ummtaalib

The Reality of Tasawwuf (Part 1) Translated by Ismaeel Nakhuda An Excerpt from Shari’ah wa Tariqah ka Talazum[1] TRANSLATOR’S FOREWORD Questions surrounding the reality of Tasawwuf are plentiful. In this excellent treatise, one of the greatest Sufi shaykhs and hadith masters of the last century, Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalwi, writes at length how authentic Tasawwuf is firmly rooted in the fundamentals of Islam, sitting between two extremes — the way of those who reject it on the one hand and the way of those who practise it independent of Shari’ah on the other. It has been mentioned above that Sayyiduna Jibril (may Allah grant him peace) asked the Prophet (may Allah bless him and grant him peace), “What is ihsan?” The Prophet (may Allah bless him and grant him peace) replied, “Ihsan is that you worship Allah as if you are seeing him…”[2] Tariqah in reality is another name for ihsan, or the way to acquire the quality of ihsan. It is this that is called Tasawwuf and Suluk, or name it what you wish — these are all terms. My grandfather, Mawlana Muhammad Isma’il Kandhalwi sought a private meeting with Qutb al-Irshad Mawlana Rashid Ahmad Gangohi (may Allah sanctify his secret). Once alone he said, “I gave bay’ah to Mawlana Muhammad Ya’qub Dehlawi and received instructions from Mawlana Muzaffar Husayn Kandhalwi. Their teachings were of the Naqshbandi tariqah and having acted according to their instructions, within eight days, my Lata’if al-Sittah (Six Spiritual Faculties) began to spin in the same way that a coil spins. However, I have since the beginning been fond of following the sunnah, and I diligently recite those supplications that have been mentioned in the hadith — such as the ones recited when going to the lavatory and when coming out, and when going to the market etc. It is because of this that I have very little interest in the exercises of the mashayikh. I used to sometimes meditate etc for ten or fifteen days. This is my situation. Now I am old and weak, and I would like your respected self to instruct me.” Mawlana Gangohi asked, “Have you reached the level of ihsan in your actions?” He replied, “Yes, I have.” Mawlana Gangohi said, “Fine, you are not in need of any instruction, for preoccupying one’s self with the exercises of the Sufis after reaching the level of ihsan is like one studying the book Karima[3] after he has finished studying Ghulistan and Bustan.[4] It is clear that doing so is only a waste of time. Because of this, for you to preoccupy yourself with the exercises of the Sufis is wasting time and sinful.” (Arwah-e-Thalathah, 299) I have also heard this story from my seniors and heard that Mawlana Gangohi said, “Its example is that of a hafiz of the Qur’an who says, ‘I haven’t studied Al-Qa’idah al-Baghdadiyyah, teach it me.'” Qutb al-Irshad Mawlana Gangohi (may Allah sanctify his secret) said in another place, “The spiritual strength of the Prophet (may Allah bless him and grant him peace) was such that the most unruly disbeliever would reach the state of ihsan by just saying La Ilaha Illa Allah Muhammad Rasul Allah (There is no deity except Allah and Muhammad is the Messenger of Allah). An example of this is that of the Companions (may Allah be pleased with them) who would say to the Prophet (may Allah bless him and grant him peace), ‘How can we relieve and undress ourselves in front of Allah.’ This is the final stage; they were not in need of the different types of struggles (mujahadah) and spiritual exercises (riyadah). This strength existed in the Companions on account of the Prophet’s fayd (spiritual blessings), but this was less than what the Messenger of Allah (may Allah bless him and grant him peace) had. It was also in the Followers (Tabi’in), but this was less than what was in the Companions. It was also present in the Followers of the Followers (Atba’ al-Tabi’in) albeit it had become very weak. To compensate for the shortcomings, the mashayikh developed forms of mujahadah and riyadah which remained for some time as a means (wasa’il) that were not the purpose themselves. As time, however, passed from the first three generations (khayr al-qurun), the means started to become the purpose and at times, according to necessity, other things were included in them on account of which numerable innovations (bid’ahs) relating to knowledge, actions and beliefs entered the faith. The research (muhaqqiq) Sufis have striven in rectifying this corruption. However, the only outcome of their efforts has been the lessening of bid’ah and not their complete end.” Mawlana Gangohi specifically mentioned the names of Shaykh ‘Abd al-Qadir al-Jilani, Shaykh Shihab al-Din al-Suhrawardi, Mujaddid al-Alf al-Thani Shaykh Ahmad Sarhindi and Sayyid Ahmad bin ‘Irfan Shahid Barelwi (may Allah sanctify their secrets) among the reformers, and said that “these respected individuals carried out much reformation. The corruption was, however, not totally uprooted.” He also said, “The Most High revealed to these respected individuals the way of the pure sunnah.” He then said, “From among the blessings of the noble Sunnah is that Satan has very little opportunity to cut off the salik’s path. It is clear that if a person was to diligently perform those actions that the Prophet (may Allah bless him and grant him peace) did, such as offering salah with congregation etc., and if a person was to stringently offer the fard, wajib and the al-sunnah al-mu’akkadah (emphasized sunnah) prayers then he would not experience waswasah (devilish insinuations) that he has become a wali and nor will people believe that he is from among the perfect (kamil) walis. However, if a person was to stringently perform those actions that the Prophet (may Allah bless him and grant him peace) did not stringently perform, such as the prayers of Duha,[5] Ishraq and the nafl prayers[6] after Maghrib prayers etc., then he would consider himself to be a wali and others would look to him as such.” Also among those things that he said was: “The Prophet (may Allah bless him and grant him peace) made ihsan the purpose. The Sufis, however, made istighraq (immersion or absorption in ecstatic contemplation) the purpose instead.” Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi writes in the footnotes to this: “Regarding his speech about the Companions — Imam Al-Bukhari has narrated in Kitab al-Tafsir (The Chapter of Exegesis) from Sayyiduna ‘Abd Allah ibn ‘Abbas (may Allah be pleased with them) who said: ‘There was a group of people who were ashamed of relieving themselves and thus be exposed to the sky and [were ashamed of] going to their women due to fear of being exposed towards the sky. So this verse was revealed.’ In other words the verse: ‘Beware, they bend their chests to hide from Him. Beware, when they cover up themselves with their clothes, He knows what they hide and what they expose. Surely, He is All Aware of what lies in the hearts. [11:5]’ [Hakim al-Ummah continues:] “Regarding his saying, ‘However, the Sufis made…’ it is the non-research (ghayr-muhaqqiq) Sufis who are being referred to.” (Arwah-e-Thalathah, page 297) I have already written that according to my seniors, Tasawwuf and ihsan are one and part of the pure Shari’ah. The writings of my seniors are filled with this. Mujaddid Alf al-Thani has stressed this greatly in his Maktubat. I have also published three of his letters — the first of them was written to the Sahibzadghan, the sons of Mujaddid Alf al-Thani’s shaykh and murshid, Khawaja Baqi billah. This is a very long and important letter that is worth reading. Mujaddid Alf al-Thani writes: “The acquisition of tasfiyah and tazkiyah (spiritual purification) are connected to completing righteous actions which are for the pleasure of Allah Most High. This is also dependent on the sending of the prophets. Hence, without their sending, the acquisition of the reality of tasfiyah and tazkiyah is not possible. As to that purification (safa) which is acquired by the unrighteous (ahl al-fisq) and disbelievers, then this is in reality purification of the soul and not the purification of the heart; the purification of the soul only leads to deviancy and loss. The unveilings (kashf) of some unseen matters that are experienced by the disbelievers and unrighteous in the state of purifying the soul is istidraj[7]…” After stressing the need to correct beliefs (‘aqa’id), he writes, “Then, after correcting the beliefs, there is no escape from learning fiqh rules. It is necessary to learn the fard, the wajib, the halal, the haram, the sunnah, the mandub (preferable), the mushtabah (doubtful) and the makruh (disliked). It is likewise necessary to act according to the demands of fiqh. After having acquired the two wings of correct beliefs and actions, then — if a person has divine accordance (tawfiq) — the next step is traversing (suluk) the Path of the Sufis. This traversing is not to acquire something that is extra or new in beliefs and actions. Its purpose, rather, is to gain such firm conviction and assurance in those beliefs that the firm conviction and assurance do not disappear if a person was to place a doubt in it, and nor become obsolete by the coming of a doubt. “In addition, the other benefit of Suluk is that it makes the performance of actions easy, and removes the laziness and rebelliousness which results from a soul that enjoins evils (al-nafs al-ammarah bi ‘l-suw). The purpose of treading the Path of the Sufis is not to view unseen images and forms, and lights (anwar) and colours; these are all useless play and entertainment (lahw and la’ib). What are the shortcomings of tangible forms and colours that one leaves them and undertakes mujahadah and riyadah with the hope of seeing unseen forms and lights? This is because these tangible forms and those unseen forms, and these lights and those lights are all created; they are signs bearing witness to Allah Most High’s existence.” This lowly one has written at the beginning that the first lesson that Sayyiduna Jibril (may Allah bless him) taught was iman i.e. beliefs, the second lesson was Islam i.e. actions of Shari‘ah, and the third was ihsan i.e. Suluk. Mujaddid Alf al-Thani has mentioned this sequence with much detail in his letter. In another letter he writes: “Shari’ah guarantees all worldly and heavenly happiness, and Tariqah and Haqiqah are the servants of the Shari’ah.” He writes further: “Shari’ah is composed of three parts: knowledge, actions and sincerity. As long as these three parts do not materialise, Shari’ah will not materialise. When Shari’ah materialises, the pleasure of Allah Most High will be earned, and this is the pleasure of the Creator, it is loftier and above all worldly and heavenly happiness — “And the pleasure of Allah is the greatest” (Qur’an 9:72). The Shari’ah is therefore the guarantor of all of the happiness of both worlds. There now remains no purpose that one would be in need of something other than the Shari’ah [in order to acquire it]. Tariqah and Haqiqah, qualities with which the Sufis are distinguished, are both the third part of Shari’ah, i.e. they serve to complete the quality of sincerity. Hence, the purpose of acquiring them both is perfecting Shari’ah, not something other than Shari’ah. The hals (spiritual states), wajd (ecstasy), knowledge and gnosis (ma’arif) that the Sufis experience during their journey are not the purpose, their status is, rather, that of those thoughts with which the beginners of Tariqah are developed. One should move beyond all these things and reach the station (maqam) of rida (Allah’s pleasure). This is because this is the station in which the stations of ecstasy and suluk end, as the purpose of crossing the stations of Tariqah and Haqiqah is nothing except the acquisition of sincerity, and sincerity is a requirement for the happiness of the Creator Most High. “From among thousands, there are few who pass the divine revelations (tajalliyah) and gnostic (‘arifi) visions (mushahid) to reach the wealth of sincerity and the station of pleasure (rida). The short-sighted consider hal and wajd to be among the goals [of Tasawwuf], and visions and divine revelations among those things that are to be acquired [in Tasawwuf]. It is on account of this that they remain captive in the prison of delusion and fantasy, and deprived of the perfections of Shari’ah. Yes, it is correct that the acquisition of the station of sincerity and the status of rida is connected to the materialisation of those states, wajd, and knowledge and gnosis. Hence, those states and wajd are preludes to [acquiring] the purpose and not the [actual] purpose. This reality became clear to me on account of his (may Allah bless him and grant him peace) blessings (barakah) after traversing this Path a complete ten years; and [it was then that] the Shari’ah appeared to me in a form befitting it. This in spite of me, all praise to Allah, not being — from the beginning — a prisoner to hals and wajd; there was no goal before my eyes except realising the reality of Shari’ah. However, after ten complete years, the reality became completely clear — Al-hamdu li Allah ‘ala dhalik hamdan kathiran tayyiban mubarakan fihi, mubarakan ‘alayhi.” (Tajalliyat-e-Rabbani, volume 1, page 53) It is thanks to Allah that when Mawlana Habib al-Rahman Ludhyanwi, head of the Al-Ahrar group, asked this lowly one regarding the reality of Tasawwuf, I answered, “Tasawwuf is the name given to correcting intentions,” as has been mentioned in detail at the beginning of my autobiography, Aap Biti (volume 2). Many other stories relating to this subject have been mentioned in Aap Biti. Khawaja Muhammad Ma’sum Naqshbandi (may Allah mercy him) has also greatly stressed this in his letters. He writes in an epistle (60), “Perfect saintliness (wilayah)[8] is the outcome of [adhering to] the surah of Shari’ah and perfect prophethood (nubuwwah) is the outcome of adhering to the haqiqah of Shari’ah. Hence, there is no perfect trait from the perfect traits of both wilayah and nubuwwah that is outside the perimeters of Shari’ah and independent of it.” In another letter he writes, “After correcting one’s beliefs, it is extremely necessary to agree with the correct opinion of the Ahl al-Sunnah wa ‘l-Jama’ah (which is derived from the Qur’an and sunnah). There is no escape from not performing the fard and wajib acts, and abstaining from what is haram. The foundation of Islam is on five (which have been mentioned in the hadith of Sayyiduna Jibril); if there is an absence of even one of these five, then the faith would be empty and incomplete. After correcting beliefs and [performing] actions, treading the Sufi Path is also necessary so that the realisation (ma’rifah) of the Truth (Allah) can be acquired, and one can be saved from the dangers of the carnal desires. I cannot understand how the slave who is void of the m’arifah of his Master (i.e. Allah Most High) and does not recognise him is able to live his life and be pleased with other things.” He writes in another correspondence, “My brother Mulla Hasan ‘Ali has written an objection regarding one of my letters to ‘Ubayd Allah Bayg and asked for a reply. The objection is that the distinction of what is good and what is bad is mentioned in Shari’ah, and that he has read in some book that ‘in Tariqah there is reconciliation with all and friendship with everyone, whereas in Shari’ah there is [discourse relating to] warring with enemies and reconciling with friends…’ It is a strange and absurd objection. What is the comparison between Shari’ah and Tariqah? Where has the equal footing come between the two [that they can be compared]? Shari’ah has been established through such absolute divine revelation (wahy) that leaves absolutely no possibility for doubt and uncertainty. Its rulings cannot be abrogated or changed. These rulings will continue till the Day of Reckoning. Acting on the requirements of Shari’ah is compulsory and mandatory on all of the lay-masses and the elite. Tariqah does not have the ability to remove the rulings of Shari’ah and free the Sufis from the requirements of Shari’ah. From among the absolute beliefs (‘aqaid) of the Ahl al-Sunnah wa ‘l-Jama’ah is also this belief that an aware and conscious slave will never reach a state in which he is annulled from [adhering to] the requirements of Shari’ah. Whoever entertains a belief apart from this is outside the pale of Islam. Friendship and fidelity with that group which Allah Most High declares as his enemies and orders [to treat] severely and harshly is outside the base of Islam. This and the claim of loving Allah Most High and the Prophet (may Allah bless him and grant him peace) cannot amalgamate in one place. This is because obedience of the Beloved, showing friendship to the friends of the Beloved and showing displeasure to His enemies are the requirements of love. Yes, it is true that some of the saliks sometimes perform such actions that outwardly seem to be in opposition to the Quran and sunnah. At such times, the salik should not let the rope of Shari’ah slip from his hand, he should cling on to it firmly, and — contrary to his kashf and ecstasy — while adhering to the Ahl al-Sunnah wa ‘l-Jama’ah opt to follow its beliefs and actions. At times, the rubbish on the Path of Suluk tries to move the poor salik away from the lofty objective and invite to his worship by crying out, ‘Indeed, I am Allah.’ At such times, the upright salik should say as Sayyiduna Ibrahim al-Khalil (peace be upon him) said, ‘I do not like those who disappear,’ (Qur’an 6:76) and, according to the demands of ‘I have turned my face…’ (Qur’an 6:79), run in the field of the unseen and completely follow the Prophet (may Allah bless him and grant him peace) so he does not become a prisoner to looking at that apart from Allah.” (Maktub Khawaja Muhammad Ma’sum, letter 73, page 121). The story to which Khawaja Muhammad Ma’sum has indicated toward in this letter has been mentioned in Aap Biti (volume 5, page 197) from Qasim al-‘Ulum Mawlana Qasim Nanawtwi from Arwah-e-Thalatha: “A woman brought her blind son to one of the saints, Khawaja Ahmad Jam, regarding whom it was popular that he was someone whose supplications would be accepted (mustajab al-d’awah), and asked he wipes his hand over her son’s face so he may be cured. At that time the situation of servitude (‘ubudiyyah) had overcome him and so, with much humbleness, he said, ‘I do not have the ability.’ The woman insisted and Khawaja Ahmad Jam answered the same. The exchange continued three to four times and when he saw that the woman was not accepting what he was saying, he stood up saying, ‘This work is that of Sayyiduna ‘Isa (peace be upon him), he would cure the blind and the lepers. As to me, I don’t have the ability.’ The shaykh had only walked a little when it was revealed (ilham) to him, ‘Who are you? Who is ‘Isa and who is Musa? Turn around and wipe your hand over his face. You are not able to cure and nor is ‘Isa. We do it (mami kunyam).’ On hearing this, Khawaja Ahmad Jam turned around and saying mami kunyam, mami kunyam wiped his hands over the boy’s face and he was cured. After narrating this story, Mawlana Qasim Nanawtwi (may Allah sanctify his secret) said, “Foolish people think that he is saying mami kunyam from himself. This is not, however, his speech, but the speech of the Almighty. When one hears a beautiful poem, then one repeats it and takes pleasure from it. Likewise, he was repeating the Almighty’s word mami kunyam on account of the pleasure of that ilham.” Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi writes in the footnotes: “Regarding his saying, ‘But the speech of the Almighty…’ I say that this is the best interpretation of Mansur al-Hallaj’s saying, ‘I am the truth.'” (Aap Biti, page 197, volume 5) I have mentioned in volume five of Aap Biti similar utterances of many mashayikh and written afterwards: “The purpose of all these writings is that a person should always preoccupy himself in examining his conscience and rectifying himself. He should not indulge in criticising and finding the faults of others, especially the seniors who are reliable and leading ‘ulama; one should not criticise their speech and actions. There is no following of anyone in matters that are contrary to Shari’ah. Their speech and actions, however, are not your responsibility.” Khawaja Muhammad Ma’sum writes in another letter: “Make firm pledge to fulfil the rulings of Shari’ah. Make enjoining good and forbidding evil one’s practice and conduct. Consider reviving those sunnahs that are no longer practiced a mighty work. Strive to conceal each oncoming (warid) that comes to the heart. Do not rely on dreams and visions. If a person was to see in a dream that he has become a king or the qutb of his era, then what is the benefit? A king or qutb is he who reaches the status of being a monarch or a qutb in reality. And if it was assumed that the person has became a king and the world had come under his control, then what piety has he attained? Will it save him from the punishment of the grave and the Day of Reckoning? “Those with lofty aims do not pay attention to such issues, and always strive to attain the pleasure of Allah Most High. They endeavour to annihilate their carnal desires (nufus) and veil unseen oncomings (warid). I hope friends such as you do not forget this sinner and seek mercy and forgiveness for this lowly one from Allah Most High.” (Maktubat-e-Khawaja Muhammad Ma’sum, letter 174). In another epistle he writes: “At this juncture in time bid’ah is becoming prevalent and its darkness is encompassing the world on account of the distance from the time of Prophethood (Nubuwwah) and proximity to the Day of Reckoning. The sunnah has become strange and scarce, and its radiances (anwar) have become veiled. Strive hard to revive the abandoned sunnahs and propagate knowledge of Shari’ah. Take this issue as the greatest means of acquiring the pleasure of the Almighty. Also seek proximity to the Muhammadi Court through this work. It has been mentioned in a hadith, ‘Whoever adheres to my Sunnah when corruption prevails in my Ummah, then he will be awarded the reward of a hundred martyrs.’ The first stage of reviving a Sunnah is for one to act upon it oneself, and the loftiest stage lies in its promotion and advocation, and encouragement of others to act upon it.” (Maktubat-e-Khawaja Muhammad Ma’sum, letter 290). Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi (may Allah enlighten his grave) writes in Ta’lim al-Din (page 182): “With regards to rectifying the mistake that there is no need to adhere to the Shari’ah in Tasawwuf, it is mentioned in Al-Futuhat: ‘The Haqiqah (Tasawwuf) that is against the Shari’ah is irreligious and rejected.’ It is also mentioned in there: ‘Whoever says that here is a path to Allah different to what the Shari’ah has outlined, then he has lied. Hence, a shaykh should not be made of that person who has no adab (manners).’ It is also in there: ‘We have no path to Allah except that which has come by way of His Shari’ah, and we have no path to Allah except that which the Shari’ah has shown. Sayyiduna Bayazid al-Bustami (may Allah mercy him) said, “If you see a man who has been given the ability to perform miracles (karamat), so much so that he flies in the air, then do not be deceived by him until you see his state with regards to [his observance of Shari’ah] injunctions (amr) and prohibitions (nahi), safeguarding of limits and adherence of Shari’ah.” Sayyiduna Junayd (may Allah mercy him) said, “All paths are closed on the entire creation, except that path which follows the Messenger of Allah (may Allah bless him and grant him peace) step by step.”‘ It is also mentioned in Al-Futuhat: ‘The one who does not know the injunctions of Allah has no standing in the eye’s of Allah, for Allah does not take an ignorant as a friend.’ It is also in Al-Futuhat that: ‘Acting wrong in spite of knowledge is better than acting with ignorance.'” Hakim al-Ummah explains this saying: “This is because if an ‘alim was to do something wrong then it would not be so wrong or bad that it reaches the level of disbelief (kufr) and shirk, and because he understands its sinfulness there is hope of repentance. This is different from an ignorant person whose necessary actions, such as prayer and fasting, are at times performed incorrectly; because of a lack of knowledge, he commits disbelief and shirk, and due to not being aware of its sinfulness there is no chance of repentance.” Hakim al-Ummah has written a very lengthy piece in Ta’lim al-Din. My father (may Allah mercy him) was once performing ghusl in the summer months and he had two or three strong and ready students filling buckets and bringing to him. There was a man sitting there who said, “Oh respected one, is this not waste?” My father replied, “For you it is waste and for me it isn’t.” He then asked him, “And why is that?” He replied, “Because I am an ‘alim and you are ignorant (jahil).” The man said, “This is just like what is said that the mawlawi makes permissible for himself whatever he wishes.” My father replied, “Yes, this is completely true. These types of utterances perturb the mawlawis. One action, if an ignorant was to do it then, on account of ignorance, he would do it in an impermissible way. If an ‘alim was to carry out the same action then he would do it in a permissible way.” Sayyiduna Abu Sa’id al-Khudri (may Allah be pleased with him) narrates: “Bilal (may Allah be pleased with him) brought Burny dates to the Prophet (may Allah bless him and grant him peace), so the Prophet (may Allah bless him and grant him peace) said, ‘Where are these from?’ He replied, ‘I had some cheap dates, and I sold two sa’ (a measure) for one sa’.’ The Prophet (may Allah bless him and grant him peace) said, ‘O, this is precisely usury. Don’t do this. When you want to buy, then sell the dates for something then buy with that something.” (Muttafaqun ‘Alayh) It is clear that the ignorant would not be able to differentiate between the two scenarios. He will simply think that one sa’ of Burny dates has been acquired in exchange of two sa’ of cheap dates. The ‘alim, however, will buy it in the correct Shari’ah way in that he will first sell his dates for two rupees and then purchase the one sa’ of Burny with those two rupees. TO BE CONTINUED… _____________________________ This is a translation of the chapter titled “Tariqah” in Shaykh al-Hadith’s Shari’ah wa Tariqah ka Talazum. This translation was done using the original Urdu version of the book and an Arabic translation of the Urdu, Talazum al-Shariah wa ‘l-Tariqah, by Shaykh ‘Abd al-Hafiz Makki, one of the senior khalifahs of the author. The Arabic version also includes references of hadiths, which have been produced in the translation above. The Arabic version of the book has seen two publications; the first publication can be accessed here (translator). [] A translation of the complete hadith is as follows (translator): Sayyiduna ‘Umar (may Allah be pleased with him) narrates: “While we were one day sitting with the Messenger of Allah (may Allah bless him and grant him peace) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close to the Prophet (may Allah bless him and grant him peace), rested his knee against his thighs, and said, ‘O Muhammad! Inform me about Islam.’ The Messenger of Allah (may Allah bless him and grant him peace) said, ‘Islam is that you should testify that there is no deity save Allah and that Muhammad is His Messenger, that you should perform salah, pay Zakah, fast during Ramadan, and perform Hajj to the House if you have the means for making the journey. The man said, ‘You have spoken truly.’ We were astonished at his thus questioning him and telling him that he was right, but he went on to say, ‘Inform me about iman (faith).’ He (the Messenger of Allah) answered, ‘It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day and in fate (qadar), both in its good and in its evil aspects.’ He said, ‘You have spoken truly.’ Then he (the man) said, ‘Inform me about ihsan.’ He (the Messenger of Allah) answered, ‘It is that you should serve Allah as though you could see Him, and if you cannot see Him then He sees you.’ He said, ‘Inform me about the Hour.’ He (the Messenger of Allah) said, ‘The one being questioned knows no more than the questioner.’ So he said, ‘Well, inform me about its signs.’ He said, ‘They are that the slave-girl will give birth to her mistress, that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings.’ Thereupon the man went off. I waited a while, and then he (the Messenger of Allah) said, ‘O ‘Umar, do you know who the questioner was?’ I replied, ‘Allah and His Messenger know better.’ He said, ‘That was Jibril. He came to teach you your religion.'” (Muslim) [] Karima is an elementary book in the study of Persian (Shaykh ‘Abd al-Hafiz Makki). ] Ghulistan and Bustan is an advanced book of Persian literature (Shaykh ‘Abd al-Hafiz Makki). ] Also known as the chasht prayers (translator). [] Also known as the awwabin prayers (translator). [] This is opposite to karamat and can be best described as miraculous powers gained by a sinner on account of mujahada and purification of the soul (not the heart). The extraordinary physical or supernatural feats carried out by sadhus and practitioners of yoga fall into this category. Muslims should not be overawed by such occurrences, as they do not serve as a yardstick in measuring ma’rifah (translator). [] Explaining these two terms (wilayah and nubuwwah), Shaykh Mufti Kamaluddin Ahmed, a khalifah of Peer Zulfiqar Ahmad, wrote the following in an email to the translator: “Basically, Mujaddid Alf al-Thani Imam Rabbani Shaykh Ahmad Sarhindi (may Allah mercy him) coined these two terms in his Maktubat. I am not aware of prior usage of them, but certainly Imam Rabbani (may Allah mercy him) elaborates on these concepts in his Maktubaat. The path of wilayah is the path of abundant mujahadah and also leads one to first experience fana-e-wujudi and then fana-e-shuhudi. This is the path that Imam Rabbani (may Allah mercy him) states that he himself follows. He later writes that Allah Most High inspired him with another path, the path of nubuwwah, that bypasses fana-e-wujudi and tawhid-e-wujudi, and he feels this is the preferred path.” [] Deoband.org

