ummtaalib

Question Q. My uncle has given his sons and daughters properties a few years ago as gifts in his lifetime. Now he is asking them not to claim from his inheritance when he passes away because he has already given them their inheritance and the children must leave the entire estate to his wife. Is this correct? (Query published as received) Answer: As you have stated, the properties that your uncle had given to his children in his lifetime are gifts and belong to them. These properties will not form part of your uncle’s estate upon his demise. Whatever your uncle owns at the time of his demise will form part of his estate and has to be distributed according to the Islamic Law of Succession and Inheritance amongst all his rightful heirs. It is not correct for him to instruct his children to forfeit their inheritance on account of him giving them certain assets in his lifetime. The properties that he has given them in his lifetime are not inheritance. These are gifts. Inheritance only comes into effect after a person passes away. The children of your uncle are legitimate Shar’ee heirs and have the full right to claim their shares of inheritance upon his demise. Yes, if after the demise of their father, they wish to cede their shares to their mother without any coercion, they may do so. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban Tel : +27 (0) 31 2077099 Fax : +27(0) 31 2074163 Website : www.jamiat.org.za

'Aisha bint Abu Bakr Gradually the Muslims who remained in Mecca left the city and traveled to Medina to join their beloved Prophet, and amongst them was a little girl called 'A'isha, the daughter of Abu Bakr. Soon after arriving in Medina, 'A'isha, who was now nine years old, as married to the Prophet Muhammad (peace and blessings of Allah be upon him), who was now fifty-four years old. It was at this point that she left her family's household and joined that the Prophet Muhammad (peace and blessings of Allah be upon him). 'A'isha later reported that the Prophet Muhammad (peace and blessings of Allah be upon him) had told her that Jibril came to him and showed him a picture of her on a piece of green silk and said, "She is your wife in this world and in the next world." About her wedding, she related that shortly before she was to leave her parents' house, she slipped out into the courtyard to play with a friend. "I was playing on a seesaw and my long streaming hair became disheveled," she said. "They came and took me from my play and made me ready." They dressed her in a wedding dress made from fine red striped cloth from Bahrain and then her mother took her to the newly built house where some women of the Ansar were waiting outside the door. They greeted her with the words, "For good and for happiness, may all be well." Then, in the presence of the smiling Prophet (peace and blessings of Allah be upon him) a bowl of milk was brought. The Prophet drank from it himself and then offered it to 'A'isha. She shyly declined it, but when he insisted she drink as well and then offered the bowl to her sister Asma' who was sitting beside her. The others who were present also drank from it, and that was all there was to the simple and solemn occasion of their wedding. Her marriage to the Prophet (peace and blessings of Allah be upon him) did not change 'A'isha's playful ways, and her young friends continued to regularly come to visit her in her own room. "I would be playing with my dolls," she once said, 'with the girls who were my friends, and the Prophet (peace and blessings of Allah be upon him) would come in and they would slip out of the house and he would go out after them and bring them back, for he was pleased for my sake to have them there." Sometimes he would say, "Stay, where you are," before they had time to leave, and would also join in their games. "One day," 'A'isha said, "the Prophet (peace and blessings of Allah be upon him) came in when I was playing with my dolls and said, "'A'isha, whatever game is this?' 'It is Solomon's horses,' I replied, and he laughed." On another occasion, during the days of the Id al Adha, two young girls were with 'A'isha in her room, singing a song about the famous battle of Bu'ath and beating a tambourine in time. "The Messenger of Allah (peace and blessings of Allah be upon him) came in," said 'A'isha, 'and lay down with his face turned away. Then Abu Bakr came, and scolded me, saying, 'What is this musical instrument of Shaytan doing in the house of the Messenger of Allah?' The Messenger of Allah turned towards him and said, 'Leave them alone, for these are the days of the 'Id.'" After a while, 'A'isha asked the girls to leave, and the Prophet asked 'A'isha whether she would like to watch the Abyssinians who were giving a fighting display with their weapons in the mosque and she said yes. "By Allah," said 'A'isha, "I remember the Messenger of Allah (peace and blessings of Allah be upon him) standing at the door of my room, screening me with his cloak, so that I could see the sport of the Abyssinians as they played with their spears in the mosque of the Messenger of Allah (peace and blessings of Allah be upon him). He kept standing for my sake until I had enough and then I went back in, so you can well imagine how a young girl enjoyed watching this display." Some might have viewed the marriage of Muhammad and 'A'isha as an exceptional marriage, but then the two partners were exceptional people. The Prophet Muhammad (peace and blessings of Allah be upon him) was the last of the Prophets and the best of creation; and 'A'isha was a very intelligent and observant young girl with a very good memory. 'A'isha (may Allah be pleased with her) spent the next nine years of her life with the Prophet (peace and blessings of Allah be upon him), and she grew into womanhood, she remembered all that she saw and heard with great clarity, for to be the wife of the Prophet was even more than extraordinary. So much happened around him - the Quran continued to be revealed, ayat by ayat, and people's hearts were constantly being turned over and transformed, including hers and she was a witness of so much of all that took place. It is not surprising, therefore, that a great deal of the knowledge that we still have today, about how our beloved Prophet (peace and blessings of Allah be upon him) lived and behaved, was first remembered and then taught to others by 'A'isha. It is thanks to this exceptional marriage, between a man nearing the end of his life and a woman still near the beginning of hers, that we know so much about the both of them, and this is what makes it so much easier for those who wish to follow in their footsteps to try and follow their example. Whereas Khadijah was already a wise and mature woman when she married the Prophet Muhammad, 'A'isha was a spirited young girl who still had a great deal to learn when she married the Prophet, (may Allah be pleased with her, and peace be upon him) she was very quick to learn, however, for she had a clear heart, and a quick mind and an accurate memory. She was not afraid to talk back in order to find out the truth or make it known, and whenever she beat someone else in argument, the Prophet would smile and say, "She is the daughter of Abu Bakr!" Musa ibn Talha once said, "I have not seen anyone more eloquent than 'A'isha." 'A'isha (may Allah be pleased with her) became so wise that one of her contemporaries used to say that if the knowledge of 'A'isha were placed on one side of the scales that of all other women on the other, 'A'isha 's side would outweigh the other. She used to sit with the other women and pass on the knowledge that she had received from the Prophet (peace and blessings of Allah be upon him) and long after he had died, and as long as she lived, she was a source of knowledge and wisdom for both women and men. Abu Musa once said, "Whenever a report appeared doubtful to us, the Companions of the Prophet, and we asked 'A'isha about it, we always learned something from her about it." On one occasion, the Prophet Muhammad (peace and blessings of Allah be upon him) said to her, "O 'A'isha, here is Jibril giving you greetings of peace." "And on him be peace." She said, 'and the mercy of Allah." When she was telling Abu Salama about this, she added, "He (meaning the Prophet Muhammad (peace be upon him) ) sees what I do not see." As well as being extremely intelligent, 'A'isha became a very graceful young woman. When she first came to live in the Prophet's household as a young girl, a strong and lasting friendship grew up between her and Sawda, and Sawda took care of her along with the rest of the household. When 'A'isha grew up, Sawda, who was by then an old woman, gave up her share of the Prophet's time in favor of 'A'isha and was content to manage his household and be Umm al Mumineen - 'The Mother of the Believers' - a title of respect that was given to all of the wives of the Prophet, (may Allah be pleased with them), which confirmed what the Quran clearly states that no man could marry any of them after they had been married to the Prophet for: The Prophet is closer to the believers than their ownselves, and his wives are as their mothers. (Qur'an: 33:6) O you wives of the Prophet, if any of you is openly indecent, the punishment for her will be doubled - and that is easy for Allah. And whoever of you submits to Allah and His Messenger has right action, We shall give her a reward twice over and We have prepared a generous provision for her. O you wives of the Prophet, you are not like any other women. If you are fearful of Allah then do not be soft in yspeech, lest someone whose heart is sick is attracted to you, but speak words that are wise. And stay quietly in your houses, do not make a dazzling display like that of the time of ignorance before and establish prayer and pay the Zakat and obey Allah and His Messenger. Surely Allah wishes to remove impurity far from you, O People of the House, and to purify you completely. And remember that ayahs of Allah that are recited in your houses and the wisdom. Surely Allah is Alpervading, All Aware. (Quran 33:30-34) It is sometimes difficult to picture what life must have been like for the wives and the Companions of the Prophet (peace and blessings of Allah be upon him) because the light that emanated from him and through them was so unique. The Messenger of Allah (peace and blessings of Allah be upon him) had no shadow because he was light and this light illuminated the hearts and minds and understanding of his followers, giving them insight without blinding them. The Prophet Muhammad (peace and blessings of Allah be upon him) was truly a mercy to all the worlds, and no one with a clean heart could possibly forget this, least of all the Prophet himself. O Prophet, surely We have sent you as a witness and as a bringer of good news and a warner; and one who calls the people to Allah by His permission, and as a shining light. (Quran 33:45-46) It is said that people were awed by the Prophet Muhammad (peace and blessings of Allah be upon him) when they were in his presence, and that they sat and listened to his words with their eyes lowered, as if they had birds perched on their heads, and that they would do anything for him, so great was their love for him. It was because of the perfection of the Prophet Muhammad (peace and blessings of Allah be upon him) that everyone was commanded to ask blessings on him: Allah and His angels pray blessings on the Prophet; O you who believe! Pray blessings of him and ask for peace for him. (Quran 33:56) It was because of the Prophet Muhammad's unique station with Allah that his wives and his Companions were expected by Allah to behave with such respect and courtesy towards the Prophet Muhammad (peace and blessings of Allah be upon him); and that his wives could not possibly marry anyone else after having been married to him: When you ask his wives for something, ask them from behind a screen. That is purer for your hearts and for their hearts. It is not for you to cause injury to the Messenger of Allah, or ever marry his wives after him. To do that would be something dreadful in the sight of Allah. (Quran 33:53) During the nine years that 'A'isha was married to the Prophet Muhammad (peace and blessings of Allah be upon him) she witnessed many of the great events that shaped the destiny of the first Muslim community of Madina al Munawarra: It was during the course of their marriage that she direction of the qibla was changed from Jerusalem to Mecca, thereby more clearly distinguishing the Muslims from the Jews and the Christians, and it was during the course of their marriage that she must have listened to many of the Jews and the Christians an the idol worshippers who came not to listen to the Prophet (peace and blessings of Allah be upon him) but to argue with him, in the hope that they could find a plausible excuse to justify their rejection of him. It was through exchange such as these that 'A'isha learned to distinguish what was true from what was false. As the prophetic guidance continued to be revealed through the Prophet Muhammad (peace and blessings of Allah be upon him), 'A'isha's way of life - along with that of all the Muslims - was gradually reshaped and refined: It was during the course of their marriage that drinking alcohol was finally forbidden, that it was made clear what food was halal and what food was haram, that it became necessary for women to wear the hijab in public and when praying, that the guidance as to how to fast was revealed, that paying the Zakat became obligatory on all Muslims, and that all rites of the hajj were purified and clarified. In fact every aspect of life, from birth to death and everything that happens in between, was illuminated by the way in which the Prophet behaved - and it was this way of behavior, the Sunna, that 'A'isha helped to preserve and protect, not only by embodying it herself, but also by teaching it to others. 