ummtaalib

NIYYAH 1. The person who intends to perform Hajj must do so with the express niyyah of attaining Allah’s Pleasure, and to fulfil one’s fardh, and also to diligently carry out the Commands of Allah and His Rasool sallallahu alayhi wasallam. The rewards for deeds depend greatly on the niyyah that is formed. Sincerity is extremely important. 2. The ‘ibaadah of Hajj has the exclusive status of being fardh only once a lifetime, for those who can afford it. It is therefore important that the sincerity of intention must be given due regard. In other ‘ibaadaat and devotions it is possible to gradually develop ikhlaas, whereas the time available for Hajj is usually limited. The need for ikhlaas is vital because a fardh Hajj can never be repeated. During your journey to Hajj a concerted effort towards developing this all important sincerity must be made. 3. It is important that Hajj should be kept free of ulterior and worldly motives. Joining worldly objectives with religious aims is like adding water to milk. There are three types of adulteration which are possible in the performance of Hajj; To ruin the Hajj even before departing from home by having a desire to be called a haji, and using haraam or doubtful earnings for this ‘ibaadah. To engage in improper acts while performing Hajj e.g. to commit sins during the time that one is engaged in the performance of Hajj, to have arguments, not to make tawbah (repentance). To complete the Hajj and then to indulge in such deeds that defile the Hajj, e.g. to neglect the fardh salaat, to indulge in sin etc. Perform the Hajj with all its aadaab and requisites, for anything done in keeping with this is well accomplished. 4. While in Hajj do not do things to display to others. Do not announce your Hajj to all and sundry. (To avoid riyaa which is to show off and act to gain fame). On returning from Hajj do not emphasize the difficulties which may have been endured, instead turn your attention towards the eternal benefits and rewards you will receive. One must understand that the difficulties endured during this sacred journey are insignificant compared to the high position one will receive in jannah. TAWBAH 5. Before beginning one’s journey repent sincerely. Perform two rakaats nafl with the niyyah of tawbah. The effect of sincerely repenting and then proceeding for hajj will be, that one will be favoured by Allah Ta‘ala and blessed with the strength to continually do good deeds. 6. Develop a relationship with the pious person for guidance. This will assist you in making a true and sincere tawbah. FULFILMENT OF DEBT 7. If you have monetary debt or are responsible for any moral transgression, then fulfil your debt or have it waived, and have your moral violations forgiven. It is important that one settles all outstanding matters and transactions, and has his faults and shortcomings forgiven. 8. All amaanaat (trusts) and anything borrowed must be returned. A detailed and final will must be made regarding all important matters. EDUCATION 9. It is compulsory for a person who wishes to perform Hajj to learn the necessary masaail well before the time of Hajj. When a firm intention is made then first learn the necessary masaail, or acquire these from a reliable and recognized aalim (scholar). DEPARTURE 10. Depart with happiness from home. A Hajj which is performed with a feeling of love and keenness is conducive to religious upliftment. Inconvenience during travel should not hamper this love and keenness. 11. Perform two rakaats nafl before departing. Take care that this salaat is not performed during the makrooh times. Give some sadaqah to the poor before leaving home and also after commencing your journey. 12. Ask your near and dear ones, neighbours and friends to overlook and forgive your shortcomings. Make a request for their du‘aa. Make musafahah (shake hands) using both hands when leaving. Do not make musafahah with non-mahrams (those of the opposite sex whom you can marry). 13. Be at your best behaviour amongst your companions. Assist them in their needs. The person who helps his companions on this journey will be regarded as a mujaahid (one who strives to uplift Islaam). IBAADAH Salaat, Du‘aa, Tawaaf and Tilaawat 14. Take great care and be punctual in the performance of all salaat with jama‘at whilst visiting the sacred places. Do not delay any salaat at all. 15. After every salaat beseech from Allah ta‘aalaa that He grant you a mabroor Hajj (one that is accepted and free from sin). A Hajj which is full of Allah ta‘aalaa’s Blessings and Favours. 16. A haji is fortunate in being present at the various sacred places where du‘aa are assured acceptance. Therefore repeatedly ask Allah ta‘aalaa for your needs of this world and the Hereafter. Your du‘aa must be appropriate and made with respect and humbleness. Do not ask for meaningless and unrighteous things. 17. There are three persons whose du‘aa are assured acceptance; the oppressed, the traveller and the father’s du‘aa for his son, (meaning children). 18. The qadhaa (fulfilment in arrears) of ‘ibaadaat which are owing to Allah ta‘aalaa should be correctly fulfilled or compensated. 19. The reward for one salaat in the Masjidul Haraam (Makkah) is 100,000 fold (with jama‘at 2,700,000). The reward for salaat in the Masjidun Nabawi (Madeenah) is 50,000 fold. Each good deed done in Makkah is equivalent in reward to 100,000 good deeds done elsewhere. 20. Whenever entering either of the two masjid or any other masjid, form a niyyah for nafl i‘tikaaf. 21. Your stay in the Masjidul Haraam and Masjidun Nabawi must be with utmost dignity and honour. 22. Perform as many tawaaf, umrah and nafl salaat as you can and make du‘aa that the thawaab (reward) of this be presented to Rasoolullah sallallahu alayhi wasallam. 23. Complete the Qur’aan at least once in each of the two Holy Masjid, i.e. Makkah and Madeenah. 24. Perform nafl salaat with the niyyah of expressing one’s gratitude to Allah ta‘aalaa. MAKKAH MUKARRAMAH 25. During your stay in Makkah abundantly increase your recital of the Kalimah Tayyibah: Laa’ilaha il lal’lahu·, and istighfar: ‘Astaghfirullah·. 26. If you desire, give an excellent gift to your near dear ones, friends who are living, and especially those who have passed away. The gift of the rewards of tawaaf and umrah will please their souls very much. There will be no reduction from your own reward for these acts. 27. Rasoolullah sallallahu alayhi wasallam has said that the water of Zamzam will have the desired effect of whatever intention is made at the time of drinking Zamzam. Zamzam should be drunk with the intention of quenching the thirst of the Day of Qiyaamah (resurrection). It should also be taken with the intention of shifaa (cure) from spiritual and physical ailments. It is commendable to drink Zamzam with the niyyah of being granted the tawfeeq of conforming to the sunnah of our beloved Rasoolullah sallallahu alayhi wasallam. MADEENAH MUNAWWARAH 28. It is stated in hadeeth: (i) “Whoever comes with the sole intention of visiting my grave, my intercession will become incumbent for that person”. (ii) “Whoever visits my grave after my death is like the one who has visited me during my lifetime”. 29. Recite durood (salutations) in abundance on Rasoolullah sallallahu alayhi wasallam, on beginning your journey to and from Madeenah Munawwarah, and during your stay there. 30. To hurt or cause inconvenience to any Muslim and especially the people of Madeenah Munawwarah is a great sin. GENERAL 31. Choose an able pious companion who will assist you in times of need, and it is better if this companion is a reliable recognized aalim (scholar). 32. Regard the time in Hajj as a blessing. One never knows when one may be favoured with this good fortune again. 33. Since your stay there is a short one, you should value every moment there. Do not waste your time roaming in the bazaars and do not indulge in meaningless things and idle talk. 34. Do not allow your attention to drift towards the decoration and splendour of the buildings, nor indulge in humour and ridicule. 35. One must be extremely cautious with regard to the etiquette of these sacred places. Any disrespect in this regard will be a cause for retribution. 36. Do not criticize the conditions and people there. After all, the local residents are human and are prone to faults just as we are. When noticing the shortcomings of others, special attention must immediately be drawn to one’s own faults and weak points. 37. One must make a concentrated effort to avoid sin, especially casting passionate glances at female who are present at Hajj. One must keep one’s gaze lowered when women gather for tawaaf and salaat-u-salaam. 38. Hadhrat ‘Umar radhiyallahu anhu said, “For me to commit a sin in Makkah is worse than committing seventy sins outside Makkah”. Just as the rewards of good deeds are multiplied in Makkah, so too is the retribution of misconduct multiplied. 39. One must show consideration and take care that one does not trouble or inconvenience those who are present for Hajj and ziyaarah. 40. One must not deceive or trick others in buying or selling. To swindle or cheat the residents of Makkah or Madeenah would result in one’s own destruction. One must be extremely cautious in this regard. Transactions must be carried out with honesty. http://www.idauk.org/publications/leaflet03.html

By Shaykh Muhammad Saleem Dhorat hafizahullah Mu'jizãt (Miracles) Whenever Allah sent a Nabee (Prophet), he provided various signs which served as proof that the Nabee was authentic in his claim. These signs took forms of various unusual and wonderful feats being performed by the Nabee by the Will, Power and Command of Allah. These signs are called mu'jizãt (miracles). The miracles of the Prophets alayhimus salaam were of such unique nature that no one else was able to perform them, no matter how hard he tried, and he was thus rendered reluctant and helpless and had to admit that the Nabee in question is a Divine Messenger. The word mu'jizah literally means "that which renders powerless or helpless", and a miracle of a Nabee is called mu'jizah because the feat performed by him cannot be emulated by anyone and disbelievers are therefore left helpless. Mu'jizãt of Prophet Muhammad sallalahu alayhi wasallam The miracles of the previous Prophets 'alayhimus salaam were mainly of a practical nature and were limited to their lifetime only. The miracles of our Nabee sallalahu alayhi wasallam on the other hand were practical in nature as well as intellectual and some of them exist up to this day, well after his demise. Because Rasoolullah sallalahu alayhi wasallam is superior amongst all the Prophets alayhimus salaam, similarly his miracles are also not only greater in number but are more superior. Me'rãj One of the greatest and very well-known miracles of Rasoolullah sallalahu alayhi wasallam is his ascension to the heavens and beyond, known as Me'rãj (ascension). This journey apart from being a miracle is a conglomeration of miracles and has been recorded in the Qur'ãn as well as various books of Hadeeth. Me'rãj in Hadeeth Hãfiz Ibne Katheer rahmatullahi alayh has recorded the incident of Me'rãj from twenty-five Sahãbah radhiallahu anhum. (Tafseer Ibne Katheer Vol. 3 Page 3) The well-known muhaddith, Allãmah Zurqãni rahmatullahi alayh states that the incident of Me'rãj is narrated by forty-five Sahãbah radhiallahu anhum comprising of the Ansãr and the Muhãjireen. One may ask as to how the Ansãr narrated this incident whilst it took place in Makkah before migration? The answer is that this event was so important and well-known amongst the Muslims that the Ansãr requested its details directly from Rasoolullah sallalahu alayhi wasallam as is evident from a Hadeeth reported by Shaddãd Ibne 'Aws radhiallahu anhu. He reports: "We said, 'O Messenger of Allah! How were you taken for a journey by night?'" (Tirmizi) The words 'We said' also indicate that the conversation of Me'rãj used to take place in the midst of a large gathering. Another Ansãri, Mãlik Ibne Sa'sa'ah radhiallahu anhu narrates the story of Me'rãj in the following words: "The Nabee sallalahu alayhi wasallam related to them . . ." (Bukhãri) It is clear that the incident of Me'rãj was well-known amongst the Sahãbah radhiallahu anhum and is narrated in authentic Ahãdeeth. Me'rãj - Physical or Spiritual The Me'rãj of Rasoolullah sallalahu alayhi wasallam was physical i.e. with body and soul. He ascended the seven heavens and proceeded beyond that to the Sidratul Muntahã and further physically. In the mind of a mu'min (true believer), a doubt concerning the possibility of a physical ascent to the heavens does not occur. For a believer this is a fact which requires no logical reasoning. What doubt can there be concerning Allah's power to do as He wishes? Nowadays with the advancement of modern technology the man is orbiting satellites and landing on the moon. If man has advanced so much, is it not possible for the Creator of man to carry His Beloved Prophet sallalahu alayhi wasallam physically with body and soul into the heavens and back within a very limited part of the night? Of course it is possible! Me'rãj was Physical 1. "Glorified be He who carried His servant by night . . ." (Qur'ãn 17:1) This verse from the Qur'ãn describes the initial stages of the miraculous journey of our Beloved Nabee sallalahu alayhi wasallam. One can clearly ascertain from the words of this verse that the Me'rãj was physical: a. Allah ta'ãlã initiates the verse with the word subhãn which means glorified be He Whose Self is pure from all defects and frailties and is above all kinds of weakness and helplessness. He is not dependent upon any means and He is not bound by any physical laws. Those things which look extremely strange to our imagination and which our imperfect wisdom think as quite impossible are not a bit difficult before the Power and Will of Allah. Thus, from the very outset, the event of Me'rãj has been described as extraordinary and the word subhãn belies the misconception that the event was only a dream. b. The journey of Rasoolullah sallalahu alayhi wasallam is further expressed by the verb asrã which is used for a journey of body and soul in the state of consciousness by night. This same verb is used elsewhere in the Qur'ãn too. In Soorah Hood and Hijr, the instruction given to Prophet Loot alayhis salaam by the Angels is: "So take away your people in a part of the night." (11:81, 15:65) Similarly, Prophet Moosa alayhis salaam is ordered by Allah, "Take away my slaves by night." (44:23, 20:77) In both cases, the Prophets alayhimus salaam are ordered to take their people physically with body and soul and not spiritually in dream. c. The word 'abd (servant) is used to mean either the body only or body and soul together. It is not used to mean soul only. 2. Another verse of the Qur'ãn regarding Me'rãj is: "We appointed the vision which we showed thee as an ordeal for mankind." (17:60) The word ru'yã (vision) is used for two meanings: dream or vision / view / sight. The Commentators of the Qur'ãn have given examples from Arabic poetry where ru'yã is used to mean vision/seeing and not dream. Imãm Bukhãri rahmatullahi alayh has narrated from Abdullah Ibne Abbãs radhiallahu anhuma the meaning of the word ru'yã in this verse with the following words: "It (the ru'yã) was an actual eye-witness (account) which was shown to Rasoolullah sallalahu alayhi wasallam the night he was taken on a journey (through the heavens)". (Bukhãri Vol. 6 page 204) 3. It is an accepted fact that when one relates a story or an event but does not say that it was a dream, it is naturally taken as an incident of consciousness. The verse of the Qur'ãn describing the miraculous journey and the Ahãdeeth do not mention or indicate that it was a dream. Hence this incident will be considered physical in the state of awakening. 4. When the kuffãr (disbelievers) of Makkah heard the details of the incident of Me'rãj, they rejected it. They jeered at the Muslims, made fun of Rasoolullah sallalahu alayhi wasallam and called him a liar. They asked him to describe the masjid in Jerusalem, which he had never seen before. Had it been only a dream they would neither have mocked at him, nor asked for any evidence. Similarly, there was no reason for their rejection as people often dream of strange things. It is apparent that they were asking for further details knowing that the journey was physical. Rasoolullah sallalahu alayhi wasallam too, did not say that it was only a dream. Instead he substantiated his physical journey with another miracle which is reported by Bukhãri and Muslim from Jãbir Ibne Abdullah radhiallahu anhu that Rasoolullah sallalahu alayhi wasallam said, "When the disbelievers of Makkah rejected my night journey to Baytul Maqdis and made queries about the details of Baytul Maqdis, I stood in the Hateem and Allah ta'ãlã opened the veils (between myself and) Baytul Maqdis. I was looking at it and informing them of the details they were asking for. 5. The incident of Me'rãj has been listed amongst the miracles of Nabee sallalahu alayhi wasallam. What is so extraordinary about travelling such long distances in a mere dream? This is sufficient to prove beyond a shadow of doubt that Rasoolullah sallalahu alayhi wasallam travelled from Makkah to Al-Masjidul Aqsa and then ascended the heavens physically with body and soul in the state of awakening within a very limited part of the night. http://www.idauk.org/publications/leaflet42.html