Back to School By Umme Ammarah Schools are about to open and you're probably feeling excited and maybe a little sad that holidays are just about over. Back to School comes with a barrage of projects, homework, sports practice and of course a day filled with pickups and drop offs. “The roots of education may be bitter, but the fruit is sweet” Back to school time also means adjustments for children and families; the first day of grade one, new schools, new classrooms, new teachers and for adults sometimes new jobs. Change is sometimes exciting and sometimes frightening, but this can also be an opportunity to set new goals. It's is a new year, 1438 of the Hijri Calendar and each year goes so fast like a quick turn of a page. This is why planning and setting goals is so important. As Muslims all our plans should be aimed at achieving our final goal which is to please our Creator Allah Ta'ala. “He who fails to plan, plans to fail!” Here are a few points to keep in mind when planning for this year. · Niyyah: Our intention before doing anything is very important. The Messenger of Allah(peace be upon Him) has said "Every deed is judged by its intention."(Hadith-Bukhari) Plan and do lots…but it must be ONLY to please our Allah. · Dua: Everyone of us needs to ask and pray to Allah Ta’ala daily for all our needs. A very beautiful dua that The Beloved Messenger of Allah (Peace be upon Him) made whenever he left his home " In the name of Allah,I trust in Allah, oh Allah I seek refuge in You from straying or being led astray or against slipping or being caused to slip or doing injustice or injustice being done on me or doing wrong or having wrong done to me." (Hadith-Abu Dawud) · Make mashwera/shura (mutual consultation): To consult with your family is import ant as it unites the heart on a common purpose. All activities whether big or small should be discussed. Sit with the family daily at a mutually convenient time and plan our activities. See where we are and where we want to go this year. Check our level of Deen and plan to improve upon it. Discuss our day to day affairs. We may even discuss and allocate turns for household chores, or even who sits where in car, etc…this can save a lot of time and arguments early in the morning. To make Mashwera is a sunnah and will bring great barakah(blessings) in our home. It will also grant us an opportunity to plan our lives Islamically. · Make attainable goals: Sets goals realistically and intelligently. Set goals that are attainable. Most important Make Deen the priority in our lives. Monitor your progress and place reminders and back your resolutions with planning. · Family time: Set aside quality time for them. Be interactive. Listen to them and pay attention to them when they call on you. Engage them in Taleem (Educational programs), for the smaller ones also read Islamic stories and even make it a practice to discuss the day's events with them. There is NO SUBSTITUTE for pa rental guidance and supervision. “Your children need your presence more than your presents” · Homework: Turn off the T.V, WhatsApp, Facebook and other social networks… put away your concerns and concentrate on being a parent. Look through your child's homework diary as your child's teacher uses this as a main connection between you and the school. “Don't do homework for them, Do it with them!” · Daily routines: Let your child be involved in the small things like packing lunc h, laying out clothes(uniforms) etc this teaches them responsibility. Start bed time routines a week before school starts. Ensure punctuality in Salaah(prayers). Read your duas together in the morning and evening. Make going to and from school educational by reciting duas collectively in the car. In a short time they will memorize the duas for protection and of travelling. · Educational goals: Plan big! Enrol your kids for the best available Islamic Educ ation…enrol your kids for Hifdh (memorisation of the Qur'an). You may have also realised how weak your Islamic knowledge is. Make time to attend some Islamic classes, or sit for Taleem Halqa at the Masjid. Ladies can join the weekly taleem (educational) programs in their area. Consult with your local Islamic Scholars regarding suitable Islamic educational programs. · Identify your career goals: Choose your curriculum carefully and wisely. Maybe you always talked about making the career switch to a more Halaal (pure) source of income or adjusting your work times for salaat with jamaat (congregation). You may need to adjust your times so as to spend some quality time with your family. Whatever your reasons maybe, identify a career that will benefit your family both in this world and the aakhirah(hereafter). · Wake up every day with a purpose: We wake up often knowing we should be doing something important today, but have failed to plan! Prepare for our higher purpose otherwise our day will become less productive. · Uniforms, books and stationery: Make sure uniforms are purchased timeously and that it conforms to Sharia (Islamic requirements). If your kids encounter any resistance from the educational institution regarding their Islamic attire or other Islamic practices, then be diplomatic, discuss and resolve the matter with management respectfully. Also ensure that you obtained a list of stationery and text books required early so that it could be budgeted for and purchased well before hand. · Lunch boxes, breakfasts and diets: Research shows that breakfast eaters have better concentration and muscle co-ordination. Kids need healthy lunch box snacks that maintain blood glucose levels which help concentration, so keep away from fuzzy drinks, chips and chocolates for lunch. A good idea is to plan a lunch box menu for the week. · Take account of yourself daily: We need to be alert of our development so that we progress. Therefore, we need to daily reflect on our progress or a lack of it. The Messenger of Allah (peace be upon him) has said" the feet of the son of Adam will not move on the Day of Judgement until he is asked about five things: how he spent his life, how he spent his youth, from where he acquired his wealth and how he spent it, and what he did with his knowledge." So we need to be conscious on how we profitably use every second of our lives. Remember that a Muslim sets goals that are in harmony with our accountability in the Aakhirah (Hereafter)... so take pen to paper and plan for a better life, seeking Allah Ta’ala's Guidance, Help and Forgiveness. The Messenger of Allah (peace be upon him) has encouraged us to make the following du’a "Oh our Lord, give us goo d in this world and good in the Hereafter, and save us from the torment of the fire.” Back to School may be demanding and at times stressful but keep in mind that an investment in knowledge always pays the best returns! www.eislam.co.za