'A'isha was once asked to describe the Prophet (peace and blessings of Allah be upon him), and she replied that he was 'the Quran walking', meaning that his behavior was the Quran translated into action. She did all that she could to do likewise. Thus she not only knew and embodied the Sunna, but also she memorized the Quran by heart and understood it. It was during the course of their marriage that, amongst others, the battles of Badr, and Uhud, and Al-Khandaq (the Ditch) were fought. These were the three major battles against the Quraish, that shifted the balance of power out of the hands of the kafirun and into the hands of the Muslims. Although she was still very young, 'A'isha participated in them all, bringing water for the Muslims warriors, and helping to look after the wounded. She witnessed life, and she witnessed death - both in the way of Allah and in the way of the kafirun - and she understood both. Indeed one of the meanings of her name, 'A'isha', is 'life'. It was during the course of their marriage that the Jews plotted and tried to kill the Prophet on more than one occasion, without success, and were punished for this. First the Banu Qayunqa and then the Banu Nadir were from Medina; and then Banu Qurayza - who had broken their agreement with the Muslims during the battle of al-Khandaq and conspired to exterminate all of them - were subjected to the punishment that was decided by the man whom they themselves had chosen to judge their actions, Sa'id ibn Mu'adh. In accordance with the commands contained in their own book, the Torah, all the men were killed - with the exception of four who accepted Islam and all the women and children were taken as slaves. It was after this event that another tribe, the Banu al Mustaliq began to prepare to fight the Muslims, and accordingly the Prophet (peace and blessings of Allah be upon him) led an army against them. Often when the Prophet (peace and blessings of Allah be upon him) went to war, he took one of his wives with him. He did not choose anyone in particular, but simply drew lots and took the wife whose name came out. When he went to fight the Banu al-Mustaliq, the lot fell to 'A'isha, and she it was who traveled with him. 'A'isha who was now thirteen years old, was small, slim, and graceful, so that it was difficult for the men who carried her litter to know for certain whether or not she was actually inside it when they lifted it up. On the way back to Medina, after the Banu al Mustaliq had been subdued, the Muslim army stopped for a rest, but then the Prophet unexpectedly ordered the army to continue the march back. Unknown to everyone else, 'A'isha had stepped out of her litter for a few minutes and had left the camp, seeking some privacy. On her way back she had noticed that her onyx necklace was missing and so she retraced her steps to try and find it. When she had at last found it finally returned to the camp, it was to find that everyone had gone. The men who had been carrying her litter had thought she was still in it, and had picked it up, strapped it to the camel and marched on. 'A'isha, who trusted completely in Allah, sat down, and waited, hoping that someone would notice her absence and come back for her. Fortunately she did not have long to wait, for a young Muslim man named Safwan ibn al-Mu'attal, who had fallen behind the army after taking a rest, reached the camp during the night and found her lying fast asleep. Safwan immediately recognizing her, because he had seen her in the early days before Allah had commanded Muslim women to wear the hijab. "Inna lillahi wa inna ilayhi raji'un!" - "Surely we come from Allah and surely to Him we return!" he exclaimed in surprise, waking 'A'isha up with the loudness of his voice. He did not say anything else, and a'A'isha put the scarf that had fallen off her head while she was asleep back on, Safwan made his camel kneel down close to her so that she could climb up on to it; and then, leading the camel with his hand, he set off on foot after the army, hoping that they would soon catch up with it which they eventually did later the next morning, since the army had halted for a rest during the hottest part of the day. Unfortunately, some hypocrites who had seen Safwan and 'A'isha arrive alone together began to gossip and spread slanderous lies about them. Eventually the story reached the Prophet himself (peace and blessings of Allah be upon him) and by then the whole community was talking about what might or might now have happened before the two young Muslims. Naturally the muminun were certain that noting bad had happened, but the munafiqun thought otherwise and were not afraid to insinuate that was the case. As a result of all this gossip, the Prophet (peace and blessings of Allah be upon him) and his household came under a great strain, and in fact 'A'isha herself fell ill, not because she was aware of what the hypocrites were saying about her, but because the Prophet did not seem to care for her as much as he had done before the campaign against the Banu al Mustaliq. Finally, someone told her what some people were saying. This made 'A'isha even more ill, so with the Prophet's permission, she went to stay at the house of her parents. When she arrived, she said to her mother, Umm Ruman, "Mother! What are the people saying?" She replied "O my daughter! Do not make too much of the business. By Allah, seldom has there been a woman of beauty with a husband who loves her and who has co wives but that people say a lot against her." A'isha said, "Glory be to Allah! The people have really been saying this?" 'A'isha said, "I have spent the entire night until morning unable to stop weeping and could not sleep at all. Morning found me still weeping." In the meantime, when Safwan was confronted with the allegations that had been made, he replied, "Glory be to Allah! By Allah, I have never removed the veil of any woman!" Since there had been no revelation to clarify the matter, the Prophet (peace and blessings of Allah be upon him) asked Barira, who was 'A'isha 's maid servant, if she had seen anything in 'A'isha' s behavior that was at all doubtful. "By Him who sent you with the truth," she replied, "I have not seen nothing wrong with her, other than that she is a young girl and sometimes she falls asleep while she is kneading the dough and a lamb comes along and eats it!" Some of the companions who were present scolded Barira and told her to come to the point. "Glory be to Allah!" she replied. "I know as much about her as a jeweler knows about a piece of pure gold!" The Prophet (peace and blessings of Allah be upon him) also asked Zaynab bint Jahsh for her opinion, since he valued it highly. Although she and A'isha were frequently at odds with one another and Zaynab's sister Hamna, was the one of those who were actively gossiping and spreading the rumor, she replied without hesitation, "O Messenger of Allah," she said, "I will not repeat anything that I have not heard with my own ears and seen with my own eyes. By Allah, I find nothing in her but goodness." The Prophet (peace and blessings of Allah be upon him) then tried to vindicate A'isha's honor by calling everyone to the mosque and publicly defending her reputation, but the hypocrites who had started the trouble in the first place only made matter worse, so that arguments broke out all over the mosque, and people had almost come to blows over the matter before the Prophet (peace and blessings of Allah be upon him) calmed them down and silenced them. The Prophet (peace and blessings of Allah be upon him) then came to Abu Bakr's house, where A'isha had been crying her heart out, and in the presence of her parents said the shahada, and then continued, "If you are innocent, then Allah Himself will protect your honor, and if by accident there has been a lapse on your part, then seek the forgiveness of Allah and He will pardon you, for when a slave admits a fault and turns to Him in repentance, then Allah also turns and accepts that repentance." A'isha said, "When the Messenger of Allah (peace and blessings of Allah be upon him) finished what he was saying, my tears stopped so that I was not aware of a single tear. I said to my father, 'Answer the Messenger of Allah for me regarding what he has said.' He said, 'By Allah, I do not know what to say to the Messenger of Allah,' I said to my mother, 'Answer the Messenger of Allah for me regarding what he has said.' She said, 'By Allah, I do not know what to say to the Messenger of Allah.'" A'isha said, "I am a young girl who does not yet recite much of the Qur'an. By Allah, I know that you have heard this story that people are saying and it has become fixed in yourself and you have believed it. If I were to say to you that I am innocent, you would not believe me. If I were to confess to something to you and Allah knows that I am innocent you would believe me. By Allah, I can only say what the father of Yusuf said, Patience is beautiful, and Allah is my protection against what you describe. (Quran 12:18)" Then I turned over on my bed, Allah knowing that I was innocent and hoping that Allah would proclaim me innocent. However, by Allah, I did not think that any relation would be sent down regarding me. I thought too little of myself that something would be said in the Qur'an regarding me, however I hoped that the Messenger of Allah (peace and blessings of Allah be upon him) would have a dream in which Allah would exonerate me. She had hardly finished speaking when the Prophet (peace and blessings of Allah be upon him) received a direct revelation of some more ayahs of the Qur'an, and when it was over, he smiled and said, "Do not worry, 'A'isha, for Allah has revealed proof of your innocence." A'isha's mother, who had been standing next to her, said, "Get up and thank him." "By Allah," exclaimed A'isha, whose title, 'Siddiqa', means 'the truthful one', "I will not thank him and praise him but rather Allah Who has given the revelation that has protected my honor!" Then the Prophet (peace and blessings of Allah be upon him) went to the mosque and recited what had just been sent down: Surely those who fabricate the lie are a group from among you. Do not think it is bad thing for you; no it is good for you. Every man will receive what he has earned for this sin, and whoever had the greater part in it will have a great punishment. Why did the men and women believers, when they heard it, not think good in their selves and say: 'This is clearly a lie?' Why did they not produce four witnesses? Since they did not produce witnesses, they are certainly liars in the sight of Allah. If it were not for the grace of Allah, and His mercy on you in this world and in the next world, an awful doom would have overtaken you for what you repeated. Since you received it with your tongues, and repeated what you did not know anything about with your mouths, you thought it was a trifle, but in the sight of Allah it is serious. Why, when you heard it, did you not say: 'It is not for us to repeat this, Glory be to You (O Allah), this is a serious rumor.' Allah warns you to never repeat anything like this again, if you are indeed believers and Allah makes the signs clear to you; and Allah is Knowing, Wise. Surely those who love to spread around slander about those who believe will have a painful punishment in this world and in the next world; and Allah knows and you do not know. (Quran 24:11-19). A'isha forgave those who had let themselves be caught in the slander and in later years would not hear anything bad said about them. The fact that A'isha' s honor and reputation had been protected by a revelation from Allah could not be ignored by anyone, and from then on everyone was more aware of her high station with Allah. It was also during the course of A'isha's marriage with the Prophet Muhammad (peace and blessings of Allah be upon him) that the Muslim commexpanded so rapidly that Mecca was eventually conquered by the Muslim army, and preparations were made for the first of the many battles that were successfully fought against the Greeks and the Persians after the letters from Muhammad inviting Heraclius and Choroes to embrace Islam and worship Allah alone had been contemptuously ignored. This extraordinary expansion - even the idea of which would, at the time of Khadijah' s death (may Allah be pleased with her) have seemed like a wild dream was heralded, in 6 AH, by the treaty of Hudaybiyya, by virtue of which peace was declared between the Quraish and the Muslims for ten years, and the right of the Muslims to enter Mecca and do 'umra unharmed was recognized by the Quraish. Although the Muslims had to wait for a year before they could do umra, that year was not long in passing, and in the interval the Jews of Khaybar, who like the other Jews around Madina had attempted to destroy the Muslim community by breaking their peace agreement with the Muslims and supporting the idol worshippers were fought and defeated. After the Jews of Khaybar had been defeated, a Jewess managed to serve the Prophet some poisoned meat, which itself informed him that it had been poisoned, so that he only had a small taste of it. Even though one of his companions who had already eaten some of the meat subsequently died, the Messenger of Allah (peace and blessings of Allah be upon him) forgave the Jewess and let her go free. The Jews of Khaybar were permitted to stay on their land provided that they paid a yearly tribute to the Muslims. As a result, some of the Muslims began to grow more wealthy than they had been in the past. Indeed on one occasion, the Prophet's wives, led by 'A'isha and Hafsa, asked him for some money that he did not have for there was never one night that he lay down to sleep with any money in his possession. The Prophet (peace and blessings of Allah be upon him) was distressed by this not because he did not have the money to give to them, but rather because it was this that apparently they desired. At this time, both Abu Bakr and Umar visited him and they found the Messenger of Allah seated, surrounded by his wives who were all silent. Abu Bakr said to himself, "By Allah, I will say something to cheer up the Messenger of Allah!' So he