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Pearls of Wisdom: No.52 “Food for the Soul” SUBJECT: ENJOINING GOOD & FORBIDDING EVIL Allah, The Most Exalted, says: “Ye are the best community that hath been raised up for mankind. Ye enjoin right conduct and forbid indecency; and ye believe in Allah” (Qur’an Surah Aali Imraan 110) The Messenger of Allah (Peace be upon him) said: “Whoever among you sees an evil action, let him change it with his hand (by taking action); and if he cannot, then with his tongue (by speaking out); and if he cannot, then with his heart (by feeling that it is wrong) – and that is the weakest of faith.” (Hadith Muslim) Note: We have a duty to do whatever is within our means to bring about positive change and this can be achieved by enjoining good and forbidding evil. Ultimately change will come from our Creator but we have a duty to promote good and admonish where necessary. We cannot be complacent while an evil is perpetrated as this would eventually impact on our well-being and similarly by promoting good will benefit us eventually. Enjoin good and prevent evil even if it may seem so minute or insignificant for a single flame used destructively may destroy the world, whereas the same flame used constructively may light the world! www.eislam.co.za

The Deception of Shaitaan Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: In today’s times, the statement, “This mouth is unworthy of making du‘aa” is commonly heard from people. A person once came to me and expressed the same feeling, saying that he was unworthy of making du‘aa. In reply, I asked him, “Do you perform Salaah? Do you recite the Kalimah?” When he replied that he does perform Salaah and recite the Kalimah, I said, “When you are worthy enough to perform Salaah, to fast and to recite the Kalimah, then why are you unworthy of making du‘aa?” This feeling, that you are unworthy of making du‘aa, is in actual fact created by Shaitaan in his effort to mislead you. He wishes to deprive you of the barakah of turning to Allah Ta‘ala in du‘aa. Similarly, your nafs does not wish to exert itself in any work. Therefore, whenever it is told to do any good work, it looks for some excuse or the other to avoid doing that good work. (Malfoozaat Husnul Azeez pg.128) Ihyaauddeen.co.za

No Sahabi (radiyallahu’anhum) ever forged a Hadith! There have always been enemies of Islam throughout time, who attacked the credibility of the Sahabah (radiyallahu’anhum) from various angles. Those who attack the Sahabah (radiyallahu’anhum) are actually targeting Islam, but they hide their vendetta against Islam behined this smoke screen! Among these accusations is that certain Sahabah (radiyallahu’anhum) actually forged Hadiths of Rasulullah (sallallahu’alayhi wasallam). Some have specifically accused Sayyiduna Mu’awiyah (radiyallahu’anhu) to have done so. A decent Muslim never accepts any such allegation against the Sahabah (radiyallahu’anhum). The following article is a brief refutation of this allegation. The View of the Authentic Scholars The view of the Ahlus Sunnah is that no Sahabi ever forged any Hadith. To accuse any Sahabi (radiyallahu’anhu) of such a deed, is a serious and completely false allegation against those souls who were divinely selected by Allah Ta’ala for the companionship of our Beloved Nabi (sallallahu’alayhi wasallam)! Accusing the Sahabah (radiyallahu’anhu) of such a deed is against the Quran, Hadith and the consensus of the Scholars, in addition to it being completely irrational! The Sahabah were selected by Allah Ta’ala to accompany Nabi (sallallahu’alayhi wasallam), to learn from him and pass on Islam to the rest of the world. Allah Ta’ala will never choose people who would end up forging Hadiths against our Master, (sallallahu’alayhi wasallam)! Hafiz Ibn Taymiyyah (rahimahullah) states: ‘It is not known [or ever proven] that any Sahabi (radiyallahu’anhu) lied about Rasulullah (sallallahu’alayhi wasallam)… Allah Ta’ala had protected them from forging anything about their Nabi (sallallahu’alayhi wasallam).’ (Ar-Radd ‘alal Akhna’i; see Lamahat, pg.55) This is further understood from the Hadith in which Nabi (sallallahu’alayhi wasallam) unconditionally instructed every Sahabi to convey his message to those who were not present. This Hadith proves the suitability of every Sahabi for this task. Based on the above [any many more proofs] all the ‘Ulama of Islam have a united stance; that every Sahabi was reliable. They can therefore never be suspected of such a sin. One who believes differently will be sinful. For more reading on this topic, refer to Lamahat min Tarikhis sunnah of Shaykh ‘Abdul Fattah (rahimahullah), pgs. 40-73 and Shaykh ‘Awwama’s recent booklet; Khutuwat manhajiyyah fi ithbati ‘adalatis Sahabah. Sayyiduna Mu’awiyah (radiyallahu’anhu) As far as the specific accusation against Sayyiduna Mu’awiyah (radiyallahu’anhu), this too is baseless. As clearly proven above, no Sahabi ever forged a Hadith. Sayyiduna Mu’awiyah (radiyallahu’anhu) is no different. Imam Bukhari (rahimahullah) has recorded that Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu’anhuma) said regarding Sayyiduna Mu’awiyah (radiyallahu’anhu): ‘He is a faqih.’ [a Jurist] (Sahih Bukhari, Hadith: 3765. Also see Hadith: 3764) One who is a faqih -especially in that golden era- will never commit such a sin. Imam Ibn Sirin (rahimahullah) is authentically reported to have said: ‘Sayyiduna Mu’awiyah was not a suspect of fabricating Hadith of Nabi (sallallahu ‘alayhi wa sallam).’ (Sunan Abi Dawud, Hadith: 4126, Musannaf Ibn Abi Shaybah, Hadith: 25753 and Musnad Ahmad, vol. 4 pg. 93) This allegation against Sayyiduna Mu’awiyah (radiyallahu’anhu) is therefore baseless. Furthermore, some contemporaries have cited an unreliable narration to support this allegation. A narration of this kind cannot match up to and never be used against the authentic ones quoted above! The Hidden Agenda Imam Nasai (rahimahullah) said the following when he was asked about the allegations that some people had levelled against Sayyiduna Mu’awiyah (radiyallahu’anhu): ‘Whoever attacks Sayyiduna Mu’awiyah, in reality seeks to attack the Sahabah in general… Whoever attacks the Sahabah, actually has the motive of attacking Islam‘ (Tahdhibul Kamal, vol.1 pg.45, Lamahat min Tarikhis sunnah, pg.43) And Allah Ta’ala Knows best. al-miftah

The Incident of the Sock Once upon a time there was a very rare, wise and saintly rich man whose name was Hamza. Sensing his approaching death, Hamza called his son to his side and gave him these instructions, “My son, I shall be leaving you very shortly. On the day I die and they have washed my body and shroud it, I want you to put one of my socks on my foot, burying me with it. This is my final request of you.” Soon after this, Hamza did indeed die, leaving behind his goods, his property, his children and his dependents. The body had been washed and was almost completely wrapped in the shroud, when the son remembered his father’s wish. Finding an old sock of his fathers, he handed it to the washer of the dead, saying, “In accordance with my father’s last request, please put this sock on his foot.” “That is quite impossible” said the washer of the dead, “Such a thing is utterly impermissible, I cannot do this.” Despite this valid objection, the son insisted, “That was my father’s final request; it must certainly be carried out.” The washer was unmoved, “If you won’t take my word for it, go and ask the scholarly elders. They will confirm what I tell you, that it is not permissible.” Holding up the funeral, the son consulted the elder men, religious head and scholars, all of whom declared that this was impermissible.The son kept on insisting, but to no avail. Hours and hours of deliberation went on, with no success.Family, friends, acquaintances and neighbours that attended Hamza’s funeral, were getting frustrated, wondering what all the fuss was about. Just then, an aged old friend of Hamza interrupted the debate with these words to the son, “My boy, your late father entrusted me with a letter which I was to hand over to you after his departure, but not until there was a long delay at his funeral.” The whole crowd were taken by surprise. Teary eyed, the son opened the envelope and read out the contents of his father’s letter… “My son, all this wealth and property I have left to you. Now you see, at this last moment, they won’t even let me take an old sock with me to my grave. You yourself will be in my condition one day and they will also refuse to let you take anything with you to your grave; except for your good deeds which will be the only thing you can carry over from this fleeting world into the Hereafter. So pull yourself together and be prepared. Spend the fortune I have left you, not for the satisfaction of vain desires, but in ways pleasing to Allah Ta’ala, that you may achieve honour in both worlds.” Jamiatul Ulama (KZN) Council of Muslim Theologians

