ummtaalib

Pop culture in the name of Islam by Yvonne Ridley I FEEL very uncomfortable about the pop culture which is growing around some so-called Nasheed artists. Of course I use the term ‘Nasheed artists’ very lightly. Islamic ‘boy bands’ and Muslim ‘popsters’ would probably be more appropriate. Eminent scholars throughout history have often opined that music is haram, and I don’t recall reading anything about the Sahaba whooping it up to the sound of music. Don’t get me wrong. I’m all for people letting off steam, but in a dignified manner and one which is appropriate to their surroundings. The reason I am expressing concern is that just a few days ago at a venue in Central London, sisters went wild in the aisles as some form of pop-mania swept through the concert venue. And I’m not just talking about silly, little girls who don’t know any better; I am talking about sisters in their 20’s, 30’s and 40’s, who squealed, shouted, swayed and danced. Even the security guys who looked more like pipe cleaners than bulldozers were left looking dazed and confused as they tried to stop hijabi sisters from standing on their chairs. Of course the stage groupies did not help at all as they waved and encouraged the largely female Muslim crowd to “get up and sing along.” (They’re called ‘Fluffers’ in lap-dancing circles!) The source of all this adulation was British-born Sami Yusuf, who is so proud of his claret-colored passport that he wants us all to wave the Union Jacks. I’m amazed he didn’t encourage his fans to sing “Land of Hope and Glory.” Brother Sami asked his audience to cheer if they were proud to be British ,and when they responded loudly, he said he couldn’t hear them and asked them to cheer again. How can anyone be proud to be British? Britain is the third most hated country in the world. The Union Jack is drenched in the blood of our brothers and sisters across Iraq, Afghanistan, and Palestine. Our history is steeped in the blood of colonialism, rooted in slavery, brutality, torture, and oppression. And we haven’t had a decent game of soccer since we lifted the World Cup in 1966. Apparently Sami also said one of the selling points of Brand UK was having Muslims in the Metropolitan Police Force! Astafur’Allah! Dude, these are the same cops who have a shoot-to-kill policy and would have gunned down a Muslim last year if they could tell the difference between a Bangladeshi and a Brazilian. This is the same police force that has raided more than 3000 Muslim homes in Britain since 9/11. What sort of life is there on Planet Sami, I wonder? If he is so proud to be British, why is he living in the great Middle Eastern democracy of Egypt? Apparently the sort of hysteria Sami helped encourage is also in America, and if it is happening on both sides of the Atlantic, then it must be creeping around the globe and poisoning the masses. Islamic boy bands like 786 and Mecca 2 Medina are also the subject of the sort of female adulation you expect to see on American Pop Idol or the X-Factor. Surely Islamic events should be promoting restrained and more sedate behavior. Do we blame the out-of-control sisters? Or do we blame the organizers for allowing this sort of excessive behavior which demeans Islam? Or do we blame the artists themselves? Abu Ali and Abu Abdul Malik, struggling for their Deen, would certainly not try to whip up this sort of hysteria. Neither would the anonymous heroic Nasheed artists who sing for freedom; check out Idhrib Ya Asad Fallujah, and you will know exactly what I mean. Fallujah is now synonymous with the sort of heroic resistance that elevated the Palestinians of Jenin to the ranks of the resistance written about in the Paris Communeand the Siege of Leningrad. The US military has banned the playing of any Nasheeds about Fallujah because of the power and the passion it evokes. If those Nasheeds had sisters running in the streets whooping and dancing, however, the Nasheeds may be encouraged [Note from Siraaj: She probably meant discouraged, not encouraged] because of haram activity surrounding them. Quite frankly, I really don’t know how anyone in the Ummah can really let go and scream and shout with joy at pleasure domes when there is so much brutality and suffering going on in the world today. The rivers of blood flow freely from the veins of our brothers and sisters from across the Muslim world. Screaming and shouting the names of musical heroes drown out the screams coming from the dungeons of Uzbekistan where brothers and sisters are boiled alive in vats of water. How many will jump up and down and wave their arms in the air, shouting wildly for justice for our kin in Kashmir, Afghanistan, Chechnya, Palestine, and Iraq? There are many more killing fields as well across the Asian and Arab world. Will you climb on theater chairs and express your rage over Guantanamo Bay and other gulags where our brothers and sisters are being tortured, raped, sodomized, beaten, and burned? Or will you just switch off this concerned sister and switch on to the likes of Sami Yusuf because he can sell you a pipe dream with his soothing words and melodic voice? Oh, Muslims, wake up! The Ummah is not bleeding; it is hemorrhaging. Listen not to what is haram. Listen to the pain of your global family. Source

Brother Naqshband, If you have a collection of short inspirational quotes by Shaykh Zufiqar (Hafizahulkllah) or any of his khulafa, would you be able to open on thread and post when you can like here with quotes of Shaykh Yunus Patel (Raheemahulla) and here with quotes of Shaykh Muhammad Saleem Dhorat (hafizahullah) . There is also one for quotes of Shaykh Abdul Hamid Ishaq

Haramain High Speed Rail The project to connect the holy cities of Makkah and Madinah, cradle of the Muslim faith, is the biggest international contract ever obtained by Spanish companies. The Hispano-Saudi consortium forming the Al Shoula Group, presided over by Ineco, is building the new high speed corridor which will cross the coastal and desert regions of Saudi Arabia, linking Makkah and Madinah. http://www.ineco.es/webineco/en/hara...makkah-madinah

Part 3 The Delights of the People of Paradise: The Superiority of Paradise Over the Pleasures of This World The pleasures of this world are tangible and present, whilst the delights of Paradise are as-yet unseen promises. People are readily influenced by what they can see and know instantly; it is hard enough for them to forgo something that is in front of them for the sake of something else that is in the future, so how much harder it is if the promise will not be attained until after death! So Allaah (Subhaanahu Wa Ta'ala) drew a comparison between the pleasures of this world and the joys of Paradise, and explained that the delights of Paradise are far superior to this world's pleasures. The Qur'aan speaks at length denouncing this world of instant, fleeting pleasures and stating that the rewards with Allaah as far better, to encourage man to strive hard for success in the next world: "And strain not your eyes in longing for the things We have given them for enjoyment to various groups of them the splendour of this life that We may test them thereby. But the provision of your Rabb is better and more lasting" [20:131] And "Beautified for men is the love of things they covet: women, children, much of gold and silver , branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life but Allaah has the excellent return with Him. Say: "Shall I inform you of things far better than those? For al-Muttaqoon there are Gardens with their Rabb, under which rivers flow. Therein eternal and Azwaajun mutahharatun , and Allaah will be pleased with them. And Allaah is All-Seer of Slaves" [3:14-15] There are many reasons why the delights of Paradise are superior to the pleasures of this dunyaa; Amongst them: (i) The Pleasures of this Dunyaa are Fleeting: "Say: Short is the enjoyment of this world. The Hereafter is better for him who fears Allaah.." [4:77] The Prophet (Sallallaahu Alaihi Wa Salaam) illustrated the inferiority of this dunyaa by comparing it to what Allaah has prepared in Paradise, "By Allaah, this world in comparison with the Hereafter is nothing more than as if one of you put his finger" - and he gestured with his forefinger - "in the sea; let him see how much water he would retrieve" [saheeh Muslim, 4/2193, no. 2858]. A finger dipped in the ocean would not even pick up one drop; this is how little this world is worth when compared with the Aakhirah. Because these pleasures are so insignificant, Allaah (Subhaanahu Wa Ta'ala) has rebuked those who prefer the pleasures of this world to the joys of the Aakhirah: "O you who believe! What is the matter with you, that when you are asked to go forth in the Cause of Allaah you cling heavily to this earth? Do you prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter" [9:38] We have already quoted numerous texts that indicate the inexhaustible abundance of the blessings and joys of the Aakhirah. (ii) The Hereafter is also better from the perspective of quality. The clothing, food, drink, jewellery and palaces of the people of Paradise will be far superior to their counterparts in this world. There is in fact no room for comparison, as even the smallest space in Paradise is better than this world and all that is in it. al-Bukhaari and Muslim report from Abu Hurayrah (Radiyallahu Anhu) that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said, "The space of a whip in Paradise is better than this world and everything in it" [Mishkaat al-Masaabeeh, 3/85, no. 5613] Also narrated by al-Bukhaari and Muslim from Abu Hurayrah that the Prophet (Sallallaahu Alaihi Wa Salaam) said, "The space of the bow of any one of you in Paradise is better than all that the sun rises upon" [Mishkaat al-Masaabeeh, 3/85, no. 5615] The comparison between the women of Paradise and the women of this earth serves to demonstrate the superiority of that which is in Paradise. al-Bukhaari reports from Anas that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said, "If a woman from the people of Paradise were to look at this earth, she would light up everything between it and fill it with her fragrance; the veil on her head is better than this world and all that is in it" [Mishkaat al-Masaabeeh, 3/85, no. 5614] (iii) Paradise is free from all the impurities and disappointments of this world. Eating and drinking in this life results in the need for excretion and its associated unpleasant odours. If a person drinks wine in this world, he loses his mind. Women in this world menstruate and give birth, which are sources of pain and hurt. Paradise is free from all of these discomforts: its people will not urinate, defecate, spit or suffer from catarrh. The wine of Paradise, as described by its Creator, is: "Crystal-white, delicious to those who drink , free from intoxication, nor will they suffer intoxication therefrom" [37:46-47] The water of Paradise does not become brackish, and its milk never changes in flavour: "..rivers of water incorruptible; rivers of milk of which the taste never changes.." [47:15] The women of Paradise are pure and free from menstruation, nifaas and all the other impurities suffered by women in this world, as Allaah (Subhaanahu Wa Ta'ala) says: "...and they shall have therein Azwaajun Muttaharatun [Purified mates having no menses, urine, stools, etc]" [2:25] The hearts of the people of Paradise will be pure, their speech will be good, their deeds righteous. There will be no hurtful, upsetting, offensive or provocative talk there, for Paradise is free of all worthless words and deeds: "...free from any laghw [dirty, false, evil, vague talk], and free from sin" [52:23] The only speech that is heard there is good, sincere and pure, free from all the shameful shortcomings of earthly speech: "No Laghw [dirty, false, evil talk] will they hear therein, nor lying" [78:35] "They shall not hear therein any Laghw, but only salaam " [19:62] "Where they shall hear neither harmful speech nor falsehood" [88:11] Paradise is the abode of purity and peace, "No laghw will they hear therein, nor any sinful speech [like backbiting, etc], But only the saying of Salaam! Salaam! " [56:25] For this reason, when the people of Paradise have been saved from the Fire, they will be detained of a bridge between Paradise and Hell, where they will be purified by settling any wrongs that may be outstanding, so that they may enter Paradise, pure of heart and soul, free from any resentment, envy or other negative emotions of this world. al-Bukhaari and Muslim report that when the people of Paradise enter Paradise, "There will be no hatred of resentment among them, their hearts will be as one, and they will glorify Allaah, morning and evening" [al-Bukhaari from Abu Hurayrah, in Kitaab bid' al-Khalq, Baab maa jaa'a fi Sifaat al-Jannah, Fath al-Baari, 6/318] Allaah indeed spoke the truth when He (Subhaanahu Wa Ta'ala) said, "And We shall remove from their breasts any lurking sense of injury: brothers facing each other on thrones " [15:47] A "sense of injury" is hatred. It was reported from Ibn 'Abbaas and 'Ali ibn Abi Taalib that when the people of paradise enter Paradise they will drink from one spring, and Allaah (Subhaanahu Wa Ta'ala) will remove all sense of injury or hatred from their hearts, then they will drink from another spring, and their faces will become pure and bright [al-Qurtubee, at-Tadhkirah, p. 499]. This is probably what is meant by the aayah, "And their Rabb will give them a pure drink" [76:21] (iv) The Pleasures of This World are Transient Whilst the Joys of the Hereafter are Lasting and Eternal This is why Allaah (Subhaanahu Wa Ta'ala) calls the pleasures of this world "temporary conveniences" because they are enjoyed for a short while, then come to an end, but the joys of al-Aakhirah have no end: "What is with you, must vanish, and what is with Allaah will endure.." [16:96] ": This is Our Provision, which will never finish" [38:54] "...its provision is eternal and so is its shade.." [13:35] Allaah (Subhaanahu Wa Ta'ala) gave an example of how quickly this world will pass away: "And put forward for them the example of the life of this world, it is like the water which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But it becomes dry and broken pieces, which the winds scatter. And Allaah is Able to do everything. Wealth and children are the adornment of the life of this world. But the good righteous deeds that last are better with your Rabb for rewards and better in respect of hope" [18:45-46] Allaah (Subhaanahu Wa Ta'ala) likened this life to the rain that falls from the sky and causes plants to grow and flower and bear fruit. This lasts for only a short time, before they shrivel and are blown away by the wind. Such are the luxuries of this life, such as youth, wealth, sons, lands and fields. All of this passes away; youth fades, health and vitality are replaced by sickness and old age, wealth and children may disappear, a man may be taken from his family and wealth, but the Hereafter will never vanish or go away: "...And excellent indeed will be the home of the Muttaqoon, 'Adn Paradise which they will enter, under which rivers flow.." [16:30-31] (v) Seeking to Enjoy the Pleasures of this World and Neglecting the Hereafter Will be Followed By Regret and Sorrow When One Enters the Fire of Hell "Everyone shall taste death. And only on the Day of Resurrection will you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception " [3:185]