SHUKR Allah Ta’ala says: “Be grateful unto Me.” Rasulullah said: “If happiness reaches him (the believer), he is grateful.” THE NATURE OF SHUKR Accepting that all benefit is from the True Benefactor (Mun’im Haqeeqi), the effect of which is to be happy with the Benefactor and be ever ready to render obedience to Him, is the meaning of Shukr. The meaning of Shukr envisages: Acceptance of the fact that all benefit is from Allah, the True Benefactor (Mun’im Haqeeqi). This acceptance induces: 1. Happiness with the Benefactor. 2. Eagerness to execute the commands of the Benefactor and to abstain from his prohibitions. Oneshould consider all benefit, goodness and pleasant conditions as the bounties of Allah and regard these to be in greater measure than what one really deserves. Praise is to be offered to Allah and His bounties should not be employed in evil and sin. His favours should be used in obtaining His Pleasure. This is the true meaning of Shukr. This conception of Shukr will be comprehended only when one has realized the purpose underlying creation and the functions of the various aspects of creation. For instance, the eye is a ni’mat of Allah Ta’ala. Its shukr is to employ it correctly – to employ it in only lawful avenues, e.g. making tilaawat of the Qur’aan Majeed, acquiring knowledge, studying the wonderful creation of Allah so as to gain lesson and realize the greatness and splendour of Allah Ta’ala, etc. The shukr of the eye further demands that it be restrained from glancing at and viewing objects which Allah Ta’ala has prohibited. Similarly, the ear is a ni’mat. Its shukr is to employ It correctly, e.g. in listening to the thikr of Allah, to such talks which remind one of the Aakhirat, and to prevent it from listening to evil, nonsensical and futile talk. The tongue is a ni’mat. Its shukr is to employ it in thikr, in expressing hamd, thanaa and shukr of Allah, and to restrain it from complaining in adversity and from all evil generally. It is highly inappropriate and sinful for such a worthless slave as man to complain about any condition which Allah Ta’ala, the True King, has imposed on him. A word of shukr emanating from the tongue is recorded as an act of obedience.Mere expression of shukr with the tongue unaccompanied by the true state of shukr of the heart is only lip-service. It is essential that along with verbal expression of shukr, the heart should value and honour the ni’mat of The Benefactor. Mere verbal shukr will be like the outer-casing, like the outer-covering which is its external form. The rooh (soul and essence) of shukr is that the honour and appreciation of the Mun’im (Benefactor) and the ni’mat (the bounty) are ingrained in the heart. The initial stage of shukr is at the intellectual level. In other words, it is the correct understanding of the true meaning of shukr and the realization of the honour of the Benefactor. The final stage of shukr is the manifestation of its effect on one’s body, movements and all states. In short, all the beliefs, acts of worship, mundane acts, moral and social life of the shaakir (the one who is truly grateful to Allah) will be in conformity with the Shariat. ACQUIRING SHUKR Shukr is acquired by contemplating the bounties of Allah Ta’ala. Every ni’mat is to be related to Him. By degrees such meditation will imbue the Love of Allah in the heart, the result of which will be the attainment of the perfect stage of Shukr

Allah, The Most Exalted, says: ‘If you are thankful, I will surely increase you (in favor); but if you deny, indeed, My punishment is severe’.” (Qur’an 14:7) The Noble Messenger of Allah (peace be upon him) is reported to have said: “He who does not thank people, does not thank Allah”. (Hadith-Tirmidhi) “If the recipient of a kindness says to his benefactor Jazakallahu Khair (May Allah reward you with goodness), indeed he has fully praised and been thankful.” (Hadith-Tirmidhi) Note: Indeed one who does not thank those who were kind to him, is not thankful to Allah Ta’ala. We should endeavour to show favour and kindness to those who have benefitted us in whatever way. To pray in these words “Jazakallahu Khair” expresses that I am unable to recompense, so I invoke Allah Subhanahu wa Ta'ala that He may give you a better reward for this. Thus, these words carry praise and benefit for the benefactor. EISLAM

All that Glitters You refresh your timeline on Facebook and there it is a stunning selfie of your friend and her husband on their anniversary holiday in Paris.Beautiful smiles plastered across the the screen as they pose happily infront of the Eiffel tower.You feel a tinge of jealousy as your husband is working late again and you are at home looking after your 2 energetic toddlers. Your heart burns. You see your cousin gracefully approaching your table at your relatives wedding her hands often reach her dainty neck as she adjusts her gorgeous diamond necklace. You greet her warmly yet you feel so inferior. Your heart secretly wishes your husband could oneday afford to surprise you with such a stunning gift. You stop at the robot and the luxury car next to you hoots and you notice your friend driving the latest BMW.You greet each other and she speeds off. Your heart is disappointed as your car just broke down this morning and you had to call your brother to help you kick start it again. You enter a beautiful sea facing villa,the kind of houses top billing feature. Your sister in law is the perfect host at their house warming.Your heart secretly wishes this was your house and your mind betrays your husband for a minute as you feel you should have married a more affluent and wealthy man. Remember all that glitters is not gold, silver,diamonds or platinum… The trip to Paris was an escape from her depression as she and her husband try to save their marriage.They have been failing to conceive for many years unfortunately this may just be their last holiday together. The necklace your cousin flaunted on her neck was never a gift it was an apology from her husbamd for the date he went on with his secretary and for the suggestive messages to other woman that his wife found on his phone. Her forgiveness was very expensive. The car your friend cheerfully sped away in is a gift from her beloved father as he has been diagnosed with cancer and although he did not tell her as yet,he just wanted to see her happy for a few weeks before she breaks down on hearing about his illness. The villa your brother in law bought was a thank you to his wife for always being his rock of support when he needed to build his business she used to make savouries and rotis to sell in order for him to save a capital.Now that his business is thriving he wants her to rest in luxury. Never lose your sukoon(peace) and burn your heart with jealousy and greed over the blessings that Allah has bestowed on others as Allah has also given them battles you may not know of to fight daily. Your happiness lies in what you have and your reward lies in being grateful for what you have.. All that glitters may just be a shiny tin clip amongst the rubble… Be genuinely happy for others and it will come back to you a million times more.. jamiat.org

Sunnah method of congratulating the bride and bridegroom after nikaah Q: What is the Sunnah method of congratulating the bride and bridegroom on the occasion of nikaah? Is there any mention of this in the Mubaarak Ahaadith? A: It is reported in the Hadith that whenever Rasulullah (sallallahu alaihi wasallam) congratulated a Sahaabi on the occasion of nikaah, he congratulated him with the following dua: بَارَك اللهُ لَك وبَارَك عَلَيْكَ وَجَمَعَ بَيْنَكُمَا فِيْ الْخَيْر "May Allah Ta'ala bless you and grant you abundant barkat in your nikaah and may t​his union be a means of all good" And Allah Ta'ala knows best. عن أبي هريرة : أن النبي صلى الله عليه و سلم كان إذا رفأ الإنسان إذا تزوج قال بارك الله لك وبارك عليك وجمع بينكما في الخير (جامع الترمذي رقم 1091) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Why should I bow? All acts of devotion have been prescribed by our Creator Allah Ta’ala for our benefit; sometimes the benefits are quite apparent while occasionally it is not so obvious. A Musallee (Mosque go-er) wrote a letter to the editor of a newspaper and complained that it made no sense to go to Mosque. "I've gone for 30 years now," he wrote, "and in that time I have heard something like 3,000 lectures. But for the life of me, I can't remember a single one of them. So, I think I'm wasting my time and the Imams are wasting theirs by giving lectures at all." This started a real controversy in the "Letters to the Editor" column, much to the delight of the editor. It went on for weeks until someone wrote this clincher. "I've been married for 30 years now. In that time my wife has cooked some 32,000 meals. But for the life of me, I cannot recall the entire menu and ingredients for a single one of those meals. But I do know this: They all nourished me and gave me the strength I needed to do my work. If my wife had not given me these meals, I would be physically dead today. Likewise, if I had not gone to Mosque for nourishment, I would be spiritually dead today!" … Thereafter no further comments were received by the editor. The medication prescribed by a doctor has its benefits even though we don’t know its ingredients! Having precise knowledge on how an act of devotion benefits us is not always so important. What is important is that we carry out our duties and obligations to our Creator who no doubt has in His Infinite Wisdom created such acts of devotion for our benefit in this temporary life as well as for our eternal journey to the hereafter! Allah Ta’ala says: “I did not create jinn and men except that they may worship Me.” (Qur'an: Adh-Dhariyat 51:56). www.eislam.co.za