Celebrating birthdays on an alternate day Q. Is there any difference in celebrating a Birthday on any other day besides the actual day of a birthday in Islam? A part of my father’s side of the family do not fully practice Islam but my father is a fully practicing Muslim. My father’s side of the family celebrated a Birthday on the actual day of the Birthday but my father did not attend due to intermingling, cutting of a cake, blowing of candles etc. A few days later, my father’s side of the family arranged another birthday celebration (with all of the above) for those who did not attend on the actual day of the birthday celebration. My father’s side of the family is saying that it is okay to celebrate a Birthday on any other day besides the actual day of the Birthday. What is the Sharia ruling in this case? (Question published as received) A. There is no difference between celebrating a birthday on the actual day or on a different day. The issue of celebrating a birthday is not solely based on the fact of celebrating on the actual day, rather it is based on emulating the ways and actions of the disbelievers. Rasulullah Sallallahu Alayhi Wa Sallam said, “He who imitates a group of people is one of them.” (Abu Dawood) In the enquired situation, it is evident that the event arranged on an alternate day emulated the actions of the disbelievers which were contrary to Islam. Therefore, it will not be permissible to celebrate or be part of such an event irrespective if it is celebrated on the actual birthday or an alternate day. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

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Is Euthanasia permissible on animals Q. As salaam u alaikum Respected Mufti Sahib I have a pet hamster who is old and quite ill. Is it permissible to have him euthanased at the SPCA? (Question published as received) A. If an animal is in pain and agony and there is no hope of its recovery and it is close to dying, it will be permissible to euthanize such an animal to relieve it of its pain. (Shaami 6/474) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Discharging the fidyah for the missed Salaahs of the deceased Q: What do the Ulama say about a person who passed away reciting the Kalimah but for most of his life didn't perform Salaah. What can the family do to compensate for his qadha Salaah? Please guide. A: Reciting the Kalimah at the time of maut is a sign of one passing away upon Imaan. However, this will not compensate and atone for leaving out Salaah for the past years. Leaving out Salaah is a major sin and severe warnings have been sounded in the Ahaadith for the one who forgoes his Salaah. If the deceased had made a bequest that fidyah be given for his missed Salaah, then fidyah should be discharged on behalf of each Salaah from one third of the estate. If the deceased did not make a bequest, then the wealth of the estate cannot be given as fidyah on behalf of the missed Salaahs of the deceased. The entire estate will be wound and distributed among the heirs according to the stipulated shares of inheritance. If any adult heir wishes, he may discharge fidyah from his own share of the inheritance on behalf of the missed Salaahs of the deceased. However, this should be done with his free will and choice and without any coercion and force. Similarly, the family should make dua for the forgiveness of the deceased. And Allah Ta'ala (الله تعالى) knows best. ( ولو مات وعليه صلوات فائتة وأوصى بالكفارة يعطى لكل صلاة نصف صاع من بر ) كالفطرة ( وكذا حكم الوتر ) والصوم وإنما يعطى ( من ثلث ماله ) قال الشامي : مطلب في إسقاط الصلاة عن الميت قوله ( يعطى ) بالبناء للمجهول أي يعطي عنه وليه أي من له ولاية التصرف في ماله بوصاية أو وراثة فيلزمه ذلك من الثلث إن أوصى وإلا فلا يلزم الولي ذلك لأنها عبادة فلا بد فيها من الاختيار فإذا لم يوص فات الشرط فيسقط في حق أحكام الدنيا للتعذر بخلاف حق العباد فإن الواجب فيه وصوله إلى مستحقه لا غير ولهذا لو ظفر به الغريم يأخذه بلا قضاء ولا رضا ويبرأ من عليه الحق بذلك إمداد ثم اعلم أنه إذا أوصى بفديه الصوم يحكم بالجواز قطعا لأنه منصوص عليه وأما إذا لم يوص فتطوع بها الوارث فقد قال محمد في الزيادات إنه يجزيه إن شاء الله تعالى فعلق الإجزاء بالمشيئة لعدم النص وكذا علقه بالمشيئة فيما إذا أوصى بفدية الصلاة لأنهم ألحقوها بالصوم احتياطا لاحتمال كون النص فيه معلولا بالعحز فتشمل العلة الصلاة وإن لم يكن معلولا تكون الفدية برا مبتدأ يصلح ماحيا للسيئات فكان فيها شبهة كما إذا لم يوص بفدية الصوم فلذا جزم محمد بالأول ولم يجزم بالأخيرين فعلم أنه إذا لم يوص بفدية الصلاة فالشبهة أقوى واعلم أيضا أن المذكور فيما رأيته من كتب علمائنا فروعا وأصولا إذا لم يوص بفدية الصوم يجوز أن يتبرع عنه وليه والمتبادر من التقييد بالولي أنه لا يصح من مال الأجنبي ونظيره ما قالوه فيما إذا أوصى بحجة الفرض فتبرع الوارث بالحج لا يجوز وإن لم يوص فتبرع الوارث إما بالحج بنفسه أو بالإحجاج عنه رجلا يجزيه وظاهره أنه لو تبرع غير الوارث لا يجزيه نعم وقع في شرح نور الإيضاح للشرنبلالي التعبير بالوصي أو الأجنبي فتأمل وتمام ذلك في آخر رسالتنا المسماة ( شفاء العليل في بطلان الوصية بالختمات والتهاليل ) (رد المحتار 2/ 72) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