By Moulana Abdul Hameed Ishaq 1. Accept your in-laws as your own parents. You have them to thank for the wonderful man who has become your life partner. 2. Don’t compare them to your parents as to show your spouse how inadequate his parents are. 3. If your in-laws give a gift, appreciate it and do not pass unkind remarks. 4. Praise them often in the presence of your husband, family, and friends in that way, even though you have not grown to like them, you will in time. 5. Realize that they are also humans. They have their faults. You would never disown your parents for their flaws, so how can you expect the same from your husband’s parents? Hide their faults. Allah Ta’ala will conceal your faults in the hereafter. 6. Lower your expectations. As much as you might feel that marriage is a huge adjustment to you, having their son married is an adjustment for them too. Their son no longer belongs exclusively to them. You will now have to learn to share. 7. Treat them respectfully. A bad word creates a permanent rift. 8. When your children show them love, be thankful rather than jealous. Would you deprive your own children of the love of their grandparents, confining them only to the love of your own parents because of jealousy? How would you feel if your brother’s wife did the same with your parents? 9. Do all you can to make them feel at home when they come by to visit. When you visit them, assist them as much as possible. They should feel pleased when you come. 10. Treat every instruction of your mother-in-law like an instruction of your own mother. Give her pleasure precedence even though she may ill-treat you. Speak to her with respect and not as you speak to an equal. Never say anything if she scolds you. Never speak harshly to her. 11. Never speak ill of them in the presence of your children. If they have overstepped the boundaries, discuss this in private with your husband. 12. Never drag your husband into an argument between your mother-in-law and yourself. By doing this, you place your husband in a very precarious position. Should you have any issue you need to address with your mother-in-law, do so in a respectful manner. By holding mature adult discussions, an amicable agreement can be reached. 13. Be a giver instead of a demander. Always remember that it is sheer folly to always go around demanding that your rights be fulfilled. Rather, concentrate on fulfilling the rights of others. In doing so, you will find that those around you will automatically begin to fulfil your rights. 14. If your in-laws have no one else to reside with, offer them to reside with you. This is more so when the father-in-law passes away. By being of service to your mother-in-law, you will attain lofty stages in the hereafter, since service grants one Allah Ta’ala Himself. Never be selfish and ask your husband to choose between his mother and you. Remember; as you do, so will you be recompensed. One day, you too will reach old-age and will require assistance. Nabi (Sallallahu Alayhi Wasallam) said, “Whichever young person honours an old person due to his age, Allah Ta’ala will create someone who will honour him in old age.” 15. If your in-laws oppress you, firstly turn to Allah Ta’ala and make dua to Him. Speak to your husband in a polite manner, and inform him of your plight. Learn to forgive and forget. Nabi (Sallallahu Alayhi Wasallam) said: “Allah Ta’ala increases a person in honor who forgives. Whoever humbles himself for Allah Ta’ala, Allah Ta’ala will raise him.” 16. Always encourage your husband to keep good ties with his family members, especially parents and brothers and sisters. Many brothers and sisters become estranged after marriage due to the stories carried by the wives to their husbands. Behave respectfully to all elders like the wives of the husband’s elder brother. If younger, be kind and loving and assist as far as possible in their work. 17. Recompense comes from Allah Ta’ala. Give and give and do not ever expect something in return. Always remember that the best recompense is always from Allah Ta’ala. Allah Ta’ala says: “And what is the reward of good except good?” (Ar-Rahman. 55:601) Jamiatul Ulama (KZN) Council of Muslim Theologians

By Moulana Abdul Hameed Ishaq, Azaadville 1. Bear in mind that your daughter-in-law is a human being with aspirations and feelings. She has made a great sacrifice to come and serve your son for the rest of her life. Treat her like your own daughter. Remember when you were a daughter-in-law. As you desired to be treated, treat her. Remove the jealousy which generally comes into the heart that someone new has come and taken over my son whom I brought up with great pain. 2. Give gifts to her. This will create love between you’ll. 3. Do not demand control of your son’s money. It is for him to use in an appropriate manner. 4. Never compare one’s daughter-in-law with another, or with your daughters. Every person is different and has different abilities. Look at the good in everyone. 5. Overlook faults and errors. Your daughter-in-law is still naive. In all likelihood, you made the same errors when you were young. 6. If she lives with you, do not expect her to do everything in the house. However, if the kitchen is one, then some ‘ulema, have stated that it will be better if the mother-in-law hands it over completely to her daughter-in-law, if she is happy to accept this responsibility. If not, then rather have turns in the kitchen, because generally problems start in the kitchen. Everyone’s ways and methods are different. 7. Think before you speak. What you say to your daughter, you cannot say to your daughter-in-law, since your daughter has natural love for you whereas your daughter-inlaw’s love for you will have to be slowly cultivated. Even if she errs, be careful as to how you correct her. Sometimes, even a wrong word, however innocent it may be, can cause problems. It is a delicate situation. 8. Never discuss your one daughter-in-law with the other or discuss them with even your own sisters, daughters or best friends. If a secret cannot stay in your mouth, how do you expect it to remain in someone else’s? Discussing with others is just looking for problems. If you have a problem, speak directly to the one concerned. 9. Learn from your mistakes. If you have once said something that created a problem, make sure you never repeat it. 10. Be simple. No one is perfect. Do not be unnecessarily fussy about things that are not really a life-or-death situation. 11. Be generous in praising their cooking, baking, etc. even though it is not up-to your standards. 12. Never drag your daughter-in-law into any disagreement between yourself and your son. If you are upset with your son for any reason, there is no need to pass the message via your daughter-in-law or get upset with her. Speak directly to your son. Jamiatul Ulama (KZN) Council of Muslim Theologians

