ummtaalib

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)

For no less than 27 years for Umm e Rabaya, that day was not to come. For 27 years she lay in wait for her husband, Abu Abdur-Rehman Farokh who as a pious young man had left her pregnant with his child in the path of Allah subhanahu wa ta’ala, for close to three decades years she lay in wait, or perhaps given up hope of ever seeing him again, alive. Yet all along, she persevered, she brought up her son in the best manner possible with the resources she had, she proved to be a great wife and a mother, but more than that, she proved to be a greater servant of Deen, a strong and intelligent woman, she well knew what it was to live and sacrifice for a bigger cause. For close to three decades, she didn’t complain about the grievances, or inconveniences caused due to going through the rigors of life and bringing up a kid all by herself, living almost like a widow not knowing whether her husband was alive or dead, she didn’t complain, for she knew Deen didn’t and doesn’t spread by sitting at home, or doing empty talk, or through forums and blogs, for she knew Deen spread through sacrifice of one’s health, wealth and time, by leaving home and hearth, leaving family and relatives you lived with to live and work with total strangers and leaving familiarity and congeniality and embracing change, all for the sake of Deen, for she knew just as the Prophets (Peace be upon them all) did, Deen needed to be spread among the uninformed, the ignorant and even the hostile and for this she knew she had to leave conveniences and adopt inconveniences: Her husband leaving her young and pregnant was a great source of anxiety and inconvenience but she hung on, persevered, showing great patience for she knew this bearing of inconvenience was her sacrifice for the sake of Deen. And more importantly, a lesson for all Muslim women to come until the Last Day. She knew… Inconvenience is Sacrifice. The Heartrending Story of Umm e Rabaya. A Story Of Patience, Perseverance And Suffering for the Sake of Deen. She was the mother of Imam Abu ‘Uthman Rabaya Ar-Rai (RA) (obit: 136 H / 753 AD). She was married to a pious young man Abu Abdur Rehman Farokh, a native of Madinah who was the slave of the Bani Tamim. Imam Rabaya was still unborn when his father Abu Abdur Rehman Farokh had to leave for the campaign of Khurasan. He gave thirty thousand gold coins (in some accounts three thousand) to his wife before he left and told her that the money was all he had. He asked her to keep the money with care. “I have the intention to enter upon business if I return safe from the battle field. You can spend, however, out of this money in my absence if ever it needs as much as you want. When you shall be blessed with son or daughter after me, let the child be brought up nicely.” Saying this, he bade farewell to his wife and joined the Muslim troops in Damascus. A chain of conquests had opened loose for Muslims. One campaign after the other until twenty-seven years passed since he had left his home to participate in J!h@d. During all those years, neither he could return home nor could establish any contact. A son was born to his wife back home who was named Rabaya. Umm e Rabaya was a sagacious and farsighted lady. Though the distance between her and her husband had discolored her life yet she brought up her son excellently. She managed a high standard of education for her promising son until all the money her husband had left was spent. Rabaya turned to be very intelligent and hard working. He memorized the Holy Quran in very early age and within a few years, mastered the learning of Quran, Hadith, Islamic jurisprudence and literature. The fame of his erudition spread across Arabia. He was a recognized as an Imam (authority). People called him Imam Rabaya Ar-Rai. Imam Rabaya delivered his discourse daily in Mosque of the Prophet (Peace be upon him) (Masjid e Nabwi in Madinah Munawwarah) and the seekers of knowledge would come from distant places to attend his lectures. Some of those learners later became great Imam’s (leaders of Islam) themselves. The prominent among them were Imam Malik, Imam Sufyan Thori and Imam Awzai !! After a long twenty-seven years, Abdur Rehman Farokh could take leave of J!had and set out for his homeland. After a long journey he entered Madinah Munawwarah with elegance, riding on a thoroughbred horse, the sword fastened along his side and a long spear in his hand. He knocked at the door with the point of spear. Imam Rabaya came out. Both father and the son did not know each other. Farokh’s hasty and un-hesitant entry into the house was checked by his son Imam Rabaya, who said. “Who are you to enter my home without permission?” So asked Imam Rabaya. Abdur Rehman Farokh replied: “I fear, you are not in your senses. I am entering my house not yours. Who are you, poking your nose?!” The exchange of heated words raised their voices. The neighbors gathered to hear the uproar. Each of them was threatening the other to take him to the higher authorities. Some one informed Imam Malik. He immediately reached. He addressed Abdur Rehman Farokh tenderly and asked why he was entering the house of a noble man and why he does not go somewhere else. At that, the stranger introduced himself and said. “I am Abdur Rehman Farokh”. This is my own house. I had gone to J!h@d and now returned after 27 years but no one knows me.“ (Pause here and try to feel the pain in his words^ – Blog author) Hearing the voice of Abdur Rehman Farokh, his wife peeped through the chink of the door and recognized her husband at once. She called in both Imam Rabaya and Abdur Rehman Farokh to tell Imam Rabaya that the elegant stranger was his father. She told Abdur-Rehman that the son was born a few months after his departure. Both the father and son embraced while the eyes of both were wet with tears of joy. After he had dined and taken rest, he asked his wife about the thirty thousand gold dinars he had left. The great lady assured him that all the amount was safe. Meanwhile time came of prayer and the lecture. Imam Rabaya went to Mosque of the Prophet (Peace be upon him) as he heard the Azaan (Call for prayer). The wife asked Abu Abdur Rehman to say prayer in the Nabwi Mosque. He went and saw there a graceful young man surrounded by respectful listeners. The speaker was his own son, the great Imam Rabaya but because he was putting on tarboosh on his head, he could not recognize him from the distance. He asked someone who the noble man was? “Do you not know him ?!!” the person said with surprise “He is Imam Rabaya Ar-Rai ibn Abdur-Rehman !!” An un-narratable happiness overwhelmed him to hear this and the tears welled up from his eyes with gratitude to Allah subhanahu wa ta’ala. He spontaneously said, “Great thanks be to Allah who raised the name of my son.” He came home, delighted and told his wife that the reverence and veneration which was extended to his son, he never observed before anyone else. “Do you prefer the dignity and respect of your son or the thirty thousand gold coins?” the wife put the meaningful question. Abdur Rehman replied “I swear by Allah, the thirty thousands is equal to nothing compared to the honor and obedience accorded to him.” “Then listen, I have spent all that money to educate him and adorn him with these qualities” the wife said. Abdur Rehman Farokh replied: “No better use of the money could be done than this one. You, by spending the money have made my son, The King of the Empire which has no fear of decline and fall.“ The.Ijtema® Conclusion Imam Rabaya is counted among the A’immah Taba’in (The leader Successors to the Companions of the Prophet Muhammed [Peace be upon him]). He was a man of great knowledge. His erudition commanded veneration from most respected scholars, Islamic jurists and even from the kings and queens. He achieved this pride and glory because of the farsightedness, intelligence and most importantly the sacrifice of his mother who did not endear the wealth for the education of her child. Not only this but she proved to be a great servant of Deen, just imagine, 27 years…close to 3 decades spent (pause here and re-read) without the love and support of her husband all through when she was young and middle aged, if Abdur Rehman Farokh had done that today, he’d have a flurry of fatwas against him and who knows, even protests from Women’s Rights Organizations !! People would even ask: “Is this Deen?”. Nay, this is the result of forgetting the Prophetic efforts. YES, this is Deen and not for nothing did Allah – the Sustainer of the Worlds reward them with a son who would go on to become the Imam of Imam’s of Fiqh – No less than Imam Malik himself !! Just look how Allah rabbul izzat, right in this world itself, elevated the status of the slaves who committed to the efforts of Deen with sincerity, patience, and steadfastness. I have seen this happening over and over again in the effort of Tabligh where normal people (slaves of today who are looked down upon by people) and who over generations have never even had a Hafidh of the Quran are now proud parents of Hafidh’s, Qari’s, Aalim’s and Mufti’s – The Imam’s of the Age – Due to the patience and perseverance of the men and more importantly the women of the house – inshaAllah a sign of acceptance. Ameen. Sources: (Taba’in-Ghulaman Islam) Leading Ladies: Women Who Made a Difference in the Lives of Others theijtema.com