Shaykh Mufti Ebrahim Desai Saheb on Tasawwuf 1. What is Tasawwuf? The purpose of Tasawwuf is to reform oneself to the extent of being compliant to Shari’ah in every aspect of life and gaining closeness to Allah. This injunction is replete in the Qur’aan and Ahaadith. If one is able to reform him/herself, then the purpose is achieved. If one is not able to reform him/herself, then it is advisable to seek the assistance from a pious and upright person. It is preferable that such a person be an Aalim as well as it is possible that a non-Aalim may offer advices not consistent with the Shari’ah. 2. What is the purpose of Bayat? The concept of Bai’at is expressly mentioned in the Quran and Hadith. There are different categories of Bai’at. One is to express submission to the leader of the Muslims, Ameerul Mo’mineen. This category of Bai’at is compulsory. The other category of Bai’at is for Islaah (reformation). This category of Bai’at is not compulsory. If a person is able to reform himself independently without the assistance of a spiritual guide, then he may do so. In such an instance, there is no need for Bai’at. However, generally, a person experiences difficulties in reforming himself and he requires the assistance of an expert to assist him in the reformation process. In order to achieve that, he takes Bai’at as an expression of determination and submission to obey. His spiritual guide then takes it upon himself to guide his Mureed and the Mureed undertakes to obey. Therefore the purpose of Bai’ at is at most an administrative matter to achieve maximum benefit and results. It is not Shirk. However, we advise, you should exercise caution in choosing your Peer. Apart from him excelling in Taqwa, piety and having the expertise to reform, you too must be comfortable with him and his procedure. You must be able to relate to him and be able to benefit. For that we propose you first keep Islaahi relationship and qualify that with Bai’at later only after you are satisfied. 3. Is it necessary to give Bayat (allegiance) to a Shaykh/Murshid in Tasawwuf? If it is possible for any individual to reform himself, he should do so. However, it is generally noticed that individuals experience difficulties in reforming themselves and seek assistance of a spiritual guide who is pious and adhere to Shari’ah in reforming themselves. The practise of taking allegiance (Bay’at) and following the guidance of one’s spiritual mentor is called Tasawwuf. 4. How does one give Bayat to a person who is far away? If one wishes to take Bay’at to someone overseas, he may write up to the person and request Bay’at. The person may accept the written request. 5. How many Tariqahs are there in Tasawwuf? There are four famous schools in Sufism – Chistiyya, Naqshabandi, Saharwardiyya, Qaadriyya. Each school has prescribed its own way of reformation. However, the ultimate purpose is Ma’ rifat (recognition) of Allah Ta’ala and Ittiba-e-Sunnah (following the Sunnah). 6. How did Sufism get a start? Tasawwuf is based on the Quran and hadith. The essence of Tasawwuf is consciousness of the presence of Allah and accountability in the court of Allah. The title “tasawwuf” only began to gain popularity after the year 200 A.H. Those who excelled in abstinence, Ibadah and Ittiba’ of sunnah named their way ” tasawwwuf” and those who followed this way were called sufi’s. (Al Risalah Al- Qushairiyyah) 7. How does one select a Shaykh/Murshid (spiritual mentor)? Once you come across a Shaykh who is steadfast on the Sunnah and you have some inclination towards him, you may choose him as your spiritual mentor. 8. How does one obtain a pure heart? To obtain a pure heart, adhere to the following advise of Hadhrat Umar (Radhiallaahu Anhu): At first to the rememberance of Allah Ta’ala, because it is a cure; and abstain from speaking about people (backbiting, slandering, etc.) because it is a sickness. It has been narrated from Rasulullah (Sallallaahu Alayhi Wasallam) that the heart get rusted as iron gets rust. The Sahaaba (Radhiallaahu Anhum) asked, ‘What could cleanse the heart, then?’ Rasulullah (Sallallaahu Alayhi Wasallam) replied, ‘Frequent recitation of the Qur’aan and Dhikr (rememberance) of Allah. 9. Is it permissible to recite Dhikr aloud & in congregation? With regards to saying Dhikr aloud and in congregation, there are many verses of the Qur’aan and Ahaadith to establish its permissibility. Suffice to mention just a few, Allah Ta’ala says, ‘O you who believe! Remember Allah Ta’ala abundantly.’ (Surah Ahzaab). ‘Remember me and I will remember you.’ (Baqarah). ‘Certainly, the rememberance of Allah Ta’ala is the greatest.’ (Ankaboot) As far as Ahaadith are concerned, Nabi (Sallallaahu Alayhi Wasallam) is reported to have said, ‘Allah Ta’ala says, O my servant, you remember alone, I will remember you alone. And if you remember me in a gathering, I remember you in a gathering more better.’ (Tirmidhi). Another narration mentions that ‘an angel announces after the gathering which was busy in the rememberance of Allah Ta’ala that your sins have been pardoned.’ (Musnad Ahmad). Ibn Abbaas (Radhiallaahu Anhu) narrates that loud Dhikr after Fardh Salaat was the practice during the time of Nabi (Sallallaahu Alayhi Wasallam). (Reference: Sahih Bukhari, Book of Azaan, Chapter of Dhikr after Salaah). 10. If someone is involved in Tasawwuf, is it ok if he does not do the effort of Dawah & Tabligh? All these efforts are needed and have to be done simultaneously in order to create a better individual and a more religious society. One who is concentrating on Tasawwuf should not neglect the effort of Da’awah and Tabligh but should try and create a balance in his life. For example, weekly, if a person attends the halaqah of a certain Buzurg on a Thursday, then he should participate in the Ghusht and Jawla programmes on Monday and Wednesday. In other words, we need to make some type of adjustments to our daily lives and routines in order to facilitate all these efforts of Deen which are Haqq. We should refrain from becoming totally one sided, biased and neglecting some of these efforts and dotingly only some. 11. Nowadays people have stopped going to khanqahs and also many don’t have knowledge of Tasawwuf, please prescribe some methods so that this interest can be brought in to the ummah? The fundamental cause of this decline is that the Ummah has become weakened in their faith and conviction on Allah. We have to again remind ourselves who we are and where we belong to. It is unfair that we who know about Tasawwuf and the other tenets of Deen, sit complacent and just debate or share views on why the Ummah is like this or like that. It is our responsibility to take this blessed Deen to others as well. 12. What are the positive and negative feelings that a Saalik experiences? In Sulook (walking the path of Sufism), a Saalik (person walking the path of Sufism) experiences two feelings: a) Bast, b) Qabz Bast is an Arabic word literally meaning ‘expansion’. In the terminology of Sufism, it refers to the positive feeling in the heart to perform abundant Ibaadat, Tilaawaat, Dhikr, etc. Qabz is also an Arabic word literally meaning ‘contraction’. In the terminology of Sufism, it refers to the negative feeling in the heart to perform any or abundant Ibaadat, Tilaawat, Dhikr, etc. Bast is desired as it assists in attaining the purpose of Ibaadat. However, it is not purposeful itself as the positive feeling is not the object of worship. Regarding the desired feeling as purposeful can be detrimental especially when one loses or decreases the condition of Bast. Regarding the Bast as only a means of abundant worship, upon the feeling being decreased or even suppressed, one will place the purpose ahead of his/herself and continue with the Ibaadat, Tilaawat, etc. albeit without positive feelings. Qabz is not desired as one feels negative and empty within the heart. However, it is not Mazmoom (bad) either. Since we do not worship feelings, we should concentrate on accomplishing what is purposeful, Ibaadat, Tilaawaat, etc. According to the Mutasawwifeen (Sufis), since the condition of Qabz requires one to make more sacrifice in accomplishing his/her responsibility, the rewards are greater. Furthermore, in Bast there is a possibility of Iejaab (ostentatiousness) which is condemned. In Qabz, due to the humility and humbleness one attains close proximity to Allah which is the ultimate aim and objective. The above is a very brief explanation of an extremely extensive subject which can be understood easily by undertaking the journey of Sulook. 13. Are there any ahadith which mention the various classes of saints such Abdaals, Qutub, etc? There are various Ahaadith with regards to the existence of such saints. However, the number of these differ according to various narrations. Some of these narrations are as follows: Nabi (Sallallaahu Alayhi Wasallam) is reported to have said, ‘Abdaals will be found in Shaam. They will be forty in number. Whenever one of them passes away, he will be replaced by another. It is through them that Allah Ta’ala will cause it to rain and also grant the Muslims victory over their enemy and remove a possible punishment.’ (Musnad Ahmad) Nabi (Sallallaahu Alayhi Wasallam) is reported to have said, ‘The Abdaals of my Ummah shall be forty, of which twenty will be in Shaam and eighteen in Iraq. Every time one passes away, another replaces him. When Qiyaamat, occurs, all will pass away.’ (Ibid) Other narrations say that they are thirty in number. Some narrations say that there are five hundred such saints of which forty are Abdaals. The Ahaadith only speak about Abdaals. Some Ahaadith make mention of Qutub, some are correct and some are fabricated. 14. Is it permissible to condemn innovations such as dancing which devious people have tried to introduce into Tasawwuf? It is not permissible to condemn every action and group that goes contrary to the Shari’ah. A great Sufi, Imaam Abu Abdillah ibn al-Toobi al-Saqaly (rah) has said, ‘Sufism is not wearing patched clothing and not by crying when singers sing and not by screaming and not by dancing. In fact, Sufism is that you follow the Haqq and Qur’aan. You must have fear for Allah, full of remorse for you sins at all times.’ (Article taken from Darul Iftaa affiliate website at: http://tasawwuf.daralmahmood.org/mufti-ebrahim-desai-on-tasawwuf)

My Wife has taken Bayah from a shaikh. She is very crazy to learn Tasawwuf. Question My question is related to Bayah of a woman in Islam. My Wife has taken Bayah from a shaikh. She is very crazy to learn Tasawwuf. She says that to learn tasawwuf, I can meet my shaikh any time either in day or night and I shouldn’t have any obligation on it. She also says that if I will resist she can demand DIVORSE even. I know the Shaikh and I have also taken Bayah from him. I have discussed this issue with Shaikh and he says that if she wants to see me alone, I should not resist and he will allow my wife to do so according to shariah. I am very disturb and don’t know what to do. I am scared that if I say some hard words, our shaikh might angry on it. Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The essence of Tasawwuf is Ihsaan, which means Allah consciousness. A person becomes ever conscious of the laws of Allah in every aspect of life. One can never achieve any heights in Tasawwuf while violating the laws of Allah. It is therefore important that the spiritual guide (Shaikh) himself strongly adheres to Shariah. If he violates the laws of Shariah, he cannot be an ideal role model for his followers. His guidance will lack spiritual light (ruhaniyyah). According to Shariah, a woman cannot be alone with a ghair-mahram male. Rasulullah Sallallahu alayhi wa sallam said, عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ مَعَ ذِي مَحْرَمٍ… ‏”‏‏ Ibn `Abbas Radhiallahu anhu narrates: The Prophet Sallallahu alayhi wa sallam said, “No man should stay with a woman in seclusion except in the presence of a Mahram…“ [sahih al-Bukhari 5233. Book 67, Hadith 166] The Shaikh is a ghair-mahram. Your wife cannot be alone with him. According to the above quoted Hadith, such a union is contaminated with the evils of Shaitan. How can one attain spiritual effulgence through such a meeting? In this era of moral degeneration, one should exercise extreme precaution. A mere curtain separating a ghair-mahram man and woman sitting alone too is not free from fitnah. If a woman wishes to receive spiritual guidance and general advice, in this age of technology, that is very easy. She could email her spiritual guide rather than seeing him alone. We have come across many incidents where Shaitan misled a ‘Shaikh’ with his female Mureeds. Furthermore, according to Shariah, the right of the husband precedes the right of the Shaikh. It is incorrect for the Shaikh to override the right of the husband and advise him against his will to let his wife see him. The wifes attitude of wanting divorce if she cannot see the Shaikh requires reformation. Her Shaikh should advise her that Allah said, …و قرن في بيوتكن ولا تبرجن تبرج الجاهلية الأولى… And stay in your houses, and do not display yourselves like that of the times of ignorance… [surah al-Ahzab:33] Her Shaikh should advise her to obey her husband and in obeying the laws of the Shariah, she will get close to Allah. If the Shaikh facilitates her un-Islamic demands, then he is also guilty of violating the laws of Allah. He cannot be a means of leading people close to Allah. He is actually distancing his followers from Allah. And Allah Ta’āla Knows Best Bilal Issak Student Darul Iftaa Leicester, England, UK Checked and Approved by, Mufti Ebrahim Desai. Source

British Deobandi view on Assimilation, Integration, Hatred, Extremism and Terrorism Mufti Amjad Mohammed

Pearls of Wisdom: No.50 “Food for the Soul” SUBJECT: BROTHERHOOD Allah, The Most Exalted, says: "The Believers are but a single Brotherhood." (Qur’an 49:10) The Messenger of Allah (peace be upon him) is reported to have said: "A Muslim is the brother of another Muslim. He does not oppress him, nor does he leave him at the mercy of others." (Hadith - Muslim) “Do not hate each other, do not envy each other, do not turn away from each other, but rather be servants of Allah as brothers. It is not lawful for a Muslim to boycott his brother for more than three days.”(Hadith–Bukhari ) Note: Brotherhood in Islam is a comprehensive concept that is based upon good character with others, treating others the way we want to be treated, and uniting together upon common values. It has three levels of degree: religion, family, and humanity. Each of these levels has a set of rights and duties that a Muslim must uphold with others. “The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever.” (Hadith Bukhari) www.eislam.co.za

Life of Junaid Jamshed by Mufti Abdur-Rahman ibn Yusuf Mufti Abdur-Rahman speaks on the inspirational life of brother Junaid Jamshed

Lifting the veil on the Niqaab debate Mufti Amjad Mohammad Lifting the Veil on the niqab.pdf

