ummtaalib

Asslamu aleykum, I heard that wiping your face after dua is a bidah, please provide hadith or ayah proof supporting wiping face if it is not a bidah. This is what another fatwa website: says Those who say that the face should be wiped quoted some ahaadeeth as evidence, but upon further examination they are not saheeh, and do not support one another. Answer (Fatwa: 138/D=12/K) It is a big crime to label sunnah as bid’ah (innovation). Wiping of face after dua is proved by hadith: اخرج الترمذی من حدیث عمر بن الخطاب رضی اللہ عنہ قال: کان رسول اللہ صلی اللہ علیہ وسلم: اذا رفع یدیہ فی الدعاء لم یحطھما حتی یمسح بھما وجھہ؛ و اخرج ابو داود عن حدیث ابن عباس رضی اللہ عنھما وقال فیہ: فاذا فرغتم فامسحوا بھا وجوھکم۔ Allah (Subhana Wa Ta’ala) knows Best Darul Ifta, Darul Uloom Deoband

Can you mention a hadith where it says that we should wipe our face with hands after the dua? In the name of Allah, the most Beneficent, the most Merciful. Answer Saaiduna Umar bin Khattab Radiallahu Anhu narrates that the Prophet of Allah Sallallahu Alahi Wasalam when he used to raise his hands in supplication he did not place them down until he wiped his face with them (Sunan Tirimizi) From the aforementioned hadith we can deduce it is established through hadith to wipe your face with the hands after supplication. Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham

Question: Some people when they finish making the dua after the prayer wipe their face after they have made the dua. Is that a bida; is there any contextual evidence from the sunna for it's permissibility. sorry if that sounds too salafi like! Answer: al-Salam alaykum No, this is not a bid`ah; rather, it is an established sunna and recommended to wipe one’s face after supplicating. It is reported in authentic hadiths, such as the one Imam Tirmidhi reports, that Rasulullah (sallallahu alayhi wasallam) use to wipe his hands over his face after completing the du`a. This is mentioned as being recommended by: Shafi`i: Imam Nawawi (Adhkar, Majmu` 4.451), and others Hanafi: (Al-Fatawa al-Hindiyya 3.19) Imam Shurunbulali (Shurunbulaliyya) Imam Haskafi (Durr al-Mukhtar) Imam Ibn Abidin (Radd al-Muhtar) Abu Usamah & Faraz Rabbani في الأذْكَارُ النَّوَويَّة بابُ رَفعِ اليدين في الدعاءِ ثم مَسْحِ الوَجْهِ بهماروينا في كتاب الترمذي، عن عمر بن الخطاب رضي اللّه تعالى عنه قال :كان رسولُ اللّه صلى اللّه عليه وسلم إذا رفع يديه في الدعاء لم يحطَّهما حتى يمسحَ بهما وجهَه .‏ وفي سنن الترمذي3446- حَدَّثَنَا أبو مُوسَى مُحَمَّدُ بنُ المُثَنَّى وإِبْرَاهِيمُ بنُ يعقوبَ وغيرُ واحدٍ قَالَوا أَخْبَرَنَا حمَّادُ بنُ عيسى الجُهَنيُّ عَن حنظلةَ بنِ أبي سُفْيَانَ الجمحيِّ عَن سالمِ بنِ عبدِ اللَّهِ عَن أبيهِ عَن عُمرَ بنِ الخطَّابِ قَالَ "كان رَسولُ اللَّهِ صَلَّى اللَّهُ عليهِ وسلَّم إذا رفعَ يديهِ في الدُّعاءِ لمْ يحطَّهُما حتَّى يمسحَ بهمَا وجهَهُ ". قَالَ مُحَمَّدُ بنُ المُثَنَّى في حَدِيثهِ لم يردّهُمَا حتَّى يمسحَ بهما وجهَهُ ". هَذَا حَدِيثٌ غَرِيْبٌ لا نعرفُهُ إلاّ مِن حَدِيثِ حمَّادِ بنِ عيسى وقدْ تفرَّدَ بهِ وهوَ قليلُ الحديثِ وقدْ حدَّثَ عنهُ النَّاسُ، وحنظلةُ ابنُ أبي سُفْيَانَ الجُمَحِيُّ ثِقَةٌ وثَّقَهُ يَحْيَى بنُ سَعِيد القَطَّانُ .‏و في تحفة الاحوذي :قال الحافظ في بلوغ المرام : وله شواهد منها حديث ابن عباس عند أبي داود ومجموعها يقتضي أنه حديث حسن انتهى Faraz Rabbani Source