MINOR AND MAJOR SIGNS OF QIYAMAT IN DETAIL The Prophet s prophesised many events that are to occur prior to Qiyamah. These signs of Qiyamat are of two types: the minor signs and the major signs. THE MINOR SIGNS OF QIYAMAH The minor signs are those which began with the death of the Prophet s and will end with the birth of Imaam Mahdi. The major signs are those that will begin with the emergence of Imaam Mahdi and end with the blowing of the trumpet. The first minor sign of Qiyamat was the death of the Prophet s. The next sign was that many people would turn back to disbelief and this prophesy was realised immediately after the death of the Prophet s, when many turned back to idol worship and some started to follow false prophets. Another sign was the conquest of Baytul Muqaddas which happened during the reign of Umar t. Next was the discord and disunity amongst the Ummah which occurred during the time of Uthmaan t and 'Ali t. Many other signs of Qiyamat have also been mentioned in the Ahaadeeth, amongst which are: 1. Knowledge will be raised and ignorance will become widespread. 2. Adultery and alcohol abuse will become widespread. 3. The population of women will increase and that of men will decrease, so much so that a time will come when one man will be the guardian of 50 women. 4. Music, musical instruments and singing women will be common. 5. Falsehood will be common. 6. People will begin disobeying their mothers and obeying their wives. 7. People will begin to show affection towards their friends and have hatred for their fathers. 8. People in power will regard the property of people as their own. 9. Abuse of trust will be widespread. 10. Ignorant and unworthy people will become leaders. 11. People of low status and fussaaq (evil doers) will become the leaders of tribes. 12. Modesty and shame will become non-existent. 13. Oppression and tyranny will become widespread. There are many other signs of Qiyamah. They are all true and will occur before the last day. Most of the minor signs have already become apparent and will continue to do so as time goes on. THE MAJOR SIGNS OF QIYAMAH The Major signs will appear very close to Qiyamah. The first among them will be the advent of Imam Mahdi. SIGNS PRECEDING THE ADVENT OF IMAM MAHDI There are many signs that will precede his appearance; generally there will be great confusion, disputes and violent deaths. Calamities will befall people so much so that there will be no shelter for them. There will be many battles and fitnah, earthquakes, widespread adultery, erection of tall buildings, imitation of non Believers etc. Some specific signs before his advent are that (according to some Ulama) the River Euphrates will disclose a mountain of gold over which people will fight and die. There will be two eclipses, a lunar eclipse on the first night of Ramadhaan and a solar eclipse in the middle of Ramadhaan. In the same year a battle will take place in Mina where many people will die and Hajjis will be looted. There are many other signs, i.e. the earth will swallow a village near Damascus; an army with black banners will come from the East etc. The Muslim Ummah will be encircled by the domination of non Muslim forces from all sides and the Muslims will be at their weakest. Yearning for Imam Mahdi will be strong. IMAM MAHDI Imam Mahdi will be from the progeny of Fatimah, the beloved daughter of the Prophet s. His name will be Muhammad. His father's name will be 'Abdullah. He will resemble the Prophet s in character. He will be a slender man of medium built with a broad forehead and a high bridged nose. He will speak with a slight stutter. He will be a resident of Madinah from where he will flee in fear of being caught up in a dispute and made the new Khalifah. He will flee to Makkah where some Makkans will bring him out of his house against his will, take him to the Haram and pledge allegiance to him between the corner of the Ka’bah with the Hajare Aswad and the Maqaame Ibraaheem. As news will spread an army will be sent from Syria to fight him, however the earth will swallow up this army in a flat piece of land between Makkah and Madinah. On seeing this the pious saints of Syria and Iraq will pledge allegiance to him. He will have to fight many battles (details in “Major signs before the Day of Judgement” – Mawlana Ahmed Ali). He will first rule over the Arabs and then the entire world will be under his leadership. He will restore peace and justice throughout the world. He will rule in complete accordance with the Shari'at of the Prophet s. Islam will flourish during his reign and people will be happy and at peace. During his lifetime Dajjal will appear and ‘Isa u will descend from Heaven. The majority group among the Shi'a believe that the Mahdi was born in the year 256 AH. He then went into hiding in the year 260 AH/872CE. They believe he is alive and will make his appearance when Allah S wills. This belief is baseless. THE APPEARANCE OF DAJJAAL The word Dajjaal is derived from the Arabic word 'dajl' which means to deceive, dupe, cheat etc. hence Dajjaal means imposter, swindler, cheat. (Story of Tamim Daari – in “Major signs before the Day of Judgement” page 21, by Mawlana Ahmed Ali) He will appear during the time of Imam Mahdi and ‘Isa u will descend from heaven and slay him. The Dajjaal mentioned in the Hadeeth will be from a Jewish tribe. He will be known as maseeh. He will be one eyed. His hair will be curly. On his forehead will be the letters (kaaf, faa, raa) which true believers will be able to read. He will appear between Syria and Iraq and claim to be a prophet. He will thereafter go to Isfahaan where 70 000 Jews will become his followers. Here he will make a claim of being God and begin to spread mischief throughout the world. Two years before his appearance there will be a severe drought. To test the believers, Allah S will allow Dajjaal to demonstrate many supernatural feats. He will cause rain to fall, plants to grow and raise the dead. He will burn a large fire and call it Jahannam and he will also have a garden and call it Jannah. With a great following he will move around the world spreading mischief and causing destruction. He will try to enter the blessed lands of Makkah and Madeenah but he will be stopped by the Angels who will be standing guard at every entrance of the city. He will then travel towards Damascus where Imam Mahdi will be living. Upon this Imam Mahdi will make preparations for an army to fight him. After arranging his army he will go to the Masjid to perform Asr salaat when suddenly, ‘Isa u, resting his hands on the shoulders of two Angels will descend from the sky on the eastern minaret of the Jam'e Masjid of Damascus. From there he will come down by a ladder and Imam Mahdi will request him to lead the salaat which he will refuse to do. After salaat, Imam Mahdi will offer to hand over total responsibility to ‘Isa u but he will refuse saying his special mission is to kill Dajjaal. ‘ISA u (JESUS) The descent of ‘Isa u and consequent slaying of Dajjaal is the third major sign of Qiyamah. ‘Isa u is a Messenger from among the Messengers of Allah S. He had a miraculous birth i.e. without the agency of a father, and his mother Maryam was a virgin and she was a chaste woman. Allah had chosen Maryam for a great miracle. He wanted to show men that He could create a child without a father just as He created Adam u without a father or a mother. Maryam’s mother had dedicated her to the worship of Allah S and Zakariyyah u was her guardian. She resided in a chamber where no one was allowed to enter and so Zakariyyah u was surprised to see food whenever he entered. On being questioned she replied that Allah S provided her with the food. When an Angel appeared and gave her glad tidings of a child she was shocked and exclaimed that no man had touched her. She was given the good news of an immaculate birth. This should not come as a surprise for those who believe, as Allah S has power to do whatever He wills. After the birth people accused her of being unchaste. Maryam remained quiet and merely pointed at the baby and ‘Isa u spoke to the people telling them he was the slave of Allah S and he had been sent as a Messenger to the Children of Israel. He also stated that he had been sent to confirm the Law of the Torah which was given to Musa u (Moses) and that he was given a scripture, the Injeel. By the time he grew up the Israelites had forgotten the message brought to them by Musa u. They practiced every evil to the extent that they even killed the Prophets sent to them by Allah S. In these circumstances he was ordered to announce his Prophethood . The people mocked and jeered at him, made fun of his teachings and spread rumours about his mother. He continued his preaching and when they demanded that he perform miracles to prove himself, he did so by the will of Allah S. He made a clay bird and breathed life into it, he cured the blind and the lepers and brought the dead back to life. The Qur’an also describes the incident where his disciples requested a meal and miraculously Allah S provided them with a meal which descended from heaven. As his popularity grew amongst the people the Jews conspired to kill him. They told the Roman governor that ‘Isa u was a threat to the government and upon this falsehood his arrest was ordered. Roman soldiers surrounded the house he was living in and Allah S sent an Angel to raise ‘Isa u physically up to the heavens i.e. bodily, while he was alive. The soldiers sent in one of their men to find ‘Isa u and Allah S transformed his appearance to that of Isa u. When he did not come out of the house the soldiers entered and arrested him thinking he was ‘Isa u. He screamed and shouted that he was not who they thought but they ignored him and he was eventually crucified on the cross. Thus, ‘Isa u did not die, but was raised physically to the heavens while he was alive and where he remains to this day. Our Prophet s met ‘Isa u during his journey through the Heavens on the night of Me’raaj. As mentioned before he will descend during the time of Imam Mahdi. Imam Mahdi will propose to hand over complete control to ‘Isa u but he will decline saying that he has come with a special duty which is to kill Dajjaal. ‘Isa u will pursue Dajjaal and kill him and thus the evil and corruption of Dajjaal will come to an end. Isa u will abolish the tax and order the destruction of the cross and the killing of pigs. The world will once again be filled with peace and justice and there will not be any disbelievers left as all the Christians, Jews and idolators will embrace Islam After some time Imam Mahdi will die and ‘Isa u will become the ruler. He will not reign as a Prophet but as a follower of the way shown by our Prophet Muhammad s. He will marry and have children and will die a natural death. YA’JOOJ AND MA'JOOJ Ya’jooj and Ma'jooj are two tribes who have been imprisoned behind a mountain range by Zul Qarnayn. They are a powerful and wild people. When they emerge during the reign of ‘Isa u (after the death of Imam Mahdi) they will wreak havoc on earth. ‘Isa u will ask Allah S to destroy them. A plague will be sent which will kill all of them. Allah S will then send some birds, the likes of which have never been seen before who will eat some of them and throw the remains in the ocean. Then there will be torrential rain that will cleanse the earth from the smell and diseases caused by their dead bodies. DEATH OF ‘ISA u After this there will be great bounties and blessings in the world. Honesty, trust, goodness etc will spread on earth. Lions will graze with camels and wolves with goats; children will play with snakes without being harmed and hatred and jealousy will disappear. ‘Isa u will live for a period of time after which he will die and be buried next to the Prophet s. After his death a person named Jahjaj of Yemen from the tribe of Quhtaan will be Ameerul Mu’mineen and he will rule with justice and piety. After him will follow several rulers, however slowly evil will once again start to set in. THE 40 DAY FOG During this time a dense fog will cover the earth for 40 days. The result will be that people will begin to suffocate. The Muslims will develop symptoms of a cold and the non believers will lapse into a state of unconsciousness. Some will recover within a day, others after two or three days. THE NIGHT OF THREE NIGHTS After the Fog clears suddenly after the 10th of Zul Hijjah, a night will become extended, which will instil restlessness and fear in people and animals. This night will be as long as three nights. THE RISING OF THE SUN FROM THE WEST One of the greatest signs of Qiyamat will be the rising of the sun from the west. This will occur after the ending of the long night mentioned previously. The sun will rise from the west but it will have no brilliance. It will be very dim and dull and will only rise to a hand span, thereafter, it will begin to set. Then it will resume its normal habit of rising from the east and setting in the west. Every person alive at the time will witness these phenomena. After this no Imaan will be accepted from any Disbeliever or repentance from any Muslim. The books of Hadeeth confirm that this sign is the rising of the sun from the west. When the sun rises from the west one’s Imaan or repentance will not be accepted as this will herald the end of creation. The Hereafter which until now was hidden from sight will now be clear and apparent. Imaan in only accepted when brought in the state when one believes in the unseen. THE EMERGENCE OF THE ANIMAL FROM THE GROUND This will follow the rising of the sun from the west. Allah S mentions in the Qur’an: "And when the promise of Qiyamat unfolds on them; We will take out an animal from the ground that will talk to them. Indeed the people do not believe in our signs." An earthquake will grip Mount Safa which will split open and this strange and wonderful animal will emerge from it. It will talk to the people and travel around the world at great speed. With the Asaa (staff) of Musa u it will place a luminous sign on the faces of the Believers which will make their faces glitter. With the ring of Sulaymaan u it will put a stamp on the noses or necks of the Disbelievers which will cause their faces to become dark. After this it will disappear (Kitaabul Imaan – S Africa, page 58) THE BREEZE After a short while a cool breeze will blow from the south. It will result in the death of all the Believers. Even if a Believer was hiding in a cave or on top of a mountain the breeze will reach him and he will die. There will now be nobody on earth who would differentiate between good and evil. THE RULE OF THE ABYSSINIANS The world will now be filled with Disbelievers and they will come under the rule of a group of Abyssinians. Oppression and tyranny will become very common. The world will be plunged into immodesty, evil and indecency. Along with moral degeneration technology will reach its zenith. The Ka’bah will be destroyed brick by brick and Hajj will no longer take place. The words of the Holy Qur’an will disappear from its pages and not a single person will be left to take the name of Allah S. Many years will pass in this state until the sounding of the Soor. THE FIRE The final sign of Qiyamat is a fire, starting from the centre of Yemen from which people will flee but the fire will follow them driving them towards the plains of resurrection. Imam Muslim reports a Hadeeth in which he mentions 10 of the major signs of Qiyamah. The last of which is: "A fire will emerge from Yemen and take the people to their place of resurrection." BLOWING OF THE SOOR (TRUMPET) Now Allah S will command Israafeel u to blow the soor. The soor is a gigantic horn shaped trumpet, a real material object created by Allah S and rejection of its reality is kufr. The effect of its sound will bring about the destruction of the entire universe – mountains will fly like flakes of cotton, stars will breakdown, the heavens will be split asunder – and all creatures will be annihilated. A long period of time will pass in this condition of total silence and inactivity. Thereafter, Israafeel u will again be commanded to blow the soor which will result in all the dead being resurrected (the souls will return to their bodies). The first to rise will be our beloved Prophet s, followed by ‘Isa u, the Ambiyaa, the Siddiqeen, the pious, the sinners and lastly the Disbelievers. They will proceed toward the Plain of Qiyamah. THE PLAINS OF QIYAMAH This day of Qiyamat will be the length of fifty thousand years. On this day the sun will be brought very close. Each person will be drowning in his own sweat in accordance with how sinful he had been in the world. Fear will be overwhelming and the people in desperation will seek out different Prophets asking them to intercede. Each will excuse himself from this duty. In the end the Prophet s will intercede on behalf of the entire creation, this first intercession being for the actual commencement of judgement. This will be accepted and the reckoning will begin. The Mizaan (scales) will be set up and good and bad will be weighed. After the reckoning the record of deeds of the righteous (the successful ones) will be given in their right hands while the records of the evil will be given in their left hands signifying their failure. The Siraat, (the bridge which is finer than a hair and sharper than a sword) will then have to be crossed. The people of Jannat will safely cross it with varying degrees of speed and comfort depending on their righteousness in the world, while those doomed to Jahannam will slip and fall into the fire. This day will be very severe on those who were disobedient. Only those who led lives of piety will be saved. Jannat and Jahannam are real with Jannat being an abode of luxury, comfort and everlasting pleasure while Jahannam is an abode of hardship, misery and punishment. They are not figurative expressions as interpreted by those who have strayed from the correct Path.

The Prophet s was taken by Jibra-eel u to Baitul Maqdis where he met all the previous Ambiya u and led them in Salaah. From there he was raised to the first heaven where he met Adam u and thereafter on to the second heaven where he met Yahya u and ‘Isa u. On the third heaven he met Yusuf u, on the fourth, Idris u, on the fifth Haaroon u, on the sixth he met Musa u and on the seventh heaven he met Ibraaheem u. After this he was made to go forth (on his own) beyond the Sidratul Muntaha beyond which no one has gone before. His meeting with Allah S took place and Salaat was enjoined upon him on this occasion. Many things were shown to him the details of which will be covered during lesson. For one to be a Muslim, belief in the Israa and Mi’raaj is essential.