The Forgotten History of Madrasah Sawlatiyya (Islamic school) in Makkah Mukarramah. As salaamu alaii kumm wa rahmatullahi wa barakath, Maulana Rahmatullah Kayranvi (may Allah have mercy on him) (1818-1891) – the Indian origin scholar of the Islamic sciences including jurisprudence best known for his magnum opus ‘Izhar ul Huq or The Truth Revealed!‘ was a honorable warrior in the battle for freedom (also known as the Sepoy Mutiny or The 1857 Uprising) from the British occupied India which took place in 1857. The uprising failed due to various reasons, and Maulana Kayranvi who also happens to be a descendant of the third caliph of Muslims, Caliph Usman bin Affan (may Allah be pleased with him) migrated to Makkah Mukarrama via Mocha, Yemen (where he arrived aboard a ship from Bombay, India). He actually walked the distance of about 600 miles (970 kilometers) from Mocha, Yemen to Makkah which took him about 2 years !! After having migrated to the sacred land, he intended to set up an Islamic seminary but scarcity of resources proved to be a real hurdle. Then the help of Allah subhanahu wa ta’ala descended. Begum Sawlatunnisa (may Allah have mercy on her), a woman known for her generosity and a descendant of the pious Muslim ruler of the erstwhile kingdom of Mysore in South India, Hadrath Tipu Sultan (may Allah have mercy on him) (1750-1799) who fought against the hegemony of the English till his last breath (he died a martyr on the battlefield fighting against them in the fourth Anglo Mysore war) and who is said to be the descendant of the tribe of Quraish of Makkah (the tribe the last Prophet of God, Prophet Muhammad (peace be upon him) belonged to) happened to visit the Holy land (probably for the pilgrimage) around that time. While there, she received news regarding the setting up of the institution. She supported the proposal and donated a considerable amount of 30,000 (currency is not known, even though 30,000 rupees at that time too would have been a lot of money) for the noble cause. It was then that Maulana Rahmatullah Kayranvi attributed the school to her and named it ‘Madrasah Sawlatiyya’ (founded in 1875 / 1292 H) which continues to exist even to this day (a span of 138 years) and tens of thousands have been educated in the Islamic sciences since then. The.Ijtema Conclusion “He who guides to what is good will have a reward equivalent to that of him who acts upon it” (Mishkaat Shariff, No. 209) Maulana Kayranvi passed away 16 years later in 1891. Not much is known about Begum Sawlattunnisa after this, not even her death. Probably, she’ll be nothing more than a mere footnote in the pages of history. Yet, in the light of the Glorious Quran and the above Ahadith among many, I leave it to you to calculate the rewards they have and continue to acquire in the hereafter. References: 1. مسلمان خواتین کی دینی اور علمی خدمات 2. Pg. No. 208, ‘Leading Ladies Who Made a Difference in the Lives of Others’ by Mufti Abdul Qadir. 3. Pg. No. 36, ‘Women and Waqf – A Series of Translations on Philanthropic and Voluntary Work’ by Imam Mohammad Al Humaidan, Dept. of Studies and External Relations (Kuwait Awqaf Public Foundation). 4. Wikipedia 5. Image courtesy: Internet. Wa alaii kumm as salaam wa rahmatullahi wa barakath theijtema.com

Question I read through the questions and answers regarding the following of the four imams. I still feel confused about this because you gave examples of imam shafi'i's and imam Abu hanifa's teaching about bleeding and wudu. Why is it that we have to follow a single imam? Why can’t we look for the most authentic source and follow that because prophet Muhammad SAWS taught us one way not many ways on a certain aspect. Yes I believe that the four imams were great people and they did follow Qur'an and Sunnah. But why are there different teachings? It should be more or less the same teachings. Imam bukhari quoted from many authentic sources, and many seem to be close to shafi'i teachings. You said mixing and matching is condemned. But all the imams said themselves "if you find anything of that goes against the Quran and Sunnah, then through mine over the wall and follow that". All for imams are correct but shafi'i teaching says to raise hand to level of the shoulder when going ruku and sajda, saying Ameen loudly after surah fatihah, standing ankle to ankle and shoulder to shoulder in salaah. where imam Abu hanifah just says shoulder to shoulder. Also these are to be authentic sources also from imam bukhari's research. So how can all imams be correct if there is different ways of prayer when prophet muhammad SAWS taught us one way? etc etc..... It doesn’t make sense. How does contradiction come into this if there is one teaching and one way? There would be no contradiction. Please sheikh if you can through some light into this for me and many that are on the same boat as me. Jazakallah Khair Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh Another Angle of Taqleed We would firstly like to apologize for a much belated reply. Your query consists of the following questions: Why are there differences of opinion? Why do we have to follow one Imam? Why can’t we look for the most authentic views? If a narration is authentic it is my mad’hab? How does contradiction come about? Below we shall discuss the above mentioned questions together with some other important points under separate headings. Why are there differences of opinions? There are many reasons which contribute to why there exist differences of opinion. The nature of the Arabic language, the pronunciation of words, diacritical marks (i’rāb), method of transmitting any narration, the criteria for accepting any narration are just some of the many reasons which leads to differences of opinions. Before proceeding, it is important to understand that one bounty which Allah Ta’ala favoured on this ummah is that differences of opinion are not only allowed but considered as a mercy. If differences of opinion were something bad we would not have found any differences in the golden era of the honourable sahabah رضوان الله تعالى عليهم اجمعينwho were in the company of Nabi صلى الله عليه وسلم. In fact, when we study the noble Quran we find that many places Allah Ta’ala left open for differences. If He wished he could have cleared things right from the inception. Regarding the iddah (waiting period) of a divorcee Allah Ta’ala mentions: { والمطلقات يتربصن بأنفسهن ثلاثة قروء (228)} A divorcee should keep herself for three quroo (2:228) What is the meaning of quroo? Does it mean impure period (menstruation) or pure period (between the menses)? Sahabah رضوان الله تعالى عليهم اجمعينhad differences amongst themselves. Great personalities the likes of Sayyiduna Ibn Mas’ood رضي الله تعالى عنهand others opine that it is haidh, whereas other great personalities the like of Sayyidatuna Aisha رضي الله تعالى عنهاopine that it refers to the clean period. Had differences of opinion been disliked in the shariah, Allah Ta’ala would have simply changed the word and make the meaning clear. Differences of Opinion Arising from the Understanding of the Noble Qurān: Difference in the tafseer (interpretation) of a word. Above we have discussed an example. There is a difference in the tafseer of the word quroo and therefore difference in the ruling. Could shadh (isolated) methods of recitation be used in establishing a ruling? There are various modes and methods in which the Noble Qurān could be recited. Some methods are well established whilst others are not. Those methods which are not so well established are known as shadh or isolated modes of recitation. Some scholars accept shadh recitations as sufficient enough proof to establish a ruling whilst others stand to differ. Ulamā who accept the usage of shadh methods of recitation as a legitimate means of establishing any ruling would conclude differently from those who do not accept it. An example of this is the ruling regarding keeping fast of kaffārah of breaking an oath; should it be continuous or not. The normal famous Qirā’ah reads as: لا يؤاخذكم الله باللغو في أيمانكم ولكن يؤاخذكم بما عقدتم الأيمان فكفارته إطعام عشرة مساكين من أوسط ما تطعمون أهليكم أو كسوتهم أو تحرير رقبة فمن لم يجد فصيام ثلاثة أيام ذلك كفارة أيمانكم إذا حلفتم واحفظوا أيمانكم كذلك يبين الله لكم آياته لعلكم تشكرون (89) Allah does not hold you accountable for your laghw (ineffectual) oaths, but He does hold you accountable for the oath with which you have bound yourself. Its expiation is to feed ten poor persons at an average of what you feed your family with, or to clothe them, or to free a slave. However, if someone cannot afford a slave, he has to fast for three days. That is expiation for the oaths that you have sworn. Take care of your oaths. That is how Allah makes His signs clear to you, so that you may be grateful. [5:89] However, the Qirā’ah of Sayyiduna Ubayy and Ibn Mas’ood رضي الله تعالى عنهماreads as: فصيام ثلاثة أيام متتابعات He has to fast for three consecutive days Those scholars who accept this recitation will conclude that the fast needs to be consecutive whereas those who do not accept this recitation will not conclude so. Differences of Opinion Arising from the Noble Ahādith: Our illustrious scholars have laid down some principles and conditions for accepting a narration. Generally there are five conditions for any narration to be considered saheeh. However, we find that there are differences of opinion in establishing these five conditions. Below are two of these conditions with some examples: Continuous chain of narrators. Some scholars like Imām Bukhāri رحمه الله تعالىand others say that in establishing that the chain is continuous it should be proven that every narrator met with the person he is narrating from. To the contrary, other scholars like Imām Muslim رحمه الله تعالى are of the opinion that the mere possibility of the narrator and the one above him meeting is enough in establishing the continuity of the chain[1]. Based on this difference, if there is any narration where it cannot be proven that two narrators met, then according to those scholars who are of the same opinion as Imām Bukhāri رحمه الله تعالى,such a narration cannot be used to establish any ruling. However, those who hold the same opinion as Imām Muslim رحمه الله تعالىwould consider such a narration to be acceptable. The narrators should all be trustworthy. Under this condition the following different points of contention exists: Is it sufficient that the narrator be a Muslim and no criticism has been made against him? Is it sufficient that he appears to be trustworthy or does it have to be confirmed that he is trustworthy? Is it sufficient for one Imām to say he is trustworthy or is it necessary for two Imāms to testify? Which criticisms are acceptable and which are not? Many narrators have been criticized by some and confirmed as trustworthy by others. Whose opinion do you follow? One narrator might have tens of ahadith. Those who accept him will accept all his narrations as well and those who do not accept him will not accept his narrations. Thus, those who accept these narrations will conclude differently from those who do not accept it, thereby ending with a difference in opinion. Sometimes there are contradictory narrations on a topic and both narrations are authentic. For example, what is the preferred time to perform Fajr salāh; should it be performed whilst it is still dark or should it be delayed a little? Vast majority of scholars accept weak narrations in the absence of any strong narration. In fact they give preference to a weak narration over analogy which is an accepted source of Islāmic Jurisprudence. Those scholars whose accept weak narrations in establishing a ruling will differ with those who do not accept weak narrations as strong enough proof. Another reason why we have differences of opinions is that sometimes there are different wordings of a narration. Different scholars chose different wordings which led to difference in the outcome. It is for this reason that scholars, including the muhaddithoon, prefer those narrations which were narrated by fuqahā (jurists) as they understand the implications of different wordings, and thus are more precautious when narrating any narration. An example of this reason is as follows: A narration appears in the Sunan of Imām Abu Dāwood رحمه الله تعالىregarding prayer upon the deceased. The wordings of different narrations differ resulting in a difference in the juristic ruling derived there from. عن ابن أبى ذئب حدثنى صالح مولى التوأمة عن أبى هريرة قال قال