Answer to above question.... Darul Uloom Deoband Question: 3126 United Kingdom of Great Britain Is the Prophet peace be upon him's nur the first thing to be created? Also, was it created before Adam alayhis salam's? Answer: 3126 Jan 29,2008 (Fatwa: 903/876=D) Hazrat Hakimul Ummah, Maulana Ashraf Ali Thanwi has mentioned a Hadith in his book نشر الطیب فی ذکر النبی الحبیب صلی اللہ علیہ وسلم with reference of Ahkam bin Al-Qattan that Hazrat Ali bin Al-Hussain (Zainul Abdeen) narrated from his father Hazrat Hussain (رضی اللہ عنہ) and he narrated from his father (Hazrat Ali رضی اللہ عنہ) that the Prophet (صلی اللہ علیہ وسلم) said: ?I was a noor (light) in front of my Lord some forty thousand years before the birth of Hazrat Adam (علیہ السلام)?. There are some more traditions which prove that the noor of the Prophet (صلی اللہ علیہ وسلم) was created in the earliest time, some traditions say that his noor was created before the Tablet, the Pen, earth, sky and even before all creatures. Allah (Subhana Wa Ta'ala) knows Best Darul Ifta, Darul Uloom Deoband

Taqleed literally means to follow, and according to the technical meaning used in the Shariah, it means ‘to follow someone in what he says, considering it to be the truth, without looking into the evidence for it’. (Baghwi) Based on the above meaning, we find that in reality, all Muslims do Taqleed knowingly or unknowingly. The reason for this is clearly seen from the conduct of all Muslims. Almost all Muslims rely on one scholar or another, from whom they take their advice, and adopt their rulings. All these are done without even knowing the evidence for the ruling. Whether Muslims accept a particular Alim/Shaikh or another, they cannot escape the fact that they rely on the opinions of a person and accept it even though they are not aware of the evidences for the said opinions. This act of following/accepting a scholar’s opinion can be easily understood when we see that most of the Muslims are not scholars of Islam, nor have they studied any of the Islamic sciences. Most of them are engrossed in their private jobs and occupation and spend absolutely no time in acquiring a sound Islamic education. Although some may be practicing Muslims, yet, they do not get involve in formal studies. As such, we see that most of the Muslims are not aware of Hadith Studies, Quranic Studies, and Islamic Jurisprudence, etc. However, notwithstanding their ignorance (of most of the Sciences of Islamic learning), they are nevertheless devout and practicing Muslims who continue to fulfil and abide by the teachings of Islam. This, they are able to do on account of their acceptance and adherence to the teachings given by scholars whom they have accepted as their Ulama. Hence, whenever they are confronted with any situation, they refer to their scholars and do not question the authenticity and soundness of the opinions and advice which have been given. Almost all Muslims in the world, scholars and non scholars find themselves in the above situation. As for the Muslim who is not a scholar, he places his trust and reliance on a scholar, and then accepts his opinion, explanation and advice. As for the Muslim who is a scholar, he is totally dependant on the scholars of the earlier generations of the Salafus Saaliheen, for his understanding of the sciences of Islam. As a scholar, he accepts their rulings, explanations and opinions, and also gives his verdicts upon their statements. In this way, he (the Islamic scholar) finds himself following other scholars, and he knows to himself that he cannot escape this. As such, regardless of what one may say against Taqleed, he must also do it, since there is no other way of understanding the teachings of Islam except through the way of accepting and following the explanations given by the Salafus Saaliheen from among the Sahabahs, Tabi’uun and At’baa-at Tabieen. It is on account of this reality, we find that even those who condemn Taqleed, are forced to quote statements of ‘Ibn Katheer,’ ‘Imam Bukhari’, ‘Imam Muslim’, ‘Ibn Taimiya’, ‘Ibn Qayyim’, ‘Imam Barbaharee’, ‘Imam Ahmad’, ‘Sheikh Albani’ etc, etc… The mere fact that a person may quote any of the above name as a proof for what he says, shows that he is using the name (quoted) as an authority and evidence. It therefore means, that he relies and places his trust upon a certain Scholar and follows what he has said. In many cases, the one quoting such names (as a proof) do not understand or even investigate the evidence for such statements. Instead, he simply relies upon the name of the Scholar, accepting his opinion to be sound. This, in reality is Taqleed. It’s simply a matter of following someone who others are not following. Therefore, this act of condemning Taqleed is based on ignorance and arrogance, and out of mere obstinacy, for certainly, a person finds himself doing Taqleed and is totally dependant upon it. From this explanation, it can be seen that basically, every Muslim does Taqleed. It is simply a matter of whom he chooses to follow. There are some Muslims who may not adhere or adopt the Mazhab of Imams Abu Hanifa, Malik, Shafi or Ahmad bin Hambal, but yet, they adhere to the opinions and verdicts s of other scholars of the past. So, in reality they are also doing Taqleed (following). Some may reject the practice of Taqleed, but yet, may listen and follow what a certain Sheikh may say or write. This itself is Taqleed, and they are also involved in doing Taqleed even though they may not accept it. Taqleed therefore, is one which is done by every Muslim and no one can escape it. It is not something which is newly invented, nor has it been condemned in Islam. Instead, it is one which is encouraged in Islam and the Holy Quran and the Sunnah bears ample testimony to this. In this regard, Allah commands the Muslims in the following manner, ‘O those who believe! Obey Allah and obey His Messenger and those in authority over you’. (Quraan 4:59). Here (in this verse), Allah Has commanded the believers to obey Him. He has also commanded them to obey His Messenger, Muhammad (SA), and has ordered them to obey those who are in authority. The verse makes it abundantly clear that all Muslims must be obedient to Allah, to His Messenger (SA) and to those who are in authority. With respect to who are ‘Those in authority’, the great commentators of the Holy Quran from among the Sahabah, the Tabi’uun and those after them, have stated that ‘those in authority’ in this verse, means the Fuqaha (the Jurists of Islam). This is the explanation given by Jabir bin Abdullah (RA), Abdullah bin Abbas (RA), Mujahid (RA), Ata bin Abi Rabah (RA), Ata bin Sa’ib (RA), Hassan Basri (RA), Abul Aliyah (RA) and many others from the Salafus Saaliheen (Pious Predecessors). (Tafseer Ibn Jareer) Based upon this explanation, it therefore means that Allah has issued a command in this verse of Sura An Nisa, informing the Muslims that they must obey the Fuqaha ‘Islamic Jurists’ who have been given a degree of authority over them. The reason for this command is quite clear, since the Fuqaha are those who have been endowed with the knowledge and the understanding of the religion of Allah (Al Islam). As such, (with their understanding and knowledge) they are able, to teach and explain the laws of Islam. They are able to guide the Muslims with respect to halal and haram, and are able to issue verdicts on many matters. When this is done, it becomes imperative upon the Muslims to listen and obey them, and to follow their guidelines since it is all connected to Allah and His Messenger (SA). It is for this reason, Allah has commanded the believers in the above mentioned verse to obey the Islamic Jurists, who, according to the commentators are the ones in authority. It should be noted that obedience comes about only by following, and there is no law mentioned in this verse which tells the Muslims that they must know the evidence for a certain issue before they obey. The verse, rather, is straight, explicit and simple, in that it commands the Muslims to obey those who are in authority (that is, the Fuqaha-Islamic Jurists). In another verse, Allah says, ‘Ask those of knowledge, if you do not know’. (An Nahl: 43; Al Ambiya: 7) In this verse, Allah Has commanded those who do not possess knowledge to ask those who possess it. Obviously, asking is done in order to follow and obey. As such, when Muslims seek advice or ask the religious Scholars questions, they are required to accept the answers and follow what have been told to them. So in reality, the act of asking questions brings about the act of ‘following’. It is therefore clear from this verse, that Allah, by commanding the believers to ask the Scholars (who are endowed with knowledge) of the things that they do not know about, is in reality ordering them to follow the Scholars in the answers they give. So what is evident from these verses and explanations, is that the act of following ‘scholars’ and ‘knowledgeable people’, (which in essence is the concept of Taqleed) is one which is not only encouraged in the Holy Quran, but it is also a requirement of a Muslim. It is for this reason, the scholars of the early and latter generations have all accepted Taqleed and have encouraged the Muslims to do Taqleed. In this regard, Hafiz Ibn Taimiya has written in his Fatawa that it is the agreement of the scholars that Ijtihaad (deductions) is permissible and Taqleed is permissible. Ijtihaad is permissible for that person who has the ability to do it, and Taqleed is for that person who cannot do Ijtihaad’. Allama Baghwi has also written, ‘It is essential for a person who does not possess the qualifications for Ijtihaad to do Taqleed’. The great scholar, Khateeb Al Baghdadi writes: ‘As far as the Islamic rules are concerned, there are two types. The first are those which are known by necessity to be a part of the Deen of the Prophet (SA) like Salaah, Zakaah, Fasting etc. Taqleed is not allowed in these issues since they are such that everyone should know and understand (that is, every Muslim is required to know that these are compulsory and hence, must obey the commandments of Allah). The second type are those rules which need to be understood and explained, such as the details of the rituals of worship, transactions, etc. Taqleed is allowed in these issues since Allah says, “Ask those of knowledge, if you do not know”. (Nahl verse 43) Based on the above quotations, we see that the scholars have made two divisions. One is with respect to those who can do Ijtihaad, and the other is with respect to those who must do Taqleed. Ijtihaad, as explained by the pious predecessors, is the process of extracting laws from the four basic sources of the Shariah, namely, the Quran, the Sunnah, Ijma (Concensus of opinion) and Qiyas (analogy based on explicit rulings of the Quran and Sunnah). A Mujtahid is therefore a scholar who is qualified to do Ijtihaad. As explained before, Taqleed technically means to accept the view of a Mujtahid in issues of Islamic law, without seeking to know the proof thereof, on the belief that the views are based on legitimate evidences of the Shariah. Thus, a Muqallid (follower) is one who ascribes to the Taqleed of a Mujtahid, because he lacks the qualifications to perform Ijtihaad. It should be understood that ‘Following (making Taqleed) of an Imam or a Mujtahid does not entail believing the Mujtahid to be an independent source of law, who has to be followed in totality. Rather, the idea is that the Quran and Sunnah be followed as it is understood by the great scholars of the past, whose understanding, knowledge and authenticity have been accepted by the Ummah. The Imam/Mujtahid whose opinion is followed, is regarded as an interpreter and not a law maker. The only reason a person follows an Imam/Mujtahid is because of the conviction that the Mujtahid has great knowledge and understanding of the Quran and Sunnah, (which he, the follower does not possess), through which the Imam/Mujtahid is able to understand their meanings. In this regard, the follower has relied upon the Imam’s opinion/verdict/ruling. Taqleed therefore, facilitates the following of the Quran and Sunnah. It is to be noted also that Taqleed existed during the time of the Sahabahs (RA) (Companions), where many of them would follow the most knowledgeable among them, and adhere to his opinions, rulings and explanations. This act of following was so strong that they would not accept the opinions which contradicted the rulings/fatawas of that person whom they followed. It is therefore clear, that ‘Taqleed’ conforms to the teachings of the Quran and the Sunnah and hence, has been encouraged by the scholars of the former and latter generations. While some have strongly encouraged the Muslims to do it, many great Scholars from the Salaafus Saliheen and the latter generations have stated that it is essential for Muslims to do Taqleed. This, they explain, is in order to protect one’s religion and to save one self from practicing upon the opinions of Scholars to one’s convenience. It is generally seen , that those who do not do Taqleed, ‘pick’ and ‘choose’ opinions (of Scholars) at random. Whatever suits their desires are normally adopted, without having any strong evidence to support (their actions). Sometimes an Imam’s/Scholar opinion is accepted in a certain issue, but the same Scholar/Imam is rejected in another issue. Due to the fact that one is not disciplined in Knowledge, he finds himself roaming from one Scholar to the other, from one opinion to the other, until he finds that which is convenient and acceptable to him. It is strange to know that those guilty of these practices are not from among the learned, instead, they are those who have no formal Islamic education and are not even qualified to give an opinion in Shariah matters. About this, the great Muhaddith Shah Waliyullah (RA) writes, ‘The Ummah has unanimously agreed upon the validity of following one of the four Schools of thought which has been organized and documented. There are many obvious benefits in this, especially today where determination has dwindled, where desires have penetrated our consciousness and gloating with one’s opinion is seen as a virtue’. (Al Insaaf) About the attitude of those who continue to attack the following of an Imam/Mujtahid, thereby choosing opinions at random, the great Scholar of Hadith, Sheikh Siddiq Hassan writes, ‘There has arisen in this era, a party who do their actions for fame and to show others. They call themselves people of Hadith and Quran, and they claim to have perfect knowledge, actions and recognition of the Shariah.’ ‘So how strange is this! That they call themselves people of Tauheed, who are sincere, and brand others as Unbelievers and Mushrik, while they themselves are worst of all people, with respect to partisanship and the worst of all in exceeding the bounds of deen’. (Al Hittatu fi Zikr Sihah As Sittah pg. 67,68). The great and renowned Scholar, Khateeb Al Baghdadi also writes, ‘As for those who should do Taqleed, they are those who do not know the methods of extracting Islamic rules. These people should follow one specific Imam and act upon his ruling. This is so because they do not posses the tools for Ijtihaad’. (Al Faqeeh Wal Mutafaqih). DARUL ULOOM TRINIDAD AND TOBAGO Rashaad Ave, Mon Plasir Road, Cunupia. Trinidad, W.I. Tel: (868) 665 8868 / Fax: (868) 665 1442 Webpage: www.darululoomtt.org/ Email: [email protected]