Beliefs in The Aakhirat (Hereafter) Beliefs in events preceding the Day of Qiyamat: A Muslim believes in the Minor and Major signs preceding the Day of Judgement as predicted by Muhammad s A Muslim believes in the Major signs, such as the appearance of Mahdi, the appearance of Dajjal; the appearance of Ya’jooj and Ma’jooj (Gog and Magog); the rising of the sun from the West; the appearance of a talking beast; the breeze and the spreading of the fire Beliefs in the Day of Qiyamat and the Hereafter: A Muslim believes in the Day of Qiyamat when the trumpet will be blown and everything in the universe will be destroyed, when mountains will fly like cotton, stars will break down and the heavens will be split asunder. A Muslim believes that the trumpet will be blown a second time when everything will be resurrected and human beings and the Jinn will be assembled before their Creator to be accounted A Muslim believes in the Mizaan (the scales) A Muslim believes in the Big Shafa'ah i.e., the intercession of Nabi s to Allah on the Day of Judgement, which will relieve mankind from the torment and anguish of waiting for requital. A Muslim also believes in the smaller Shafa'ah of the Prophet s on behalf of some sinners so that they may receive the forgiveness of Allah S. A Muslim believes in the physical nature of Jannat (Paradise), and Jahannum (Hell) and that they have already been created A Muslim believes in the Aa'raaf (place between Jannah and Jahannum) which is the place where the dwellers of Jannah and Jahannum will converse and which will eventually cease to exist. A Muslim believes in the Siraat A Muslim believes in al-Hawd or the Blessed Reservoir which removes thirst forever from the blessed ones according to the authentic books of Hadith. A Muslim believes in the deedaar (sighting) of Allah S in Jannah Various Other Beliefs A Muslim believes in the Angels who were created from light and who are sinless and obey every order of Allah S; that Jibraeel was a messenger to the Prophets, Mikaeel is in charge of rain, food etc, Izraeel is the Angel of death and Israfeel will blow the trumpet and Munkar and Nakeer who will question us in the grave. A Muslim believes in the Jinn who were created from smokeless fire A Muslim believes that al-Qur'an is the Word of Allah S revealed to the Prophet s. It is not created like the speech of man. A Muslim believes that wahi - Divine Revelation - terminated with the passing away of Muhammad s A Muslim believes that no new Rasul or Nabi is to come after Muhammad s and ‘Isa u (Jesus) will come as an Ummati (follower) of Muhammad s without losing his previous status of Prophethood. A Muslim believes in the virgin birth of ‘Isa u and in all his miracles that are mentioned in the Qur'an and that Allah saved him from crucifixion and raised him to heaven. A Muslim believes that Allah revealed the Injil to ‘Isa u and the Tawrah to Musa u and Suhoof to Ibrahim u and the Zabur to Dawud u A Muslim believes that these Divine Books were the Word of Allah as is the Qur'an. A Muslim believes in all the miracles of the Ambiyaa (Prophets) and Messengers that are mentioned in the Noble Qur'an. A Muslim believes that Allah S referred to Ibrahim u as a "friend" and that He talked to Musa u in an audible voice. A Muslim believes in the covenant with Allah which He drew from the children of Adam A Muslim believes in al-Lawh, the "Slate" or the eternal record concerning everything in the seen and unseen worlds. A Muslim believes in al-Qalam, the "Pen", which refers to the recording of everything. A Muslim believes that none can interfere with or change that which is recorded in the al-Lawh. Thus a Muslim believes that Allah S has foreknown everything. A Muslim believes in al-Arsh, "Throne" (it is beyond description, it encompasses the universe, it is the centre of control from where all Commands originate and it is borne by 8 powerful Malaaikah) and al-Kursi which is a physical object and which cannot be comprehended by our minds A Muslim believes in the Sidratul Muntaha, the final limit of the Malaaikah beyond which they are not permitted. Prophet s is the only person among the creation who was honoured to go beyond this point on the night of Mi’raaj A Muslim believes in the Baitul Ma’moor, the qiblah of the Malaaikah and around which they are perpetually engaged in Tawaaf. The Ka’bah is directly below it A Muslim loves all the companions of the Prophet s and does not speak of anyone of them except with reverence and respect. Love for them is a sign of good faith and hatred for anyone of them is a mark of hypocrisy. A Muslim believes that the Khilaafat or succession of the administration of Islam after the Prophet s went to Abu Bakr, Umar, Uthman and Ali (RadhiAllaahu-anhum) in this order and in justice. A Muslim believes that the Blessed Ten about whom the Prophet s was inspired by Allah S to promise Paradise to are also deserving of our testimony as such. They are Abu Bakr, Umar, Uthman and Ali (RadhiAllaahu-anhum), Addur-Rahmaan bin Auf, Talha bin Ubaidullah, Zubair bin al Awwaam, Sa'd bin Abi Waqqas, Sa'id bin Zaid, and Abu 'Ubaida bin al Jarrah. May Allah S be pleased with them all. A Muslim believes that all scholars from the past generation of Islam (the al-Tabi-een), down to the present generation of scholars and pious learned people of Islam cannot be mentioned except with praise and appreciation. Whoever mentions one of them with contempt is astray from the right way. A Muslim does not separate from, or differentiate between the generality of the Muslim community. We see in the jama'ah (the general community of Islam) the truth, and consider division in Islam as misguidance and an evil temptation of the Shaytaan. A Muslim does not consult or believe in an astrologer or soothsayer. A Muslim believes in Taqdeer, that all things that happen and will happen are in the knowledge of Allah S and will take place according to His will and command. In any loss or grief one must not think that it could have been avoided if one had acted differently. A Muslim believes that those who commit major sins among Muslims are not doomed to eternal punishment in Hell, if they died believing in the Oneness of Allah S, even if they did not repent. Such sinners are under the judgement of Allah S alone. He may forgive whoever He pleases as stated in His Divine Words A Muslim believes in the Aalamul Barzakh (the phase of life after death) and that in the Barzakh there is reward and punishment, comfort and hardship A Muslim believes that supplication and charity given by the living Muslim on behalf of a dead Muslim is beneficial to the dead. A Muslim offers prayer for every dead Muslim but He does not judge or declare by His Judgement that a particular one is deserving of Paradise or Hell. A Muslim does not draw any weapon to threaten the life of any Muslim except in justice according to the Law of Islam. A Muslim obeys Muslim leaders so long as they rule and act according to the Law of Allah S and His Messenger s. A Muslim follows the generality of Muslims and does not follow the excesses, nor divisions, nor does he follow any innovations in Islam. Muslims love the people of justice and faithfulness and dislike the people of injustice and deceit. A Muslim believes that Allah S does not put a burden on His servants beyond their ability to bear, because of His Mercy and Kindness, without being under any obligation to do so. A Muslim believes that the Religion with Allah S from the beginning of the world until its end is Islam

لآاِله اِلاّ اللهُ مُحَمَّدٌ رَّسُولٌ الله “Laa-ilaaha illallaah Muhammadur rasoolullaah” There is no deity (who is worthy of worship & obedience) except Allah S and Muhammad s is Allah’s S messenger The kalimah consists of two parts, the first of which is an affirmation of Tawheed (the oneness of Allah S) and the other of the Risaalat of Prophet Muhammad s. This means to believe without doubt and accept with full understanding everything taught by Prophet Muhammad s and to lead one’s life in total adherence to the complete Shari’at brought by him. Beliefs in Allah S: A Muslim believes that Allah S is One and He has no partner. He created the universe. He is the Sustainer and the Nourisher and He has power over everything. He is the Protector and He has Knowledge of every atom in His creation. There is none like Him and He begets not, nor is He begotten. He is eternal with no beginning or ending to His existence. Comprehension does not encompass Him, and thought cannot understand Him. He is the All Hearing and Seeing. He is free of all weaknesses and defects. He created man and predestined their lot and fixed their life span. He knows what they will do before their creation. He orders them to be obedient to Him, and prohibits disobedience. Whatever He wills for his creatures, it will be, and whatever He does not, will not be. He guides to the right way whomever He pleases. He is Exalted above opposites or equals * Ponder over His creation and His attributes Beliefs in Prophet Muhammad s: A Muslim believes that Prophet Muhammad s is Allah’s servant and messenger, the seal and last of all Prophets and Messengers. Every claim to Prophethood after him is false. He was sent as a guide to all mankind. He is the noblest and highest of rank in the entire creation. A Muslim believes in Israa and the Mi'raaj and that the Mi'raaj (ascension to the heavens), was in body and soul. A Muslim believes that Wahi (Revelation from Allah S) came to him. * Love him and follow his way to acquire the love of Allah S