said, "Messenger of Allah, if I were to see the daughter of Kharija asking me for money, I would strike her on the neck!" The Messenger of Allah smiled and said, 'These ones you see around me have asked me for money." SO Abu Bakr went to grab A'isha and Umar went to grab Hafsa, both exclaiming, "DO you ask the Messenger of Allah for something he does not have!" The women said, "By Allah, we would never ask the Messenger of Allah for something he does not have!" This was not the only marital problem which he experienced at this time. There was a great deal of rivalry between some of the wives and also Hafsa had told A'isha something which the Prophet (peace and blessings of Allah be upon him) had told her not to disclose because it was something which would increase the friction between the wives. Some sources say that he had told her that Abu Bakr and Umar would rule after him. In any case, he stayed away from them for a whole month, during which many of his Companions began to think either that he was going to divorce them or that he had already done so. IT is related by Umar (may Allah be pleased with him) that he went to visit the Prophet (peace and blessings of Allah be upon him) who was staying alone in a small upper room, in order to find out what was happening. First of all he visited his daughter Hafsa, who was weeping, and asked her if the Prophet had divorced his wives. "I don't know," she sobbed. Then he went and asked to see the Prophet. After he had been given permission to enter, Umar climbed up the ladder and into the small room: "I visited Allah's Messenger (peace and blessings of Allah be upon him) and he was lying on a mat. I saw down and he drew up his lower garment over him. He had nothing else on, and the mat had left its marks on his sides. I looked around at what stores Allah's Messenger (peace and blessings of Allah be upon him) had, and saw only a handful of barley equal to one sa' and an equal amount of mimosa leaves in the corner of the room and tanned leather bag handing nearby, and I as moved to tears. HE said, 'Ibn al Khattab, what is making you cry?' I replied, 'O Messenger of Allah, how can I not cry? This mat has left marks on your sides and I can only see what I have seen of your stores. Caesar and Chosroes are leading their lives of plenty, while you are the Messenger of Allah, His Chosen One, and look what you have!' 'Ibn al Khattab,' he answered, 'isn't it enough for you that for us there is the next world, and for them there is this world?' 'Yes,' I said. Then I said, 'O Messenger of Allah, what has happened with your wives? If you have divorced them, then truly Allah is with you, and His angels, Jibril and Mika'il, and Abu Bakr and I and the believers are with you.' And seldom have I talked like that and hoped that Allah would testify to the words that I uttered. And so it happened that the ayahs of choice were revealed: If you both turn to Allah in repentance, then that is what your hearts desire; and if you help each other against him then surely Allah Himself is his protector, and Jibril, and the righteous from among the believers, and as well as that, the angels will help him. It maybe, if he divorces you, that his Lord will give him wives who are better than you, who submit, who believe, who are devout, who are repentant, who worship, who fast, whether they have been previously married or are virgins. (Quran 66:4-5) In fact the Prophet Muhammad (peace and blessings of Allah be upon him) never divorced any of his wives, and as we grow more aware about how they lived, may Allah be pleased with all of them, it is clear that they possessed all of the qualities of the women described in the last ayat. Perhaps this ayat served as a reminder to them, a reminder that they would remember for the rest of their days which for most of them lasted long after the Prophet's (peace and blessings of Allah be upon him) death. Returning to Sayyiduna Umar's account of his visit to the Prophet (peace and blessings of Allah be upon him) during the month of separation from his wives, Umar then asked, "O Messenger of Allah, have you divorced them?" and he replied, "No." So after talking for a while longer and how in Mecca the men tended to dominate the women, whereas in Medina the women tended to dominate the men, which is what the womenfolk from Mecca had learned to do after they had made hijrah to Medina - Umar climbed down and stood at the door of the mosque and called out at the top of his voice: "The Messenger of Allah (peace and blessings of Allah be upon him) has not divorced his wives!" After the month was up, the Prophet Muhammad (peace and blessings of Allah be upon him) first went to A'isha's room. She was delighted to see him, but grew more serious when he said that some ayahs had been revealed to him which required him to put two options before her. "Do not make a hasty decision," he said, "and consult your parents first." He then recited these verses: O Prophet, say to your wives: 'If you desire the life of this world and its adornments, then come, and I will make you content, and I will release you with a fair release. But if you desire Allah and His Messenger and the abode of the next world, then truly Allah has prepared an immense reward for those of you who do good.' (Quran 33:28-29) "Is there any need to consult my parents?" replied A'isha. "Indeed I desire Allah and His Messenger and the abode of the next world." And her response was followed by all of his other wives. A'isha remained true to her word both during the lifetime of the Prophet (peace and blessings of Allah be upon him) and afterwards. Once, when the Muslims were favored with great wealth, she as given a gift of one hundred thousand Dhirhams. She was fasting when she received the money, and distall of it to the poor and needy, even though she had no provisions in her house. Shortly after that, her maid servant said to her, "Couldn't you have brought a dirham's worth of meat with which to break your fast?" "If I had thought of it," she replied, "I would have done so!" After a year had passed following the treaty of Hudaybiyya, the Muslims traveled to Mecca and they were able to complete all the rites of the umra, doing everything as the Prophet (peace and blessings of Allah be upon him) did it. In accordance with the terms of the treaty, the Muslims left after three days, when their umra had been completed. Not long after this, the Prophet sent an army of three thousand Muslims northwards to the borders of the Byzantine territories in what is now Palestine to chastise the tribes there for killing the messengers whom he had sent to call them to Islam. The tribes called on the Emperor Herclius for support, and when the Muslim army arrived at Muta, they found themselves facing an army of two thousand men. Many of the Muslims died as shahids on the day of the battle, but thanks to the tactics of Khalid bin Walid, the Greeks withdrew the next day, and so the Muslims were able to return to Medina relatively unscathed. When the news of the battle of Muta finally reached Mecca, the Quraish mistakenly believed that the Muslims had been thoroughly defeated by the Greeks and decided to renew their opposition to the Prophet (peace and blessings of Allah be upon him). In doing so, they deliberately broke their treaty that they had made at Hudaybiiya, by allowing their allies to attack and kill some of the allies of the Muslims who lived near Mecca. Accordingly the Prophet (peace and blessings of Allah be upon him) marched on Mecca at the head of an army of ten thousand Muslims. Despite everyone's fears, he conquered it with hardly a drop of blood being spilled. As always, the mercy and forgiveness that he displayed towards those who had relentlessly opposed him for so many years changed people's hearts, and many of the people of Mecca now embraced Islam as a result. Having pardoned all of the Quraish, with the exception of four men who had all committed murder for personal reasons, the Prophet (peace and blessings of Allah be upon him) smashed all the idols and destroyed all the paintings that had been placed inside the Ka'ba by the idol-worshippers. The sanctity of the sanctuary of Mecca had been restored, and at long last the Muslims were free to come and go in Mecca as they pleased. In the midst of the peace and rejoicing, however, news came that the tribes of Hawazin and Thaqif were preparing to attack the Muslims. The Muslim army that had conquered Mecca, swelled to twelve thousand by some of the men from the Quraish who had just embraced Islam, marched to a place called Hunayn. For the first time in their experience, the Muslims actually outnumbered the enemy, of whom there were only about four thousand. This nearly proved to be the Muslims' undoing, for many of them felt secure because of their large numbers rather than because of the reliance on Allah. When the enemy suddenly attacked at dawn, showering down arrows from the hills, the Muslims were taken by surprise and many began to flee. A small group stood firm with the Prophet, one of whom was Umm Sulaym bint Milhan, the wife of Abu Talha. Although she waspregnant at the time, she had armed herself with a dagger to use against the kafirun. Fortunately the strong Muslims rallied round the Prophet (peace and blessings of Allah be upon him) and although there were only six hundred of them, their concerted effort, fighting valiantly in the way of Allah, turned the tide of the battle until those who had turned away in the initial panic and confusion had returned and the battle was won. After the battle of Hunayn, the only continued resistance to the Muslims was from the north and north-east, from the Byzantine and Persian Empires. Having heard that the Greeks were preparing a huge army of thirty thousand men and marched out in the heat of the late summer to do battle with them. After a long, hard, hot march, the Muslim army reached Tabuk, and here they learned that the Greeks had retreated back to their own territory. Accordingly, having made peace treaties with all the border tribes, the Muslims returned to Medina, in time for many of them to go on the pilgrimage to Mecca. Those who had made weak excuses in order to avoid going on the expedition to Tabuk now felt great shame and regret. The Prophet (peace and blessings of Allah be upon him) himself did not go on the pilgrimage this year, for people were coming to Medina from all over the Arab lands to embrace Islam and to pledge allegiance to him. It was this year that came to be known as 'the Year of the Delegations', during which, at one point, the Prophet became so exhausted from seeing people that he had to pray sitting down. So instead, Abu Bakr (may Allah be pleased with him) led the pilgrims. It was during this hajj that the ayat in the Quran that forbade the idol worshippers from ever entering the sanctuary of Mecca again were revealed; they were made public during the hajj by Ali ibn Abi Talib (may Allah be pleased with him) who was sent straight from Medina to Mecca as soon as they had been revealed, so that as many people as possible would hear them. The following year, when the time for the pilgrimage drew near, the Prophet (peace and blessings of Allah be upon him) announced that he was going on the hajj, and as a result everyone wanted to do it with him. The Muslims who did not live in or near Medina either first traveled to Medina in order to accompany him on the journey to Mecca, or else traveled to Mecca from every part of Arabia and joined him there. Amongst the people on what has become known as 'the Farewell Pilgrimage' of the Prophet (peace and blessings of Allah be upon him) was A'isha, for the Prophet asked all of his wives, may Allah be pleased with them, to accompany him, to ensure that they all fulfilled this particular obligation that every Muslim owes to his or her Lord. It was an extraordinary pilgrimage. There never had been, and there never has been, and there never will be, another hajj quite like it, for at its heart was the Prophet Muhammad (peace and blessings of Allah be upon him) and around him were his family and Companions, may the blessings and peace of Allah be on them, and during it the ayat of the Qur'an was revealed: This day I have perfected your deen for you and have completed My blessing on you, and have chosen Islam for you as your deen. (Quran 5:3) It was also during this hajj that the Prophet (peace and blessings of Allah be upon him) gave his famous Farewell Khutba, whose words still ring in our ears and echo in our hearts all these centuries later. When he had finished speaking to the thousands upon thousands of Muslims who were gathered around him on the plain of Arafa, he raised his voice slightly and asked, "My Lord, have I delivered the message?" And thousands upon thousands of voices from all around him answered his question: "Yes, you have." And many of those who were present passed on that message to those who ere not present, and so it has continued, right up until today. And one of those who was present was A'isha, of whom the Prophet (peace and blessings of Allah be upon him) once said, "Learn some of your deen from this red haired lady." Meaning A'isha. This is not surprising, for she is one of the four people who have transmitted more than two thousand hadiths, the others being Abu Hurairah, Abdullah ibn Umar, and Anas ibn Malik. Many of these are about some of the most intimate aspects of personal behavior and hygiene which only someone in A'isha's position could have learned. It was during the course of his marriage with A'isha that the Prophet (peace and blessings of Allah be upon him) married several other wives, usually to strengthen ties between important families and tribes, or to relieve the hardship of a woman who had been unexpectedly divorced or widowed, or in order to clearly demonstrate whom it wapermissible for a Muslim to marry, but above all because all of his marriage had been decreed by Allah, and because all of his wives were exceptional women. Ibn Kathir: Wives of the Prophet sallallaahu 'alayhi wasallam

