ummtaalib

Sajdah tilawat is the sajdah that one has to perform as an obligatory duty when one reads, recites, or hears, in the prayer or outside, some specific verses containing those words. The Holy Prophet, Sall-Allahu alayhi wa sallam, has observed, "One a person prostrates himself after reading a verse requiring the performance of sajdah, the shaitan starts crying and wailing in a corner, saying: 'Alas! The children of Adam were enjoined to perform sajdah and they carried it out, and become entitled to enter Paradise, but I refused to do so and was condemned to Hell.'" (Muslim and Ibn Majah) There are four pre-requirements: 1.Purity of body, clothes, and place of sajdah. 2. Covering of satr. 3. Turning your face toward qiblah. 4. Intention of performing sajdah. Procedure 1. Stand facing the qiblah. 2. Express the necessary intention. 3. Go down for sajdah with Allahu-Akbar. 4. Rise up with Allahu-Akbar after sajdah. "When you have recited a verse requiring sajdah tilawat, you should go down for sajdah with Allahu-Akbar and rise from sajdah with Allahu-Akbar, which may be performed sitting, though it is preferable to prostrate oneself from the standing position." (Abu Dawood) Regulations It is obligatory for those persons only who have to perform and observe the prayers (for example it is not obligatory for a child). If a verse requiring a sajdah has been recited inside the prayer, the sajdah has to be performed forthwith, but if the verse is recited outside the prayer, it is preferable to perform sajdah soon afterwards, but one may perform it later as well. If a verse requiring the performance of sajdah has been recited in a particular prayer, it is obligatory to perform the sajdah in the same prayer, neither outside it nor in another prayer. If a sajdah is omitted in forgetfulness, one should ask Allah for forgiveness. If a person hears a verse requiring a sajdah, being recited by the Imam, but joins the congregation when the Imam has already performed it, he will perform the sajdah after completing his prayer. There will be no need for performing the sajdah later if the follower has joined the congregation in the rak'ah in which the sajdah is performed by the Imam. If a person recites a verse requiring a sajdah in the mind but does not utter it aloud or only writes it, he will not be required to perform the sajdah. If the verse requiring a sajdah is recited over and over again in the same sitting, only one sajdah will have to be performed, but if more than one verse requiring sajdahs are recited, the number of sajdahs to be performed will be the same as the number of the verses recited. Similarly, if the verse requiring a sajdah is repeated in different sittings, the number of sajdahs to be performed will be according to the number of sittings. Some ignorant people prostrate themselves on the Qur'an itself when they have recited a verse requiring a sajdah. This is not valid. http://www.albalagh.net/kids/understanding_deen/sajdah_tilawat.shtml

Replies of letters by Hazrat Maulana Yunus Patel Saheb(Raheemahullah) Indeed he succeeds who purifies his self. And indeed he fails who corrupts his self.” [surah Ash-Shams 91 : 9 /10] “O You who Believe, Fear Allah and join the company of the Truthful ones (the pious, the auliya Allah).” [surah Taubah 9 : 119] All praises are for Allah Ta’ala, the Executioner of all affairs. ‘Salaat and Salaam upon the best of all Creation, Sayyedena Muhammad (Sallallaahu ‘alayhi wa-Sallam), eternally. Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) was the Khalifa (representative) of two great luminaries : Hazrat Maulana Hakeem Muhammad Akhtar Saheb (Mudda Zilluhu) and Hazrat Mufti Mahmood-ul-Hasan Gangohi (rahmatullah alayh), and was, himself, the mentor, preceptor and spiritual guide of many, including myself. Hazrat Maulana was an epitome of piety and righteousness, and an ocean of wisdom in his guidance and advice to Saalikeen. This book entails selected replies to Islaahi correspondence, much of which is taken from the e-mails that came from various parts of the world. Since the same questions or problems are asked by different people, it will, Insha-Allah, benefit many more. This booklet contains 20 letters with its replies. Confidentiality has been upheld and no names and details are made known or published. May Allah Ta’ala make this book solely for His Pleasure, and accept the very humble effort. May He make it a Sadaqa-e-Jaariyah for my Shaykh, as well as myself and all those who contributed in its publication. May Allah Ta’ala grant us all a deep understanding of the knowledge acquired, accompanied with the ‘taufeeq’ of practice on the commandments of Allah Ta’ala and the beautiful teachings of Rasulullah (sallallahu alayhi wasallam) - with sincerity and Divine acceptance. Letters

Answered by Shaykh Yusuf Badat Question: Assalamualikum, I hope you are well Insha Allah. I wanted to ask you regarding the awrah (portion of the body that is to be covered) of a woman during prayer. Majority of the scholars share the consensus of covering the feet for women, some are okay with not being covered. Can you please clarify? Answer: Wa Alaikumus Salam During prayer, according to most scholars of the Hanafi school, the apparent portions of the feet (for women) are not considered from the awrah (nudeness), hence the salah (prayer) performed while having the apparent portions of the feet not covered, would be considered valid. (Al Hidayah, I’ilaa Al Sunan) The Shafie, Hanbali and Maliki schools include the feet of women in the awrah (nudeness). Therefore the followers of this opinion are to ensure feet are covered appropriately during prayer for it’s validity. (Kitaab Al Fiqh Ala Madhahib Al Arba'a) “The prayer of a menstruating woman is only accepted with the (appropriate) veil” (Bukhari, Muslim, Tirmidhi) “… and they must not expose their adornment, except that which appears thereof” (Holy Quran 24:31) And Allah Knows Best http://www.mathabah.org/20110705579/general-prayer-salah/covering-the-feet-for-women-during-prayer.html

Witr Prayer Behind An Imam Who Seperates the Three Raka'aat Answered by Shaykh Yusuf Badat - Mathabah Foundation Question: Being a follower of the Quran & Sunnah according to the Hanafi methodology, I perform the witr prayer in three raka’aats, two sittings, with the concluding salams at the end of the three raka’aats. I am planning Umrah in Ramadan and was wondering if my witr prayer would be valid behind an imam who performs the witr prayer in such a way where there are two sets of salams in the three raka’aats, one set after the second raka’ah, and the other at the end of the third raka’ah. Would I have to repeat the witr prayer for it to be valid? Answer: Jazak Allah for contacting the Mathabah Foundation for your query. Masha Allah, on your upcoming Umrah trip, during the blessed month of Ramadan. In response to your concern, kindly note that the differences of opinion amongst the reliable jurists, are not that of truth and falsehood. Rather they are simply differences of preference and correctness; hence it would be permissible to follow an Imam (in salah) who differs in the furooaat (minor matters of deen). One can perform the prayer in the same manner as how such an imam would be leading the prayer. There would be no need to repeat the witr prayer or perform separately, as I personally have seen some people do. The great Hanafi jurist and commentator of the Glorious Quran, Imam Abu Bakr Al Jassas Al Razi has permitted a Hanafi to follow a Shafie Imam, who performs the witr prayer with fasl (separation in the three raka’aats). (See Nawaazil Fiqhiyyah Muaasirah) Imam Ibn Al Humaam states, “The Hanafi following behind one who conducts salams at the conclusion of two raka’aats in witr, is permissible; he is also permitted to perform with him the remainder (one raka’ah). This is because the imam (leading), according to his fiqh, has not exited the Salah by the salam”. (Fath Al Qadeer, Al Bahr Al Raaiq) The Prophet (pbuh) stated, “The imam (who leads the prayer) is responsible” (Sunan Al Kubra) taken from: http://www.muftisays.com/forums/sharing-portal/7236/prayer-of-a-hanafi-behind-another-imam.html?pg=3 _________________________________

Sitting Posture Qaylah bint Makhramah Radiyallahu 'Anha reports: "I saw Rasulullah Sallallahu 'Alayhi Wasallam in the masjid (in a very humble posture) sitting in a qarfasaa posture. Due to his awe-inspiring personality, I began shivering'. Commentary The 'ulama differ in the explanation of the word 'qarfasaa'. The most commonly known is, that while sitting on the ground, to lift both thighs in an upright position, and fold both arms around the legs. It is also termed in the Urdu language as sitting 'Gowt maar ke'. Shamaa-il Tirmidhi

Allāh subhaanahu wata'ala puts humans through trials to wake them up from their slumber, so that they may mend their ways. Hate the sickness in a person, not the sick person himself; hate the bad qualities in a person not the person himself. Evil always has a far greater effect than good, just as a single drop of impurity spoils a whole container of clean water.

The “ruh” of Ilm is Aml, and the “ruh” of Aml is Ikhlaas, and the “ruh” of Ikhlaas is not to even think that you are mukhlis. *ruh : soul/spirit *ilm : knowledge *aml : action *ikhlaas: sincerity *mukhlis : sincere "When we come into this world, people are happy and joyous, whilst we are crying. We should lead our lives in such a manner that when we leave this world, we are happy and joyous, and people are crying."

Wonderful means of Da'wah!