BISMILLAH HIRRAHMÃ NIRRAHEEM “Ask those of knowledge if you do not know” (Surah Nahl V:43)) Islãmic history is littered with the wrecks of personalities and movements who ejected themselves from the protective shield of Taqleed. Sects and persons who discarded the Taqleed of the Sahãbah and the A’imma Mujtahideen invariably slid into the abyss of deviation. All those who discarded the mantle of Taqleed ended with Imãn shred to bits and pieces. Each and every bãtil (false) sect commenced its voyage into the ocean of falsehood and disbelief by firstly discarding and refuting the Shar’i concept of Taqleed. For Taqleed does not admit the unrestricted operation of the lowly nafs. Abandoning of Taqleed is the only way in which men of the world, slaves of the nafs could hope for the fulfilment of their conceptions of desire and passion. In this age of ‘modernity’ the slogans of anti-Taqleed have been raised everywhere from individuals totally lacking in true Islãmic knowledge and wholly deficient in Imãn. Hence this short leaflet has been compiled in an effort to save the Imãn of many a Muslim who has become the victim of the votaries of non-Taqleed. Definition of Taqleed The acceptance without demanding proof of a statement of another, on the belief that the statement is being made in accordance with fact and proof is called Taqleed. Proof for Taqleed ¨ “O You who believe! Follow Allah; follow the Messenger and those of authority (Amr) amongst you.” (Surah Nisã V.59) That of authority (Amr) has been explained by some as Muslim rulers while others have viewed them as jurists. The latter view was the opinion of Abdullah Ibn Abbãs (R.A.), Mujãhid, Atã Ibn Rabah, Atã Ibn Saib, Hasan Basri ® and many others. ¨ “So if you do not know, ask those of remembrance.” (Surah Nahl V.43) There is an academic principle in this verse, which is that those who are not experts in a field should resort to seeking advice from those who are and act accordingly. Shaykh Ãloosi writes in the commentary of this verse; “This verse has been used to prove that referring to scholars is necessary in cases where one does not have knowledge of the issue in question. Imãn Suyuti in his ‘Ikhleel’ writes that this verse has been used to prove the point that the lay person should follow another Imãm (make Taqleed) in details of Islãmic law.” (Roohul Ma’ãni Vol.14 P.148). ¨ Hudhaifah (R.A.) said that the Prophet of Allah (Sallallahu Alaihi Wasallam) said; “I do not know how long I will remain with you. So follow these two people (who will remain) after me- Abu Bakr and Umar.” (Tirmizi, Ibn Majah and Ahmad). In this Hadith, special attention should be given to the word ‘Iqtidã’ (follow) which is used in the Arabic text. ‘Iqtidã’ is not used to mean following in the organizational sense, but rather it is used to refer to religious following. Ibn Manzoor, the famous expert on the Arabic language writes; “The words Qudwa and Qidwa are sued for people who are followed in their traditions. Qudwa means uswah (an example).” (Lisãnul Arab Vol.20 Pg.31). ¨ Imam Tirmizi and Imãm Abu Dã’wood have both narrated that when the Prophet of Allah (Sallallahu Alaihi Wasallam) send Mu’adh Ibn Jabal (R.A.) to Yemen (as a governor), he asked him; “How will you judge if you are asked to do so?” Mu’adh (R.A.) said; “I will judge according to the Book of Allah.” The Prophet of Allah (Sallallahu Alaihi Wasallam) asked; “And if you do not find it in the Book of Allah?” Mua’adh (R.A.) replied; “Then I will judge according to the Sunnah of His Messenger.” The Prophet of Allah (Sallallahu Alaihi Wasallam) then asked; “And if you do nor find it in the Sunnah of the Messenger, or in the Book of Allah?” Mu’adh (R.A.) replied; “Then I will exercise my own opinion and I will not be negligent with it.” The Prophet of Allah (Sallallahu Alaihi Wasallam) then patted the chest of Mu’adh (R.A.) with his hands and said; “All praise is due to Allah, Who has guided the emissary of His Messenger towards that which He guided His Messenger.” The Prophet of Allah (Sallallahu Alaihi Wasallam) sent one of the best scholars from amongst the companions. He appointed Mu’adh (R.A.) as a governor, judge, mentor and Mujtahid for the people of Yemen and ordered him to be followed. It is clear that the Prophet of Allah (Sallallahu Alaihi Wasallam) decreed the people of Yemen to practice Taqleed of an individual. ¨ Aswad bin Yazeed narrates; “Mu’adh came to us in Yemen as a teacher and commander. We questioned him regarding a man who had died leaving (as his heirs) a daughter and a sister. He decreed half the estate for the daughter and half for the sister. This was while the Prophet of Allah (Sallallahu Alaihi Wasallam) was alive.” (Kitãbul Farã’idh-Bukhãri/Muslim). It is realised from this narration that Taqleed was in vogue during the time of the Prophet of Allah (Sallallahu Alaihi Wasallam). The questioner did not demand proof or basis for the decree. He accepted the ruling, relying on the integrity. Piety and righteousness of Mua’adh (R.A.). This is precisely Taqleed. ¨ Huzail bin Shurahbeel narrates; “Abu Musa Al Ash’ari (R.A.) was asked a question of inheritance and the same was asked to Abdullah Ibn Mas’ud (R.A.) both had deferred in their answer. When Abu Musa (R.A.) was informed of Ibn Mas’ud’s (R.A.) answer, he said; ‘Do not ask me as long as this great scholar is among you.” (Bukhãri, Abu Dã’wood, Tirmizi). It will be understood that in Abu Musa’s (R.A.) directing the people towards Ibn Mas’ud (R.A.) is in fact a mandate for following an individual. ¨ Ibn Abbãs (R.A.) narrates that Umar Ibn Khat’tãb (R.A.) gave a sermon at Jabiyah and said; “O people! If you want to know anything about the Qur’ãn, go to Ubaid Ibn Ka’b. if you want to know anything about inheritance, go to Zaid Ibn Thãbit. If you want to know about Fiqh, go to Mu’adh Ibn Jabal. If you want to know about wealth, then come to me for Allah has made me a guardian and a distributor.” (Tabarãni in Al-Awsat). These narrations indicate that Taqleed is not a new concept which could be refuted. Its existence from the very epoch of Khairul Quroon (the three eras adjacent to the age of he Prophet of Allah (Sallallahu Alaihi Wasallam) is an established fact. Why follow only one Imãm? It is established by experience and observation that in this age most people are governed by selfishness, baneful motives, dominating desire, lust, insincerity. If under these circumstances, the door of following one Imãm in general were unconditional, inadvertently desires would become the commanding principle. For example bleeding expiates Wudhu according to Imãm Abu Hanifa ®, but not according to Imãm Shãfi’i. for the sake of inconvenience and ease a person, who usually follows Imãm Abu Hanifa ®, may choose to follow Imãm Shãfi’i’s opinion and offer Salãh in this condition, which according to the Hanafi’s is not valid because he is without Wudhu. However touching a woman would invalidate his Wudhu according to Imãm Shãfi’i ® and does not according to Imãm Abu Hanifa ®. According to all schools of jurisprudence such Wudhu is expiated and no school would accept Salãh of such a person as valid. This is called ‘Talfeeq’ and there is Ijma and consensus of opinion that Talfeeq is impermissible. A person left freely to adopt the view which suited him best and abandon the ruling which did not meet his ‘standards’ of comfort begs the question upon what basis is the ‘non-scholar’ to choose between two contrary rulings if not ones own nafs (desire). No Muslim scholar of any repute has validated this kind of practice. Imam Taymiyah ® discussed the deception of this approach and wrote; “Imãm Ahmad among others, have categorically stated that it is not befitting for anyone to deem something Harãm at one time and then deem the same thing Halãl at another merely on whim and fancy.” (Fatãwa Ibn Taymiyah Vol.2 Pg.23). “There is no difference, as far as the Qur’ãm and Sunnah is concerned, in following one mujtahid and not others” (Ibid Vol.2 g.446). Shay Waliyullah ® writes; “The Ummah has unanimously agreed upon the validity of following one of the four schools of thought, which have been organised and documented. There are many obvious benefits in this, especially today where determination has dwindled; where desires have penetrated our consciousness and gloating with ones own opinion is seen as a virtue.” (Hujjatullahul Bãligha Vol.1 Pg.154). “You should know that following these four schools has tremendous public advantages and benefits. Forsaking them is wrought with mischief and harms.” (Iqdul Jeed Pg.31). These are the statements of two scholars who even those who do not agree with the concept of Taqleed hold them in great Academic standing. Imam Taymiyah ® reported that Imãm Ahmad Ibn Hanbal ® used to; “Instruct the lay person to ask Ishãq, Abu Ubaid, Abu Thaur and Abu Mus’ab.” (Fatãwa Ibn Taymiyah Vol.2 Pg.240). In the context of Taqleed a ‘lay person’ is defined as one who knows little regarding the Arabic language, and about Islãm in general, even though they may be intelligent in other fields of knowledge. Proficiency to read Arabic titles concerning the Qur’ãn and Sunnah but devoid of any formal Islãmic studies with a qualified instructor would also place a person within the ambit of laity. In addition, students who have taken formal courses in Islãmic sciences but have failed to develop expertise would also fall within this classification. The above-mentioned are under an obligation to practice Taqleed. They must follow a specific Imãm and Mujtahid because they simply do not have the ability to refer to the Qur’ãn and Sunnah directly nor can they differentiate between what is apparently contradictory and give scholarly preference to one opinion over the other. Shaykh Khatib Baghdãdi ® wrote; “As for those who should apply Taqleed it is the lay person who does not know the methods of extracting Islãmic rules. It is permissible for such a person to follow one specific Imãm and act upon his rulings. This is so because he does not possess the tools for Ijtihãd so his duty is to follow just as a blind person must follow someone who is able to see for determining the direction of the Qiblah.” (Al-Faqih wal Mutaffaqih Pg.68). With regards to Taqleed of an individual, in reality even opponents of Taqleed engage in a form of following, after all even they were not born Mujtahids. Many opponents are not scholars in any sense of the word and even those who are scholars do not have the academic command over every issue. Antagonists of Taqleed-who are non-scholars- will follow the answers offered by scholars. Hence, there are several compilations of Fatwas where no immediate commitment is made to present proofs, and even where there exists some dialogue on proofs, how can a lay person determine right from wrong? Thus even the opponents of Taqleed end up being Muqallids (followers). So who then can be free from Taqleed???? Islamic Tarbiyahh Academy http://islamictarbiyah.com/

Reading Material: Legal Status of Following a Madhab by Shaykh (Mufti) Taqi Usmani (HA): http://www.scribd.com/doc/36966878/L...owing-a-Madhab http://www.abumohamm...wingAMadhab.pdf Differences of the Imamas: http://attahawi.file...l-kandhlawi.pdf Understanding Taqleed: Following one of the four Great Imams by Shaykh (Mufti) Muhammad Sajjad (HA): http://www.scribd.com/doc/40324743/U...e-Four-4-Imams Fiqh ul-Imam: Key Proofs in Hanafi Fiqh by Shaykh (Mufti) Abdur-Rahman Ibn Yusuf Mangera (HA): http://www.scribd.com/doc/37086401/F...in-Hanafi-Fiqh The Salah of a Believer in the Qur'aan & Sunnah by Shaykh (Maulana) Abu Yusuf Riyadhul-Haq (HA): http://www.scribd.com/doc/39060492/T...-Riyadh-Ul-Haq A Thoroughly Researched Fatwa: (Schools of Fiqh) http://askimam.org/p...on_detail/18094

Definition of Taqleed Literal: Taqlid is the verbal noun derived from the Arabic root q-l-d, which means to place, gird, or adorn with a necklace. Technical: The acceptance of another's statement without demanding proof or evidence, on the belief that the statement is being made in accordance with fact and proof. Taqleed in General: The faculty of taqlid is inherently existent in us. If we had refrained from the taqlid of our parents and teachers, then today we would be deprived of even the basic and preliminary needs of humanity. By nature, man is endowed with the ability to imitate and follow others. If this was not the case, we would not have been able to learn our mother tongue. If we had refused to accept unquestioningly (without demanding proof) every command, beck, and call of our teachers, we would have been ignorant of even the alphabet of the languages we speak, let alone the study and writing of books in those languages. Our whole life - every facet of it; eating, drinking, wearing garments, walking, earning, and so forth-is connected with this very concept of taqlid. Our intellectual and cultural development is the result of taqlid of our parents, teachers, and others. If the technical terminology of every branch of knowledge were not acquired on the basis of taqlid (i.e. without questioning the authority of that terminology), then proficiency in such knowledge could not have been attained. If the meanings of words and their idiomatic usages were not acquired through taqlid of linguists and the norms of our linguistic discourses, we would not become conversant in any language. Sometimes man learns the harmful effect of poison as well as the remedial effects of medicines by virtue of taqlid. In war, if an army does not accept unquestioningly every order ofits commander, victory may not be attained. If the various agencies of government do not obey the laws promulgated by the law makers, then law and order cannot be maintained in the land. In short, the progress and perfection of our physical, spiritual, intellectual, academic, moral and social life is firmly rooted in taqlid - to accept and obey professional authority. http://www.muftisays.com/blog/Seifeddine-M/517_03-11-2010/what-is-taqleed%3F-and-taqleed-in-general.html

Many people with little knowledge give the perception that Imam Abu Haneefah (rahmatullahi alaih) came out of nowhere, and people following his interpretation of the Quran and Sunnah are in error. This can easily be refuted by Ibn Abidin's (rahmatullahi alaih) statement, he gives the analogy of the evolution of the Hanafi Fiqh as bread, he says: "Abdullah ibn Masood (radiallahu anh), who sowed the seeds of this knowledge, was one of the greatest and best learned ones of the Sahaba (radiallahu anhum). Alqama (rahmatullahi alaih), his disciple, watered these seeds and turned them into crops, and Ibrahim Nakha'i (rahmatullahi alaih), his disciple, reaped the harvest, that is, gathered the pieces of this knowledge together. Hammad Kufi (rahmatullahi alaih) threshed it, and his disciple, Imam A'zam Abu Hanifa (rahmatullahi alaih), ground it, that is, he classified the knowledge into sections; Imam Abu Yusuf (rahmatullahi alaih) made dough from it, and Imam Muhammad al-Shaybani (rahmatullahi alaih) baked it. Muslims have been eating the morsels prepared in this procedure." Another claim which this lecture answers is, why do you only follow one man, surely he can make mistakes? The short answer being, that it is not only one man, he had a circle of 40 top scholars. Some times the opinion of his students are taken and sometimes his. This lecture is an except from "Legacy of Abdullah ibn Masood" by Sheikh Riyadh Ul Haq