“What use is a flower which is bereft of fragrance? What use is a heart which is empty of Allah?”

Hazrat Sawdah After the demise of Hazrat Khadijah , the Holy Prophet Muhammad was much worried and grief stricken. He had to look after his child and attend to the household chores, adding considerably to the agony of the death of his loving wife. This also caused hindrance in his Prophetic mission. Seeing him worried and distressed, Hazrat Khawlah bint Hakeem , wife of Hazrat Uthman bin Maz’oon , suggested to the Holy Prophet (Sallallahu-Alayhi-Wasallam) that he badly needed a companion to help him in running his house and looking after his children, and proposed the name of Hazrat Sawdah who was an elderly widow. Hazrat Sawdah and her late husband Hazrat Sakran, were early converts to Islam, and also had the honour of having migrated to Abyssinia. Therefore, they were very much close and dear to the Holy Prophet (Sallallahu-Alayhi-Wasallam). On return from Abyssinia, Hazrat Sakran (Radhiyallahu-Anhu) passed away. Hazrat Sawdah (Radhiyallahu-Anha) was now left a forlorn widow with a baby. On receipt of the suggestion, the Holy Prophet Muhammad (Sallallahu-Alayhi-Wasallam) considered it carefully. The mission of Prophethood now demanded much time, but due to him being preoccupied in household affairs, he could not devote enough time to his heavenly mission. He therefore accepted the proposal also taking into consideration that an early convert to Islam may be helped and honoured, and approved Hazrat Khawlah (Radhiyallahu-Anha) to negotiate for his marriage with Hazrat Sawdah (Radhiyallahu-Anha). Proposal to Hazrat Sawdah Khawlah (Radhiyallahu-Anha ) went straight to Hazrat Zum’aa bin Qais , the father of Hazrat Sawdah (Radhiyallahu-Anhuma), and after exchanging compliments conveyed the message of the Holy Prophet Muhammad (Sallallahu-Alayhi-Wasallam). Hazrat Zum’aa (Radhiyallahu-Anhu) was much pleased and remarked that: “Hazrat Muhammad (Sallallahu-Alayhi-Wasallam) comes from a very respectable family and is a perfect gentleman and that any father would feel proud of marrying his daughter to him.” He further suggested to Hazrat Khawlah that Hazrat Sawdah should also be consulted in this connection. Hazrat Khawlah then went to Hazrat Sawdah and conveyed the message of the Prophet (Sallallahu-Alayhi-Wasallam) and added that Hazrat Sawdah had already obtained the approval of her father for the marriage. Hazrat Sawdah [Radhiyallahu-Anha ] expressed her consent and happiness in the marriage. The marriage was settled and Hazrat Sawdah was married with Prophet Muhammad (Sallallahu-Alayhi-Wasallam ). The Nikah Khutbah (sermon) was read by Hazrat Sawdah’s (Radhiyallahu-Anha) father himself. Hazrat Sawdah was 55 at the time of this marriage. By this marriage the house of the Prophet (Sallallahu-Alayhi-Wasallam) was once more aglow with warmth and happiness. Hazrat Fatimah and Hazrat Umme Kulsoom (Radhiyallahu-Anhuma ) were the two orphaned daughters of Prophet[s.a.w.] Hazrat Sawdah (Radhiyallahu-Anha) used to love these two daughters very affectionately, so much so that nobody could even doubt that she was not their real mother. Hazrat Sawdah (Radhiyallahu-Anha) had no children from the Prophet (Sallallahu-Alayhi-Wasallam ) However, from her first husband (Hazrat Sakran ) she had a son named Hazrat Abdur-Rahmaan (Radhiyallahu-Anhu). He fell a martyr fighting in the battle of Jalula. Narrations of Hazrat Sawdah Five traditions are said to have been narrated by Hazrat Sawdah (Radhiyallahu-Anha). Out of these one finds place in Bukhari Hazrat Sawdah (Radhiyallahu-Anha) was generous, hospitable, kind and affectionate. Hazrat Umar (Radhiyallahu-Anhu) once sent her a purse full of Dirhams, she at once distributed those coins. She was distinguished in self-sacrifice. She was ready to forego her rights and privileges for the sake of others. She was also jovial by nature. Hazrat Sawdah used to please the Prophet (Sallallahu-Alayhi-Wasallam) and her friends through healthy jokes and jest. Inter-Islam

Hazrat Khadijah When none believed me, Khadijah (R.A) did. She made me a partner in her wealth.”Those are the words of our Holy Prophet Muhammad (Sallallahu-Alayhi-Wasallam) about his wife the great Muslim lady, Hazrat `Khadija-tul-Kubra’ (R.A). Khadijah (R.A), married the Holy Prophet (Sallallahu-Alayhi-Wasallam) when she was 40 and he was 25. They had six children: two sons, Qasim and Abdullah (also known as Tahir and Tayyib), and four daughters: Zainub, Ruqaiyyah, Umm Kulthum and Fatimah (Radhiyallahu-Anhum-Ajmaeen). Khadijah (R.A) lived with the Prophet (Sallallahu-Alayhi-Wasallam) for 25 years and was his only wife during that time. When the revelations came from Allah and Muhammad (Sallallahu-Alayhi-Wasallam) was made the Last Prophet, it was Khadijah (R.A) who accepted the faith and became the first Muslim. She was 55 years old at that time. Her acceptance of Islam greatly helped its spread among the Makkans. She stood by the Prophet (Sallallahu-Alayhi-Wasallam) all the time. In moments of trial and difficulty the Prophet (Sallallahu-Alayhi-Wasallam) used to come to her and she consoled and comforted her husband and encouraged him. Khadijah’s (R.A) wealth was used for the cause of Islam. The Prophet (Sallallahu-Alayhi-Wasallam) remained busy in preaching Islam and his devoted and loving wife looked after the children and family affairs. The Prophet (Sallallahu-Alayhi-Wasallam) and Khadijah (R.A) had many sorrows. they had to bear the death of their sons Qasim and Abdullah (Radhiyallahu-Anhum) in their infancy and in the fifth year of Prophet hood (Hijrah) their daughter Ruqaiyyah (R.A) left them and migrated to Abyssinia (Ethiopia) with her Husband, Hazrat Uthman bin Affan (Radhiyallahu-Anhu). Ruqaiyyah (R.A) left her parents at a very young age and returned after four years; that time was a long and painful separation for her parents, Khadijah (R.A) and Muhammad (Sallallahu-Alayhi-Wasallam). During the Prophet hood, the Quraish did all they could to stop the Prophet (Sallallahu-Alayhi-Wasallam) preaching Islam. Nothing worked. The Prophet (Sallallahu-Alayhi-Wasallam) continued his mission, relying on Allah. Hazrat Khadijah (R.A) was his source of encouragement and comfort. She also had to bear enormous strain and suffering during the boycott at Sha’bi (the valley of) Abu Talib for three years. The great Muslim lady Khadijah (R.A) passed away on 10th Ramadhan in the tenth year of Hijrah, 620 CE, at the age of 65. Her death was a great loss to the Prophet (Sallallahu-Alayhi-Wasallam). He said: “I cannot bear the scene, I believe that Allah has kept much good in it.” He loved Khadijah (R.A) so dearly that after her death he used to remember her often. Hazrat Khadijah’s (R.A) status was such that the Angel Jibraeel (Alayhis-Salaam) used to bring salaam (greetings) for her from Almighty Allah. Young Muslim Sisters should know how devoted Khadijah (R.A) was to her husband and how much she did for him for the cause of Allah. Any Muslim of today would feel proud to have such a wife. The world could be changed by great Muslim ladies like Hazrat Khadijah (R.A). Inter-Islam

By Qari Mawlana Muhammad Tayyib al-Qasmi Summarised by Mawlana Moosa Kajee Their din is Islam which incorporates ‘aqa’id (beliefs), ‘ibadah (worship), mu‘amalat (social dealings), akhlaq (character) as well mu’asharat (social conduct). Their group is that of Ahl al-Sunnah wa ‘l-Jama’ah which is based totally on the Qur’an, Sunnah and the understanding of din in the light of the Sahabah which has reached us through a direct sanad (chain). Their fiqhi madhhab is Hanafi since the akabir (elders) of the Dar al-’Ulum were Hanafi, but at the same time refrain from slurring or insulting any of the other imams or their madhahib since all the imams were on haqq (truth). They have preferred staunch taqlid over giving their nafs a free reign and following their whims and fancy. Their spirituality is based on Tasawwuf which conforms totally to the Shari’ah, comprising of purification of the soul, beautification of one’s character and establishing a connection with Allah . Their beliefs (in the field of kalam (beliefs)) are Maturidi, a part of the Ahl al-Sunnah wa ‘l-Jama’ah who are on haqq, neither believing only in that which their intelligence accepts without considering the Qur’an, Sunnah and Ijma’, nor denying that one’s intelligence is a useful tool which clarifies the beliefs of Islam. Their chain of Tasawwuf is mainly Chishti, but in fact a combination of all chains which are on haqq. They are generally given khilafah (permission to accept pledge of allegiance) in all four famous chains i.e. Chishti, Qadiri, Naqshbandi and Suhrwardi. Their fikr (intellectual inclination) is according to the fikr of Shah Wali Allah which is a combination of naql (divine promptings) and aql (rational and intellectual promptings). Their principles and ideology regarding din are according to that of Mawlana Muhammad Qasim Nanautwi who had expounded on the beliefs of the Ahl al-Sunnah wa ‘l-Jama’a using logical and rational proofs and reconciled the differences between the Asha’ira and the Maturidiyya. Their ideology regarding the furu’ (subsidiary laws) of din i.e. fiqh is according to that of Mawlana Rashid Ahmad Gangohi who had figured out the intricacies of the field and expounded on it. Their nisbah (connection) is Deobandi since their starting point was the Dar al-’Ulum in Deoband. To achieve the spread of this school of thought, the Dar al-’Ulum was founded on these objectives: To spread the teachings of the Qur’an and Sunnah and to bring alive all branches of din through the system of ta’lim (teaching) and ta’allum (learning), since every facet of din is dependent upon knowledge. Thus the ‘ulama of Deoband gave greater significance to knowledge over all other branches of din. Islah and tazkiyah nafs (spiritual reformation and purification of the soul) through the medium of Tasawwuf and spiritual training. To protect and establish the personal and social interests of the Muslims by giving importance to fiqh (jurisprudence) and Islamic justice. To keep alive the spirit of jihad and self-defence by continuous training. To reform the society through the means of lectures and sermons which will aim to correct the incorrect beliefs of the masses, removing misconceptions regarding Islam and root out bid’ah (innovations). To bring alive the Sunnah by combining fikr (concern) for the reformation of the people and ‘amal (practice) by promoting the Sunnah lifestyle. To spread Islam and its beautiful teachings to all foreign non-Muslims by explaining to them that true wisdom lies in the way of the anbiya’ (messengers), not in their superficial wisdom and so-called progress. To fill the vacuum void of writing and authoring by presenting Islam according to the necessity of the hour. To keep Islamic brotherhood alive and to establish an Islāmic Khilāfah. To maintain freedom and independence in their expression of knowledge so that their teachings remain free from the influence of strangers by avoiding any assistance from the state and sufficing upon the sincere assistance, albeit limited, of the Muslim public. Thus it is not the system of the ‘ulama of Deoband to limit din to a few aspects labouring under the misconception that this is the entire din. Rather every aspect and branch of din is firmly adhered to in a just, enveloping maslak (ideology). (‘Ulama of Deoband. Azaadville: Madrasah Arabia Islamia. 1432H, 2011C. p. 13-6)

