Mighty and Majestic, “Allah wrote good actions and bad actions and then made that clear. Whoever intends to do a good action and then does not do it, Allah, the Blessed and Exalted, will write a full good action for him. If he intends to do it and then does it, Allah will write ten to seven hundred good actions multiplied many times over. If he intends an evil action and then does not do it, Allah will write a full good action for him. If he intends it and then does it, Allah will write one bad action for him.” (Sahih Bukhari & Sahih Muslim) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham.

Intention: Validity And Sincerity Answered by Shaykh Faraz Rabbani Question: I am confused about making an intention, a valid intention, and how to please Allah with my intention. Can you please help me? Answer: Assalamu alaikum, The place of the intention is the heart, such that one has the firm determination and resolve when one is about to start (or before it) such that if asked one could reply without hesitation, “I am praying, such and such…” As the fuqaha note, it is rare that one’s actions can be bereft of this minimal intention. Ibn `Abidin mentions that, linguistically, the intention is for the heart to resolve to do something. Formally, it is to firmly resolve to perform an action and to draw closer to Allāh, when initiating the action. [Radd al-Muhtar, Sunan al-Wudu, quoting Allama al-Quhustani and from al-Talwih of Imam al-Taftazani] It should be noted, then, that there are three aspects to the intention: 1) the minimum legally valid intention, which is to firmly resolve to perform an action; 2) intention needed for reward, which is to also intend to draw closer to Allāh; 3) the time: it is a condition that the intention be made as one initiated the action, or just before it. Ibn Abidin said: “Making one’s worship sincerely for Allah alone is obligatory, and showing off in good works (riya’), which is to desire from it other than Allah, is prohibited by scholarly consensus (ijma`) because of the decisive texts that have been transmitted about this. The Prophet (Allah bless him and give him peace) called showing off in good works (riya’) the lesser shirk (polytheism). This intention [of drawing closer to Allah] is for achieving reward, not mere validity, for validity related to fulfilling the conditions (shurut) and performing the integrals (arkan), and the intention that relates to validity is to know in one’s heart which prayer one is performing. In Mukhtarat al-Nawazil [a fatwa collection] is says, ‘As for reward, it is related to the soundness of one’s resolve, which is through ikhlas (making one’s worship sincerely for Allah alone).’” [Radd al-Muhtar, 6: 425-426, Kitab al-Hadhr wa'l Ibaha, Bab al-Bay`, abbreviated.] Sayyidi Ibn al-Arabi says in his What the Seeker Needs: “Do everything you do in order to come close to your Lord in your worship and prayers. Think that each deed may be your last act, each prayer your last prostration, that you may not have another chance. If you do this, it will be another motivation for becoming heedful and also for becoming sincere and truthful. Allah does not accept good deeds done unconsciously and insincerely as readily as deeds done in consciousness and sincerity.” Abdullah ibn al-Mubarak said, “How often it is that a small action is made great by its intention, and a great action is made small by its intention.” Ibn Rajab al-Hanbali mentioned that the great Sufi, Fudayl ibn al-`Iyad explained Allah’s words, “That He may test which of you is best in action” (Qur’an, 67:2) by saying, “That is, who is sincere in it and correct in it. And the action that is sincere but incorrect is not accepted. And if it is correct and insincere then it is also not accepted. It is only accepted when it is both sincere and correct. And it is only sincere when it is for the sake of Allah Most High, and correct when it is done according to the sunnah.” Ibn Rajab then said, “And the proof of what Fudayl said lies in the verse, “So whosoever hopes for the meeting with His Lord, let him work righteousness and associate none as a partner in the worship of His Lord ” (Qur’an, 18:110) [ibn Rajab al-Hanbali, Jami` al-Ulum wa'l Hikam, Hadith al-Niyya] May Allah grant us the success to seek Him, and Him alone. To close, Mawlana Jalal al-Din al-Rumi said in his Mathnawi (6: 4302-3): Passion makes the old medicine new: Passion lops off the bough of weariness. Passion is the elixir that renews: how can there be weariness when passion is present? Oh, don’t sigh heavily from fatigue: seek passion, seek passion, seek passion! And Allah knows best. Wassalam, Faraz Rabbani. MMVIII © Faraz Rabbani and SunniPath.

Being Resurrected According to Intentions عن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم يغزو جيش الكعبة فإذا كانوا ببيداء من الأرض يخسف بأولهم وآخرهم قالت قلت يا رسول الله صلى الله عليه و سلم كيف يخسف بأولهم وآخرهم وفيهم أسواقهم ومن ليس منهم قال يخسف بأولهم وآخرهم ثم يبعثون على نياتهم رواه البخاري ومسلم وغيرهما (الترغيب و الترهيب 1/64) Hadhrat Aaisha (Radhiallahu Anha) relates that Rasulullah (Sallallahu Alaihi Wasallam) said: “An army will set out in order to demolish the Ka’bah. When they reach Baaydaa’ (a land on the outskirts of Madinah Tayyibah), the entire army (and all those around the area) will be sunken into the ground.” Hadhrat Aaisha (Radhiallahu Anha) thereupon asked: “O Rasulullah (Sallallahu Alaihi Wasallam), how is it that all of them will be sunken into the ground, whereas amongst them were those who merely joined them as tradesmen, as well as those who were not part of the army (i.e. they did not come out with the intention of war)?” Rasulullah (Sallallahu Alaihi Wasallam) replied: “All of them will be sunken into the ground, then on the Day of Qiyaamah they will be resurrected according to their intentions (i.e. those whose intentions were sinister will be punished, and the pious will be rewarded Ihyaaud Deen

“Indeed, actions only go by intentions. Everyone gets what they intend. Anyone, therefore, who emigrates for Allah and His Messenger, then his emigration is indeed for Allah and His Messenger. But anyone who emigrates to gain something of this world or to marry a woman, his emigration is for that for which he emigrated.”

Answered by Shaykh Faraz Rabbani Question: What is the relationship between Islam and Sufis? Answer: Assalamu alaikum, The Shari`ah is of fundamental importance to the Sufi path. This point is very strongly made by the great Naqshbandi Sufi, Shaykh Ahmad Sirhindi (also known as Imam ar-Rabbani), in his letters. Here is a small excerpt from one of his letters, where he clarifies this topic: For those who may not have heard of Shaykh Ahmad Sirhindi, he lived in India in about the 16th Century, and he reinvigorated and re-purified Islam in India, after the highly destructive anti-Islamic policies of the Moghul ruler Akbar. Most of the Naqshbandi lineages today stem from Shaykh Ahmad Sirhindi — this is an indication of his great influence. I think there is a strong parallel between Shaykh Ahmad Sirhindi’s time and the world today, and so I think we can learn very much from this great Shaykh’s life and writings. The Shari`ah is of fundamental importance to Tasawwuf. Therefore, if someone calls himself a “Shaykh,” yet does not practice the Shari`ah, all Muslims should avoid following him, and prefer to follow a Shaykh who does teach and practice Shari`ah. Wassalam, Fariduddien Rice qibla.com