HOSTILE RELATIONSHIP BETWEEN FATHER & DAUGHTER Question: I was just watching some YouTube Islamic talk type of videos about respecting your parents and i want to ask if the situation I'm in has made me stop speaking to my dad, is that wrong islamically? I have also stopped speaking to his family unless i see them outside at the shops or something and they say salam, i will reply to that cos its my duty but apart from that i won't speak to them. My dads mum is also "ill'' i don't mean to sound selfish but i don't care about her, if someone didn't care about my mum, i can't care about their mother who made my mums life very hard. I'll try to keep it short with the relevant information, the back story is he's not a very nice person, i grew up seeing him physically abuse my mother and even physically hurt me and my siblings during their rows. My parents eventually split up around years ago after my dad had found someone else, he seems to have changed, he's a great husband to her but he has always lacked in being a good father, he seems to put on an act when other people are around so everyone outside thinks everything is going well within our family. He's never been a good father, however the only thing i can say he did do for me is pay for an overseas ticket years ago but this was whilst i was talking to him, he often brings this up as it is the only thing he can actually say he's done for me, but as a father isn't that his duty anyway? He's never paid child maintenance, would give us mere few pounds a month if i was lucky, he is tight with money and only likes to give it to his wife which he has also bought a shop for her to open her own business. Two years ago i stopped speaking to him as a couple months before he had came to my house that i live in with my mum and argued with my mother demanding her to leave our home as its under her name. During this argument he had said some very hurtful things to us all such as i hope you die, i wouldn't bother turning up to your janaza, you're not my kids etc. This ended in a huge argument. Then a couple months later, my brother was at my house, my dad had come over and i woke up to hear my brother and dad arguing about my dad being a bad father but a good husband to my 'step-mum'. He asked me if he was a bad dad, i said yes because thats how i feel he is, he will keep up with social appearances in public and when he needs us but apart from that nothing. He then asked if i picked him or my mother, i replied my mother and told him he'd be better off dead to me and i asked him to leave my house as i was fasting and couldn't be bothered to deal with him. I admit i swore during this as i lost my patience and i got angry and upset, but he said things back such as we are haram kids and we are not his which is of course, rubbish. And since that day i haven't spoken to him as we told him to get out of our lives, he hasn't returned to my home but my other siblings still talk to him despite all the abuse he put my mother through which i cannot forgive witnessing whilst i was such a young girl. He often mentions the fact that i don't speak to him to my other siblings in a sad voice as if I'm meant to feel sorry for him, but i don't as i feel like the only reason he'd want to speak for his own gains to look like he has a good relationship with his kids to his family and other outsiders. Personally, I do feel like i have good reason to not speak to my dad and his family but i would like someone with religious knowledge to tell me because i don't know. Sorry for the long message but i feel like it wouldn't be understood without a little back round story. Hope it made sense and hope you can help. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu 'alaykum wa-rahmatullāhi wa-barakātuh. We take note of the contents of your email, your age and mind-set. You believe your attitude towards your father is correct yet you decided to seek our opinion. We commend you for that. When good people like you commit a wrong, they feel uneasy. Such a feeling is a sign of Imaan and good nature. Rasulullah (Salallahu alayhi wasallam) said, وَالْإِثْمُ مَا حَاكَ فِي صَدْرِكَ Translation: Sin is that which creates doubt. (Muslim) You have referred to some negative aspects of your father which cannot be denied or defended. As a human being, your father is bound to err. It is also natural for you to be upset for what you have experienced and witnessed. However, our advise is to rise above emotions and let rationale prevail. Life is full of challenges. If one rises above emotions and be guided by rationale, life will be a peaceful experience. If one is dictated by emotions, that attitude increases pain and life will be painful experience. If you use your fathers experience as an example to train yourself, that will strengthen you internally. You would be able to deal with other emotions of life more easily. As Muslims, we suppress our pains and emotions for the pleasure of Allah. Such painful situations will now offer one the sweetness of Imaan. Tolerate and overlook your father. Rise above emotions and be good to your father for the pleasure of Allah. You will count that as your personal triumph in life. And Allah Ta'āla Knows Best Huzaifah Deedat Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. _____________ صحيح مسلم-دار إحياء التراث العربي (4/ 1980) حَدَّثَنِي مُحَمَّدُ بْنُ حَاتِمِ بْنِ مَيْمُونٍ، حَدَّثَنَا ابْنُ مَهْدِيٍّ، عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرِ بْنِ نُفَيْرٍ، عَنْ أَبِيهِ، عَنِ النَّوَّاسِ بْنِ سِمْعَانَ الْأَنْصَارِيِّ، قَالَ: سَأَلْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، عَنِ الْبِرِّ وَالْإِثْمِ فَقَالَ: «الْبِرُّ حُسْنُ الْخُلُقِ، وَالْإِثْمُ مَا حَاكَ فِي صَدْرِكَ، وَكَرِهْتَ أَنْ يَطَّلِعَ عَلَيْهِ النَّاسُ

Shaykh Binnory; in the eyes of the Senior ‘Ulama Among the signs of divine acceptance, is that Allah Ta’ala places love for an individual in the hearts [and tongues] of his fellow pious contemporaries and the generations that follow. ‘Allamah Muhammad Yusuf Al-Binnory (rahimahullah) was a world renowned Scholar. His high academic rank was approved by one and all. For our own inspiration, hereunder are a few quotations from the ‘Ulama of his era – outside the Indo Pak subcontinent- who had acknowledged his excellence. Each one of these Scholars were luminaries par excellence. 1. ‘Allamah Kawthari (rahimahullah): Shaykh Binnory (rahimahullah) had a close and lengthy relationship with the Grand Hanafi Scholar, ‘Allamah Muhammad Zahid Al-Kawthari (rahimahullah). They had exchanged several letters over many years. ‘Allamah Binnory (rahimahullah) was actually the student of Shaykh Kawthari (rahimahullah). Despite this, ‘Allamah Kawthari (rahimahullah) held Shaykh Binnory in high regard addressing him with words such as: Mujahid in the path of Allah Ta’ala, Muhaqqiq (researcher), ‘Allamah (Great Scholar), unique Muhaddith (Hadith Master), Genius of the time, the coolness of the Scholar’s eyes, may Allah keep you alive for the service of knowledge and the benefit of the ummah etc. A few months before passing away, ‘Allamah Kawthari (rahimahullah) ended his last letter to Moulana Binnory with the following words: ‘Every beginning has its end [referring to his own life coming to an end, thus the end of their long relationship in this temporary abode]. May my soul be with you, I make du’a that all good accompany you, Wa’alaykumus Salam wa Rahmatullahi wa Barakatuh.’ This collection of letters have recently been published. The many words of praise, in addition to the heaps of du’as that ‘Allamah Kawthari (rahimahullah) had for Shaykh Binnory (rahimahullah) are too many to be quoted in this brief article. May Allah Ta’ala bless their souls. 2. Shaykh ‘Abdul Halim Mahmud (rahimahullah) -The rector of Al Azhar University at that time: ‘I was fortunate to meet my honourable brother, Shaykh Muhammad Yusuf Al-Binnory. In Egypt we view him as a high ranking senior ‘Alim of the Muslim world, and as a Muhaddith (Hadith Master) in an era when there are so few Hadith Masters.’ (Introduction to Al-Qasaidul Binnoriyyah, pg.18) 3. Shaykh Tantawi (rahimahullah): When ‘Allamah Binnory (rahimahullah) expressed his critical, yet constructive views on the tafsir (commentary of Quran) that Shaykh Tantawi (rahimahullah) had authored, Shaykh Tantawi responded: ‘O Shaykh! you are not just any Indian Scholar. Rather You are an Angel from the sky that Allah has sent to correct me.’ (Khususi Number, pg.498) 4. Shaykh Muhammad Abu Zuhrah (rahimahullah) – a leading Scholar of Al-Azhar in his time: Shaykh Abu Zuhrah (rahimahullah) was a great admirer of ‘Allamah Binnory’s in-depth knowledge and exemplary character. He would give special attention to ‘Allamah Binnory’s students who studied at Al-Azhar university. (Khususi Number, pg.499) 5. Shaykh Hasan Mashat (rahimahullah) – Hadith teacher in Makkah Mukarramah in his lifetime: ‘[shaykh Binnory is] our very learned Shaykh, the Muhaddith (Hadith Master) of India and a serious researcher in all branches of knowledge, especially Hadith and poetry.’ (Muqaddimah: Rasailul Kawthari, pg.28) 6. Shaykh ‘Abdul Fattah Abu Ghuddah (rahimahullah): ‘[shaykh Binnory] was a treasure of knowledge and a virtue for every beneficiary and questioner. His opinion was incisive and his pondering was vast, illuminating the path for the one seeking knowledge and guidance. As for his wealth of knowledge and his strong memory, it was a sweet, pure ocean and a clear pond…The Yusuf of this era…’ (Muqaddimah: Rasailul Kawthari, pg.29) When Shaykh ‘Abdul Fattah (rahimahullah) annotated and prepared his work on: ‘Mabadi ‘ilmil Hadith‘ (which is the book of ‘Allamah Shabbir Ahmad ‘Uthmani -rahimahullah), He dedicated it to Moulana Muhammad Yusuf Al-Binnory (rahimahullah) with the following words: ‘To the soul of my teacher [i dedicate the rewards of this work]; the great scholar (‘Allamah), Hadith Master, meticulous intelligent researcher, the genius well grounded faqih (Jurist), one who invited to Allah Ta’ala by his words and actions, Shaykh Muhammad Yusuf Al-Binnory, the founder of [the madrasah] Jami’atul ‘Ulumil Islamiyyah in Karachi. May Allah Ta’ala raise his stages and repay him most generously in the Hereafter.’ (Introduction to Mabadi ‘ilmil Hadith, pg.7) 7. Shaykh ‘Awwamah (hafizahullah) : ‘I have immense love for Shaykh Binnory, despite not seeing him even.’ Shaykh ‘Awwamah (hafizahullah) always listens to anecdotes about ‘Allamah Binnory’s life with immense enthusiasm, often asking for them to be repeated to him. This demonstrates further, the love that he had for Shaykh Binnory (rahimahullah). As stated at the beginning of this article; among the signs of divine acceptance, is that Allah Ta’ala places love for an individual in the hearts [and tongues] of his fellow pious contemporaries and the generations that follow. May Allah Ta’ala bless the soul of Shaykh Muhammad Yusuf Al-Binnory (rahimahullah), and may Allah allow us to appreciate his efforts (and the efforts of all our senior ‘Ulama). May Allah Ta’ala also allow us to follow in their footsteps and to uphold their legacy, which is -sadly- being ignored in our era. Amin. almiftah