by Yasir Qadhi The topic of Du'a and its relationship with destiny (qadr) is a very important one, andone around which much confusion exists. Many people ask, "If everything has already been destined to occur, then of what use is du'a? If Allah has written what I want, I will get it without making du'a. And if it is not written for me, then I will never get it no matter how much Du'a I make." The response to this question lies in understanding that the outcome of anything is dependent on the performance of the efforts that are necessary to procure it. In other words, it has already been decreed, for example, that a seed will give fruit if planted, but this will not occur unless the farmer takes the appropriate efforts in irrigating the crop, maintaining it, protecting the seedling as it grows, and ensuring as much as he can that the factors are amenable for the plant to give fruit. So even though a person believes in divine decree, he must at the same time strive all he can to ensure that the desired goal occurs. And Du'a is the means that one uses to achieve the desired goal that one has, and this in no way contradicts the destiny that has been written for that person. This stance is clarified by the Prophet sal Allaahu alayhi wa sallam's Hadith reported by Thawban, that he, sal Allaahu alayhi wa sallam said: "Nothing increases one's lifespan except good deeds, and nothing repels divine decree except du'a. A person may be deprived of sustenance due to a sin that he does" (Ibn Majah)! In other words, the performance of good deeds is a cause of increasing one's lifespan. So if a person puts in the necessary effort, the results will be achieved, and this is also destined. So both the means to achieve a goal, and the fulfillment of the goal itself, are already decreed. If someone were to ask, "How can Du'a repel divine decree?" we would respond, "The fact that you may be ill has already been decreed by Allah for you, as has the fact that you will ask Allah to cure you of this illness (i.e. both the illness and your asking to cure the illness has been decreed). In a similar manner, a person may be deprived of his sustenance that was decreed for him, since Allah's eternal knowledge encompasses the fact that this person would perform a sinful deed that would cause the deprivation of his sustenance. All of this, then, is from the decree of Allah, all glory and praise be to Him." There are a number of ahadith that clarify this point. For example, Mu'adh ibn Jabal reported that the Prophet sal Allaahu alayhi wa sallam said: "Caution will be of no benefit against divine decree, but du' a benefits all things, whether they come down or not. I therefore advise you to make du'a, O servants of Allah" (Ahmad, Abu Ya'la and al-Tabarani)! So no matter how cautious a person is, he cannot escape what is written for him, simply because Allah controls everything, and nothing escapes His knowledge or power. However, by turning to Allah through Du'a , it is possible to avert something that might have been decreed. Salman al-Farsi narrated that the Prophet sal Allaahu alayhi wa sallam said: "Nothing repels divine decree except du'a, and nothing increases one's lifespan except good deeds" (Al-Tirmidhi and Al-Hakim). This Hadith informs us in no uncertain terms that the only way we can repel some divine decree is through du'a. So it is possible that some unpleasant matter has been preordained for us, but only if we do not make Du'a to avert it from us. So if Du'a is made, then this matter will not occur or be fulfilled, whereas if Du'a is left, the misfortune will occur. Another narration in al-Tirmidhi also supports this. The Prophet sal Allaahu alayhi wa sallam said: "There is no Muslim on the face of the earth that asks Allah for anything except that Allah gives it to him, or averts from him a similar evil, as long as he does not ask for something evil or for breaking the ties of kinship" (Al-Tirmidhi). From this narration, the benefits of Du'a are made clear, and its value is understood. For not only is a person rewarded for making a du'a, but it is also a cause of repelling an evil that was destined for him, and in obtaining the good that he was expecting. Ibn Hajr, commenting on the benefits of du'a, said: "And the benefit of performing Du'a is the attainment of reward by obeying the command (of Allah to make du'a), and also by the attainment of what is asked for, for there is a possibility that the request is dependent on the du'a, since Allah is the Creator of both the effort and result of the effort" (Fath Al-Bari)! Therefore, the proper response to the question posed earlier is, in the words of Ibn al-Qayyim, as follows: "The logical consequences of such a reasoning leads to a rejection of all efforts. It can, therefore, be said to a person who holds this view, 'If the satisfaction of your hunger and thirst has already been destined for you, then it will be fulfilled, whether you eat or not. On the other hand, if it has not been destined for you, it will never occur, whether you eat or not. And, if a son has been destined for you, then you will be granted one, whether you have intercourse with your wife or not. On the other hand, if a son has not been destined for you, then you will never be granted one. In this case, there is no point in you getting married...!' Now, will any sane person agree with all of these conclusions" (Al-Jawab Al-Kafi)? To summarise, then, divine decree (qadr) cannot be used as an excuse not to make du'a. For, just as one strives to ensure that one attains worldly needs, of food, drink and family, so too must one strive in one's religious deeds to attain the desired goal. Du'a is intrinsically related to qadr; in fact, it is a part of one's qadr. Allah has already decreed that a certain matter will be granted to a servant, or an evil averted from him, if he makes du'a. And if he were to leave du'a, then the desired goal would not be reached. Hence it is the Sunnah of the Prophet sal Allaahu alayhi wa sallam to make the following Du'a during the witr prayer: "...Bless me in what You have given me. And avert and turn away from me the evil that has been decreed for me, for verily You decree (all things), and none can decree against You..." (Al-Tirmidhi and Al-Nasa'i) So the Muslim turns to Allah and prays to Him so that any and all evil can be averted from him. Additionally, it should be remembered that the concept of divine decree is one that a human can never fully understand, due to his limited intellect and finite capabilities. The true Muslim does not delve too deeply into the philosophical ramifications of divine decree. Rather, he accepts all that has occurred to him in the past as having been destined for him, and he strives to obtain what he desires in the future (as long as it is permissible for him). Since he does not know what has been written for him in the future, he expects the best from Allah, and does everything in his power to ensure that what he wants is granted him. Just like going to work every day will ensure, if Allah wills, that he gets his pay-cheque at the end of the month, so too does making Du'a ensure, if Allah wills, that he achieves his desired goal. -------------------- Excerpted and edited further from: Qadhi, Abu Ammaar Yasir (2003). Du'a: The Weapon of the Believer: A Treatise on the Status and Etiquette of Du'a in Islam. Birmingham: Al-Hidaayah. Taken from muftisays.com

Examples of Ghazali's Analogy Imam Ghazali describes “understanding the Qur’an”: When an illiterate person receives a letter, he will not rest until he finds someone who will read the contents of the letter. The news will either be good i.e. marriage, birth of a child etc. or it will be bad as in the case of sickness or death. The happiness or grief caused by the “good” and the “bad” news is temporary and likely to last for only a short period of time and then will be forgotten, yet one will not rest until the contents of the letter are known. The glorious Qur’an is a “letter” from the Creator Himself and it contains good news and bad news. However this “good” and “bad” news will have everlasting consequences yet sadly, we make no effort to find those who understand the Qur’an (the Scholars) and who would explain the message within. Imam Ghazali on making effort with continuity and steadfastness: If one takes a tank of water and pours it on a stone in one go, it will have no effect on the stone. On the other hand if the tank with the same amount of water has a hole in it, and drop by drop the water falls on the stone over a period of time, it will have an effect and it will wear out a hole in the stone. Similarly, any act of obedience or refraining from disobedience has to be persevered with continuity for lasting effect. Taken from the lectures of Shaykh Muhammad Saleem Dhorat (hafizahullah)

I have always found the use of simple everyday occurrences which the Mashaikh use to explain a concept of Deen deeply inspiring. This method is also found in the teachings of our beloved Prophet sallallaahu ‘alayhi wasallam. The following is one such example. Abu Musa Al- Ash’ari radhiyallaahu ‘anhu narrated that he had heard Allah’s Messenger sallallaahu ‘alayhi wasallam saying, “The similitude of good company and that of bad company is that of the owner of musk and of the one blowing the bellows. The owner of musk would either offer you some free of charge, or you would buy it from him, or at least you would smell its pleasant odour; and as for the one who blows the bellows (i.e. the blacksmith), he would either burn your clothes or at least you shall have to smell a repugnant smell”. (Bukhari, Muslim) I thought I would compile some of these precious examples from the teachings of our Mashaikh. The following is from the lessons on the Mathnawi by Shaykh Hakeem Muhammad Akhtar sahib. Hidden deep down in the ocean, among the pebbles are the oysters bearing precious pearls. If one considers them to be worthless stones and bothers not to look among them, one will not discover the prized pearl. By searching among those very stones, those very pebbles, one will find that special oyster bearing its peerless prize. Similarly, if one spots a fake Shaykh dressed in the garb of the Ahlullah, do not make the mistake of thinking that whoever is to be found in that garb are all the same. Search among them and Insha Allah, you will find hidden among those stones the pearl you seek. Among those fakes, you will find the hidden Sahib-e-nisbat who is worthy of praise among the multitudes of mankind.

We are slaves of Allah subhaanhu wata’ala and if He says perform salaat on time in Leicester, we obey and if He says delay Maghrib salaat on the day of Arafat till Isha time, we obey. If He says do not worship or revere a stone, we obey, and if He says circumambulate the brick building (the Ka’bah) and kiss the Hajare Aswad (Black Stone), we obey because our maqsad (objective) is not the stone, our maqsad is the Creator of the stone we obey!