Method of Reciting the Qur’an Allah Ta‘ala instructs that the Qur’aan should be recited with tarteel. With regards to tilaawat, there are two levels of recitation: (1) Preservation of what has been memorised. For this a haafiz is required to read at a swift pace to cover a good amount of recitation. Otherwise, by reciting slowly he will not be able to frequently complete a khatam. (2) General recitation with tarteel. This basically covers 3 aspects: (1) A melodious tone (2) Slow measured reading with the correct pronunciation. (3) Concentration and contemplation over the message of the Qur’aan. The third aspect is something which is greatly neglected nowadays. If we begin to recite the Qur’aan in this manner, then there will be no need for all these nasheeds and nazams. Moulana Thanwi (rahmatullahi ‘alaih) was very particular in this aspect that when any new mureed would come he would send him to learn the proper recitation of the Qur’aan with tajweed. The main thing is to get the basics right. You do not have to become like Shaikh Abdul Baasit and Shaikh Minshaawi etc. Presently our attention is only towards the display and show, whereas the more important thing is that how much effect is the Qur’an having on the heart. When we come across aayaat on Jannah and Jahannum we should cry and beg Allah Ta‘ala from our hearts. Source: Al-Haadi

HAD I BUT KNOWN '..."The doctor said cheerfully, "Congratulations my daughter!...' Anfal, a rich young girl, sat waiting impatiently at the doctor’s clinic to get the results of a medical test. She was in a hurry to attend a party and feared she might be late for her appointment with the hairdresser. She never thought the result would be anything important. It was just a precaution insisted upon by her family. She had never suffered any serious illness, apart from the odd ache in her limbs. Then, it was her turn to see the doctor. She hurried inside to get it over with as quickly as possible. She was surprised to see the doctor look sad and concerned as he asked, "Is this yours?" She answered, "No, it is my daughter’s." She wanted to know the truth and thought that perhaps he would hide the truth, if she told him it was her own. He asked her to have a seat, so she sat feeling somewhat afraid. She looked at him anxiously, as he said,"Why did not you send a man to get the results?" Anfal said, "It was on my way so there was no need to send someone else. "The doctor looked sadly at her and said, "You seem to be an educated girl. You understand the nature of life."He stopped talking, and she began to tremble. She asked, "What do you mean doctor?" The doctor said, "The result indicates that there is a blood disease." He looked down at his papers and remained silent. Anfal had to ask him to give her more information. She cried in fear, "Is it cancer?" He did not look at her, but a cloud of sadness covered his face. It was as if he was sentencing her to death. She said in a broken voice, "I am finished then." The doctor knew then that she had lied, but it was too late to hide the truth. He looked kindly at her and said, "I am sorry for you. Why did you lie? Anyway life and death are matters within Allah’s power. Many sick people live long and many healthy ones die."Anfal felt as if she were drowning, as if a hard fist was cruelly squeezing her heart. She tried hard to regain her strength and said, "I do apologize. Thank you doctor." The doctor encouraged her saying, "Be strong and optimistic. Medical science is constantly progressing. Some of today’s incurable sicknesses can be cured tomorrow I still have hope. Leave me your telephone number." She repeated the number automatically without knowing what she was saying. Feeling great shock and bitterness, she again thanked the doctor and left. At home she kept the truth to herself. She did not know how to share it. Anyway, everyone was busy, getting ready for the party. Her mother asked, "Have you been to the doctor? Why did not you go to the hairdresser?" It was just a by-the-way question, needing no answer. She briefly said, "I am not going to the party !". She went upstairs into her room and locked the door. She stretched out on her bed fully clothed and listened to her family’s voices, as if they were coming from a far away place. The wind seemed to her to be a funeral sad tune, lamenting her approaching death. The bedroom seemed strange to her as she would be leaving it soon. What about the house? It would not remember her. She was just a guest. Others would take her room and soon forget her. She tried to cry but tears did not help. She looked around her in pain. Those curtains that she had tried so hard to get, would stay after her. It would not have mattered if they had been made of the roughest fabric, she would leave them for others. She wished she had not troubled herself for such things. She wished she had saved her time and money for more useful things, which could have been helpful to her in her difficulty.She wondered, "What is useful to me?" She was young, beautiful and rich with everything her heart could desire. Could anything help her and save her from death? She had always longed for an official job with a good salary. She had it, but could it save her from death? An idea struck her. She hurried to the phone while everyone was away. She dialed the doctor’s number and asked eagerly, "If I travel abroad can I find a cure?" He said, "There is nothing new abroad. It is a waste of money."She put the phone down and sat on a nearby chair. Her salary would not change matters. She walked through the house’s rooms as if saying her farewells. She paced the small garden and looked at the trees. She whispered, "I wish these trees knew I am leaving them, those stones, walls…I wish these doors knew my hands will soon no longer open them. I wish those flowers, that I planted and watered knew. How often the thorns and hard stones tore my hands! How often I watered those dying flowers with my tears when there was no water. I wish they knew the meaning of my departure. These fruiting trees were tiny when I planted them. I did my best to help them flourish until they grew up healthy and fruitful. Will they know I am soon leaving? Will they remember my days in their company? What about these seats, I used to rest on. Will they miss my presence? Will they be ready for someone else to settle on them? My writing desk felt my writing in tears and in smiles, does it know I am leaving? Will it miss my pen and papers in its drawers? I wish they all knew I am leaving. I wish I had known I was leaving, then I would not have cared so much for this life. I would not have felt proud and arrogant…Had I known I were a guest in this world I would not have been cheated or tempted by its luxuries… Had I known this I would have been aware that leaving a simple life is easier than leaving a luxurious one… Had I lived a simple life, I would not have found it difficult to cross from this world to the next. My family is now enjoying the party…how often I longed for such parties, how much I cared for fashion and hairstyles! Can they help me now?" Anfal threw herself down on the nearest chair as if she had realized a truth previously unknown to her. She said, "What shall I take with me? Nothing but the coffin and my deeds. What kind of deeds will go with me on my long journey? Nothing! Yes, nothing!" She remembered her friend Sarah, who used to advise her and guide her to the right path of Allah. She used to remind her of the Qur’anic verse: …and make provision, for the provision is the guarding of oneself. (AI-Baqarah:239) She had never considered the importance of good deeds. Now she was in need of such deeds to present to Allah. She would stand to give her account, but what would she say? How could she expect Allah’s mercy when she disobeyed His orders? How could she ask for forgiveness when she never even thought of obeying Him in her life’s affairs? She wished she had read the Holy Qur’an instead of all those cheap novels. She wished she had gained some knowledge of her religion instead of reading film-star magazines. She continued wishing she had done few things, and not done other things. She wished she had not angered this person or that, and had never lied or gossiped about anyone. She wished she had not been proud and despised the poor. She said, "I wish I could start my life all over again to make-up for my errors and to obey Allah’s orders. I worshipped my desires and ignored my Creator. I wish I could live for a while to make up for my sins." She remembered a Qur’anic verse, her grandfather used to recite: Until when death overtakes one of them he says: Send me back, my Lord. Haply I may do good in that which I have left. By no means! It is a mere word that he speaks, and before them is a barrier until the day they are raised. (AI-Mominoon:99) Here she said, "Oh God, I do mean it…" Tears burst from her eyes. She cried bitterly in repentance, not pain. She decided to obey Allah in all His orders if she lived a bit longer. The phone rang and she walked towards it lazily. Tears in her eyes she said, "Yes?" Someone said, "Can I speak to Miss Anfal?" She knew the speaker. It was her doctor. She said, "Yes, speaking."The doctor said cheerfully, "Congratulations my daughter! There is nothing wrong with you. Thank God!" She was stunned with surprise. She did not know what to say. "No disease? How? You are joking, doctor!" The doctor said, "May Allah protect me I am not joking. I have just got an apology from the analyst. He explained that there was a mix-up with the names. Your name was written instead of someone else. I have your medical report here in front of me. You are quite well. Be thankful to Allah my daughter." Excitedly she said, "Thanks be to Allah, Thank you doctor." She put the phone down, feeling as if she was new born. She knew she was safe for a while, but death would certainly come one day. She had no time to waste. However long she lived she was a guest. The first thing she did was to perform her prayer, which she had neglected for a long time. She promised Allah to obey His orders to pray, fast, and stick to wearing decent clothes. She would also give up whatever Allah had forbidden. In order not to forget this, she wrote the Qur’anic verse on a placard and hung it on the wall. On the other side she wrote a wise saying: "Repent the day before you die. Because you do not know when you will die, then always be repentant." islaaminfo