The Leicester Mercury publishes a lovely open letter from a local resident to the community of Masjid Umar in Evington Road, Leicester. The letter reads: “I want to thank your community for the most amazing selfless act that happened on Friday night – it has truly moved me and has changed my attitude and I am feeling very humble today. Let me explain why. “Along with most of Leicester, I was crawling home at a snail's pace and was facing the long hill of Evington Road. What I saw in front of me was truly wonderful. “There were many Muslim men, wrapped up and facing icy winds and freezing temperatures, stopping the traffic to guide cars out of side roads, to make sure the traffic flowed and pushing the more modern computerised cars up the hill. “They were putting themselves in front of heavy vehicles that could have slid and crushed them – still they carried on. “I knew my old car would make it – no computer to tell it not to. “I chugged up the hill, but also saw your men pushing the less able and the whole event really opened both my eyes and my heart. “It didn't matter who was in these cars – black, white, any creed and any colour, all were assisted, without any prejudice. “At 52, I have grown up with prejudice in my heart. “My cousin was blown up in a market in Afghanistan, serving his Queen and country, so my prejudice was strengthened even further. “A bit of snow and community spirit has changed my outlook on many things. I thank you from the bottom of my heart.” Annie Ward-Pearson, Leicester.

Loving the Prophet Sallallahu Alayhi Wa Sallam Loving the Prophet, our Master, Rasulullah Sallallahu Alayhi Wa Sallam is amongst the most integral factors of our Imaan (faith).Indeed Rasulullah Sallallahu Alayhi Wa Sallam has clearly stated, “None of you has Imaan until I am more beloved to him than his parents, his children and Mankind in its entirety.” Bukhari We find, Alhamdulillah, this love brimming in the hearts of Believers, more so in the month of Rabi-ul-Awwal. This love makes a demand of us and expects us to produce evidence of its veracity. This is established by the statement of Rasulullah Sallallahu Alayhi Wa Sallam, “Whoever lives his life according to my Sunnah, then indeed he loves me. And whoever loves me will be with me in Jannah.” Tirmizi Let this Hadith be our focal point this Rabi-ul-Awwal. Let us be of those whose lives revolves around the Sunnah and thus earn the companionship of our beloved Master Sallallahu Alayhi Wa Sallam in Jannah, Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

The Religion is Complete The Holy Qur'an has clearly pronounced on the occasion of the last Hajj of the Holy Prophet, Sall-Allahu alayhi wa sallam: "Today, I have completed the teachings of your religion." [Al-Maida 5:3] It means that all the teachings of Islam were communicated to the Muslims through the Holy Qur'an and the Sunnah of the Holy Prophet, Sall-Allahu alayhi wa sallam. No one is allowed after it to add any thing to them as a part of religion. What was not a part of religion during the lifetime of the Holy Prophet, Sall-Allahu alayhi wa sallam, can never become part of it. Such additions are termed by the Holy Prophet, Sall-Allahu alayhi wa sallam, as Bid'ah or innovation. Thus, the observance of the 12th of Rabi'ul-Awwal as a religious feast is not warranted by any verse of the Holy Qur'an or by any teaching of the Holy Prophet, Sall-Allahu alayhi wa sallam. Had it been a part of the religion it would have been clearly ordered or practiced by the Holy Prophet, Sall-Allahu alayhi wa sallam, and his blessed companions or, at least, by their immediate pupils. But no example of the celebration of the occasion can be traced out in the early centuries of the Islamic history. It was after many centuries [Albalagh Note: According to Maulana Yusuf Ludhinavi it was in the year 604 A.H.] that some monarchs started observing the 12th of Rabi'ul-Awwal as the birthday of the Holy Prophet, Sall-Allahu alayhi wa sallam, without a sound religious basis, and the congregations in the name of Maulood or Milad were held where the history of the birth of the Holy Prophet, Sall-Allahu alayhi wa sallam, used to be narrated. by Shaykh Mufti Muhammad Taqi Uthmani

Fatwa of Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him); “As I explained in my article on celebration of Eid-e-Milad-un-Nabi (Mawlid), holding a meeting to discuss different aspects of the life of the Holy Prophet (Allah bless him & give him peace) is a very meritorious act for which the Muslims should strive to the best of their ability. But confining this discussion to the events of the birth of the Holy Prophet and restricting it to a particular date and holding attendance at such meetings as necessary or obligatory for every Muslim renders this practice as bid’ah or innovation. Mostly the meetings of Mawlid today are of this type. Therefore, contemporary Ulema of Deoband have declared it a bid’ah. If the life of the Holy Prophet is made subject of a meeting, and the meeting is free of the above mentioned defects, nobody can call it a bid’ah. It is in this context that some scholars of the past have allowed the practice.” (Taken from the Al-Balagh website)