© Nuh Ha Mim Keller, 1995 "The slogans we hear today about 'following the Qur'an and sunna instead of following the madhhabs' are wide of the mark...In reality it is a great leap backward, a call to abandon centuries of detailed, case-by-case Islamic scholarship in finding and spelling out the commands of the Qur'an and sunna," argues Nuh Ha Mim Keller. The word madhhab is derived from an Arabic word meaning "to go" or "to take as a way", and refers to a mujtahid's choice in regard to a number of interpretive possibilities in deriving the rule of Allah from the primary texts of the Qur'an and hadith on a particular question. In a larger sense, a madhhab represents the entire school of thought of a particular mujtahid Imam, such as Abu Hanifa, Malik, Shafi'i, or Ahmad--together with many first-rank scholars that came after each of these in their respective schools, who checked their evidences and refined and upgraded their work. The mujtahid Imams were thus explainers, who operationalized the Qur'an and sunna in the specific shari'a rulings in our lives that are collectively known as fiqh or "jurisprudence". In relation to our din or "religion", this fiqh is only part of it, for the religious knowledge each of us possesses is of three types. The first type is the general knowledge of tenets of Islamic belief in the oneness of Allah, in His angels, Books, messengers, the prophethood of Muhammad (Allah bless him and give him peace), and so on. All of us may derive this knowledge directly from the Qur'an and hadith, as is also the case with a second type of knowledge, that of general Islamic ethical principles to do good, avoid evil, cooperate with others in good works, and so forth. Every Muslim can take these general principles, which form the largest and most important part of his religion, from the Qur'an and hadith. The third type of knowledge is that of the specific understanding of particular divine commands and prohibitions that make up the shari'a. Here, because of both the nature and the sheer number of the Qur'an and hadith texts involved, people differ in the scholarly capacity to understand and deduce rulings from them. But all of us have been commanded to live them in our lives, in obedience to Allah, and so Muslims are of two types, those who can do this by themselves, and they are the mujtahid Imams; and those who must do so by means of another, that is, by following a mujtahid Imam, in accordance with Allah's word in Surat al-Nahl, " Ask those who recall, if you know not " (Qur'an 16:43), and in Surat al-Nisa, " If they had referred it to the Messenger and to those of authority among them, then those of them whose task it is to find it out would have known the matter " (Qur'an 4:83), in which the phrase those of them whose task it is to find it out, expresses the words "alladhina yastanbitunahu minhum", referring to those possessing the capacity to draw inferences directly from the evidence, which is called in Arabic istinbat. These and other verses and hadiths oblige the believer who is not at the level of istinbat or directly deriving rulings from the Qur'an and hadith to ask and follow someone in such rulings who is at this level. It is not difficult to see why Allah has obliged us to ask experts, for if each of us were personally responsible for evaluating all the primary texts relating to each question, a lifetime of study would hardly be enough for it, and one would either have to give up earning a living or give up ones din, which is why Allah says in surat al-Tawba, in the context of jihad: " Not all of the believers should go to fight. Of every section of them, why does not one part alone go forth, that the rest may gain knowledge of the religion and admonish their people when they return, that perhaps they may take warning " (Qur'an 9:122). The slogans we hear today about "following the Qur'an and sunna instead of following the madhhabs" are wide of the mark, for everyone agrees that we must follow the Qur'an and the sunna of the Prophet (Allah bless him and give him peace). The point is that the Prophet (Allah bless him and give him peace) is no longer alive to personally teach us, and everything we have from him, whether the hadith or the Qur'an, has been conveyed to us through Islamic scholars. So it is not a question of whether or not to take our din from scholars, but rather, from which scholars. And this is the reason we have madhhabs in Islam: because the excellence and superiority of the scholarship of the mujtahid Imams--together with the traditional scholars who followed in each of their schools and evaluated and upgraded their work after them--have met the test of scholarly investigation and won the confidence of thinking and practicing Muslims for all the centuries of Islamic greatness. The reason why madhhabs exist, the benefit of them, past, present, and future, is that they furnish thousands of sound, knowledge-based answers to Muslims questions on how to obey Allah. Muslims have realized that to follow a madhhab means to follow a super scholar who not only had a comprehensive knowledge of the Qur'an and hadith texts relating to each issue he gave judgements on, but also lived in an age a millennium closer to the Prophet (Allah bless him and give him peace) and his Companions, when taqwa or "godfearingness" was the norm--both of which conditions are in striking contrast to the scholarship available today. While the call for a return to the Qur'an and sunna is an attractive slogan, in reality it is a great leap backward, a call to abandon centuries of detailed, case-by-case Islamic scholarship in finding and spelling out the commands of the Qur'an and sunna, a highly sophisticated, interdisciplinary effort by mujtahids, hadith specialists, Qur'anic exegetes, lexicographers, and other masters of the Islamic legal sciences. To abandon the fruits of this research, the Islamic shari'a, for the following of contemporary sheikhs who, despite the claims, are not at the level of their predecessors, is a replacement of something tried and proven for something at best tentative. The rhetoric of following the shari'a without following a particular madhhab is like a person going down to a car dealer to buy a car, but insisting it not be any known make--neither a Volkswagen nor Rolls-Royce nor Chevrolet--but rather "a car, pure and simple". Such a person does not really know what he wants; the cars on the lot do not come like that, but only in kinds. The salesman may be forgiven a slight smile, and can only point out that sophisticated products come from sophisticated means of production, from factories with a division of labor among those who test, produce, and assemble the many parts of the finished product. It is the nature of such collective human efforts to produce something far better than any of us alone could produce from scratch, even if given a forge and tools, and fifty years, or even a thousand. And so it is with the shari'a, which is more complex than any car because it deals with the universe of human actions and a wide interpretative range of sacred texts. This is why discarding the monumental scholarship of the madhhabs in operationalizing the Qur'an and sunna in order to adopt the understanding of a contemporary sheikh is not just a mistaken opinion. It is scrapping a Mercedes for a go-cart.

Click on the picture to enlarge it Available here (with many other useful posters) for download: http://www.islamicposters.co.uk/islamic-educational-posters.html

Q. I wanted to know if we can remove hair from armpits or other areas during the menstrual period? Also can we cut our nails during menses? A. Yes, you can do all the above during the menstrual Period. And Allah knows best. Mufti Waseem Khan http://www.darululoo...ntent&Itemid=56

Question: Assalam Alaikum Brothers,I am curious to learn from the Quran and the Hadeeth of our beloved Prophet, Salla Allah Alaihe wa Sallam, where did this term : Tassawuf originate and who practiced it amongst the early 3 generations that the Messenger of Allah, Salla Allah Alaihe wa Sallam, testified to be upon the right path. Jazakum Allah Khair Wa Assalam Answer: There are different interpretations as to how the word “Tasawwuf” originated. Some have said that the word “Tasawwuf” is derived from the Arabic word “Soof” meaning “wool”, thus, the donning of “woolen garments” is referred to as “Tasawwuf”.# There are various other explanations as to how the word Tasawwuf originated. Nevertheless, Tasawwuf is synonymous with Tazkiyah al- Nafs. Tazkiyah al- Nafs is proven from the Qur’an and Hadeeth. Tazkiyah is synonymous with many other terms like Islaah e Nafs, Tasheeh al- Akhlaq, Ilm al- Adab, e.t.c. (Fatawa Mahmudiyyah, Vol.6, Pg.220, Maktabah Mahmudiyyah) One of the main responsibilities and duties of Rasullullah (Sallallahu Alayhi Wa Sallam) was Tazkiyah and Islaahe Nafs. (Al- Qur’an, 2: 129) The Sahabah (Radhiyallahu Anhum) sat in the company (Suhbat) of Rasullullah (Sallallahu Alayhi wa Sallam), that is why they are called Sahabah. The Sahabah (Radhiyallahu Anhum) had many other distinguishing and unique attributes with which they could be identified. However, they were specifically distinguished by their Suhbat with Nabi (Sallallahu Alayhi Wa Sallam). Suhbat is an integral part of Tasawwuf and Tazkiyah. All the silsilah’s (spiritual chains) of Tasawwuf reach Hadhrat Ali (Radhiyallahu Anhu) and from him, it reaches directly to Rasullullah (Sallallahu Alayhi Wa Sallam). (Fatawa Mahmudiyyah, Vol.6, Pg. 285) Many Taabi’een like Hadhrat Hasan al- Basri (Rahmatullahi Alayhi), Tabe Tabi’een and other great Masha’ikh right until the present day and age have practiced on Tasawwuf and Tazkiyah. And Allah knows best. Mufti Ebrahim Desai Dar al- Mahmood http://tasawwuf.daralmahmood.org/where-does-the-word-tasawwuf-originate-from

The thought that tasawwuf is bi’dah could be due to several reasons. It is possible that some people conduct certain practices against shari’ah in the name of tasawwuf that are obviously wrong. If your father believes that tasawwuf is bidah due to this reason, then he is correct. The reality of tasawwuf is Tazkiyya (purification) of one’s naf’s. We are created from sand, water, fire and air. Each one of these elements reflects a certain character in a person. Anger is the reflection of fire in a person. Humbleness is the reflection of the sand in person. Water reflex’s itself through a person’s intelligence. Arrogance is the outcome of the air in person. In tazkiyya, the focus is to bring a balance in all natural instincts. The purpose is not to eliminate the natural instincts. Anger and pride are natural. Arrogance and humbleness are also natural instincts. In tazkiyya, the focus is on controlling the natural instincts and avoiding every instinct form exceeding moderation. Excessive anger is bad. To be humble is praiseworthy. However at times it is inappropriate. All other evils of the nafs flow from these evils. Tazkiyya of the nafs is one of the missions of Rasulullah (sallallahu alayhi wa sallam). Allah says, هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ (سورة الجمعة ٢) “It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom – although they were before in clear error.” When a person does not concentrate in rectifying his soul, he feels uneasy within himself. His family life is in chaos. He has marital problems. His children are disobedient to him. His social life is a burden for him. To a large extent, if one honestly examines himself, he will conclude that he is the problem. He did not contain his nafs. His problems are the consequences of his nafs. Had he controlled his nafs, the position would be different. Everyone knows when he is following his nafs. Allah has given everyone an ultra sense to determine that. If one examines his challenges in life honestly, he will conclude that he brought his problems upon himself. Allah says: ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ (سورة الروم ٤١) Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness]. If one is able to purify his nafs himself well and good. If one cannot do so, he should seek the assistance from a spiritual doctor. If one is physically sick, he consults a doctor. Similarly; a spiritually ill person should also consult a spiritual doctor to cure his spiritual sickness. If one denies this, his condition will worsen. A spiritual guide who has undergone spiritual training under a sheikh kamil will apply his skills and expertise in curing one form his spiritual diseases. A spiritual guide adheres to shariah and the Sunnah and all aspects of shariah.When one sits in his company or hear his talks or listens to his zikr, he feels spiritual enlightenment in his heart. The above is a brief explanation on the philosophy of tasawwuf. For more details, you could download the talks on tazkiya. http://daruliftaa.net/audio-files/reform-2009.html

It is of essential to know what the desired characteristics are, to know what is determined as a good or bad characteristic by the Shari’ah. Short explanations of some of the praiseworthy charachteristics will be mentioned along with the method of acquiring them from “Good Character” by Shaykh Maseehullah Khan (Rahmatullaah) a well known Shaykh of Tasawwuf. Tawheed - Oneness of Allah Essence: To firmly believe in the Oneness (Unity) of Allah subhaanahu wata'ala: Omnipotent and the Creator of the whole universe; He can accomplish anything without the assistance of His creation an without His will the creation can accomplish nothing. Acquisition: Contemplate and meditate on the helplessness of creation; on the fact that no created matter can create itself and is totally dependant on Allah subhaanahu wata'ala for its existence; on the fact that Allah subhaanahu wata'ala is Infinite and Perfect in all His Attributes and Qualities. Yaqeen - Conviction Essence: To have Tawheed firmly rooted in one's self, leaving no room for doubt. Acqusition: Contemplation and meditation will strengthen Tawheed at the intelectual level and executing the orders and instructions of Allah will complete the process at a practical level. Tasleem - Acceptance Essence: Complete acceptance of Tawheed and total submission to its requirements. Acqusition: same as for Yaqeen 'Ilm - Knowledge Essence:It is basic and essential to know what Allah ta'ala's orders and instructions are. Without this knowledge it is impossible to defferentiate between good and bad, righ and wrong, essential and non-essential, permissible and non-permissible etc. Acqusition: The basic sources of thso knowledge are the Qur'an and the Sunnah of Rasoolullaah sallallaahu 'alayhi wasallam. These are to be studies from recommended literature, gatherings and courses of those scholars who have studied these themselves - namely the Ulama. Ikhlaas - Sincerity Essence: The sole intention in one's obedience to Allah ta'ala should be to please Him and attain nearness to Him. The pleasure of others or their happiness for reasons other than the above, the satisfaction of desires, the acheivements of material gain or any ulterior motive should not enter one's mind. Ikhlaas has different degrees: a) Complete Ikhlaas where the intention is to please Allah ta'ala only Ikhlaas of a lower degree is where the intention is to please others without ant motive of personal benefit. c) The lowest degree is the absence of any intention , being "empty minded". This is also Ikhlaas but is very close to Riyaa. Acqusition: 1. Remove Riyaa 2. Concentrate on the quality of deeds and not on their quantity. Where a deed is performed with complete sincerity, the rewards are proportionately greater. Sidq - Veracity/Honesty Essence:]/i] Sidq is to pursue and develop a particular activity sincerely and to its logical conclusion, to a stage of perfection. Sidq is a general term encompassing activity in three spheres : speech, action and condition. A Siddeeq would be a person who has acheived perfection in all three spheres. A Saadiq is one who has acheived perfection in only one sphere. Saadiqul aqwaal: a person who speakes the truth , keeps his promises and acts in conformity wit his intentions under all circumstances. Saadiqul af'aal: a person whose actions are in conformity with the Sharee'ah. Saadiqul ahwaal: a person whose condition or state is in accordance with the Sunnah. Acqusition: 1. Knowing of what constitutes perfection is an essential prerequisite 2. Continued and close watchfulness on eone's deficiencies 3. Active and repeated correction of these dificiencies 4. Firmness and constancy in one's efforts