Racial Tensions Rasulullah Sallallahu Alayhi wa Sallam describing the fate of the Muslim businessman portrays two vastly different scenarios. On the one hand, Rasulullah Sallallahu Alayhi wa Sallam mentions, “The businessman who is truthful and trustworthy will be raised with the Prophets, the Truthful ones, and the martyrs.” On the other hand, Rasulullah Sallallahu Alayhi wa Sallam states, “The businessmen will be raised as evil sinners, except he that is conscious of Allah, displays acts of piety and is charitable.” A person may well question the reason for the special status accorded to the business class of the Ummah. Why such lofty positioning for the proper businessman, that he will enjoy the privileged company of not only the martyrs and the pious, but he will even find himself amongst the exclusive company of the Prophets of Allah? Similarly, if he does not fulfil his obligations as a Muslim Businessman, why such strong condemnation? The answer to this could very well lie in the unique positioning of the businessman in society. When the world at large interacts with the Muslim world, then it is not in the Masjid or in our religious gatherings. It is rarely to be found in our social gatherings. No, the major point of interaction is in the business field. Whether it is the buyer or supplier in the commercial field or whether it is the consumer that walks into your shop, when the non-Muslim meets the man with the beard on his face, with a hat on his head or with a Muslim name, then this is his interaction with Islam. The integrity, honesty and courtesy that he experiences could well lead to the door of Islam either opening or closing upon him. Presently the Indian community in KwaZulu-Natal is facing a potential crisis situation with certain groups stirring up anti-Indian sentiment with a clearly racist agenda. The situation may blow away or it may escalate to dangerous proportions. How we react to this situation is vitally important. The first step we ought to take is to do some serious soul-searching. While racist sentiments can never be condoned, we should ask ourselves if our actions have contributed to this situation. And if so, how can that be remedied? Upon soul-searching even if we find that we have not contributed to this situation, then there is still a need to contribute towards reversing the situation. There is a duty upon every Muslim besides our Salaah, fasting and charity. That responsibility is to be an ambassador of Islam. Being an ambassador of Islam is not confined to actively giving Dawah, although that is the ideal. It also entails living as a Muslim and projecting Islam by being generous and kind-hearted, being courteous and accommodating. It includes working towards a better society for all and uplifting the down-trodden. It behoves us to step out of the comfort zone of our daily lives and play some role in uplifting the greater community. It starts with small projects of feeding and clothing, of basic charity and sacrificing some of our time. If individual families or individual Masjids and Musallas were to adopt a disadvantaged area not merely to feed its people but to create opportunities for them to become self-sufficient, then it is a huge step in the right direction. Then if we decide to continue walking down that path, the tides will surely turn and those who were once negative will become our greatest supporters, Insha Allah. Allah Ta'ala says in the Holy Quran, “And the good deed and the bad are not equal. Repel (evil) by that which is better; and you will soon find the one whom between you and him is enmity (will become) as though he was the closest of friends.” Jamiatul Ulama (KZN) Council of Muslim Theologians

Whatever happened to manners? By Sister Jasmine Khan I was travelling in a bus one day; it was crowded with school children on their way home. As I tried to tune out the chattering of shrill young voices, I looked around and felt that there was something wrong. Then I noticed that the seats were occupied by children, some as young as six or seven, while adults battled to keep steady standing in the aisle. Many of us have forgotten some of the old school manners that our parents, grandparents, and teachers taught us. This is of course the key, manners or good conduct is instilled in us by our parents. After all, a child learns by watching, seeing and hearing what those around him do. In this increasingly frenetic world, making a good impression is vital, and good manners and respect for others can go a long way to ensuring that you do. There seems to be a lack of respect for what has been taught in the Quran and Sunnah when it comes to our behaviour. It is not that we do not know how we are supposed to behave; it seems more like a general carelessness in our conduct. "Good Manners” would appear to be a pet dinosaur, which is trotted out from time to time on very special occasions. In our daily life we seem to we care more for our possessions than for those around us. We are so focussed on the material, that we ignore the spiritual. In our drive for the outer trappings we contaminate our souls, and the souls of those around us. It is a basic human need to be acknowledged; when we fail to respect others, we are denying them their uniqueness as a fellow creation of Allah Ta’ala. All praise is due to Allah Ta’ala who created the universe and taught His greatest Prophet Muhammad (peace be upon him) the best of manners, purified his character and conduct and adopted him as His friend. This is our perfect example; in fact, we are commanded by Allah Ta’ala to follow the Sunnah, and if we do, we cannot go wrong. Allah Ta’ala says “Say, (O Muhammad, to mankind); If ye love Allah , follow me; Allah will love you and forgive your sins. Allah Ta’ala is forgiving and Merciful. Say: Obey Allah and the messenger. But if they turn away, lo! Allah loveth not the disbelievers (in his guidance)”.Quran: Surah 3; Verse 31-32. Outer good manners are a reflection of inner good conduct. Our behaviour is a direct result of our thoughts, and good character and conduct is manifested in our actions. When we exert the power given to us by Allah Ta’ala as our Creator, we access the light of secret power within; with good manners this power is expressed outwardly as a rhyme of beauty; the beauty of the soul and that of actions. Our Prophet Muhammad (peace be upon him) never behaved as if he was greater than others. Nor did He belittle people, or cause them embarrassment or humiliation. He always greeted people kindly, and showed respect to elders as well as to children. He once said: "The dearest of you to me are those who have good manners." (Al-Bukhari) However, when young people do not bother to greet elderly relatives living on their property, when they go to work and come back without checking up someone who lives a few steps from their back door, is it any wonder that the children do not bother to do so either. When parents shout at their children, address them without any respect for their feelings, are it any wonder that the youth of today are careless and have no respect for others? Almighty Allah Ta’ala says: “Certainly you have in the Messenger of Allah Ta’ala an excellent exemplar for those who hope in Allah Ta’ala and the latter day and remember Allah Ta’ala much.”](Al-Ahzab 33:21) The Messenger of Allah (peace be upon him) practised what he preached; he showed how we should live as individuals and as members of the society. He disciplined himself by staying aloof from quarrels and quibbles. He never engaged in bad language. How refreshing when we consider how most of us cannot refrain from getting involved in the problems of others. His exemplary manners make him a model for us to follow. He stressed the importance of good manners. He said: “The best of you is the best among you in conduct: (Al-Bukhari and Muslim) Also: “The heaviest thing to be placed in the balance of a believing slave on the Day of Judgement will be good behaviour. And Allah Ta’ala hates the one who uses bad language” (Hadith-AL Bayhaqi). Should we not take cognisance of this when next we feel like shouting of insulting those dear to us? When asked what one needs to get to Jannah, The Messenger of Allah (peace be upon him) answer was: “Piety and good conduct” The Messenger of Allah (peace be upon him) went even further to declare that we will inhabit different levels in Jannah, based on good manners: “The dearest and nearest among you to me on the Day of Resurrection will be the one who is the best in conduct.” (Ibn An-Najjaar). Ethics in Islam is different from any other ethical system because it is derived from a Divine source; the revelation from Allah Ta’ala. It cannot be changed, or manipulated to fit our desires. It applies regardless of time or place. This system has not been changed for thousands of years. What was considered good morals in the past will remain as good morals throughout time. What was considered as bad morals in the past will also remain so forever, even if society accepts it as a norm. The system of ethics is not affected by cultural norms, because Allah Ta’ala is the One who determines what is acceptable and what is not. The Noble Quran is very detailed and clearly mentions the significance of good manners. No other ethical system can match it. It teaches humans how to deal with every aspect of their lives; it is not a man made system; it is the Deen of Allah Ta’ala. He made it complete and integrated. Unlike other ethical systems, Islam's moral system is a very detailed and complete package. Islam addresses every aspect of human life, no matter how minor. It does not lack anything that needs to be completed nor does it have any defects that need to be amended. The Deen of Islam guides our morals that deal with the individual, the community, and Muslims and non-Muslims alike. It also guides us on how to deal with rulers and how to honour and respect scholars. Islam even directs us on how to act during times of peace and war. Allah Ta’ala favoured us by sending us Rasulullah (peace be upon him), so that he may teach us wisdom. Let us reflect on Allah Ta’ala’s words, study the Sunnah; and resolve to follow it, Insha’Allah. If you want a successful and happy life, then simply apply Islam to it, and you will have wonderful results. Good manners, self respect and respect for others go hand in hand. What a lovely gift to give to our children. Imam Malik (RA) is reported to have said: The Sunnah is like the Ark, those who board will be saved, and those who don’t, will perish. e-islam