Can a woman change her surname after marriage Q. A message has been circulated on social media that it is Haraam for a woman to change her surname to her husband’s surname after marriage. Is this correct? (Question published as received telephonically) A. The above confusion stems from the prohibition of denying ones biological association as Rasulullah Sallallahu Alayhi Waallam mentioned in a Hadith: “Verily, one of the worst lies is to claim (falsely) to be the son of someone other than one's biological father” (Bukhari) For e.g. if a person’s name is Musa and his father’s name is Haniff, he will be referred to as Musa the son of Haniff (Musa Bin Haniff). It will be prohibited to refer to him as Musa the son of Ahmed (Musa Bin Ahmed) as this will be denying his biological association. In the case of the wife adopting the husband’s surname after marriage, the wife is not denying any biological association at all. She is merely indicating in which family she is married. Hnece, it will be permissible for a woman to change her surname to her husband’s surname after marriage as there is no prohibition in this regard. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Dealing with Teenage Crushes Q. Being a girl, is it Haram to have crushes on boys or to like them? (Question received from a teenage girl) A. You have posed a very important question which affects the lives of every one of us when we are young. At this age you sometimes feel that you are in control of your feelings and desires and at times it feels like your hormones are running amok and you need to do something fast to deal with them. Sometimes you start feeling attracted to boys and think it’s the greatest thing that could happen to you. You may even think that its ok to talk to them, that it’s not like you are doing anything wrong or being bad. You think its ok, you are only friends. You may even tweet or Facebook or WhatsApp them. At other times, you treasure yourself as you remember that since you are a Muslim girl, you should be lowering your gaze and obeying Allah’s commands. That you should be saving yourself up for the man who will treasure, care, honour, respect and love you as Allah Ta’ala has commanded. That you don’t want to be treated like “just another woman in a skirt”. You want to be special. You remember that Allah Ta’ala loves you very much and that you are destined for Jannah if you remain His obedient servant who submits willingly and fully to His commandments. So my dear sister, I respond to you by suggesting that you love Allah Ta’ala the most. That no matter what challenges and temptations you are faced with, first and foremost, you ask yourself, “Will Allah Ta’ala be pleased with me if I do this?” Ponder over every action and deed of yours before you step forward and act upon your thoughts. Be clear in your mind that whatever decision you make, it will be one that will please your Creator and that if you had to take your last breath at that moment, you can rest assured that Allah Ta’ala was pleased with you and that you will enter Jannah. Treat this world as your prison, knowing full well that whatever displeases Allah Ta’ala will be harmful to you and whatever pleases Allah Ta’ala will be good for you. Allow me to suggest that you learn all about your duties, responsibilities and rights as a Muslimah. What contribution you can make to your family, your community and to yourself also. Learn about how you have been blessed as a creation of Allah Ta’ala. Ask and plead to Allah Ta’ala that He should grant you only that what is good for you in this world and the hereafter and to protect you from what is harmful for you in this world and the hereafter. So, the need of the moment is to avoid the opposite sex until you are truly ready for marriage, to improve your knowledge and practice of Islam and to save yourself for that man who will honour, treasure and shield you from preying eyes and indecency. Lower your gaze my sister, cover yourself as Allah Ta’ala has commanded you to and keep yourself occupied with the Quran, salaah, zikr and give charity for it wipes out sins. Love comes after marriage. Before marriage, it is infatuation which results in pain, disappointment, disaster, and regret. The person who knows that you could be tempted to fall for him before marriage, will not trust you to be faithful to him. If you could disobey Allah Ta’ala, he will figure that you are likely to disobey him also. However, if he knows that you are loyal and faithful to your Creator, he will undoubtedly have full conviction that you will be loyal to him and won’t ever betray him. Jamiatul Ulama (KZN) - Social Department Jamiatul Ulama (KZN) Council of Muslim Theologians

A Powerful Dua for Protection We are living in a country where hijacking, burglaries and crime are the order of the day. We hear of incidents occurring daily and because of this, we are in a constant state of fear and worry. Every person dreads being held up or harmed. Just the mere thought of a burglary is enough to send shivers down our spines. Our beautiful Deen is perfect and complete. It has taken care of every aspect of our lives and has also taken into consideration our safety and comfort. Our Deen has also taught us methods of gaining the Divine protection of Allah (the Being Whom, there is no Might and Power besides His). If our Loving Allah protects us, what else do we need? Rasulullah Sallallahu alayhi wasallam has taught us a beautiful Dua to recite when leaving the home. It will take a few seconds to recite, but the benefits are tremendous. Learn the Dua, understand its meaning and recite it when leaving the home with full conviction in the words of Rasulullah Sallallahu alayhi wasallam. By doing this, our hearts will be at ease and Allah Ta’ala will protect us from all evils and calamities, Insha’Allah. Teach it to our children as well and ensure that they recite it when leaving home. There can be no doubt in the prescription of Rasulullah (Sallallahu alayhi wasallam). Rasulullah Sallallahu alayhi wasallam said, “Whoever recites this Dua when leaving home, the Angels say to him, ‘That (Dua) suffices you; you shall be guided, your needs shall be taken care of and you will be protected.’” (Nasaai) In the narration of Abu Dawood an additional benefit is mentioned that shaytaan goes far away from him. بِسْمِ اللهِ تَوَكَّلْتُ عَلَى اللهِ لَاحَوْلَ وَلَاقُوَّةَ اِلَّا بِاللهِ (I leave) with the name of Allah, I rely on Allah, there is no power to do any good, nor any power to abstain from evil, except with the help of Allah. Jamiatul Ulama (KZN) Council of Muslim Theologians

Listening Attentively A Requisite for ‘Ilm and Hidāyah By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh The great muhaddith and faqīh, Sufyān Ibn ‘Uyaynah rahimahullāh states: The first step towards acquiring ‘ilm is istimā‘ i.e. listening attentively, then to understand, then to memorise/remember, then to act upon it and propagate. The importance of listening with full attention is the first step and an essential requisite for success in acquiring ‘ilm, which is the prerequisite to acting according to the Wishes of the Creator. It is for this reason Allāh ta‘ālā used the word istimā‘ (listening with intent) instead of sam‘ (merely to listen with or without intention), followed by the word insāt (to become silent), when stating the adab of listening to the Qur’ān in the following verse: When the Qur’ān is recited, listen to it attentively and be silent, so that you may be showered with mercy. (7:204) Allāh ta‘ālā has promised to bestow His Mercy upon those who listen attentively, which will manifest in the form of the ability to abstain from wrong and engage in good deeds. Allāh ta‘ālā states: ..those who listen to the word attentively (of Allāh ta‘ālā and His Rasūl sallallāhu ‘alayhi wasallam, and follow (it, knowing that it is) the best of it (of all speech). These are the ones whom Allāh has guided, and these are the ones who possess (true) intelligence (wisdom). (39:18) The importance of istimā‘ can be further understood by how Allāh ta‘ālā addressed Mūsā ‘alayhis salām when sending revelation to him. Allāh ta‘ālā states: I have chosen you (for prophethood), so listen attentively to what is revealed. (20:13) The commentators of the Qur’ān have mentioned that when Mūsā ‘alayhis salām was commanded that he should listen attentively to what is revealed to him, he stood on a rock, leaning against another, placed his right hand over his left, dropped his chin on his chest and stood listening attentively. From the above it is clear how important it is to listen attentively when seeking knowledge or listening to a discourse: only those people will genuinely benefit who listen attentively with sound understanding. How to Listen Attentively The pious predecessors have defined the term istimā‘ in detail. Wahb Ibn Munabbih rahimahullāh further explains the essence of istimā‘ by stating that it comprises of the following: a. Keeping the body motionless. A person should not engage any part of his body in anything whilst listening. He should become motionless. Fidgeting, playing around with clothes and other such actions dilute the concentration one needs when listening to religious discourses and lessons. The Sahābah radhiyallāhu ‘anhum, when in the company of Rasūlullāh sallallāhu ‘alayhi wasallam, would sit so still that they were described with the phrase, “as if birds were sitting on their heads.” If a bird was to sit on a person and he desired that it does not fly away, he will need to be extremely still. This was the condition of the Sahābah radhiyallāhu ‘anhum whilst sitting in the company of Rasūlullāh sallallāhu ‘alayhi wasallam and listening to him. b. Lowering the gaze. In essence, lowering the gaze means that one should not be distracted by anything and be totally focused towards the lesson being imparted. Hence, a person needs to abstain from looking here and there. Focussing in a manner which will prevent one from being distracted is essential to listening attentively. This can be achieved by either looking down or at the speaker. Furthermore, it portrays interest to the speaker which will further enhance the quality of delivery. c. Attention of the ears. During the discourse or lesson, a person should lend his ears only to the speaker. d. Attention of the mind. Whilst listening, the mind should also be alert and attentive. Being preoccupied or thinking about other things will be a hindrance in giving the required attention. It is for this reason students are advised to disengage from all such activities and devices which occupy the mind. e. Firm intention to act. If a person does not intend to act upon the knowledge being imparted, his attention will not always be completely focused. Having a firm intention to practice will motivate a person to focus on everything being said. When a person adopts such a manner of listening then he will fulfil the requisites of istimā‘ and gain the Pleasure of Allāh ta‘ālā. Allāh ta‘ālā will in return, grant him the correct understanding of knowledge and enlighten his heart with a special Nūr. Consequently, he will become from those who have been guided and granted a deep level of understanding, i.e. wisdom, as stated in the verse of the Glorious Qur’ān: ..those who listen to the word attentively (of Allāh ta‘ālā and His Rasūl sallallāhu ‘alayhi wasallam, and follow (it, knowing that it is) the best of it (of all speech). These are the ones whom Allāh has guided, and these are the ones who possess (true) intelligence (wisdom). [39:18] May Allāh ta‘ālā grant us the tawfīq to implement the act of listening attentively so that we may acquire true benefit from religious discourses and lessons. Āmīn. © Riyādul Jannah (Vol. 25 No. 9, September 2016)