رسول الله -صلى الله عليه وسلم- « من صلى على جنازة فى المسجد فلا شىء عليه » سنن أبى داود Sayyiduna Abu Hurayrah رضي الله تعالى عنهnarrates that Rasulullah صلى الله عليه وسلمsaid: “Whoever prays over a deceased in the masjid, then there is nothing against him”. Other narrations have the wordings: “Then there is nothing for him”. Those scholars who take the wordings of “then there is nothing against him” permit salāh on the deceased in the masjid, and to the contrary those who take the wording “then there is nothing for him” disapprove of salāh on the deceased in the masjid. In Arabic the difference is between لَهand عَلَيْه. This is one book, one narration, from one Sahābi with the difference of just two letters yet the whole ruling changes. The cause of this is not that anybody changed any narration on their own accord, but this is how the hadith was narrated. From this we can see how intricate the Arabic language is. This leads us to another reason of why we have differences of opinions. The manner of pronouncing or reading the i’rab (diacritical mark) of any word also leads to differences of opinions. If a person slaughters an animal and a foetus comes out from the womb of the mother, does the foetus need to be slaughtered or shall the slaughtering of the mother suffice? ذكاة الجنين ذكاةَ ُامه (مسلم) The slaughtering of the foetus is the slaughtering of the mother. The word ذكاةwhen read with a dhammah gives the meaning that the foetus does not have to be slaughtered separately, whereas when read with a fathah means that it needs to be slaughtered. Will it be correct for a person to open English translations of Qurān and hadith and start deriving laws??? Together with the above there are many other reasons of differences of opinion. For more details refer to the following books: اثر الحديث الشريف في اختلاف الأئمة الفقهاء رضي الله عنهم الشيخ محمد عوامه Which translates as: the effect hadith had in causing the Jurist to differ. اثر الاختلاف في القواعد الاصولية في اختلاف الفقهاء الدكتور مصطفى الخن Which translates as: the effect of principles in causing the Jurist to differ. اثر اللغة في اختلاف المجتهدين عبد الوهاب عبد السلام Which translates as: the effect of linguistics in the differing of Jurist. Why one of four? There were many mujtahids in the past. Why do I have to restrict myself to following one of the four madhāhib? Why can’t I follow any other madhhab? One of the conditions in following a madhhab is that it should continue to develop after the founder of the madhhab. For example, in the Hanafi madhhab the students of Imām Abu Hanifa Imām, Imām Abu Yusuf and Imām Muhammad رحمهم الله تعالىcontinued to build on the foundation laid by Imām Abu Hanifa رحمه الله تعالى. Ulama and scholars who came later on continued to review, codify, explain and expand on the Hanafi madhhab. It is in this manner that we have a fully codified and systemic madhhab. This has been the case with the other three madhāhib also. In contrast to other schools of thought which were not codified, researched and recorded as the above mentioned madhāhib. The views of other mujtahids were passed on as knowledge (i.e. their views were quoted when discussing a mas’alah but it was not accepted as a madhhab to be followed). It is for this reason that some of their views are found scattered in different books. From the above explanation we also understand that the four madhāhib are not the works of a single individual. However, it is the conglomeration of the united efforts of the ulama throughout the ages. Why one madhhab? If all four madhāhab are correct why do I have to restrict myself to only one madhhab? If a person does not confine himself to one madhhab he will ultimately fall prey to the evil of his nafs. He will always be looking for what suits his whims and desires. This will cause a lot of harm to his religion. If someone decides to pick and choose the most prudent view he will be putting himself in difficulty. Therefore there is security and ease in confining oneself to one madhhab. Following one scholar is an established practice from the time of the honourable Sahaba and Tabi’oon رضوان الله تعالى عليهم اجمعين. Imām Bukhari رحمه الله تعالىnarrates on the authority of Ikrimah رحمه الله تعالى: حدثنا أبو النعمان حدثنا حماد عن أيوب عن عكرمة : أن أهل المدينة سألوا ابن عباس رضي الله عنهما عن امرأة طافت ثم حاضت قال لهم تنفر قالوا لا نأخذ بقولك وندع قول زيد قال إذا قدمتم المدينة فسلوا فقدموا المدينة فسألوا فكان فيمن سألوا أم سليم فذكرت حديث صفية رواه خالد وقتادة عن عكرمة – صحيح البخاري 1758 دار الفكر The people of Madina asked Ibn Abbās the ruling of a woman who makes (her first tawāf) of the Ka’ba and thereafter experiences her menses (before she can make her final tawaf). Ibn Abbās told them that she may go home without completing her final tawāf. The people of Madina said, “We will not follow your verdict and abandon the verdict of Zayd.” Ibn Abbās replied, “When you reach Madina then enquire from him…” (Bukhāri 1758) Ibn Shihāb az-Zuhri رحمه الله تعالىcommanded his student Yunus ibn Yazīd al-Ayli رحمه الهه تعالىthat obey him and make wudhu if you eat anything cooked on a fire. Yunus رحمه الله تعالىreplied I will not follow you and leave the view of Sa’eed ibnul Musayyab. Zuhri رحمه الله تعالىkept silent. (Atharul Hadīthish Sharīf 79) Why should I follow an Imām of fiqh? Why do I have to follow an Imām of fiqh? Why can’t I follow an Imām of hadīth? It is unanimously accepted that the Sahīh of Imām Bukhāri is the most authentic book after the book of Allah Ta’ala. Why can’t I follow Sahīh Bukhāri? The sphere of a muhaddīth is different from that of a faqīh. A muhaddīth deals with matters relating to the chain of narrators and the words of a hadīth whereas a faqīh deals with the understanding and the practical implications of a hadīth. Furthermore, the muhaddīthoon do not have a fully codified madhhab. This is accepted fact to which even the muhaddīthoon agree. Whenever Imām Tīrmīdhī رحمه الله تعالى commented on anything relating to the sanad of any narration he always quoted the muhaddīthoon and whenever he related some relating to a fiqhi ruling he only quoted the fuqaha. The great muhaddīth, Imām Suyfān ibn Uyaynah رحمه الله تعالىmentioned: التسليم للفقهاء سلامة في الدين Submitting to the fuqahā is safety in Dīn. (Atharul Hadīthish Sharīf 116) Imām Tirmidhi رحمه الله تعالىsaid: سنن الترمذى - (ج 3 / ص 316 رقم الحديث 990 ) وكذلك قال الفقهاء وهم أعلم بمعاني الحديث The fuqahā are more knowledgeable of the meaning of ahādīth. Shaykh Awwamah حفظه الله تعالىquoting Mawlana Binnorī رحمه الله تعالىexplains that it is important to understand that the muhaddithoon followed certain fiqhi rulings. Based on the rulings they followed they chose which ahādīth to add in their compilations. For example, Imām Bukhāri رحمه الله تعالىopined that a person should do raful yadayn therefore, he added those narrations which prove his viewpoint. So his ahādīth are based on his fiqh and not vice versa. (Atharul Hadīthish Sharīf 152) Our honourable ustadh Shaykhul Hadīth Mawlāna Fadhlur Rahmān حفظه الله تعالىexplains that when our illustrious ulama mention that Bukhāri and Muslim are the most authentic books it does not mean that each and every narration is the most authentic and given preference over other ahādīth. What is meant is that on a whole these two books are the most authentic. (Who are the blind followers? 78) It should also be understood that by default it does not mean that any narration appearing in Bukhāri is given preference. Allāmah Irāqi رحمه الله تعالىmentioned 110 reasons of any narration been given preference. It is only at number 102 that he mentioned if any narration is in Bukhāri or Muslim will it be given preference over other narration. Allāmah Shawkāni رحمه الله تعالى listed forty-two reasons which pertaining to the sanad which could be a means of giving preference to any narration. Only at listed number 41 did he mention that a hadīth appearing in Bukhāri or Muslim could also be a reason of preference. (Atharul Hadīthish Sharīf 150) Why I can’t follow the most authentic view? On what basis will a person determine which view is that most authentic? If he uses his own discretion to ascertain the most authentic view, he is incapable in accomplishing this. If he has reached the stage whereby he is able to determine the most authentic view then there is nothing wrong with this. (Atharul Hadīthish Sharīf 112) However, it is important to note that for a person to reach this position he should be well qualified in all branches of knowledge starting from basic Arabic grammar right up to the intricacies of hadith and tafseer. Furthermore, in determining whether a person is fit for this lofty position or not his personal opinion will not be accepted. If a narration is authentic it is my madh’hab When a narration is established as saheeh then this will be my madh’hab. This has been narrated from all our illustrious fuqaha and in fact it is the maxim of every believer. However, it is important to understand what is meant by this statement and to whom it is addressed. It is important to realize that any hadith cannot be taken on face value, even though it might be saheeh. There are many factors which could affect the status of practicing on any hadith. Our illustrious fuqaha رحمهم الله تعالى have made painstaking efforts in sifting out and clarifying for us which Ahadith should be used and which should be left out. Not every hadith is ma’mool bih (practiced upon). Ibn Wahb رحمه الله تعالى narrates that he heard Imam Malik رحمه الله تعالى say: “Many ahadith could be a means of misguidance.” What did this great Imām mean by saying hadith could be a source of misguidance? He meant that not all ahadith are suitable to be practiced upon. Even though it might be authentic but it could be abrogated, there could be other Ahadith on the topic too, it could be a speciality of Nabi صلى الله عليه وسلم, or the hadith could be going against other principles of Islam (despite the fact that it is saheeh. An example of this is found in Saheeh Muslim). Ibn Wahb رحمه الله تعالى also explains: “Any person who has hadith but does not have an Imām in fiqh is astray.” Great words from a great personality! This great scholar is pointing to the fact that merely having a lot of narrations is not sufficient. One has to have the understanding of how to apply them. Which narration fits where? How to join the puzzle together? The statement “when a hadith is authentic it is my madh’hab” has been addressed to those people who have reached this level; the level of ijtihād. Furthermore, in trying to attribute any narration as the madh’hab of an Imām, one needs to be certain that the Imām did not know of this narration. It is very possible that the Imām did not act upon this narration despite knowing about it. In order to know if the Imām knew about the narration, one needs to study all the works of the Imām and his students. This is an extremely studious task. Imām Ghazāli رحمه الله تعالىcommenting on one narration says that this hadith did not reach Abu Hanifa. Ibnul Humām رحمه الله تعالىcomments on what Imām Ghazāli رحمه الله تعالىsaid by saying that Imām Abu Hanifa رحمه الله تعالىdid know about it and he mentioned it in his musnad. Even after reading all the books of an Imām we can still not say with certainty that the Imām did not know about it. If a narration is not found in Saheeh Bukhari it does not mean he did not know about it. Similar is the case here. Many great scholars the likes of Ibn Abil Jarood who was a student of Imām Sahfi’i , Abul Waleed an-Nisaburi and Abul Hasan al-Karaji رحمهم الله تعالى tried to follow this statement. However, those who came after them criticized them and showed where they slipped up. It was no ordinary people who tried to apply the above statement. They were great scholars of their times. Therefore, if they erred in their endeavour despite their lofty academic ranks, does it make sense for any laymen like me or you to try to implement this statement??? Above we have seen how scholars of hadith differ in their conditions in classifying a narration as saheeh. According to whose classification of saheeh will we apply the statement if a hadith is authentic? These are just a few glimpses into the intricacies of what taqleed and ijtihād entails. This should be sufficient for a person with sober understanding to realize that: التسليم للفقهاء سلامة في الدين Submitting to the fuqahā is safety in Dīn. And Allah knows best Wassalamu Alaikum Ml. Ishaq E. Moosa, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah Source