Question I would like to know the ruling on celebrating our Nabies birthday. since a Muslim friend of mine told me that we are not suppose to celebrate the Nabies birthday, we are suppose to only remember it since we are not suppose to celebrate birthdays. Answer Many people repeatedly ask what is the Sharée status of "Éid-e-Meelad-un-Nabee'. Moreover, What is the ruling of the Shariáh with regard to standing up in reverence and reciting Salaat and salaam during the customary Meelad proceedings? Answer: The establishment of ceremonial gatherings under the banner of "Éid-un-Nabee" is prohibited according to the Shariáh. Attaching importance and significance to such functions is purely Bidáh and an innovation in Deen, because neither did Rasulullah himself indulge in it, nor did the illustrious Khulafaa-e-Raashideen (Radhiyallaahu-Ánhum) organise such functions. Similarly, neither did any of the other Sahaaba-e-Kiraam (Radhiyallaahu-Ánhum) participate in such gatherings, nor is there any incident on record during the blessed era of the taabi'een or tab'e taabi'een (Rahmatullaahi Álayhim) that can, in any way, substantiate this innovation. No proof whatsoever can be found, in spite of the fact that these were people who were best acquainted with the Sunnah of Rasulullah (Sallallaaahu Álayhi Wasallam) and had total love for him. They were staunch followers of the Shariáh. Rasulullah (Sallallaaahu Álayhi Wasallam) has in no unclear terms, said: - "whoever introduces anything that is not part of Deen, into this Deen of ours, it shall be rejected." (Bukhari/Muslim) In another Hadith he says: - "Hold steadfast onto my Sunnah and the Sunnah of the rightly-guided Khulafaa, after me. Hold steadfast onto it firmly, and beware of newly-introduced practices, for every new practice is an innovation and every innovation leads one astray." (Abu Dawood/Tirmizi) Severe warnings have been sounded in the above-mentioned Ahaadith with regard to introducing and implementing innovations in Deen. The holy Qur'an enjoins: - "And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it). And keep your duty to Allah. Lo! Allah is stern in reprisal." (59:7) "Verily in the messenger of Allah, ye have a good example for him who looketh unto Allah and the last day, and remembereth Allah much." (33:21) "This day have I perfected your religion for you and completed my favour unto you, and have chosen for you a religion, al-Islam." (5:3) There are numerous other Aayaat and Ahaadith that can be quoted. But from no Aayat or Ahaadith can the current form of "Eid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)', be proved. In spite of this, the people that revel in establishing and participating in such functions, and regard the same as a form of reward, insist on forging ahead with their carnal ideals. This attitude of theirs causes some serious questions to be posed: - Did Allah Ta'ala not perfect Deen-e-Islam for this Ummah? Did Rasulullah (Sallallaaahu Álayhi Wasallam) not disclose to us all the facets and aspects of Islam that required being put into practice? The bitter truth for the exponents of Bid'a is that it was only many centuries after the righteous and golden era of Islam that people began to fabricate innovations under the h00d of "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" and "Mahfeel-e-Meelad", which were, practices not ordained by Allah Taãla to any of His Ambiyaa Álayhimus salaam. Will such innovations grant proximity to Allah Taãla? Never! On the contrary, these innovations should be a cause of great concern and alarm for the Ummat-e-Muslimah! Na-oothu-billahi-min-thalika! We seek Allah Taãla's refuge from innovations that tantamount to levelling mind-boggling accusations against the pure and venerable personality of Rasulullah (Sallallaaahu Álayhi Wasallam) by innovating such practices, one is indirectly suggesting that Rasulullah (Sallallaaahu Álayhi Wasallam) concealed from the Ummah, aspects of Deen that were of immense benefit t0 it. How can this be possible when Allah Ta'ala himself categorically declares that he perfected this religion for us and completed his favour upon us, which means that Rasulullah (Sallallaaahu Álayhi Wasallam) conveyed every single aspect of Deen to the Ummah and that he left no stone unturned in showing us every road leads t0 Jannah and every road that takes one to Jahannam so that we may adopt the former and avoid the latter. Hence, it is mentioned in one Hadith: - "It was the incumbent duty of every Nabee Álayhis-salaam to guide his Ummah towards that which was beneficial for it and warn it against that which was detrimental for it." (Muslim) It is a known fact that Rasulullah is the most superior of all the Ambiyaa Álaihimus-salaam and also that he is the seal of all the prophets Álayhimus-salaam. He left no stone unturned in conveying Deen to us and rendering precious advice to us. If the "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" was a divinely inspired act, then surely Rasulullah would have commanded the Muslimeen to it, or at least, either he or his beloved Sahaaba (Radhiyallahu-Ánhum) would have practised it. When it cannot be substantiated by any of their actions, then it is a crystal clear fact "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" or "Mahfeel-e-Meelad" (call it what you may), has absolutely no relationship with Islam instead, it is Bidáh (innovation) against which we have been soundly warned by Rasulullah (Sallallaaahu Álayhi Wasallam) as was noted from the tw0 Ahaadith mentioned at the beginning of this discussion and, apart from them, many more can be quoted to prove the fallacy of innovation in Islam. That is why, in the light of these unambiguous proofs, the Úlama-e-Haqq have always refuted and rejected the customary form of "Éid-e-Meelad-un-Nabee.(Sallallaaahu Álayhi Wasallam)" and Mahfeel-e-Meelad and have also always discouraged people from participating in such gatherings. If a careful and proper dissection of this "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" is made, it will be found that, apart from it being a manifestation of Bid'at, it also encompasses 0ther evils such as the intermingling of sexes, usage of musical instruments and many other such evils which wildly flaunted under the banner of "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" and under the deception that reward is being accrued. The most abhorring and shocking evils in these functions are the acts of shirk that take place. With hollow claims of "Hubbe-Rasul (Sallallaaahu Álayhi Wasallam)" (love for Rasulullah (Sallallaaahu Álayhi Wasallam)), entreaties and supplications are made to beings other than Allah, namely to Ambiyaa Álaihimus-salaam and Auliaa-e-Kiraam Rahmatullaahi-Álaaihum. The exponents of "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" also blindly acknowledge and believe that Rasulullah (Sallallaaahu Álayhi Wasallam) comes to this function and due to this belief, they stand up in respect and veneration to welcome him. This belief is a blatant fabrication and a sign of compound ignorance. The true and down t0 earth fact is that Rasulullah (Sallallaaahu Álayhi Wasallam) does not arrive at any "Éid-e-Meelad-un Nabee (Sallallaaahu Álayhi Wasallam)" function and that he is in his Rawdha-e-Mubarak (grave) at Madinah Munawwarah and will emerge from it at the onset of Yawmul-Qiyaamah. The following Aayaat and Hadith testify to this fact: - The Qur'an, addressing Rasulullah (Sallallaaahu Álayhi Wasallam), announces explicitly: - "Lo! Thou wilt die, and Lo! They will die. Then Lo! On the day of resurrecti0n, before your sustainer, you will dispute." (39:30,31) At another juncture, Rasulullah (Sallallaaahu Álayhi Wasallam) is addressed together with the rest of mankind: - "Then Lo! After that ye surely die, then Lo! On the day of resurrection ye are raised (again)" (23:16) Rasulullah (Sallallaaahu Álayhi Wasallam) himself has said in a Hadith: - "My grave will be the first to be opened on the day of Qiyaamah and I shall be the first person to intercede and the first person whose intercession shall be accepted." The above mentioned Aayaat and Hadith as well as other similar Aayaat and Ahaadith prove that all of mankind will be raised from their graves on the day of Qiyaamah, with Rasulullah (Sallallaaahu Álayhi Wasallam) being no excepti0n. This is a belief that revolves around the consensus of opinion of the entire Ummat-e-Muslimah, hence the need for all Muslims to believe that Rasulullah (Sallallaaahu Álayhi Wasallam) is in his Rawdha-e-Mubarak and does not frequent any "Éid-e-Meelad-un-Nabee (Sallallaaahu Álayhi Wasallam)" programme. All Muslims must be made aware of this so that unsuspecting ones do not fall prey to the Bid'at and innovations introduced into Deen by ignoramuses of this Ummah. We make Duáa to Allah Ta'ala that he keeps us on the correct Deen-ul-Islam and that he gives guidance to those that goes astray. May Allah Ta'ala's Durood and salaam descend upon Rasulullah (Sallallaaahu Álayhi Wasallam). The Importance of Durood and Salaam Instead of squandering our money and time on futile acts 0f Bidáh let us rather utilise our precious time, as much as possible on the recitation of Durood and salaam upon our beloved Rasulullah, which is indeed, a highly meritorious and virtuous act. The Qur'an enjoins: - "Lo! Allah and his Malaaikah shower blessings on the Nabee 0 ye who believe ask for the descent of blessings on him and salute him with a worthy salutation." (34:56) Rasulullah (Sallallaaahu Álayhi Wasallam) has said: - "Whosoever sends one Durood upon me, Allah Ta'ala will shower ten mercies upon him." (Muslim) Particularly on the day of Jumuáh one should increase the recitation of Durood and salaam. May Allah Taãla give us the guidance to recite Durood abundantly and grant us 'Hubbe-Rasul (Sallallaaahu Álayhi Wasallam)" in the true sense of the word. Warning to Úlama Hadhrat Muádh bin Jabal (Radhiyallaahu Ánhu) narrates the following Hadith, 'Rasulullah (Sallallaaahu Álayhi Wasallam) said, 'whenever a Bidáh originates in my Ummah and the Úlama do not prevent it, the laánat of Allah, of his angels and of mankind descend upon them (the Úlama who refrain from prohibiting the innovation).' (Mishkãt). Published by: Jamiatul Ulama (Transvaal) - Azaadville branch http://askimam.org/public/question_detail/13182.html

Assalaamu 'alaykum ww Very important topic but is it possible to summarise the various points in a simple Question/Answer format for laypersons to undertsand without going into the full discussion?

Loving the Prophet Sallallahu Alayhi Wa Sallam Loving the Prophet, our Master, Rasulullah Sallallahu Alayhi Wa Sallam is amongst the most integral factors of our Imaan (faith).Indeed Rasulullah Sallallahu Alayhi Wa Sallam has clearly stated, “None of you has Imaan until I am more beloved to him than his parents, his children and Mankind in its entirety.” Bukhari We find, Alhamdulillah, this love brimming in the hearts of Believers, more so in the month of Rabi-ul-Awwal. This love makes a demand of us and expects us to produce evidence of its veracity. This is established by the statement of Rasulullah Sallallahu Alayhi Wa Sallam, “Whoever lives his life according to my Sunnah, then indeed he loves me. And whoever loves me will be with me in Jannah.” Tirmizi Let this Hadith be our focal point this Rabi-ul-Awwal. Let us be of those whose lives revolves around the Sunnah and thus earn the companionship of our beloved Master Sallallahu Alayhi Wa Sallam in Jannah, Ameen. Jamiatul Ulama (KZN) Council of Muslim Theologians

In Islam a husband is required to treat his wife with affection, respect her feelings, and show her kindness and consideration. The husband should not show the wife any aversion or subject her to suspense or uncertainty. These guiding principles are established from the Quran and Sunnah and when implemented, bring about a great deal of peace and harmony in marriage. Wife as a Source of Peace Allah says in the Noble Quran “And among His signs is that He created for you wives from among yourselves, that you may find contentment in them, and He has instilled between you affection and mercy. Verily, in that are indeed signs for people who reflect”. (Quran 30:21) For a wife to become a source of peace and contentment she has to be in a peaceful relationship. Therefore the treatment of the husband to the wife is of great significance in realizing this purpose. A husband’s treatment towards his wife should reflect a Muslim’s good character, which in turn is a reflection of the man’s faith. In this regard the Prophet (Sallallaahu Alaihi Wasalaam) said “The best among you are those who are best to their family and I am the best to my family.” (Tirmizi, ibn Majah) Kind treatment generates true and deep seated love for the husband in the wife’s heart. The wife in turn becomes eager and enthusiastic to serve her husband and accords him the honour and respect he deserves. The Wife – A Treasure without Equal For a Muslim, a good wife is the best treasure a man can possess, after belief in Allah and following His commands, she is considered the key to happiness. According to a Hadith, the Prophet (Sallallaahu Alaihi Wasalaam) said to `Umar (Radhiyallahu Anhu), “Shall I tell you the best a man can treasure? It is a good wife. If he looks at her, she gives him pleasure; if he orders her, she obeys; and if he is away from her, she remains faithful to him". (Abu Dawood) The Prophet (Sallallaahu Alaihi Wasalaam) also said, “Whoever is granted a good wife, he is helped to practice half his faith, let him obey Allah in the second half”. (Mishkaat) The potential to become a source of true pleasure is vested in every wife. It is the responsibility of the husband to unlock this potential and utilize it for the benefit of his own life and that of his family. Like any treasure or wealth that one possesses it must be looked after, kept safely and constantly nurtured for it to maintain its value. This principle shall to a greater extent apply to the wife who is regarded as the treasure of all treasures. Any form of misuse, abuse and maltreatment of this treasure will lead to diminishing the good that this treasure delivers and shall become a source of sin and accountability to Allah Ta’ala. Kindness and More Kindness… Allah Ta'ala says “…And live with them (your wives) in kindness…” (Quran 4:19) A Muslim wife occupies a special position in society, and Islam considers her fulfillment of matrimonial duties as a form of jihad (striving for the sake of Allah). Without physically engaging in the battlefield, a wife is given the opportunity to earn the reward of striving for the cause of Allah Ta'ala. By living with her in kindness, fulfilling her needs and giving her support, the husband becomes instrumental in her achieving this noble reward. The husband by virtue of his kindness earns the happiness of his family and in turn draws closer to Allah Ta’ala. By adopting the correct approach surely the husband can earn the status of being the best among people for his kindness towards his wife. The Prophet (Sallallaahu Alaihi Wasalaam) said, “Verily Allah is Most Kind, and He loves kindness in all affairs”. (Bukhari & Muslim) The Prophet (Sallallaahu Alaihi Wasalaam) also said, “Kindness is not found in anything, but it adds beauty to it and if it is withdrawn (from it) it defects it”. (Muslim) Garments Unto Each other Allah says: “They are garments for you and you are garments unto them” (Quran 2:187) The husband and wife are likened to garments unto each other. They guard each other’s respect, honour and dignity. They do not divulge their shortcomings and imperfections to others. The husband should be cautious and particular in this regard and not do or say things that would hurt the wife’s feelings. There is much reward in the concealment of a person’s shortcomings, more so with regards to the wife. Overall Good Treatment Our Creator knows well that human beings have certain weaknesses and deficiencies and are prone to err. Therefore Allah Ta'ala implores the husband by saying, “…communicate with them (wives) in kindness, for if you dislike them (for some deficiency) then perhaps you may dislike (a trait) wherein Allah has placed in it much good.” (Quran 4:19) It is the collective right of the wife to be treated well in all aspects of daily life. The husband should interact with her in a well-mannered way with a flexible attitude, sweet words and a smiling face. The Seerah (life) of the Prophet (Sallallaahu Alaihi Wasalaam) is filled with his noble character of gentleness towards his people, his excellent conduct towards his wives, to the extent that he used to help them with their household chores and engaged in lighthearted activities. The true strength of man is not measured by his physical firmness; rather he is gauged by his strength to show character in adverse situations. May Allah Ta’ala grant every husband the ability to treat his wife with kindness and compassion. Aameen Taken From : www.darulihsan.com

