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Monday, November 26, 2012

A call for Justice - details - B) THE SECOND FOUNDATION OF DIFFERENCES. (Incorrect Beliefs Of The Deobandi School).

You have read in the previous pages that the first basic cause of our
differences with the Deobandi scholars, is their disrespect of the
Holy Prophet (peace and blessings be upon him), and their denial of
the basic tenets of Islam. Youwould have definitely assessed by now
that our hatred and abhorrence of the Deobandi scholars because of
their blasphemy can never end - for it is a requirement of our faith.
The first basic cause was quite sufficient for our separation from the
Deobandi school, but you will be astonished toknow that there are
quite a few special beliefs upheld by the Deobandi scholars, which are
also playing a vital role in widening the gulf between us. Provided
below are some of their beliefs, with reference to their books:
1. A follower (member ofthe Ummah) can surpass the Prophets in deeds.
(Tahzeer-ul-Naas)
2. It is not necessary for the Prophets to be immune from saying
blatant lies. (Tasfia-ul-Aqaid)
3. It is wrong to considerthat saying lies is againstthe dignity of
Prophethood.(Tasfia-ul-Aqaid)
4. It is wrong to believe that Prophets are innocent of sinning.
(Tasfia-ul-Aqaid).
5. A person engaged in prayers becomes a polytheist (mushrik) upon
diverting his thoughts towards the Prophet. (Siraate-Mustaqeem)
6. To think about the Prophet whilst one is in prayer is worse than
being engrossed in the thoughts of adultery, or thinking about a
donkeyor an ox. (Siraate-Mustaqeem)
7. It is possible for Allah to tell lies (Yakrozi).
8. It is a heresy to deem Allah free from time and space (Idha-ul-Haq)
9. The deceptions of magicians are greater than the miracles of the
Prophets. (Mansabe-Imamat).
10. A person, who labels the Companions of the Holy Prophet (peace and
blessings be upon him) as "infidels", is not out of the fold of Jamaat
Ahle Sunnah. (Fatawahe Rashidiah)
11. Whoever is named"Mohammed" or "Ali" does not have authority over
anything. (Taqwiat-ul-Iman)
12. All creations - whether small (such as common men) or great (such
as prophets and saints) - they all are, before Allah's majesty, more
lowly than even a cobbler. (Taqwiat-ul-Iman)
13. One who considers the Holy Prophet (peace and blessings be upon
him) as his mediator andintercessor on the Day ofResurrection, is
equal to Abu Jahal in polytheism. (Taqwiat-ul-Iman)
14. It is polytheism to have names such as"Rasool Baksh", "Nabi
Baksh", "Gulam Mohiuddin" and "Gulam Moeenuddin". (Taqwiat-ul-Iman)
15. To be "A mercy for the entire creation" (Rehmatul Lil Alameen)
isnot an exclusive attribute of our Holy Prophet (peace and blessings
be upon him). The followers can also be the "A mercy for the entire
creation" (Rehmatul Lil Alameen). (Fatawahe Rashidiah)
16. Eating from the food prepared for Fateha of the saints, causes the
heart to die. (Taqwiat-ul-Iman)
17. The Holy Prophet (peace and blessings be upon him) is our elder
brother, we are his younger brothers. (Taqwiat-ul-Iman)
18. It is polytheism to say, "if Allah and His Prophet will a thing,
it will be accomplished". (Bahishti Zewar).
19. To travel for the sakeof visiting the mausoleums of any Prophet
(peace be upon them) or any saint, or to illuminate their mausoleums,
to carpet them, to sweep there, give people water to drink or make
arrangements for their ablution and bathing - (all this) is
polytheism. (Taqwiat-ul-Iman).
Here I will request my readers to reflect upon the above mentioned
beliefs of the Deobandi school with justice and sincerity. Among these
beliefs are a few that affect the belief of Tauheed (the Oneness
ofAllah) and a few others which if accepted as truewould put the faith
of a billion Muslims in danger- and this does not stop here. Billions
of our ancestors, who acceptedfaith contrary to these beliefs as true
Islam, will also come within the purview of such beliefs.
For a little while, put the Bareillvi scholars aside, and with your
religious temperament, decide whether you agree with the above
mentioned beliefs and actions or not - and without any hesitation just
decide in a clear YES or NO - whether the present Muslim society is
based on these beliefs or not. Ifnot and obviously not, then please
give a decision regarding the scholars of Bareilly who have disagreed
with the above noted beliefs and have struggled to save the Ummah from
these filthy beliefs & actions, and have also striven to keep the
Ummah associated with the correct beliefs of Islam.
It is now up to the Muslim masses to decide whether this significant
achievement of the righteous Ahle Sunnah Bareillvi scholars was in the
interest of the Ummah or otherwise - and whether the services they
rendered caused dissension withinthe Ummah or have saved it from
breaking up.
If you agree that the faith of the majority of the Muslims worldwide
is the same as that whichthe scholars of Bareilly upheld, you will
then have to accept that it was these scholars who were the true
leaders of the Muslim masses. Those who, under the influence of false
propaganda of the opponents, accuse the Ahle Sunnah Bareillvi scholars
of sowing the seeds of dissension within the Ummah, deserve to be
called the worst ingrates in history.
Even if you do not call yourself a Bareillvi, you must be thankful to
the Ahle Sunnah Bareillvi scholars for the noble role that they played
by saving you from falling victim of the incorrect teachings of the
Deobandi school - and for keeping the Muslim Ummah associated with
proper beliefs.