Juristic Basis For Taqleed Shakhsi Alone Being Obligatory It is important to elaborate in detail what led to the change in ruling from the permissibility of asking any of the scholars of the four schools to exclusively following one from the four. Originally, both kinds of Taqleed (non-specific and specific) equally shared the status of being obligatory for the layman. The choice was for him to follow one school of to simply ask any scholar he considered a reliable scholar, regardless of his school. This first type of taqleed (taqleed ghayr shakhsi) however, created a danger which with the passing of time became more and more real. The early Muslims were sincere in their following of the Deen (religion) and their simple and pure motivation in going to ask a scholar was to find out what the Deen said about that particular issue. Thier objective was not to compile a portfolio of opinions and opt for what took their fancy. Later on, desires and whims entered the equation and became the motivating force when questioning. People would 'shop' for opinions, and in their pursuit to fulfil their desires, they searched for anyone who would legitimise their desire. The reason why this was an unacceptable development that had to be somehow prevented was the Qur'an prohibiting a person from following his base desires. The Holy Qur'an says: "Have you seen he who takes his desire as a god" (Qur'an 45:23) Based on this, all Muslim scholars consider it absolutely forbidden for a person seeking to do something unlawful to seek justification for it through texts or the opinions of the scholars. Similarly, seeking out easier or favourable views from the scholars to escape the to escape the more difficult view of other scholars, is another form of allowing desires to dicatte one's religion. Restricting a Muslim to following one of the four schools wen far in closing the door of following desires. However, there still remained room for arbitrary following, based on ease that existed in opposing opinions between the four schools. For exampl, a Shafi'i follower might look to the Hanafi school and see that ritual ablution (wudu) does not become invalid by touching the hand of a woman, and thus opt for it. It is clear that being a person who follows the imam but does not appreciate the evidences, his choosing this view was due to ease, a case of following one's desires. The great jurist of the Hanafi school, Imam Ibn 'Abidin (rahmatullahi alaih) records the following eye-opening incident that illustrates the gravity of this problem. There was a student of Imam Abu Hanifa (rahmatullahi alaih) who once approached a hadeeth scholar for his daughter's hand in marriage. The scholar refused and said he would only marry her to him if he started raising his hands (raf al-yadayn) in salah, reciting behind the imam and pronouncing ameen loudly. The student agreed and consequently married the scholar's daughter. When the Hanafi jurist Abu Bakr al-Jawzajani (rahmatullahi alaih) was informed of this, he replied, "As for the marriage it is sound, but I fear that he (the student) may have left the Deen, because he left what he believed to be the truth for his personal desire." Imam Shatibi (rahmatullahi alaih) among other jurists has extensively explained the dangers in leaving fiqh unregulated. He says that ultimately, the very purpose of the Shari'ah - which is taklif (charging people with duties and responsibilities) would become defunct, as laymen created their own desired opinions through caprice and moral corruption. The State We Are In If there was a need for this kind of regulating in the time of Imam Shatibi (rahmatullahi alaih), and as recognised by the majority of Sunni scholars throughout the centuries, we are in need of it now more than ever. We live in an age in which desires and whims are incredibly powerful forces dictating every moment of people's lives. Leave aside mentioning the general Muslim masses who are totally unlearned in the Islamic sciences, we find endless examples of those who have actually devoted much time to learning Arabic and other Islamic sciences, bringing forth opinions unheard of and inimical to the pristine principles of Islam. We have so-called learned people today saying that usury (riba) is permitted, women can lead men in salah, that intermingling between men and women is fine, in fact taught by Shari'ah, and that music and musical instruments are lawful. Of the above is a result of allowing the so-called learned of today to derive laws from the Holy Qur'an and Sunnah, one can imagine what catastrophic consequences would result upon this already divided and decaying Ummah if every Muslim was to have the right to derive laws for himself. Thus, reason and necessity demand that there be a system whereby Muslims can be saved from making their Deen a mockery and plaything. Consequently, scholars in their thousands testified that the four schools are the best framework for this. This is for many reasons, among them being that all four imams are considered bu consensus of the entire Ummah to have reached the highest level of taqwa (god-fearingness) and far from becoming swayed be desires and wordly motives, in addition to their unparalleled expertise in the sciences. [understanding Taqleed: Following One Of The Four Great Imams] Source

Non Specific Taqleed (Ghayr Shakhsi) To Specific Taqleed (Shakhsi) As impiety and following of desires became more common, the scholars became more unequivocal of the obligation of following one school exclusively. The historical facts make this explicitly clear and anyone who contends otherwise is frankly out of touch with the reality and is unaware of the countless illustrious jurists who have stated this view. In short, the fact is that by the end of the second century, and also the end of the best generations, there was a shift in the general attitude of people and personal desires started playing a greater role in the opinions being follow. The Prophet (salallahu 'alayhi wa sallam) himself had forewarned of this when he said, "Then falsehood will become widespread." It was at this time that the scholars unanimously agreed that no longer will people be given the option of choosing opinions, rather they must follow one school only, whichever that may be from the four. Imam Shah Waliyyullah (rahmatullahi alaih) states, "After the second century, adherance to specific schools appeared among the Muslims... and this was the obligation at that time." (See Al-Insaf fi Bayan Asbab al-Ikhtilaf, pg.70) [understanding Taqleed: Following One Of The Four Great Imams]

The Majority Of Ulama On Taqleed Shakhsi (Specific Taqleed) As impiety and following of desires became more common, the scholars became more unequivocal of the obligation of following one school exclusively. However, some opponents go to the absurd extremes of considering taqlīd of any kind to be unlawful, saying that it is in fact the duty of every muslim to derive for himself all the detailed rulings from the Holy Qur’ān and Sunna. One of the reasons they succeed in getting people to believe such baseless and outlandish claims is because they falsely give the impression that this is also the view held by most of the great Islāmic scholars in the past. The actual position of the classical scholars of Islām however, as proven by the quotes below, is very diferent to this. Even a greatly relied-upon scholar by such claimants, namely the late Shaykh muhammad ibn Sālih ʿUthaymīn (رحمه الله) has stated clearly in his Al-Usūl min ʿilm al-Usūl that the layman must do taqlīd of the scholars. In his recorded lectures of the same text, he says that for the average muslim to try to delve into the Holy Qur’ān and Sunna in order to deduce rulings is like a person who has not learnt how to swim swimming in the sea. It will only lead to his destruction. Another view which is not as dangerous as the frst but none-theless problematic is that it is permissible to follow any scholar, be he from outside the four accepted schools. Thus, the quotations gathered below have intentionally not been restricted to proving that taqlīd shaksī is obligatory, although the vast majority of these quotes will establish that most of the scholars of Ahl al-Sunna wa ’l-Jamāʿa held taqlīd shaksī in particular to be obligatory. The scholars we shall mention are such authorities in the sacred knowledge of the Dīn that it is not unreasonable to assume that this is also the view of their many eminent teachers, students and learned muslims in general. 