Assalaamu 'alaykumj warahmatullah Welcome to the forum. Jazaakallah for the input. I think the complete article will be beneficial in the Madhab section inshaAllah as I found it easy to understand. (link fixed). By the way, only the first few posts will need approving so please continue posting

Keys of the Ka'bah مفتاح الكعبة Key of Kaaba in the middle, on the right key of Maqam Ibrahim, on the left key of the door of Tawbah leading to the roof of the Kaaba. (Picture posted on muftisays.com by Roukaya19)

CONCERTS AND NASHEEDS CONTAMINATED ENTERTAINMENT In recent times, there has been a surge of interest in Nasheeds, Nazms and poetry. This new trend which has engaged many Muslims, especially the young has created a lucrative industry. The force of this trend is so overwhelming that it has overtaken even Deeni-conscious Muslims. Undoubtedly, poetry has its valid position in Islam. However, current trends seem to exceed the Shar’i limitation on poetry. In former times, poetry was a vehicle used to instill Islamic values in the hearts. It was generally composed by sincere and pious persons, who themselves diligently practiced on the Shariah. The wordings were used to invoke emotions of love for Allah Ta’ala and the Deen. The result used to be that the listener would become a more ardent follower of the Shariah. Unfortunately, today it has become mere entertainment. Besides it being mere entertainment devoid of any spiritual benefit, the nature of certain Nasheeds have become Haraam and prohibited in the Shariah. Certain individuals and “bands” are producing Nasheeds and “Islamic” songs without the use of musical instruments. However, Musical sounds are created in the background using the mouth and other parts of the body. These Nasheeds and concerts are promoted to Muslims with attractive “Islamic” names and titles. The Iftaa Committee of the Jamiat has thoroughly researched this concept and determined that musical sounds and effects created and produced through any part of the body or through the agency of any instrument is clearly prohibited. The Fuqaha (jurists) are categoric that ALL music, irrespective of how it is produced is prohibited in Islam. Hence, such songs and Nasheeds fall directly under the category of music itself. Notably, this is also the view of many leading Arab Ulama*. Every Muslim understands that music is prohibited. Thus, there can be no doubt in the impermissibility of such Nasheeds. Nabi (Sallallahu Alaihi Wasallam) has said, “There will come a time when people of my Ummah will declare Zina, silk, wine and music to be Halaal (permissible). Allah will destroy such people overnight and those who are not destroyed will be turned into monkeys and swines till the day of judgement.” (Sahih al-Bukhari #: 5590). This new industry of so-called Islamic Nasheeds has certain salient resemblances to the world of pop and rock music. The composers are themselves, in most cases, those who do not live their lives in conformity with the Shariah. Some of these poets and performers imitate western counterparts-the rock and pop groups- in appearance, style, dressing, tune, etc. Since these songs are marketed as “Islamic” demand has grown amongst Muslims. Now the public is invited to attractive “Islamic” Nasheed concerts. Such events are totally against the spirit of the Shariah. Those who are engaged in producing such music should earnestly do a close self introspection of their actions and objectives. If they realize that they have erred, they should immediately repent and abandon this evil business. Those who intend attending these concerts should honestly evaluate their motives and base desires. Will our actions draw the pleasure or displeasure of Allah? Are we emulating our beloved Prophet (Sallallahu Alaihi Wasallam) or following in the footsteps of the disbelievers? The Muslim Ummah is urged to abstain from attending events that endanger of our Imaan. * Juz’ Fi Hukmil Ieqa’aat. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Part 2 The People of Paradise The Deeds for Which People Will Deserve to Enter Paradise The people of Paradise are the believers and strict monotheists. All those who associate others with Allaah or disbelieve in Him, or deny any of the principles of faith will not be allowed to enter Paradise. Their destination will be Hellfire. The Qur'aan often states that the people of Paradise are the believers who do righteous deeds, to quote one of many examples: "But whoever comes to Him as a believer and has done righteous good deeds, for such are the high ranks - 'Adn Paradise under which rivers flow, wherein they will abide forever: such is the reward of those who purify themselves". [20:75-76] * Believers may earn Paradise through their eemaan and Islaam: "My worshippers! No fear shall be on you this Day, nor shall you grieve - who believed in Our aayaat and were Muslims, enter Paradise you and your wives in happiness" [43:68-70] * Or because they were sincere in their devotion to Allaah: "Save the chosen slaves of Allaah [al-Mukhliseen]. For them there will be a known provision, fruits and they shall be honoured, in the gardens of delight." [37:40-43] * Or for the strength of their relationship with Allaah, their longing for Him and worship of Him: "Only those who believe in our aayaat who, when they are reminded of them fall down prostrate, and glorify the praises of their rabb, and they are not proud. Their sides forsake their beds, to invoke their Rabb in fear and hope, and they spend [charity in Allaah's Cause] our of what We have bestowed on them". [32:15-16] * Or for their patience and reliance upon Allaah Ta'ala: "..Excellent is the reward of the workers, those who are patient and put their trust in their Rabb" [29:58-59] * Or for their steadfastness in faith: "Verily those who say "Our Rabb is Allaah" and remain firm , on them shall be no fear, nor shall they grieve. Such shall be the Companions of the Garden dwelling therein: a recompense for their good deeds". [46:13-14] * Or for their humility: "Verily those who believe and do righteous deeds and humble themselves before their Rabb - they will be dwellers of Paradise to dwell therein forever" [11:23] * Or for their fear of Allaah Ta'ala: "But for him who fears standing before his Rabb there will be two Gardens" [55:46] * Or for their hatred of the kuffaar and mushrikeen and their refusal to befriend them: "You will not find any people who believe in Allaah and the Last Day, making friendship with those who oppose Allaah and His messenger, even though they were their fathers, or their sons, or their brothers, or their kindred . For such He has written Faith in their hearts, and strengthened them with Ruh [proof, light and guidance] from Himself. And We will admit them to Gardens under which rivers flow, to dwell therein . Allaah is pleased with them and they with Him". [58:22] Some aayaat discuss in detail the righteous deeds for which a person may deserve Paradise; for example, Surah ar-Ra'd states: "But it is only the men of understanding who pay heed, those who fulfill the Covenant of Allaah and break not the mithaaq, those who join that which Allaah has commanded to be joined, , fear their Rabb and dread the terrible reckoning, and those who remain patient, seeking their Rabb's Countenance, perform as-Salaat, and spend out of that which We have bestowed on them, secretly and openly, and defend evil with good, for such there is a good end 'Adn Paradise which they shall enter and those who acted righteously from among their fathers and their wives, and their offspring. And angels shall enter unto them from every gate Salaamun ''alaykum for that you persevered in patience! Excellent indeed is the final home!" [13:19-24] And at the beginning of Surah al-Mu'minoon, Allaah explains that success is for the believers and then described the deeds that will qualify them for success: "Successful indeed are the believers, those who offer their salaah with khushoo', and those who turn away from al-laghw [dirty, false, evil, vain talk, falsehood and all that Allaah has forbidden], and those who pay the zakah, and those who guard their chastity, except from their wives or those whom their right hands possess, for then, they are free from blame; but whoever seeks beyond that then those are the transgressors; those who are faithfully true to their amaanah [all duties that Allaah has ordained: honesty, moral responsibility, and trusts] and to their covenants and those who strictly guard their prayers . These are indeed the inheritors who shall inherit al-Firdaws. They shall dwell therein forever" [23:11] The Prophet (Sallallaahu Alaihi Wa Salaam) also said, "The people of Paradise are three: a ruler who is fair and just; a man who is compassionate and gentle towards every relative and Muslim; and a man with a large family who is proud and does not beg" [Muslim, see Sharh an-Nawawi 'alaa Muslim, 17/198] The Way to Paradise is Very Hard Paradise is very high, and ascending lofty places takes a great deal of effort. The way to Paradise is filled with things that go against human wishes and inclinations. This needs strong determination and willpower. In a hadith narrated by al-Bukhaari and Muslim from Abu Hurayrah (Radiyallahu Anhu) the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said,"Hell has been veiled with desires, and Paradise has been veiled with hardships." an-Nasaa'ee, at-Tirmidhi, and Abu Dawud report from Abu Hurayrah (Radiyallahu Anhu) that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said, "When Allaah created Paradise, He told Jibreel, "Go look at it". So he went and looked at it, then he came back and said, "By Your Glory, no-one will hear of it but he will enter it". So He surrounded it with hardships and said, "Go and look at it". So he went and looked at it, then came back and said, "By Your Glory, I fear that no-one will enter it"". [Jaami al-Usool, 10/520, 8068] an-Nawawi commented on the first hadith: "This is an example of the beautiful, eloquent and concise speech which the Prophet (Sallallaahu Alaihi Wa Salaam) was capable, in which he gives a beautiful analogy. It means that nothing will help you to reach Paradise except going through hardships, and nothing will lead you to Hell, but whims and desires. Both are veiled as described, and whoever tears down the veil will reach what was hidden behind it. The veil of Paradise is torn down by going through hardships and the veil of Hell is torn down by giving in to whims and desires. Hardship including striving consistently and patiently in worship, restraining one's anger, forgiving, being patient, giving in charity, being kind to those who mistreat you, resisting physical desires, etc" [sharh an-Nawawi 'ala Muslim, 17/165] The People of Paradise Description of the People of Paradise and the Delights They Enjoy Therein The people of Paradise will enter in the most perfect and beautiful form, in the image of their father, Aadam (Alaihis Salaam), for there is no human form more perfect and beautiful than that of Aadam, whom Allaah (Subhaanahu Wa Ta'ala) created very tall. He was as tall as a great palm tree, sixty cubits tall. Muslim reports from Abu Hurayrah (Radiyallahu Anhu) that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said, "Allaah, Subhaanahu wa ta'aala, created Aadam in his own image, sixty cubits tall... everyone who enters Paradise will be in the image of Aadam, sixty cubits tall. People kept getting shorter and shorter after the time of Aadam." [saheeh Muslim, Kitaab al-Jannah, Baab Yadkhul al-Jannah Aqwam Af'idatuhum mithl af'idatah at-Tayr 4:2183, no. 2841] Their external appearance will be in harmony, and their hearts will be as one. Their hearts and souls will be clean and pure. Muslim reports from Abu Hurayrah (Radiyallahu Anhu) a hadith in which the Prophet describes people entering Paradise including a group whose light will be like the full moon. He (Sallallaahu Alaihi Wa Salaam) said, "Their form will be that of a single person, after the image of their father Aadam, sixty cubits tall." [saheeh Muslim, Kitaab al-Jannah, Baab Awwal zumrah yadkhuluna al-Jannah, 4/2179, no. 2834] Another aspect of their beauty is that they will have no body hair, and will look as if their eyes are anointed with kohl. Each of them will enter Paradise aged thirty-three, the age of strength, vitality and youth. Ahmad and at-Tirmidhi report from Mu'aadh ibn Jabal that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said, "The people of Paradise will enter Paradise hairless, looking as if their eyes are ringed with kohl, aged thirty three." [saheeh al-Jaami' 6/337, no. 7928] The people of Paradise will not sleep. Jaabir ibn 'Abdullaah and 'Abdullaah ibn Abi Awfaa reported that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said, "Sleep is the brother of death; the people of Paradise will not sleep" [silsilat al-Hadith as-Saheehah, 3/74, no. 1087, al-Kaamil of Ibn 'Adiyy, al-Hilyah of Abu Na'eem, Taareekh Isbahaan, by Abul-Sheikh]