I thought these were very beneficial and will increase awareness...we can ask her inshaAllah, Whats ADHD?

If the finger feels the pain... By Abu Muhammad Yusuf Globally the Muslim Ummah is in crisis. From Australia in the south to Canada in the north, from China in east to USA in the west we find Islamophobia raising its venomous head. "War on Terror", persecution, oppression, discrimination, etc against innocent and peace loving Muslims has become the order of the day. The raining of missiles on families in Palestine-Gaza , the merciless killing of innocent civilians in Syria and Egypt, ethnic cleansing in Myanmar, torture and rape in Afghanistan and Iraq, war in Somalia, Chechnya etc. The list is extensive. As Muslims we should not turn a blind eye and be apathetic to the sufferings of millions of our fellow brothers and sisters globally. We should not only feel the pain in our hearts, but should constructively engage ourselves in physically assisting the Ummah with whatever means we have at our disposal. Allah Ta'ala says in the Noble Qur'aan: " Indeed, Muslims are brothers."(Qur'an: Al Hujurat:10) The Messenger of Allah (peace be upon him) has emphatically stated that "No one of you becomes a true believer until he likes for his brother what he likes for himself".(Hadith-Bukhari & Muslims) We are ONE UMMAH, if the finger feels a pain the whole body feels the pain. It is our duty to share the pain, responsibilities, burdens and needs of our fellow brothers and sisters. The Messenger of Allah (peace be upon him) said: "The example of Muslims in their mutual love, mercy and sympathy is like that of a body; if one of the organs is afflicted, the whole body responds with sleeplessness and fever."(Hadith-Muslim) Our ancestors in Islam, the esteemed Companions of Muhammad Salallaho alaihe wassallam demonstrated practically what was meant by true love for our brothers(sisters) in Islam. Hadhrat Abu-Jahm-bin-Huzaifah (Radhiyallaho anho) narrates:"During the battle of Yarmuk, I went out in search of my cousin, who was in the forefront of the fight. I also took some water with me for him. I found him in the very thick of battle in the last throes of death. I advanced to help him with the little water I had. But, soon, another sorely wounded soldier beside him gave a groan, and my cousin averted his face, and beckoned me to take the water to that person first. I went to this other person with the water. He turned out to be Hishaam bin Abil Aas (Radhiyallaho anho). But I had hardly reached him, when there was heard the groan of yet another person lying not very far off. Hisham (Radhiyallaho anho) too motioned me in his direction. Alas, before I could approach him, he had breathed his last. I made all haste back to Hishaam and found him dead as well. Thereupon, I hurried as fast as I could to my cousin, and, lo! in the meantime he had also joined the other two." Many an incident of such self-denial and heroic sacrifice is recorded in the books of Hadith. This is the last word in self-sacrifice, that each dying person should forego slaking his own thirst in favour of his other needy brother. May Allah bless their souls with His choicest favours for their sacrifice for others even at the time of death, when a person has seldom the sense to make a choice. WHAT CAN WE DO TO HELP THE UMMAH? Every little bit of help counts! No single piece of assistance no matter how minute or what form it may take is insignificant. There was a King who had a festival. He asked everyone to bring a jug of milk that evening and pour it into a huge container so everyone, even the poor, could enjoy it the next day. A certain man thought that if he poured a jug of water instead of milk into the container it won't be noticed in the dark and he really thought that it won't make a significant difference. So he poured a jug of water. When he came the next day he surprisingly witnessed that the huge container was almost full of water. It was quite clear that in his community everyone thought the same. All we need as an Ummah is to play our "small" part. If we each do our "little" then combined it will Insha Allah be a lot! The "little" we do will Insha Allah go a long way. Here are some practical ways we can show our genuine love for the Allah Ta'ala, Muhammad (peace be upon him) and our fellow Muslims who are suffering. 1. DU'AA(SUPPLICATION): Indeed no condition or situation can ever improve without the Help of Allah. The Messenger of Allah (peace be upon him) is reported to have said that; "Dua is a weapon of a believer." (Hadith-Al Hakim). Du'aa should be made individually and collectively. Do it at home with the family and also in the Masjid. Children should be encouraged to also join in. The Messenger of Allah (blessings and peace be upon him) encouraged the Ummah to read Qunoot-e-Naazilah supplication (dua) at the time of distress and calamity. (Hadith- Abu Dawood). Imaams of Masjids should also read the Qunoot-e-Naazilah in the congregational prayers of Fajr and to ask the Almighty's Guidance and intervention to save and protect the Ummah. Also keep fast and perform optional prayer. 2. CONTRIBUTE: We should generously contribute in whatever way possible. The Messenger of Allah Ta'ala (peace be upon) said that: "Charity (Sadaqah) does not decrease the wealth" (Hadith-Muslim) and he (pbuh) also said that daily two angels offer Du'aa, "O Allah, compensate those who spend, and bring ruin to those who withhold". (Hadith- Bukhari). Encourage our children to contribute from their own savings even if it just a few cents. In this way the worry and concern for the Ummah will be inculcated in them. Search for credible Islamic relief organisations operating in areas where our funds are most needed. Be wary of bogus collectors. Be pro-active in raising funds. The Messenger of Allah Ta'ala (peace be upon) is reported to have said: "Indeed, Allah blesses certain people with special bounties for the benefit of other people. As long as they benefit others, Allah continues His bounties upon them but when they stop benefitting others, Allah takes these bounties back from them and transfers to others." (Hadith-Tabarani) 3. JOIN: We need to be as much as possible physically involved. The best is to be at your Muslim brother's or sister's side when they really need you the most. Distance, race, colour, social status etc should never be a barrier in assisting the Ummah. Join and engage ourselves in those activities that will support and bring genuine relief to the distressed Ummah. Be cautious that our activities are always in compliance with the Laws of Allah Ta'ala. 4. EDUCATE: Be pro-active and educate yourself. Be knowledgeable on the subject. Our families and communities should be educated about the plight of the Ummah. Masjids, media, schools etc should be used to for this purpose. Keep a vigilant eye on the news outlets; magazines etc. and respond timeously to their bias comments and views. Forward pertinent and relevant articles you come across to the International and local media outlets.Using the world atlas or internet, show our children where the affected part of the Ummah is. Do not support those that directly or indirectly assist the oppression and persecution of the Muslim Ummah. 5. HOPE: Always be hopeful and never be despondent. Allah Ta'ala will help even though it may be after some time. Often the media tries to create hopelessness and many Muslims are left in despair. It may seem that the death of millions of innocents is now inevitable, but we must continue to strive our utmost to defend them and to spread the truth about these immoral actions perpetrated against innocent Muslims. Above all, we must remember that Allah Most High has control over all things and can provide Help in ways we could never imagine. Not even the 'greatest' superpower can overpower Him! No falsehood is to remain forever. No oppression is to remain forever. After hardship comes ease. Insha Allah the difficulty of the Muslim nation will come to end and tomorrow will be definitely better than today. We should have HOPE in the ALL encompassing MERCY and HELP of Allah Most High under all circumstances, whether it be in victory, defeat, happiness or sadness. The Messenger of Allah(peace be upon him) has said that whosoever helps a Muslim at the time of loss of honour and humility; will receive Help from Allah when he is in need of help.(Hadith-Abu Dawood) Most importantly remember the Muslim Ummah is ONE! Let us not forget that behind every dark cloud there is a silver lining… EISLAM