Keeping children indoors at Maghrib time Q: What is the ruling regarding taking infant children outside at the time of Maghrib? A: The Hadith teaches us that around the time of Maghrib children should be kept indoors. They should not be allowed to go outside as there are certain creations of Allah Ta'ala (e.g. Jinnaat and Shayaateen) that roam about at that time and may cause harm to the children. Therefore, in order to save the children from the harms of these creations, we are advised to keep them indoors. However, the Hadith also explains that when when a portion of the night passes, then the children may be allowed to go outside. And Allah Ta'ala (الله تعالى) knows best. عن ابن جريج أخبرني عطاء أنه سمع جابر بن عبد الله يقول قال رسول الله صلى الله عليه وسلم إذا كان جنح الليل أو أمسيتم فكفوا صبيانكم فإن الشيطان ينتشر حينئذ فإذا ذهب ساعة من الليل فخلوهم وأغلقوا الأبواب واذكروا اسم الله فإن الشيطان لا يفتح بابا مغلقا وأوكوا قربكم واذكروا اسم الله وخمروا آنيتكم واذكروا اسم الله ولو أن تعرضوا عليها شيئا وأطفؤا مصابيحكم (مسلم رقم 2012) جابر بن عبد الله رضي الله عنهما قال رسول الله صلى الله عليه وسلم إذا كان جنح الليل أو أمسيتم فكفوا صبيانكم فإن الشياطين تنتشر حينئذ فإذا ذهبت ساعة من الليل فخلوهم وأغلقوا الأبواب واذكروا اسم الله فإن الشيطان لا يفتح بابا مغلقا قال وأخبرني عمرو بن دينار سمع جابر بن عبد الله نحو ما أخبرني عطاء ولم يذكر واذكروا اسم الله (بخاري رقم 3304) عن جابر بن عبد الله رفعه قال واكفتوا صبيانكم عند العشاء وقال مسدد عند المساء فإن للجن انتشارا وخطفة (أبو داود رقم 3735) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The Charitable Buyer How often have we purchased items from vendors on the streets and sidewalks? Some of us who do so, also have the habit of bargaining with these poor vendors. The following Hadith is a source of guidance and inspiration on this topic: A Profound Deed Sayyiduna Jabir (radiyallahu ‘anhu) reports that Nabi (sallallahu ‘alayhi wasallam) had purchased a camel from me. Rasulullah (sallallahu ‘alayhi wasallam) paid me the price, and gave me a little extra. As I departed, he (sallallahu ‘alayhi wasallam) called me back. I thought perhaps Nabi (sallallahu ‘alayhi wasallam) was unhappy with the camel and wanted to return it. When I went to him, he said: ‘You may keep the money and the camel.’ (Sahih Bukhari, Hadith: 2097 and Sahih Muslim, Hadith: 3626) Morals 1. When paying our dues, it’s good to give a little extra too. 2. Sayyiduna Jabir (radiyallahu ‘anhu) had lots of overheads which included the expenses of his seven sisters as well. This was a way in which Nabi (sallallahu ‘alayhi wasallam) offered his support to him. 3. Let us also revive this practice, especially when we are purchasing goods from poor vendors on the sidewalks. [on condition they are not exploiting foreign tourists!] Instead of bargaining with such people, who are in conditions of much need, we ought to be paying the full price. In some instances we should pay extra with the intention of charity. At least once in a while, pay the price, take the item and then return it without taking back the money either. See the joy that this blessed Sunnah of Nabi (sallallahu ‘alayhi wasallam) brings to their faces. In fact, the doer too feels a sense of satisfaction in this. It could also be a means of attracting them to Islam. The sunnah of Rasulullah (sallallahu’alayhi wasallam) is always an attraction to Islam… Let us give it a try this holiday season. al-miftah

Diluting Zam-Zam with normal water Q. Does Zam-Zam remain Zam-Zam if it is diluted with normal water? A. By diluting Zam-Zam water with normal water, the blessings of Zam-Zam will not decrease but will remain the same. 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

Mariam: Mother of Isa (AS) Maryam (Mary), the mother of Isa (Jesus), was a pious Muslim woman during the time of Prophet Zakariyya. She was Maryam daughter Imran from the family lineage of Dawud (David), the offspring of the Children of Israel. In the Quran there is a chapter named Maryam which talks about Maryam, her birth, her story, the birth of her son Prophet Isa (Jesus), and other things. Allah also mentioned the story of her mother's pregnancy with her in Surah Al Imran. Maryam's mother, Hannah, conceived and delivered Maryam when she was an old woman, at an age when women usually can no longer have babies. With the birth of a son in mind, Hannah vowed that she would dedicate the child to the service of the Sacred House in Jerusalem, dedicate the child for worship, freed from all worldly affairs. Instead Almighty Allah blessed Hannah with a daughter. She named the girl "Maryam," which literally means "maidservant of Allah," and she asked Allah to protect Maryam and her offspring from evil. Maryam could not be devoted to temple service as her mother had intended, due to being a female, under the Mosaic Law at the time. However, as the new born was marked out for a special destiny to be the mother of the miracle-child, Prophet Isa, Allah had accepted her for His service. The Holy Quran says: (Remember) when the wife of 'Imran said: "O my Lord! I have vowed to You what (the child that) is in my womb to be dedicated for Your services (free from all worldly work; to serve Your Place of worship), so accept this, from me. Verily, You are the All-Hearer, the All-Knowing." Then when she delivered her [child Maryam (Mary)], she said: "O my Lord! I have delivered a female child," - and Allah knew better what she delivered, - "And the male is not like the female, and I have named her Maryam, and I seek refuge with You (Allah) for her and for her offspring from Shaitan (Satan), the outcast." (Surah Al-Imran:35-36) Since Maryam's father had died, she lived under the care of Zakariyya, who was the husband of Maryam's sister and the father of John. He was a great man among Children of Israel at the time, to whom they would refer their religious matters. She grew up as a righteous, pure, and pious Muslim woman worshipping Allah and endeavoring greatly in performing obedience to Him. Zakariyya saw astonishing miracles occur from her that amazed him. So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner and put her under the care of Zachariyya. Every time he entered Al-Mihrâb (a praying place or a private room) to (visit) her, he found her supplied with sustenance. He said: "O Maryam! From where have you got this?" She said, "This is from Allah." Verily, Allah provides sustenance to whom He wills, without limit." (Surah Al-Imran:37) It has been mentioned that he would find her with winter fruit during the summer and summer fruit during the winter. She became the best of the women in the world. It is mentioned in the Quran that the angels said Allah chose Maryam and preferred her to the other women of the world. And (remember) when the angels said: "O Maryam (Mary)! Verily, Allah has chosen you, purified you, and chosen you above the women of the 'Alamîn (mankind and jinns)." O Maryam! "Submit yourself with obedience to your Lord (Allah, by worshipping none but Him Alone) and prostrate yourself, and Irkâ'i (bow down etc.) along with Ar-Râki'ûn (those who bow down etc.)." (Surah Al-Imran:42-43) And as the Prophet Muhammad (peace be upon him) said, "Many men reached the level of perfection, but no woman reached such a level except Maryam, the daughter of Imran and Asia, the wife of Pharaoh." (Hadith - Sahih Bukhari 4.643, Narrated Abu Musa Al Ashari ) Maryam was unique in that she gave birth to a son by a special miracle, without the intervention of the customary physical means. This of course does not mean that she was more than human, any more than her son was more than human. When Allah wanted to grant her His servant and messenger, Isa (peace be upon him), Maryam withdrew from her family and secluded herself from them. She retired to the eastern side of the Sacred Mosque in Jerusalem where she prayed. It was in this state that the angel appeared to her in the shape of a man. As she thought the angel was a man, she was frightened and asked him not to invade her privacy: She withdrew in seclusion from her family to place facing east. (Surah Maryam:16) Then, Allah sent His Ruh, the angel Jibril (Gabriel), to her. And he appeared before he in the form of a man in all respects. (Surah Maryam:17) When the angel (Jibril) appeared to her in the form of a man, while she was in a place secluded by herself with a partition between her and her people, she was afraid of him and thought he wanted to rape her. Therefore, she said, Verily I seek refuge with the Most Gracious from you, if you do fear Allah. (Surah Maryam:18) She meant, "If you fear Allah," as a means of reminding him of Allah. This is what is legislated in defense against (evil), so that it may be repulsed with ease. Therefore, the first thing she did was try to make him fear Allah, the Mighty and Sublime. The angel said to her in response, and in order to remove the fear that she felt within herself, "I am not what you think, but I am a the messenger of your Lord." By this he meant, "Allah has sent me to you." [At-Tabari 18:164]. It is said that when she mentioned the Name of the Most Beneficent (Ar-Rahman), Jibril fell apart and returned to his true form as an angel. He responded, 'I am only a messenger from your Lord, to provide to you the gift of a righteous son.' (Surah Maryam:19) She said: "How can I have a son..." Maryam was amazed at this. How she could have a son when she did not have a husband nor did she commit wicked acts like fornication? For this reason she said, ...when no man has touched me, nor am I Baghiyya (unchaste)? (Surah Maryam:20) He said: "Thus said your Lord: 'That is easy from Me (Allah)..." (Surah Maryam:21) The angel responded to her "Verily, Allah has said that a boy will be born from you even though you do not have a husband and you have not committed any lewdness. Verily, he is the Most Able to do whatever He wills." Due to this, he (Jibril) conveyed Allah's Words, And (We wish) to appoint him as a sign to mankind (Surah Maryam:21) This means a proof and a sign for mankind of the power of their Maker and Creator, Who diversified them in their creation. He created their father, Adam, without a male or female. Then he created Hawwa (Eve, Adam's spouse) from a male (from the rib of Adam) without a female (mother). Then, He created the rest of their progeny from male and female, except Isa. He created Isa to be born from a female without a male. Thus, Allah completed the four types of creation of the human being, which proves the perfection of his power and the magnificence of His authority. There is no god worthy of worship except Him and there is no true Lord other than Him. Concerning Allah's statement: and a mercy from Us.. (Surah Maryam:21) This means, "we will make this boy a mercy from Allah and a Prophet from the Prophets. He will call to the worship of Allah and monotheistic belief in Him. This is as Allah, the Exalted, said in another Ayah, (Remember) when the angels said: "O Maryam! Verily, Allah gives you the good news of a Word from Him, his name will be Al-Masih, Isa (Jesus), the son of Maryam, held in honor in this world and in the Hereafter, and will be one of those who are near to Allah. And he will speak to the people, in the cradle and in manhood, and he will be one of the righteous. (Surah Al-Imran:45-46) Finally Jibril completes his dialogue with Maryam, informing her that this matter was preordained by Allah's power and will. and it is a matter (already decreed (by Allah). (Surah Maryam:21) This means that Allah determined to do this, so there is no avoiding it. [At Tabari 18:165] So she conceived him and she retired with him to a remote place. (Surah Maryam:22) Later, Maryam, being human, suffered the effects of childbirth as any expectant mother would during these times. And the pains of childbirth drove her to the trunk of a palm-tree: she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!" But (a voice) cried to her from beneath the (palm-free): "Grieve not! for thy Lord hath provided a rivulet beneath thee; "And shake towards thyself the trunk of the palm-tree: it will let fall fresh ripe dates upon thee. "So eat and drink and cool (thine) eye. And if thou dost see any man say `I have vowed a fast to (Allah) Most Gracious and this day will I enter into no talk with any human being.' " (Surah Maryam:23-26) When Mary showed the baby to her people, they said that this was truly an amazing thing that had happened. The newly born baby (Jesus) replied to the people: He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet; "And He hath made me Blessed wheresoever I be and hath enjoined on me Prayer and Charity as long as I live; "(He) hath made me kind to my mother and not overbearing or miserable; "So Peace is on me the day I was born the day that I die and the Day that I shall be raised up to life (again)"! (Surah Maryam:30-33) And that is what is reported of the story of Maryam. Even though Maryam is the mother of Isa (Jesus) and occupies a highest position among women, neither Maryam nor Isa have any divine attributes in them. The Holy Quran makes this clear in the following verse: They do blaspheme who say: "Allah is Christ the son of Maryam." But said Christ: "O children of Israel! worship Allah my Lord and your Lord." Whoever joins other gods with Allah, Allah will forbid him the garden and the Fire will be his abode. There will for the wrong-doers be no one to help. They do blaspheme who say: Allah is one of three in a Trinity: for there is no god except One Allah. If they desist not from their word (of blasphemy) verily a grievous penalty will befall the blasphemers among them. Why turn they not to Allah and seek His forgiveness? For Allah is Oft-forgiving Most Merciful. Christ the son of Maryam was no more than an Apostle; many were the Apostles that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food. See how Allah doth makes His Signs clear to them; yet see in what ways they are deluded away from the truth! Say: Will ye worship besides Allah something which hath no power either to harm or benefit you? But Allah He it is that heareth and knoweth all things." Say: "O people of the Book! exceed not in your religion the bounds (of what is proper) trespassing beyond the truth nor follow the vain desires of people who went wrong in times gone by who misled many and strayed (themselves) from the even way. (Surah Al-Ma'idah:72-77) Say: He is Allah the One and Only; Allah the Eternal Absolute; He begetteth not nor is He begotten; And there is none like unto Him. (Surah Al-Ikhlas) Source: Taken (with Thanks) from MuslimAccess.com www.central-mosque.com