Al-Shaibi given new Ka'bah key 19 November 2013 Makkah Gov. Prince Khaled Al-Faisal on Monday handed over the new keys of the Holy Kaaba (House of God) to Sheikh Abdul Qader Al-Shaibi, its chief guardian. The newly built lock was fixed on the Kaaba following the ceremonial washing of the House of God on Monday under the leadership of Prince Khaled. The lock and key were made of nickel and polished by 18-carat gold. The Muslim testimony to faith is written on the front side of the lock and an attribution of donation to Custodian of the Two Holy Mosques on the back. Inscribed on the sides is: King Abdullah bin Abdul Aziz, 1434H, verse 97 from the Quranic chapter entitled Al-Maida and verse 96 of the chapter entitled Al-Imran. The Presidency for the Two Holy Mosques’ Affairs supervised the making of the new lock and key at King Abdul Aziz City of Science and Technology in Riyadh. Sheikh Abdul Rahman Al-Sudais, head of the presidency, thanked the Saudi leadership for its support. The old lock and key would be preserved at the Two Holy Mosques Exhibition, he said. Prince Khaled, accompanied by top officials, earlier washed the Kaaba using Zamzam water mixed with rose water. He was greeted upon arrival by Sheikh Sudais and his deputy, Sheikh Muhammad Al-Khuzaim. The ceremony was attended by Professor Ekmeleddin Ihsanoglu, Makkah Mayor Osama Al-Bar, Deputy Makkah Gov. Abdul Aziz Al-Khodairy, Deputy Haj Minister Hatim Qadi and several Muslim diplomats. http://www.arabnews.com/news/479736 Posted by Roukaya19 on muftisays.com Old and New Lock of The Kaaba

Ceremony of washing Ka'bah 18 November 2013 Posted by Roukaya19 Here (Click on pictures to enlarge)

Sister anisafatima assalaamu 'alaykum I have moved your post because we are very careful about laypersons using Qur'anic verses to explain matters which in reality should be explained by scholars. The post would appear quite confusing to laypersons. I hope you understand. Jazaakillah

Paradise: the Eternal Abode Paradise is the tremendous reward which Allaah (Subhaanahu Wa Ta'ala) has prepared for His beloved (awliyaa) and those who obey Him. It is complete joy and pleasure, where nothing is lacking and nothing can disturb its purity. What Allaah (Subhaanahu Wa Ta'ala) and His Messenger have told us about it makes our heads spin because our minds are not able to comprehend the greatness of such blessings. Listen to the words of Allaah (Subhaanahu Wa Ta'ala) in this hadith qudsi: "I have prepared for My righteous slaves that which no eye has seen, no ear has heard and has never crossed the mind of any human being". Then the Prophet (Sallallaahu Alaihi Wa Salaam) said, "Recite, if you wish: "No person knows what is kept hidden for them of joy as a reward for what they used to do". (32:17) The joys of Paradise are far greater than the pleasures of this world, which pale into insignificance in comparison. al- Bukhaari reports from Sahl ibn Sa'd as-Sa'idee that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said: "A space the size of a whip in Paradise is better than this world and al that is in it". (Fath al-Baari, 6/319, an-Nawawi's commentary on Muslim 17/166) Because admittance to Paradise and salvation from the Fire are according to Allaah's will and judgement, it is a great victory and tremendous success, as Allaah (Subhaanahu Wa Ta'ala) says: "Only he who is saved far from the Fire and admitted to the Garden, will have indeed attained the object of life [or: been successful]" (3:185) "Allaah has promised to believers - men and women - Gardens under which rivers flow, to dwell therein , and beautiful mansions in Gardens of everlasting bliss. But the greatest bliss is the Good Pleasure of Allaah. That is the supreme felicity ". (9:72) "...and those who obey Allaah and His Messenger will be admitted to Gardens with rivers flowing underneath, to abide therein and that will be the supreme achievement". (4:13) Admittance to Paradise There is no doubt that the joy of the believers will be incomparable when they are led, group by honourable group, to the blessed Gardens of Paradise. When they reach Paradise its gates will be opened for them, and they will be welcomed by noble angels congratulating them on their safe arrival after suffering so much hardship and witnessing so much horror: "And those who feared their Rabb will be led to the garden in crowds, until, behold, they arrive there; its gates will be opened and its keepers will say "Peace be upon you! Well have you done! Enter here, to dwell therein". (39:73) In other words, your words, thoughts and deeds were good so your hearts and souls became pure and for that you deserve Paradise. Paradise: There is Nothing Like It The delights of Paradise surpass the imagination and defy description. They are like nothing known to the people of this world; no matter how advanced we may become, what we achieve is as nothing in comparison with the joys of the Hereafter. As is mentioned in several reports, there is nothing like Paradise: "It is sparkling light, aromatic plants, a lofty palace, a flowing river, ripe fruit, a beautiful wife and abundant clothing, in an eternal abode of radiant joy, in beautiful soundly-constructed high houses". [ibn Maajah, as-Sunan, Kitaab az-Zuhd, Baab Sifaat al-Jannah, 2/1448, no. 4332. Ibn Hibbaan narrated it in his saheeh] The Sahabah asked the Prophet (Sallallaahu Alaihi Wa Salaam) about the buildings of Paradise and he replied with a wonderful description: "Bricks of gold and silver, and mortar of fragrant musk, pebbles of pearl and sapphire, and soil of saffron. Whoever enters it is filled with joy and will never feel miserable; he will live there forever and never die; their clothes will never wear out and their youth will never fade." [Ahmad, at-Tirmidhi, ad-Daarimee, Mishkaat al-Masaabeeh, 3/29, sahih]. Allaah (Subhaanahu Wa Ta'ala) indeed spoke the truth when He (Subhaanahu Wa Ta'ala) said: "And when you look there you will see a delight . and a great dominion" [76:20] What Allaah (Subhaanahu Wa Ta'ala) has kept hidden from us the delights of Paradise is beyond our ability to comprehend: al-Bukhaari reported from Abu Hurayrah (Radiyallahu Anhu) that the Prophet (Sallallaahu Alaihi Wa Salaam) said that Allaah (Subhaanahu Wa Ta'ala) said, "I have prepared for My slaves what no eye has seen, no ear has heard and no human heart can imagine". Recite if you wish, "No person know what is kept hidden for them of joy as a reward for what they used to do." (32:17). In the version reported by Muslim from Abu Hurayrah, there is the addition, "Never mind what Allaah has told you; what He has not told you is EVEN greater". The Palaces and Tents of Paradise Allaah (Subhaanahu Wa Ta'ala) will build good and beautiful dwellings for the people of Paradise: In some places in the Qur'aan, Allaah (Subhaanahu Wa Ta'ala) described these dwellings as ghurafaat : "and they will reside in the high dwellings in peace and security." [34:37] The reward for the slaves of the all-Merciful will be: "Those will be rewarded with the highest place because of their patience. Therein they shall be met with greetings and the word of peace and respect" [25:75] Allaah (Subhaanahu Wa Ta'ala) described these Ghurafaat: "But for those who fear Allaah and keep their duty to their Rabb , for them are built lofty rooms, one above the other, under which rivers flow. the Promise of Allaah, and Allaah does not fail in Promise." [39:20] Ibn Katheer said: "Allaah has told us about His blessed slaves who will have rooms in Paradise: these will be lofty palaces, "lofty rooms, one above another - story upon story, well-constructed, strong and decorated. The Prophet (Sallallaahu Alaihi Wa Salaam) described these palaces to us. According to a hadith narrated by Ahmad, and Ibn Hibbaan from Abu Maalik al-Ash'ari and by at-Tirmidhi from 'Ali (Radiyallahu Anhu) the Prophet (Sallallaahu Alaihi Wa Salaam) said: "In Paradise there are dwellings whose inside can be seen from the outside, and the outside can be seen from inside. Allaah [Subhaanahu Wa Ta'ala] has prepared them for those who feed the hungry, and speak softly and gently, fast continuously and pray at night whilst the people are asleep." [saheeh al-Jaami' as-Sagheer, 2/220, no. 2119] Allaah (Subhaanahu Wa Ta'ala) has told us that there are tents or pavilions in Paradise: "Houris [beautiful, fair females] restrained in pavilions" [55:72] These pavilions are wondrous tents, made of pearls, each one is made from a single, hollowed-out pearl. They are sixty miles high; according to some reports they are sixty miles wide. al-Bukhaari reports from 'Abdullaah ibn Qays that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said, "The tent is a hollowed out pearl, thirty miles high; in each corner of it the believer will have a wife whom no one else can see". Abu 'Abdus-Samad and al-Haarith reported from Abu 'Imraan that the wording was "sixty miles high" [sahih al-Bukhaari, Kitaab Bid' al-Khalq, Baab Sifaat al-Jannah, Fath al-Baari, 6/318] Muslim reported from 'Abdullaah ibn Qays that the Prophet (Sallallaahu Alaihi Wa Salaam) said: "The believer in Paradise will have a tent made out of a single, hollowed-out pearl, sixty miles long, in which he will have wives, whom he will visit in turn, none of whom will see the others". [see also Muslim, Kitaab al-Jannah, Baab fi Sifaat Khiyaam al-Jannah, 4/2182, no. 2838] The Prophet (Sallallaahu Alaihi Wa Salaam) told us about the characteristics of the palaces of some of his wives and companions. al-Bukhaari and Muslim report that Abu Hurayrah (Radiyallahu Anhu) said, "Jibreel came to the Prophet (Sallallaahu Alaihi Wa Salaam) said, "O Messenger of Allaah, Khadeejah is coming, carrying a container of food. When she comes to you, convey to her greetings of peace from her Rabb and from me, and give her the glad tidings of a house in Paradise made of brocade, in which there is no noise or exhaustion."" [Mishkaat al- The Prophet (Sallallaahu Alaihi Wa Salaam) has told us of the way in which the believer may acquire more than one house in Paradise: Ahmad reports with a saheeh isnaad from Ibn 'Abbaas that the Prophet (Sallallaahu Alaihi Wa Salaam) said, "Whoever builds a masjid for Allaah, even if it is as small as the nestling-place scratched out by the sane grouse for its eggs, Allaah (Subhaanahu Wa Ta'ala) will build a house for him in Paradise". [saheeh al-Jaami' as-Sagheer, 5/265, no. 6005] Ahmad, al-Bukhaari, Muslim, at-Tirmidhi and Ibn Maajah report from 'Uthmaan that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said "Whoever builds a mosque for Allaah (Subhaanahu Wa Ta'ala), Allaah (Subhaanahu Wa Ta'ala) will build something similar for him in Paradise". [saheeh al-Jaami' as-Sagheer, 5/265, no. 6007] Muslim, Abu Dawud, Ahmad, an-Nasaa'ee, and Ibn Maajah report from Umm Habeebah that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said, "Whoever prays twelve extra rak'ahs every day, Allaah (Subhaanahu Wa Ta'ala) will build for him a house in Paradise." [saheeh al-Jaami', 5/316, no. 6234] www.islaaminfo.co.za