[Does Giving Bay'ah Entail Unquestionable Obedience and Belief in the Shaykh's Infallibility?] Bay’t (or Bay’ah) [LIE/SLANDER] The miserable Salafi coprocreep in whose constitution is ingrained kizb (lies and falsehood), in his baseless criticism of the Ulama of Deoband, slanders as follows: “If a mureed makes Bay’ah to a Sufi Sheikh, he cannot make Bay’ah to another Sheikh in his lifetime because it is an insult. So if one is studying something in a Deobandi Darul Uloom, then one cannot go to a Salafi institution or Arabia or the Arab lands in general, or else that would mean offence – this is what happens!” This jaahil coprocreep despite having spent some time in a Deobandi Darul Uloom, is clearly ignorant of the Minhaaj - the way, methodology and attitude of the noble Akaabireen of this illustrious Jamaat of Ulama. The claim that a mureed of a Shaikh of Tasawwuf is prohibited from making bay’t to another Shaikh for the entire duration of his lifetime is a despicable LIE. There is no such rule in the Tasawwuf of the Mashaaikh associated with Darul Uloom. On the contrary, a true Shaikh of Tasawwuf will encourage a mureed to seek the spiritual guidance of another Shaikh, if in his opinion there is no Munaasabat (compatibility/congeniality) between him and the mureed. It is a principle of Tasawwuf to which our Akaabireen rigidly adhere, that Munaasabat is a condition of Bay’t. Thus, in his kitaab, Shariat & Tasawwuf, Hadhrat Maulana Masihullah Khaan (rahmatullah alayh) states: “Experience has proven that for gaining spiritual benefit (fuyudh-e-batini), mutual munasabat (congeniality) between the Shaikh and Mureed is a natural condition. Normally benefit is dependent on affection which is the reality of natural congeniality (munasabat-e-fitri). Sometimes a Shaikh will refer a mureed to another Shaikh because of the lack of such munasabat between them. In doing so the Shaikh establishes either by deduction or kashf (inspiration from Allah Ta’ala) that the mureed has munasabat with a certain Shaikh. In this Path it is essential that munasabat exists between the Shaikh and Mureed otherwise the latter will not benefit. Such munasabat is the basis for the acquisition of benefit and passing on faidh (spiritual grace) to the mureed. Munasabat envisages that there exists between the Shaikh and Mureed compatibility and harmony to such a degree that the mureed discerns no rejection in his heart for any word or act of the Shaikh although he (the mureed) may have some mental disagreement with any word or act of the Shaikh. Nevertheless such mental disagreement will not countenance any rejection for the Shaikh in the heart of the mureed. In short, harmony and compatibility are conditional for bay’t. It is therefore essential to first inculcate munasabat. This need is imperative. In the absence of this essential condition, mujahadaat (strivings), riyadhaat (certain forms of exercises designed to subdue the nafs), muraqabaat (meditations) and mukashafaat (intuitive revelations) are all futile. In the absence of natural munasabat (tab’i munasabat), the mureed should endeavour to inculcate intellectual (aqli) munasabat, because benefit is dependent on it. In view of the overriding importance of Munaasabat, one should not enter into the Bay’t allegiance if such munaasabat is lacking.” This is an incumbent principle of Tasawwuf which Hadhrat Masihullah (rahmatullah alayh) and all Muhaqqiqeen of Tasawwuf explain with clarity and which is considerably emphasized. What the Ahl-e-Bid’ah who masquerade as Shaikhs of Tasawwuf do, has no bearing on the reality and Haqq of the Tasawwuf practised by the Akaabireen of Deoband. The contention that the Mashaaikh of Deoband prohibit termination of the Bay’t relationship is manifest slander. There is no Sufi Shaikh of the Haqq who follows the Shariah and the Sunnah, who regards the termination of the bond to be an ‘insult’ as the Salafi coprocreep falsely contends. If a Shaikh believes that his Ta’leem is not benefiting a mureed, or the mureed experiences lack of munaasabat with his Shaikh, the former will and should advise, in fact, instruct, the mureed to take hold of the Mantle of another Shaikh. He will even advise the mureed of a Shaikh whom he (the first Shaikh) believes will be of benefit to the mureed. Similarly, the mureed may terminate the relationship on account of Adm-e-Munaasabat (lack of compatibility). He only has to inform his Shaikh that he is terminating the bay’t relationship. There are many examples of such mutual termination among the Mashaaikh of Tasawwuf. Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh), in particular, was extremely rigid in the observance of the principle of Munaasabat, and he would not hesitate to terminate the bay’t, and at the same time proffer advice to the mureed regarding a new Shaikh. The Salafi coprocreep’s ignorance is stark, for he confuses academic study with Tasawwuf. Adopting a Shaikh of Tasawwuf and pursuing academic studies at a Darul Uloom are two different vocations. Thus, his claim that a student who has a bay’t relationship with a Shaikh of Tasawwuf is not allowed to study at a Darul Uloom of his choice is blatantly false. Firstly, it is the Minhaaj of the senior Mashaaikh of Tasawwuf of Deoband to refrain from initiating students into the Path (Tareeqat/Tasawwuf). Once, during his student days, Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) requested Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) to accept him as a mureed. Hadhrat Gangohi responded that as long as he (Maulana Ashraf Ali Thanvi) was engaged in the pursuit of academic knowledge, he should regard the idea of becoming a mureed to be a shaitaani waswasah. The general attitude of our Mashaaikh was to refrain from accepting students as mureeds. The discouragement to join a Salafi academic institution (madrasah) is the policy of our Ulama at our Darul Ulooms. This policy is unrelated to the Khaanqah. It is the Waajib obligation of the Asaatizah to warn their students from the dangerous pitfall and trap of Salafi institutions. It is Islamic, Waajib and entirely logical for the Asaatizah of the Darul Uloom to warn their students against Salafi snares. When it is our belief that Salafis are plodding the path of baatil; that they constitute a deviant sect; that they are coprocreeps who subscribe to the blindest form of taqleed, namely, the taqleed of a seventh century Aalim who had strayed from the Minhaaj of the Ahlus Sunnah of the Salafus Saaliheen, then it will be gross khiyaanat for us to allow our students to become ensnared in Salafi baatil which their institutions teach. It is therefore Waajib on us to endeavour to prevent our students from studying at any Salafi institution whether in Madina or elsewhere. The coprocreep alleges: “A mureed cannot question his Sufi Sheikh’s tactics /approach to his tazkiyah. The same applies to Darul Uloom culture in not all but many instances. I once challenged a teacher relating to the presence of a word…….The teacher got so upset he walked out of the class…..” Firstly, a true Shaikh whose profession is the Tazkiyah of the Nafs of his mureeds, does not have ‘tactics’. His methodology is called Ta’leem. He does not operate like stupid, immoral Salafi coprocreeps who seek refuge in anonymity, and under such cover they cowardly issue ‘brave challenges’. The Shaikh of Tasawwuf is a Roohaani (Spiritual) physician whose duty it is to diagnose the spiritual maladies of the mureed and offer prescriptions and remedies. No one questions the medical doctor. Everyone accepts his prescriptions and remedies without question. But, in the spiritual domain, the coprocreep propagates a stupid difference. Spiritual maladies, due to their intangible (spiritual) nature are more subtle and complicated than tangible (physical) diseases. Just as a patient suffering from a physical disease has no right of questioning his doctor’s prescription and remedy, so too, does he lack this right in relation to his Spiritual physician. Our Akaabireen advise people that prior to accepting a person to be their Spiritual Guide, they should first investigate and study him to ascertain if he is a Shaikh of the Haqq. Proffering this advice, Hadhrat Maulana Masihullah (rahmatullah alayh) says in his kitaab, Shariat & Tasawwuf: “A Shaikh is one who has full knowledge and experience of spiritual ailments (amraadh-e-batinah), attributes of vice and virtue (akhlaaq-e-razeelah and akhlaaq-e-hameedah), their characteristics (khawas) and their effects (ta’theerat). He should further be able to distinguish between their similarities and he must have perfect ability in devising plans and prescriptions for the acquisition of the attributes of virtue and the elimination of the attributes of vice. He has to be aware of the progress and retrogress of these attributes. He must be well versed in the hazards of the nafs and shaitaan, the intuitive senses and feelings pertaining to the angels and the Divine Being. He must be able to distinguish these various intuitive and extra-sensory feelings and perceptions. It is therefore imperative that the Shaikh of tareeqat be one who is qualified in this knowledge, be a mujtahid in this field and possesses natural ability and inherent propensity. If he has acquired the Tareeq by a mere self-study of books on Tasawwuf or by listening from others, he will destroy the mureed whom he is attending, because he will not be in position to correctly diagnose the various states of the mureed. Shaikh Ibn Arabi (rahmatullah alayh) briefly summarises the signs of a Shaikh-e-Kamil (the perfect and qualified Shaikh) to be three: 1. Deen resembling the Deen of the Ambiya. 2. Prescribing like the physicians. 3. Management and control like that of kings. The exposition of the above summary is as follows: 1. He should possess the necessary knowledge of the Deen which he must have acquired by either academic pursuit of such knowledge or from companionship with the Ulama-e-Muhaqqiqeen. 2. He must be a deputy (Khalifah) of a Shaikh-e-Kamil attached to an authentic Silsilah. 3. He should be uprighteous and pious. 4. He derived spiritual benefit by remaining for an adequate period of time in the company of the Shaikh. Such “companionship” is either by means of correspondence or by physical presence in the association of the Shaikh. 5. The people of knowledge (i.e. the Ulama) hold him in high esteem, and refer to him. 6. The effect of his companionship (suhbat) is increase in the desire for Akhirat and Divine love as well as detestation for the love of the world. 7. The majority of his mureeds are followers of the Shariat, their conditions conforming with the demands of the Shariat. 8. He is devoid of greed and desire (for worldly gain and benefit). 9. He engages in Thikr and devotional practices. 10. He does not leave his mureeds unfettered, but reprimands them when the need arises. He treats everyone according to their respective abilities. The one in whom these attributes exist is worthy of being a Shaikh and he should be considered a wonderful alchemy. His companionship and service to him are in fact priceless treasures. Once these attributes of perfection are found in a Shaikh, One should not be concerned about kaaramat (miracles) and kashf (inspiration). It is not necessary that these states exist in the Shaikh-e-Kamil nor is it necessary that he be one who does nor himself earn his livelihood.” Again the jaahil Salafi coprocreep confuses the Madrasah with the Khaanqah. To substantiate his contention which is related to the Shaikh of Tasawwuf (the Sufi Shaikh), the coprocreep cites the episode related to the Madrasah where he was studying. The teacher who had ‘walked out of the class upset’, was not a Sufi Shaikh. To bolster his lies pertaining to the Sufi Sheikhs, the coprocreep failed to cite any incident from the lives of the Akaabir Mashaaikh of Tasawwuf associated with Darul Uloom Deoband. Secondly, the teacher (Ustaadh) who had walked out of the class must have done so on account of the insolence of the coprocreep who had not sincerely and humbly asked a question to educate himself, but had ‘challenged the teacher’. The coprocreep displayed his pride and stupid ‘expertise’ in Arabic grammar. His intention was to humiliate the Ustaadh, hence he ‘challenged’ his senior with his satanic insolence. Insolence is a salient feature of Iblees. When Allah Ta’ala questioned him about his refusal to perform Sajdah for Aadam (alayhis salaam), Shaitaan insolently and challengingly stated: “You created me from fire, and him from sand.” The coprocreep was fortunate that the Ustaadh did not deliver a few lashes with a heavy whip as a balm for his insolence. The main issue here is that the teacher’s attitude cannot be presented as substantiation for the absurd claim that a ‘mureed cannot question his Sufi Sheikh’. A mureed has all the right to question his Shaikh on issues pertaining to his Tazkiyah and Islaah. But, he has no right to become insolent like the coprocreep and seek to ‘challenge’ his Shaikh. The Khaanqah is not a place for insolent coprocreeps with the attributes of Iblees. The type of shaitaani challenge which the coprocreep made to his Ustaadh is undoubtedly “the ultimate sin of disrespect” to which he referred. Rasulullah (sallallahu alayhi wasallam) said that the one who teaches you even one word of the Qur’aan is your master. You become his ‘slave’. This is the superior status of the Ustaadh over his student. Every branch of Deeni education is related to the Qur’aan Majeed. Disrespect is a very prominent trait in almost all Salafis. [LIE/SLANDER]The Salafi coprocreep voicing another slander against the Ulama of Deoband, says: “A Sheikh can never be wrong in his approach to Tazkiyah of his mureed’s heart – a mureed must have the firmest belief that his Sheikh is right. And guess what? Darul Uloom has the same mentality as well? All Islamic institutions, esp. so-called Wahhabi-salafi institutions are unacademic and they themselves are upholding all the Islamic sciences as the Salaf upheld them.” From whence did the coprocreep extract this falsehood. Who among our Akaabir said, and in which kitaab of the Akaabir of Deoband is this LIE stated? When it is our belief that even our illustrious Aimmah-e-Mujtahideen such as Imaam Abu Hanifah, Imaam Abu Yusuf, Imaam Muhammad, etc. also erred, how is it possible to believe that our Akaabireen held the view that a sheikh of Tasawwuf can never err? When it is said ‘Ulama of Deoband’, the reference is to the illustrious Stars and Giants of all branches of Shar’i Uloom including Tasawwuf. These noble authorities of the Deen were Stars of Ilm such as Hadhrat Maulana Qaasim Nanotwi (rahmatullah alayh), Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) and Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh). The first was the Founder of Darul Uloom Deoband. Regarding the second, there is consensus of the Ulama of Deoband that He (Maulana Gangohi) was the greatest in this august Jamaat of Ulama. Hadhrat Thanvi (rahmatullah alayh) was acknowledged as a Mujaddid. He was a unique expert in all fields of Shar’i Uloom. Besides these three illustrious Ulama, there were numerous great Ulama-e-Haqq of Daarul Uloom Deoband, who had emblazoned the firmament of the Shariah. The aforementioned three Akaabir Ulama and Mashaaikh of Deoband had commented regarding their noble Shaikh, Hadhrat Haaji Imdaadullah (rahmatullah alayh) that in matters of Hadith and Masaa-il, Hajee Sahib should refer to them. They had stated unambiguously that the objective of bay’t with their Shaikh was to facilitate practice (amal) on the Ahaadith and Masaa-il of the Shariah which they had acquired. They did not enter into the bay’t relationship in order to ascertain the status of the Ahaadith, etc., because that knowledge they had acquired in the Madrrasah. When Hadhrat Haji Sahib had written the treatise, Haft-e-Mas’alah which ostensibly condoned meelaad and other similar practices, Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) instructed his own mureed to burn out the book, and he commented that Haaji Sahib “should refer to us” in such masaa-il. It is therefore tantamount to slander for the Salafi coprocreep to contend that according to the Ulama of Deoband the sheikh is never wrong; that he may not be questioned, etc. The following exposition of Hadhrat Maulana Masihullah (rahmatullah alayh) debunks the falsehood which the Salafi coprocreep has attributed to the Akaabir Ulama and Mashaaikh of Deoband: “There are various reasons which induce a Mureed to search for a Shaikh other than the one who is his Shaikh. Among these reasons are: (1) The Mureed discovers that his first Shaikh does not adhere to the Shariah. The Shaikh indulges in bid’ah or always commits kabeerah (major) sins. (2) The mureed has no congeniality (munaasabat) with the first Shaikh notwithstanding the first Shaikh being a strict adherent of the Shariah and a follower of the Sunnah. (3) The demise of the first Shaikh. In this event it will suffice if the Mureed turns to another Shaikh to perfect his islaah (reformation) without him even becoming his formal mureed. The mureed may, however, also complete his islaah by another Shaikh along with entering into Bay’t with him (the Shaikh). It is vital to remember that after having accepted another Shaikh, the Mureed should never be disrespectful to his former Shaikh, neither in word or deed nor in his absence or presence. This applies even if the former Shaikh happened to stray from the Shariah. Any such disrespect will prove calamitous for the Mureed.” Thus, the charge that the Akaabir of Deoband maintain that a Shaikh is ‘always right’, and does not err, is palpably false… [OBLIGATION TO DETER STUDENTS FROM STUDYING AT SALAFI INSTITUTIONS] Undoubtedly, the Ulama of Deoband not only discourage, but warn their students against the danger of studying at Salafi educational institutions. This is a holy obligation which devolves on the Ulama. It is imperative to warn Muslims to be on their guard against the fitnah of the Salafis. The Ulama would be failing in their duty if they do not alert their students regarding the dangers of Salafi institutions… The coprocreep alleges: “Darul Ulooms have always had a culture of: ‘If you read Ibn Taimiyyah’s literature, you will be brainwashed.” There is an imperative need to prevent students and others from reading the literature of deviates. Not all students possess the requisite intellectual capacity to understand dalaa-il. Baatil can be presented in forms which are palatable to people of little understanding. The first person to prevent from reading the literature of others, was Rasulullah (sallallahu alayhi wasallam) who prevented the Sahaabah from reading even the Taurah, much of which was extant in that age. Nabi-e-Kareem (sallallahu alayhi wasallam) specifically prohibited Hadhrat Umar (radhiyallahu anhu) from reading the Taurah. That people, even Ulama, become influenced by baatil written deceptively and with appeal, is undeniable. When Greek philosophy was translated into Arabic, many Ulama fell into the trap of shaitaan. They became victims of Greek philosophy and began subscribing to explicit beliefs of kufr pertaining to the Zaat and Sifaat of Allah Azza Wa Jal. So when it is known that Ibn Taimiyyah propagated many beliefs of falsehood and deviation, then it is the Waajib obligation of the Asaatizah to prevent students from studying the literature of the deviates. As for the Ulama-e-Raasikheen (those grounded in the Ilm of the Deen), they study the literature of the Ahl-e-Baatil, and thoroughly refute their corruption. If students are prevented from reading pornographic ‘literature’, no one will have a valid objection. There should likewise be no objection when the Asaatizah prevent students from reading something worse, viz., spiritual pornography – corrupt beliefs and masaa-il propounded by deviates. Pornography ruins the moral character. But corrupt beliefs destroy Imaan… [LIE/SLANDER]The Salafi coprocreep states: “A mureed cannot even entertain the thought of another sheikh he has not bay’ah to be better than his own Sheikh……..What matters is that the reverence and respect is taken to such a high level that the Shariah or the truth no longer matters, nor does it remain the primary focus of students.” This is another despicable lie disgorged by the coprocreep. The Mashaaikh of Deoband do not teach their mureedeen what the coprocreep has claimed here. The objective of Bay’t is Islaah (Reformation) of the nafs. The Shaikh thus does not indulge in the destructive exercise of comparing other Mashaaikh with himself. He does not engage in such futile, in fact, destructive, exercises with his mureeds. A sheikh who involves his mureeds in the type of ghutha (rubbish) vomited up by the coprocreep is not a Shaikh of Tasawwuf. He is not a Murshid – a Spiritual Guide. The coprocreep has placed his own stupid interpretation to a certain ta’leem which the Mashaaikh proffer to their mureedeen, namely, that it is essential for the mureed to have implicit faith in his Shaikh and that he should believe that for his own Islaah there is no one in his knowledge who can benefit him more than the Shaikh whom he is adopting as his spiritual guide. This is a perfectly reasonable, rational principle which operates in even all mundane spheres. A person of understanding enlists the services of such a medical doctor in whom he has implicit faith, believing that he is ‘the best’ doctor to diagnose and prescribe for his sickness. If the patient believes that there is in the vicinity another better qualified/experienced doctor, it would be irrational for him to acquire the services of a practitioner whom he believes is of inferior expertise. The same applies when a person seeks legal advice from an attorney. It is not an issue of ‘best’ relative to Taqwa or Qurb-e-Ilaahi (Divine Proximity). It is ‘best’ in terms of diagnosis and prescription. Should the mureed believe that there is another better qualified Shaikh for his spiritual maladies, it would be irrational for him to be satisfied with a Shaikh of lesser expertise. An ambivalent attitude towards one’s Shaikh is indicative of adm-e-munaasabat (non-existence of compatibility). Compatibility is an essential condition for the obtainment of Islaahi benefit from the Shaikh. But the density of the sensorium of the coprocreep has confused him. He appears not to have even a hazy idea of the meaning and objective of Tasawwuf. While the purpose of this specific item of Ta’leem is designed for the spiritual benefit of the mureed, the Salafi coprocreep interprets it as being the effect of self-conceit. This is a principle termed in Tasawwuf as Wahdatul Matlab (Unity of Purpose). The episode and comments of the three Pillars of Deoband, namely, Hadhrat Maulana Rashid Ahmad Gangohi, Maulana Qaasim Nanotwi and Hadhrat Maulana Ashraf Ali Thaanvi (rahmatullah alayhim) mentioned above, adequately debunk the coprocreep’s accusation and slander of venerating the Shaikh over and above the Shariah to the extent that the Shariah is expunged from the life of the mureed. Only a stupid Salafi coprocreep, due to his insolence and contempt for the Truth would venture such slanderous accusations against the sterling Ulama and Mashaaikh of Deoband whose lives were devoted to and sacrificed for reviving and establishing the Sunnah and for the dissemination of the Deen. [LIE/SLANDER]The miserable liar further states: “If a sheikh does something questionable, the mureed cannot question the sheikh as he might be in the state of sukr, jazb, haaal, etc.” On the contrary, intelligent mureeds usually do question their sheikh, but with humility, sincerity and respect regarding any doubtful practice which they may observe in the Shaikh or which he may have done. In this regard, Hadhrat Maulana Masihullah (rahmatullah alayh) writes in his Shariat & Tasawwuf: “If in any doubt, immediately discuss it with the Murshid.” The Mureed is entitled to question and seek an explanation. But insolence which is the effect of coprocreep vanity and pride, is never permissible. If the Shaikh is a genuine Shaikh who was genuinely in some spiritual state (haal), then on emergence from that state of ecstasy if he is informed that his utterance, etc. was in conflict with the Shariah, never will he justify it nor proffer an interpretation despite being aware that he had made the statement in a ‘different world’. He understands that no amount of logical explanation will make sense to spiritually arid people. On the contrary, he will repent in order to impress on the mureeds strict observance of the Zaahiri Shariah. On the other hand, if the statement he had uttered in a haal appears peculiar or inexplicable, but it does not conflict with the Shariah, the Shaikh will adopt silence. He will not respond since the issue is not related to the Islaah of the mureeds. When the Shaikh remains silent, the mureed should understand that there is a mystery which he (the mureed) would be unable to understand, hence the Shaikh selected silence. Furthermore, Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) has clarified that if the Shaikh acts in conflict with the Shariah, the mureed should with respect terminate his bay’t. But even when terminating the allegiance and thereafter, the ex-mureed should never adopt the insolence of Salafi coprocreeps who are so self-conceited that they believe themselves superior to their Asaatizah, hence they have no qualms in issuing challenges to their Teachers. The attitude of the Mashaaikh of Deoband is succinctly stated in the following statements of the illustrious Sufi Mashaaikh: “Do not be deceived if you see a performer of supernatural feats flying in the air. Measure him on the Standard of the Shariah. That is, his observance of the limits of the Shariah (or his non-observance).” —Bayazid Bustami “All avenues besides the strict following of Rasulullah (sallallahu alayhi wasallam) are closed to mankind.” – Junaid Baghdaadi “Do not venture near to one who lays claim to a state which brings about transgression of the limits of the Shariah.” —Hadhrat Noori “Obedience to Rasulullah (sallallahu alayhi wasallam) is imperative. Such obedience is obligatory in word, deed and intention because love for Rasulullah (sallallahu alayhi wasallam) is not possible without this obedience.” – Khwaajah Naseeruddin Chirage “Whoever acquires the wealth of Wusul (Attainment of the Love of Allah Ta’ala) acquires it by virtue of following the Sunnah.” — Maulana Ashraf Ali Thanvi Stating the nature of Tasawwuf, Hadhrat Maulana Masihullah (rahmatullah alayh) writes in his Shariat & Tasawwuf: “Now that the nature and reality of Tasawwuf have been made clear, it will be understood that: Kashf (inspiration and revelation) and karamat (miracles) are not necessary. It does not promise success in the worldly affairs. It does not assert that one’s work will be achieved by means of ta’weez and potions; nor does it claim that one will be successful in court cases by means of duaa. It does not promise increase in one’s earnings nor does it promise one cure from physical ailments. It does not foretell future events. It does not contend that the disciple’s (mureed’s) reformation will be achieved by the spiritual focussing (tawajjuh) of the Shaikh. Extra-normal operation is not necessary to Tasawwuf. It does not contend that the one who treads this Path will not be afflicted by even the thought of sin nor does it claim that the mureed will automatically (without effort) engage in Ibaadat. It does not promise total self-annihilation so that one is not aware even of one’s presence. It does not promise the experiencing of states of ecstasy and spiritual effulgence in Thikr and Shaghl (spiritual exercise) nor does it claim that one will see beautiful dreams and wonderful visions. All these are not the aims of Tasawwuf. The purpose is the Pleasure of Allah Ta’ala. This then, should be kept in sight.” Salafis in general, and the cowardly coprocreep who shields himself in the veil of anonymity whilst displaying the ‘courage’ of a sapling, in particular, are spiritually barren, hence their inability to understand the spiritual states of the Auliya. Even Rasulullah (sallallahu alayhi wasallam) during his initial stage of Wilaayat prior to Zuhoor-e-Nubuwwat (the public manifestation of Nubuwwat), experienced such states. The Hadith testifies to this fact. However, since the Salafi coprocreeps expunge Tasawwuf from Islam, they miserably fail to understand the explicit Tasawwuf of the Qur’aan and Sunnah. Their gross ignorance of the meaning of Tasawwuf constrains them to believe that Tasawwuf is some queer, mystical, baatil concept which is in conflict with the Shariah. Nothing is further from the Truth. The Qur’aan and Sunnah apply great emphasis on Tazkiyah-e-Nafs (self-reformation), and this is precisely the meaning of the Tasawwuf of the Mashaaikh of Deoband. Explaining the concept of Tasawwuf, Hadhrat Maulana Masihullah (rahmatullah alayh) states in his Shariat & Tasawwuf: “Tasawwuf in fact is the Rooh and state of perfection of the Deen. Its function is to purify the baatin (the spiritual heart) from the despicable bestial attributes of lust, calamities of the tongue, anger, malice, jealousy, love of the world, love for fame, niggardliness, greed, ostentation, vanity, deception, etc.. At the same time Tasawwuf aims to achieve the adornment of the heart with the lofty attributes of moral excellence such as repentance, perseverance, gratitude, Divine fear, hope, abstinence, Tauheed, trust, love, sincerity, truth, meditation, reckoning, etc. In this way man’s focus on Allah Ta’ala is cultivated. All the authentic principles of Tasawwuf are to be found in the Qur’aan and Ahaadith. The notion that tasawwuf is not in the Qur’aan is erroneous. Miscreant Sufis as well as spiritually barren Ulama (Ulama-e-Khushq) entertain this corrupt notion. Both groups have misunderstood the Qur’aan and Ahaadith….In conformity with their (corrupt) opinions, one group (the barren Ulama) has shunned Tasawwuf (which is an integral component of Islam), while the other group (miscreant Sufis) has shunned the Qur’aan and Ahaadith.” This, then is the Tasawwuf which our Akaabir of Deoband taught, but which the coprocreep has miserably failed to understand. The coprocreep further denigrating Tasawwuf and the Mashaaikh of Deoband mentions a story about a Buzrug who had advised three persons who were going on a journey to refrain from eating elephant’s meat. We reproduce here verbatim what the Salafi coprocreep has written in this regard: “A group of three excellent mureeds came to their sheikh who was resting on his bed (I don’t recollect his name). They were intending to go out to travel. They came to the Sheikh for some spiritual advice. The Sheikh said: “Nothing is in my mind at the moment. You may leave”. But the Mureeds insisted for just one piece of advice. The Sheikh spontaneously said: “Do not eat the meat of elephants”. The mureeds started wondering what type of Naseehah is this! But the Sheikh insisted that this is the only piece of advice in his head at the time (note: he could not say: Follow the Shariah in public and private, but he did say: Don’t eat elephant meat). So the three Mureeds set out. In the jungle, they encountered a massive storm and they lost their way. Ultimately their provisions started to run out. They were in a dire need. They were absolutely close to the brink of death. Eventually, they saw a baby elephant lying near a tree. Two of them said: “we have to slaughter and eat it or else we will die”. The third said: “Don’t contradict what our Sheikh said. The consequences will be deadly.” The other two just couldn’t hold themselves and they hunted down the baby elephant and consumed it, whereas the third stayed there, trying to prevent them. He was so tired, he lied down waiting for death by starvation, and his eyes shut slowly, until he lost sense of what was around him. The other two ate to their fill, then slept where their fellow was on the brink of dying. An hour or so later, the mother-elephant came and saw what happened to her child. She was distressed severely, She looked around and saw three humans lying down in the heat of the day. She went up to them and smelt their mouths. As for the first two, she killed them. As for the third, she somehow got him to sit on her back (after she found out he did not eat her child by smelling his mouth) and took him to some trees where there were fruits growing.” The end. This episode is not a fabrication as alleged by the coprocreep. It also does not belong to the very distant past. The Shaikh whose name the coprocreep says he cannot recollect, is Hadhrat Haaji Imdaadullah (rahmatullah alayh) who was the Shaikh of some of the greatest Ulama in the world at the time, viz. Hadhrat Maulana Qaasim Nanotwi, Hadhrat Maulana Rashid Ahmad Gangohi and Hadhrat Maulana Ashraf Ali Thaanvi (rahmatullah alayhim). This story has been narrated by Thiqah Ulama. The reliability of the Ulama and Mashaaikh who have narrated this story is beyond reproach. They never were liars such as the corprocreep is. This coprocreep whilst being a Salafi operates like a rat, cunningly portraying himself as a ‘Hanafi’ to seduce ignorant Hanafi students and to trap them into the snares of Salafi’ism by way of his Shiah oriented doctrine of Taqiyah. Taqiyah is common to Salafis and Shiahs. The coprocreep’s claim that this naseehat ‘encourages a person to forsake the Shariah’ is baseless and is the effect of the coprocreep’s ignorance and spiritual barrenness. Far from encouraging a person from forsaking the Shariah, it commands him to observe the Shariah. The persons concerned were not on the verge of death due to starvation. The fact that the one who had refrained from consuming the meat had not died, testifies to the fact that there was no Shar’i justification for the others in the group to have killed the baby elephant to consume its meat. Furthermore, the naseehat emanating from an authentic Wali whose credibility and uprighteousness were upheld and vouched for by great Ulama of the time – Ulama of the Zaahiri Shariah – was not to be discarded or treated as an insignificant and meaningless statement. There was undoubtedly wisdom underlining it despite the Shaikh himself being unaware of it at the moment when he proffered it. Kashf and Ilhaam are realities which only Salafi coprocreeps deny. The very nature of this particular and peculiar naseehat should have conveyed to the group at the time, that there was no incumbent need for them to have killed the baby elephant since they had not reached such a situation of starvation which occasioned such a move, especially when the contemplated move was in conflict with the naseehat of a wise and uprighteous Wali of Allah Ta’ala. The errant group paid the penalty with their lives for committing two exceptionally grave errors: (1) They violated the Shariah by consuming haraam meat at a juncture when eating haraam was not justified. (2) They ignored the naseehat of a Wali of Allah Ta’ala – such a naseehat which was 100% in conformity with the Shariah. Let us expand further on this issue. Assuming the Shaikh had said: “Eat pork!”, then too it would be improper to condemn the Shaikh and to dismiss his naseehat as a stupid ranting in conflict with the Shariah. The Shaikh who is a paragon of the Shariah – the Zaahiri Shariah – and an embodiment of the Uswah of Rasulullah (sallallahu alayhi wasallam) does not talk drivel and ghutha (rubbish) as do Salafi coprocreeps. His naseehat to ‘eat pork’ should not be dismissed lightly or with disdain. There is some wisdom beneath the surface which currently may be inexplicable, but which will soon become manifest and comprehensible. Of course, pork is haraam and no one will give practical expression to the naseehat about pork. It will be set aside and a suitable interpretation proffered without condemning the Wali who is a follower of the Sunnah. The mystery will be shelved. After some time the group became entangled in such circumstances, for example they were imprisoned in Guantanamo Bay or in one of America’s torture chambers elsewhere in the world, and all food and water were denied to them. In consequence, they were reduced to dire straits of hunger which threatened them with death. Now to psychologically punish them further, the American captors knowing the Muslim aversion for pigs, presented pork to them. Some of the group who were on the point of death decided to eat the pork. One brother decided to rather die than eating pork. Then the others reminded him: “Don’t you remember that the Shaikh said: ‘Eat pork’? Now we understand the meaning of the Shaikh’s naseehat. It was meant for this occasion.” Thus, the naseehat which was apparently in conflict with the Shariah was in fact 100% in conformity with the Shariah. But spiritually barren Salafi coprocreeps do not understand because there is rijs (filth) in their brains. About such coprocreeps who condemn the Auliya of Allah Azza Wa Jal, it appears in a Hadith Qudsi: “Whoever hurts My Wali, verily, I issue to him an ultimatum of war.” The Qur’aan Majeed furthermore says about coprocreeps: “And Ar-Rahmaan afflicts rijs on those who lack Aql.” A salient feature of Salafi coprocreeps is the conspicuous lack of Aql (Intelligence) which is the consequence of spiritual aridity. There is absolutely no ‘disaster’ in the story of the elephant. It is in entirety in conformity with the Shariah. And, assuming that it was in conflict with the Shariah, it would be set aside or assigned a suitable interpretation without giving practical expression to the ostensible meaning of the naseehat. The need for interpretation in such cases is because the statement emanates from a genuine Wali of Allah Ta’ala. He is not a coprocreep. He is not an impostor. He is not a fake as all these juhhaal Salafis are. [DENSENESS OF BRAINS]In a miserable, flabby attempt to show that the naseehat of Hadhrat Haaji Imdaadullah (rahmatullah alayh) is in conflict with what Imaam Nasafi states in Sharh Aqaaid, which kitaab is a mainstay of Aqeedah instruction at our Darul Ulooms, the coprocreep says: “ …and this is where the Sufi mentality of Deoband contradicts Nasafiyyah as well when Nasafi says in Sharh Aqaaid: ‘And a slave cannot reach to a level where orders and prohibitions are absolved from him’.” The density of the coprocreep’s brains is conspicuously established by his stupid averment. There is no contradiction between the naseehat and what is mentioned in Sharh Aqaaid. Furthermore, the statement from Sharh Aqaaid quoted by the coprocreep provides proof for the belief of the Ulama and Mashaaikh of Deoband that they adhere to the Shariah, and that they refute the baatil concepts of the bid’ah Sufis. Earlier in this Refutation we have reproduced from Shariat & Tasawwuf the statements of our former Mashaaikh of Tasawwuf. Their statements clarify our adherence to the Zaahiri Shariah and the Zaahiri Sunnah. We thus are compelled to dismiss the coprocreep’s ranting as plain garbage – ghutha and rijs with which his brains are contaminated and disfigured. (Maulana A S Desai) reliablefatwas