1) Imām Dhahabī (رحمه الله) writes in Siyar Aʿlam al-Nubalā under Ibn Hazm Zāhirī’s (رحمه الله) comment, “I follow the truth and perform ijtihād, and I do not adhere to any madh’hab”, “I say: yes. Whoever has reached the level of ijtihād and a number of imāms have attested to this regarding him, it is not allowed for him to do taqlīd, just as it is not seeming at all for the beginner layman jurist who has committed the Qur’ān to memory or a great deal of it to perform ijtihād. How is he going to perform ijtihād? What will he say? On what will he base his opinions? How can he fly when his wings have not yet grown?” (vol.18, pg.191) 2) Imām Ibn al-Humām (رحمه الله), author of many unique works in jurisprudence and creed, records the view of the Hanafī scholars in Fath al-Qadīr, his commentary of Al-Hidāya: “(As for the layman) it is obligatory for him to do taqlīd of a single mujtahid…The jurists have stated that the one who moves from one madh’hab to another by his ijtihād and evidence is sinful and deserves to be punished. Thus, one who does so without ijtihād and evidence is even more deserving.” (Fath al-Qadīr, vol.6 pg.360) 3) Imām Nawawī (رحمه الله) says in Al-Majmūʿ Sharh Al-Muhadh’dhab: “The second view is that is obligatory for him to follow one particular school, and that was the defnitive position according to Imām Abū ’l-Hasan (رحمه الله) (the father of Imām al-Haramayn Al-Jawīnī). And this applies to everyone who has not reached the rank of the ijtihād of the jurists and scholars of other disciplines. The reason for this ruling is that if it were permissible to follow any school one wished, it would lead to hand-picking the dispensations of the schools and following one’s desires. He would be choosing between halāl and harām, and obligatory and permissible. Ultimately, that would lead to relinquishing oneself from the burden of responsibility. This is not the same as during the first generations, for the schools that were sufcient in terms of their rulings for newer issues were neither codifed nor widespread. Thus, on this basis it is obligatory for a person to strive in choosing only one madh’hab which he follows.” (Al-Majmūʿ Sharh Al-Muhadh-dhab, vol.1 pg.93) 4) Imām Shaʿrānī (رحمه الله), an undisputed authority in the Shāfʿī school, writes in Al-Mīzān al-Kubrā: “…you (O student) have no excuse for not doing taqlīd of any madh’hab you wish from the schools of the four imāms, for they are all paths to Heaven…” (Al-Mīzān al-Kubrā, vol.1, pg.55) 5) Shaykh Sālih al-Sunūsī (رحمه الله) writes in Fath al-ʿAliyy al-Malik fī ’l-Fatwā ʿalā Madh’hab al-Imām Mālik: “As for the scholar who has not reached the level of ijtihād and the non-scholar, they must do taqlīd of the mujtahid…And the most correct view is that it is obligatory (wājib) to adhere to a particular school from the four schools…” (Fath al-ʿAliyy al-Malik fī ’l-Fatwā ʿalā Madh’hab al-Imām Mālik, pg.40-41) 6) In Tuhfat al-Muhtāj fī Sharh al-Minhāj, Shaykh al-Islām Ahmad Ibn Hajar al-Haythamī (رحمه الله) writes: “The claim that the layman has no madh’hab is rejected, rather it is necessary for him to do taqlīd of a recognised school. (As for the claim: scholars did not obligate following one school), that was before the codifcation of the schools and their establishment.” (Tuhfat al-Muhtāj fī Sharh al-Minhāj, vol.12 pg.491) 7) In the famous twelve-volume mālikī compendium of fatwās, Al-Miʿyār al-Muʿrib ʿan Fatāwā Ahl al-Ifrīqiyya wa ’l-Undulus wa ’l-Maghrib, Imām Ahmad al-Wanshirīsī (رحمه الله) records the fatwā on taqlīd: “It is not permitted for the follower of a scholar to choose the most pleasing to him of the schools and the one that agrees with him the most. It is his duty to do taqlīd of the imām whose school he believes to be right in comparison to the other schools.” (vol.11 pg.163-164) 8) The great authority in usūl, Imām āmidī (رحمه الله) writes in Al-Ihkām fī Usūl al-Ahkām: “The layman and anyone who is not capable of ijtihād, even if he has acquired mastery of some of the disciplines (ʿulūm) related to ijtihād, is obligated with following the positions of the mujtahid imāms and taking their juristic opinions, and this is the view of the experts from the scholars of the principles (al-muhaqqiqūn min ’ l-usūliyyīn). It was the muʿtazilites of Baghdad who prohibited this, except if the soundness of his ijtihād becomes clear to him.” (vol.4 pg.278) 9) Imām Zāhid al-Kawtharī (رحمه الله), Hanafī jurist and senior juridical advisor to the last Shaykh al-Islām of the Ottoman Empire, wrote in an article against the growing modern trend of non-madh’habism, entitled Al-Lā Madh’habiyya Qantarat al-Lā Dīnīyya (Non-madh’habism is a bridge to non-religion): “Those who call the masses to discarding adherance to a madh’hab from the madh’habs of the imāms who are followed, whose lives we briefy mentioned in what has passed, will be of two groups: those who consider that all the derived opinions of the mujtahid are right, such that it is permissible for the layman to follow any opinion of any mujtahid, not restricting himself to the opinions of a single mujtahid whom he selects to be followed. This way of thinking is of the muʿtazilites. The (second group) are the Sūfīs who consider all the mujtahids to be right, in the sense that they seek out the hardest opinions from their positions without confning themselves to following one mujtahid.” (published in Al-Maqālāt al-Kawtharī, pg.224-225) 10) In the commentary of the Shāfʿī text Jamʿ al-Jawāmiʿ, Imām Al-Jalāl Shams al-Dīn al-mahallī (رحمه الله) writes: “And the soundest position is that it is obligatory for the non-scholar or layman and those besides them (i.e. scholars) who have not reached the rank of ijtihād to adhere to one particular school from the madh’habs of the mujtahid imāms (iltizām madh’haban muʿayyanan min madhāhib al-mujtahidīn) which he believes to be preferable over another school or equal to it.” (Kitāb al-Ijtihād, pg.93) 11) Imām Rashīd Ahmad Gangohī (رحمه الله), the great jurist of the 19th century, writes in Fatāwā Rashīdīya: “When the corruption that comes from non-specifc taqlīd (taqlīd ghayr shakhsī) is obvious - and no one will deny this provided he is fair - then when specifc taqlīd is termed obligatory due to an external factor (wājib li-ghayrihī) and non-specific taqlīd is termed unlawful, this will not be by mere opinion, rather it is by the command of Allāh’s Messenger (صلى الله عليه وسلم), for he commanded that removing corruption is an obligation upon every individual.” (pg.205) 13) Imām ʿAbd al-Hayy al-Lakhnawī (رحمه الله) writes in his Majmūʿat al-Fatāwā, afer mentioning the various views of the scholars on taqlīd: “On this subject, the soundest view is that laymen will be prevented from such (choosing) of diferent opinions, especially the people of this time, for whom there is no cure besides following a particular madh’hab. If these people were allowed to choose between their madh’hab and another, it would cause great tribulations.” (vol.3 pg.195) 14)Imām Ibn Rajab al-Hanbalī (رحمه الله) writes in his book, Al Rad ʿalā Man ittabaʿa Ghayr al-Madhāhib al-Arbaʿa: “…that is the mujtahid, assuming his existence, his duty is to follow what becomes apparent to him of the truth. As for the non-mujtahid, his duty is taqlīd.” (pg.6) 15) In the renowned mālikī text, Marāqiʿ al-Saʿūd, it states: “(Taqlīd) is necessary for other than the one who has achieved the rank of absolute ijtihād, even if he is a limited (mujtahid) who is unable (to perform absolute ijtihād)” (pg.39). He further writes: “Every school from the schools of the (four) mujtahids is a means that conveys one to paradise.” 16) In one of the most authoritative juristic commentaries of the Holy Qur’ān, Al-Jāmiʿ li-Ahkām al-Qur’ān, Imām Qurtubī (رحمه الله) writes in commentary of the seventh verse of Sura Anbiyā: “The scholars did not disagree regarding the obligation of non-scholars (al-ʿāmma) to do taqlīd of their scholars, and they are meant in the verse: 'Ask the people of remembrance if you do not know.' The scholars by consensus stated it is necessary for one who is blind to do taqlīd of someone who will inform him of the direction of the qibla if it becomes difcult for him. Similarly, one who does not possess knowledge or insight regarding the teachings of the Dīn, it is necessary for him to do taqlīd of the scholar who does.” (vol.11 pg.181) 17) It is stated in Al-Misbāh fī Rasm ’l-Mufī wa Manāhij al-Ifā that the internationally renowned jurist Mufti Taqi Usmani (حفظه الله) says: “The sound view, by which the majority of the scholars abide, is that it is obligatory for all who have not reached the rank of ijtihād to adhere to a particular school from the four well-known, codifed and defnitively transmitted schools. Tis is in order to regulate a person’s actions and control his worldly dealings in a way that pro-tects from confusion and errors, fulflling the compelling need.” (vol.1, pg. 251-252) 18) Shaykh muhammad ibn Sālih ʿUthaymīn (رحمه الله) writes in his Al-Usūl min ʿIlm al-Usūl in the chapter on taqlīd: “Taqlīd takes place in two places; the frst is that the person doing taqlīd be a layman, incapable of discerning the ruling by himself, so his duty is to do taqlīd due to the statement of Allāh Taʿāla: Ask the people of remembrance if you know not (Sura Nahl: 43).” (pg.68) Shaykh muhammad ibn Sālih ʿUthaymīn (رحمه الله) also outlines in the preceding chapter what is required for a person to be capable of deducing rulings from the sacred texts, in other words the prerequisites of ijtihād. He records six conditions, the frst of which is the condition of encompassing all the verses and hadīths on the subject. This would at the very frst hurdle lose most of us who have not learnt, let alone mastered, the Arabic language. Translations can never convey the linguistic intricacies, rhetorical devices and semantic nuances of the original Arabic, and furthermore a vast number of the hadīth collections have yet to be translated into English. (Understanding Taqleed: Following One Of The Four Great Imams, Mufti Muhammad Sajjad) Source

The Reality of Sufism in Light of the Quran and the Sunnah, a booklet against Tasawwuf written by a Salafi, one Ibn Hadee al-Madkhalee, is a portrayal of the ignorance of the author in particular, and in general the ignorance of the Salafis of this era. Since they have confused Tasawwuf (Sufi’ism) with the cults of Bid’ah, they denounce Tasawwuf and proclaim it to be bid’ah, shirk and in conflict with Tauheed. At the outset it is emphasized that any brand of ‘tasawwuf’ or ‘sufi’ism’ which is in conflict with the Shariah or with Tauheed is not Islamic Tasawwuf. On the contrary it is Satanism. Tauheed is the fundamental basis and the pivot of Islam. Minus Tauheed there is no Islam. This is not a contentious issue. In the U.S.A. there is a sect called the Nation of Islam who believes in a man-god – that Allah Ta’ala had settled inside a human being who was the founder of this sect of shirk and kufr. Despite their noxious doctrines of shirk and kufr, they proudly advertise themselves as Muslims and they call their religion Islam. In Pakistan is the Qadiani religion. They believe that Mirza Gulam of Qadian was a Nabi. In addition they entertain other doctrines of kufr. Yet they call themselves Muslims and proclaim their religion to be Islam. Similarly, there are other deviates/kuffaar who regard themselves to be Muslims and who label their religion with the tag of Islam. On account of these sects with their kufr and shirk doctrines, is it intelligent to castigate Islam and proclaim it to be a cult of shirk, kufr and bid’ah? Islam cannot be branded with evil epithets and denounced as a cult of shirk simply because there are people subscribing to shirk and kufr and who have named their religion ‘Islam’. Similarly, it is downright stupid to denounce Tasawwuf (Sufi’ism) on the basis of the shirk, kufr and