I was diagnosed with autism as an adult – it's not just children who are affected Johnny Dean Adult autism is little understood and often goes undiagnosed. On World Autism Awareness Day the government's new strategy needs to tackle this. In 2009, MP Cheryl Gillan put forward a bill in parliament. The idea behind it was to ensure more support was available for adults with autistic conditions. Up to this point, children and their families were being given help, but children grow up. Even autistic children. What then? That same year the Autism Act became a reality, and I was diagnosed as being on the autistic spectrum. I was 38 years old. As a child of the 70s, autism was practically unheard of. Any withdrawn or "difficult" behaviour on my part was generally seen as naughtiness. My lack of people skills was put down to me being antisocial, mean, or aloof. There must be a multitude of adults out there who have some form of autism but remain undiagnosed. Confused, isolated and quite often suicidal. I know, because for much of my life that is how I felt. Since the mid-90s, awareness of autistic conditions such as Asperger's syndrome, high-functioning autism and pervasive developmental disorder has grown, but not nearly enough to say they are fully understood. It has been disturbing for me, since being diagnosed, to discover how little people know. Adults seeking diagnosis are often faced with a struggle. Not being taken seriously seems to be a common occurrence. I experienced more than just a few quizzical looks and furrowed brows when I asked to be assessed. Many people simply give up at this point. I was even asked outright, by a consultant psychologist, why I was seeking diagnosis when I was an adult. Apparently, this happens a lot. It didn't help that much of the assessment process seemed designed specifically for children. This became even more exasperating when my mother's faded memories of my childhood were bought into the mix, creating a very confused picture. The team assessing me were concentrating solely on my childhood, the very distant past, rather than me in the here and now. Surely there is a better way to accommodate adults? It took well over a year to get diagnosed, partly because only one place in the southeast had the facilities to do it. But I am glad I persevered. It means that my GP is aware of my condition. It meant I was able to get cognitive behavioural therapy to cope with the challenges I face every day. It has enabled me to understand who I am. But more than anything, diagnosis was a massive relief. As far as support goes, where I live in south London, things are better compared with five years ago when I was first diagnosed. But at the same time I have never been contacted or approached by any of the services in my area – I had to make myself known. This can be a problem when it comes to people with autism. If you leave it to us, it might not happen. Since 2009, most local authorities have set up schemes for adults seeking a formal diagnosis. Which is fine, but then what? Will a freshly diagnosed adult get the support they need? And what about autistic children who have grown up? Has the Autism Act done anything to improve these people's lives? Here are some depressing statistics. Of all adults with autism, 70% feel they are not receiving the help they need; 36% said they need help to wash and dress, but only 7% get this support from social services; and 53% say they want help to find work, but only 10% get the support to do so. Last year the National Autistic Society started a campaign, Push for Action, to improve support for adults with autism. In October, I joined other campaigners in delivering a petition to 10 Downing Street demanding more action from the government, including money for new services, better training for staff such as GPs and care assessors, and more to be done to raise public awareness of autism. Things are slowly getting better, especially with regard to awareness, but solid support is still lacking. I hope that the government's revised autism strategy, which will be published today – World Autism Awareness Day – will tackle this and actually improve the lives of adults with autistic conditions as well as those of their families. In this day and age, I hate to think that anybody else would have to go through the time-consuming and frustrating process that I experienced. Autism is a real and serious condition, and adults have it too. Source

Zamzam Water to Non-Muslims Q. I recently returned from Umrah and my non-Muslim neigbour has asked my for some zamzam water. Is it permissible to give non-Muslims zamzam water? (Query published as received) A. There is no prohibition against giving non-Muslims ZamZam water. During the time of Nabi (Sallallahu Alaihi Wasallam), the non-Muslims of Makkah used to drink ZamZam water and he (Sallallahu Alaihi Wasallam) did not object to it. However, considering that the water of ZamZam is highly blessed and precious to Muslims, it should be shared sparingly with non-Muslims as generally a non-Muslim will not attach the same amount of respect and value to the water as a Muslim. (Seeratul Mustafa). Rasulullah (Sallallahu Alaihi Wasallam) has pointed out the distinction between Muslims and non-Muslims with regards to ZamZam water: “The difference between us (Muslims) and the hypocrites is that they cannot fill themselves up with (fresh) ZamZam” (Ibn Majah, Hadith #: 3061) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Sunnats and Aadaab of Safr (Travelling) – Part 4 1. One should recite the following masnoon du`aa of safr. 2) اَللَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفَرِنَا هَذَا البِرَّ وَالتَّقْوَى , وَمِن العَمَلِ مَا تَرْضَى , اَللَّهُمَّ هَوِّنْ عَلَينَا سَفَرَنَا هَذَا وَاطْوِ عَنَّا بُعْدَهُ , اَللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ, وَالخَلِيفَةُ فِي الْأَهْلِ , اَللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِن وَعْثَاءِ السَّفَرِ, وَكَآبَةِ المنْظَر, وَسُوءِ المنْقَلَبِ فِي الماَلِ وَالأَهْلِ وَالوَلَد O Allah, we ask You to bless us in this journey with the taufeeq of adopting piety, taqwa and fulfilling such actions that are pleasing to You. O Allah, make this journey easy for us and fold the earth for us (so that we cover the distance in a short span of time). O Allah, You be my companion on this journey and remain a guardian over my family (in my absence i.e. I place my family in Your special care). O Allah, I seek Your protection from the difficulties of the journey, and the undesirable circumstances and situations which come before me, and (I seek your protection) from a bad return (i.e. witnessing calamities upon my return) in regard to my belongings, wife and children. عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلم كان إذا استوى على بعيره خارجا إلى سفر كبر ثلاثا ثم قال "سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون اللهم إنا نسألك في سفرنا هذا البر والتقوى ومن العمل ما ترضى اللهم هون علينا سفرنا هذا واطو عنا بعده اللهم أنت الصاحب في السفر والخليفة في الأهل اللهم إني أعوذ بك من وعثاء السفر وكآبة المنظر وسوء المنقلب في المال والأهل وإذا رجع قالهن وزاد فيهن آيبون تائبون عابدون لربنا حامدون. (مسلم رقم 1342) Hadhrat ibn Umar (Radhiallahu Anhuma) reports that whenever Rasululullah (Sallallahu Alaihi Wasallam) would sit on his camel about to embark on a journey, he used to recite the takbeer thrice, and then recite the following Duaa: سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون اللهم إنا نسألك في سفرنا هذا البر والتقوى ومن العمل ما ترضى اللهم هون علينا سفرنا هذا واطو عنا بعده اللهم أنت الصاحب في السفر والخليفة في الأهل اللهم إني أعوذ بك من وعثاء السفر وكآبة المنظر وسوء المنقلب في المال والأهل Upon returning, he would recite the same Duaa and add the following duaa at the end: آيبون تائبون عابدون لربنا حامدون We return (from the journey) and we repent to Allah Ta’ala (for our shortcomings and mistakes), and we engage in the worship of our Lord, and we praise Him. ihyaauddeen.co.za