Question: My ghusl takes very long. I want to do it in 5 minutes but I cant, it take about 30-40 minutes. Everywhere I wash I go into detail. My legs hair is a little big, so when I wash I be there at the legs, trying to make sure water gets over it, and be there for about 5 minutes on each leg. Then the face, making sure water is getting through the eyebrows and the feet, every toe and the small hair above it and then usually my nose is blocked then I have the problem of that and also my head, how do I know water is gone everywhere? I do this under the shower, why is it taking me so long? please help me. Answer: Assalamu alaykum The Prophet (Allah bless him and give him peace) said �Verily the religion is ease, and none shall make the religion hard except that it will defeat him. So be moderate, do as best you can, be of good cheer, and seek help in the mornings, the afternoons and something of the night� [bukhari] Obsession in acts of worship are termed waswasa which literally means �whispering� and it refers to the whispering of the devil whose job in life is to sow doubts in peoples hearts about everything that is to their advantage. Shaykh Ahmad Zarruq mentions in his Adab al-Tariq that the cause for waswasa is an unbalance in the intellect and ignorance of the sunna. It is based on an ignorance of the sunna because the Prophet (Allah bless him and give him peace), who was the source of the sacred law, enjoined to �moderation� and to �doing one�s best�; to not be obsessed with the outer aspects of ones worship but rather to aim for perfection in the inner aspects of one�s worship, namely presence of heart with Allah. It is caused by an unbalance in one�s intellect as often the person afflicted with waswasa will override the dictates of common sense because he feels that he hasn�t done good enough. Common sense would say that anyone can get their whole body wet in five minutes yet the unbalanced mind will ask �but how can I be sure?� Allah Most high has obliged us to do our best to follow the injunctions of the sacred law and we will be asked on judgement day about our efforts based on how things appeared to us. An example of this is that any pool of water is immediately assumed pure and only treated as impure if we are certain of impurities being present in it. So if one spent years doing one�s ablution from a pool of water without knowing that it was impure one�s prayers are still legally valid because to the best of one�s knowledge, which is what counts, it was pure; as for it�s really being impure, that doesn�t concern us nor affect us. The same applies to the ghusl. As long as we feel reasonably sure that everything has been washed then that is all that counts. If in Allah�s knowledge a millimetre squared of one�s body was left dry it doesn�t affect the validity of one�s worship so long as one was not being overly negligent. To return to the question, the following points must be kept in mind: � Water, by its nature, flows. If one was to pour a glass of water over one�s head and then rub one�s head a few times, all of the roots of one�s hair would get wet. This is known to everybody. Your leg hairs cannot be thicker then the hair on your head so the same should apply. Pour water over the top and rub it slightly and that�s it. The same applies to facial hairs and any hairs on one�s body. � One does have to wash one�s nose up to the bone in the Hanafi school. Sucking it up is not a condition and neither is taking it beyond the bone. If one�s nose is blocked one can place water with one�s hands and then use one�s fingers to make sure that it gets everywhere, or one may place water in one�s nose and tilt one�s head backwards to achieve the same objective. � It is not considered piety or god-fearingness to be obsessive about matters of purity. Rather piety consists in following the sunna which is ultimately moderate when dealing with such matters. Furthermore if somebody considered obsession a necessary part of the ghusl then one would be guilty of a reprehensible innovation and might even be sinful for that belief. � Spending too much time in the bathroom is counter productive and leads to wasting water which is disliked and can even be haram if done in a mosque with a limited water supply. � At times it is obligatory to be quick in the shower, for example if one wakes up five minutes before sunrise, then one must be able to bathe and pray in five minutes and unnecessary delaying would be sinful. Just for practice one should bathe by washing everything once as quickly as one can so that if such a situation occurs, one will know what to do. If after bathing one has doubts about having washed a particular part of the body then one ignores this doubt as it occurred after the completion of act. � Worship should be a pleasant experience which brings us closer to Allah. People with waswasa often find worship painful and focus whole heartedly on their own self imposed restrictions rather than the One for whom the worship is offered. To summarise in the words of the Prophet (Allah bless him and give him peace), �Be moderate, do as best you can and be of good cheer�. And Allah alone gives success. Sohail Hanif http://spa.qibla.com/issue_view.asp?HD=1&ID=2155&CATE=129

Question At college, aside from the subjects I do during the normal college day, I also do Arabic at the end of the college day. In this class there are only Muslims, and when Salah time commences, for example Maghrib Salah, then we must pray it during the lesson time since the Salah will be over by the time we reach home. It has been emphasised for men to pray with Jama'ah, whereas for the woman, her place of prayer in the home is where she will reap in rewards. It has been my practise over the past month, that when it is Salah time, I go and pray in another room due to ease since I wear the niqab and the teacher insists on doing Jama'ah, but since there were many males in the class, i did not feel comfortable and so prayed in another room. However, now there is only one male in the class and three females, plus the female teacher. Today also, I went to another room to pray Salah, but when I came back my teacher asked me why I go to pray separately, when the reward is more for jama'ah. In other words, me, the teacher, and the two other girls praying behind the male person in the class. Dear respected Mufti Sahib, please advice me on what to do in the future. As a female, is it better for me to join the jama'ah for Salah held in the class, or does it not matter if I go to pray Salah in another room? I feel I know the rules for praying Salah on my own far more than that of the rules for praying in jama'ah, although i do know the rules, so what would you advise? Answer Muhtaram / Muhtaramah In the Name of Allāh, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāh wa-barakātuh. For a male the best place of worship is in the musjid whereas for a female the best place of worship is in her house, rather the corner of her room. (Abu Dawood, Mishkaat, Vol.1, Page 96). Shariat considered the purdah issue and made it such that the best place of worship for a lady is in the corner of her room. The Hanafi position is that women leading a congregation is disliked (Makruh Tahrima). (Hidayah vl.1,pg.305; Bada'i-us Sanai vl.1,pg.157). It is Makrooh for women to perform Salaat in a congregation of females only even in Taraweeh Salaat. (Shaami vol.1 pg.565) Sayyidatuna Aaisha (Radhiallaahu Anha) reports that Rasulullah (Sallallaahu Alayhi Wasallam) said, ‘There is no good in the congregation of females except in the main Musjid (with men) or in Janaaza.’ (Musnad Ahmad & Tabrani – see I’elaa-us-sunan vol.4 pg.242) Sayyiduna Ali (Radhiallaahu Anhu) is also authentically reported to have prohibited this. (Ibid). Hadhrat Úmar (Radhiallaahu Ánhu) said that Rasulullah (Sallallaahu Álayhi Wasallam) said, 'When your womenfolk request permission of you to attend the Musjid at night, grant them permission.' (Sahih Bukhari vol. 1 p. 119, Chapter on women coming out to the Musjid). This permission is in the absence of Fitnah. In view of the above it is advisable for you to perform Salah by yourself thereby minimizing any possible fitnah by performing Salah behind a male. And Allah knows best Wassalam Darul Iftaa, Madrassah In'aamiyyah