bid’ah of some communities who have appropriated the designation, ‘Sufi’ism’, for themselves. The author in his ignorance has denounced Tasawwuf without understanding what exactly Tasawwuf is. Just as the western kuffaar attribute all the jahaalat of criminal Muslims to Islam, so too does the author do with Tasawwuf. Although the practices and doctrines of the deviant sects with their cults of shirk have no relationship with Tasawwuf, the author of the booklet has failed to understand this fact. Due to his ignorance, the author states in his booklet: “It (i.e. Sufi’ism) has greatly affected the beliefs of the Muslims and has diverted it from its true course which was laid down in the Noble Quran and pure Sunnah.” Deviates of a variety of hues and persuasions have undoubtedly diverted Muslims from Siraatul Mustaqeem, and they did the diversion in the name of Islam. One such deviate sect which has perpetrated this diversion is the Salafi sect of this era. But neither Islam nor any of its branches such as Fiqh and Tasawwuf may be blamed for the deviation of people. In every age there has been deviant sects and groups who have diverted Muslims from the true path of Islam, and they perpetrate their villainy in the name of Islam. But Islam can not be blamed nor castigated for such deviation. If the author had taken the time and applied some effort and brains to studying the Tasawwuf of the Sahaabah and the Fuqaha, then he would not have been so audacious in his condemnation of Sufi’ism which is tantamount to castigating and denouncing Islam itself. The proper course of action is to explain what is Islamic Tasawwuf and propagate against the bid’ah and shirk which have become attached to the deviant so-called sufi sects which flourish in North Africa, West Africa, Syria, India, Pakistan, etc. The type of Fiqh which orientalists impart in the ‘Islamic’ Studies faculties attached to kuffaar universities, is not Islamic Fiqh. On the contrary, it is a ‘fiqh’ designed to undermine Islam. Shall we now condemn Fiqh and outlaw it? Shall we say that Fiqh is haraam, and Fiqh is not part of Islam? What shall be said is that the ‘fiqh’ which the enemies of Islam teach is not Islamic Fiqh. It is deviation from which Muslims must abstain. True Fiqh is what is being imparted in the proper Islamic institutions of learning – in the Madaaris. WHAT IS TASAWWUF? In the same way, Tasawwuf which is the name for Tazkiyah-e-Nafs (moral purification), and the pursuit of which is Waajib is acquired from authentic Mashaaikh who meticulously follow the Sunnah and the Shariah. The criterion of Haqq is the Shariah. Any diversion from the Shariah is unacceptable to the true Sufis. Explaining the nature (Haqeeqat) of Tasawwuf, Hadhrat Maseehullah Khaan (rahmatullah alayh) who was an authority on Sufi’ism in recent times, stated: “The department of the Shariah which deals with A’maal-e-Baatini (conditions and states of the heart) is called Tasawwuf and Suluk, and that department of the Shariah relating to A’maal-e-Zaahiri (the external dimension such as Tahaarat, Salaat, etc., etc.) is termed Fiqh. The subject matter with which Tasawwuf deals is Tahzeeb-e-Akhlaaq (adornment of moral character). The method of acquiring the Pleasure of Allah Ta’ala which is the objective of Tasawwuf, is complete obedience to the commands of the Shariah. Tasawwuf is the Rooh and state of perfection of the Deen. Its function is to purify the Baatin (the heart and soul) of man from the carnal and bestial attributes of the tongue, anger, malice, jealousy, love of the world, love for fame, niggardliness, greed, ostentation, vanity, deception, etc.. At the same time Tasawwuf concerns itself with the adornment of the Baatin with the lofty attributes of moral excellence, viz., Tauheed, repentance, perseverance, toleration, gratitude, fear of Allah, hope, abstemiousness, trust, love, sincerity, truth, meditation, reckoning, contemplation, etc. By this means (of Tasawwuf) the attention becomes focused on Allah Ta’ala. Man’s bond with Allah Ta’ala is solidified, and this is in fact the objective of life on earth. Thus, it is incumbent for every Muslim to become a Sufi. Minus Tasawwuf, a Muslim can not be described as being a perfect Muslim.” Man is neither only of material substance nor of only spiritual substance. He is a combination of both. In addition, Allah Ta’ala has created an evil nafs in him. Adding to man’s woes, is shaitaan whose presence on earth in pursuit of man’s Imaan and Akhlaaq, was dictated by Divine Wisdom. Casting man into the raging moral and immoral storms of this mundane abode of earth, Allah Ta’ala orders him in the Qur’aan Majeed to arrest the vagaries of his wildly fluctuating bestial nafs: “Shun zaahir sin and its baatin.” (Aayat 120, Surah Al-An’aam). There is complete unanimity of the Ummah on the shunning and abstaining from all kinds of sin, from apparent/open sins, as well as from secret/concealed sins. Among the sins of the Baatin are the bestial attributes of the nafs. Purification of the nafs, known as Tazkiya-e-Nafs is a Waajib objective of Islam. There is no need to present evidence for this self-evident fact. This is the subject matter of Tasawwuf. Besides moral purification and spiritual elevation, there is no other function for Tasawwuf, and no other objective for the Sufi. Rectification of Aqaaid (Beliefs) is of fundamental importance for the Sufi. The entire success of the Sufi is reliant on correct Aqeedah. Expounding this fundamental requisite, Hadhrat Maulana Ashraf Ali Thaanvi (rahmatullah alayh), who was a Mujaddid in the sphere of Tasawwuf, said: “After rectification of Aqaaid and A’maal-e-Zaahiri, it is fardh upon every Muslim to purify (reform) his A’maal-e-Baatin. Numerous Qur’aanic aayaat and Hadith narrations explicitly confirm the fardhiyat of moral reformation.” In Tareequl Qalandar is mentioned: “All 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. This notion is entertained by miscreant ‘sufis’ and the Ulama-e-Khushq (dry, barren Ulama – Ulama who are devoid of roohaaniyat – spirituality). However, both groups have misunderstood Tasawwuf. According to the spiritually arid Ulama, Tasawwuf is baseless since in their understanding the Qur’aan and Ahaadith are devoid of it. On the other hand, the miscreant ‘sufis’ (ghaali sufis) maintain that in the Qur’aan and Ahaadith are found only the zaahiri ahkaam with which Fiqh deals. Tasawwuf, they say, is the knowledge of the Baatin. Thus, according to their misconception, there is no need for the Qur’aan and Hadith – Nauthubillaah! In short, both groups believe that the Qur’aan and Hadith are without Tasawwuf. Conforming to their opinions, one group (the barren Ulama whom the present day Salafis emulate) has shunned Tasawwuf, while the other group (the ghaali Sufis) have shunned the Qur’aan and Hadith.” The author without having understood the meaning of Tasawwuf, its objective and its basis as propounded by the illustrious authorities of this department of the Shariah, has blindly denounced it simply on the basis of the baatil cults of bid’ah and shirk which have been named ‘tasawwuf’ by their proponents. But it is unintelligent to denounce Qur’aanic and Sunnah Tasawwuf simply because miscreants and deviates call their cult-practices tasawwuf and the followers of their cults ‘sufis’. The Imaam of Tasawwuf, the illustrious Sufi, Hadhrat Baayazid Bustaami (rahmatullah alayh) refuting the false claimants of Tasawwuf 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. See if he adheres to the prescribed limits of the Commands of the Shariah.” Sayyidut Taaifah, Imaam of Tasawwuf, the great Sufi, Hadhrat Junaid Baghdaadi (rahmatullah alayh), said: “All avenues besides meticulous emulation of Rasulullah (sallallahu alayhi wasallam) are closed to mankind.” The famous Sufi, Hadhrat Nuri (rahmatullah alayh) said: “Do not venture near to one who lays claim to a (supposedly spiritual) state which brings in its wake transgression of the limits of the Shariah.” Hadhrat Khwaajah Naseeruddin Chiraagh Dehlawi (rahmatullah alayh) said: “Obedience to Rasulullah (sallallahu alayhi wasallam) is imperative. This obedience is essential in word, deed and intention because Love for Allah Ta’ala is not possible without obedience to Hadhrat Muhammad (sallallahu alayhi wasallam). Hadhrat Khwaajah Mueenuddin Chishti (rahmatullah alayh) said: “He who adheres to the Shariah, executing its commands and refraining from transgression, progresses in spiritual rank, i.e. all progress (in the spiritual path) is dependent on adherence to the Shariah.” Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) said: “Whoever has acquired the wealth of Wusool (the lofty state of close proximity to Allah Ta’ala), has achieved it by virtue of following the Sunnah.” Similar statements have been made by all authentic Sufis whose very first step in the Path of acquiring Divine Proximity is strict obedience to the Shariah and perfect adoption of the Sunnah. The author of the baseless criticism against Tasawwuf, instead of referring to the authorities of Tasawwuf to gain the proper understanding of its meaning, looked at juhhaal who lay claim of Tasawwuf. These frauds and imposters who claim to be Sufis, are totally bereft of Tasawwuf. They are devoid of even a slight fragrance of Tasawwuf. Their ‘tasawwuf’ is a cult of bid’ah and shirk. The shallow-minded author has taken such miscreants to be the authoritative proponents of Tasawwuf. The fact that the author is shockingly unaware of the Tasawwuf Tareeqah of the illustrious Sufis such as Ibraahim Adham, Junaid Baghdaadi, Baayazid Nustaami and countless others, speaks volumes for his own jahaalat. It is gross jahaalat to seek an understanding of Islam from the mushriks of the Nation of Islam or from Gulam Ahmad Qadiani or from these misguided modernist zindeeqs who have acquired their smattering of scrap knowledge from the so-called ‘Islamic’ Studies faculties of kuffaar universities. If anyone wants to know what Islam is, he has to refer to the Ulama-e-Raasikheen. Similarly, knowledge of genuine Tasawwuf can be acquired from only the true Auliya and Sufiya who meticulously follow the Sunnah and submit wholly to the Shariah. Hadhrat Maulana Muhammad Maseehullah Khaan (rahmatullah alayh), in his treatise, Shariat & Tasawwuf, states: “The whole combination of teachings imposed by Islam is known as the Shariah. Both sets of acts (A’maal-e-Zaahiri and A’maal-e-Baatini) are included in the Shariah. In the terminology of the Mutaqaddimeen (the Salaf-e-Saaliheen of the Khairul Quroon era), the term Fiqh was synonymous with the word Shariah. Thus, Imaam Abu Hanifah (rahmatullah alayh) defining Fiqh, said: “The recognition of that which is beneficial and harmful for the nafs.” Later, in the terminology of the Muta-akh-khireen, the word Fiqh referred to that branch of Islam which related to A’maal-e-Zaahirah, while the the branch which dealt with A’maal-e-Baatinah became known as Tasawwuf and its anglicised