Have the Sufis Abolished Enjoining Good and Forbidding Evil? Disgorging another slander, Madkhalee says: “This is one of the reasons for the extreme deviation of the Sufis, they have abolished forbidding evil so that evil actions have become good to them.” Nothing is further from the truth than this slanderous averment. The Sufiya are paragons of virtue and beacons of guidance. Amr Bil Ma’roof Nahyi Anil Munkar [enjoining good, forbidding evil] is a lifelong obligation in which they are involved. Where, when and how did the genuine Sufis abolish Amr Bil Ma’roof? It is a blatantly false claim unsubstantiated by evidence. There is not the slightest evidence to substantiate this blatant lie uttered by al-Madkhalee. All the Auliya – the genuine Sufiya – were always active in the duty of Amr Bil Ma’roof. Their writings and statements are permeated with the theme of Amr Bil Ma’roof. The Sufiya were persecuted, imprisoned and tortured for their Amr Bil Ma’roof by kings and rulers to whom the Sufiya directed their Naseehat. What is this miscreant’s basis for contending that the Sufiya have abolished Amr Bil Ma’roof Nahy Anil Munkar? Continuing with his affirmation of Amr Bil Ma’roof Nahyi Anil Munkar, the noble Sufi, Hadhrat Khwaajah Ma’soom (rahmatullah alayh) says in his Maktubaat: “Understand well that if abstention from opposing (the people of baatil) had been praiseworthy, then Amr Bil Ma’roof, Nahyi Anil Munkar would not have been among the Waajibaat of the Deen, and Allah Ta’ala would not have awarded the title, Khair-e-Ummah (the Best Ummah) to those who practise Amr and Nahyi. Praising them, the Qur’aan states: “….They command righteousness, prohibit evil and observe the limits of Allah….” Elsewhere in the Qur’aan, Allah Ta’ala says: “The Believing men and the Believing women are mutual friends. They command righteousness and prohibit evil.” The Ambiya (alayhimus salaam), the Sahaabah, Taabieen, Tab-e-Taabieen and all the Salaf-e-Saaliheen expended great effort in the execution of Amr Bil Ma’roof Nahyi Anil Munkar, and they suffered horrendous torture and persecution to uphold this obligation. Whatever the Auliya (Sufiya) had acquired in the spheres of Wilaayat, Ma’rifat Muhabbat, and Qurb-e-Ilaahi was via the Ambiya. The Path of Wusool is confined to obedience to the Ambiya. All paths besides this path are deviation and the roads of the shayaateen. Therefore, whoever attempts to plod the path of Haq without obedience to the Ambiya, will never attain success. He will gain nothing besides deviation. Even if such a person acquires something (by way of supernatural feats), it will be istidraaj (satanic manipulation and influence), the consequence of which is loss and deprivation. ‘Whoever searches for a deen other than Islam, never shall it be accepted of him, and in the Aakhirah he will be from among the losers.” (Qur’aan): Hadhrat Junaid Baghdaadi (rahmatullah alayh), who is among the leaders of the Sufiya, said: “Whoever has not made hifz of the Qur’aan nor studied Hadith, he cannot become a leader in our (Sufi) Maslak (Path) because our Path is totally fettered to the Qur’aan and Sunnah.” Hadhrat Khwaajah Ahraar (rahmatullah alayh) – a prominent Sufi – said: “If all ahwaal and mawaajid are bestowed to us, but if our nature is not adorned with the Aqaaid of the Ahlus Sunnah Wal Jama’ah, then we shall view these bestowals as nothing but corruption. On the contrary, if all corruption accumulates in us, but our nature is bestowed with the Aqaaid of the Ahlus Sunnah Wal Jama’ah, then we have no fear.” Be just (by refraining from your baseless criticism which you level at the Sufiya)! Nubuwwat has terminated. The era of Wahi has ended. The Deen has been perfected. Divine Ni’mat has been completed. Now on the basis of which daleel and authority is it possible to set aside the ahkaam of this powerful Deen? ……..Employ intelligence. Do not become entrapped in the deception of imagination and dreams. Stay far from the path of shaitaan. Do not let slip from your hand the beautiful Sunnah of Siraatul Mustaqeem. Undoubtedly, the way of Najaat (salvation) is to follow the Ambiya (alayhimus salaam). Besides this, everything else is dangerous. It is therefore imperative to beware and abstain from such danger. Abandoning the Path of Salvation and adopting the path of danger is to become ensnared in the net of shaitaan, the accursed one, and to plunge yourself in everlasting perdition. When you will have to deal with Allah Ta’ala, when the stages of the grave and Qiyaamah will have to be traversed, then nothing besides obedience to the Ambiya will be of benefit to aid you. Yes, if ahwaal, mawaajid, kushoof and ilhaamaat are in accord with the teachings of the Ambiya, then it will be light upon light.” (The above are all extracts from the discourse of the Sufi, Khwaajah Muhammad Ma’soom, the son of Hadhrat Mujaddid Alf-e-Thaani.) Continuing his discourse, Sufi Khwaajah Muhammad Ma’soom (rahmatullah alayh) says: “What is the conflict between Shariat and Tareeqat? (In other words, there is no conflict whatsoever). The Shariah has been established on the basis of such Absolute Revelation in which there is not the slightest scope for doubt and uncertainty. There is no abrogation and changing in the ahkaam of the Shariah which will endure until Qiyaamah. It is imperative for the masses and the elite to practise in accordance with the commands of the Shariat. Tareeqat has no authority to efface any of the ahkaam of the Shariat and to emancipate the people of Tareeqat from the impositions of the Shariah. Among the Aqaaid of Absolute Certitude of the Ahlus Sunnah Wal Jama’ah is that a person can never attain a stage which frees him from the impositions of the Shariah. Whoever subscribes to such a belief, is beyond the pale of Islam…………Yes, undoubtedly, sometimes some actions in apparent conflict with the Kitaab and Sunnah emanate from some Saalikeen… On such occasions the Saalik should hold on firmly to the Shariah with his jaws, and act in conflict with his kashf and wijdaan and in obedience to the Ahlus Sunnah Wal Jama’ah. At such times, the Saalik should, like Ibraaheem Khaleelullah (alayhis salaam) say: “I do not love that which disappears.”, and proclaim: “Verily, I have turned my face to Allaah…” (The Saalik, sometimes in a state of ecstacy undergoes certain spiritual experiences which are seemingly in conflict with the Shariah. But when the state of ecstacy disappears, he repents and affirms his Aqeedah of the Ahlus Sunnah Wal Jama’ah. Never does he propagate his experience for public consumption. In fact, for their own benefit and the safety of the masses, they publicly renew their Imaan. This they do instead of resorting to explanation, interpretation and justification of the statements which they had made in a state of intellectual abnormality.)” Hadhrat Khwaajah Muhammad Ma’soom (rahmatullah alayh) further says in regard to Amr Bil Ma’roof Nahy Anil Munkar: “Hadhrat Shaikh Abdul Qaadir Jilaani (rahmatullah alayh) has written an entire chapter in one of his treatises on the subject of Amr Bil Ma’roof Nahyi Anil Munkar. In it he has elaborated its subtleties. In this treatise he states: “Is Amr Bil Ma’roof Nahy Anil Munkar permissible or not at a time when there is almost certainty of being killed? According to us (Sufis), at such a time too, it is permissible, in fact preferable on condition that the the one who embarks on Nahyi Anil Munkar has the ability of toleration (to bear the torture). This Nahyi Anil Munkar resembles Jihaad fi sabeelillaah against the kuffaar.” Now be just! These illustrious Souls were the leaders and guides of the People of Wilaayat. They were the Sufiya-e-Kiraam. If their maslak was flattery (or to be lax in this field), then why did they emphasize so much on the obligation of Amr Bil Ma’roof Nahyi Munkar?” The slander of al-Madkhali is rejected with contempt… AMR BIL MA’ROOF NAHYI ANIL MUNKARMr. Madkhalee says: “The Sufis make it obligatory for a follower to be a slave in mind and body to his shaykh, deprived of all will like a deceased person with the one washing him. Even if he sees him committing a sin or something contrary to the Sharee’ah still is not permissible for him to ask about the reason for that, if he were to do so then he would be rejected from the mercy of his shaykh and would never prosper. This is one of the reasons for the extreme deviation of the Sufis, they have abolished forbidding evil so that evil actions have become good to them, even becoming righteous deeds….” This averment is drivel, extremely misleading and plain slander of the Auliya of Allah Ta’ala. Just as obedience to the Rasool (sallallahu alayhi wasallam) is obedience to Allah Ta’ala, as the Qur’aan states: “He who obeys the Rasool, verily he has obeyed Allah.”, so too, is obedience to the Warathatul Ambiya (Heirs and Representatives of the Ambiya), obedience to the Rasool and to Allah Ta’ala. Rasulullah (sallallahu alayhi wasallam) commands obedience to the Shariah of Allah Ta’ala, hence obeying him is to obey Allah Ta’ala. The Sufiya teach and command the Shariah of Allah Ta’ala, hence for the mureedeen to obey the Shaikh is tantamount to obedience to Rasulullah (sallallahu alayhi wasallam), and via him, it is obedience to Allah Azza Wa Jal. Such total obedience demand that the follower’s mind be ‘enslaved’ to Rasulullah (sallallahu alayhi wasallam), and this mental ‘enslavement’ is acquired in the post-Nubuwwat eras via mental ‘enslavement’ to the Shaikh who is the Representative of Rasulullah (sallallahu alayhi wasallam). This kind of wholehearted and mental ‘enslavement’ is commanded by Allah Ta’ala in the Qur’aan Majeed: “It is not lawful for the Mu’min nor for the Mu’minah to have any choice in any matter when Allah and his Rasool have decreed an issue. He who disobeys Allah and His Rasool, verily he has lapsed into clear deviation” (Ahzaab, aayat 36) Rasulullah (sallallahu alayhi wasallam) too has commanded total obedience to superiors in charge, even if the superior is a “squint-eyed black slave” Further, emphasizing the imperative importance of mental ‘enslavement’ to superiors, Rasulullah (sallallahu alayhi wasallam) said: “The pleasure of Rabb is in the pleasure of (your) father, and the wrath of Rabb is in the wrath of (your) father.” Similar Ahaadith are recorded regarding the wife’s obedience to her husband. Total obedience is commanded to the degree of mental ‘enslavement’. ‘As-sam’a wat Taa-ah’ (We here and we obey) is the slogan and the platitude of the Mu’mineen. Undoubtedly, the fundamental basis for the validity of this imperative attribute of mental ‘enslavement’ is conformity with the Shariah. Every Sufi implicitly subscribes to the command: “There is no obedience to makhluq (creation ,i.e. to people) in disobedience to Khaaliq (i.e. Allah, The Creator).” Let the moron Salafi produce his evidence for claiming that the Sufiya require their mureedeen to obey what is haraam, and to obey any orders of the Shaikh which may be in conflict with the Shariah. This is a heinous slander against the Auliya of Allah Ta’ala, they who are the Warathatul Ambiya in the truest and highest form after the Sahaabah. The entire ta’leem of the Sufiya is pure Amr Bil Ma’roof Nahy Anil Munkar in both the Zaahiri (exoteric) and Baatini (esoteric) dimensions of the Deen. They are meticulous in observing the Zaahiri Shariah as well as the Baatini Shariah. No one observes even the Mustahabbaat and the Aadaab of the Zaahiri A’maal so meticulously and so steadfastly as the Sufiya. Every Zaahiri act of Rasulullah (sallallahu alayhi wasallam) is accorded the highest care. There are innumerable episodes of this nature of the Sufiya. Volumes can be filled with their methodology of strict obedience to the Sunnah. The Sufiya when initiating a mureed into the Silsilah, stipulate as a precondition, rectification of the Zaahiri acts of the Shariah. Thus, Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh), who was among the leading Sufiya of this era, states in his Haqeeqatut Tareeqat: “After rectification of Aqaaid (Beliefs) and A’maal-e-Zaahirah (External/physical acts), it is fardh upon every Muslim to reform his A’maal-e-Baatiniyah (the states of the nafs).” Upholding the command of Amr Bil Ma’roof by the Sufiya is quite apparent from their teachings. Hadhrat Junaid Baghdaadi (rahmatullah alayh) said: “All avenues besides the strict following of Rasulullah (sallallahu alayhi wasallam) are closed to mankind.” Hadhrat Bayazeed Bustaami (rahmatullah alayh) said: “Do not be deceived if you see a performer of supernatural feats flying in the air. Measure him on the Standard of the Shariah – how he adheres to the limits of the commands of the Shariah.” Hadhrat Nuri (rahmatullah alayh) said: “Do not venture near to one who lays claim to a state which brings about transgression of the limits of the Shariah.” Hadhrat Khwaajah Naseerudden Chiraghi Dehlawi (rahmatullah alayh) said: “Obedience to Rasulullah (sallallahu alayhi wasallam) is imperative. Such obedience is essential in word, deed and intention. Love for Allah Ta’ala is not possible without obedience to Hadhrat Muhammad Mustafa (sallallahu alayhi wasallam).” Hadhrat Khwaajah Mueenuddeen Chishti (rahmatullah alayh) said: “He who adheres to the Shariah, executing its commands and abstaining from transgression, progresses in spiritual rank, i.e. all progress is dependent on adherence to the Shariah.” Hakeemul Ummat Maulana Ashraf Ali Thanvi (rahmatullah alayh) said: “Whoever acquires the wealth of Wusul (i.e. attaining Divine Proximity), has acquired it by virtue of obedience to the Sunnah.” Hadhrat Ibn Ataa’ (rahmatullah alayh) said: “He who adorns himself with the aadaab of the Sunnah, his heart brightens up with the noor of Ma’rifat…There is no stage higher than the stage of obedience to the commands of Allah and the Rasool (sallallahu alayhi wasallam).” Hadhrat Hasan Basri (rahmatullah alayh), the Chief, Father and Progenitor of all the Sufiya, was once giving a discourse when the notorious tyrant Hajjaaj entered the Musjid with his soldiers and with a drawn sword in his hand. A Buzrug who was present, said to himself: “Today is Hasan’s day of trial. Will he continue with his Amr Bil Ma’roof or will he begin to flatter Hajjaaj?” Hajjaaj sat down in the gathering. Hadhrat Hasan (rahmatullah alayh) continued with his Naseehat and Amr Bil Ma’roof without the slightest change in his attitude or tone. He was totally unperturbed by the presence of Hajjaaj. He did not even look in the direction of Hajjaaj. The Buzrug said to himself: “Truly, Hasan is Hasan.” (Hasan means beautiful). At the end of the bayaan (lecture), Hajjaaj went up to Hadhrat Hasan and kissed his hands. Then he (Hajjaaj) commented: “If anyone wants to see a man, let him look at Hasan!” The fearless attitude which Hadhrat Hasan (rahmatullah alayh) displayed in his delivery of Amr Bil Ma’roof Nahy Anil Munkar was the attitude of almost all the Sufiya. Many of them were imprisoned, tortured and executed precisely for upholding the command of Amr Bil Ma’roof. It is among the vilest slanders of the moron Salafis to accuse the Sufiya of having abolished Amr Bil Ma’roof. When Hadhrat Ali (radhiyallahu anhu) entered Basra, he attended a discourse which Hadhrat Hasan, the great Sufi, was giving in a Musjid. After listening to his bayaan, Hadhrat Ali (radhiyallahu anhu) asked him: “Are you an Aalim or a Taalibul Ilm (a student)?” Hadhrat Hasan said: “I am nothing. However, I narrate the words of Rasulullah (sallallahu alayhi wasallam) which have reached me.” Hadhrat Ali (radhiyallahu anhu) commented: “This young man is qualified to give discourses.” This was the first meeting between Hadhrat Ali (radhiyallahu anhu) and Hadhrat Hasan Basri (rahmatullah alayh) who was not aware that the person who was interrogating him was Ameerul Mu’mineen Hadhrat Ali (radhiyallahu anhu). After Hadhrat Ali (radhiyallahu anhu) had departed, someone informed Hadhrat Hasan who he was. He immediately alighted from the mimbar and rushed out after Hadhrat Ali (radhiyallahu anhu). When he reached Hadhrat Ali, he said: “For Allah’s sake, teach me how to make wudhu.” A dish of water was brought and Hadhrat Ali (radhiyallahu anhu) physically demonstrated to Hadhrat Hasan the way in which Rasulullah (sallallahu alayhi wasallam) used to make wudhu. That spot became famous by the name Baabut Tasht (the Gate of the Dish). This was the great Sufi whom Hadhrat Ali (radhiyallahu anhu) had authorized to teach the Ummah. Among his mureeds were famous Sufiya such as Hadhrat Habeeb Ajmi, Hadhrat Rabiah Basriyyah and others. Shaikh Abdul Wahhaab Sha’raani (rahmatullah alayh) states in his kitaab, Tambeehul Mughtarreen: “Sayyidut Taaifah, Imaam Abul Qaasim Junaid (rahmatullah alayh) said: ‘Our kitaab, the Qur’aan, is Sayyidul Kutub. It is the most comprehensive Kitaab. Our Shariah is the best and subtlest of all Shariats, and our Tareeqah (i.e. the Tareeqah of the Sufiya) is fortified by the Kitaab and the Sunnah. Whoever has not acquired the knowledge of the Qur’aan and Hadith and who has not understood the meanings of these Two (Sources of the Shariah), following him is not valid. If you see a man sitting cross-legged in the air, do not follow him as long as you have not seen his action on the occasions of Amr (commands of the Shariah) and Nahi (prohibitions of the Shariah). If you find him obedient to all the commands of Allah Ta’ala and abstaining from all His prohibitions, then follow and obey him. If you find him deficient in observing the commands and not abstaining from the prohibitions, then refrain from him.” Allaamah Sha’raani (rahmatullah alayh) further says: “O my Brother! To rectify ibaadat in accordance with the Zaahir of the Kitaab and Sunnah is Waajib by Ijma’ (Consensus). A man who does not distinguish between haraam and makrooh is a jaahil.” “Our Shaikh, Sayyidi Ali Khawwaas (rahmatullah alayh) said: ‘The Tareeq of the Ahlut Tasawwuf has been purified according to the Kitaab and Sunnah in the same way as gold and diamonds are purified from contaminations … I say that the one who claims that the Qur’aan and Sunnah do not expound Tasawwuf is a kaathib (liar) and a muftari (fraud). His statement in this regard is clear evidence for his jahaalat (ignorance) because the Sufi is one who is an Aalim who practises with ikhlaas in terms of his Ilm (knowledge).” Rejecting the baseless criticism of the Sufiya by ignoramuses such as the Salafi morons, Allaamah Sha’raani, himself a great Sufi, states in his kitaab: “When those who followed the way of the Salf-e-Saaliheen became non-existent, the Path of the Salf was eliminated. Because of the dearth of the people of the Tareeq, some people began to believe that Tasawwuf was beyond the pale of the Shariah. I have elaborated on this subject in my kitaab, Al-Manhajul Mubeem fi Bayaani Akhlaaqil Aarifeen.” Commanding righteousness and prohibiting evil are the primary obligations of the Sufiya. There is no group who is as constant, firm and diligent in the execution of the obligation of Amr Bil Ma’roof as the Sufiya. Regarding this obligation, Hadhrat Uwais Qarni (rahmatullah alayh), the Sufi Recluse who would flee into the wilderness at the sight of human beings, said: “The Mumin’s firmness on the Haqq leaves for him no friend on earth. Whenever someone calls people to righteousness and prohibits them from evil, they vilify him with the worst kind of slanders (as Madkhalee is guilty of), and they seek to ruin his reputation.” It was the usual practice of Sufyaan Thauri (rahmatullah alayh) to command righteousness and prohibit evil whenever he would visit the marketplace. If any unbiased person in search of the truth researches the lives of the Sufiya, he will be convinced that their entire lives were devoted to the command of Amr Bil Ma’roof, and in fulfilling this obligation they had to suffer much persecution at the hands of tyrannical rulers as well as the Ulama-e-Soo’. He will understand that Madkhalee’s charge of abolition of Amr Bil Ma’roof Nahyi anil Munkar, requiring mureeds to submit to sin and deviation, to obey the Shaikh even if his instructions are in conflict with the Shariah and to regard evil deeds as virtuous deeds, are calumnies of the worst kind. (Maulana A S Desai) reliablefatwas