Maryam, Mother of 'Isaa As Maryam (Mary), the mother of Isa (Jesus), was a pious Muslim woman during the time of Prophet Zakariyya. She was Maryam daughter Imran from the family lineage of Dawud (David), the offspring of the Children of Israel. In the Quran there is a chapter named Maryam which talks about Maryam, her birth, her story, the birth of her son Prophet Isa (Jesus), and other things. Special sustenance provided for Maryam Every time Zakariyyah AS entered Al-Mihrâb (a praying place or a private room) to (visit) her, he found her supplied with sustenance. He said: "O Maryam! From where have you got this?" She said, "This is from Allah." Verily, Allah provides sustenance to whom He wills, without limit." (Surah Al-Imran:37) It has been mentioned that he would find her with winter fruit during the summer and summer fruit during the winter. Maryam the Chosen Woman She became the best of the women in the world. It is mentioned in the Quran that the angels said Allah chose Maryam and preferred her to the other women of the world. And (remember) when the angels said: "O Maryam (Mary)! Verily, Allah has chosen you, purified you, and chosen you above the women of the 'Alamîn (mankind and jinns)." O Maryam! "Submit yourself with obedience to your Lord (Allah, by worshipping none but Him Alone) and prostrate yourself, and Irkâ'i (bow down etc.) along with Ar-Râki'ûn (those who bow down etc.)." (Surah Al-Imran:42-43) At the time of giving birth Maryam, being human, suffered the effects of childbirth as any expectant mother would during these times. And the pains of childbirth drove her to the trunk of a palm-tree: she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!" But (a voice) cried to her from beneath the (palm-free): "Grieve not! for thy Lord hath provided a rivulet beneath thee; "And shake towards thyself the trunk of the palm-tree: it will let fall fresh ripe dates upon thee. "So eat and drink and cool (thine) eye. And if thou dost see any man say `I have vowed a fast to (Allah) Most Gracious and this day will I enter into no talk with any human being.' " (Surah Maryam:23-26) Read Biography Here

BY SHAYKH AMER JAMIL PHYSICAL ABUSE The Prophet (peace and blessings be upon him) never hit any of his wives. Aishah (may Allah be pleased with her) narrates the Messenger of Allah (peace and blessings be upon him) never hit any of his wives norany of his servants (Muslim). PHYSICAL ABUSE The Prophet (peace and blessings be upon him) never hit any of his wives. Aishah (may Allah be pleased with her) narrates the Messenger of Allah (peace and blessings be upon him) never hit any of his wives nor any of his servants (Muslim). The one instance in the life of the Prophet (peace and blessings be upon him) where there was serious marital disagreement he moved away from them for a period of one month and offered them the choice to accept his manner of living and remain his wives or to release them from the marriage and to separate gracefully. (see Quran 33:28-29) Such was the Prophet’s (peace and blessings be upon him) hatred of violence against women that when he heard that some of his companions (may Allah be pleased with them) had beaten their wives, he said to them in a scolding manner “How can one of you beat “How can one of you beat his wife like the beating of a slave, and then lie with her his wife like the beating of a slave, and then lie with her in the evening?” (Bukhari) Read more........... reminder_3_domestic_abuse_as_printed.pdf

Abu Ishaq al-Shirazi: No need to discuss the reliability of Imams like Abu Hanifa AbuIshaq al-Shirazi: No need to discuss the reliability of Imams like Abu Hanifa وجملته أن الراوي لا يخلو إما أن يكون معلوم العدالة أو معلوم الفسق أو مجهول الحال، فإن كانت عدالته معلومة كالصحابة رضي الله عنهم أو أفاضل التابعين كالحسن وعطاء والشعبي والنخعي وأجلاء الأئمة كمالك وسفيان وأبي حنيفة والشافعي وأحمد وإسحاق ومن يجري مجراهم وجب قبول خبره ولم يجب البحث عن عدالته “To summarize; a narrator is either known for his reliability or for his being unsound or else he will be unknown. If his reliability is known as is the case of the Companions, or greatest of the Successors (tabi’un) like Hasan (al-Basri), ‘Ata, al-Sha’bi, al-Nakha’i, and most exalted of the Imams like Malik, Sufyan (al-Thawri), Abu Hanifa, al-Shafi’i, Ahmad, Ishaq and those like them, it is imperative to accept their reports and discussion about their trustworthiness is not required.” (Abu Ishaq al-Shirazi, Al-Luma’ fi Usool al-Fiqh, Dar al-Kotob al-Ilmiya, Beirut, 2003 p.77) Who was Abu Ishaq al-Shirazi? الشيخ، الإمام، القدوة، المجتهد، شيخ الإسلام، أبو إسحاق إبراهيم بن علي بن يوسف الفيروزآبادي، الشيرازي، الشافعي، نزيل بغداد، قيل: لقبه جمال الدين مولده: في سنة ثلاث وتسعين وثلاث مائة قال أبو بكر الشاشي: أبو إسحاق حجة الله على أئمة العصر وقال الموفق الحنفي: أبو إسحاق أمير المؤمنين في الفقهاء “The Shaykh, the Imam, the exemplar, the Mujtahid, Shaykh al-Islam, Abu Ishaq Ibrahim bin Yusuf al-Ferozabadi, al-Shirazi, al-Shafi’i, resident of Baghdad. His surname was Jamal ad-Deen. He was born in 393 A.H. … Abu Bakr al-Shashi said: ‘Abu Ishaq is Allah’s proof on the leading scholars of the time.’ al-Mofaq al-Hanafi said, ‘Abu Ishaq is the Leader of the Faithful from among the fuqaha.’” (al-Dhahabi, Siyar al-A’lam al-Nubala, al-Resalah publications, Beirut, 1985 vol.18 pp.452-455) Yahya Ja’far darultahqiq

Question Are DexShell Socks permitted for doing masah in Wudu? https://www.meccabooks.com/703-wudu-moza-khuffs-socks-warm-weather.html?search_query=khuffs&results=2 Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Daruliftaa recently examined and physically tested four different Dexshell socks namely: Dexshell UltraLite, Dexshell Coolvent Lite, Dexshell Wudu and Dexshell Coolvent. The Daruliftaa deems them (the four above mentioned) fit to be used for masah during wudu. Attached below for your convenience is the official fatwa issued by the Daruliftaa regarding Dexshell socks. And Allah Ta’āla Knows Best Ismail Dawoodjee Student Darul Iftaa Zambia Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net Email/Reference Header: [email protected] Daruliftaa.net Shortened Question: Masah on Dexshell Socks Question: Dear Respected Mufti Hazraat, I am including samples of Dexshell socks for your examination to validate if Masah on these socks is permissible. There are four samples, one for each model that we sell. We request your analysis for each sample. 1) The thinnest of all is the Dexshell UltraLite. We do not sell these for wudu purpose as we are sceptical regarding their validity for wudu. 2) Then there is Dexshell Coolvent Lite. These are our most popular socks. 3) The latest model is Dexshell Wudhu. The manufacturer has started making this model due to demand specifically for wudu socks. They are starting to become popular among retailers because they are specifically marketed and labelled for wudu. 4) The thickest model of the samples sent s the Dexshell Coolvent. These are less popular due to higher rating causing more heat in the feet and toes. Overall, Dexshell’s quality durability and waterproof features far exceed that of Sealskinz. They are a superior product by which the patented lamination technology processes make the triple layer go unnoticed. We look forward to your response. More information on the products is available at www.dexshell.com If there are any questions or if any explanation is necessary, please contact me at +1-631-988-3200 or by email at [email protected] Was Salam Fahad Tirmizi Wudu Gear Inc. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. For the permissibility of making Masah (wiping) on non-leather socks, it is imperative that the socks fulfil all the conditions that are necessary for making Masah (wiping) on leather socks. After thoroughly studying the inherent qualities of leather socks, our illustrious Fuqāhā’ have suggested that non-leather socks should resemble leather socks in the following: They should cover both the ankles entirely. They should be durable enough that a person can walk with the sock for three miles without them tearing. Both socks should be independently free from holes to the extent of three small toes. The socks should remain on the leg without being tied or fastened. They should be such that water does not seep through them.[1] We have examined and physically tested the four models of the Dexshell socks referred to in the question. After conducting a durability test on them by walking the necessary three Shar’ī miles, as well as conducting a water resistance test and a test to ascertain whether the socks are able to stand on the legs without being fastened or tied, we are satisfied with the results and deem them to bit fit for Masah during Wudhu. Hence, it is permissible to use them as alternatives to leather socks. And Allah Ta’āla Knows Best Nabeel Valli, AbdulMannan Nizami, Asim Patel Students Darul Iftaa Zambia, USA, South Africa Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net [1] المحيط البرهاني في الفقه النعماني (1/ 344) [المجلس العلمي] وإن كان ثخيناً مستمسكاً ويستر الكعب ستراً لا يراه الناظر كما هو جوارب أهل مرو، فعلى قول أبي حنيفة رحمه الله: لا يجوز المسح عليه، إلا إذا كان منعلاً أو مبطناً، وعلى قولهما: يجوز. الفتاوى الهندية (1/ 32) [إمدادية] وَالثَّخِينِ الذي ليس مُجَلَّدًا وَلَا مُنَعَّلًا بِشَرْطِ أَنْ يَسْتَمْسِكَ على السَّاقِ بِلَا رَبْطٍ وَلَا يُرَى ما تَحْتَهُ وَعَلَيْهِ الْفَتْوَى كَذَا في النَّهْرِ الْفَائِقِ الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 269) [أيج ايم سعيد] قال الحصكفي: (الثخينين) بحيث يمشي فرسخا ويثبت على الساق ولا يرى ما تحته ولا يشف إلا أن ينفذ إلى الخف قدر الغرض. قال ابن عابدين: (قوله على الثخينين) أي اللذين ليسا مجلدين ولا منعلين نهر، وهذا التقييد مستفاد من عطف ما بعده عليه، وبه يعلم أنه نعت للجوربين فقط كما هو صريح عبارة الكنز.