By Mufti Mahmud Ashraf al-’Uthmani Translated by Bilal Ali Question: Respected and honorable Hadrat Mawlana Mufti Mahmud Ashraf ‘Uthmani, Al-Salam ‘alaykum wa rahmat Allah! I sincerely enjoyed the article you wrote in the monthly Al-Balagh magazine on tasawwuf. In fact, I read it thrice. It was very comprehensive, demonstrative, and authentic, and it covered all the necessary aspects of the topic. After reading the article, three questions came to mind, which I have written below: (1) How many silsilahs exist in tasawwuf? Only two silsilas, the Chishti and Naqshbandi silsilahs were mentioned in the article. (2) Who founded these silsilahs and when? (3) What is the method of performing bay’ah (the pledge) according to the shari’ah? Is it possible to give bay’ah from afar (without being present in front of the shaykh)? Thank You, A seeker of your du’a …….. ……… Peshawar Cant Reply: Respected brother, Al-Salamu ‘alaykum wa rahmat Allah! I received your letter in which you mentioned that you read my article. I ask Allah that He makes it a means of benefit for both its author and its readers. Amin. The answers to your questions are as follows: (1,2) The silsilahs of four mashayikh (shaykhs) are more well known and recognized (in the Indian sub-continent). 1. The Qadiri silsilah: which is attributed to Shaykh Abdul Qadir al-Jilani (470-561 A.H.) 2. The Chishti silsilah: which is attributed to Khwaja Mu’inuddin al-Chishti (527-633 A.H.) 3. The Suhrawardi silsilah: which is attributed to Shaykh Shihab al-Din al-Suhrawardi (539-632 A.H.) 4. The Naqshbandi silsilah: which is attributed to Khwaja Baha’ al-Din al-Naqshbandi (718-791 A.H.) The silsilahs of these four pious saints (may Allah enlighten their graves) became more well-known because Allah used the four of them extensively for the task of spiritual purification (tazkiyah). Their influence not only spread very far but was also pure and complete (in its adherence to Islamic principles). These mashayikh, in terms of both knowledge and practice, served tasawwuf and suluk so magnificently that all later-day mashayikh openly accepted their greatness and spiritual excellence and they took pride in attributing themselves to and understood the protection of their deen to be in their noble silsilahs. At the same time, one cannot forget that aside from these four saints, other great shaykhs also existed and served the deen with their knowledge and action. The chains of these four particular silsilahs, after passing through many well-known and pious walis of Allah eventually reach the Tabi’in and Sahabah (may Allah be pleased with them), and the chain of ba’yah (pledge) of the four silsilahs end at the pious khalifahs (may Allah be pleased with them). The Pious Khalifas (may Allah be pleased with them) pledged allegiance at the hands of the Noble Prophet (upon him blessings and peace) (bay’ah of faith, jihad, leaving sin), a manifest fact for which no evidence is needed. Below the four mashayikh of the famous silsilahs, many branches later came into existence and the branches of these spiritual chains still exist today (like the lineal family trees of ancestral heritage). Fourteen branches of tasawwuf are more well-known, but Shaykh Mawlana Rashid Ahmad Gangohi (may Allah have mercy on him) once wrote in a letter: “…and there are four families: the Qadiri, Chishti, Naqshbandi, and Suhrawardi. A family lineage is that which consists of branches. The branches are numerous. Those who have mentioned fourteen did so because at the time only fourteen branches existed. Later more came into existence. In other words, the spiritual lines are many and fourteen were only at a particular time. Now, it is not correct to say fourteen. It is old terminology.” (Makatib Rashidiyya pg.79 Mirath edition) In the silsilas of some of the mashayikh of the near past, such as Haji Imdadullah Muhajir Makki, Mawlana Rashid Ahmad Gangohi, and Mawlana Ashraf Ali Thanwi (may Allah enlighten their graves), the salik was instructed to give bay’ah in all four silsilahs so that all the saints be respected equally and to avoid any discrimination between them. (3) All the mashayikh unanimously agree that complete salvation can only be achieved through sincere repentance and the purification of the nafs. For this, bay’ah is not absolutely obligatory, but because when a murid gives bay’ah at the hand of his shaykh that he will repent from all his sins and make a firm intention to purify his soul, both of these things become much easier and the shaykh’s attention therefore becomes fixed upon him. This is why the bay’ah has become in vogue in every silsilah of tasawwuf. In explaining the process of bay’ah, Mawlana Masihullah Khan Sherwani (may Allah have mercy on him)[1] writes: “Bay’ah is a pledge to strive to adhere to and execute the esoteric and exoteric actions of Islam. This pledge is also called bay’ah tariqah, which has been in vogue by authoritative transmission from generation to generation from the earliest era of Islam. The Messenger of Allah (upon him blessings and peace) had enacted the bay’ah of the Companions not only on jihad, but on Islam and the adherence to all the injunctions and practices of Islam. This is established by numerous hadith… The bay’ah is enacted by the shaykh by placing the right hand of his disciple into his own right hand. If the group contracting the bay’ah is large, the shaikh uses a length of cloth which each member of the group clasps with his right hand. Women who perform the bay’ah do so from behind a screen. A mahram of the female should be present at the bay’ah ceremony. A length of cloth is spread from the shaykh to the lady behind the screen and the pledge is taken verbally, just as it is proven by the hadith… This is the method of bay’ah when one is in the presence of the shaykh. Those who are not able to be present themselves personally to the shaykh may contract the bay’ah by means of a letter or through the agency of a responsible and trustworthy person. This form of bay’ah is called bay’ah ‘uthmani. The Messenger of Allah (upon him blessings and peace), on the occasion of the Pledge of Ridwan, took the bay’ah of ‘Uthman (may Allah be pleased with him) in his absence. He (upon him blessings and peace) placed his right hand on his own left hand and announced that he had made the bay’ah of ‘Uthman (may Allah be pleased with him).” (Shari’ah wa Tasawwuf pg.100-102) And Allah the Glorified knows best. Mahmud Ashraf ‘Uthmani (may Allah forgive him his sins) Darul Ifta’, Jami’ah Dar al-‘Ulum Karachi #14 7/4/1414 A.H. The answer is correct. Muhammad Taqi ‘Uthmani 7/4/1414 A.H. [1] The respected Mawlana Masihullah Khan Sherwani was one of the most distinguished of Hakim al-Ummah Mawlana Ashraf Ali Thanwi’s khalifahs and also the shaykh and murshid of the author of this booklet, Mawlana Mufti Mahmud Ashraf ‘Uthmani. http://www.ilmgate.org/the-silsilahs-of-tasawwuf-and-the-reality-of-bayah/

The monthly menstrual cycle is a creation of Allah Azza Wa Jal designed to expel injurious and harmful filth, impurities and poisons from the female human body. Any interference to disrupt this natural cycle is fraught with serious health consequences. Many of the sicknesses from which women suffer could be attributed to their satanic interference in the natural creation of Allah Ta'ala. Such shaitaani interference is termed in the Qur'aan Majeed, Taghyeer khalqillaah (changing the natural creation of Allah). The Qur'aan attributes this evil practice to shaitaan. The following is a report on the dangerous consequences of disrupting the natural menstrual cycle with haraam, poisonous pills and medication. PAINFUL DEATH CAN BE THE CONSEQUENCE “Recently this past week, Nicole Dishuk (age 31 …newly graduated student with a doctoral degree about to start her new career as a Doctor…) was flown into a nearby hospital, because she passed out. They found a blood clot in her neck, and immediately took her by helicopter to the ER to operate. By the time they removed the right half of her skull to relieve the pressure on her brain; the clot has spread to her brain causing severe damage. Since last Wednesday night, she was battling. They induced her into a coma to stop the blood flow, they operated 3 times… Finally, they said there was nothing left that they could do… They found multiple clots in the left side of her brain… The swelling wouldn’t stop, and she was on life support. She died at 4:30 yesterday. She leaves behind a husband and a 2yr old Brandon and a 4yr old Justin… The CAUSE of DEATH – they found was a birth control she was taking that allows you to only have your period 3 times a year… They said it interrupts life’s menstrual cycle, and although it is FDA approved…shouldn’t be – So to the women – I ask you to boycott this product and deal with your period once a month – so you can live the rest of the months that your life has in store for you. Please send this to every woman you know – you may save someone’s life…Remember, you have a CYCLE for a reason! For Your Information: The name of this new birth control pill is Lybrel. If you go to http://www.lybrel.com, you will find at least 26 pages of information regarding this drug. The second birth control pill is, Seasonique. If you go to the website of http://www.seasonique.com, you will find 43 pages of information regarding this drug. The warnings and side effects regarding both pills are horrible.” http://www.themajlis.co.za/index.php?option=com_content&view=article&id=221:the-dangerous-consequences-of-disrupting-the-menstrual-cycle&catid=34:majlis-articles&Itemid=27

This is to do with a sisters ongoing halaqah sis i.e. a group of sisters meeting every week to learn and now in this month they wish to devote a lesson to the remembrance of Nabi sallallaahu 'alayhi wasallam. Its not a specially organised gathering of celebration.

aameen...sometimes we know it but are negligent and lazy

How beautiful!