Question What is the shari'ee status of meelaad and salami as is practised today? Answer After Allah Ta’ala, our love for Rasulullah (Sallallahu Alaihi Wasallam) should be the greatest. The love, kindness and compassion that Nabi (Sallallahu Alaihi Wasallam) showed us (his ummah) is immeasurable and unconceivable. The blood that flowed from his Mubaarak body in Taa’if, his Mubaarak tooth that became shaheed at Uhud and the tears that flowed from his Mubaarak eyes at the time of tahajjud for his ummah is well known. Love demands that we remember him, obey him and fulfill what he wanted from us every day of our lives (not just on the 12th of Rabi ul Awwal). Why should we imitate the kuffaar in earmarking one day in the year for expressing our love for Rasulullah (Sallallahu Alaihi Wasallam)? The kuffaar have reduced their parents to such a low position that they earmark one day in the year (which they call ‘mother’s day’ and ‘father’s day’) to express their love and respect. We should not reduce the position of Rasulullah (Sallallahu Alaihi Wasallam) by just remembering him on the 12th of Rabi ul Awwal. Meelaad i.e. celebrating the birthday of Rasulullah (Sallallahu Alaihi Wasallam) is an innovation in Deen. It was neither practiced in the era of Rasulullah (Sallallahu Alaihi Wasallam), the Sahaabah, Taab’ieen, Tab ut-Taab’ieen nor the centuries that followed. It was only in the seventh century of Islam that king ‘Arbal’ initiated this practice. Apart from this many wrongs are found in the meelaad celebrations. Nabi (Sallallahu Alaihi Wasallam) said: من أحدث في أمرنا هذا ما ليس منه فهو رد “The one who innovates a practice in our Deen, it will be rejected”. Reciting Durood upon Nabi (Sallallahu Alaihi Wasallam) is a virtuous deed and earns one immense reward. Shariat has permitted the recitation of the Durood in all conditions without any restriction (i.e. standing, sitting, whilst lying down etc.). Hence, restricting the Durood to any condition or occasion is impermissible. The practice of Salaami prevalent nowadays does not conform to Shariat on account of the restrictions that people have brought in it as well as many other wrongs. Hereunder are some of the wrongs that are found in it: People regard it necessary to stand and recite the Salaami. People regard this method of reciting Durood (Salaami) as a Sunnat of deen. People look down at the one who does not stand during the Salaami. People regard not standing as a sign of disrespect shown to Nabi (Sallallahu Alaihi Wasallam). In many places, people regard Nabi (Sallallahu Alaihi Wasallam) to be present at the place where Salaami takes place. People regard the recitation of the Salaami on special occasions as necessary. In many places, the Salaami takes place without segregation between the sexes. عن عائشة رضي الله عنها ، قالت : قال رسول الله صلى الله عليه وسلم : (من أحدث في أمرنا هذا ما ليس منه فهو رد (رياض الصالحين) المولود الذي شاع في هذا العصر و احدثه صوفي في عهد سلطان اربل سنة 600 ولم يكن له أصل من الشريعة الغراء (العرف الشذي مع جامع الترمذي 1/117) ومن جملة ما أحدثوه من البدع مع اعتقادهم أن ذلك من أكبر العبادات وإظهار الشعائر ما يفعلونه في شهر ربيع الأول من مولد وقد احتوى على بدع ومحرمات جملة (المدخل لابن الحاج 2/2) فتاوى محمودية 5/378-379) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Brother Arfatzafar, Assalaamu 'alaykum I have moved the article you posted to Biographies and also posted the full article. We often lose links and readers are left with an incomplete article. Hope you don't mind...Jazakallah for the excellent addition. Our Ulama from the Indian subcontinent are not appreciated enough!