Is there a PlayStation in Jannah? For E Islam by Umm Ismail Some years back my 11 year old son asked me if I thought there would be a PlayStation in Jannah(Paradise), because really, if there wasn’t going to be one, then he didn’t know if he still wanted to go there. While I was gratified to be thought so knowledgeable, I was also aware that my reputation as Oracle-In-Chief was now at stake. So naturally I thought very carefully about how to respond. His query reminded me of another, a few decades earlier. I attended Madressah(Islamic School) with an older aunt who graciously conceded to teaching me privately in the afternoons after school. When I started high school, she told me I would have to start wearing the hijab soon. Now this was the 80’s – South Africa was in the grip of the last, bloody, grasp of institutional apartheid, the Rainbow nation hadn’t yet been born, and a head-scarfed girl at my school wasn’t an option. So being 12 and opinionated, I asked her why, and whether I would have to wear it at school as well. I knew of other girls who wore it, then instantly discarded it at the school gate for the duration of the school day, only to put it on again when they went home. She replied that it would indeed be all right since hijab was for one’s protection, and at school girls were protected (from what, I wondered!). If wearing hijab was compulsory, my teen brain reasoned, then surely there had to be a proper reason. I also questioned why would it be ok to wear the hijab on one side of the school gate and unnecessary on the other side? Silently, I promptly decided never to wear hijab - until aeons later, at 17, when it made perfect sense! When our children question us about Islamic principles, ethics or concepts, we often find it difficult to address their concerns head-on. We either react with self-righteous indignation, or sometimes we’re just amiably dismissive, while pointedly informing them about what’s allowed and what’s not. Our children however, are not pint-sized, programmable versions of adults, who after a few basic instructions – pray 5 times daily, learn all your Surahs(Quranic Verses), and don’t forget the eating dua (prayer) – will then happily be on their way. Utterly complete human beings, endowed with a healthy curiosity and a growing intellect, they need to be engaged, debated with and have their sometimes misguided views, challenged. Their insecurities, preposterous or profound have to be entertained too. The Quran constantly encourages us to ponder and use our ‘aql (intellect): “And We have certainly left of it a sign as clear evidence for a people who use reason.” (Quran:29:35) and again “And it is He who gives life and causes death, and His is the alternation of the night and the day. Then will you not reason?” (Quran23:80). Despite this, we consistently choose not to heed to seek reasoning, nor do we expect our children to. Indeed we expect them, ironically, to do as their forefathers did and inherit the faith we sometimes wear with weary familiarity. Why? Perhaps it is because we assume that wanting to understand the essence of a Divine instruction is to question its validity. Perhaps, more often than not, we ourselves don’t understand its logic and wisdom. But does this have to be so? As Hazrat Ali (RA) taught us, and echoed by educationist Ken Robinson, we raise our children for a time other than our own, in fact for a future as yet, quite undetermined. In order for them to grow into the Caretakers that Allah SWT intended, their faith must grow organically; because faith, unlike Granny’s antique cups, cannot be passed down to future generations. Their first steps into the world of meaning and values must be infused with the continued appreciation of the Divine Presence. This primal awareness as created beings starts with the athaan (call to prayer) in the new-born’s ear, settles in the heart as a fledgling seed, to be delicately nurtured with love and patient understanding (and a healthy dose of humour). Not for nothing did the Messenger of Allah (peace be upon him) spend the first 13 years in Mecca nurturing this seed – its blossoming is what enabled that collective cathartic moment years later when the Muslims were ordered to wash the stain of alcohol out of their lives …. In the words of my teen, how awesome was that? If we want our children to be of those who “strive hard with their property and their persons” (9:88), who “invite to good and enjoin what is right and forbid the wrong” (3:104), and whom Allah SWT “will love and who will love Him” (5:54), we will need to encourage them to find the answers to their questions from within the Quraan. Let us from the beginning encourage our children to reflect on and be amazed by the universe outside of (and within) us and then weave into that the Qur’anic ethos. This will enable them to view and practice Islam with understanding and love rather than Islam being viewed as sets of mechanical actions or regurgitation of the verses of the Quraan without passion and affection. There is NO excuse today not to make the effort to educate ourselves. Books, the internet, YouTube, community classes, all abound. Indeed, it’s our emphatic duty as parents to be exemplary in the desire for authenticity, to “ponder and reflect” together with our children, and to seek out well-researched, thoughtful answers to their queries like why exactly are we here, If Allah SWT is so merciful, why do people suffer, what happens to good atheists, and …. is there a PlayStation in Jannah? So back to my son. I explained that not having made that trip, I obviously couldn’t give him any specifics, but what I could say for sure was that Jannah is where we will be unimaginably happy and content. I asked him to recall his most satisfying memory, and to multiply that by a gazillion (words like gazillion always make an impact) – and if that included a PlayStation, then a version of a PlayStation would be awaiting him. He nodded sagely and never mentioned it again, satisfied that his mother clearly was the go-to person when weighty matters preoccupied the mind. He’s 15 now, and the other day he sheepishly recalled that incident and exclaimed, “Mum, can you believe I actually thought Jannah was going to be full of PlayStations and games”, and giggling mischievously, he added, “now I know it’s going to be full of beautiful girls!” - and disappeared before I could feign shock-horror. Sigh … I suspect the “lower your gaze” talk is already overdue …. www.eislam.co.za

will try and find out inshaAllah... EDIT: The above reply was in reply to sister mariam's next question: Sister Mariam: in reference to your question on what was created first, I've split the topic and the answer to your question is Here

Some Lessons from Mi'raaj- Synopsis 1.Sublime Position of Salaah: The greatest gift given on this miraculous journey on Mi'raj was the gift of salaah. The importance of this great gift is evident by the fact that the Prophet(sallallahu alaiyh wassallam) was called personally to the heavens and beyond to receive this injunction, whereas most other injunctions were given on earth via Jibraeel(alaiyhis salaam). Moreover, the fact that Jibraeel(alaiyhis salaam) descended the very next day after Mi'raj to teach Nabi(sallallahu alaiyh wassallam) the finer points of the method of salaah, highlights it's importance. 2.Neglect of Salaah: During Mi'raj, Nabi (sallallahu alaiyhi wassallam) passed by a group of people whose heads were being crushed with boulders. After becoming smashed, their heads would again resume their original shape, only to be crushed again. This process would continue ceaselessly. When he asked Jibraeel (Alaihis salaam) who they were, he replied that they were those people who were neglectful of their salaah. During the time of salaah, they would remain asleep. 3.Salaah with congregation: We notice that Nabi (sallallahu alaiyhi wassallam) performed salaah in congregation with all the Ambiya in Masjidul-Aqsa. This also illustrates the importance of salaah in congregation. Besides the warnings on discarding salaah with the congregation, many virtues have also been mentioned for observing salaat with congregation. Abdullah bin Umar(radhiallaha anhu) reports that Nabi (sallallahu alaiyhi wassallam) said, " Salaah performed in congregation exceeds the salaah performed individually(in reward) by twenty five times." (Sahih Bukhari Vol.1) 4.Zamzam Water: In the incident of Mi'raaj, it has also been recorded that the blessed chest of Nabi (sallallahu alaiyhi wassallam) was opened, and his heart removed and washed in the water of Zam Zam, and then replaced and restored to its original condition. In today's modern, scientific age, when the practice of surgery has become an ordinary everyday occurrence, this is not at all difficult to believe. And since no other water was used, but the Blessed water of Zam Zam was used to wash the noble heart of Rasulullah (sallallahu alaiyhi wassallam), we can clearly understand the merit and excellence of this water. 5.Importance of Masjidul Aqsa in Islam: The fact that Rasulullah(sallallahu alaiyhi wassallam) was taken to this Glorified Masjid and not to any other Masjid to perform salaah and lead the Ambiyaa, illustrates the pivotal role it plays in the life of a Muslim. In a hadith narrated by Hazrat Anas(R.A.): Rasullullah(sallallahu alaiyhi wassallam) has said that "the reward for salaah in his Masjid(Masjidun Nabawi) and in that of Masjidul Aqsa is of 50 000 prayers, but the reward of salaah in the kaaba is equal to a 100 000 prayers." (Ibn Majah) 6.Some Meritorious recitations given during Mi'raj: 1.Revelation of the last few verses of Surah Al Baqarah (i.e. from " Aa-manar-rasoolu bimaa un-zila ilayhi mir-rab-bihee wal-mu'-minoon....till the end). 2.Increase recitation of 3 rd Kalimah: Rasullullah(sallallahu alaiyhi wassallam) said, "On the night of Mi'raj, I met Hazrat Ibraheem(alaiyhis salaam) and he said to me, O Muhammad ! Convey my salaam to your Ummah and inform them that undoubtedly the soil of Jannah is pure, its water is sweet, its ground is barren and its plants are: "Subhanallahi walhamdulillahi wala ilaha illallaahu wallaahu akbar." 7.Admonitions and Punishments witnessed during Mi'raj: During this journey Rasulullah(sallallahu alaiyhi wassallam) was shown the different punishments meted out to those who transgressed and were dis-obedient. These experiences serve as a warning to the Ummah to refrain from dis-obedience and those actions that displease Allah Subhana Wata'ala. 1.Refrain from Teaching without practicing: Punishment for this is "lips were being slit with scissors of fire- they are the khateebs who command people to do good deeds while forgetting their own selves." 2.Refrain from Slandering: Punishment for this is "people who had fingernails of copper and they were raking their own faces and chests with them." 3.Refrain from Consuming Interest: Punishment for this is "people with bellies as huge as houses (in which people stay) and inside their bellies were snakes which were visible from the outside." 4.Refrain from fornication and adultery: Punishment for this is: " These people were eating the decayed meat and leaving the cooked meat untouched." 5.Refrain from Abusing peoples trust: Punishment for this is: " A man who was struggling to carry a very large bundle of wood which he was unable to bear, yet he wanted to carry even more." 6.Refrain from witholding Zakaat: Punishment for this is: "They were eating Daree'(a thorny plant of the fire of Jahannam) and Zaqqoom( a most bitter and foul smelling tree growing at the bottom of Jahannam) and the smouldering stones of Jahannam." 7.In short all these punishments were shown to Rasulullah(sallallahu alaiyhi wassallam) so that he may warn mankind to abandon sin and transgression and encourage mankind to obedience and goodness. It is through His Divine Mercy that Allah Ta'ala has shown these incidents to mankind, so that one has the opportunity, now in this world to mend one's ways before it is too late. 8.To believe and practice un-conditionally as Hazrat Abu Bakr(R.A.) did: It was belief that distinguished Abu Bakr as-Siddiq and placed him in a rank never to be equalled or surpassed by any of the companions or those who would come after them. Abu Bakr(R.A.) was known by the nickname ‘as-Siddiq (the believer)’ more than his real name. He gained that nickname because he immediately and unconditionally believed in what the prophet (Sallallaahu Alayhi Wasallam) said about his journey to the heavens. Abu Bakr(R.A.) had based his Imaan on his belief and practiced accordingly; Abu Bakr(R.A.)’s belief is that the Prophet (Sallallaahu Alayhi Wasallam) is the Informer. His practice of that was based upon the fact that Allah is the Legislator. Allah Ta’ala says, ‘The Messenger believes in what has been revealed to him from His Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books and His Messengers. (They say), ‘We make no distinction between one another of His Messengers’ and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).’ (2:285) The lesson for us, the Muslims, is that if it is in the Qur’an or reported authentically as a Sunnah, then we should believe in it, and act upon it. In Summary: The Sahaba(radhiallahu anhum), however fully appreciated the gift of Mi'raj. They would never forego any salaah without any valid excuse to such an extent that a person who could not walk to the Masjid would be carried by two Sahaba and brought to the Masjid to perform salaah in congregation. Furthermore, we learn from the incident of Mi'raj, the importance of us strictly refraining from all vices and sins; especially those mentioned( adultery, consuming interest, speaking lies etc.). We should try to please our Glorious Creator and try our best not to transgress His Divine laws in anyway. At the same time, it was also announced that the major sins of those in the ummah of Rasullullah(sallallahu alaiyhi wassallam) who do not ascribe partners with Allah will be forgiven. (Sahih Muslim p. 97 Vol. 1). This means that they will not suffer eternal punishment on account of their major sins, but will instead be pardoned either through tawba (sincere repentance) and istighfaar (seeking the forgiveness of Allah), or after first being punished for their sins.(An Nawawi). We also understand, that from the incidents narrated, that the successful believer will attain Jannah and all the promised luxuries that are within it. Description of Jannah, the Damsels of Jannah and the various splendours have all been shown to our beloved Rasullullah(sallallahu alaiyhi wassallam) as an encouragement for the righteous. This is what the Sahaba have preserved regarding Mi'raj. This is what they practiced upon and propagated to others. Hence it is imperative that we take heed of these aspects and act accordingly. Courtesy: www.everymuslim.net