Q. Why are there only four madh-habs? A. Mufti Muhammad Shafi states: “Restricting taqleed to the four imams happened incidentally and was not a legal or rational choice. By the will of Allah (azza wa jal), every madhhab besides the four madhhabs disappeared over time and became as if they never existed. Even if ten, thirty, fifty, or hundred rulings from their madhhab are saved, one cannot establish a complete madhhab based on such a small number of rulings. If one decides to follow them in these rulings, then what is to be done in the thousands of other issues where there is no known opinion by them? As every madhhab besides the madhhabs of the four imams disappeared it became clear that following our Deen would be subject to following one of the four madhhabs. Therefore, Ibn Khaldun writes in his Muqaddimat al-Tarikh regarding the madhhab of the Literalists [Ahl al-Zahir]: “Then the madhhab of the Literalists vanished because their imams died out and because the majority [Jamhur] rejected their followers and nothing remained of them except their names in the new books.” Ibn Khaldun adds: “All the different regions, only following of the four imams is observed while the followers of all other imams have died. When terminologies overwhelmed the sciences, reaching the level of ijtihad became difficult [because of the inability to fulfill its conditions]. When ijtihad was about to come in the hands of inept and untrustworthy people and those who did not possess the good character of Deen, the scholars declared the door of ijtihad closed. They exhorted people to follow one of the four imams and prohibited them from conjoining madhhabs. The rulings and opinions of other imams, therefore, only survived in the books. Their madhhabs never developed and neither were there any books that preserved all their rulings. Once the principles had been laid out and the chain of transmission to the imam authenticated, every person took the madhhab of their imam. Then the word fiqh, in that time, became the epitome for following one imam only. The claim to ijtihad, especially in this age, is absolute nonsense and following such a person is unwarranted. The scholars of Islam are now unanimous upon following these four imams.” Shaykh Zakariyyah Kandhelvi states: “Now, for someone to ask for proof as to why taqleed is restricted to four imams is feeblemindedness. This is like the example of a father who had eight children of which four died in his life and four remained after his death. It is understood that any inheritance the father leaves behind will be distributed amongst the four children only, and the four children who died before the father will not receive any share of the inheritance. Of course, this is not a denial of their existence at some point in the past. In this case, you will never hear a person ask why the inheritance is being distributed amongst the four sons only and why the deceased children are not getting their share. But if anyone did ask, we would say that this is how fate had it. Mulla Jivan wrote in his Tafsir al-Ahmadi: “The truth is that the restriction to four imams is nothing but the grace of Allah (azza wa jal) and a sign of His acceptance of the four imams. There is no place for evidence and reasoning in this matter.”‘ reliablefatwas