Finding Comfort with OCD in Surah 2: Verse 286The whole Quran has this unbelievable way of amazing me. Its beautifully poetic verses and breath taking words just settle in my heart and mind so warmly. Though the whole Quran has the power to make me feel like everything will be okay, there is one verse that absolutely wins my heart. That verse is "On no soul doth Allah place a burden greater than it can bear" 2:286. (This verse is also repeated in 6:152, 7:42 and 65:7). I can not think of any other verse in the Quran that empowers me as much as this one does. This is a verse I often reflect on in times of stress, sadness and need. Think about it. Just repeat the words. On NO soul does Allah place a burden GREATER than it can bear. Now, tell me, what is it that we can not overcome? What test is too much to bear? What final exam, what major decision, what grief of a loved one passing away, do we not eventually overcome? The answer is simple - none. This verse really hit me at a time I needed it most. For the last couple of years, I have been suffering from Obsessive-Compulsive Disorder, OCD. It is a disorder that effects millions of people, and is due to a chemical imbalance in the brain. This disorder caused me to have many unnecessary thoughts. I would repeatedly replay incidents over and over in my head. The type I have is more of a mental OCD, rather than a physical type. However, I would sometimes encounter physical anxiety. For example, sometimes I felt I had to touch something a certain amount of times or repeat things. The hardest challenge was when I came to have difficulties in making wudu, the purification washing before performing a prayer. I was always under the impression that my wudu was not good enough or that I missed washing a spot. I would literally stand in front of the sink repeating my wudu until I thought I had it perfect. The same would happen with my prayers. I would pray the same prayer 3 times just to make sure it was "perfect". Little did I know that on one particularly rough day, I would be inspired. I was feeling very down because of the OCD. I just could not handle it. It is hard to explain to someone who does not have it, it is just so frustrating because it seems like an easy thing to handle, but for one who has OCD it is incredibly exhausting. So, I am standing in front of the sink, wondering to myself why it is so difficult to just be content with the things I do. I was so angry. So upset. Until the phone rang. It was my brother, calling from his college dorm. My mom picked up the phone and spoke with him. I assume she told him that I was having a rough day, so he asked to talk to me. When I got on the phone, all he said was, "Go look in the Quran in chapter 2, verse 286". So I went and picked up my Quran that he had recently bought me. I flipped through the pages until I came to the verse. Then I stared at the words and read them in my head. "On no soul does Allah place a burden greater than it can bear." I had to fight back tears. I actually felt like Allah had written those words just for me. It was that day that I really understood what those words meant. I still reflect on the words every time I need to. So I want to tell you all, my brothers and sisters, let those remarkable words settle in your hearts and minds. Always remember that there is nothing we can not overcome. Allah said so. (By the way, OCD can be controlled, please reach out to a doctor if you feel you need too. Always remember Allah is watching over you). Source

Part 2 How I Overcame The Waswaas Dua! I cried my eyes out to Allah and begged Him night and day to help me and to take away those evil thoughts because it was not in my control. I searched about what was happening to me and talked to some local sheiks about my trouble. This was when I first learned about waswaas. I searched the internet for hadiths about waswaas and found several that really helped me. One of those was the following hadith: The Messenger, peace be upon him, said: “The Shaytan may come to any one of you and say, ‘Who created Allah, the Almighty?’ If any one of you experiences this, let him say, ‘ ‘Amantu billahi wa rasulihi ‘[i believed in Allah, the Almighty, and His Messenger, peace be upon him], and that will drive him away.” (Saheeh al-Jami’ 1657) I followed the advices of many sheikhs concerning waswaas: “Ignore it as much as you possibly can!” I came back to reading and listening to the Quran no matter what came to my mind. I continued listening to the Quran and going to Islamic lectures and classes. This helped me tremendously! I realized that Allah was making me stronger in this calamity and that I was being brought closer to Him through this test, this realization made it easier to get through it. What Doesn’t Kill You Makes You Stronger After months and months of chaos and suffering, the peace came back to my heart, Alhamdulillah. All the waswaas stopped and my desire and enjoyment for the Quran came back. Now, every time I hear about or see someone struggling with those same issues, I make du’a for them—I know the pain they are going through. This experience has taught me that I should never ever take for granted any of the blessings Allah has bestowed upon me, especially my faith. If It Can Happen To Me, It Can Happen To You As Muslims and as human beings, we take a lot of blessings we have in our lives for granted. We don’t realize the importance of health until we become sick and bedridden. Many people don’t ever imagine themselves in the same situation as others. They always have the thinking that ‘this surely cannot happen to me.’ That’s not true. It can happen to you; and in a lot of cases, it will happen to you. When I was going through my hardships with the waswaas, I shared my problems and fear with one of my sisters in Islam. Unfortunately, she didn’t think it was all that serious. She would say to me, “it’s all in your mind” or “maybe your iman is not strong enough,” things a friend should never say. And I used to leave her regretting even telling her anything. Ironically, after several months, I got a call from that same friend. She told me that she was going through the same exact things I went through and she asked me for advice. Subhanalaah! I was so shocked. In all honesty, I was not happy that what she thought was just a little problem was keeping her awake at night and having her question if she was even Muslim anymore. However, it goes to show that if it can happen to me or someone else, it can happen to you as well! It’s important that we don’t take our blessings in life for granted. Always be humble and thankful that Allah is not testing you with what He is testing others. And most importantly, remember that when a calamity happens to you and you remain patient you will come out of it stronger and more experienced.

My Personal Struggle With Waswaas Sister Um Ibrahim Ali Part 1 After high school, most of my friends and I parted ways. I had a lot of time to think about the important things in life. I returned to doing something which I haven’t done in a long time—reading, reciting and learning the Qur'an, Alhamdulilah. I started reading the English translation of the Quran, and I fell in love with the Quran because I understood the Quran better. It was as if I had just become Muslim and was learning about the Qur'an for the first time. I used to spend many hours listening to the Quran and following along by reading the English translation. I learned so much about Islam. I developed a strong desire to learn teh Qur'an and study Islam to become a better Muslimah; this was when the waswaas started (what a coincidence, right?). One of the very first ayah (verse) of the Quran which the shaytan would whisper evil questions to me about was the ayah where Allah makes it permissible for men to marry up to four women. I had this constant thought that this was just not fair. No matter how hard I tried to shake off this evil thought, it would always come back to my mind, Subhanalaah. The evil thoughts didn’t stop there. The evil thoughts and whispers escalated to more horrible questions that concerned Allah. This was the most painful for me. I didn’t know how to stop it or what to do. I felt like I was the most evil person in the world; my heart literally used to ache every time these evil thoughts came to my mind. I used to cry. I felt so miserable. Nothing made me smile anymore. My desire to learn the deen and the joy I felt when listening to the Quran were both slowly disappearing. Instead, I felt anxiety every time I wanted to listen or read the Quran. I was afraid I would have one of those evil thoughts again, and for this reason I avoided reading the Quran altogether. All in all, it was one of the lowest points in my life. I felt like the one thing in the world which was my comfort and my guide (Quran) was being taken away.