This great son of Islam was born in 1325 and lived to become one of the greatest luminaries of his time. Nevertheless, describing the personality of Hazrath Mufti Saheb (rahmatullah alaihi) is an almost impossible task. The most eloquent words would hopelessly fail in truly describing the knowledge, brilliance, piety, kindness, compassion, humility and the numerous other qualities which he embodied. He was an ustaad to thousands of students, a mentor to thousands of diciples and a kind and compassionate father to all who came into contact with him. His compassion and kindness knew no bounds. It was indeed his first nature. Every year he personally took care of the monthly expenses and of the various needs of numerous students of Darul Uloom Deoband, Saharanpur and other institutions. There were instances when he gave away his valuable personal kitaabs ... and there were occasions where he even gave away the clothing he had been wearing at that time. Despite this, he never regarded himself as having shown any favour to anyone. He greatly loved the poor, he loved being with them and he loved living and even passing away like them. Hazrath (rahmatullah alaihi) was also forever concerned about the Deeni progress of others, especially the poor. It was the normal practice of Hazrath Mufti Saheb (rahmatullah alaihi) for many years that daily he would recite 15 paras or more in salaah. During the month of Ramadaan, he would complete one Qur'an daily.Hazrath Mufti Saheb (rahmatullah alaihi) taught Bukhari Sharief for many years at Kanpur as well as at Darul Uloom Deoband. Besides teaching Bukhari Sharief and other books of hadith at Deoband, he also graced the distinguished position of Grand Mufti of that august institution for many years. To date 22 thick volumes of his fatwas have been published. Besides the fatwas he authored several books and booklets. Upon his instruction the publication of many magazines and newsletters was undertaken by various institutions. Together with this Hazrath Mufti Saheb (R.A.) travelled to many countries for the purpose of disseminating the Deen of Rasulullah (Sallallahu Alaihi Wasallam). South Africa was particularly fortunate that Hazrath Mufti Saheb (rahmatullah alaihi) repeatedly blessed our shores with his presence and benifitted the Ummah with his teachings. It was also the good fortune of South Africa that this country was blessed with the last days of the life of this great luminary of Islam. While the hearts of thousands are greatly grieved at the loss of their guide and mentor, the point to consider at this juncture is: What would have pleased Hazrath Faqihul Ummah (rahmatullah alaihi) had he been present?" The simple reply is: "Implementing his teachings and practicing on his advices." In this light, the ensuing pages are dedicated to various aspects which are important for one and all to keep in mind. HUMILITY Hazrath Faqihul Ummah (R.A.) was indeed an embodiment of humility. His teachings are filled with lessons of humility. The desire for name and fame was nowhere to be seen. The following incidents from his life are a lesson to one and all, especially to those who were associated with him: Mufti Kifaayatullah Gangohi Saheb (R.A.) was appointed as the mufti of Deoband. At that time Hazrath Faqihul Ummah (R.A.) was the assistant mufti of Mazahirul Uloom, Saharanpur. On one occasion when Mufti Kifaayatullah (R.A.) met Hazrath Faqihul Ummah (R.A.), he said to him: "There are thousands of letters and queries that are lying unanswered in the Darul Ifta of Darul Uloom Deoband." Hazrath Faqihul Ummah (R.A.) replied: "Every week send a hundred or so letters to me. If you cannot arrange this, I will have somebody collect a hundred letters from you every week. At the end of the week he will bring back the replies of the first hundred and collect the next hundred. I will write the replies and leave the place for the signature blank. You can sign them and send them off." (Introduction to Fataawa Mahmoodia, Vol.3) This incident is filled with great lessons for us. The extent of compassion, the eagerness to assist others, the readiness to undertake difficulty upon oneself for the cause of Deen and shunning name and fame is all apparent from the above. Thus we also have to follow in these footsteps. May Allah Ta'ala grant us the ability to do so. Aameen. THE PURPOSE OF BAI'AT Explaining the various reasons for bai'at, Hazrath Mufti Saheb (R.A.) mentioned the following: "Among the reasons for taking bai'at is to tread the path of sulook . What this means is that a person wishes attain ma'rifat (the recognition of Allah Ta'ala) and gain Allah Ta'ala's pleasure. Hence he makes an effort to rid himself of all evil actions and habits and adopts good character and noble actions. Also, in the pursuit of this goal he wholeheartedly follows the advice of the sheikh and happily undertakes whatever mujaahadah (striving against the nafs) the sheikh prescribes for the purpose of islaahe nafs (inner-self purification). As a result he eliminates from himself the desire for the perishable things of this world. Rather, he develops a strong and deep connection with Allah Ta'ala and becomes forever concious of His Creator. In order to guide him on this path, the sheikh, by the medium of his mashaikh [who link up in an unbroken chain right upto Rasulullah (Sallallahu Alaihi Wasallam)], act as the deputy of Rasulullah (Sallallahu Alaihi Wasallam)." (Fatawa Mahmoodiyya - Vol.1, Pg. 33) NECESSITY OF BAI'AT In reply to a question as to whether complete islaah (reformation and inner-self purification) can take place without becoming associated with a sheikh-e-kaamil, Hazrath (R.A.) writes: "Firstly, without associating oneself with a wali-e-kaamil, generally one does not manage to practice fully on all aspects of the Shariah. Secondly, without such an association, true sincerity is not attained in one's actions. It is for this reason that after the demise of Rasulullah (Sallallahu Alaihi Wasallam) the Sahaaba (R.A.) took bai'at on the hands of Hazrath Abu Bakr (R.A.), thereafter on the hands of Hazrath Umar (R.A.) and so on. This bai'at was not only for allegiance to the khilafah. It was also for strengthening the purification of the inner-self. It is also for this very reason that all senior Ulama of every era, despite being masters in the field of Deeni knowledge, felt the necessity to take bai'at on the hands of a spiritual mentor....." (Fatawa Mahmoodiyya - Vol. 1, Pg.134) NEED FOR A SHEIKH Elaborating on the reasons for deprivation, Hazrath (R.A.) mentioned the following incident: Once Hazrath Thanwi (R.A.) was busy replying to his letters after zuhr salaah. During this time if anybody wished to enquire anything, they would do so. A person sitting in front had wished to ask something. Hazrath Thanwi (R.A.) would repeatedly look at him but would not say anything. This continued until Asr. Finally at Asr time Hazrath turned his attention to him. The person requested forgiveness (for causing the distraction). Hazrath Thanwi (R.A.) then said to him: "Every time I looked at you, the incident where you swore at me pierced me like a dagger in the heart. As a result I was greatly disturbed by this ... when you have pierced the dagger into me, did you also do anything to help to heal the wound?" The person replied: "You had clearly announced that you have forgiven all those who had abused you, etc. Hence I understood from this that I too have been forgiven." Upon this Hazrath Thanwi (R.A.) said: "Even now I say the same thing - that I have totally forgiven everyone including you. I will take no revenge, neither in this world nor in the hereafter. But what can I do about my heart? Whenever I want to turn my attention to you, the incident stabs me like a dagger. I have forgiven you, but what have you done to remedy the situation?" The person replied that he had made tawba from the act he had committed. Hazrath Thanwi (R.A.) further said: "It is fine that you have repented. However, did you inform me of this repentance? I was under the impression that you still hold the same views that you expressed at that time. Now you will not derive any benefit from me. It is best that you go to some other sheikh." (Malfoozaat - Vol. 8, Pg.18) A great lesson is to be taken from this incident. While the mashaaikh totally forgive those people who have harmed them and they harbour no malice for anyone, being human they are also hurt emotionally by the ill conduct of people. This natural feeling becomes a barrier for the mureed from deriving any benefit. May Allah Ta'ala save us from causing inconvenience to anyone, especially His special servants. DA'WAT AND TABLIGH Hazrath (R.A.) would time and again greatly emphasise the work of da'wat and tabligh. He personally has spent much time out in the jamaats with Hazrath Moulana Muhammad Ilyas Khandelwi (R.A.). In one talk delivered in South Africa, Hazrath (rahmatullah alaihi) said: "..... Therefore this (work of Da'wat and tabligh) is a great bounty of Allah Ta'ala. Every person can take part in this work of tabligh. Those who dedicate their entire lives to this effort, what can then be said - it is nurun ala nur (absolutely excellent). Those who cannot do this can go for seven chillas or three chillas. Even those who spend just a little time will also benefit. However, to the extent of one's sacrifice one will gain success." (Mawaaiz - Vol.8, Pg.26) In a letter addressed to Hazrath Sheikhul Hadith Moulana Muhammad Zakariyya Saheb (R.A.), Hazrath (R.A.) writes: "I was blessed with the ziyaarah of Rasulullah (Sallallahu Alaihi Wasallam) in a dream. Rasulullah (Sallallahu Alaihi Wasallam) said to me: "Do two things, you will be my companion in Jannah - ta'leem and tabligh." Hence I have commenced with tafseer of the Qur'an after fajar in a nearby musjid. Some musallies are also ready for tabligh. We have decided to commence this Thursday." (dated 25 Rabius Thani 1372 A.H.) On several occasions while in South Africa, despite his ill health Hazrath (R.A.) travelled all the way from Johannesburg to Cape Town specifically to attend the Ijtima there. At many Ijtimas he addressed the gathering and encouraged them to take part in this work. Thus Hazrath (R.A.) was himself at the forefront of the effort of da'wat and tabligh as well. May Allah Ta'ala enable us to emulate his example. Aameen. Update: An entire book has been translated into English on the Biography of Hadhrat Mufti Mahmood Hasan Gangohi (RA) titled "Hadhrat Mufti Mahmood Hassan His Life & Works". http://alhaadi.org.za/articles-publications/articles/141-biographies/121-mufti-mahmood-hasan-gangohi.html