Paying Zakat on previously lost jewellery Q. A woman lost her jewellery 20 years ago. Whilst moving houses, she found that very same jewellery which she had lost. Does she now have to pay Zakaat on the lost jewelry for the past 20 years? (Question published as received telephonically) A. In the enquired case, if the woman lost her jewellery 20 years ago and had no hope of finding it, Zakaat on the jewellery was not compulsory upon her for the past 20 years. (Shaami 2/226) However, since she has now found her lost jewellery, Zakaat will be compulsory upon her only for the current year if she is paying zakat. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN)

Laughing in Salaah Q: I understand that if one laughs aloud in Salaah, his wudhu breaks, and if he laughs silently, only his Salaah breaks. However, I wish to know what constitutes a loud laugh and what constitutes laughing silently. Also, is a smile considered laughter? A: If one laughs in such a manner that only he is able to hear his laughter (i.e. if there was a person standing beside him, the person would not be able to hear his laughter) then this is considered as silent laughter. The Shar'ee ruling in regard to this laughter is that his Salaah will break, but his wudhu will not break. If a person standing next to him would be able to hear the laugh, then his wudhu as well as his Salaah will break. Smiling in Salaah will not break one's wudhu nor one's Salaah. And Allah Ta'ala (الله تعالى) knows best. قال الشامي : ( وقهقهة ) قيل إنها من الأحداث وقيل لا وإنما وجب الوضوء بها عقوبة وزجرا وفائدة الخلاف في مس المصحف يجوز على الثاني لا الأول كما في المعراج قال في النهر وينبغي أن يظهر أيضا في كتابة القرآن وأما حل الطواف فهذا الوضوء ففيه تردد وإلحاق الطواف بالصلاة يؤذن بأنه لا يجوز فتدبره ورجح في البحر القول الثاني بموافقته للقياس لأنها ليست خارجا نجسا بل هي صوت كالكلام والبكاء وبموافقته للأحاديث المروية فيها إذ ليس فيها إلا الأمر بإعادة الوضوء والصلاة ولا يلزم منه كونها حدثا ا هـ وأيده في النهر بقول المصنف وغيره بالغ ولو كانت حدثا لاستوى فيها البالغ وغيره وبترجيحهم عدم النقض بقهقهة النائم أي لعدم الجناية منه كالصبي أقول ثم لا يخفى أن معنى القول الثاني بطلان الوضوء بالقهقهة في حق الصلاة زجرا كبطلان الإرث بالقتل وإن لم يبطل في حق غيرها لعدم الحدث وليس معناه أن الوضوء لم يبطل وإنما أمر بإعادته زجرا حتى يرد أنه يلزمه أنه لو صلى به صحت الصلاة مع الحرمة ووجوب الإعادة فيكون مخالفا لأصل المذهب فافهم قوله ( هي ما يسمع جيرانه ) قال في البحر هي في اللغة معروفة وهي أن يقول قه قه واصطلاحا ما يكون مسموعا له ولجيرانه بدت أسنانه أو لا ا هـ في المنية وحد القهقهة قال بعضهم ما يظهر القاف والهاء ويكون مسموعا له ولجيرانه وقال بعضهم إذا بدت نواجذه ومنعه من القراءة ا هـ لكن قال في الحلية لم أقف على التصريح باشتراط إظهار القاف والهاء لأحد بل الذي توارد عليه كثير من المشايخ كصاحب المحيط والهداية والكافي وغيرهم ما يكون مسموعا له ولجيرانه وظاهره التوسع في إطلاق القهقهة على ما له صوت وإن عري عن ظهور القاف والهاء أو أحدهما ا هـ واحترز به عن الضحك وهو لغة أعم من القهقهة واصطلاحا ما كان مسموعا له فقط فلا ينقض الوضوء بل يبطل الصلاة وعن التبسم وهو ما لا صوت فيه أصلا بل تبدو أسنانه فقط فلا يبطلهما وتمامه في البحر ولم أرد من قدر الجواز بشيء ومقتضى تعريف الضحك بما كان مسموعا له فقط أن القهقهة ما يسمعها غيره من أهل مجلسه فهم جيرانه لا خصوص من عن يمينه أو عن يساره لأن كل ما كان مسموعا له يسمعه من عن يمينه أو يساره تأمل (رد المحتار 1/ 144-145) والقهقهة في كل صلاة ذات ركوع وسجود والقياس أنها لا تنقض وهو قول الشافعي رحمه الله تعالى لأنه ليس بخارج نجس ولهذا لم يكن حدثا في صلاة الجنازة وسجدة التلاوة وخارج الصلاة ولنا قوله عليه الصلاة والسلام ألا من ضحك منكم قهقهة فليعد الوضوء والصلاة جميعا وبمثله يترك القياس والأثر ورد في صلاة مطلقة فيقتصر عليها والقهقهة ما يكون مسموعا له ولجيرانه والضحك ما يكون مسموعا له دون جيرانه وهو على ما قيل يفسد الصلاة دون الوضوء (الهداية 1/ 26) فتاوى محمودية 11/ 60 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Muhammad ibn Adam ‏@Mufti_Muhammad A righteous wife/mother is one who is organised in everything, from household chores and upbringing her children to worshipping Allah!