On the occasion of Hajjatul Wida (The Farewell Hajj), Rasulullah (sallallahu alayhi wasallam) distributed his blessed hair among the Sahabah. It is obvious that there are countless thousands of hair on the head, hence numerous Sahabah had the good fortune of receiving some of the mubarak hairs of Rasulullah (sallallahu alahi wasallam). Undoubtedly, they must have treasure those hairs and guarded them well. Therefore, should you hear that someone has some hair of Rasulullah (sallallahu alahi wasallam), do not reject it in haste. Shaykh Ashraf Ali Thãnwi (RA) Islamic Tarbiyah Academy

Keeping the Right Friends 'Who we keep company with is reflective of who we are' For as far back as I can remember, my parents would always admonish me and my siblings to keep good company. My Dad specially had a favorite saying, "Show me your friends and I'll tell you who you are." Needless to say, I was always very conscious, and careful about choosing the right people to surround myself with. In Islam it is doubly true and essential to surround yourself with righteous companions, because they will help to keep your feet planted on the straight path, while doing otherwise may lead you astray. It was Ahmad ibn Harb, rahimahullaah, who said, "There is nothing more beneficial to a Muslim's heart than to mix with the righteous and to watch their actions, while nothing is more harmful to the heart of the Muslim than mixing with sinners, and watching their actions." No matter who you are, or how strong or independent you may feel, no man, or woman, is an island, and you can't make it through this life alone. This is why Islam so stresses the Jama'ah, or the congregation. The sayings that there is strength in numbers and that it is the lone sheep that gets devoured by the wolf are true. Therefore we need to adopt correct manners, in that we try ardently never to do an action or to befriend anyone without knowing whether the pleasure of Allah Ta'ala is in it or not, and never loving and hating for worldly reasons. For the Prophet of Allah Ta'ala, sallallahu alayhi wassalaam said, "Whoever loves for Allah, and hates for Allah, gives for Allah and withholds for Allah, has completed his faith." (Abu Dawud) So who should be our companions? First of all they should be good Muslims, who believe in Allah and His Messenger. For Allah Ta'ala says in the Qur'an, "And who so obeys Allah and the Messenger [Muhammad, sallallahu alayhe wassalaam], then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun (those followers of the prophets who were first and foremost to believe in them), the Martyrs, and the Righteous. And how excellent these companions are." [4:69] Secondly, being around them should make you want to increase in good deeds. Allah Ta'ala says, "And We have sent down to you [O Muhammad, sallallahu alayhe wasallam], the Book [this Qur'an] in truth, confirming the Scriptures that came before it and Mohayminan over it. So judge between them by what Allah has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way. If Allah willed, He would have made you one nation, but that may test you in what He has given you; so strive as in a race in good deeds. The return of you is to Allah; then He will inform you about that in which you used to differ." [5:48]. By aligning ourselves with people who do good deeds, we are then prompted to compete with them in this regard, and thus improving the character and the religion of everyone involved. Lastly, but by no means the least, our companions should help us to remember Allah Ta'ala. For Allah Ta'ala says, "O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does this, then they are the losers." [63:9] .In this time of hustle and bustle, it is very easy for us to get caught up in the pursuit of worldly gains. This is why it is increasingly important to surround ourselves with people, who will encourage us to think of Allah Ta'ala, in every instance of our lives. The superiority of the remembrance of Allah was explained by the Prophet Muhammad, sallallahu alayhe wasallam, who said, "The example of the one who remembers his Lord, in comparison to the one who does not remember his Lord, is that of a living creature compared to a dead one. (Bukhari) So let us take stock of the people we spend our time with. Do they fall into the above categories?. If our friends aren't doing these things, then what does being with them say about us?. We should strive to love those who love Allah Ta'ala, and to hate those who hate Allah Ta'ala, and what He has sent down of guidance for humanity. For the Prophet, sallallahu alayhe wasallam said, "Whoever possesses three things will find the sweetness of eman. For Allah and His Messenger to be more beloved to him than anything else; to love a person for Allah's sake alone; and to hate to return to disbelief the way he hates to be thrown into the fire." (Bukhari) Sumayyah bint Joan islaaminfo.co.za

Q: What is the Islamic ruling regarding cartoons or films portraying stories of the Ambiyaa (Alaihimus Salaam) or the Sahaabah? In today’s times, these types of films are available in the market and are widespread on the internet. A: Before addressing the issue in question, it is vital for us to understand a few preliminary aspects in order that the issue be understood in correct perspective. The purpose for acquiring Islamic knowledge is that one may find the correct direction in reaching Allah Ta’ala. Knowledge in itself is not the goal; rather it is a medium that leads one to the goal. The goal is practising on the laws of Shari’ah in accordance to the manner prescribed by Allah and His Rasul (Sallallahu Alayhi Wasallam). If the knowledge one acquires does not lead one to the goal, then in reality this is not worthy of being called Islamic knowledge. Perhaps it could be called information. Hence, the pertinent question one needs to pose is what is Islamic knowledge and how should one go about acquiring this knowledge? In order for the knowledge which one acquires to be acceptable in the sight of Allah Ta’ala and sanctioned by Shariah, it is necessary that certain aspects be adhered to: The first aspect is the aspect of authenticity and reliability. Extreme caution should be exercised in sourcing Deeni knowledge. One should ensure that he refers to reliable, qualified Ulama in the pursuit of seeking Islamic knowledge. Similarly, the material one exposes himself to in the course of seeking education, should be sourced from authentic and reliable sources. If one acquired his knowledge from unauthentic sources or unreliable personalities, then obviously the overall picture of Deen which one will obtain will certainly not conform to the pure and pristine brand of Islam. Concoctions, adulterations and distortions would be noticed in various aspects of his Deen. This will be grossly due to the fact that he had not sourced his knowledge from those authentic, reliable sources approved by Rasulullah (Sallallahu Alaihi Wasallam). The disastrous outcome of acquiring knowledge through these channels is that Islam will be reduced to customs and rituals which will change with the fashions and the norms of the time. The great Taabi’ee Muhammed bin Sireen (Rahmatullahi Alaihi) has said: إنَّ هَذَا الْعِلمَ دِينٌ ، فَانْظُرُوا عَمَّنْ تَأَخُذُونَ دِينَكُمْ (الشمائل للترمذي رقم 415) Certainly this knowledge that you are acquiring is your Deen, hence you should ensure that you acquire your Deen from authentic and reliable people. The second aspect is the means through which the knowledge is acquired. It is incumbent that permissible means be adopted in acquiring Islamic knowledge. The method one adopts should conform to the method adopted during the Mubaarak era of Rasulullah (Sallallahu Alayhi Wasallam), the Sahabah and the Khairul Quroon. If one adopts a haraam means to acquire Islamic knowledge, this will be unacceptable in the sight of Allah Ta’ala and such information will be bereft of the true noor of Deen. Thus such knowledge will not lead one to the pleasure of Allah Ta’ala and enable one to uphold the pillars of Islam. The third aspect is adopting the Sunnah approach when acquiring the knowledge of Deen. The Sunnah approach is to show the highest level of respect and honour to everything related to Deen (viz. The Quraan, the Ahaadith, the Ambiyaa, the Sahaabah, the Ulama, the symbols of Islam, etc.) as well as conforming to all the aadaab (etiquettes) of Deen. When Islamic knowledge is acquired in this manner, adhering to the way shown to us by Rasulullah (Sallallahu Alaihi Wasallam) and adopting the etiquettes of Islam, one will witness the true spirit of Deen coming alive in the lives of the believers. The books of Hadith are replete with many glaring examples which illustrate the Sunnah method adopted by the Sahaabah and the Tabieen in the pursuit of acquiring the knowledge of Deen. When the knowledge of Deen in reality is the knowledge of Nubuwwat and those who tread on this path to acquire it are honoured with the title of “The heirs of the Ambiyaa”, one could well imagine the great need for one to adopt the outer as well as inner qualities of the Ambiyaa. In other words, one should not confine knowledge to word or action; instead one should endeavour to cultivate the very spirit and noor of the knowledge in all respects. Acquiring such knowledge under the guidance of the true men of Allah Ta’ala who acquired this from their seniors and so forth and so on with an unbroken chain linking up to Rasulullah (Sallallahu Alayhi Wasallam) produces an indelible impression on the hearts of people, thereby motivating the true love within people to emulate the Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in all facets of life. How did the people of the past acquire Deeni Knowledge? Hereunder are two examples which will shed light on the method of how the people of the past acquired Islamic knowledge. Hadhrat AbdulIah bin Abbas (Radhiyallaho anho) says: "After the passing away of Nabi (Sallallaho alaihe wasallam), I said to an Ansari friend of mine, ‘Nabi (Sallallaho alaihe wasallam) is no longer with us, but a large number of the Sahabah are still present among us. Hence, let us go to them in the pursuit of Islamic knowledge.’ He said, 'What is the need to acquire `ilm whereas these eminent Sahabah are present? Who will approach you to enquire of any deeni mas’alah whilst these great men are amongst us?' Hadhrat Ibnu Abbas (Radhiyallaho anho) mentioned, “I was not in any way discouraged by his words. Rather, I kept up my quest for knowledge and began approaching every Sahaabi who had heard something from Nabi (Sallallaho alaihe wasallam). In this way I managed to gather a substantial amount of `ilm from the Ansar. If on my visit to any Sahabi, I found him resting, I spread my shawl at the entrance of his home and remained seated awaiting his emergence. At times, my face and entire body would get covered with dust, however, this did not cause me to desist from my endeavour and I continued to remain seated there anxiously awaiting their emergence. I thus carried on my pursuits, till there came a time when people began to flock to me for learning the knowledge of deen. My Ansari friend realised this at that time and remarked, 'This person has surely proved himself to be more intelligent than all of us.’ A student of hadeeth once came as a guest to Imaam Ahmad bin Hambal (rahmatullahi alaih). It was the sublime conduct of the Imaam that he presented water to the student when going to bed. He placed it close to the student so that he may use it for wudhu at the time of Tahajjud. The following morning the Imaam noticed the water untouched. Hence he exclaimed: “Subhaanallah! A student of knowledge, yet he does not perform tahajjud during the night!” Imaam Ahmad (rahmatullahi alaih) indicated to this fact that the knowledge one acquires should motivate him towards upholding the mubaarak Sunnah of Rasulullah (sallallahu alaihi wa sallam) in his life. Why is it impermissible to acquire Deeni knowledge through viewing cartoons and films? Based on the above, after closely examining the issue of acquiring knowledge through viewing cartoons and films which outwardly portray Islamic information, one will realise that this means of acquiring knowledge does not conform to the above mentioned Islamic method of acquiring Islamic knowledge. Furthermore acquiring Islamic knowledge through this means is impermissible due to the following reasons: This means of acquiring ‘ilm is impermissible in Shariah as it directly opposes the command of Allah Ta’ala and His Rasul (Sallallahu Alaihi Wasallam). Nabi (Sallallahu Alaihi Wasallam) had sounded severe warnings in his mubaarak Ahaadith for those who have any involvement in picture making. Hence propagating Islam via this means is impermissible. إن أشد الناس عذابا عند الله يوم القيامة المصورون (صحيح البخاري 2/880 ، صحيح لمسلم 2/201) Those involved in picture-making will be subjected to the worst forms of punishment on the day of Qiyaamat. (Bukhari 2/880, Muslim 2/201) In many of these films men and women are seen together. This opposes the law of Shariah in regard to segregation between na-mahram males and females. Hence, this type of enactment, instead of creating an Islamic effect, it only destroys the fabric of Deen through inciting one towards sin. The actors in these films are portraying illustrious personalities such as the Ambiyaa or Sahaabah etc. This enactment is in itself deception, as the onlookers will begin to base their opinions of Ambiyaa and Sahaabah through the actions of these sinful people. To add insult to injury, the film being videoed is impermissible in Islam. Hence they are trying to propagate Deen through portraying the lives of these illustrious personalities while being involved in such a grave sin. Propagating Islam through this medium degrades the position of these illustrious personalities and reduces Deen to a thing of entertainment. Furthermore this will lead to the masses beginning to regard these so called “Islamic movies” as a substitute to Hollywood and Bollywood movies. Presently the kuffaar are using this as a means to distort and adulterate the Deen of Islam. Muslims should not be so gullible to fall into the traps and the nets of the kuffaar. It has been proven that many of these films shattered the Imaan and beliefs of many Muslims and created suspicions and doubts in their Deen. Portraying these great personalities via cartoon characters causes great disrespect to these saintly personalities. How can Deen come alive in the Ummah when gross disrespect is shown to those who were responsible for bringing Deen alive in the world? The outcome of such plays, films, cartoons etc. is in reality making a mockery of the august Deen of Allah Ta’ala and the illustrious men of Islam. Similarly, those who view these types of films will be viewed as supporters and promoters of this sin in the sight of Allah Ta’ala. Lastly, the kitaabs of Aqaaid have recorded that if people enact a play for entertainment purposes where one person assumes the position of a great Aalim or Mufti, and people refer Deeni issues to him, and laugh at him and make a mockery of him, all present on account of showing disrespect to Deen will come out of the fold of Islam. Hence, the outcome of viewing these cartoons, films, etc. is extremely destructive and detrimental to one’s Imaan. We make Duaa to Allah Ta’ala to bless the Ummah at large with the true love and respect for Deen and the symbols of Deen, and enable us to emulate the Mubaarak Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) in our lives. وَمَن يُعَظِّم شَعـئِرَ اللَّـهِ فَإِنَّها مِن تَقوَى القُلوبِ ﴿الحج: ٣٢﴾ وكذا لو جلس على مكان مرتفع وحوله جماعة يسألونه مسائل ويضحكونه ويضربونه بالوسائد يكفرون جميعا (شرح العقائد ص117) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

From the malfoozaat of Shaykh Ashraf Ali Thãnwi ® Shah Abdul Quddoos (rahmatullah alayhi) passed his days in great poverty. When his wife became restless because of hunger, he would placate her by saying: "Fear not. In Jannat the most delicious and sumptuous dishes are being prepared for us." By the fadhl of Allah, his wife taqwa was of such high caliber that this statement would reassure and satisfy her. (Islamic Tarbiya Aacdemy)

I hope Brother Arfatzafar will also add to this consultation. Any feedback /ideas will be appreciated

Fifteen Proofs that Disprove Darwin in the 200th Anniversary of his Birth On the 200th anniversary of Darwin's birth, the magazine Nature carried an article in the hope of restoring his outdated theory to the agenda and resuscitating it after its demolition this century. The Turkish scientific journal Cumhuriyet Bilim Teknik also carried the Nature report under the title "Fifteen Proofs That Prove Darwin Right." Its aim was the same as that of the Darwinist journal Nature; to restore the theory of evolution, a theory that has been demolished and rejected by 80% of the world, to its former good name. But no matter what they, Darwinists will be unable to alter the fact that Darwinism is dead and buried. There is literally NOBODY LEFT IN THE WORLD TO SUPPORT EVOLUTION. THE 100 MILLION FOSSILS THAT DARWINISTS KEPT HIDDEN AWAY HAVE BEEN BROUGHT OUT INTO THE DAYLIGHT. AND THERE IS NOT A SINGLE TRANSITIONAL FORM AMONG THEM! The proponents of Darwinism have suddenly realized that Darwin's prophecy he made 150 years ago has come true. Because 150 years ago, in his book The Origin of Species, Darwin wrote: Read More.................. FIFTEEN PROOFS THAT DISPROVE DARWIN ON THE 200th ANNIVERSARY OF HIS BIRTH.pdf islaaminfo.co.za