The name "Buraaq" is derived from the word "bareeq" which means "white " in Arabic. According to another view, its origin lies in the word "barq " which means "light", the speed of which is well-known; hence the name Buraaq. From the narrations of Hadith, it is clear that before Nabi(sallallahu alaiyhi wassallam), other Prophets too had travelled upon it. For instance, Imaam Baihaqi relates in his Dalaa-ilun Nubuwwah (p.390 vol.2) that Nabi(sallallahu alaiyhi wassallam) said: "Other Prophets used to ride on it before me. " The Prancing of the Buraaq in excitement and the reason for it In the Sunan of Tirmizi, on the commentary of Surah Al lsraa, it is narrated that Rasulullah(sallallahu alaiyhi wassallam) said, "On the night of my journey, when the Buraaq was brought before me in a bridled and saddled state, it began to prance about. Jibraeel said to it, 'How dare you prance before Muhammad ? Nobody more honoured and beloved to Allah than Muhammad has ever ridden on your back before him.' When it heard this, the Buraaq immediately began to perspire heavily (and became submissive)." It is mentioned in Dalaa-ilun Nubuwwah that Rasulullah(sallallahu alaiyhi wassallam) said, "No sooner did the Buraaq begin to prance, Jibraeel twisted its ears and helped me mount it. (Dalaa-ilun Nubuwwah (p.355 vol.2)". In some narrations, it is mentioned that when Nabi(sallallahu alaiyhi wassallam), reached Baitul Maqdis, Jibraeel (Alaihis salaam) carved a hole in the wall with his fingers and tied the Buraaq around it." (Ibn Katheer) The reason for the excitement of the Buraaq Some scholars believe that the Buraaq was excited because it was being used after a long time. Even during the period of Fatrah (i.e. the period in between the advent of Jesus-Eesa (Alaihis salaam) and Rasulullah(sallallahu alaiyhi wassallam) nobody had ridden upon it. It was now overjoyed at this newly-found privilege.(Fathul Baari Pg.207 Vol.7). Other scholars believe it to be on account of its sense of pride and ecstasy at the prospect of being honoured with the Last and the Noblest of all Prophets(sallallahu alaiyhi wassallam). This was similar to the occasion when Nabi(sallallahu alaiyhi wassallam), accompanied by Hadrat Abu Bakr, Hadrat Umar and Hadrat Usmaan (Radiallahu anhum) were on Mount Thabeer when it began to shudder. "Be still! " he ordered the mountain, 'for standing upon you is a Nabi, a Siddeeq, and two Martyrs." (Mishkaat p.562 from Tirmizi and Nasaee) Certainly it is within the power of Allah Ta'ala to have transported Nabi(sallallahu alaiyhi wassallam) without the agency of the Buraaq. But He did so purely in order to honour and exalt him. Since travelling without a vehicle would have obviously meant that the journey would have had to be undertaken on foot, and travelling in a vehicle is far more dignified, Nabi(sallallahu alaiyhi wassallam) was taken by means of a conveyance." .(Fathul Baari Pg.206 Vol.7). To Baitul Maqdis on the Buraaq and upto the heavens by a ladder When Nabi(sallallahu alaiyhi wassallam) left Makkah for Baitul Maqdis, Jibraeel (Alaihis salaam) accompanied him on the back of the Buraaq. He sat in the front, as a guide, and seated Nabi(sallallahu alaiyhi wassallam) behind him..(Fathul Baari Pg.208 Vol.7). Like this, they travelled on the Buraaq until they reached Baitul Maqdis and performed two rakaat salaah each there. Then Nabi(sallallahu alaiyhi wassallam)led the Ambiyaa (Alaihimus salaam) in salaah. When Nabi(sallallahu alaiyhi wassallam) set out for the heavens, a ladder of extraordinary beauty was lowered before him. According to some narrations, one ladder was of gold, and another of silver, while another narration adds that they were also studded with pearls. As they journeyed upwards by the ladder, Nabi(sallallahu alaiyhi wassallam) was escorted on his right and left by a procession of angels until they arrived in the heavens and had the doors opened there. BAABUL HAFAZAH(The Gate of the Guardians) It has been recorded that the gate to the first heaven is called Baabul Hafazah and that an angel named Ismaeel has been appointed over it. This angel has twelve thousand angels under his charge and each one of these angels in turn has another twelve thousand angels under his command. After mentioning this, Nabi(sallallahu alaiyhi wassallam) recited the following verse: " And nobody knows the armies of your Lord except He." (Qur'an 74:31) - (Fathul Baari Pg.207-208 Vol.8- Seerah ibn Hisham). Meeting the keeper of Jahannam in the first heaven and seeing Jahannam When Nabi(sallallahu alaiyhi wassallam), entered the closest sky, every angel he met there, greeted him with great joy, and prayed (dua) for his well-being. However, there was one angel among them, who, despite meeting Nabi(sallallahu alaiyhi wassallam) and making dua for him, did not smile. When he asked Jibraeel (Alaihis salaam) who this angel was, he replied, "This is Maalik, the keeper of Jahannam. If he were ever to smile at anyone before or after you, he would certainly have smiled when meeting you. But (truly) he does not smile." Nabi(sallallahu alaiyhi wassallam) requested Jibraeel to tell him to show him Jahannam. Jibraeel (Alaihis salaam) said, "O Maalik! Show Muhammad the fire of Jahannam." He lifted the lid of Jahannam and immediately the flames of the fire leapt from the top. Nabi(sallallahu alaiyhi wassallam) said, "O Jibraeel! Tell him to order Jahannam back to its place." At the instruction of Jibraeel (Alaihis salaam), the angel at once ordered the fire back to its place and replaced the lid over it. Source: The Miracle of Mi'raaj- Mufti Aashiq Ilaahi Bulandshari Courtesy: www.everymuslim.net

Some of the Things witnessed during Mi'raaj Hadrat Moosa (Alaihis salaam) performs Salaah in his Grave It is related by Hadrat Anas (Radiallahu anhu) that Rasulullah(sallallahu alaiyhi wassallam) said, "On the night in which I was taken on the journey, I passed by Moosa (Alaihis salaam) and he was performing salaah in his grave." (Sahih Muslim Pg.268 Vol.1) People's Lips Slashed with Shears Anas (Radiallahu anhu) narrates that Rasulullah(sallallahu alaiyhi wassallam) said, "On the night of Mi'raaj, I saw some people whose lips were being slit with scissors of fire. I asked Jibraeel who these people were and he replied that they are the khateebs who command people to do good deeds while forgetting their own selves." In another version of this Hadith it says, "They are the sermonizers (of your ummah) who say such things which they themselves do not do. They read the Book of Allah, without themselves practising upon it." (Mishkaatul Masaabih Pg.438) People Scraping their Chests with their Fingernails Anas (Radiallahu anhu) narrates that Rasulullah(sallallahu alaiyhi wassallam) said, "When I was taken up during the Me'raaj, I passed by people who had fingernails of copper and they were raking their own faces and chests with them. I asked Jibraeel (Alaihis salaam) who they were and he replied that they were those who used to eat the flesh of others (i.e. slandered them) and attacked their reputations." (Abu Dawood, in Mishkaat p.249) The Miserable Plight of those who Consume Interest It has been narrated by Abu Hurairah (Radiallahu anhu) that Rasulullah(sallallahu alaiyhi wassallam) said, "On the night of Mi'raaj, I passed by people with bellies as huge as houses (in which people stay) and inside their bellies were snakes which were visible from the outside. I asked Jibraeel (Alaihis salaam) who they were. He replied that they were those who consume interest (usury)." (Mishkaatul Masaabih Pg.246) Angels Emphasize the Importance of Cupping Hadrat Abdullah bin Mas'ood (Radiallahu anhu) narrates: "Among the things described by Rasulullah(sallallahu alaiyhi wassallam) about the journey of Mi'raaj was that every group of Angels he passed by, urged him to instruct his ummah to practise cupping." (Mishkaatul Masaabih p.389 from Tirmizi and Ibn Maajah) In the past, the custom of cupping was very much in vogue among the Arabs. It is a way of letting out bad and excess blood from the body and a sovereign remedy for many diseases. People have abandoned having faith in this practice today. Rasulullah(sallallahu alaiyhi wassallam) used to have his head and the area between his shoulders cupped. (lbid) The Reward of the Mujaahidoon (i.e. those who strive in the path of Allah) Abu Hurairah (Radiallahu anhu) reports that Nabi (sallallahu alaiyhi wassallam) was travelling with Jibraeel (Alaihis salaam) when they passed by a group of people who were sowing seeds in the ground and harvesting the crops on the same day. Immediately thereafter, the seeds would again be sown into the ground and the entire process would be repeated. When Nabi (sallallahu alaiyhi wassallam) asked Jibraeel(Alaihis salaam) who these people were, he informed him that they were those who strive in the path of Allah. The reward for their every good deed would be multiplied seven hundred times and whatever they spent, Allah Ta'ala would certainly reward them for it. People's Heads Crushed with Rocks Nabi (sallallahu alaiyhi wassallam) passed by another group of people whose heads were being crushed with boulders. After becoming smashed, their heads would again resume their original shape, only to be crushed again. This process would continue ceaselessly. When he asked jibraeel (Alaihis salaam) who they were, he replied that they were those people who were neglectful of their salaah. During the time of salaah, they would remain asleep. The Despicable State of those who withhold their Zakaah Then he passed by another group of people whose private parts, from the front and behind, were wrapped in rags and they were grazing like camels and cattle. They were eating Daree'(a thorny plant of the fire of Jahannam) and Zaqqoom( a most bitter and foul smelling tree growing at the bottom of Jahannam) and the smouldering stones of Jahannam. Rasulullah(sallallahu alaiyhi wassallam) asked who these people were and Jibraeel (Alaihis salaam) replied, "They are those who do not discharge the zakaah of their wealth." People Eating Spoilt Meat Thereafter Nabi (sallallahu alaiyhi wassallam) passed by a group of people in front of whom was some cooked meat in a pot. In another pot nearby, was some raw and decayed meat. These people were eating the decayed meat and leaving the cooked meat untouched. Rasulullah(sallallahu alaiyhi wassallam) asked Jibraeel (Alaihis salaam) who they were, and he replied that they were those men of the ummah, who, despite having their own lawful and pure wives, would spend the night in the company of adulteresses and despicable women, and remained with them till the morning. And they were those women of the ummah who had left their lawful and pure husbands to spend the night with adulterous and evil men. A Person Carrying a huge bundle of wood Then, Rasulullah(sallallahu alaiyhi wassallam) passed by a man who was struggling to carry a very large bundle of wood which he was unable to bear, yet he wanted to carry even more. When Nabi(sallallahu alaiyhi wassallam) asked who he was, Jibraeel (Alaihis salaam) replied that this was the person who had been a trustee of people's possessions, but he had failed to discharge the trust. And yet, he was eager and willing to take on more of the things of people in trust. An Ox Attempts to Enter a Tiny Opening Thereafter, they came upon a tiny opening from which a huge ox emerged. After making its appearance, the ox wanted to return into this small hole. Nabi(sallallahu alaiyhi wassallam) asked who this was and Jibraeel (Alaihis salaam) replied that this was the person who, after having uttered some very serious and sinful words, was full of remorse and wished to retract them but was unable to do so. The Fragrance of Jannah Then Rasulullah(sallallahu alaiyhi wassallam) reached a valley from which a very beautiful fragrance emanated. The smell was of musk and it possessed a voice. Nabi(sallallahu alaiyhi wassallam) asked, "What is this?" Jibraeel (Alaihis salaam) replied that it is the voice of Jannah saying, "O My Lord! Bring to me those people who have been destined to stay in me, and fulfill your promise." Hearing the Shriek of Jahannam Then, Rasulullah(sallallahu alaiyhi wassallam) passed by another valley from which an unbearable voice could be heard. When he asked about it, Jibraeel (Alaihis salaam) replied that it was Jahannam imploring Allah saying, "Make over to me the people who have been destined to dwell in me, and fulfill your pledge." A shaitaan Trails Them In the Muatta of Imaam Maalik (Rahmatullahi alaih), there is a Hadith narrated by Yahya bin Sa'eed, that on the night of Mi'raaj, Nabi(sallallahu alaiyhi wassallam) saw a rebellious jinn pursuing him with a flame of fire. Whenever he would turn(to the right or left), he would catch sight of this Jinn. Jibraeel (Alaihis salaam) said, " Should I not teach you some words which, if recited, will extinguish this fire and cause him(the Jinn) to fall down on his face. Upon request of Rasulullah(sallallahu alaiyhi wassallam) , Jibraeel(Alaihis salaam) recited the following words: " Aoozu biwajhil laahil kareem wabi kaleematil laahit-taam-maati-lati la-yu-jaa-wizu-hunna barrun wala-fa-jir. Wa-min sharri ma-yanzilu minas-samaa. Wa-sharri maa-ya'ruju fie-haa, Wa-sharri maa-dha-ra-a fil-ardi, Wa-sharri maa-yakh-ruju min-haa. Wa-min fita-nil-layli wan-nahaar. Wa-min tawaa-ri-qil-layli wan-nahaar, illa taa-ri-qann yat-ruq bi-khair. Ya-Rahmaan." Salaams from Hazrat Ibrahim(alaiyhis salaam) to the Ummah of Rasulullah(sallallahu alaiyhi wassallam) Hazrat Abdullah bin Mas'ud(Radiallahu anhu) narrates that Rasulullah(sallallahu alaiyhi wassallam) said, "On the night of Mi'raj, I met Hazrat Ibraheem(alaiyhis salaam) and he said to me, O Muhammad ! Convey my salaam to your Ummah and inform them that undoubtedly the soil of Jannah is pure, its water is sweet, its ground is barren and its plants are: "Subhanallahi walhamdulillahi wala ilaha illallaahu wallaahu akbar." TWO OTHER GIFTS BESIDES SALAAH On the night of Mi'raaj, apart from the gift of salaah and the promised reward of fifty salaah in lieu of five, among other bounties of Allah is the: 1.Revelation of the last few verses of Surah Al Baqarah (i.e. from " Aa-manar-rasoolu bimaa un-zila ilayhi mir-rab-bihee wal-mu'-minoon....till the end). 2.Sins forgiven of the ummah of Rasulullah(sallallahu alaiyhi wassallam): At the same time, it was also announced that the major sins of those in the ummah of Rasulullah(sallallahu alaiyhi wassallam) who do not ascribe partners with Allah will be forgiven. (Sahih Muslim p. 97 Vol. 1). This means that they will not suffer eternal punishment on account of their major sins, but will instead be pardoned either through tawba (sincere repentance) and istighfaar (seeking the forgiveness of Allah), or after first being punished for their sins.(An Nawawi). Source: The Miracle of Mi'raaj- Mufti Aashiq Ilaahi Bulandshari Courtesy: www.everymuslim.net