How many “likes”? By Sister Sumaiyah Seedat How many times have we posted a picture that we thought to be something great and to our surprise the picture receives a meager 10 “likes”?...Instant removal ! In our quest to boost our self-confidence, we have become egotistical and as fake as the filters we apply to our pictures on social media. Sadly, our lives have come down to us needing constant validation from others, some of whom are complete strangers to us! This is unhealthy because we build unrealistic views on life and suddenly what Allah Ta’ala has given to us is not enough. We find fault with our complexion, our weight, height even the colour of our hair requires some sort of modification. We are indeed so vulnerable. The filters applied to pictures are deceptive and brainwashing and yet so many of us strive to look that way. "You will never look like the girl on the front page of the magazine, as even that girl doesn’t look like her original self” The harms of abusing social media are not only the inferiority-complex it gives its users, it also commonly leads to a narcissistic approach to life. One has reduced their self-worth to the amount of 'likes' they accumulate on their 'selfies' and thus feeding their ego's when they have indeed overlooked that "Allah does not like the arrogant, the boastful" (Qur’an An-Nisa, 4:36). Really, our beauty is sacred; we are beautiful because we are the work of Allah! You do not need validation from any human being. The next time you are about to post a 'selfie' that you are convinced is going to get you many likes, ask yourself 3 things: 1. Would I be comfortable showing this picture to my children? 2. Would I be pleased if they grew up to do the same? 3. If I were to take my last breath tomorrow, would my pictures work for or against me in my grave? Islam is not about doom and gloom, but in fact it’s about being in peace and harmony with our Creator 'Ar-Rahmaan'. "Never despair of the mercy of your Lord" (Qur’an Az-Zumar 39:53) No matter how far you may have strayed, do not let Shaitaan (Satan) misguide you into thinking that there is no way back, the doors of forgiveness are always open. Always remember, a pretty face is temporary and inner beauty more important than outer beauty. Rather aspire to "be so beautiful that others can't take their HEARTS off you" www.eislam.co.za

Qadha Salaah Qadha Salaah is the performance of obligatory Salaah that were not performed at their appointed times. It is compulsory to compensate missed Salaah by making Qadha of them unless the Salaah was missed due to insanity or an extended loss of consciousness like a person in a coma. This ruling only applies to obligatory Salaah and not to Sunnah and Nafl Salaah. Hence for Fajr Salaah the Qadha will be 2 Rakaats Fardh; for Zuhr it will be 4 Rakaats Fardh; for Asr it will be 4 Rakaats Fardh; for Maghrib it will be 3 Rakaats Fardh and for Esha it will be 4 Rakaats Fardh with the additional 3 Rakaats Witr Waajib. In completing Qadha Salaah, preference will be given to performing Qadha Salaah over Nafl Salaah. Hence during the times allocated for Nafl Salaah, Qadha Salaah should be performed. This is because there is no accountability for the non-performance of Nafl, unlike Qadha for which a person is accountable. It is important to draw up a schedule for completing missed Salaah so that its performance may be completed systematically. If a person was genuinely unable to perform the Qadha Salaah during their lifetime, they may bequeath up to 1/3rd of their estate towards paying Fidyah (monetary compensation) for the missed Salaah. This is not a substitute for Qadha Salaah but it is hoped that the Fidyah will serve as an atonement for the same. Jamiatul Ulama (KZN) Council of Muslim Theologians

Q.Mufti Saheb, I am currently employed as a doctor at a private hospital. My working hours are from 9:30 AM to 4:00 PM. If I finish my work early, can I leave before 4:00 PM? (Question published as received) A. In an Ijaarah (employment) contract, an employee is employed in accordance to the terms and conditions of the contract. Hence, if the terms and conditions of the contract as a doctor was to work from 9:30 AM to 4:00 PM, and one arrives later than 9:30 AM or leaves earlier than 4:00 PM, it will be considered as a breach of contract. However, if the terms and conditions of the contract is to complete an allotted amount of duties of the day after which one can leave or the person has an agreement with his employer which allows early leave, it will be permissible to leave before time. It is best for one to clarify this matter with one’s employer. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN)

Pearls of Wisdom: No.51 “Food for the Soul” SUBJECT: VIRTUE AFTER VICE Allah, The Most Exalted, says: “Indeed good actions eradicate bad actions. This is a reminder for people who pay heed.” (Qur’an Surah 11, Verse 114) The Messenger of Allah (peace be upon him) is reported to have said: ”Be conscious of Allah wherever you are. Follow the bad deed with a good one to erase it, and engage others with beautiful character.” (Hadith - Tirmidhi) Note: Virtue is a cleanser and can remove the stains of sins. We often respond to a sin by putting ourselves in a figurative corner and abusing ourselves psychologically until we get over that sin. This is not what Allah Ta’ala wants from us. Yes, we should feel guilty, have a level of regret and MOST IMPORTANTLY repent, but it should not stop us from moving forwa rd in good deeds. People use their sins as an excuse to stay behind. Do not allow sin to stop yourself from all the other good that you could be involved in. The response to a sin should not be to wait, but rather to race to do something good so the sin can be erased. Our attitude should be proactive and positive. We should always have hope that Allah Ta’ala can, and will, have mercy on us as long as we keep struggling and pushing forward. www.eislam.co.za

I pray that the comfort of our graves exceeds the comfort of our beds

“Then which of the favours of your Lord will ye deny?” (Al Qur’an 55: 13)

Status of Knowledge in Islam The teachings of the religion of Islam came to us well over 1400 years ago. From the very beginning of revelation, there was an emphasis on seeking and acquiring knowledge. The first words of revelation which the Angel Jibril ‘alayhi’l-salaam came with to our Beloved Rasulullah sallallaahu ‘alayhi wa sallam was ‘Read’! and the ayah is as follows: اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ “Recite in the name of your Lord who created-.” [Surah Al – Alaq :1] And provided him with the tools for acquiring knowledge, namely hearing, sight and wisdom. Allah says: وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ “And Allah has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight, and hearts that you might give thanks (to Allah)" [Surah Al-Nahl :78] Allah ta'ala shows us a Du'a رَّبِّ زِدْنِى عِلْمًا "Rabbi zidnee 'ilmaa O my Lord! Advance me in Knowledge" [Surah Ta-Ha; 20:114]