It is essential that Muslim sympathisers of the Shias divest themselves of the notion that Shi’ism is part of Islam – that it is just as one of the other four Madhabs which constitute the Ahlus Sunnah. Shi’sim is not Islam nor is it a sect of Islam. The ostentatious religious calls of an Islamic hue emanating from Khomeini and his clergy do not make Shi’ism any closer to Islam than the religious and ‘Islamic’ calls and slogans of religions such as Qadianism. Like Qadianism, Shi’ism too believes in the extension and perpetuation of Nubuwwat (Prophethood) after Muhammad (Sallallaahu Alayhi Wasallam). Although both religions (Qadianis and Shi’ism) overtly assert a belief in the finality of the Nubuwwat of Rasulullah (Sallallaahu Alayhi Wasallam), they covertly believe by way of fallacious interpretation in the continuation of Nubuwwat. Shi’i religious literature abundantly clarifies the fact that Shias believe in the continuation of Nubuwwat after Rasulullah (Sallallaahu Alayhi Wasallam). The only cover presented by Shi’ism for this Kufr belief is a name, viz., Imaam. Instead of calling the one they believe to be a Prophet or Nabi or Rasool, they describe him as an Imaam, and instead of saying Nubuwwat they say Imaamat. But, in terms of Shi’i religion there is absolutely no difference between a Nabi or a Shi’i Imaam. In fact, Shi’ism propagates the superiority of an Imaam over a Nabi. Hence, Khomeini declares: “It is one of the essential beliefs of our Shi’i school that no one can attain the spiritual status of the Imaams, not even the cherubim or the prophets.” (Writings and Declarations of Imaam Khomeini: Islam & Revolution) In the same book, Khomeini states: “In fact, according to tradition that have been handed down to us, the Most Noble Messenger and the Imaams existed before the creation of the world in the form of lights situated beneath the divine throne: They were superior to other men even in the sperm from which they grew and in their physical composition.” “The Prophet himself said: We have states with God that are beyond the reach of the cherubim and the prophets.” “It is part of our belief that the Imaams too enjoy similar states …” It is thus clear from the above excerpts that Shi’ism asserts the superiority of its Imaams above the ranks of the other Ambiyaa (Alayhimus salaam). In fact, they even assert the superiority of Hadhrat Ali (Radhiallaahu Anhu) over Rasulullah (Sallallaahu Alayhi Wasallam). Insha Allah, we will show from their writings that the Shi’i priests believe that Hadhrat Ali (Radhiallaahu Anhu) is higher in rank than even Rasulullah (Sallallaahu Alayhi Wasallam). In Volume1 of Al-Kaafi, the work of the Shi’i authority, al-Kulaini, the following appears on page 223: “A man said to him (Abu Ja’far): ‘O son of Rasulullah (Sallallaahu Alayhi Wasallam)! Has Ameerul Mu’mineen (Hadhrat Ali) greater knowledge or some of the Ambiyaa?’ Abu Ja’far said: ‘Listen to what he says! Verily, I have explained to him that Allah has bestowed to Muhammad the knowledge of all the Ambiyaa and most assuredly He has bestowed all of it to Ameerul Mu’mineen. And he (the questioner) asks me if he (Hadhrat Ali) has greater knowledge or some of the Ambiyaa.” Al-Kaafi is one of the most authoritative books in Shia theology. Kulaini, the author, is regarded by the Shi’a clergy to be one of their top ranking authorities. Thus, in the Shia book, Shi’ite Islam by the Shiah priest, Tabatabai, al-Kaafi is praised in the following terms: “The book of Kulaini known as Kaafi is divided into three parts … it is the most trustworthy and celebrated work of Hadith known in the Shi’ite world.” From the aforementioned that Imaamat is a continuation of Nubuwwat, there is no doubt. Their beliefs as propounded by their own authorities unequivocally assert total equality between Nubuwwat and Imaamat, in fact, Imaamat is even accepted to be superior to Nubuwwat by the Shi’i religion. The Shi’i book, ‘The faith of Shia Islam’ states, ‘We believe that Imaamat is one of the fundamentals of Islam and that man’s faith can never be complete without belief in it. It is wrong to imitate our fathers, family or teachers in this matter, even if we respect both, for it is just as necessary rationally to consider Imaamat as it is to consider Tawheed and Nubuwwat.’ ‘We believe that, just as it is necessary for Allah to send someone as a prophet, so it is also necessary for Him to appoint an Imaam.’ ‘The Imaamat is therefore a continuation of a prophethood, and the reasoning which proves the former’s necessity is the same that which prove the latter’s. ‘We believe that, like the Prophet, an Imaam must be infallible, that is to say incapable of making errors or doing wrong, either inwardly or outwardly …’ ‘Their (i.e. the Shi’i Imaams) position in regard to Islam is the same as the prophet’s, and the reasoning which necessitates their infallibility is the same as that which necessitates the Prophet’s infallibility, and there is no difference between them in matters.’ There is no difference of opinion among the Shias regarding their belief of the equality between Rasulullah (Sallallaahu Alayhi Wasallam) and the Imaams of Shi’ism. The abovementioned statements testify to this claim. The same book, viz., ‘The Faith of Shia Islam’, states: ‘We believe that the Imaamat, like Prophethood, must be an appointment from Allah through His Messenger, or an appointed Imaam. From this point of view, the Imaamat is the same as the prophethood.’ No one should therefore labour under the misapprehension that Shi’ism believes in the Islamic concept of Finality of Nubuwwat. The “Qadianis claim to believe in the Finality of Nubuwwat, but their devious interpretation of this concept opens the way for them to accept Mirza Ghulam as a Nabi. In the same way, the Shi’as believe in the continuation of Nubuwwah inspite of their claim to believe in the Finality of the Nubuwwah of Muhammad (Sallallaahu Alayhi Wasallam). Each and every attribute, office, function and institution exclusive with Nubuwwah is asserted for the Imaams by the Shi’as. One who studies the religious literature of the Shi’as will not fail to understand that on only this one basis of Imaamat, the Shi’as are not Muslims. Rejection of a Nabi is Kufr. One who does not believe in a Nabi is a Kaafir. This is the belief of Islam. But according to the Shi’ah religion, belief in Imaamat is Fardh just as Fardh as it is to believe in Rasulullah (Sallallaahu Alayhi Wasallam). According to Shi’ism, one who denies any of the Shi’i Imaams – one who does not accept any of the Shi’i Imaams – is a Kaafir. Propounding this view, the Shi’i authority, Kulaini, states in his ‘most trustworthy and celebrated work of Hadith’, Al-Kaafi: “We (i.e. the Imaams) are those whose obedience Allah has made Fardh… Whoever denies us is a Kaafir.’ This belief in Shi’ism categorically indicates that the Shi’i religion regards its Imaams as Ambiyaa. All those who do not subscribe to the Shi’ah doctrine of Imaamat are branded as Kaafirs by the Shi’ah religion. This is an indisputable fact in terms of Shi’ah theological writings. It is entirely another matter for Khomeini and the present Shi’a clergy to ostensibly claim that they regard Sunnis as Muslims. Such devious statements are based on the Shi’ah doctrine of Taqiyyah (holy hypocrisy) and stem from pernicious political motives. Shi’ism Exposed by Majlisul Ulama (PE)