Some significant suggestive incidents featured in the ‘Night Journey’ of the Prophet(Peace and blessings be upon him), of which could be mentioned 1.The Prophet(Peace and blessings be upon him)’s breast was cleft by Gabriel-Jibraeel(Peace be upon him), his heart extracted and washed with the water of Zamzam —a sacred spring in Makkah. 2.In the same context, there were brought to him two gold vessels. There was milk in one, while the other was full of wine. He was asked to choose either of them, so he selected the vessel containing milk and drank it. He (the angel) said: “You have been guided on Al-Fitrah or you have attained Al-Fitrah. Had you selected wine, your nation would have been misled.” [it is a symbolic way of saying that good and evil in the form of milk and wine were brought before the Prophet and he instinctively made a choice for the good. It is very difficult to render the Arabic term ‘Fitrah’ into English. It denotes the original constitution or disposition, with which a child comes into this world, as contrasted with qualities or inclinations acquired during life; besides it refers to the spiritual inclination inherent in man in his unspoilt state]. 3.He had the opportunity to see Malik, the guardian of Hell, with a cheerless frowning face. Therein, he saw the Hell dwellers, of whom were those who unjustly eat up the property of the orphans. They have flews similar to those of camels, swallowing red-hot stones and then issuing out of their backs. There were also the people who take usury with bellies too big to be able to move around; they are trodden by the people of Pharaoh when these are admitted into Hell. In the same abode, he saw the adulterers offered tasty fatty meat and rotten smelly one but they make option for the latter. The licentious women were also there hanging from their chests. 4.In Paradise, the Prophet(Peace and blessings be upon him) saw some of the bounties Allah prepared for the inhabitants of Paradise. He saw the Hur ul Ayn(Damsels of Paradise). They are in Paradise and will be married to those men Allah willed them to marry. 5.In short the Prophet(Peace and blessings be upon him) was shown the different punishments meted out to the inmates of Jahannam(hell) and he was priveledged to be shown the luxuries and pleasures of Jannah(heaven). 6.The ‘Night Journey’ raised a good deal of stir among the people and the sceptical audience plied Muhammad(Peace and blessings be upon him) with all sorts of questions. He told them that he saw the camels of Makkan merchants to and fro. He also guided them to some of their animals that went astray. He informed them that he had drunk some of their water while they were fast asleep and left the container covered. The Prophet (Peace and blessings be upon him) Returns to Makkah After all these matters took place with the Prophet(Peace and blessings be upon him), he returned to the city of Makkah. Some scholars said the Prophet(Peace and blessings be upon him)'s journey took about one-third of the night, i.e., his journey from Makkah to Jerusalem, then to the heavens and what is above them, and then back to Makkah. The next day the Prophet(Peace and blessings be upon him) told the people what happened to him the previous night. The blasphemers belied the Prophet(Peace and blessings be upon him) and mocked him, saying, "We need a month to get there and back, and you are claiming to have done all this in one night?" They said to Abu Bakr, "Look at what your companion is saying. He says he went to Jerusalem and came back in one night." Abu Bakr(R.A.) told them, "If he said that, then he is truthful. I believe him concerning the news of the heavens--that an angel descends to him from the heavens. How could I not believe he went to Jerusalem and came back in a short period of time--when these are on earth?" At that, the Companion, Abu Bakr(R.A.), was called "as-Siddiq"--because of how strongly he believed all what the Prophet(Peace and blessings be upon him) said. The blasphemous people questioned the Prophet(Peace and blessings be upon him): "If you are truthful, then describe to us Masjid Al-Aqsa and its surroundings." They asked this because they knew Prophet Muhammad(Peace and blessings be upon him) had never been there before the previous night. Allah enabled the Messenger to see Masjid al-Aqsa, and he described the masjid and its surroundings in exact detail. Moreover, the Prophet(Peace and blessings be upon him) said, "On my way back, I saw some of your shepherds grazing their animals in a particular location. They were searching for a camel they had lost." The Prophet(Peace and blessings be upon him) continued by giving the description of the camel. When these shepherds came back, they told their people what happened to them--precisely as the Prophet(Peace and blessings be upon him) had already told them. The disbelievers, however, found it a suitable opportunity to jeer at the Muslims and their creed. They pestered the Prophet (Peace and blessings be upon him) with questions as to the description of the Mosque at Jerusalem, where he had never gone before and, to the astonishment of many, the Prophet(Peace and blessings be upon him)’s replies furnished the most accurate information about that city. He supplied them with all the news about their caravans and the routes of their camels. However, all this increased in them nothing but flight from the Truth, and they accepted nothing but disbelief. For the true devout Muslims, there is no difficulty in believing the miraculous Night Journey. The All-Mighty Allâh, Who is Powerful enough to have created the heavens and the earth by an act of His Will, is surely Powerful enough to take His Messenger(Peace and blessings be upon him) beyond the heavens and show him those signs of His at firsthand which are inaccessible to man otherwise. The disbelievers on their part went to see Abu Bakr(R.A.) on account of this event, and he readily said: “Yes, I do verify it.” It was on this occasion that he earned the title of As-Siddiq (the verifier of the truth). The most eloquent and most concise justification of this ‘Journey’ is expressed in Allâh’s Words: “... in order that We might show him (Muhammad) of Our Ayât (proofs, evidences, signs, etc.)” [17:1]. The Divine rules as regards the Prophets goes as follows: “Thus did We show Abraham the kingdom of the heavens and the earth that he be one of those who have Faith with certainty.” [6:75] To Moses-Musa(Peace be upon him), his Lord said: “That We may show you (some) of Our Greater Signs.” [20:23] In order that: “He be of those who have Faith with certainty.” There are the simple facts that emanate from this blessed Journey, and flow along into the flowery garden of the Prophetic biography of the Prophet Muhammad(Peace and blessings be upon him) that leave lessons manifest for mankind. Main Source: Raheequl Makhtoom Courtesy: www.everymuslim.net

AL-ISRA AND Al-MI‘RAJ Summary of Events (The Miraculous Night Journey from Makkah to the Farthest Mosque in Jerusalem, and the Ascent through the Spheres of Heavens) The story of ‘the Night Journey’ as we see in the Noble Qur’ân is epitomised in the first verse of the Sûrah Isra’(Chapter 17 — The Journey by Night) "Glorified be Allah Who enabled His slave, (Muhammad), for a journey by night from Masjid al-Haram (in Makkah) to Masjid al-Aqsa(in Jerusalem), the neighbourhood whereof We blessed, in order that We might show him(Muhammad) of our Ayat(proofs, evidences,signs etc.). Verily, He is the All-Hearer ,the All-Seer." This journey is also confirmed in the sahih(authentic) hadith. As such, there is scholarly consensus (ijma) that Prophet Muhammad(Peace and blessings be upon him) journeyed in body and soul on the night of al-Isra' from Masjid al-Haram in Makkah to Masjid al-Aqsa in Jerusalem and to the heavens beyond. As for its exact date, it is still controversial and no common consent has been reached. However, the majority of jurists is in favour of a date between 16-12 months prior to migration to Madinah. The following is a epitome of the details of that miraculous event narrated on the authority of Ibn Al-Qayyim. The Messenger of Allâh (Peace and blessings be upon him) was carried in body from the Sacred Mosque in Makkah to the Distant Mosque in Jerusalem on a horse called Al-Buraq in the company of Gabriel(Jibraeel-alaiyhis salaam), the archangel. There he alighted, tethered the horse to a ring in the gate of the Mosque and led the Prophets in prayer. After that Gabriel(Jibraeel-alaiyhis salaam) took him to the heavens on the same horse. When they reached the first heaven Gabriel(Jibraeel-alaiyhis salaam) asked the guardian angel to open the door of heaven. It was opened and he saw Adam(Peace be upon him), the progenitor of mankind. The Prophet (Peace and blessings be upon him) saluted him and he welcomed him and expressed his faith in Muhammad(Peace and blessings be upon him)’s Prophethood. He saw the souls of martyrs on his right and those of the wretched on his left. Gabriel(Jibraeel-alaiyhis salaam) then ascended with the Prophet(Peace and blessings be upon him) to the second heaven, asked for opening the gate and there he saw and saluted John, son of Zachariya (Yahya bin Zakariya(Peace be upon him)) and Jesus-Isa(Peace be upon him), son of Mary. They returned the salutation, welcomed him and expressed their faith in his Prophethood. Then they reached the third heaven where they saw Joseph (Yusuf(Peace be upon him)) and saluted him. The latter welcomed the Prophet(Peace be upon him) and expressed faith in his Prophethood. The Prophet(Peace and blessings be upon him), in the company of Gabriel(Jibraeel-alaiyhis salaam), then reached the fourth heaven where he met the Prophet (Idris(Peace be upon him)) and saluted him. Prophet Enoch(Peace be upon him) returned the salutation and expressed faith in his Prophethood. Then he was carried to the fifth heaven where he met the Prophet Aaron (Harun(Peace be upon him)) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. In the sixth heaven he met Moses (Musa(Peace be upon him)) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Muhammad (Peace be upon him) on leaving, saw that Moses-Musa(Peace be upon him) began to weep. He asked about the reason. Moses-Musa(Peace be upon him) answered that he was weeping because he witnessed a man sent after him as a Messenger (Muhammad) who was able to lead more of his people to the Paradise than he himself did. Then Prophet Muhammad (Peace and blessings be upon him) reached the seventh heaven and met Abraham (Ibrahim) (Peace be upon him) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Then he was carried to Sidrat-al-Muntaha (the remotest lote tree) and was shown Al-Bait-al-Ma‘mûr [(the much frequented house) which is like the Ka‘bah (Sacred House) encompassed daily by seventy thousand angels, so that the angels who once encompassed it would not have their turn again till the Resurrection]. He was then presented to the Divine Presence and experienced the thrill of witnessing the Divine Glory and Manifestation at the closest possible propinquity. There the Lord revealed unto His servant that which He revealed, and ordained fifty daily prayers for him. On his return, he spoke to Moses(Peace be upon him) that his followers had been enjoined to pray fifty times a day. Moses(Peace be upon him) addressing the Prophet (Peace be upon him) said: “Your followers cannot perform so many prayers. Go back to your Lord and ask for a remission in number.” The Prophet(Peace and blessings be upon him) turned to Gabriel(Jibraeel-alaiyhis salaam) as if holding counsel with him. Gabriel(Jibraeel-alaiyhis salaam) nodded, “Yes, if you desire,” and ascended with him to the Presence of Allâh. The All-Mighty Allâh, Glory is to Him, made a reduction of ten prayers. He then descended and reported that to Moses(Peace be upon him), who again urged him to request for a further reduction. Muhammad(Peace and blessings be upon him) once more begged his Lord to reduce the number still further. He went again and again in the Presence of Allâh at the suggestion of Moses-Musa(Peace be upon him) for reduction in the number of prayers till these were reduced to five only. Moses-Musa(Peace be upon him) again asked him to implore for more reduction, but he said: “I feel ashamed now of repeatedly asking my Lord for reduction. I accept and resign to His Will.” When Muhammad(Peace and blessings be upon him) went farther, a Caller was heard saying: “I have imposed My Ordinance and alleviated the burden of My servants.” everymuslim.co.za