The First Food of this World: Mother's Milk The First Food of this World Mothers Milk.pdf

Moth's Sphere of Expertise: Ultrasonic Waves MOTHS SPHERE OF EXPERTISE ULTRASONIC WAVES.pdf

The Survival Tactics of Polar Animals The Survival Tactics of Polar Animals.pdf

The Secret of Firefly Efficiency Fireflies produce yellow-green light in their stomach parts. The cells that manufacture this light contain a chemical known as “luciferin,” the product of a chemical reaction between oxygen and another chemical, “luciferase.” The insect controls the emission or extinguishing of the light by regulating the amount of air reaching the cells through its respiratory passages. Normal light bulbs work with a 10% efficiency; the other 90% is being given off as heat. In contrast, fireflies produce light with a 100% efficiency. This achievement by fireflies represents a model for scientists. But what is the force that directs fireflies to produce light so efficiently? According to evolutionists, the source of light power is from unconscious atoms, chance, or external agents with no directive force. None of these, however, has the power to initiate this efficient activity. Allah’s artistry is incomparable and infinite. What people need to do is to reflect on the miracles of creation and turn to Almighty Allah alone. One verse tells us that: And in your creation and all the creatures He has spread about, there are Signs for people with certainty. (Surat al-Jathiyya, 4)

The Biological Clock in Plants Many plants have a biological clock containing details of their own structure and other life forms that assist them with pollination and that bears a literal resemblance to a computer. The existence of this biological clocks points to a single reality, the fact of Creation. The ability to measure time is an ability that one does not usually expect to see in other living things other than man. It may be thought that this is limited to man, but both plants and animals possess a time-measuring mechanism, or "biological clock." In the 1920s, when two scientists in Germany, Erwin Buenning and Kurt Stem, were studying the movement of bean plant leaves, they saw that the plants were moving their leaves towards the sun throughout the day, and that at night they were gathering their leaves vertically upwards and assuming a sleeping position. Some 200 years before these two scientists published their findings, the French astronomer Jacques d'Ortuous de Marian had also observed that plants possessed such a regular sleep rhythm. Experiments in a dark environment where temperature and moisture were controlled showed that this situation did not change, and that plants possessed systems inside themselves which measure time. Under natural conditions, plants select certain times for certain activities. They do this in line with certain changes in the sunlight. Because their internal clocks are tuned to sunlight, they complete their rhythmic activities in 24 hours. In other cases, there are some rhythms which are much longer than 24 hours. No matter how long the rhythmic motions last, there is one point that does not change. These motions happen to ensure the life of the plant and the survival of the generations, and always take place at the most appropriate time. And in order for them to be successful, several complicated processes have to be completed in a flawless manner. For example, in most plants flowers open at a particular time of year, i.e. at the best possible time. Plants' clocks, which regulate this time, also calculate the duration of sunlight falling on the leaves. Every plant's biological clock calculates this period in accordance with the plant's particular features. No matter what the calculation, the flowers open at the most appropriate time. As a result of research into the regulation of time in the soya bean, it was seen that, at whatever time these plants are sown, they open their flowers at the same time of year. Plants use this perfect sense of timing in many of their functions, not just opening flowers. For example, it causes the time the poppy flower disperses its pollen to coincide with the days and hours when pollinators are most prevalent. And these days and hours vary from plant to plant. But at the end of the day, with this time regulation, every plant disperses its pollen in a manner guaranteed to give the best results. Poppy flowers disperse their pollen in July and August between 05:30 and 10:00 in the morning. That is the time is that bees and other insects emerge to look for food. At this point the flower has to include in its calculation not just its own characteristics, but also those of other living things, down to the finest detail. The plant must have accurate knowledge of the time when the creatures which will fertilize it emerge, the length of the journey they will undertake, and the times they feed. In such a situation the following question comes to mind: Where in the plant is this clock, which possesses all this "information," which does all the necessary calculations, analyses the features of other creatures, and works in a way reminiscent of a computer centre? Scientists believe that biological clocks in living things other than plants generally come into existence as an effect of the pituitary gland. But where the perfect time measuring system is in plants is still a mystery to them. This clearly indicates a superior intelligence and power which establishes and controls the timing of all plants' different activities. The biological clock in plants is just one of the countless miracles of Creation. The theory of evolution on the other hand, which irrationally maintains that life emerged by chance, conflicts with scientific truths and tries to find support for its claims by building various fantasies. This is a reality that evolutionists admit from time to time.The famous, Nobel prize-winning evolutionist Dr. Robert Milikan admits the evolutionists’s predicament; "The pathetic thing is that we have scientists who are trying to prove evolution, which no scientist can ever prove. (SBS Vital topics, David B. Loughran, April 1996, Stewarton, Scotland, URL:http://www.rmplc.co.uk/eduweb/sites/sbs777/vital/evolutio.html) God shows us proofs of His creation with His superior power and infinite knowledge everywhere, and expects us to reflect and draw conclusions from them. As stated in the Qur’an, only people capable of using their intellects can think and learn and thus know and appreciate our Lord in the best possible way. “It is He Who sends down water from the sky. From it you drink and from it come the shrubs among which you graze your herds. And by it He makes crops grow for you and olives and dates and grapes and fruit of every kind. There is certainly a Sign in that for people who reflect.” (Sura An-Nahl, 10-11) islaaminfo.co.za

The Human Body: A carefully protected fortress No matter how clean our environment may be, we share our living space with many microorganisms. If you could examine with a microscope the room you are now sitting in, you would clearly see the millions of creatures you are living with. So, in this sense, a human being is a besieged fortress. It goes without saying that to protect this fortress under assault a failsafe plan is necessary. Human beings were created with the perfect protection that they need; they are not defenseless against these enemies. Allah Ta'ala has created micro defense systems in the human body, protecting it from all sorts of dangerous organisms and fighting to defend it on multiple fronts. Invasion forces have to cross the first lines of defense. Even thought the first line of defense may suffer setbacks, it will give the enemy a hard time and reduce its invasion ability. Deterrents Waiting for Micro-enemies The first front that the enemy must pass in the human body is our skin. The skin covers the whole body like a sheath and has many special features. One of the vital features of this miraculous packaging is its ability to protect the body from the micro-enemies that make the body sick. If we accept that the body is like a besieged fortress, we can say that the skin, with its outer layers of dead cells and the creatures that live on it, is the strong ramparts of this fortress. One of the ways in which microorganisms reach us is through our breathing. Every moment there are hundreds of different kinds of germs in the air we breathe waiting to enter our bodies. But they are unaware of the nasal guards to repel them. A special secretion in the mucosa of the nose traps and expels between 80% and 90% of the microorganisms that that enter the respiratory system either directly or through dust, vapor or other carriers. Germs can also enter the body through the food we eat. But our body’s defense system is aware of this route and waits for the intruders in the stomach where the food goes. Stomach acid destroys most if not all of the germs that manage to overcome all the other obstacles and reach the stomach. The germs that make it through the stomach are destroyed by digestive enzymes produced in the small intestine. The Truth Revealed by our Defense System There are some important questions that have to be asked in the light of all these facts. Who drives these external microbes to entering our bodies through our food? Who decides the route the food follows, what kind of a system must destroy the microbes, what will the microbes’ next target if they escape this deterrent, and what alternatives they take if they encounter a more powerful substance? Body cells have never been outside the body and so have not had the opportunity to examine the chemical structure of these external microbes, nor have they ever studied chemistry. So how do they know what substances will kill the microbes? Indeed, Allah, the Lord of the heavens and Earth, created such a non-sleeping defense system protecting the human body surrounded by microbes like a besieged castle. In a verse, Allah describes His wisdom of perfect creation as follows: He is Allah – the Creator, the Maker, the Giver of Form. To Him belong the Most Beautiful Names. Everything in the heavens and Earth glorifies Him. He is the Almighty, the All-Wise. (Qur’an, 59:24) We must remember that the human body is helplessly exposed to microbes 24 hours a day. The fact that you are able at this moment to read this text without being adversely affected by the microbes around you, is due to the operation of the defense system inside your body inspired by our Almighty Lord. It must also be remembered that Allah has specially created germs and viruses to remind us of our helplessness against these minute structures entering a human body and making it sick and even cause its death. islaaminfo.co.za