By Moulana Muhammad Manzoor Nu'maani [ra] "Yet have they taken, besides Him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control life nor Death nor Resurrection." (Quran: Furqan, 1) (O Prophet) say (to the Polytheists): "Call upon other (gods) whom ye fancy besides Allah; they have no power, - not even the weight of an atom - in the heavens or on earth; no (sort of) share have they therein, nor is any of them a helper of Allah." (Quran: Saba, 3) And, again: (O Prophet) say (to the Polytheists): "Call on those - besides Him -whom ye fancy: they have neither the power to remove your troubles from you nor to change them." (Quran: Bani Israel, 6) Besides these, there are numerous other verses in the Quran to the effect that one can be a Polytheist without actually imputing plurality to Allah. Monotheism implies that Allah is unique and has no like or equal or parallel not only in His nature and existence, but also in His authority and attributes. It is, as such, absolutely imperative that both in the rendering of religious homage and in the imploring of help and assistance, no one should be associated with Him in any measure or manner. We shall now see what these objects were which the Polytheists venerated as Divine, believing in them as the suppliers of their wants and the dispensers of their difficulties. The common belief is that they were mere images of stone. But the images were not the real deities; the real deities were the elevated souls and the holy men whom the images symbolised. The Quran has given the names of some of the idols and the history books confirm that there did live in the past saints and spiritual leaders who bore those names. When these sacred men died; people carved images of them and began to offer them their devotion. The later generations, in course of time, were misled by the Devil into taking them up for regular worship. Likewise, the idols of the Polytheistic Arabs were regarded by them as typifying or representing certain spiritual personalities and the homage they paid to them was, in fact, paid to those whom they represented, just as when the Hindus worship the images of Rama or Krishna, they worship the personalities of Rama and Krishna and not their images. The images serve as aids to concentration and are held in reverence because of it. Nearer home, some ignorant and erring Muslims offer up oblations to the Tazias and even hang petitions on them and carry out so many other practices which are common to the Polytheists without presuming any divinity in those helpless structures of bamboo and paper. All this is done in the name of Imam Husain (radiallaho anhu) whose martyrdom the Tazias are supposed to recall. Some extremists, however, do go to the extent of believing them to be the whole thing. In the same way, some among the Arab Polytheists were so very foolish as to regard the idols carved by their own hands as the arbiters of their destinies and offered reverent homage to them in that spirit. To such people the Quran said: "Worship ye that which ye have (yourselves) carved?" (Quran: Saffat, 3) And to those who did not go to that extreme extent and worshipped certain real or imaginary spirits or spiritually exalted men as having control over gain and loss, and venerated the idols only as their symbols and the seats of their splendour, it addressed the following admonition: "Verily those whom ye call upon besides Allah are servants like unto you." (Quran: A'raf, 24) In Sura-i-Bani Israel they were assured confidently, once again, that the spirits, saints and mystics whom they idolized and worshipped were themselves the humble seekers of charity at the doorstep of their Lord, desirous of means of access to Him, and living all the time in the hope of His Mercy and the fear of His Wrath: Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest, they hope for His Mercy and fear His Wrath. (Quran: Bani Israel, 6) Viewed against the background of these teachings, is it not an extremely lamentable truth that many of the Muslims, too, have degenerated into entertaining an identical belief in respect of their Sufi-saints and bow to their graves and perpetrate other Polytheistic sins in relation to them? It may well be asked here that if the Polytheists honestly believed in the Almighty, and had no doubts about His being the true Creator, Protector and Preserver of the universe and the Great Provider of the daily bread, why at all did they bother to venerate the false deities, whom they accredited with no more than subordinate and subsidiary powers, and to place their needs before them? This question can be raised in connection with the Polytheist of old as well as the present-day idolators and the Tazia-and-tomb worshipping Muslims, and we have given our earnest consideration to it. In our opinion the chief reason for this was (and still is) the feeling that to please Allah and get one's petitions granted by Him was a very testing task; it required one conscientiously to carry out His commands, to abstain from deceit, falsehood and the usurpation of the rights of others, to shun all unclean and wicked things and to lead a life of piety. As a sub-conscious reaction to this feeling the Polytheists deceived themselves into putting their faith, apart from Allah, in certain real or fictitious personalities, the winning of whose good graces was only a matter of prostrating oneself before their graves or images or the offering up of a few sweets and flowers. This, to our mind, represents the psychology of Polytheism in a nutshell. Let Laa-Ilaaha-Illa-Allah, then, be our instrument for the repudiation of all the things which may contain the remotest possibility of assuming to themselves the status of divinity, and for guarding ourselves against the least encroachment by Polytheism in any form or manner; let it be the means to the attainment of perfection by us in our belief in Monotheism because just as nothing is more repugnant to Allah than the ascribing of plurality to Him, faith in His Unity, Oneness and Uniqueness is the very life-breath of religion. Since Prophet Muhammad (sallallahu alayhi wasallam) is the last of the Prophets and no other Divine Apostle is going to be raised up after him, Allah has brought the concept of Monotheism to its highest degree of evolution and completion through him, so that now it has become totally fortified even against a suspicion of contamination by Polytheistic untruths. All the paths through which the Devil could possibly bring them in have been firmly blocked. The greatest danger in this connection was that like the Christians who had slipped into the folly of attributing Divinity to Jesus, the Muslims might also be misguided into entertaining Polytheistic notions about the personality of the Prophet. The Prophet (sallallahu alayhi wasallam) accordingly, missed no opportunity to eliminate this possibility. He never tired of warning his followers against the evil and the imprudence of associating exaggerated feelings of respect and veneration for him. He said: "Do not utter such exaggerated words of praise for me as the Christians do for the Prophet Jesus, the son of Mary. I am nothing more than a servant of Allah and His Apostle. So, call me only that." (Bukhari and Muslim) And: "Some communities before you had converted the graves of their Prophets into objects of worship. You must not do so. Beware, I have warned you." (Muslim) In the same vein was the following prayer of the Prophet (sallallahu alayhi wasallam): "O Allah; Do not let my grave be made into an idol to which worship may be offered." (Malik) It is reported in the Traditions that some Companions of the Prophet (sallallahu alayhi wasallam) happened to go to a foreign land where they saw that when the citizens went to their chiefs they prostrated themselves before them. On returning home they related their experience to the Prophet (sallallahu alayhi wasallam) and begged his permission to do the same to him. The Prophet (sallallahu alayhi wasallam) asked them: "Would you prostrate yourselves before my grave after my death?" The Companions knowing full well that prostration before a grave could never be permissible in Islam promptly replied that they would not. The Prophet (sallallahu alayhi wasallam) then said: "When you know that 1 am a mere man and one day I will die and be buried in the grave after which even you will not consider me worthy of that reverence, why should you show it to me in my lifetime?" (Abu Dawood) To a similar request by Hazrat Salman of Persia, the Prophet (sallallahu alayhi wasallam) said, "(THEN) DON'T PROSTRATE YOURSELF BEFORE ME. KEEP IT FOR HIM WHO CAN BE TOUCHED NEITHER BY DECAY NOR DEATH." (Kanz-ul-Ummal) BUT POLYTHEISM IS A FAR CRY. THE PROPHET (SALLALLAHUALAYHI WASALLAM) DID NEVER ALLOW THE COMPANIONS TO STAND UP IN HIS PRESEIVCE AS A MARK OF RESPECT TO HIM. ALL THESE PRECAUTIONS WERE AIMED SOLELY TO KEEP POLYTHEISM A T AN ARM'S LENGTH FROM THE MUSLIMS. Typical, also, of the Prophet (sallallahu alayhi wasallam's) prudent foresight and his earnest concern to make Islam safe for all time against Polytheist infiltrations is the following incident. It so happened that on the day the Prophet (sallallahu alayhi wasallam's) infant son, Ibrahim, died, there occured a total eclipse of the sun and it grew quite dark. The Plophet (sallallahu alayhi wasallam) feared that, under the influence of the former superstitious beliefs, people might be persuaded to think that the event was the outcome of the bereavement he had suffered. He thereupon, summoned the Muslims immediately and after offering the prayer prescribed for such an occasion, in which the virtues of Allah were extolled, addressed them in these words: "Surely, the sun and the moon are the two signs of Allah, and they do not suffer eclipse on account of the birth or death of anyone." Every conceivable precaution has been taken by the Shariat against the creeping in of Polytheistic beliefs and practices into the body of the Islamic faith. As an example of it, Muslims are forbidden to offer Salaat at sunrise, mid-day and sunset so that there may be nothing in common between them and the fire-worshippers in the matter of faith, even outwardly, and no misunderstanding may arise. FURTHER, KNEELING AND TOUCHING THE GROUND WITH THE FOREHEAD ARE AN ESSENTIAL FEATURE OF THE SALAAT. NO SALAAT CAN BE COMPLETE WITHOUT THEM. YET, THEY HAVE BEEN OMITTED FROM THE FUNERAL SALAAT FOR THE SIMPLE REASON THAT THE PARTICIPANTS MIGHT NOT HAVE AN OCCASION TO SUPPOSE THAT THEY WERE KNEELING AND PROSTRATING THEMSELVES BEFORE THE DEAD BODY. How utterly sad and shocking really is the victory of the Devil that Polytheistic modes of thought and behaviour, which have been the ruin of the earlier communities, are now stealing in among the followers of a religion that had taken such great pains to seal up all the passages they could enter by! http://www.alinaam.co.za/index.php?option=com_content&view=article&id=113:ttworship&catid=38:deviated-beliefs&Itemid=139