It is of essential to know what the desired characteristics are, to know what is determined as a good or bad characteristic by the Shari’ah. Short explanations of some of the debasing charachteristics will be mentioned along with the remedy of eradicating them from “Good Character” by Shaykh Maseehullah Khan (Rahmatullaah) a well known Shaykh of Tasawwuf. Hirs – Greed Total attachment to / engrossment in materialism. It has no end as a person with greed desires more and more irrespective of how much he/she has attained. It is the root of all ills i.e. immorality is greed for pleasure, arrogance is greed for fame Treatment: cut down on expenses – check extravagances and avoid luxuries. Act against the Nafs (contrary to one’s desires) abstaining not only from the Haraam but also from certain items which may be Halaah but not essential. This is termed "Mujaahadah" Tama’ – Avarice This is a stage beyond Hirs where greed drives one to deliberately transgress the Shari’ah. Treatment: same as for greed but with greater emphasis on Mujaahadah. Daroogh - To Lie To speak an untruth. Even to relate to others what has been related to one without first personally verifying it falls within this heading. Dangers & Consequences: Lying leads to disgrace and punishment Gheebat - To Backbite To relate in a person's absence anything about him in a manner that would offend him, even if it may be the truth. It should also be noted that Gheebat is not necessarily restricted to derogatory remarks but includes insinuations, gestures and mimicy which are offensive. Dangers & Consequences: Gheebat has been equated with the act of eating the flesh of one's dead brother in the Qur'an and in the Hadith it has been related that it is worse than fornication. Prevention: Look at people's good qualities and speak well of others. Treatment: Consider words carefully before uttering them, speak minimally and only if it is beneficial and avoid idleness Hubbi Jaah - Love for Fame The desire to capture people's hearts - to attain rank and prestige / ti be held in esteem and be ruler over Allah's creation / to have others submissive and obedient Dangers & Consequences: Creates jealousies and if unchecked it leads to 'Ujb and Takabbur Prevention: Remain unknown i.e. avoid publicity and limelight. Analyse all praise and compliments. Is one really deserving of these? Is there not even a trace of insincerity in one's actions? 'Ujb - Conceit To consider one's achievments in matters of Religion and the world to be self-attained (i.e. not from Allah subhaanahu wata'ala) without fear of any loss. Dangers & Consequences: 'Ujb is a step towards Kibr (Pride - which is detestable) and one who has 'Ujb recedes from Allah subhaanahu wata'ala's grace and invites His wrath. Prevention & Treatment: Acknowledge that all achievements are blessings from Allah subhaanhua wata'ala and that He has the power to take them away. Look closely at one's own faults and shortcomings while also looking at the good in the many people who are better and more pious than one's self. Takabbur - Arrogance This is a stage beyond 'Ujb: (which is conciet) and Takabbur is conciet plus an attitude of superiority i.e. others are regarded with disdain and contempt. Danger & Consequences: Takabbur makes one opinionated, quick-tempered, stubborn, disdainful towards others and one becomes haughty in one's behaviour. It was Takabbur which made Shaytaan disobey Allah subhaanahu wata'ala causing his downfall. It is very subtle and one can easily be decieived into thinking that one does not have this illness within one's heart.It is very dangerous as a person with even an iota of Kibr in his heart will not enter Jannah. Prevention & Treatment: Along with the treatment mentioned for 'Ujb one should acknowledge that only Allah subhaanahu wata'ala is perfect in all His qualities and one should look at one's own insignificance i.e. one's beginning was a mere clot of blood and one's end will be a lifeless corpse and between these two stages one is walking around with a container (one's bowels) full of filth. Therefore there is no cause for arrogance. One should humble one's self in front of those one considers inferior and extol their good qualities. Riyaa - Ostentation / Show / Insincerity To have an intention of appearing good or pious in the eyes of others and thereby enhance one's dignity in appearing obedient to Allah's will. The intention is not solely to gain the pleasuer of Allah. Prevention & Treatment: Riyaa is an offshoot of Hubbi Jaah therefore Hubbi Jaah needs to be treated. One's intention should be corrected BEFORE and action, DURING it and After it. Optional worship should be performed in privacy wherever possible and do it in abundance . In this manner Riyaa will disappear as habit takes over and will make way for sincerity to develop. Hasad - Jealousy Hasad is a name given to that condition where one sees somebody in good circumstances and one becomes displeased at it and further, one desires that the good circumstances be destroyed. Dangers & Consequences: The person with this condition loses contentment and peace of mind. This person will feel vexed and frustrated and pines away in the anticipation of his "opponents" disgrce. Such a person's good deeds become annulled and he invites Allah's wrath. Prevention & Treatmenta: Suppress any feelings of jealousy and act against their demands. Remember that such charachteristics arise instinctively and are not within one's control. Be humble and hospitable with the person one is jealous of and speak highly of them Hiqd wa Keenah - Malice & Hatred When one has Ghussah (anger) - for personal reasons and not for the sake of Deen - which one is unable to vent and one knows this anger to create feelings of hatred, to the extent of planning revenge, one is said to have Hiqd and Keenah. Merely being upset by somebody, even to the extent of avoiding conatact with that person is not Keenah as log as there is no intention nor desire to harm him. This feeling may arise instinctively and as such it is not sinful. Dangers & Consequences;Vexation, frustration, discontentment etc. destroy the inner peace of a person just as jealousy does and of Prophet Muhammad sallallaahu 'alayhi wasallam said that two persons having malice for one another are not forgiven. Prevention & Treatment: Treating anger related bad qualities will prevent the developement of Hiqd and Keenah. Overlook the faults of the person who is the object of one's Hiqd and associate and be friendly with him even though it may be difficult

Everyone desires good character. All cultures and religions strive to teach good manners so that individuals could attain good characters and thereby make a society good. Looking after the physical body ensures body organs functioning well with less likely hood of diseases while the outer grooming ensures a good appearance. This is the “Soorat” of a person. S imilarly there is “Seerat” which is the character or personality of a person. Just as the Soorat is groomed and made appealing so the inner character, the Seerat needs to be beautified. Refinement of character fills one’s personality with excellence and radiance, making it beautiful. Our beloved Prophet Muhammad sallallaahu ‘alayhi wasallam was the epitome of beautiful character. The Qur’an mentions: "Wa 'innaka la-'alaa khuluqin 'azeem" And indeed you (O' Muhammad), are on a character most lofty. Surah Al-Qalam (68), Verse 4. We do not need the any other example then that of the Prophet Muhammad salallaahu ‘alayhi wasallam .The Qur’an and Hadeeth are full of advices on adopting the beautiful characteristics and eliminating the evil ones. It is of essential therefore to know what these desired characteristics are, to know what is determined as a good or bad characteristic by the Shari’ah. Short explanations of the various characteristics will be mentioned in the next post along with the remedy of eradicating the bad ones and how to inculcate the good ones from “Good Character” by Shaykh Maseehullah Khan (Rahmatullaah) a well known Shaykh of Tasawwuf.

Tasawwuf is the soul of Islam. Its function is to purity the heart from the lowly bestial attributes of lust, calamities of the tongue, anger, malice, jealousy, love of the world, love of fame, niggardliness, greed, ostentation, vanity, deception, etc. At the same time it aims at the adornment of the heart with the lofty attributes of repentance, perseverance, gratefulness, fear of Allah, hope, abstention, tauheed, trust, love, sincerity, truth, contemplation, etc. To diagnose and treat the diseases of the heart normally requires the help of an expert mentor or Shaikh. Here are the qualities of a good Shaikh. 1. He possesses necessary religious knowledge. 2. His beliefs, habits, and practices are in accordance with the Shariah. 3. He does not harbor greed for the worldly wealth. 4. He has himself spent time learning from a good Shaikh. 5. The scholars and good mashaikh of his time hold good opinion about him. 6. His admirers are mostly from among the people who have good understanding of religion. 7. Most of his followers follow the Shariah and are not the seekers after this world. 8. He sincerely tries to educate and morally train his followers. If he sees anything wrong in them, he corrects it. 9. In his company one can feel a decrease in the love of this world and an increase in the love for Allah. 10. He himself regularly performs dhikr and shughal (spiritual exercises). In searching for a Shaikh, do not look for his ability to perform karamat (miracles) or to foretell the future. A very good Shaikh may not be able to show any karamat. On the other hand, a person showing karamat does not have to be a pious person --- or even a Muslim. Prominent Sufi Bayazid Bistami says: "Do not be deceived if you see a performer of supernatural feats flying in the air. Measure him on the standard of the Shariah." When you find the right Shaikh, and you are satisfied with his ability to provide spiritual guidance, you perform baya or pledge. This is a two-way commitment; the Shaikh pledges to guide you in light of Shariah and you pledge to follow him. Then the Shaikh will give his mureed (disciple) initial instructions. They include the following: 1. Perform repentance for all the past sins and take steps to make amends, e.g. if any salat has been missed so far in the life, you start making up for it. 2. If you have any unmet financial obligations toward another person make plans to discharge them. 3. Guard your eyes, ears, and tongue. 4. Perform dhikr regularly. 5. Start a daily session of self-accounting before going to bed. Review all the good and bad deeds performed during the day. Repent for the bad ones and thank Allah for the good ones. 6. Perform muraqaba-maut (meditation over death) every night before going to bed. Just visualize that you have died. Reflect upon the pangs of death, the questioning in the grave, the plain of Resurrection, the Reckoning , the presence in the Court of Allah, etc This helps bring softness to the heart and break the tendency to commit sins. 7. Develop humility. Even if you observe another individual committing the worst of vices you should not despise him/her, nor should you consider yourself nobler. It is very much possible that the perpetrator of the vice may resort to sincere repentance while the one who despised the sinner become ensnared in the traps of nafs and Shaitan. One has no certainty regarding one's end. One, therefore has no basis for regarding another with contempt. Taken from "What is Tasawwuf?" By Khalid Baig Full article here: http://www.albalagh...._tasawwuf.shtml