The Truth about Jesus islaaminfo.co.za 11. The Truth About Jesus.pdf

Q:) I have seen certain Muslims keeping close ties and friendship with non-Muslims. I was wondering, what is the Islamic perspective on Muslim- non-Muslim relationship? In the name of Allah, Most Compassionate, Most Merciful, Islam is a religion of mercy, tolerance and moderation. It teaches its followers to be moderate in all fields and walks of life, in aspects of worship, in dealing with others and in interaction with members of other faiths. Being extreme in one way or another would entail going against the pristine teachings of Allah Most High and His beloved Messenger (Allah bless him & give him peace). If one was to look at the various texts of the Qur’an and Sunnah with regards to interaction and communication with non-Muslims, this aspect (of moderation) would become even more manifest and clear. On one hand, Islam commands us not to love and befriend non-Muslims, whilst many other texts and the practices of the Messenger of Allah (Allah bless him & give him peace) and his companions (Allah be pleased with them) indicate that one should treat non-Muslims in the most respectful and amicable of ways. Unfortunately, those who do not have a deep understanding of Islam seem to think there is a contradiction in the teachings of Islam with regards to how one’s behaviour should be towards non-Muslims. They see the various texts of the Qur’an and Sunnah admonishing those who have close relationship and friendship with non-Muslims, whilst other texts seem to indicate that having good ties with non-Muslims is permitted and encouraged. Similarly, some non-Muslims point fingers at Islam and its followers that Islam teaches hatred, violence and revulsion against non-Muslims. However, with the above explanation, it becomes clear that both these understandings are way off the mark. There is no contradiction in the teachings of Islam; neither does Islam teach its followers to have hatred for fellow human beings even if they be from another faith. The reality is that Islam teaches moderation. It allows Muslims to have a good relationship with non-Muslims but to a certain limit. This becomes clearer by looking at the various texts of the Qur’an and the practices of the Messenger of Allah (Allah bless him & give him peace) and his companions. There are many verses of the Qur’an that prohibit one from having close and intimate relationship with non-Muslims, for example: 1) Allah Most High says in the Qur’an: “Let not the believers (Muslims) take for friends Unbelievers (non-Muslims) rather than believers. And whoever does that has no relation with Allah whatsoever, except by way of precaution that you may guard yourselves from them.” (Surah Ali Imran, V: 28) Imam Abu Bakr al-Jassas (Allah have mercy on him) states in the explanation of this verse: “The statement of Allah [except by way of precaution that you may guard yourselves from them] means, if you fear for your life or limbs of your body from them, then you may save yourselves from them by expressing friendship with disbelievers without it being from the heart…..This is the opinion of the majority of scholars.” (Ahkam al-Qur’an, 2/289) 2) Allah Most High says: “O you who believe! Take not my enemies and yours as friends offering them (your) love…” (Surah al-Mumtahina, V: 1) Imam Abu Bakr al-Jassas (Allah have mercy on him) states that this verse was revealed regarding the Companion Hatib ibn Abi Balta’a (Allah be pleased with him) who wrote to the non-believers of Quraysh giving them guidelines (with regards to their safety and other such matters). He did so, as he feared for his wealth and children that he had left behind in Makka…” (Ahkam al-Qur’an, 5/325) 3) And: “O you who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you”. (Surah Ali Imran, V: 118) 4) And: “O you who believe! Take not the Jews and the Christians as friends. They are but friends to each other. And he amongst you that turns to them (for friendship) is of them.” (Surah al-Ma’idah, V: 51) Imam Ibn Kathir (Allah have mercy on him) states in the commentary of this verse: “Allah Most High prohibits (in this verse) his believing servants from having close friendship and intimacy with the Jews and Christians – those who are enemies of Islam and its people…” (Tasir Ibn Kathir, 2/94) 5) And: “You shall not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred.” (Surah al-Mujadala, V: 22) The above few verses of the Qur’an indicate that it is unlawful to have close friendship and intimacy (muwalat) with non-Muslims, even if they were related to one. However, many other texts of the Qur’an and Sunnah, the action and practice of the Messenger of Allah (Allah bless him & give him peace), his companion’s treatment of non-Muslims all indicate that one should treat non-Muslims with sympathy, generosity, compassion and concern. 1) Allah Most High says: “Allah forbids you not, with regards to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just.” (Surah al-Mumtahina, V: 8) 2) And: “O you who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that you do.” (Surah al-Ma’idah, V: 8) In the above two verses, Allah Most High commands us to treat non-Muslims justly and honourably. The dislike of their beliefs should not prompt a Muslim to treat them unfairly. The beloved Messenger of Allah (Allah bless him & give him peace), who was sent as a mercy for the whole of mankind, demonstrated such kindness, compassion, generosity and politeness towards non-Muslims that it is difficult to find similar examples in history. When Makka al-Mukarrama was in the grip of famine, he personally went out to help his enemies who had made him leave his home town. At the conquest of Makka, all his enemies came under his power and control, yet he set them all free saying that not only are you being given amnesty today but rather you are also forgiven for what you have done in the past. When non-Muslim prisoners of war were presented before him, he treated them with such kindness and tenderness as one would treat his own children. His enemies inflicted upon him all sorts of injuries and pain but he never raised his hand in revenge neither did he wish ill for them, rather he would pray for their guidance. A delegation from the tribe of Banu Thaqifa (who had yet not accepted Islam) came to visit him, and was given the honour of staying in the Mosque of the Prophet, a place regarded by Muslims to be the most sacred of places. (See: Ma’arif al-Qur’an, 2/51) There are many more such examples in the life of the Messenger of Allah (Allah bless him & give him peace). The episode of Ta’if, the treaty of Hudaybiyya and many other such events quite categorically demonstrate the viewpoint of Islam with regards to treating and dealing with non-Muslims. Likewise, the Companions (sahaba) of the Messenger of Allah (Allah bless him & give him peace) also treated non-Muslims with tenderness and kindness. They gave them their just rights and did not oppress them in any way. Thus, we see that Islam forbids its followers from being very intimate with non-Muslims, but at the same time, it does not prevent one from treating them in a tender and generous manner. Based on the above-mentioned two kinds of examples found in Islamic literature, the scholars and jurists have categorized friendship with non-Muslims into four level and stages: 1) Muwalat or Mawadda: This means to have close and intimate relationship and deep love and affection from one’s heart. This kind of relationship is reserved only for Muslims; hence it will not be permitted for a Muslim to have this type of friendship with non-Muslims. The verses of the Qur’an prohibiting Muslims from having intimate and close friendship with non-Muslims, especially the first verse of Surah al-Mumtahina, is regarding this kind of relationship. 2) Mudarat: This means to express friendship and love only outwardly without having love for them and their beliefs internally. It is a mere outward expression of the first stage (muwalat), hence it entails being pleasant, friendly, polite and kind towards non-Muslims. It involves expressing good manners, courtesy and good behaviour towards fellow human beings. This kind of relationship with non-Muslims is permitted, as it is reserved for all human beings, whether Muslim or non-Muslim. This becomes even more important when the objective is to safeguard one’s self from potential harm, invite them towards Islam or when they are one’s guests. The verse of the Qur’an where Allah says “except by way of precaution that you may guard yourselves from them” refers to this type of relationship. However, if one fears corrupting his religious values, then this type of friendship will not be permitted with non-Muslims. 3) Muwasat: This means to help, assist and benefit non-Muslims. It includes charitable help and support, condolences and consolations, and removing harm, such as giving water to a thirsty non-Muslim or food to someone who is hungry. This is also permitted with all types of non-Muslims except those who are directly at war with Muslims. The verse of the Qur’an where Allah Most High says: “Allah forbids you not, with regards to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just” refers to this kind of relationship with non-Muslims. 4) Mu’amalat: This means to deal, transact and trade with non-Muslims. This is also permitted with all non-Muslims except when it is harmful to Islam and Muslims in general. (Culled from: Ahkam al-Qur’an, al-Fatawa al-Hindiyya, Ma’arif al-Qur’an, 2/50-51, Jawahir al-Fiqh, 179-193 and Ifadat Ashrafiyya, P: 11) The above clearly illustrates the need for Muslims to be moderate with regards to their interaction with non-Muslims. Unfortunately, some Muslims are victims of immoderation in one way or another. Some become quite extreme in their treatment of non-Muslims, in that they consider all kind of contact with non-Muslims to be sinful. They are quite aggressive in their approach towards non-Muslims and also consider Muslims who have any sort of relationship with non-Muslims to be sinful. This approach is incorrect, as we can see quite clearly from the verses of the Qur’an provided above and from the practice of the Messenger of Allah (Allah bless him & give him peace) and his noble Companions (Allah be pleased with them all). These people should realize that Islam did not spread through force or aggression, rather people inclined towards Islam by appreciating the amazing behaviour exhibited by Muslims. Many great personalities such as Khalid ibn al-Walid, Amr ibn al-Ass and others (Allah be pleased with them) accepted Islam when they observed the devastating behaviour of the Messenger of Allah (Allah bless him & give him peace) in the treaty of al-Hudaybiyya. People were shocked and amazed to see such behaviour expressed even towards enemies, hence they were inclined towards Islam. Today, we have a great opportunity in propagating Islam amongst non-Muslims. There has never been a better time to do Da’wa, but it will be the Muslims who are either a cause of non-Muslims entering into Islam or otherwise. Muslims must ensure that their bad manners and ill behaviour is not a cause in preventing people from accepting Islam. If our actions prevent others from entering this beautiful religion of Allah, then we will be accountable for this in the hereafter. On the other hand, some Muslims become so close and intimate with non-Muslims to the point that there remains no difference between belief and disbelief. The Qur’an in many verses prohibited us from loving non-Muslims in our hearts; hence it will not be permitted to love them and their beliefs from one’s heart. Yet, some Muslims sit, eat, live and mingle with non-Muslims as though it does not matter whether one believes or otherwise. This is the other extremism which must also be avoided. A Muslim’s life has a purpose which is to live a life that is in accordance with the commands of Allah Almighty and his beloved Messenger (Allah bless him & give him peace), hence true love can only be for those who share the same purpose and not for those who reject this basic purpose of life. Based on the above explanation, let us now look at some specific fiqhi issues relating to Muslim – non-Muslim relationship: Giving and accepting gifts from non-Muslims It is stated in al-Fatawa al-Hindiyya, one of the leading reference works in the Hanafi School: “Imam Muhammad (Allah have mercy on him) has recorded (apparently) conflicting narrations in his al-Siyar al-Kabir, some indicating that the Messenger of Allah (Allah bless him & give him peace) accepted gifts from non-Muslims whilst others indicate that he did not, hence it is necessary to reconcile between these (apparently) contradicting narrations…. Faqih Abu Ja’far al-Hindawani stated that the narration wherein the Messenger of Allah (Allah bless him & give him peace) did not accept the gift of a non-Muslim is interpreted to be in the case where the Messenger of Allah (Allah bless him & give him peace) thought that the person giving the gift was under the impression that the Messenger of Allah (Allah bless him & give him peace) was striving in order to acquire wealth and not to elevate the word of Allah, hence it will not be permitted to accept a gift from such an individual in our times also. And the narration wherein the Messenger of Allah (Allah bless him & give him peace) did accept the gift of a non-Muslim is where the Messenger of Allah (Allah bless him & give him peace) thought that the person giving the gift did acknowledge that the Messenger of Allah (Allah bless him & give him peace) was fighting for Islam and the elevation of the word of Allah and not for any materialistic gain, hence it will be permitted to accept a gift from such an individual in our times also. Some (Hanafi) scholars reconciled (the apparently contradicting narrations) in another way, stating that the Messenger of Allah (Allah bless him & give him peace) did not accept a gift of a non-Muslim where he thought that by accepting his gift his solidarity would weaken, lose respect and would have to soften his approach, and he accepted the gift of a person where he did not fear the abovementioned things.” (al-Fatawa al-Hindiyya, 5/347-348) The above text of al-Fatawa al-Hindiyya indicates that there is nothing wrong in accepting and giving a gift to a non-Muslim provided one does not fear any harm to one’s faith. The Messenger of Allah (Allah bless him & give him peace) did not accept a gift from non-Muslims where he feared that it would be harmful for the Muslims, and he accepted the gift when there was no such fear. Rather, when there is some benefit in giving and accepting gifts, such as the hope of one accepting Islam, one should give and accept gifts. Yes, if one fears some harm with regards to one’s faith, a gift should not be given or taken. As far as giving and accepting gifts during the period of non-Muslim religious festivals is concerned, such as at the time of Christmas, Diwali, etc, it would be permitted, as it is not per se a religious act, but a social custom. The intention in giving gifts is not to respect the religious festival, rather to respect and show courtesy to the one whom the gift is given, as pointed out by Imam Ashraf Ali al-Tahanawi (Allah have mercy on him) in his renowned Imdad al-Fatawa, 3/482) Therefore, it will be permitted to give and accept gifts during the Winter Break with the intention of bringing a non-Muslim closer to Islam, provided two conditions are met: a) The gift should not be with the intention of celebrating a non-Muslim festival, rather merely showing courtesy to a fellow human being, b) The gift should not be something that is connected to the non-Muslim religious festival, such as a Christmas tree. Inviting non-Muslims for food and accepting their invitation It is permitted to invite a non-Muslim for dinner at one’s house occasionally due to strengthening family ties or other social ties. Without such a need, one should avoid making a habit. Similarly, it will be permitted to accept such an invitation from a non-Muslim, provided one is sure that the food is Halal and no other unlawful activities are taking place. (al-Fatawa al-Hindiyya, 5/347) The Messenger of Allah (Allah bless him & give him peace) also accepted the invitation of a non-Muslim by eating at his house (See: Ibn Qudama, al-Mugni, 7/3) similarly, the Messenger of Allah (Allah bless him & give him peace) invited non-Muslims to his house. (Sahih Muslim, no: 2063) It is stated in al-Fatawa al-Hindiyya: “Is it permissible to eat with a fire-worshipper or any other non-believer? It has been related from Hakim Imam Abd al-Rahman al-Katib that if a Muslim was confronted with this once or twice, then there is nothing wrong with that, but to make a habit of doing this would be disliked.” (al-Fatawa al-Hindiyya, 5/347) Attending non-Muslim religious festivals It would not be permitted for a Muslim to attend the religious festivals and ceremonies of non-Muslims, as this would entail approving of their faith. By taking part in their religious festivals, one will be indirectly approving of their disbelief (kufr) and their religion. The Messenger of Allah (Allah bless him & give him peace) forbade Muslims from even offering their own Salat at the time of sunrise, zenith and sunset, for there was an element of outwardly resembling the sun-worshippers. Visiting a sick non-Muslim There is nothing wrong in visiting a non-Muslim who is ill (iyada), whether a Christian or Jew. (al-Fatawa al-Hindiyya, 5/348) The Messenger of Allah (Allah bless him & give him peace) is reported to have visited non-Muslims when they were ill, as it is evident from the Sunnah literature. Visiting and offering condolences at the time of bereavement It is permitted to visit a non-Muslim to offer one’s condolences for a family bereavement. It is stated in al-Fatawa al-Hindiyya: “If a non-Muslim dies, one may say to the deceased’s father or some other relative of his: “May God recompense you with someone better and honour you with Islam, and that He bestow you with a Muslim child…” (al-Fatawa al-Hindiyya, 5/348) Thus, it will be permitted to visit a non-Muslim in the event of a family bereavement, but the condolences offered should be along the lines of him/her being bestowed by Allah with someone better than the non-believer who died. Attending the funeral ceremony of a non-Muslim It is permitted to attend the funeral of a non-Muslim parent, relative, neighbour, or associate. It is stated in al-Bahr al-Ra’iq: “And one may follow their (i.e. a kafir’s) funeral from afar...” (al-Bahr al-Ra'iq, 2/205) However, it will not be permitted to attend a religious funeral ceremony, especially when it entails praying for a non-Muslim after his/her death. Supplicating and praying for a non-Muslim after his/her death, sending him rewards (isal al-Thawab) and other such matters are all unlawful. The Messenger of Allah (Allah bless him & give him peace) was prevented from praying for his uncle Abu Talib by Allah Most High. Similar was the case of Sayyiduna Ibrahim (peace be upon him). Allah Most High says: “It is not for the Prophet and those who believe to pray for the forgiveness of idolaters even though they may be near of kin after it has become clear that they are people of hell-fire.” (Surah al-Tawba, V: 113) However, it will be permitted to pray for the guidance of a non-Muslim when he/she is alive, hoping that he/she is guided and accepts Islam. It will also be permitted to pray for the good-health and well-being of a particular non-Muslim. (See: al-Mawsu’a al-Fiqhiyya, Kuwait) Non-Muslims entering the Masjid It is permitted for Muslims to give non-Muslims permission to enter the Masjid, especially for Da’wa purposes. It is stated in al-Fatawa al-Hindiyya: “There is nothing wrong with non-Muslims (dhimmis) entering the Haram of Makka (al-Masjid al-Haram) and all other Mosques. This is the sound opinion in the Madhhab, as mentioned in al-Muhit of Sarakhsi.” (al-Fatawa al-Hindiyya, 5/346) Muslims entering non-Muslim places of worship It is prohibitively disliked (makruh) for a Muslim to enter a non-Muslim place of worship such as a church or synagogue (al-Fatawa al-Hindiyya, 5/346), unless there is some benefit that overcomes the harm. Standing up for a non-Muslim out of respect It is stated in al-Fatawa al-Hindiyya: “If a non-Muslim (dhimmi) enters upon a Muslim and he (Muslim) stands up for him; if he stands up with the hope of the non-Muslim entering Islam, then there is nothing wrong with that. However, if one stands up without having this intention or stands up due to the non-Muslim being wealthy, then that is disliked.” (al-Fatawa al-Hindiyya, 5/348) Therefore, it would be permissible to stand up for a non-Muslim without having respect for his/her faith in one’s heart, and that this is done for some diplomatic reason, such as the hope of the non-Muslim accepting Islam or preventing enmity and hatred. The Messenger of Allah (Allah bless him & give him peace) also stood up for Ikrima Ibn Abi Jahl (leader of the Quraysh) and Adi ibn Hatim (leader of the tribe of Banu Tay) before they had accepted Islam. However, one should avoid standing up for a non-Muslim showing respect to his faith and beliefs. Shaking hands with non-Muslims There is nothing wrong (la ba’s) in shaking hands of a Christian (i.e. non-Muslim) neighbour (and other associates) after returning from a journey (and the like) if the non-Muslim is offended by not shaking his hands.” (al-Fatawa al-Hindiyya, 5/348) However, one must ensure not to commit anything else unlawful, such as shaking the hands of a non-Mahram of the opposite gender. Giving Zakat and/or other charities to non-Muslims There is scholarly consensus (ijma’) that Zakat cannot be given to non-Muslims, as mentioned by Imam al-Kasani, Ibn Qudama, Buhuti, and others. The Messenger of Allah (Allah bless him & give him peace) specified that Zakat is to be taken from amongst the wealthy Muslims and distributed amongst the poor Muslims. (Sahih al-Bukhari, no: 1365) However, it is permitted to help and assist needy non-Muslims by giving them other forms of charity, as this would be a form of showing them kindness and dealing justly with them, commanded by Allah Most High in the Qur’an. Yes, if it is feared that the money will be used against Islam and Muslims, then one must not give them any charitable assistance. Finally, one should always remember that our love, hate, respect and dislike relate to actions and not the person committing these actions. Thus, we dislike the act of disbelief (kufr) but we do not hate non-Muslims as they are also the creation of Allah, hence non-Muslims deserve the same rights as Muslims. May Allah Most High give us the ability to live a life that is in accordance with His and His beloved Messenger’s (Allah bless him & give him peace) pleasure, Ameen. And Allah knows best Muhammad ibn Adam Darul Iftaa Leicester , UK

Sister AnisaFatima: Verses you mention are from Suratul Burooj (Qur'an: Surah 85 verses 21-22)