The Reality of Tasawwuf (Part Two) by Mawlana Muhammad Zakariyya Kandhalawi Translated by Ismaeel Nakhuda Shaykh al-Islam Mawlana Husayn Ahmad Madani (may Allah enlighten his resting place) has also stressed in his letters that the original purpose of Suluk is ihsan. In one epistle he writes, “My respected one. The original purpose of Suluk is ihsan — ‘that you worship Allah as if you are seeing him’ (Al-Hadith). In other words an ingrained ability [of ihsan] should develop in the salik and this should be [the condition] at the beginning. As to [the condition at] the end, then that is acquiring the pleasure of He Whose Name is Powerful. (Shaykh al-Islam then writes a poem, the translation of which is as follows. Translator). ‘Why do you seek firaq and wasl? Seek the pleasure of the beloved, as wishing from the beloved something apart from Him is regretful.’ “Hence, it is necessary to strive until real love of Allah develops and it increases to a level that the heart disconnects from everything apart from He. This, its aids and means, all of them, are just mediums. The spiritual exercises (riyadah) and correcting manners (islah al-akhlaq) are also from this type. The earlier Sufis considered correcting manners more important and at times spent years on this, the outcome of which would be that at times death would come before they reached Allah and a person would have to leave the world deprived of this blessing. The latter Sufis pondered over this, they consider reaching Allah (wusul) and turning to the Pure Being more important, and encourage [the saliks] to engross themselves in joining [with Allah], which then results in [His] continuous presence (hudur), and by this the connection becomes strong and ingrained. On account of this, the reprehensible traits (al-akhlaq al-dhamimah) and spiritual illnesses (al-radha’il) disappear one after another. Anyway, strive to always remain attentive to the Pure Being — this can be solely to His Being or to a quality of His from His many Perfect Qualities — and establish the situation of ‘those who are regular in their salah‘ (Qur’an 70:23). It is natural for there to be shortcomings in man’s actions. However, it is incumbent upon man to strive to remove those defects and to sincerely recite ‘from You alone do we seek help’ (Qur’an 1:5) in each prayer. The Noble Prophet (may Allah bless him and grant him peace) would supplicate: ‘We have not recognised you as you deserve to be recognised and we have not worshipped you as you deserve to be worshipped.’ The purpose is that it is necessary that one always strives to complete actions and achieve perfect sincerity. Always sincerely seek forgiveness in the court of Allah while admitting shortcomings that are a reality. It is also necessary that, while hoping for acceptance, one always remains fearful of the anger of His Most High. ‘Faith is between fear and hope.’ “Adhere to the Sunnah at all times in all matters. Apart from the known meditations (muraqabah) and although there is no need for other dhikr, perform whichever dhikr you feel appropriate for strength and support. Study the book Sirat al-Mustaqim and Imdad al-Suluk.” (Maktubat-e-Shaykh al-Islam, volume 3, letter 66) In another lengthy letter, he writes: “Always keep your eyes and heart focused on following the Shari’ah and the Sunnah of the Prophet (may Allah bless him and grant him peace) as much as possible. Do not be negligent in dhikr. Always remain repentant and remorseful over one’s negligence (ghaflah) and sins. Do not waste this precious life.” (Shaykh al-Islam then writes a poem in Persian the translation of which is as follows. Translator). “All that you do, save the dhikr of the Beloved, is worthless, And all that you read, save the secrets of love, are worthless, Sa’di, wash everything save from the Truth from the slate of your heart, All knowledge that does not take you to Allah is ignorance.” (Maktubate-e-Shaykh al-Islam, volume 3, letter 69) In a letter before he writes: “Is it not true that you have abandoned the prescribed dhikr? Feeling energetic at times you do it for one or two months and then abandon it. Is it not true that you do not offer the five prayers with congregation? Is it not true that you allow compulsory prayers to lapse beyond their prescribed times? You sleep so much that the sun comes out. Do these types of occurrences not pain your well wishers and friends? Anyway, it is necessary for you to rectify yourself. Strive to follow the Shari’ah and revive the Sunnah. You become attentive when difficulties befall you and when Allah removes the hardships, you become free of worry. Make dhikr your habit as much as possible. (Maktubat-e-Shaykh al-Islam, volume 2, letter 70) In another letter he writes: “The condition that your respected self has written is satisfying and one of hope. Al-istiqamah fawq al-karamah (Steadfastness is above miracles). Dreams, lights and revelations (ilham) etc. only come to the saliks to strengthen the heart in the same way children are given toys to keep them happy. The saying of the Akabir, tilka ‘l-khayalat turabba biha atfal al-tariqah (these are all thoughts through which the children of tariqah are reared) is well known. Persevering in worship and dhikr, and following the Sunnah and Shari’ah are those actions that we are required to do; acting upon them with determination and acquiring the status of ihsan is perfection of faith. Fear of Allah and hope are both signs of perfect faith. The prevailing [feeling] of crying and weeping is the appearance of the Chishti nisbah. Oh Allah, increase it more.” (Maktubat-e-Shaykh al-Islam, volume 2, letter 70) In an epistle before, he writes: “Respected one. Worldly difficulties are also His mercy by which the slave is drawn towards Him or else the slave would, like Fir’awn, shout out without any basis that ‘I am your supreme cherisher’. The verse ‘Should Allah expand the provision for His servants (to its full extent), they would spread mischief on earth’ (Qur’an 42:27) is proof of this. In addition, tribulations and tests are existent in both situations — in the situation of worldly fortune and abundance, and in the condition of difficulty and hardship. ‘And We test you through bad and good (situations) with a trial’ (Qur’an 21:35). Allah Most High says at another place, ‘We tested them with good and bad times’ (Qur’an 7:168). “The purpose of the above is that this world is a place of testing and a place where all sorts of tribulations come. There should be concern about passing them. There is none, apart from the real Master Who is eternal, to whom one should attach his heart. Whatever action you do, then do it with the proper intention and make it an act of worship. ‘Actions are according to intentions’ (Al-Hadith). Sleeping, eating, drinking and fulfilling one’s human needs can all become acts of worship. The means and channels for worship are all definitely acts of worship. The original purpose of dhikr and fikr is the pleasure of the original Beloved. As to acquiring some pleasure, the heart being purified, receiving some kashf or karamat (miracle), sensing lights and blessings, fana (annihilation) and baqa, and being a qutb or ghawth, then all of this is not the purpose. In fact, paying attention and aspiring to acquire them is very dangerous. (Shaykh al-Islam then writes a poem in Persian the translation of which is as follows. Translator). ‘Why do you seek firaq and wasl? Seek the pleasure of the beloved, as wishing from the beloved something apart from Him is regretful.’ “The above-mentioned issues are means and mediums. The original purpose is only the pleasure of Allah. It is incumbent on a slave to bring about the etiquettes of being a true slave of Allah (‘ubudiyyah). Continue to strive in this and make sincerity your purpose at all times.” (Maktubat-e-Shaykh al-Islam, volume 3, letter 59, page 129) In another letter he writes, “This dear life and its moments are precious gems. We are wasting them in our unmindfulness — what will the result of this be apart from the wringing of hands in regret? What will happen when we will be told, ‘Did We not give you an age in your life in which a lesson could have been learnt by the one who wished to take lesson? And (furthermore) the warner had (also) come to you. So, taste, because the wrongdoers will have no supporter’ (Qur’an 37:35). “My respected one! How foolish is it to waste these precious moments on account of friends and dear ones. Understand this having thought and pondered over it. These gatherings of play and merry seem nice today. However, when close to death and after death, one will curse them a thousand times over. Lessen them to a degree that is however possible. Contemplate [this verse] ‘O you who believe, your riches and your children must not divert you from the remembrance of Allah. And those who do that are the losers’ (Qur’an 63:9). Do not throw behind you [the verse] ‘Wealth and children are the embellishment of the worldly life, and the everlasting virtues are better with your Lord, both in rewards and in creating good hopes’ (Qur’an 18:46). This youth and the present health is an immense blessing. Do not let them go to waste. (Shaykh al-Islam then writes a poem the translation of which is as follows. Translator). ‘Every moment of this life is for your service and wishes to serve you. If you cannot understand this then this is your ignorance. Do not waste these excellent moments and do not spread heedlessness in the city of the soul.’ “The Prophet (may Allah bless him and grant him peace) said: ‘There are two blessings in which many people are at loss: health and free time.’ Value this and increase [the exercise of] Pas Anfas[1] to such a degree that it happens at all times without any intention or choice and after that the dhikr of the heart begins to flow and the way to advancing in Suluk clears. Do not delay. Keep in view the following of the Sunnah in each action.” (Maktubat-e-Shaykh al-Islam, volume 2, letter 48, page 188) The writings of the Akabir are explicit that the original purpose [of Tasawwuf] is acquiring the state of ihsan, and that the struggles and spiritual exercises that have been prescribed by the Sufis have been devised for the ailments of the hearts in the same way doctors prescribe new types of medicine for new forms of physical illnesses. In the same way there is no doubt regarding physical medicines that they may be bid’ah, to consider spiritual medicines bid’ah is ignorance. They are not the original purpose. They are special methods of remedy for particular illnesses. ‘Allamah Ibn Taymiyyah (may Allah mercy him) has carried out a detailed discussion on the actions of the heart in his book Al-Tuhfah al-‘Iraqiyyah fi ‘l-‘Amal al-Qalbiyyah. He writes, “These are a few words explaining the actions (a’mal) of the hearts, which are defined as stations (maqamat) and spiritual states (ahwal). They are from among the fundamentals and foundations of faith and religion [and include] for example the love of Allah and His Prophet, trust in Allah (tawakkul), sincerity (ikhlas), thankfulness (shukr), patience (sabr), fear (khawf) and hope (raja). The imams are agreed that all of these actions are incumbent on the entire creation. People are in relation to them of three types in the same way that they are of three types in relation to the actions of the body: [1] zalim, [2] muqtasid and [3] sabiq bi ‘l-khayrat. “Zalim is the one who abandons that which he has been ordered and does that which he has been forbidden from doing; muqtasid is he who performs incumbent actions and avoids those actions that are haram; and sabiq bi ‘l-khayrat is he who gains proximity to his utmost by means of performing the fard, sunnah and mustahab actions, and avoids that which is haram and makruh. Even though the muqtasid and sabiq bi ‘l-khayrat can commit sins — which can be forgiven by way of tawbah (repentance), the performance of good deeds, or by the infliction of some difficulty — both of these [categories of people] are from the friends of Allah (awliya) who have been mentioned in the book of Allah in the verse, ‘Listen, the friends of Allah shall have no fear, nor shall they grieve, those who have believed and have been fearful of Allah’ [Qur’an 10:62/63]. Because of this, the friends of Allah are god-fearing believers. They are of two types: ‘Am (general) and khas (specific). The ‘am are the muqtasidin and the khas are the sabiqin bi ‘l-khayrat …” After this ‘Allamah ibn Taymiyyah continues until the end of the book with a concise but detailed discussion on the esoteric actions. He writes that honesty (sidq) and dishonesty (kidb), love of Allah, being sincere to Him, trust (tawakkul) in Him and other esoteric actions are all, in terms of Shari’ah, imperative. Trust in Allah and seeking His aid takes a person to his goal. Shaykh Ibn Taymiyyah then carries out a detailed discussion on tawakkul and outlines that the most supreme, greatest and sublime of things from among the duties of iman is the love of Allah and the love of His Prophet (may Allah bless him and grant him peace). He then mentions the characteristics of he who loves Allah and those who are His beloved, and that the love of Allah is the original action of faith and that hope (raja) and fear (khawf) etc. are the inevitable consequences of the love of Allah Most High. He also mentions the speech of the early Sufis regarding the love of Allah Most High, and that the definitive result of the love of Allah Most High is following His Prophet (may Allah bless him and grant him peace) and that following the Prophet exoterically and esoterically creates the love of Allah Most High. He has written at length on other issues. The entire book is worthy of being read. He has also mentioned in his fatwas (page 225, part 11): “And likewise he who says, ‘Certainly, Muhammad was sent with the exoteric knowledge (‘ilm al-zahir) and not the esoteric knowledge (‘ilm al-batin),’ then such a person has brought faith on a portion of what the Prophet has brought and disbelieved a portion, hence he is a kafir. This is a worse form of disbelief than those others. For the esoteric knowledge — which is the knowledge of the iman of the hearts and their gnosis (ma’rifah) and states (hal) — is the knowledge of the esoteric realities of iman; this is greater than knowledge of only the exoteric actions of Islam.” Hafiz Ibn Qayyim (may Allah mercy him) has mentioned the prerequisites of the shaykh in Al-Wabil al-Sayyib min al-Kalim al-Tayyib, a treatise on the condition of the Sufis and their dhikr, litanies and merits(page 69): “When a person intends to follow a man then let him see: Is he from among the people of remembrance (dhikr) or the people of heedlessness (ghaflah)? Are [his] desires (hawa) in control of him or revelation (wahi) [in control of him]? If [his] desires are in control of him and he is from the people of heedlessness then his behaviour has exceeded the limits … It is hence advised for a man to look at his shaykh, his exemplar (qudwah) and followers. If he finds him as such then he should remain far from him. If he finds him from those upon whom the dhikr of Allah Most High and the following of the Sunnah is supreme, and not extreme in his matters but prudent, then let him hold tight to him. The only difference between the alive and the dead is by way of dhikr. The example of he who remembers his Cherisher and he who does not is the example of the alive and the dead.” Hafiz Ibn Qayyim has also mentioned that Shaykh al-Islam Ibn Taymiyyah said, “Dhikr for the heart is like water for the fish. What would the condition of the fish be when it leaves water?” He also mentioned: “I was once in the presence of Shaykh al-Islam Ibn Taymiyyah. He performed the Fajr prayer and then sat in the dhikr of Allah Most High until close to midday. Then he turned to me and said, ‘This is my breakfast; if I wasn’t to take my breakfast then I would lose strength’, or some words similar to this. He once said to me, ‘I do not leave dhikr except for the intention of giving my nafs strength and rest so that I may prepare for the next dhikr,’ or some words similar to this.” Hafiz Ibn Qayyim wrote Madarij al-Salikin on Tasawwuf which is a commentary of Shaykh Abu Isma’il ‘Abd Allah al-Hirawi al-Hanbali al-Sufi’s (d.481) famous book on Tasawwuf, Manazil al-Sa’irin. This book in its entirety is regarding Tasawwuf and the condition of various Sufis. He writes: “The servitude of the man is divided over the heart, the tongue and the remaining limbs of the body. From among those issues that are incumbent on the heart there are: sincerity (ikhlas), trust (tawakkul), love (muhabbah), patience (sabr), penitence (inabah), fear (khawf), hope (raja), firm belief (tasdiq al-jazim) and true intention (al-niyyah al-sadiqah). The Ummah has agreed that these actions of the heart are incumbent (wajibat).” He then mentions some disputed incumbent actions such as being content with destiny (rada bi ‘l-qada), serenity in prayer (khushu’ fi ‘l-salah), and whether it is incumbent to repeat a prayer if there is no serenity. After this he mentions those actions that one should abstain from. He writes: “They are of two types: disbelief (kufr) and disobedience (ma’siyah). Examples of kufr include having doubts, hypocrisy and polytheism etc. And disobedience is also of two types: major and minor. Major disobedience is such as making a show (riya), vanity (‘ujub), pride (kibr), boasting (fakhr), haughtiness (khuyala), feeling hopeless [of the mercy of Allah] (qunut), to not fear the punishment of Allah, pleasure when a Muslim is harmed, expression of joy when they are afflicted with trouble, to spread indecency among Muslims, to be jealous of Muslims, and other such sins that are worse than adultery and drinking wine etc. If the heart is not cleansed then it will become foul and when the heart becomes foul then the entire body will also become foul. The rectification of the heart comes before the rectification of the limbs. If the heart’s purification is ignored then the heart will become filled with illnesses.” He has carried out a detailed discussion until the very end. It is for the rectification of these very issues that the shaykhs of Tasawwuf instruct their murids to carry out spiritual exercises and struggles. Mawlana ‘Ashiq Ilahi Mirathi writes in Qutb al-Irshad Mawlana Gangohi’s (may Allah enlighten his grave) biography, Tadhkirah al-Rashid (page 11, volume 2): “I came across a paper that Qutb al-Irshad Mawlana Gangohi (may Allah sanctify his secret) wrote with his own hand when he was young. It is unknown why he had written it. It is as follows, ‘The knowledge of the Sufis is the name given to the exoteric and esoteric knowledge of the faith and strength of belief; and this is the loftiest knowledge. The condition of the Sufis is rectifying manners and always being absorbed in Allah Most High. The reality of Tasawwuf is qualifying [one’s self] with Allah Most High’s qualities (al-takhalluq bi akhlaq Allah), negating [one’s] desire and remaining in the pleasure of Allah Most High. The manners (akhlaq) of the Sufis are those that were of the Prophet (may Allah bless him and grant him peace) according to the Qur’anic verse, “And you are surely on an excellent standard of character” (Qur’an 68:4), and what has come in the hadiths. The details of their manners are as follows: (1) Humility (tawad’u) in opposition to pride (kibr); (2) to be gentle with the creation and tolerate the creation’s harm against one’s self; (3) dealing gently and with good character and abandoning anger and rage; (4) being beneficent and giving preference to others while showing extreme compassion to the creation, and this involves giving preference to the rights of the creation over his own lot; (5) generosity; (6) forgiving and excusing mistakes; (7) being cheerful and buoyant; (8) being gentle and good-natured; (9) abandoning ostentation; (10) spending without stinginess and not to such a degree that one becomes needy; (11) relying on Allah (tawakkul); (12) to suffice on a little dunya; (13) abstinence; (14) abandoning fighting, disputing and rebuking except in truthful matters; (15) abandoning malice, rancour and jealousy; (16) not desiring wealth and glory; (17) fulfilment of promises; (18) forbearance; (19) farsightedness; (20) to love and have good relations with one’s brothers and to remain aloof of others; (21) to be thankful to a benefactor; (22) and to spend one’s wealth on Muslims. “‘The Sufi refines his manner exoterically and esoterically, and Tasawwuf in its entirety is manners. The manner of the godly presence is turning away from all except He in bashfulness, veneration and awe. The worse sin is speaking to one’s nafs (tahdith al-nafs) which is a means of darkness.'” _____________________________ Pas Anfas (Guarding the Breath) is a Sufi shughl (exercise) designed to enable the Sufi to perform the dhikr of Allah with each breath (translator). [] Deoband.org