A religion contains within itself entirely all that it needs for its later growth and development. The 'Hijrah' migration of the Prophet (Sallallaahu Alayhi Wasallam) and those of his Sahaaba (Radhiyallaahu nhum) who were 'the first to lead the way' from Makkah Mukarramah to Madinah Munawwarah in order to settle down there was not only an important event but a turning point in the history of Islam which evidently contributed to the progress and generation of Islamic heritage. Undoubtedly the Hijrah took place according to Allah Almighty's Will; since the Prophet of Allah (Sallallaahu Alayhi Wasallam) would take no such step except under Allah's instructions in Whose Knowledge migration must have been the required course. In the eyes of the Muslims, the birth of the Prophet (Sallallaahu Alayhi Wasallam) and forty years later, the beginning of the revelation of the Noble Qur'an were two events of singular importance but the Prophet (Sallallaahu Alayhi Wasallam) signified neither of the events as the commencing epochs of a calendar reckoning. Before the Hijrah to Madinah Munawwarah, a number of companions of the Prophet (Sallallaahu Alayhi Wasallam) had migrated to Abyssinia and were there when the Hijrah took place. But the migration to Abyssinia too was not made the starting point of the Islamic calendar. Thus, after the Prophet (Sallallaahu Alayhi Wasallam) having signified the beginning of the calendrical reckoning from Hijrah (migration from Makkah to Madinah). The second Khalifah, Hazrath Umar (Radhiyallaahu nhu) made it compulsory for the dates to be inscribed on all official correspondence. Basically the Hijrah institutioned three important aspects of life: social, economics and political. In the social aspect when the first revelation was made to Rasulullah (Sallallaahu Alayhi Wasallam) a period of twelve (12) years was devoted by him to inculcate religion in the minds of individuals while no pattern of a collective life based on true religious concepts could be presented to the world. The situation in Makkah Mukarramah during the earlier part of the Prophet's (Sallallaahu Alayhi Wasallam) career was that in a house-hold while the father was a believer, the son was an infidel, or the wife a believer and the husband an infidel. There were only a few houses where the entire family were Muslims. The status of the Muslim individuals in Makkah Mukarramah gave rise to the misconception that Islam, or believing in, the Noble and in the prophet was one's personal affair; it pertained only to the hereafter and had nothing to do with collective life. It was only after Hijrah that people began to see clearly that Islam is a way of life which pays attention to and reforms every facet of human existence, giving directions regarding almost every moment of one's conscious time. The Hijrah also made the Arabs in particular, to see as to what was a Muslim house-hold and a Muslim society. Hence, only after this event the world could see the aspect of social decency and decorum under Islam. A second reason for the importance of Hijrah is in view of its economic aspect. The economic effects were due to the permanent migration to Madinah Munawwarah by the Muslims. The matchless hospitality of the people of Madinah Munawwarah to the migrating Muslims, not only provided a shelter and a new peaceful home for the newcomers, but the Ansars (of Madinah) with a note-worthy passion of self-sacrifice accepted the incoming Muslims with great zeal and love. When after Hijrah, the companions and the followers of Rasulullah (Sallallaahu Alayhi Wasallam) shifted from Makkah Mukarramah to Madinah Munawwarah, trade came into contact with agriculture and artisanship resulting in an economic revolution for the place. The migrants from Makkah having been taught and reformed by Rasulullah (Sallallaahu Alayhi Wasallam) himself for nearly 13 years, were not carefree and irresponsible men; they were God-fearing and righteous. The Ansars helped the migrants to the extent of being ready to divide all their belonging between themselves and the Muhaajirs. But the latter were not prepared to accept a status of mere idle dependants; so every one of them adopted ways and means to earn righteously for their own selves and did not like to be permanent burden on others. Initially, the Muhaajirs worked as labourers in the fields and gardens and construction works. Later they, being traders, started small trading activities which brought them into an economic competition with the Jews of Madinah Munawwarah. One aspect of the economy revolution was that the Muhaajir traders paid the right price to the growers for their produce since Rasulullah (Sallallaahu Alayhi Wasallam) had forbidden the practice of acquiring products on reduced prices in return of loans given to the artisans or to the cultivators. Thus, it was only after Hijrah that agriculture, industry and trade freely helped one another to bring about an integrated, balanced and unfettered economy for the Muslims. The third reason which made the Hijrah a very important event is the political freedom for the Muslims.Before Hijrah the Muslims had no say in any matter, internal or external. They were a minority against whom the hearts of the majority were full of enmity - the Muslims were an insignificant part of a set of dominating unbelievers in Makkah Mukarramah. The Hijrah made the Muslims Masters of their internal affairs, external relations and matters relating to war and peace. There was great understanding among the Muslims, for instance, in case a difference occurred between the Muslims and non-Muslims, the final decision was to be made by the Prophet (Sallallaahu Alayhi Wasallam). This showed that an autonomous Muslim set up was coming into existence. This was a beginning of a city-state which, within the life-time of the Prophet (Sallallaahu Alayhi Wasallam) or within a period of ten (10) years, expanded so as to encompass the entire Arabian peninsula. It is thus evident that the event of Hijrah turned a few hundred persons into a highly successful society. The expansion of Muslim dominations during the following centuries is a historical record. All this was possible due to the shaping of events as the result of Hijrah. Source: Al-Jamiat Publications Courtesy: www.everymuslim.net

Another very good answer: Question salaam First of all....Allah ta'ala reward you for your efforts. I was hoping if you answer back to this claim; i.e. if it is true or not: . Once Hazrat Jaabir (radi Allahu anhu) asked the Holy Prophet (sallal laahu alaihi wasallam) whom Allah Ta'ala created before anything else. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) stated: "O Jaabir! Verily, before the creation of anything else, Almighty Allah created the Noor of your Nabi from His Noor." (Muwahibul Laduniya; Zirkani Shareef) By the way, i know Prophet (SAW) was not made out of noor and is not hazir or nazir. Just like to know if this question is ever posed to me via this type of evidence. Jazakallah and may Allah grant you istiqamat Answer Bismillahir Rahmaanir Raheem Al Jawaab Billahit-Tawfeeq Respected brother/sister The topic being touched upon is the topic of aqeedah. The understanding of the word noor used for the Prophet (peace be upon him) does not literally mean he was light and not human. From the given fatwa below you will come to realise that the Prophet (peace be upon him) was noor, not literally but metaphorically (meaning guidance). He wasn't made of light, he was human just like us. Please refer to the following answer: http://qa.muftisays.com?3244 . Additionally, please read the following article from askimam.org for further in-depth information: In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatoh It is important to know what is meant by noor. The meaning of noor is light. Allah Ta’ala in the Qur’an has mentioned the moon as being noor. هو الذى جعل الشمس ضياء والقمرنورا Allah is the being who created the sun bright and the moon noor. Noor is a light on its own and also gives light to others. The meaning that will be taken for noor will be that which is apparent and makes apparent. For this same reason the Prophets are called noor. They are guided and they are the medium for others to get guidance. In the dua اللهم اجعلنى نورا the same is meant. The names Noorudeen, Noorulislam, Noorullah are kept with the same purpose. Noor comes in the Qur’an for guidance just as Dhulmat (darkness) comes for going astray. Allah Ta’ala says in the Qur’an: اومن كان ميتا فاحييناه وجعلنا له نورا يمشى به فى الناس كمن مثله فى الظلمات ليس بخارج منها He who is dead, then We granted him life and gave him a light by which he may walk among people better than someone like him who is a multitude of darkness from which he will not come out?(Al-Anaam-122) For something to be noor does not mean that it cannot be human also. If this was the case then it would not be correct for a human to make this dua اللهم اجعلنى نورا, because it would mean, O Allah take me out of the fold of humanity. Rasullah (Sallalahu Alaihi Wasallam) was human as well as noor. Allah Ta’ala says in the Qur’an: قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ Say (O Muhammad) I’m verily a human like yourselves. (Al-Kahf-110) Allah Ta’ala say in the Qur’an: قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ ‎Verily came to you from Allah noor and the clear book. (Al-Maidah-15) Many Mufassireen (Commentators of the Qur’an) have stated that by noor here is meant Rasullah (Sallalahu Alaihi Wasallam). The prophet was noor. He was guidance for the whole of mankind. Therefore, he was both noor and human. To say that Rasullah (Sallalahu Alaihi Wasallam) is made of noor or made from the noor of Allah and is not human is incorrect. Him being human is proven from the ayat of Qur’an. Fatawa Mahmoodia (1:102) Maktaba Mahmoodia Ahsan Al-Fatawa (1:56) H.M. Saeed Company And Allah knows best Wassalam Ml. Ehzaz Ajmeri, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah And Allah knows best -------------------------------------- 'Alimah F. Valoria

Assalaamu 'alaykum sis Ok I have some answers for you from scholars so inshaAllah the answers are based on shar'ee evidence. 1. muftisays.com Question moulana ashraf thanvi (ra) book nashut teeb he was quoted a hadith in which the prophet (saw) says 'the 1st thing which allah created was my noor from his noor and from it he created the whole world' Is this hadith sahih or has moulana ashraf thanvi (ra) just used it for fazail. the brealwi quote this hadith to support the fact the prohet (saw) is noor and claim so did moulana thanvi (ra) Answer Aqidah of Ahlus-Sunnah wal Jamaah is that Allah tala created the prophet (SAW) (Noor) light before any other thing and it was a created light. This noor is never a part from Allah’s noor. Anyone who believes the prophet (SAW) noor a part of Allah tala’s noor is a belief of shirk and similitude to that of Christians. But the holy Prophet (SAW) is the light of guidance, that Through this guidance light many have found guidance. On the physical state it comprises of sufficient light in his blessed body. As stated on the hadith and this luminosity (Nooraniyat) can never be contrary to his humanness (Bashariyat). Lastly molana Tanwi (RA) would never had the same Aqidah as the beralwi since he was a god fearing great deobandi scholar. 2. mahmoodiya.org Question: From the time of Prophet (S.A.W.) until Molvi Raza Khan Barelvi has anyone supported the thinking and sayings of Molvi Raza Khan like: a.) Prophet (S.A.W.) is Noor and not Bashar. b.) He is Haazir Naazir c.) Alimul Ghaib d.) Mukhtaar Kul If the answer is yes then who and when? Please provide answer with reference. Jazakallah Answer: Fatwaa no. 120/04 To regard anybody other than Allah to be the knower of the unseen, Mukhtaar-e-Kul, omnipresent and all observant were the beliefs of the Mushrikeen (polytheists). Allah Ta’ala and Nabi (S.A.W.) have refuted such beliefs as the Qur’an and the books of Hadith bear testimony to this fact. In order to mislead man Shaitaan introduced these baseless beliefs among the Shiite sect, therefore according to the Shiites their Imam is Mukhtaar-e-Kul, omnipresent, all observant and the knower of the unseen. Through the Shiite sect these false beliefs also penetrated the ignorant Sufis as well as the general masses. It is for this very reason that in every era the Ulamaa and Fuqahaa have tackled and refuted such beliefs and classified these people as Kuffar. Nabi (S.A.W.) according to his Thaat (personality) is Bashar (human) and according to his Sifaat (qualities) he is Noor (light) just as how a tube light is glass according to its Thaat and when it illuminates it looks as if it is in itself Noor (light). In the similar manner, Nabi (S.A.W.) is the Noor of guidance. The Christians believe that Isa (A.S.) is a part of Allah; therefore it is possible that these beliefs penetrated the ignorant Sufis and Muslims that Nabi (S.A.W.) is also a part of Allah’s Noor. However, Moulana Ahmad Radhaa Khan supported such futile and baseless beliefs and substantiated them and authored many booklets to oppose the Ulamaa-e-Haqq, therefore he became known as the founder of these beliefs. We do not know for sure who else supported these beliefs prior to Moulana Ahmad Radhaa Khan. For further information please refer to ‘Barelviat Talsam Fareb Yaa Haqeeqat’ by Dr. Abu Adnaan Suhail and ‘Math-hab Ahle Sunnah wal Jamaat’ of Allamah Muhammad Ramadhaan sahib. And Allah Ta’ala knows best Ilyaas bin Hashim Limbada Attested to as correct by: Mufti Muhammad Ashraf Darul Iftaa Jameah Mahmoodiyah Springs www.mahmoodiyah.org.za