Question Did not the Four Imams command others not to follow them when there are authentic Hadith which on the face of it appears to contradict their findings? Answer Mufti Ahmed Sadeq Desai states: “ In substantiation of their claim they [the Salafis/modernists] present the well-known statements of the Fuqaha and Aimmah Mujtahideen of the Salaf-e-Saalihoon such as: “ When you find in my kitaab anything contradicting the Sunnah of Rasulullah (sallallahu alayhi wasallam) then say (i.e. command) the Sunnah of Rasulullah (sallallahu alayhi wasallam) and leave aside my statement.” (Imaam Shaafi) “ When the Hadith is established as authentic in opposition to my statement, then act according to the Hadith and abandon my statement.” (Imaam Shaafi) “ When the authenticity of the Hadith is established, then that is my Math-hab.” (Imaam Shaafi) Similar statements have been attributed to Imaam Abu Hanifah by Ibn Abdul Barr. Imaam Sha’raani too attributes similar statements to Imaam Abu Hanifah. In Raddul Mukhtaar, Allaamah Beeri narrating from Sharah Hidaayah of Ibn Shuhnah says: “ When the Hadith is authentic then that is my Math-hab.” (Imaam Abu Hanifah) The authenticity of these statements is not contested. However, neither do these salafis understand the meaning of these statements nor do their audiences. The audience being unschooled in the higher knowledge of the Shariah simply take in what is gorged out by the devious speakers of this sect. The salafis claim to be the followers of the Salaf. In their definition of the Salaf they quite rightly include the Fuqaha and Ulama of Quroon-e-Thalaathah (the first three glorious epochs of Islam)-the age of the Sahaabah, Taabieen and Tab-e-Taabieen. The Aimmah Mujtahideen which include the four illustrious Imaams of the Four Math-habs of the Ahlus Sunnah Wal Jama’ah are all part of the Salaf. While these salafis seek to eke out unbridled rejection of Taqleed for every man in the street o­n the basis of the aforementioned statements attributed to the great Imaams, the great Ulama who follow these Aimmah Mujtahideen aver otherwise. Commenting o­n these statements, Imaam Nawawi (rahmatullah alayh) says: “ This which Imaam Shaafi has said does not mean that everyone who sees a Saheeh Hadith should say: ‘This is the Math-hab of Shaafi, thus practising o­n the zaahir (text/external or apparent meaning) of the Hadith. This most certainly applies to o­nly such a person who has the rank of Ijtihaad in the Math-hab. It is a condition that he overwhelmingly believes that Imaam Shaafi was unaware of this Hadith or he was unaware of its authenticity. And this is possible o­nly after having made a research of all the books of Shaafi and similar other books of the Ashaab of Shaafi, those who take (knowledge) from him, and others similar to these (books). This is indeed a difficult condition (to fulfil). Few are there who measure up to this (standard). What we have explained has been made conditional because Imaam Shaafi had abandoned acting o­n the zaahir (text) of many Ahadith which he saw and knew. However by him was established proof for criticism in the Hadith or its abrogation or its specific circumstance or its interpretation, etc. (hence he was constrained to leave aside the hadith).” (I’laaus Sunan, Vol. 2, page 225) Shaikh Abu Amr (rahmatullah alayh) said: “It is not easy to act according to the apparent (zaahir) text of what Imaam Shaafi said. It is not lawful for (even) every Faqeeh (qualified Aalim who has deep insight) to act independently with that which he opines to be proof from the Hadith.” (I’laaus Sunan, Vol. 2, page 225) It also appears in I’laaus Sunan of Muhaddith Zafar Ahmad Uthmaani (rahmatullah alayh): “Imaam Sha’raani has also narrated it (i.e. the statement ‘When the authenticity of a Hadith is established it is my Math-hab.’), attributing it to the four Imaams. It is not hidden (from understanding) that this is for the o­ne who has the ability (insight and qualification) in the Nusoos and the knowledge of its clear laws and its abrogations.” (Volume 2, page 226) Discussing this statement in his treatise, Shaikh Yusuf Bin Ismaail Nibhaani says: “ Verily, the statement: ‘When the Hadith has been authenticated, then it is my Math-hab’ has been narrated from each o­ne of these four Imaams who were free from personal opinion. The audience to whom this statement (‘When the Hadith is Saheeh it is my Math-hab.’) was directed, is o­nly his (the Imaam’s) Ashaab (the Fuqaha of his Math-hab) who were great and illustrious Aimmah fully qualified in the rational and narrational sciences (of the Deen). (And the statement is directed to) those who came after these illustrious Aimmah among the great Ulama of his Math-hab, those who were the Ahlut Tarjeeh (a high category of Ulama). All of them who were the Haafizeen of the Hadith of Rasulullah (sallallahu alayhi wasallam) were fully aware of the daleels (proofs) of all the Math-habs………These are the o­nes whom the Imaam (of the Math-hab) had directed his statement: ‘When the Hadith is Saheeh, it is my Math-hab.’….Verily, they (these great Fuqaha) are able to reconcile between the Hadith from which the Imaam had derived proof, and the (latest) Hadith which was established as authentic after the Imaam. They (these illustrious Fuqaha) can see which of the two Hadiths is more authentic, stronger and which of the two Hadiths is the later o­ne so that the later o­ne can be the Naasikh (abrogator) for the earlier o­ne.” (Hujjatullah alal Aalameen) It should now be crystal clear to every unbiased person possessing the least degree of Aql (intelligence) that the statement: ”When the Hadith is Saheeh it is my Math-hab.” , is directed to an audience of illustrious Fuqaha who were masters and experts in Ijtihaad; who had embraced all sciences of the Shar’i Uloom; who were Muqallideen of their Imaams, who were Huffaz of Hadith; who were experts of both narrational and rational (Manqool and Uqool) branches of knowledge; -in short, who were Ulama and Fuqaha of the highest category, whose likes did not again appear o­n earth after them nor will appear again o­n earth until the Day of Qiyaamah because those illustrious Fuqaha were a Band of Muhaqqiqeen whom Allah Ta’ala had specially created to formulate and systematise the Shariah for posterity in such a manner that no mudhil (deviate who leads astray) can ever hope to escape with his baatil interpolations and nafsaaniyat. While the illustrious Aimmah-e-Mujtahideen directed their command to their Students (Fuqaha and Ulama of the highest category), these half-baked and raw salafi deviates direct the Aimma’s statements to an audience of juhala-people who have yet to become adept in the basics of Tahaarat, Salaat, Saum, etc. Even the greatest Aalim alive today cannot avail himself of the statement of the Aimmah-e-Mujtahideen, leave alone the myriads of half-baked Ulama. The masses cannot even be considered in this regard. Here in this context when we say ‘half-baked’ we are referring to even the present day Ulama-e-Haqq whose duty it is to safeguard the Shariah. Even these highly qualified Ulama of the present age are ‘half-baked’ and grossly under baked in relation to the giants and stars of the Shar’i Uloom who strode the Firmament of Islamic Knowledge and Piety during the Quroon-e-Thalathah. The age for weighing the verdicts of the Aimmah-e-Mujtahideen against the Ahadith has long passed. It is downright silly and stupid for anyone in this age to run away with the puerile notion of having the ability to rectify, amend or refute any of the rulings of the Aimmah-e-Mujtahideen. Any such amendment to any of the rulings of the Aimmah-e-Arba-ah was affected many centuries ago-a thousand years ago-by their great Students and Ashaab. Indeed these deviate salafis are suffering from the disease of self-conceit and pride in their belief that ‘erroneous’ fataawa of the Aimmah had remained undetected for the past thousand years and that it was o­nly now in this age that a deviate like Al-Baani acquired the ‘honour’ to correct the ‘mistakes’ of the great Imaams of the Mathaahib. It needs no deep wisdom to understand the reason for the Aimmah’s directive to their Ashaab/Students to review their rulings o­n the Standard of the Saheeh Hadith. The Shariah of Islam is the product of Wahi. It is not the product of anyone’s opinion, be he the greatest Faqeeh. In that early age of Islam the Shariah had not yet been fully codified in chapter form and systematically reduced to writing and all the Ahadith had not been compiled. The age of Hadith compilation came much later. It was therefore likely that an Imaam was not aware of all the Ahadith o­n a specific subject. He would issue his fatwa o­n the basis of all available Nusoos (Qur’aanic aayat and Ahadith). However, when later he was apprized of a Saheeh Hadith which contradicted his fatwa, he would immediately review his ruling and if the authenticity and other relevant aspects of the Hadith were established, he would revoke his fatwa and issue a new fatwa. Similarly, if the Saheeh Hadith came to the attention of the Imaam’s Ashaab after the death of the Imaam or in his absence, they would adopt the same process of review and amend their Imaam’s ruling in obedience to his command to do so. Thus, the statement: “ When the Hadith is Saheeh, it is my Math-hab” , and similar other statements attributed to the Aimmah-e-Arba-ah, had their application during the age of Ijtihaad when the process of the formulation, codification and systematization of the Shariah was in progress. The authorities of the Shariah, viz., the Fuqaha-e-Mujtahideen, to whom the directive was issued by the Aimmah of the Mathaahib, had already given expression to this command. Thus these statements have outlived their utility and are no longer applicable for the simple reason that all the Saheeh Ahadith have already been compiled 1250 years ago. Any reviewing which had to be done, was completed 1250 years ago. The statements of the Aimmah in this regard have o­nly historical importance, and cannot be considered any longer for practical expression. It is indeed ludicrous to run away with the assumption that for 1200 years any errors of the Aimmah Arbah remained undetected and a man like Al-Baani of this age came to rectify such ‘errors’.” reliablefatwas

EXTRACT A Great Ibaadah "One very great Ibaadah that Allah (Jalla Jalaaluhu) has blessed this Ummah with, which is an enjoyable and pleasurable Ibaadah, is the recitation of Durood Shareef and sending Salawaat upon Nabi (Sallallaahu 'alaihi wasallam). There are many types of Ibaadah like how there are many types or work and tasks a person has to do or undertake. For example, one person is a labourer and has to fulfil many chores, like digging holes, etc. Another person works in an air-conditioned office, in comfort, and has light and easy tasks to fulfil. yet he takes a huge salary. Similarly, there are two paths of Dien. The one path is that which consists of lots of Mujahadah (striving and effort) and the other is to work a little, but receive great rewards in return. One of the types of the latter path is the recitation of Durood Shareef. This is such an Ibaadah that can be done in the total comfort of one's home. A person should let the meter of his Durood Shareef run in the comfort of his home and thereby become the Muqarrib (close servant) of Allah (Jalla Jalaaluhu). Amongst the closest servants to Allah (Jalla Jalaaluhu) are those who recite Durood Shareef in abundance, and why should it not be so when Allah (Jalla Jalaaluhu) Himself, has made mention of the honourable and lofty status of Nabi (Sallallaahu 'alaihi wasallam) in the Qur`aan Shareef." Source TheImportanceAndSignificanceOfDuroodShareefByHazratMaulanaAbdulHamidIshaqdaamatBarakaatuhum.pdf