Perhaps you might say: Tell me about the pledge (bay’ah): (1) Is it obligatory or Sunnah? (2) What is the wisdom behind its legislation in Sacred Law? (3) What are the pre-requisites of the shaykh? (4) What are the conditions of one who takes the pledge? (5) How does one fulfil the pledge, and how does one violate it? (6) Is it permissible to repeat the pledge with one scholar or multiple scholars? (7) What are the transmitted words of the pledge? So I say: (1) As for the first question; is the pledge obligatory or Sunnah? Know that the pledge is Sunnah and not obligatory. This is because the folk took the pledge from the Prophet (Allah bless him and give him peace) and sought proximity by it with Allah Most High, and there is no evidence indicating that one who foregoes it is a sinner, neither did any of the Imam’s rebuke anyone who abstained from it. (2) As for the second question; what is the wisdom behind its legislation in Sacred Law? Know that the Sunnah of Allah Most High is that affairs which are subtle and hidden in the consciousness are determined by actions and verbal statements. Thus, belief in Allah, His prophet and the Last Day is a hidden affair. Consequently, submitting verbal acknowledgement of this has been designated as a determiner. Likewise the concurrence of the buyer and seller about the merchandise and price is a hidden matter; the offering and acceptance therefore are determiners. Similarly, penitence, having a firm resolve to abstain from sin and clinging to the rope of God-consciousness are all hidden matters. Consequently, the pledge has taken its place. (3) As for the third question; what are the pre-requisites of a shaykh? (a) Knowledge of the Book and Sunnah. I do not mean the highest degree in their knowledge, rather it suffices one to have studied: The exegesis of Madarik, Jalalayn or any other similar Qur’anic exegesis with a scholar and mastered its’ rare lexical items, causes surrounding the revelation, grammatical inflections, stories and other related matters. To have studied books like Masabih or Mashariq. To have mastered its’ meanings, rare lexical items, difficult inflections and the interpretations of the legal jurists. He is not required to have memorised the Qur’an or to have examined the biographies of the [hadith] narrators. Do you not see that the Followers and Successors used to accept disrupted and interrupted chains of hadith? This is because the objective is to attain a plausible degree of certainty through the chains of transmission back to the Emissary of Allah (Allah bless him and give him peace). Neither is he required to have studied principles of jurisprudence, theology and hypothetical matters related to fiqh and fatwa. We have stipulated the pre-requisite of knowledge because the objective of the pledge is to command the lawful and prohibit the unlawful, to guide him to the attainment of inner peace, to remove bad traits, attain noble traits and that the traveller obey the shaykh in all matters mentioned above. How can this be expected of one without knowledge? The shaykhs have unanimously stated that none should take-up oratory except after having read the Qur’an and written hadith. Perhaps at the very least it would suffice with someone who has had a lengthy association with God-fearing Scholars, acquired decorum from them, who is ever-investigating the lawful and unlawful and ever-halting at the Book of Allah Most High and the Sunnah of His Messenger (Allah bless him and give him peace). Allah knows best. (b)To have uprightness and God-fearingness. It is obligatory that the shaykh abstain from enormities and not persist in minor sins. © To be abstinent from this-worldly affairs and enthusiastic about next-worldly affairs, persistent in emphatic works and invocations transmitted through rigorously authenticated hadiths, perpetually attached with his heart to Allah the Exalted and having an experiential attachment of the heart with Allah Most High as a firmly rooted trait. (d) To command the lawful and prohibit the unlawful and not be obstinate, characterless and unmanly but rather possess a great intelligence so that he can be relied upon in what he commands and prohibits. Allah Most High states: “… from amongst witnesses with whom you are well pleased” (Quran 2:282) So what do you suppose regarding a shaykh? (e) That he have been tutored by the shaykhs and have remained in their company for a considerable amount of time and taken esoteric light and tranquillity from them. This is because it is the Sunnah of Allah that no one succeeds save he who beholds the successful; like knowledge is attained through association of the knowledgeable and likewise is the case with all professions. It is not a pre-requisite that he manifest miracles and supernatural feats nor is it necessary that he leave earning a livelihood. The former is the result of abstinence; not a pre-requisite of perfection. The latter is contrary to Sacred Law. Do not be deluded by those who are overcome by their spiritual states; nothing has been transmitted except that one be content with little income and abstain from the doubtful. (4) As for the fourth question; what are the conditions of one who takes the pledge? Know that it is obligatory that one who takes the pledge be pubescent, sane and eager. A hadith states that a child was presented before the Prophet (Allah bless him and give him peace) so that he may take the pledge. The Prophet (Allah bless him and give him peace) rubbed his head and prayed for blessings for him and did not take the pledge from him. There are some shaykhs who allow taking the pledge from minors as a means of blessings and good omen. Allah knows best. (5) As for the fifth question; how does one fulfil the pledge, and how does one violate it? Know that the pledge, as it has been practised by the Sufis, has many forms. (a) The pledge of repenting from sins; (b)The pledge of seeking divine blessings, akin to the chains of hadith transmitters, there are great blessings in this; c) The pledge of emphatic strictness in sincerely upholding the command of Allah and avoiding what He has prohibited outwardly and inwardly and to attach the heart with Allah Most High. This is the main form. As for the former two forms of the pledge, its’ fulfilment is by leaving enormities, not persisting in minor sins and to cling to the aforementioned obligatory and emphatic works. One violates it by forgoing these instructions. As for the third form of the pledge, it is fulfilled by remaining steadfast on this abstinence and spiritual struggle until the traveller becomes enlightened with the light of tranquillity so that this becomes a perpetual trait and second nature to him. He is then given the dispensation to pursue what Sacred Law has permitted him like delicacies and pursuits which normally require a lengthy time like teaching and giving formal opinions (fatwa). One violates it by forgoing the aforementioned. (6) As for the sixth question; is it permissible to repeat the pledge with one scholar or multiple scholars? Know that repeating the pledge has been transmitted from the Messenger of Allah (Allah bless him and give him peace) and from the ancient Sufis. As for repeating it with two different shaykhs, if it is due to the manifestation of a fault in the shaykh then it is valid, as is the case if the shaykh has passed away or has disappeared. As for when it is without a valid cause it is likened to one who plays with his religion. It removes blessings and turns the commitment of the shaykhs away from giving him instruction. (7) As for the seventh question; what are the transmitted words of the pledge? Know that the words transmitted from the pious forebears for the pledge are: All praise belongs to Allah; we praise Him, seek His succour, seek His forgiveness, and seek his refuge from the evil of ourselves and misdeeds. Whomsoever he guides none can misguide, and whomsoever He misguides none can guide. We bear testimony that there is no deity save Allah alone without partner. We bear testimony that Muhammad is His servant and messenger, Allah bless him, his folk and Companions and give them peace. Then he repeats: I believe in Allah and all that has come from Allah according to the wont of Allah. I believe in the Messenger of Allah and all that has come from the Messenger of Allah according to the wont of the Messenger of Allah. I am disconnected from all religions except Islam. I am disconnected from all sin. I have submitted and bear testimony that there is no deity save Allah and I bear testimony that Muhammad is his servant and messenger. I take the Pledge from the Messenger of Allah (Allah bless him and give him peace) through his successors upon: (1) testifying that there is no deity save Allah; (2) testifying that Muhammad is His messenger; (3) establishing prayer; (4) giving zakat; (5) fasting the month of Ramadan and (6) performing the Hajj, if I possess the means to perform it. I take the pledge from the Messenger of Allah (Allah bless him and give him peace) through his successors that I will not believe in a co-sharer with Allah, I will not steal, I will not fornicate, I will not kill, I will not slander and I will not sin. Then the shaykh recites these two verses: “Oh Believers, fear Allah and seek a means to attain Him, and struggle in His path so that haply you may prosper.” (Qur’an 5:35) Verily those who swear fealty to you are only swearing fealty to Allah: Allah’s hand is above theirs. So he who violates his oath but violates it against himself; and whoever fulfils his covenant to Allah, He shall give him a tremendous wage. (Qur’an 48:10) Thereafter, the shaykh prays for himself, for the disciple, for all present, and say “Allah bless us and benefit us.” There is no harm in repeating “I have taken the Naqshbandi, Qadiri or Chishti paths which are linked to Shaykh Khwajah Naqshband, Shaykh ‘Abd al-Qadir al-Jaylani and Shaykh Mu’in al-Din Sanjari, may Allah grant us its opening and raise us amongst His friends, with your Mercy of Merciful of compassionate ones” Amin. I heard my father say, “I saw the Messenger of Allah in a dream and I took the pledge from him and he held my hands between his hands. This is why I hold the hand in this manner.” As for the pledge of women; it is performed by the shaykh taking hold of one end of a cloth and the woman the other end of the cloth. Allah knows best. pp19-38 S. Waliullah n/d. al-Qawl al-Jamil. Islami Academy: Lahore. http://www.deoband.o...-of-the-pledge/

Bay`ah can be described as a kind of captivity, with a unique outcome. That outcome is Freedom. Strange as it seems, it is a reality, and it will be the experience. Reflecting over this point, we will come to understand that there certainly is freedom in captivity. We will also come to realize that there is captivity in freedom. As an example: If a student is in the 5th year, and lives in ‘captivity’ of his studies: strictly attending classes, diligent in completing his homework and sincere in his efforts, that student gets “freedom” - meaning, he is the successful one because he passes ‘with flying colours.’ As for the student who lives in freedom: He does not attend classes, he is indifferent to his studies, and makes no effort to complete his homework, then he becomes ‘captive’ in that same class : meaning, he fails. He does not make the grade, and does not qualify. In a similar vein, the captivity of Bay`ah will free us – will be the means and medium of our success, in both worlds. Moreover, Bay`ah serves to remind us of our captivity to Allah Ta’ala and Rasulullah (Sallallaahu ‘alayhi wasallam), since our bay`ah has already been established with the Kalima, with “La ilaaha illallaah Muhammadur Rasoolullah”. We should not fear losing our freedom with Bay`ah, rather, we should trade our freedom for this ‘captivity’. And experience true freedom. Moving outside this example, we find the well-known Hadeeth, which conveys this reality, on a different level; in the context of dunya : Rasulullah (Sallallaahu ‘alayhi wasallam) said: The world is a prison for the Believer and a paradise for the disbeliever. Here again, we find that choosing ‘captivity’ (in dunya) opens the Door to everlasting freedom (in Aakhirah, i.e. Jannah). Choosing ‘freedom’ (in dunya) leads to captivity (in the Aakhirah; i.e. Jahannum). May Allah Ta’ala give us the understanding. http://khanqahashrafiaislamia.co.za/malfoozaat/

Bay’at refers to the promise of allegiance that the Seeker takes with the Shaykh that he will not go against the dictates of the Shari’ah. Bay’at is Sunnah while Islah–e-Nafs (self reformation) is obligatory. One is the concept of Bay’at and the other is the concept of Islaah -e- Nafs (purification of the soul). Islaah -e- Nafs refers to the purification of the soul from the bad qualities (Akhlaaqe – Razeelah) and to imbibe within ourselves the good/praiseworthy qualities (Akhlaaqe – Hameedah). Islaah al- Nafs is Fardh (obligatory) on every mature adult Muslim. Doctor Abdul Hayy Arifi (A well known Shaykh of Tasawwuf) once said, “There is only one way to meet Him (Allah), Seek the road from those who have already found Him.” He also said, “Only they will get Him who have a thirst, Only they will find Him who seek Him.” Shaykh Jalaluddeen Rumi ® says, “Your spiritual state has become weak owing to constant sinning and leading a life of neglect. Your soul has become like a rabbit, when it faces your Nafs (carnal self) which is like a lion and a rabbit will never over power a lion. Your Nafs is the lion and your soul is the rabbit on account of its spiritual weakness. Strengthen yourself spiritually through establishing a link with a saint.” Munaasabat (Congeniality) with the Shaykh Experience has proven that for gaining spiritual benefit mutual Munaasabat (congeniality/compatibility) between the Shaykh and the Mureed (Seeker) exists. Without the existence of this congeniality and amiability, it will be difficult to consult with one’s Shaykh and follow his advices

In the name of Allah, the Inspirer of truth. There is a difference of opinion among the scholars concerning cervical mucus or vaginal discharge. According to Imam Abu Hanifa, because its origin is the cervix, which is the Farj Dakhil in Arabic, it is not considered impure, as long as it is not discoloured, and therefore, does not break the Wudhu. According to his two students, Imam Abu Yusuf and Imam Muhammad, it is impure, regardless of its colour, and will break the Wudhu. Hence, there is a difference of opinion. Some of the later scholars based the rulings on the first view and others based it on the second view. If a women experiences excessive discharge, she should avail the first opinion which does not consider the discharge to be impure. Hence, she will not need to renew her Wudhu each time the discharge occurs. However, if the discharge does not occur frequently, it is preferable to renew the ablution and follow the path of precaution. Similarly, it is preferred that a woman wash those garments that have been affected by the discharge. However, if she is unable to do so, she can avail the more lenient option. This is all concerning the discharge which is not discoloured. As for that discharge which is discoloured due to Candida or any other ailment, or that discharge which is from excitement; these are considered impure by all and nullify the Wudhu. Hence, washing and renewing the Wudhu are necessary. As for ejaculatory fluid, Allama Ibn Abidin (RA) describes it as follows: “If it is watery yellow then it is the ejaculatory fluid of women” (Radd al-Muhtar). It has also been reported to be milky in colour and ranging in its thickness and odour based on a woman’s diet, overall health and the phase she is experiencing within her menstrual cycle. However, to conclude, any liquid released when feeling sexual pleasure, and more conclusively upon orgasm, regardless of its colour or whether it runs down the leg or not, will be impure. And Allah knows best. Abdur-Rahman ibn Yusuf