In the East, in countries such as India and Indonesia, the bane of Muslim association and companionship with Hindus, Bhuddists and other Mushrikeen (polytheists) have resulted in a high degree of social and religious integration. The impact of such integration on Muslims has been adverse and highly detrimental since Muslims absorbed the cultural and religious influences of the Mushrikeen cults. In the wake of Muslim association with the Mushrikeen followed the wholesale abdication by Muslims of Islamic values and of the pure and simple Ibaadat practices of Islam. The Sunnah of Rasulullah (sallallahu alayhi wasallam) was sacrificed. Every case of social integration, in which Muslims fused their Islamic culture - the Sunnah - with the influences of the Mushrikeen, was at the peril of Imaan since it resulted in the Muslim abandoning the true and simple Sunnah acts and practices of Rasulullah (sallallahu alayhi wasallam) and of the Sahaabah. The process of spiritual and Deeni degeneration ensuing in the wake of such social assimilation did not terminate at the point of only abandonment of the Sunnah. Such abandonment resulted in a spiritual and cultural (pertaining to the Sunnah) vacuum which was filled by a mass of accretions - additions and introductions - borrowed from the cultures and religions of the Mushrikeen. Kufr and shrik trappings became interwoven in the pure and priceless Fabric of Islam. The accretions, in many instances, battered the pure teachings of Islam beyond recognition. As the accretions dug deeper into the bodywork of Islam, the ignorant and the unwary led along by unscrupulous swindlers parading as religious divines, considered the new introductions into the Deen as integral parts of Islam. The pure and holy Sunnah of Rasulullah (sallallahu alayhi wasallam) came to be regarded as alien by the very people who professed to be Muslims and who vociferously asserted their love for Rasulullah (sallallahu alayhi wasallam). Under the colourful slogan of "Hubbe Rasool" (Love of Rasulullah), they perpetrated the worst of abominations--shirk and kufr. They destroyed the beloved, pure, simple and holy Sunnah practices and acts of Ibaadat which that same Rasool (sallallahu alayhi wasallam) whom they professed to love, planted and nurtured with his holy sweat and blood. In the terminology of the Shariah, accretions which displace or tamper with the Sunnah of Nabi-e-Kareem (sallallahu alayhi wasallam) are described as "bid'ah" or innovations. In regard to bid'ah, Rasulullah (sallallahu alayhi wasallam) said: “Every act of bid'ah is deviation (dhalaal), and every act of deviation will be in the Fire." Bid'ah in the Eyes of the Shariah, is highly reprehensible. Its villainy is such that Rasulullah (sallallahu alayhi wasallam) said: "Whoever honours a bid'ati (perpetrator of bid'ah) helps in the destruction of the foundations of Islam." Since bid'ah is the displacement of the Sunnah, it will be simple to understand the harsh attitude which Islam adopts towards the perpetrators of bid'ah. If bid'ah was allowed to flourish, the whole of Islam would long ago have been distorted beyond recognition. In fact, there would have remained nothing of Islam. But, Allah Ta'ala willed otherwise. From time to time, Allah Ta'ala raised a small band of devoted and uprighteous Ulama who diligently and resolutely purified Islam of the noxious accretions which the Ahl-e-Bid'ah attached to the Deen. Muslims who have taken to bid'ah, thus renouncing the Sunnah, and adopting acts and practices which have neither origin nor sanction in Islam, come within the purview of the following Qur'aanic aayat: "Many among them accept Imaan while (in fact) they are Mushriks." In other words, they profess to be Muslims, but they perpetrate acts of shirk such as worshipping the graves by performing ruku, sajdah and tawaaf to the graves of the Auliya. The fitnah of bid'ah in our time revolves around the cult of grave-worship (qabar puja). A fundamental doctrine of the Bid'ah cult in our day, is belief and practice in grave-worship. Among the acts of shirk offered to the graves by members of the grave-worshipping cult are: * Making ruku of the graves. * Making sajdah to the graves. * Making tawaaf of the graves. * Kissing the graves. * Reversing away from the graves in a show of excessive veneration for the graves. * Decorating the graves with expensive bedding. * Placing foodstuff at the graves. * Arranging festivals and fairs at the graves. Such fairs are called "urs" by the grave-worshippers. Bid'ah stunts the intelligence of those who indulge in it. It blinds the spiritual eyes of people. It leads unwary and ignorant people far from the straight path and sends them plunging head-long into an abyss of roohaani (spiritual) darkness. The fall into spiritual ruin is described in the following aayat of the Qur'aan Majeed: "One who commits shirk with Allah, is as if he has fallen from the sky; then some bird (of prey) snatched him or a wind blew him and deposited him in afar away deep pit (of darkness)." PEER-WORSHIP Another vile facet of the bid'ah-"grave worship cult" is the pernicious practice of peer-worship. A "peer" is a spiritual mentor or a guide who has to guide disciples (mureeds) along the spiritual path leading to proximity with Allah Ta'ala. But, the "peers" heading the grave-worshipping sect are no true spiritual guides. They are wolves in sheep-clothing. About such spiritual frauds who pillage and plunder the Imaan of unwary and innocent people, Rasulullah (sallallahu alayhi wasallam) said: "There will dawn an age when (some) men will don long woollen (religious) garments. Their tongues will be sweeter than sugar, but their hearts will be the hearts of wolves." In one narration, Rasulullah (sallallahu alayhi wasallam) described such religious frauds as "shayaateen (devils) in human bodies." These "peers" have cast numerous unwary persons into the dregs of shirk and kufr by prevailing on them to execute acts of worship, not only to the graves, but, also to themselves (i.e. to the "peers"). Thus, we find in this vile cult of grave-worship, its members performing ruku to their "peers" and kissing the feet of these impostors. And to crown their villainy, they have an elaborate system of fees which their gullible and ignorant members have to pay for the supposed spiritual guidance offered by the deviates dwelling in bid'ah. In the cult of qabar-puja and peer-puja (grave-worship and peer-worship) greater importance and significance are attributed to acts of graveworship than to even the Fardh Salaat and acts of the Sunnah of Nabi-eKareem (sallallahu alayhi wasallam). Prostrating to the graves of the Auliya is considered a greater act of ibaadat than prostrating in the Musjid in the presence of Allah Ta'ala. The fun-fair "urs" festival is considered superior to the Hajj of Islam; hence the chiefs of the grave-worshipping sect decreed the cancellation of Hajj because of the regime of Ibn Saud. Hajj was performed during the time of Rasulullah (sallallahu alayhi wasallam) even at the time when Makkah Muazzamah was under Kuffaar domination--when the Ka'bah was under the control of the Kuffaar. But, the "muftis" of the grave-worshippers have decreed the permissibility and the validity of the cancellation of Hajj in present times merely because of the Saudi regime. The Bareilli molvis, some time ago, published a booklet, "Tanweerul Hujjah", which explained their fatwa of the cancellation of Hajj in our times. Thus, according to the grave-worshippers, qabar-puja is an adequate or even a superior substitute for the Fardh Salaat! It is for this reason that we find them so lax in Salaat. Even their "peers" are careless regarding the observance of Salaat. Their indifference to the Masnoon (Sunnat) formulae of Durood Shareef is amply illustrated by the fact that they prefer to recite their own concocted "praises" and songs about Rasulullah (sallallahu alayhi wasallam) instead of adhering to the forms of Durood taught to the Ummah by Rasulullah (sallallahu alayhi wasallam). It will be discerned among the grave-worshippers that, in general, they suffer from the malady of total indifference to the ordained acts of Islamic Ibaadaat. They accord greater emphasis to customs, shirki rituals and baseless innovated practices which were introduced into the Ummah centuries after Rasulullah (sallallahu alayhi wasallam). They are able to shed without compunction the most vital acts of Islamic worship in order to uphold their dark, evil and pernicious acts of grave and peer-worship. While they regard their acts of qabar-puja to be adequate substitutes for the Fardh and Masnoon acts and practices of Islam, they never consider the acts of Islamic worship sufficient and adequate substitutes for graveworship which is a must in their cult. In there belief, there is not a single act of Islamic Ibaadat which is on par with qabr-puja. SHIRK AT THE GRAVESIDES When they congregate at the grave of a Wali, they stand there like statues expressing great humility and veneration. In fact, the humility and reverence which they display at the graves of the Auliya are never shown in the Musjid when they have to perform Salaat for Allah Ta'ala. At the graves of the Auliya they indulge in a variety of acts of shirk and kufr. They make sajdah to the graves and they make tawaaf thereof. But, according to Islam, Sajdah is to be rendered exclusively to Allah Ta'ala and Tawaaf exclusively to the Holy Ka'bah. They burn incense at the graves and they adorn the graves with lamps and lights in open violation of Rasulullah (sallallahu alayhi wasallam's) prohibition to do so. Grave-worship is not a new cult. It came into being after the age of Nooh A.S. Even the Christians and the Jews practised grave-worship, hence Rasulullah (sallallahu alayhi wasallam) said: “Allah cursed the Yahood and the Nasaara because they converted the graves of their Ambiya into places of worship." This hadith as well as other narrations inform us that Allah's curse settles on the cult of grave-worship. Muslims should, therefore, never be misled by the false slogans raised by the grave-worshippers. Participation, in the activities of the qabar-puja cult occasions the La'nat of Allah Ta'ala according to the explicit statement of Rasulullah (sallallahu alayhi wasallam). The members of the grave-worship sect loudly proclaim their "love" for Rasulullah (sallallahu alayhi wasallam), but they ignore his condemnation of grave-worship. Rasulullah (sallallahu alayhi wasallam) commanded: "Do not make an idol of my grave so that it be worshipped." On another occasion, Rasulullah (sallallahu alayhi wasallam) said: `O Allah! Do not let my grave become an idol which will be worshipped." When even worshipping the grave of Rasulullah (sallallahu alayhi wasallam) is prohibited, then by what stretch of imagination can the worshipping of the graves of the Auliya be permissible? Many people not acquainted with the cult of the grave-worshippers are misled by slogans of "Hubbe Rasool" (Love of the Rasool) trumpeted by the leaders of this devious sect. Innocent and unknowledgeable people are ensnared by the sweet talk of Deen, expressed in flowery but insincere language by the peers of this cult of abomination. They vociferously proclaim their love for Rasulullah (sallallahu alayhi wasallam) but their life is devoid of the Sunnah of Nabi-e-Kareem (sallallahu alayhi wasallam). Expression of the Sunnah in practical terms is the natural consequence of Hubbe Rasool (sallallahu alayhi wasallam). But, far, far from introducing the Sunnah in their lives, they eliminate the Sunnah and replace it with the rituals of shirk. Thus, their religion consists of graveworship, qawwaali, dancing, fun-fairs, eating, drinking in the name of dead saints and a host of other hotch-potch shirki rituals and beliefs, all borrowed from other religions of shirk and modified for the consumption of unwary and ignorant Muslims. Grave-worship negates Imaan. It destroys Imaan since it is the very antithesis of Imaan. Islam does not subscribe to the marxist theory of the synthesis of opposites which the atheist asserted. Such ludicrous theories are spawned by minds maddened by atheism. Thus, Imaan cannot fuse with its opposite, viz., grave-worship, to produce a superior hybrid concept which according to the Ahle Bid'ah is the cult of grave-worship - a cult superior in their minds, to all forms of Islamic Ibaadat. Islam is uncompromising in its doctrine of Tauheed. Its monotheism is unique since it is not tainted by the slightest vestige of shirk. A Muslim, the bearer of Tauheed, cannot therefore participate in grave-worship and remain a Muslim. Qabar-puja eliminates Imaan. THE STRATEGY OF THE QABAR-PUJARIS The first strategy adopted by the grave-worshippers in places where qabar-puja does not exist, is to set up, by hook or by crook, a dargah or a mausoleum--a tomb around which they execute their acts of qabar-puja and which acts as their headquarters. The central institution of Muslims is the Musjid, but the pivot of all activity of the grave-worshippers is the grave of some person. Sometimes the grave happens to be that of a genuine Saint of Allah while in many cases the mausoleums are raised on the graves of non-entities and in some cases, even animals. Gullible people are then made to believe that some great buzrug (saint) lies buried in the grave. Muslims should understand that we stand in no need of any cult or any act of worship which has no origin and no sanction in Islam. Graveworshippers claim that they are beautifying Islam by their innovated acts. But, the Ummah does not need such fallacious adornments. The Ummah needs the Islam of Rasulullah (sallallahu alayhi wasallam). The Najaat of Muslims lies in the Islam handed down to the Ummah by the illustrious Sahaabah and not in the brand of "Islam" offered by graveworshippers. It is most surprising to observe unwary Muslims allowing themselves to be entrapped in the webs spun by the grave-worshippers, despite the fact that they express belief in only Allah Ta'ala. Every Muslim is fully cognizant of the Islamic belief of Tauheed. Every Muslim understands, or should understand, that in his declaration of the Kalimah LAA ILAAHA ILLALLAAH he negates all objects which human shayaateen and jinn shayaateen offer as deities to be worshipped. The Muslim staunchly professes his belief in ONE Allah and he jealously guards that Imaan. He prides himself with the exceptionally pure and unique concept of Islamic monotheism. Daily, the Muslim declares no less than 48 times in his Salaat: IYYAKA NA'BUDU WA IYYAAKA NASTA EEN (O Allah!) Only You do we worship and only from You do we seek aid. But, the "Bid'ati" Muslim then goes and neutralizes his Imaan by bowing and prostrating, kissing and circumambulating the graves of the Auliya who were all creatures of Allah Ta'ala, who could not say or do anything without the permission of Allah Ta'ala. Instead of supplicating--making dua--to Allah Ta'ala, the members of the qabar-puja sect petition the graves for their worldly needs and requirements. They pray to the inmates of the graves to grant them children, sustenance, desires and hopes. In order to appease the dead saints, the grave-worshippers offer holy vows and fast in the names of the Auliya. Yet, Islam teaches that Allah Ta'ala Alone is Khaaliq, Raaziq and Maalik. Not an atom can stir without His express Command. Not a leaf stirs in the breeze, but with the express Command of Allah Ta'ala. He knows and He commands. He has no partner. That is the uncompromising belief of Islam and so we believe. Those Muslims who are not acquainted with the cult of the grave-worshippers should beware. Participation in the functions and rituals of the qabar-puja sect is at the peril of one's Imaan. The rites of graveworship and peer-worship are impregnated with shirk which negates the belief in Tauheed. The strategy of the grave-worshippers is never to expound their shirki acts of grave-worship at their gatherings and functions. Their tactic is to dupe unwary and unacquainted Muslims. To achieve this pernicious aim, they project and display a conspicuous slogan and clamour of "Hubbe Rasool" while in reality they are devoid of the Love of Rasulullah (sallallahu alayhi wasallam). Their functions of meelaad and moulood are punctuated with calls and cries of "Hubbe Rasool." This veil of deception deludes people into believing that these functions are designed in honour and love of Rasulullah (sallallahu alayhi wasallam). At these functions ostentatious acts of shirk, e.g. sajdah and ruku to the "peer saheb" are not committed. Innocent and gullible people, therefore, are unable to detect the evil of this sect. The perpetration of the acts of shirk and kufr occurs at the graves of the Auliya and in the private haunt of the "peer." The illustrious Sahaabah, when they set out into the world to raise the glory of Allah's Name, erected Musaajid in all places where they went. The Ummah has been following this Sunnah throughout the corridor of Islamic history. But, the followers of the qabar-puja cult set up tombs to worship wherever they go. Their headquarters are tombs and their gods are dead saints. [ Awake vol.4 No.2 - YMMA ]http://www.alinaam.co.za/index.php?option=com_content&view=article&id=111:graveworship&catid=38:deviated-beliefs&Itemid=137