Question I have a question about my menses…I have asked a few scholars about it and read some books, but no one has given me an answer yet about my specific case, therefore, every time I have my menses, I get very confused and don’t know what to do… The way I get it is like the following: Fr the first seven days, the discharge is red then for the rest 21-22 days it varies from month to month. 1) Sometimes I can get yellow discharge from days 8 to 13 and then no discharge from days 14 to 17 then yellow discharge from day 17 to 21. 2) Or I can get yellow discharge from days 8 to 16 then no discharge from days 17 to 20 then yellow discharge on days 21-22. 3) And sometimes, I can get continuous discharge from day 8 till day 21. 4) Also sometimes I might get yellow discharge from days 8 to 12, then no discharge on days 13-15, then discharge on days 16-18 then no discharge on days 18-21. 5) And sometimes it’s even different than that. So can u please give me the general ruling regarding my case so I can apply it any time I see yellow discharge…I read the answer where it says that if I see yellow discharge after or before I see red discharge then it is menstruation, if I see it any time other time, then it is istihadah, but this doesn’t work when I apply it to my case because it would be more than 10 days….What I normally do is stop praying when I see the red discharge and after 10 days, I start praying again until I see the red discharge in the next month….so I stop praying 10 days and pray for around 18-19 days…..is that correct? Answer Your matter is simple and clear. Your menses will be from the time you get a red discharge until the completion of the tenth day. It is immaterial that the colour of the discharge after the red discharge is yellow or any other colour besides white within the ten day period. Your discharge after ten days will be Istihaadha until you get the red discharge again the next month. You will be regarded as pure during your Istihaadha. Perform Wudhu at the beginning of every Salaat time. and Allah Ta'ala Knows Best Mufti Ebrahim Desai

World Autism Awareness Day: Just because a person has a different way of communicating, it does not mean that they are impaired By Dr Luke Beardon, a senior lecturer in autism at Sheffield Hallam University's Autism Centre The myriad of difficulties faced by autistic people are not simply as a result of autism, but are often due to the lack of understanding among others Wednesday 02 April 2014 Autism is possibly one of the most misunderstood cognitive states in modern day society. Over the years the representation (or mis-representation) of individuals within the film industry and within the media has perpetuated many myths associated with the autism population. Films such as Rain Man have certainly raised the awareness of autism, in as much as most people within society will have heard of autism and many will have an opinion as to what it means. Sadly, the reality is that very few have a good understanding of what being autistic actually means to the individual and their families. Autism is still regarded very much within a medical model - diagnostic criteria and texts related to autism are rife with negative terminology such as 'disorder' and 'impairment'. Rarely do we see a celebration of the fascinating way in which the autistic mind processes information, the abilities that are often found within the autistic population, the value that the autistic person can bring to society. Rarely do we see a social model applied to the autism community. Rather than assuming that an autistic way of thinking causes problems and is somehow inferior, the social model would urge us to recognise that the myriad of difficulties faced by autistic people are not simply as a result of autism, but are often a result of the lack of understanding among the majority of the rest of the population. That the barriers faced on a daily basis by the individual are not insurmountable, and it is the duty of all involved to circumnavigate those issues with appropriate adjustments, support and understanding in order for the individual to reach their potential. We are led to believe that autistic people are impaired in their functioning - this is simply not true. Just because a person has a different social skill set, or a different way of communicating to the majority, does not automatically mean that they are impaired. I would argue that autistic people have their own, valid, skill set and that if the Predominant Neurotype (i.e. the non-autistic population) were to make the effort to engage with autistic people with an understanding of that skill set then the imbalanced view of autism may begin to change. We live in a world that loves to categorise and pigeon-hole. It is impossible (and morally reprehensible) to assume that having an identification of autism means anything other than that the person is autistic. Being autistic does not automatically mean that the person is any less capable as a person than anyone else - in some cases, quite the opposite is true. Nor does it mean that any one autistic person could or should be compared to anyone else. Each individual with autism is exactly that - an individual. She or he will have their own unique skills profile, strengths, weaknesses, wishes and dreams. It is time that society recognises the potential value of being autistic, and the necessity of learning to understand each individual as a person in their own right. Source

He was an administrator of that calibre that transformed the entire Arabia into a blossoming garden! He belongs to that congregation of people whose immaculate character and foresight are a rarity in this world .Indeed , among those whom the world admire, few are on par. Whatever he stated, he did;and whatever he did, he stated. And his assertions were in harmony with the objectives of Rasulullaah (Sallallahu alayhi wasallam ). He did not simply provide comfort verbally; but his heart was sympathetic towards each individual who was distressed and inconvenienced. He was an opponent of trouble-makers and radicals, and he was a companion of those who loved to change for the better. He was a most dynamic soldier, a genius commander, most courageous and dauntless - but he feared Allaah. He led a very modest life. There was no iota of pride in him. Large sums of money came to him by which the impoverished and needy were fed He was such a humble ruler that he discharged his errands himself. He would proceed to the people's dwellings and enquire about their condition. He was an administrator of that calibre that transformed the entire Arabia into a blossoming garden. He converted the pebbled plains and arid soil into diamond-filled territory, into productive land. A declaration was made throughout the country that whoever cultivated any infertile land, he would be made its proprietor. Canals were dug, and a separate department for irrigation was established. Just ponder! In Egypt alone there were 120 000 labourers who laboured daily on these programmes. Once canals were dug people commenced cultivating the barren lands.Courts were constructed in every district. Judges were designated who endeavoured so scrupulously that the flagstaff of Hadhrat Umar's (RadhiAllaahuanhu) justice is implemented to this day. Courts were constructed, laws for courts were also formulated, e.g. for what duration must the judges work; when the courts should open and close; how should evidence be received; whose evidence should be approved and whose declined.A most fascinating fact was that if an accused person could not be present in court due to old-age or illness, then the plaintiff had to make transport arrangements for that person to be brought to court. The court could not summon an ill or old person by force.The judges were of such status that they functioned with total justice and favoured none.Whether they were acquaintances or strangers, all were examined equally. They did not plead on behalf of anyone, nor did they release any guilty person due to the compassion or persuasion of another. In his time, the road to Makkah was arid. Furthermore, there was no arrangements for water.Hadhrat Umar (RadhiAllaahu-anhu) built benches, resting-places and fountains. Guest houses for travellers, lodgings and army barracks were constructed. The splendid city of Basra was developed. The Tigris river was 10 miles from Basra. A canal was dug from the Tigris to Basra. It was developed into such an enormous city with a population not less than 200 000. Kufa was also built. Houses were built, accommodating 40,000 people. Separate residential areas were constructed for every family. Spacious roads, as well as open clean alleys were made. There was a marvellous central Masjid which had wide, open land on all four sides of it. There were guest houses for travellers. The city of Mosul, which has many oil wells today, was beautified. al-islaam

Sunnats of Leaving the Masjid 1. To leave the Masjid with the left foot. (Bukhari-Chapter on Salaah pg. 61) 2. To recite (Ibne Majah pg. 56) 3. To recite Durood Sharief e.g. (Ibne Majah, Faydhul Qadeer Vol. 1, pg. 336) 4. To recite the Dua: (Ibne Majah) Source

Sunnats Upon Entering The Masjid 1. To enter with the right foot. (Bukhari-Chapter on Salaah pg. 61) 2. To recite (Ibne Majah pg. 56) 3. To recite Durood Sharief e.g. (Ibne Majah, Faydhul Qadeer Vol. 1, pg. 336) 4. To recite the Dua: (Ibne Majah) 5. Make intention for I’tikaaf. (Shami- Vol.2, pg. 442)

fragrance of a rose