designation is Suf’ism. The ways and methods of pursuing A’maal-e-Baatinah are called Tareeqat. The notion that the Shariat and Tareeqat are different entities – a notion which has gained prominence among the masses in consequence of the fraud perpetrated by imposters and cranks – is palpably false and baseless. Now that the haqeeqat of Tasawwuf has been clarified, it will be understood that: · Kashf and Karaamaat are not necessary constituents of Tasawwuf. · Tasawwuf does not guarantee success in worldly affairs. · It does not convey the idea that achievements will be made by means of Ta’weez and Amaliyaat nor does Tasawwuf claim that one will be successful in worldly affairs such as court cases, etc. · Tasawwuf does not promise increase in earnings nor cure from physical ailments. · It does not foretell future events · It does not teach that the mureed’s islaah (moral reformation) will be achieved by the Tawajjuh (spiritual focus) of the Shaikh. Supernatural operations are not requisites of Tasawwuf. · Tasawwuf does not contend that the mureed will not be affected by even the thought of sin nor does it claim that he will automatically, without effort, engage in ibaadat. · It does not promise self-annihilation (Fana and Fana-ul-Fana). · Tasawwuf does not promise the experiences of ecstacy and spiritual effulgence in Thikr and Shaghl, nor does it claim that the mureed will experience beautiful dreams and wonderful visions. All these issues are unconnected with Tasawwuf. The objective of Tasawwuf is only to gain Divine Pleasure via the agency of Wara’ and Taqwa.” Only a moron will find fault with this exposition of Tasawwuf. One who follows this unadulterated Tasawwuf of the Qur’aan and Sunnah, is a genuine Sufi. Just as a Qadiani and a Bilalian (a member of the American kufr cult, Nation of Islam), is not a genuine Muslim, so too, one who follows one of the many baatil cults of fabricated ‘sufi’ism’ is not a genuine Sufi. If a satan claims to be a sufi, the Suf’ism of Islam will not be condemned on the basis of the satanic claim. The unwarranted attack on Sufi’ism made by al-Madkhalee is of this moronic kind of refutation. He simply denounced Islam without understanding the meaning of Islam which the genuine Sufis practised. And, among the genuine Sufis were illustrious Fuqaha such as Imaam Abu Hanifah, Imaam Maalik, Imaam Shaafi’, Imaam Ahmad Bin Hambal (rahmatullah alayhim), and innumerable Ulama, Fuqaha and Auliya down the long corridor of Islam’s 14 century history, right from the era of Rasulullah (sallallahu alayhi wasallam). In fact, Nabi-e-Kareem (sallallahu alayhi wasallam) was the first Sufi of this Ummah. Among his primary ashghaal prior to Nubuwwat were Khalwat (Seclusion) and Muraaqabah (meditation) which have perpetually been significant methods of the Sufiya for the attainment of moral purification and spiritual advancement, and this practice of Khalwat in which the Mu’min communes with Allah Ta’ala, was perpetuated by Rasulullah (sallallahu alayhi wasallam) even after Nubuwwat in terms of the Qur’aanic command: “And after you have completed (your daytime duties of Da’wat) then stand resolutely (at night in Khalwat), and focus enthusiastically towards your Rabb. (Surah Inshiraah) Without temporary Khalwat (seclusion, physical renunciation of contact with all and sundry), the attainment of the lofty stages of Roohaaniyat is not possible. We thus see that a great Aalim of Imaam Ghazaali’s calibre wandering in the wilderness and secluding himself in total isolation for a long period of nine years. After he had acquired the necessary qualifications in the realm of Roohaaniyat, Allah Ta’ala created the circumstances for him to re-enter society and then everyone is aware how he lay to waste the conglomerates of Shaitaan with his refutations and proclamation of the Haqq. Imaam Ghazaali (rahmatullah alayh) – this intellectual Giant of Uloom and Roohaaniyat – was an Aalim with whom Rasulullah (sallallahu alayhi wasallam) vied. In a dream a Wali saw Nabi-e-Kareem (sallallahu alayhi wasallam) presenting Imaam Ghazaali (rahmatullah alayh) to Nabi Musa (alayhis salaam) and Nabi (alayhis salaam), and with delight asking them: “Have you such an Aalim in your Ummats?” Both Nabi responded in the negative. Lest the spiritually arid Salafi attempts to scorn the dream, we remind him that Ru’ya Saalihah (the dreams of the Pious Men of Allah) constitute one fortieth of Nubuwwat. Whilst the form of Rahbaaniyat in vogue during the era of Hadhrat Nabi Isa (alayhis salaam) is not a constituent of Islamic practice, temporary Rahbaaniyat (seclusion and isolation) is valid in Islam. Rasulullah (sallallahu alayhi wasallam) spent every night of his blessed life in Rahbaaniyat. He did not refute the total Rahbaaniyat of the illustrious Taabiee, Hadhrat Uwais Qarni (rahmatullah alayh) who spent his life in the wilderness and desert fleeing at the sight of people. The Auliya practised various periods of temporary Rahbaaniyat, and the Rahbaaniyat which Allah Ta’ala has devised for the masses is the Masnoon ten-day I’tikaaf during Ramadhaan. All the Fuqaha and Aimmah-e-Mujtahideen during the Khairul Quroon era upheld the style of renunciation and abstinence of the Sufiya of those ages. None of them condemned the Sufiya. Only in the later centuries, spiritually barren Ulama considered it appropriate to criticize the Sufis. Due to their spiritual aridity, these Ulama confused the imposters and fakes with the genuine Sufis, and committed the grave injustice of condemning the entire body of Sufiya-e-Kiraam. THE ATTITUDE OF THE SUFIS TOWARDS THE SHARIAH Hadhrat Fareeduddeen Attaar (rahmatullah alayh) said: “The Math-hab we follow, is the Math-hab of Imaam A’zam Abu Hanifah (rahmatullah alayh). This is the Math-hab of Rectitude which precludes error. What a wonderful servant of Allah was he! Besides obedience to Allah and following the Sunnat of Rasulullah (sallallahu alayhi wasallam), he had no other concern.” It is recorded in Futoohaat: “Every conception which is in conflict with the Shariah is baatil zanaadaqah (baseless heresy). For us (Sufis) there is no Path towards Allah, but the Path of the Shariah. There is no road for us, except what Allah has shown us in the Shariah. Any person who claims that there is any other way unto Allah in conflict with the Shariah, is false. Such a shaikh who lacks adab should not be followed.” “He who lacks knowledge of the Law of Allah, has no status by Him. Allah has not made any jaahil a wali. Hadhrat Fareeduddeen Attaar (rahmatullah alayh) also said: “Those people who have moved away from the ahkaam of the Shariah and fell into deception, tomorrow they will be in Jahannum with the kuffaar. Be firm on the Shariah. For the purification of the Baatin and for salvation there is no medium other than the Shariah.” Hadhrat Khwaajah Naseeruddin Mahmood (rahmatullah alayh) said: “Do whatever Allah and His Rasool have commanded, and refrain from whatever they have forbidden. People have abandoned the Qur’aan and the Hadith, hence they have become corrupt and distressed.” In Khairul Majaalis it is mentioned: “He who adopts a way other than the path of the Nabi (sallallahu alayhi wasallam) will never attain the goal. Besides following in the footsteps of the Nabi (sallallahu alayhi wasallam), he will not find the correct path.” In short, all these genuine Sufis were meticulous followers of the Sunnah and adhered resolutely to the Shariah. There was not a single true Sufi who did not follow the Sunnah. The Pathway of all Sufiya was only one – the Shariah. Someone said to the great Sufi, Hadhrat Junaid Baghdaadi (rahmatullah alayh) that there are some persons who claim: “We have attained the goal, hence we have no need for Salaat and Siyaam.” Hadhrat Junaid commented: “They have spoken the truth regarding wusool (having reached the goal). However, they have reached Saqar (Jahannum).” Once Hadhrat Sultaan Nizaamuddin Auliya (rahmatullah alayh) during a state of ecstacy uttered: “How lofty is my status!”. Afterwards he repented and said: “I had not uttered correctly. At that time I was a Yahoodi. I now renounce that religion and embrace Islam afresh. Thus I declare: Ash-hadu an laailaha il lallaahu wahdahu laa shareeka lahu wa-ash-hadu anna Muhammadan abduhu wa rasuluhu”. Hadhrat Sultaanji did not justify the statement he had uttered whilst in a trance or in ecstacy. Observing the Shariah and to safeguard the Imaan of the masses, he renewed his Imaan. Commenting further, Hadhrat Maulana Ashraf Ali Thaanvi (rahmatullah alayh) wrote in his Shariat & Tareeqat: “Hadhrat Zunnoon Misri, Sirri Saqati, Abu Sulaiman, Ahmad Bin Abil Hawaari, Abu Hafs Haddaad, Abu Uthmaan, Nuri, Abu Saeed Kharraaz, Khwaajah Mueenuddeen Chishti, Hadhrat Abdul Quddoos Gangohi, Abu Taalib Makki (rahmatullah alayhim) and others have greatly emphasized obedience to the Shariah. It is abundantly clear from their statements that in the Path of Faqr, the very first requisite is knowledge of the Shariah, then practical implementation of the Shariah. Without these requisites there will be no progress. The Road of Divine Proximity will not open up. No one has ever attained the status of a Wali by opposing Rasulullah (sallallahu alayhi wasallam) and adopting bid’ah. When bid’ah severs and blocks the path, what should be said about kufr and shirk?” All the names mentioned above are prominent and famous Sufis. Hadhrat Nuri (rahmatullah alayh) said: “If you see any claimant of proximity with Allah in a condition which is in conflict with the Shariah, do not approach near to him.” Another great Sufi, Hadhrat Abul Abbaas Deenwari (rahmatullah alayh) said: “People have violated the fundamentals of Tasawwuf, and have ruined its pathways. They have changed its meanings with new fabricated names. Thus they call tama’ (avarice) ziyaadat, and for disrespect, ikhlaas. They designate abandonment of the Haqq as shatah; subservience to lust as mateebah; obedience to base desires as ibtilaa’; return to the dunya as wasal; evil character as soolah; niggardliness as jalaadah; begging as amal; vulgarity of the tongue as malaamat. But this was not the Tareeq of the Nation (of Sufis).” Hadhrat Bandaar (rahmatullah alayh) said: “The companionship of the people of Bid’ah leads to diversion from Allah Ta’ala.” Hadhrat Qiwaamuddeen (rahmatullah alayh) said: “O Durwaish! The basis of this effort (Tasawwuf) is the criterion of Kitaabullah, the Sunnah of Rasulullah (sallallahu alayhi wasallam) and the history of the Salaf who were the leaders of the Deen.. ….If anything of the Shaikh is in conflict with the Criterion (of the Shariah), then it is faasid (corrupt). If any statement or action of the Shaikh is in conflict with Kitaabullah, the Sunnah and Ijma’, it will be mardood (rejected). Such a Shaikh is unfit to be a leader. Whoever follows such a shaikh will not attain the goal.” There are thousands of statements of the Sufi Mashaa-ikh which emphasize the strictest obedience to the Shariah