يَا رَبِّ صَلِّ وَ سَلِّم دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

The Fiqh and Wisdom of observing ʻIddah By Mufti ʻAbd al-Qādir Ḥusayn In the dictionary the word Iddah means counting in terms of quantity. But for all intents and purposes Iddah in the context of when a husband has divorced his wife or when a husband has passed on – according to the jurists and fuqaha – will mean the lady has to observe Iddah. The waiting period until the counting period ends. The Iddah for a divorced lady: Whenever clarity on any issue is sought, the first point of reference is the Noble Quran. All Mighty Allah SWT states: the ladies who have been divorced will wait with themselves for three qurooh. Because the Arabic language is so unique and rich, certain words have two opposite meanings. In the Hanafi and Hanbali madhabs, when the husband divorces his wife by giving one or two or three talaqs, the Iddah will be the duration of three menses. So the ideal situation will be for the husband to divorce his wife in the period of cleanliness and in that period he has not fulfilled the conjugal rights with his wife, he issues the talaq either verbally or in writing. After the third menses ends, the Iddah has concluded. However another meaning of qurooh is tuhur which means cleanliness theretofore according to the Maliki and Shafi madhabs three periods of cleanliness have to pass. That is if a husband gave his wife talaq during her period of cleanliness, her Iddah begins, counting that period as the first period of cleanliness. Once the third period of cleanliness ends, the Iddah has concluded. The reason for differences of opinion in verdict between the different schools of thought is because Arabic words have different meanings and to understand this text and context need to be looked at. Another interesting issue connected to this: a husband has married his wife but he has not gone into Khalwah (privacy) with her and they have not consummated their marriage, and just after the nikah they have a heated argument in the presence of some people and the husband issues talaq. All Mighty Allah has addressed this issue also, “O you who believe! When you marry believing women, and then divorce them before you have sexual intercourse with them, no iddah (divorce prescribed period) have you to count in respect of them. So give them a present, and set them free (i.e. divorce), in a handsome manner.” (Al-Ahzab-49) Immediately after the divorce the woman is able to marry another man. It is important to note that even if the marriage was not consummate but the married couple were alone, in privacy together, and then Iddah becomes necessary. The Iddah for a lady who is pregnant and given talaq: Whenever a lady is pregnant and the husband passes away or the husband issues a talaq or a fasakh takes place then: When the husband passes away – the woman becomes a widow. When the husband issues a talaq – the woman becomes a divorcee. When fasakh takes place – fasakh means that the husband is oppressing the wife, and he does not maintain and sustain her, give her food, shelter, clothing, and he wants her to work, he could be assaulting her, and he refuses to divorce her because of ignorance and arrogance, the woman seeks assistance from Ulama or other scholars, a court case is held, he is found guilty and the marriage is annulled. In all these cases –once the woman gives birth, irrespective of the time from which either death of the husband takes place, divorce was issued or annulment given, her Iddah expires. Iddah for a widow: There are three different scenarios in the case when a woman’s husband passes away. The Quraan Kareem addresses this issue and says that it is a period of four months and ten days. Example if a woman’s husband passes away on the 28th Rabbi ul Awwal or February 1, the counting of 130 days will begin from the day of death on either the Gregorian or Islamic calendar. However the fuqaha and jurists note: if a woman’s husband passes away on the beginning of the Islamic lunar month, the first of any of these months, in these cases one will take into consideration the months and the days Islamically. For example if the death occurred on Ramadaan 1, then Ramadaan, Shawwaal, Dhul Qadah and Dhul Hijjah and ten days of Muharram form part of the Iddah period. After the 10th of Muharram the Iddah is then complete. Therefore months and days are taken into consideration when death occurs on the first of an Islamic lunar month. If the husband passes away and the wife is pregnant Iddah expires after the woman gives birth, irrespective of the time left for birth to take place. The rationale behind Iddah Many people want to know why islam has “imposed” Iddah on the lady and not the man. There is no Iddah upon men. When a man’s wife passes away he doesn’t have a waiting period. There are multiple reasons why a woman has to sit in Iddah when her husband passes away or when she is divorced. When the wife has been divorced, it might be the first talaq or the second, there is still room for reconciliation and reconciliation is the best. The Quran encourages the husband, “take back your wife but with equity and justice,” not to cause her harm. The first rationale is that if one or two talaqs have only been given the marriage can still be salvaged. During the Iddah differences can be resolved and there is room for reconciliation to take place. In the Iddah a new nikah does not need to be performed. The two people are still able to reconcile after the Iddah has expired but a new nikah then has to be performed, this is after one or two talaqs have been given. Sometimes it occurs that after a woman’s husband passes away or she has been divorced that she learns she is pregnant. A woman must first deliver her baby as she cannot before she can enter a marriage with a man while carrying another man’s child. Islam says this institution of marriage is so sacrosanct that it is in this world and will continue in the year after. The dichotomy is that while specific people in this world perform the nikah, there Allah SWT performs the nikah. To maintain and retain the sanctity of nikah, Allah says that when nikah takes place Iddah must take place when it ends. It proves that marriage is not a play thing, where one can be married to different people at any time. Being able to enter and leave a marriage at any time undermines the sanctity and importance of marriage. When a woman’s husband passes away or she has been given a divorce, it is the husband’s right upon the woman that she sits in Iddah. When she wants to resettle she will need time and not be caught on the rebound and manipulated to enter another marriage during a moment of difficulty. Rules of Iddah: The rules differ slightly in different cases: When a husband gives his wife one or two revocable divorces, according to all scholars, the husband has to provide his wife with shelter, food and clothing. The woman has to stay in the house of her husband after the first or second talaq. She should adorn or beautify herself and try to rebuild the marriage. There is room for reconciliation. When a husband gives his wife three talaqs, the Iddah will be according to the three qurooh as explained above. According to the Hanafi madhab, the husband has to provide the woman with shelter and food etc. The Shafi madhab states the husband has to only provide the woman with shelter and nothing else in this case. In the Hanbali madhab the husband does not have to provide the wife with either of these, shelter or maintenance during the Iddah. During her Iddah the woman is not able to adorn herself, and it must be looked at as a sad time because a marriage has just been totally broken. There is no room for reconciliation because three talaqs have been issued. Going out to work during Iddah: If the husband issues the talaq there is no need for the woman to work when the husband is responsible. Islamically she must be aware that the husband is responsible for maintenance during the Iddah period. After the Iddah has expired the husband is no longer responsible for maintenance. When a woman’s husband passes away, the inheritance a woman receives should maintain and sustain her or the woman’s children (sons) should be responsible. The affluent community is able to provide the woman with zakaah during her Iddah period. There are isolated cases when a woman is given permission to work during the Iddah period but in most circumstances permission is not given for the woman to work during the Iddah period because there are other alternatives. If a woman does not observe Iddah correctly either after divorce or after death then she is guilty of a major sin. All the loopholes used to try and justify are unacceptable and regarded as feeble excuses. If a woman marries someone while she is in Iddah either after divorce or after death, the nikah is null and void and is unaccepted, according to all four madhabs . The man and woman are regarded as living in sin. If a husband issues a diivorce, a suitor is able to approach the woman who has been issued the divorce – through his mother or sisters etc – and speak about marriage implicitly and not in a direct manner. ciibroadcasting.com

Be a Mirror to Other Believers Submitted by Mohammed Desai on The Hadith states, المؤمن مراٰة المومن A Mu’min is a mirror unto another Mu’min When a person looks into the mirror, it informs him of all his faults. It reflects the dirt that is on the face, in the nose, in the beard, etc. but the mirror doesn’t tell another of these faults. This is exactly how a Mu’min should behave with a fellow Mu’min. We act contrary to this, on finding a fault with a person we inform the entire world but the person, thus he is never notified about the problem. A person possessing Imaani brotherhood will inform his Muslim brother if he happens to detect some fault within him, and the brother that is corrected should thank the person that informed him. Alhamdulillah, this quality is found in our students at the Madrasah that lead the Salaah or call out the Adhaan. Whenever, we find some error in their Salaah or Adhaan, we inform them in a manner that does not offend them and they respond by saying ‘Jazakallahu Khairan.’ If they are not corrected they will continue with their habit through their lives. Another quality of the mirror, it does not exaggerate things. It informs you of things exactly as they are. If a person asks another, “How was my Bayaan, he will say, it was presented extremely well without any errors.” There were errors that he is aware of, but he downplays it or exaggerates it, whereas this is not the quality of a mirror. This is how a Mu’min should be. When we go for I.D. photos, the picture of the person photographed remains on the screen even after taking the photo. We have to then request them to remove the image particularly if the photo of a woman was taken. The mirror never retains the image and fault of another, but the moment the person moves, the image disappears. A Mu’min also doesn’t tell others that the person before you had various faults in him. A true Mu’min should delete and conceal faults of others as a mirror does. If we know of a fault in a person, we should attempt to built a relationship with him, even though it takes months and thereafter correct him in a kind manner, once he gains your trust and confidence. Bhai Abdul Wahhab Saheb D.B. says, “If someone is of a senior position and you are unable to correct him, then appoint a senior person to correct him. Hadrat Ali R.A. requested permission from Rasulullah Salallahu Alaihi Wasallam to invite his father Abu Talib towards Islam. Rasulullah Salallahu Alaihi Wasallam didn’t permit him as the Dawat of a child won’t hold such importance in the gaze of seniors. When conveying a message, we should choose an appropriate person to convey the message. Nowadays, we open people’s issues and problems before everyone, but we never confront the person involved in the wrong so that he may rectify himself. We should also do the right thing in the correct manner, not in the incorrect manner. Someone stole the horse of a particular person. He was informed that so and so is the thief and has the horse in his yard. He jumped the wall of the thief at night and took his horse. The actual thief now reported him to the police for trespassing and stealing. This teaches us that the right thing must be done in the right way, not in the wrong way. He should have contacted the police first, provided proof that the horse belonged to him and get back his horse. In conclusion, don’t expose the faults of people, rather correct their mistakes in a kind and compassionate manner. Khanqah Akhtari

Fiqh GR4 Lesson 10.pdf