In the field of tafsīr (commentary) of Qur’ān the magnificent works of our ‘ulamā stand out like a rose in a concrete floor. All the various tafāsīr written by our ‘ulamā, despite each having its own unique style, are unified in their objective, to simplify the understanding of the Noble Qur’ān for the ummah. A few of the more famous tafāsīr are: Tafsīr al-'Uthmānī: After realising that the rut in the Ummah has set in due to abandoning the Qur’ān, Shaykh al-Hind Mawlānā Mahmūd al-Hasan Deobandī (Allah have mercy on him) decided to write a simple translation of the Qur’ān. Shaykh al-Hind commenced the tafsīr while he was imprisoned in Malta by the British. After completing the translation, Shaykh al-Hind began the footnotes but only managed to finish until the end of Sūrah ‘Āl-Imrān before death overtook him. Mawlānā Shabbir Ahmad ’Uthmānī (Allah have mercy on him), thereafter took up the great task of finishing the footnotes, bringing the book to completion in 1350 H. Bayān al-Qur’ān: Mawlānā Ashraf ‘Alī Thānawī (Allah have mercy on him) completed Bayān al-Qur’ān in 1353H. This three volume masterpiece is unique in the following aspects: 1. Lengthy narratives and rulings were excluded, the object being a basic understanding of the Qur’ān. 2. In those verses in which many opinions occur regarding the meaning, only the preferred one is mentioned. 3. This tafsīr benefits both, the general masses and the ‘ulamā. For the ‘ulamā, a special foot-note has been added in Arabic consisting of balāghah (eloquence), nahw (grammar), fiqhī masā’il, the different qirā’āh as well as masā’il of Tasawwuf extracted from the Qur’ān. Ma’ārif al-Qur’ān: Mawlānā Idrīs Kandhlawī (Allah have mercy on him) wrote this tafsīr consisting of eight volumes in 1382H (1962C). He had based his translation on that of Shāh ’Abd al-Qādir Dahlawi (Allah have mercy on him). He was known to have a special talent of pointing out the connection between the verses, which is an important aspect of tafsīr. Masā’il of aqā’id (beliefs) and Fiqh have been explained in ample detail. Before he passed away, he was only able to finish till Sūrah Sāffāh. Later his son completed the tafsīr. Ma’ārif al-Qur’ān: In 1373H (1954C), Muftī Muhammad Shafī’ (Allah have mercy on him) commenced lessons of tafsīr on Radio Pakistan. The lesson was delivered every Friday on a selected portion of the Qur’ān and was meant to cater for the needs of every average Muslim. However, upon receiving numerous requests from enthusiastic listeners to publish the tafsīr in a book form, he began its compilation and completed it in 1963C. He mentions the specialities of the tafsīr as the following: 1. Most tafsīrs have such information which is only beneficial for ‘ulamā, commenting on nahw, balāghah, and different qirā’ah etc. which are of no use to the masses. As a result of these intricate details, the public began to think that understanding the Qur’ān is very difficult. During the writing of this tafsīr, Muftī Shafī’ kept in mind that it should be kept simple since the average Muslim is not able to understand technical terms and finer points. 2. Special importance was given to discussing those topics which generate the love and greatness of Allāh and the Nabī of Allāh (peace and blessings be upon him) in ones heart. Likewise, those points have been adequately discussed which encourage a person to correct his actions, and to practice on the Qur’ān. 3. Before the detailed tafsīr, an overview of the verses are mentioned which suffices for a busy person to understand the Qur’ān. The above briefly proves that the ‘ulamā of Deoband did everything in their power to fulfil the need of the time i.e. to create in the masses an understanding of the Qur’ān. May Allāh accept their concerted efforts and ignite in our hearts that same flame of desire to serve dīn. Kajee, Moosa. ‘Ulama of Deoband. Azaadville: Madrasah Arabia Islamia. 1432H, 2011C. p16-8] http://www.muftisays.com/forums/the-true-salaf-as-saliheen/7235/the-contribution-of-the-%91ulama-of-deoband-to-tafseer.html

‘If the heart has “rust”, then bring the “t” back : Trust in Allah Ta’ala, “Turn” to Allah Ta’ala, make sincere “Taubah” to Allah Ta’ala.’ ‘I always say don’t court before marriage. Most couples court, court and court, and after marriage, they end up in divorce courts.’ ‘Haraam brings HARM, and if we take the double “a” in the transliteration of the word ‘HARAAM’, it brings double harm : Harm in this world and harm in the Aakhirah. Whilst in the wake of Haraam, there is nothing but harm; in that same Haraam is the companionship of the devil, and that company is evil. The word “devil” is, in fact, informing us that in befriending the devil, in giving into the whisperings of the devil, we will find ourselves in “evil”. …So take lesson.’