and adoption of the Sunnah. It is thus a contemptible slander to baselessly accuse the Sufiya of diverting Muslims from the course of Islam. Just as Islam will not be condemned if miscreants perpetrate haraam, bid’ah, fisq, fujoor, kufr and shirk in its name, so too is it downright stupid and slanderous to denounce Sufi’ism and the Sufiya because of the bid’ah kufr and shirk of the miscreants who lay claim to sufi’ism. Offering naseehat to his son, Hadhrat Sayyid Abdul Qaadir Jilaani (rahmatullah alayh) who is among the most famous Sufiya, said: ”O my son! I admonish you! Fear Allah Ta’ala. Understand the rights of your parents and of all the Mashaa’ikh, for this endears the servant to Allah Ta’ala. In public and in privacy, in all states, defend the Haq. Do not abandon tilaawat of the Qur’aan Majeed, neither with your tongue nor with your heart; in privacy and in public, and recite with concentration and reflection, and with grief and tears. In all the ahkaam (of the Shariah) refer to the Muhkam aayaat of the Qur’aan, for the Qur’aan is Allah’s Proof on the people. Do not step aside from the knowledge of the Shariah. Learn Ilmul Fiqh. Do not be among the masses and the jaahil sufis. Flee from these mercenaries, for they rob Muslims of their Deen. They are highway robbers. Make incumbent on you the Aqaaid of the People of Tauheed and the Sunnah. Abstain from innovations. Every innovation is bid’ah and deviation. Do not associate with lads, females, bid’atis, the wealthy and the masses. By means of such association, your Deen will depart……Do not abstain from Jamaat Salaat……Do not hanker after governmental position. He who seeks governmental position will not succeed….Don’t associate with kings and rulers.” Hadhrat Fudhail Ibn Iyaadh (rahmatullah alayh) was among the Akaabir Sufiya. Imaam Abu Hanifah (rahmatullah alayh) held him in the highest esteem, and would consult with him in difficult Fiqhi masaa-il. Hadhrat Fudhail said: “Allah Ta’ala destroys the deeds of a person who loves a man of bid’ah, and He snatches away the Noor of Imaan. I have firm conviction that Allah Ta’ala will forgive a person who has animosity for a man of bid’ah despite the paucity of his virtuous deeds. If you see a bid’ati walking along a road, then walk on another road. Rasulullah (sallallahu alayhi wasallam) cursing the Ahl-e-Bid’ah said: “Allah, His Angels and creation curse a man who introduces a bid’ah or harbours a bid’ati. Neither is his Fardh accepted nor his Nafl.” Refuting the slander (which has always been made by those who bear malice for the Sufis), Hadhrat Khawaajah Muhammad Ma’soom (rahmatullah alayh), who was the son of Hadhrat Mujaddid Alf-e-Thaani (rahmatullah alayh), both being very senior Sufis, said: “If the way of the noble Sufiya was abstention from Amr Bil Ma’roof, then why would a great Sufi say: “A day in which there is no Amr Bil Ma’roof Nahy Anil Munkar among the Sufiya, is indeed an evil day.” Just reflect on those people who do not oppose (evil) nor practise Amr Bil Maroof. Do they in fact believe in the thawaab and athaab of the Aakhirah and the severe warnings in the Qur’aan and Hadith for evil deeds…………. If Allah Ta’ala had loved that people should not be opposed (by means of Amr Bil Ma’roof), then why did He send Ambiya (alayhimus salaam), and why did He command the Call to the Deen of Islam and the negation of all other religions? Allah Ta’ala has established primarily the Ambiya (alayhimus salaam), and secondarily, the Auliya (the Sufiya) to invite to the Deen, and by their medium, He (Allah Ta’ala) forewarned people of Punishment and Reward. Thus, the true followers of Rasulullah (sallallahu alayhi wasallam) are the the associates of Rasulullah (sallallahu alayhi wasallam) in Da’wat and Amr Bil Ma’roof. A person who abandons Amr Bil Ma’roof is not a follower of Rasulullah (sallallahu alayhi wasallam). Hadhrat Khwaajah Ahraar (rahmatullah alayh) said: : “I have been appointed to disseminate and establish the Deen. Initiating mureeds is not my only function.” This has always been the stance and way of the Sufiya…. The moron Salafi alleges: “Some of them eat soil and sand and choose to drink murky water, avoiding pure and cool water, since they would be unable to give due thanks for it. This is in fact a puny excuse, since would they, by abandoning cool water, be giving due thanks to Allaah for the rest of His blessings upon them?” Again the moron illustrates his compound ignorance. In the first place, how many Sufiya is he aware of who had ate sand and soil and consumed murky water? Then, in an isolated case when the Sufi had consumed these substances, what is the evidence for contending that the reason was the Sufi’s belief of inability to ‘give due thanks’? Madkhalee has made baseless assumptions to hallucinate this reason. The one in a million Sufi who had consumed sand, did so to treat some moral condition of his nafs. Never did a Sufi believe that he was able to fulfil Shukr to Allah Ta’ala for a single ni’mat. No one understands this fact better than the Sufiya. Their humility is incomparable. Their belief of their own contemptibility is to the degree of Ilmul Yaqeen. They believe themselves to be more contemptible than dogs. The question that it had never crossed their minds even in the category of a stray waswasah that they were capable of fulfilling Shukr for all the limitless bounties of Allah Ta’ala except for cold water and delicious food, is the corrupt conjecturing of moron Salafis. If in an isolated or rare case a Sufi had eaten sand, then by what stretch of intelligence and by what norm of justice is it valid to accuse all the Sufiya of having done so? And, on what basis can it be claimed that the rare Sufi had propagated his personal valid idiosyncrasy to be an act to be emulated or that it was a tenet of the Deen? When so much haraam and najis substances are nowadays used as medicine and for medical treatment, the Salafis are dumb. They are silent and have no criticism for the utilization of haraam substances for medical treatment of physical diseases, but when a Sufi had prescribed for himself a taahir substance as a treatment for a spiritual or nafsaani ailment which he has diagnosed in himself, then the Salafis are quick to condemn, not only the isolated Sufi, but the entire million Sufis who had never resorted to the treatment of the solitary Sufi. The noble Sufi who had consumed sand for a spiritual condition which he diagnosed in himself was not a jaahil. He was among the greatest Ulama of this Ummah. His name is Abu Taalib Makki, the author of the famous kitaab, Qootul Quloob on which great Shaafi’ Fuqaha such as Imaam Nawawi (rahmatullah alayh) were reliant. The fact that Imaam Nawawi, Imaam Raaf’i, Zarkashi as well as other Fuqaha and also Imaam Ghazaali (rahmatullah alayhim) cites from Qootul Quloob, is sufficient to confirm the lofty status of this noble ‘sand-eating’ Sufi. No one had ever made any disparaging comment about the noble Shaikh’s ‘sand-eating’.The illustrious Fuqaha of all Math-habs cite Shaikh Abu Taalib Makki and his kitaab occupies a lofty pedestal among the authorities of Islam. Not a single authority of the Shariah has criticized this noble Shaikh, but the moron Salafi deems it appropriate to hurl his jahaalat at this great Waarith (Heir) of Rasulullah (sallallahu alayhi wasallam). The penances which the Sufiya observed were in the category of treatment for certain moral and spiritual conditions and states. Just as no one finds fault with tadaawi bil haraam (medical treatment with haraam substances) when there is a real need, similarly, there can be no valid objection against a Sufi who devised an ‘extreme’ measure to treat a moral or spiritual condition in him. The Sufi who drank ‘murky’ water did so for some specific reason. If this reason is unknown to the moron Salafi, he has no justification for condemning the Sufi, and to a greater extent is his error for implying that such penances of some Sufis were the norm of all Sufis. In all groups are to be found imposters, fakes and cranks. It is unjust to formulate an opinion regarding the genuine members of a group on the basis of the misdeeds of the fakes. Those who have masqueraded as Sufis for worldly objectives are not the criterion for passing judgment on the Sufiya. Ibnul Jauzee’s criticism in his kitaab, Talbees-e-Iblees, is directed at the frauds (mustaswifeen) who pretended to be Sufis. He never criticized the Auliya. Among the Ulama too there are numerous fakes and villains. No person of any intelligence will condone condemnation of all the Ulama simply because of the villainy perpetrated by the ulama-e-soo’. On this issue, Madkhalee says: “The endurance of self-imposed hardship was found amongst the first Sufis, but as regards later Sufis then they were concerned only with food and drink.” And, we may add to this, even smoking dagga and indulging in adultery in the name of the Deen. But such scoundrels may not be termed Sufis. They do not belong to the noble galaxy of Sufiya who were the embodiments of virtue and morality of the highest calibre. Those whose goal on earth is materialism, food, drink, dagga and vice are not Sufis. They are the progeny of Iblees. They are not Walis (friends) of Allah. They are walis of shaitaan. By what stretch of hallucination does the moron Salafi usher such frauds and villains into the class of the Sufiya-e-Kiraam? What resemblance is there with the self-proclaimed ‘sufis’ who were imposters given to debauchery and the genuine Sufis such as Hasan Basri, Junaid Baghdaadi, Sarri Saqati, Ibrahim Bin Adham and the innumerable illustrious Sufi Masters who strode the firmament of Islamic Roohaaniyat (Spirituality) and Ma’rifat? Painting them all with the same brush displays the compound ignorance of the moron Salafi. In every age the true Sufis had condemned the imposters and had explained the meaning of Tasawwuf, leaving no ambiguity in this concept and proving that it is an integral part of the Shariah. Moral reformation (Tazkiyah Nafs) is Waajib. Any brand of ‘tasawwuf’ which is in conflict with the Shariah is not true Tasawwuf. It is Satanism. In recent times, Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) as well as other senior Ulama of Deoband – all Sufis – have thoroughly exposed the fake and ignorant so-called Sufis. What the grave-worshipping so-called ‘sufis’ are perpetrating today is not Tasawwuf, and the Sufiya may not be condemned on account of the kufr and shirk perpetrated by these false claimants of Tasawwuf. Source

Taqleed By Faqeehul Ummah Hazrat Mufti Mahmood Hasan Gangohi Sahib Rahmatullahi Alaihe Publishers Note Question/Answers Types of Ahadeeth Definition of Qiyas Definition of Ijtihad Definition of Taqleed Types of Masa'il A Doubt Question/Answer Shah Wali Ullah a Muqallid? What should a Muqallid do when a Hadith contradicts the saying of the Imam ? Taqleed for a Muhaqiq Alim! Is it against taqleed for a Hanafi to follow somebody else's view ? interislam.org