"O BELIEVERS! FEAR ALLAH AND JOIN (THE COMPANY OF) THE TRUTHFUL ONES"(QURAN) Hadhrat Maseehul (Ummat, Maulana Mohammed Maseehullah Khan, one of the greatest of authorities in Tasawwuf of our times, hails from the renowned and distinguished Sherwani family of Pathans. Although the Sherwani clan is famed as Pathan, it in reality is Sayyid in its origin, for its ancestral progenitor was Sayyid Husain Ghauri (RA.) who migrated from Ghauri during the reign of Khalif Abdul Malik Bin Marwaan (d. 65 Aft) and settled in the region neighboring `Koohe Sulaimaan'. Sayyid Husain Ghauri (R.A.) settled among the Pathans and married the daughter of Batan Bin Qais Abdur Rashid. She bore him two sons, Lodi and Sherwani. The descendents of Sherwani became known as Sherwaani. It is then to this family of Sayyids that Hadhrat Maseehullah Khan Saheb belongs. Hadhrat Maseehullah Saheb was born in 1329 or 1330 A.H. at Barlah, District Aligarh, India. Born a saint, he was from early childhood the repository of piety and sterling qualities. His virtue, excellence of character, simplicity and dignity were acknowledged by all who came into contact with him even during his childhood. A considerable part of his time during childhood was spent in Zikr and supererogatory acts of Ibaadat. A favorite occupation of Hadhrat Maseehullah Saheb during his early youth was to sit in the company of the Saaliheen and Auliya. In this regard the companionship of Hadhrat Maulana Muhammad Ilyaas (R .A.), the Khalifa of Hadhrat Shaikhul Hind (R.A.) is noteworthy. It was this companionship during childhood days which introduced Hakeemul Ummat Hadhrat Maulana Ashraf Ali Thanvi (R.A.) to Hadhrat Maseehullah Saheb. Sitting in the company of Hadhrat Muhammad Ilyaas (R.A.). the young Maseehullah, heard with eagerness the incidents, talks and advices of Hakeemul Ummat (R.A.). Studying the works of Hadhrat Thanvi (R.A.) at the hands of Hadhrat Maulana Muhammad Ilyaas (R.A.) engendered in Hadhrat Maseehullah Saheb a yearning, faith and love for Hadhrat Maulana Ashraf Ali Thanvi (R.A.) An outstanding feature of Hadhrat Maseehullah's character is the dominant qualities of hayaa' (modesty) and tenderness. Hadhrat Alabama Mufti A'zam Saeed Ahmad Lucknowi (R.A.), Ustadh of Hadhrat Maseehullah. Who witnessed the life of Hadhrat Maseehullah from early childhood observed: "From childhood he (Hadhrat Maseehullah Saheb has been the repository of modesty, dignity, respect, forbearance, ingenuity, intelligence and commendable attributes (`ausaffe hameedah)." Hadhrat Mufti Saeed Ahmad Lucknowi (R.A.) - a great Faqeeh and Muhaddith - who had attained perfection in many branches of learning; despite being the Ustadh of Hadhrat Maseehullah Saheb, turned towards him. (Hadhrat Maseehullah) for spiritual' guidance after the demise of Hakeemul Ummat Hadhrat Maulana Ashraf Ali Thanvi (R.A.), who had bestowed even the mantle of Khilafat (spiritual mentorship) upon Hadhrat Mufti Saheb. This act of Hadhrat Mufti Saeed Ahmad (R.A.) is ample testimony of the fact that Hadhrat Maseehullah Saheb is a born saint who has attained spiritual perfection. EDUCATION AND SPIRITUAL TRAINING Hadhrat Maseehullah's initial educational training commenced in his hometown. The greater part of the Islamic syllabus up to the stage of Mishkat Shareef was acquired from Hadhrat Mufti Saeed Ahmad. From Mishkat Shareef and Hidayah onwards up to completion of the Aalim Faadhil course was undertaken at the famous Islamic institute of learning, Darul Uloom, Deoband. He passed his student days in perfect solitude and was totally engrossed in the acquisition of llm'. At the same time he was a Mureed of Hadhrat Thanvi (R.A.) and as a result of his elevated spiritual rank, he occupied a distinguished position of honour and respect among students and Ulama as well. It was already noted that a spiritual link of faith and love with Hadhrat Thanvi (R.A.) was already established during his early childhood days. The first time that Hadhrat Maseehullah saw Hakeemul Ummat Hadhrat Maulana Thanvi (R.A.), was at Aligarh during the year when he (Hadhrat Maseehullah) `left for Deoband in pursuit of his Islamic education. The same year Hadhrat Maseehullah established his `islaah (spiritual rectification) connection with Hadhrat Thanvi (R.A.). Since that time he has been in constant communication with Hadhrat Thanvi (R.A.). KHILAFAT The year when Hadhrat Maseehullah qualified in his Islamic studies at Darul Uloom, Deoband, Hadhrat Thanvi (R.A.) conferred upon him the spiritual Mantle of Khilafat authorizing him to `talqeene bait (initiation of Mureeds) and to conduct the spiritual training of Mureeds. Among the various Khulafaa of Hakeemul Ummat (R.A.), Hadhrat Maseehullah Saheb occupies a highly distinguished rank. Hadhrat Maseehullah was appointed as a Khalifa at an early age, however, despite his relative youth. Hadhrat Thanvi (R.A.) listed him among eleven of his distinguished Khulafaa (Spiritual Representatives). This list was later published. Hadhrat Thanvi (R.A.) had special reliance on the spiritual programmes and methods of spiritual training (islaah, ta'leem and tarbiyat) initiated by Hadhrat Maseehullah, As a result of this reliance, Hakeemul Ummat (R.A.) would refer certain Mureeds to Hadhrat Maseehullah for spiritual training. As has been already observed that among all the Khulafaa of Hakeemul Ummat (RA.), Hadhrat Maseehullah enjoys a distinguished rank of prominence. This was attested to by no less than Hakeemul Ummat (R.A.) himself. Once, upon someone's enquiry. Hadhrat Thanvi (R.A.) said: ISA AND MASEEH HAVE SURPASSED (THE OTHERS): Isa here is a reference to Hadhrat Maulana Muhammad lsaa (R.A.), also among the distinguished Khulafaa of Hakimul Ummat (R.A.). And, Maseeh refers to Hadhrat Maseehullah Saheb. This statement made by Hakimul Ummat (R.A.) is in fact the stamp of authority on the abundance of spiritual grace. Spiritual effulgence and spiritual benefit to the Ummah. which emanates from the person of this great Waarithul Ambiya (Representative of the Prophets), Maseehul Ummat Hadhrat Maulana - Maseehullah. This observation of Hakeemul Ummat (R.A.) is ample testification to this fact since every word of praise and reproach was meticulously weighed in the court of Hadhrat Hakimul Ummat (R.A.). Hadhrat Hakimul Ummat (R.A.) further testified to the spiritual training methods of Hadhrat Maseehullah by saying: "There is order and arrangement in his temperament, hence order and arrangement in his instruction." SPIRITUAL INTUITION AND INSPIRATION (WAARIDAATE QALBIYYAH) Hakimul Ummat(R.A.) advised Hadhrat Maseehullah: "Act according to what enters into your heart repeatedly." This instruction of Hadhrat Hakeemul Ummat (R.A.) adequately illustrates the purity of heart and the high standard of spiritual intuition and inspiration of Hadhrat Maseehullah. It s in fact a certificate of qualification of the deep esoteric knowledge and connection with the spiritual realm of Hadhrat Maseehullah, The attainment of such a lofty pedestal of spiritual events explained by Hakeemul Ummat (R.A.) in his famous work. At takash-shuf in which he says: When the darkness of the nafs and the impurities of character are eliminated by means of constant Zikrullah and abundance of spiritual exercise and abstinence and the heart and soul gain a special and a distinguished relationship with Allah Ta'ala then certain spiritual' mysteries and esoteric knowledge enter the heart intuitively and inspirationally without the agency of the senses or other external material mediums." RU'YAA SALIHA OR TRUE DREAMS In the Hadith it is stated that the Sahaba asked Rasulullah (sallallahu alayhi wasallam): 0 Rasulullah! What are mubash-shiraat?" Rasulullah (sallallahu alayhi wasallam) replied: `True dreams, and, this is the tafsir of Allah Ta'ala's statement: And, for them there are bushraa' (glad' tidings) in this worldly life. Hadhrat Maseehullah has been endowed with the capacity for receiving such `mubash'shiraat (true dreams) mentioned in the Hadith. To this, Hadhrat Thanvi (R.A.) attested on several occasions. SOME NOTEWORTHY `MUBASH'SHIRAAT' OF HADHRAT MASEEHULLAH Hadhrat Maseehullah obtained permission to deliver Waiz (lectures) from Qutbul Aalam Hadhrat Gangohi (R.A.) via one such true dream. It was only after obtaining this permission and instruction that Hadhrat Maseehullah commenced the giving of lectures. Hadhrat Khwaajah Mu-eenuddin Chisti (R.A.) specially directed Hadhrat Maseehullah in a dream to the duty of Dua. Khwaajah Saheb in this particular dream said: "We transfer Dua to you. Whoever comes to you for Dua, make Dua on Their behalf.' In this directive is the tidings of Hadhrat Maseehullah being Mustajaabud Da'waat' (one whose Dua is readily accepted by Allah Ta'ala). JALALABAD Jalalabad is a fairly large town in the Uttar Pradesh province of India. In 1357 A.Ff, upon the express instruction of Hakimul Ummat Hadhrat Maulana Ashraf Ali Thanvi (R.A.), Hadhrat Maseehullah came to Jalalabad. Since that time he has settled there permanently. To this day Hadhrat Maseehullah lives in Jalalabad from where he carries out his Islamic activities and duties. Recalling his dispatch to Jalalabad. Hadhrat Maseehullah said: I happened to be present in the `khanqa when Hadhratwala (Hakeemul Ummat) said: A teacher is required there. You proceed to Jalalabad. When I came here (to Jalalabad) there was one Haafiz Saheb and two rooms. Haafiz Saheb taught in one room and I in the other:' The choice of Hadhrat Maseehullah as the spiritual custodian of Jalalabad was the inspirational choice of Hakeemul Ummat (R.A.). Within thirty years the two -roomed maktab developed into a full-fledged Islamic Madressa with over six hundred students from all parts of India. South Africa. Mauritius. Reunion, England, etc. Islamic education is imparted in the various branches of Islamic Knowledge. right from the elementary stages to the Aalim-Faadhil level. The Madressa is operated purely on the basis of Tawakkul' (Trust in Allah Ta'ala). No appeal for funds are sent out nor has the Madressa any source of fixed income. It serves the Cause of Islam and Allah Ta'ala sees to its operation and existence. Since its inception the functioning of the Madressa has been under the direct care and supervision of Hadhrat Maseehullah. However, of recent. Hadhrat Maseehullah is increasingly according greater time to the affairs of the `khanqa. Hadhrat Maseehul Ummat is truly one of those great saints and Ulama of Islam - of which there are few living today of which the world is rapidly becoming empty. Once they depart, no replacements are found. Each departure heralds the approach of the Final Hour- in the words of Rasulullah (sallallahu alayhi wasallam): `Verily. Allah Ta'ala will not eliminate Knowledge by way of extracting it (from the hearts) of servants. But, he will eliminate Knowledge by taking away the Ulama. And, when there no longer remains an Aalim, people will take for their leaders the ignorant. They (the ignorant Ones) will be questioned, and they will issue verdicts. Thus they will be astray and lead (others) astray.' http://alhaadi.org.za/articles-publications/articles/141-biographies/120-ml-maseehullah-khan.html

During the monthly Tazkiyah Majlis last nigh Shaykh Muhammad Saleem Dhorat touched on the subject of Bid'at practices (Innovations) as being a ploy used by Shaytaan to lead people astray (May Allah ta'ala protect us). When a person is involved in open or hidden sins he is aware that he is doing something which is wrong and sinful and he feels Haya (shame) which one day leads to repentance which ruins the work of Shaytaan. A person involved in Bid'at practices thinks he is doing something good and is rewarded for it. Therefore he is highly unlikely to repent (except through the sheer grace and mercy of Allah ta'ala).

Wa'alaykumus salaam Why make it a specific occassion? - durood should be recited any way at any gathering as a gathering without the remembrance of Allah and durood on Nabi sallallaahu 'alayhi wasallam will be a means of regret on the Day of Qiyaamah Why at this time of the year? Why not in another month? Answers to these questions bother me.... Number 2: should be "other women", no?

Question Assalamualykum, What is the ruling regarding high heels? I wear 4 inch stilettos and recently got told it is haram and sinful to wear them. I am not sure why, could you please tell me the rules regarding shoes? A lot of Muslim women out there wear heels, so I think it would be good if we all know the rules regarding heels. My heels do not make loud noise to attract attention as I walk slowly and mostly just stand in one place when I do wear them… (parties) Answer Walaikumussalam w w There are reasons why scholars may say that high heel shoes are not permissible for wear in public. 1) The noise they make attracts attention. 2) They make the hips sway; attracting attention. 3) They are injurious to feet, ankles etc. Granted there are some heels which do not make loud noises when walking but the second factor will be taking place as the high heels force the body to tilt emphasizing the breasts and rear. So in general wearing such shoes makes the woman’s walk enticing and seductive to men. Therefore, a woman should not wear them, especially when medical experts also warn against them. This desire to look fashionable continues to drive women to wear high-heeled shoes, despite causing significant pain in the ball of the foot, or bunions or corns, or Hammer toe. A survey conducted by the American Podiatric Medical Association showed some 42% of women admitted that they would wear a shoe they liked even if it gave them discomfort. Search ‘the worst shoes for your feet’ on www.webmd.boots.com for further information on the injuries caused by high heels, stilettos etc. http://www.tafseer-raheemi.com/q692-are-high-heels-allowed/

Salaat 'alan Nabi (Sallallaahu 'alayhi Wasallam) Bismihi Ta’ala Rasulullah (Sallallaahu ‘alayhi wasallam) said: “Confer Salaah (Durood) upon me excessively each Friday; the one who confers the most Salaah will be closest to me.” (Baihaqi) “Confer Salaah (Durood) increasingly upon me, during the day of Jumu`ah and during the eve of Jumu`ah. Whosoever does so, I will be his witness or I will intercede for him on the Day of Qiyaamah.” (Baihaqi) "The one who confers 1000 Durood upon me in one day, he will not die until he is given the glad-tidings of Jannah." (Kanzul Ummaal) http://fragrance-of-...ahu-alayhi.html