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

A call for Justice - detail

A CALL FOR JUSTICE
The first root cause of our disagreement with the Deobandi scholars
with references to their books, is before you. It should be clear that
this basic cause of disagreement is concerned with (1) Insulting the
Holy Prophet (peace and blessings be upon him), and (2) Denial of the
necessities of Islam. And there is no doubt in their infidelity. A
number of verses of the Holy Qur'an bear testimony to the fact that
even a minor disrespect towards the Holy Prophet (peace and blessings
be upon him), breaks one's relation with faith and Islam. Under no
circumstances can superiority in knowledge or worship save one from
the evil consequences of insolence.
Here I will request my readers NOT to read the defamatory writings of
the Deobandi scholars with a view that it is justa religious dispute
between Bareilly and Deoband. Rather what must be kept in mind is that
the attack of the Deobandi scholars is upon the great personality of
the Holy Prophet (peace and blessings be upon him). The attack of
their insolent pen is NOT uponthe Ahle Sunnah Bareillvischolars, but
especially on the Holy Prophet (peace and blessings be upon him)
himself!
If you read these lines with a view that it is justa dispute between
the scholars of Bareilly and Deoband then the sincerity you need to
make a fair decision, willvanish. The purpose of my above request is
because to prefer the Holy Prophet (peace and blessings be upon him)
above any other belovedperson is a requirement of our faith. Therefore
put aside the scholars of Bareilly for a while and ask your faithful
conscience the followingquestions: -
(a) Do the writings of the Deobandi scholarsattack the
sanctity of ourHoly Prophet (peace and blessings be upon him), or not?
(b) Do these writings deviate from the basic requirements and
tenets of faith, or not?
If you have any doubt regarding the authenticity and the location of
the references given, you can yourself find and read them - these
books are openly available at bookshops, even to this day.
So what did the Ahle Sunnah Bareillvi scholarsdo? It was just that
after going through these defamatory writings of the Deobandi
scholars, the Ahle Sunnah Bareillvischolars openly displayed the
reaction ofthe unbearable distress and the spiritual agony that they
were made to suffer all of a sudden. The hurdle of relations did not
come in their way.
They contacted the Deobandi scholars and with authentic proofs asked
them to first seek repentance according tothe Shariah from those
writings - which vilify our Holy Prophet (peace and blessings be upon
him), and which deny the necessities of Islam - and secondly to delete
those writings from their books. But the spurious fame of the Deobandi
scholars came in their way and they preferred the everlasting
punishment of fire to the disgrace of this world.
A1) A Common Trait Among Those Who Disrespect The Holy Prophet (peace
and blessings be upon him).
Deviating from the above conversation, I would like to clarify a point
to my readers, trusting that the extra moments of waiting will not be
a burden upon them.
Going through the annals of history you willnotice a common trait
among those who were insolent towards the Holy Prophet (peace and
blessings be upon him). After uttering or writing any blasphemous word
due to hypocrisy, insteadof seeking repentance for their infidelity,
they resort to wrong interpretations and verbal jugglery when they are
called to account and admonished.
During the era of the Holy Prophet (peace and blessings be upon him),
the very same attitude existed in the hypocrites of Medinah. Once when
the Holy Prophet (peace and blessings be upon him) was returning froma
journey, the hypocritesused a derogatory word for him - and when the
Holy Prophet (peace and blessings be upon him) called them to account
after he was informed by the honorable companions, the hypocrites
resorted to giving wrong interpretations and lameexcuses. It was
revealed in the Holy Qur'an to the Holy Prophet (peace and blessings
be upon him) as follows: -
"Do not feign excuses, you have turned disbelievers after becoming
Muslims" (Surah Tauba -9:66 - from the Holy Quran's English
Translation"Treasure of Faith" by Mohammed Aqib Qadri)
Had the revelations not been going on, the hypocrites' fraud would not
have been disclosed and they would have concealed their infidelityby
reciting Kalema in theMuslim society.
A2) A Recent Example Of Verbal Jugglery
If you wish to know about the role of the hypocrites of Medinah inthe
present age, read about the Pro Vice Chancellor of Jamia MilliaIslamia
of New Delhi. In order to be called a supporter of secularism, he
expressed his views about the banned book of Salman Rushdie in an
interview for an English Magazine that "the ban on this book (Satanic
Verses) enforced by the Indian Government should be lifted because
everyone has a fundamental right to express his views."
The clear meaning of this phrase is that Rushdie cannot be calledto
account of the Blasphemy he has done in his book because he has a
fundamental right to express his views. In other words,
Mushir-ul-Hasan with his above phrase has openly supported the
disrespecttowards our Holy Prophet (peace and blessings be upon him).
The courageous and sacrificing students of Jamia Millia deserve praise
and applause. When they read the interview of Mushir-ul-Hasan, and
based on his crime of supporting ablasphemer, they joined hands in the
spirit of defending the honor of the Holy Prophet (peace and blessings
be upon him) and demanded from the then Indian Government that since a
supporter of a blasphemer is also a blasphemer, Mushir-ul-Hasan should
be sacked from his post - and that they cannot tolerate a blasphemer
and cruel person at any cost.
As this was a question of defending the honor of our Holy Prophet
(peace and blessings be upon him), a large number of teachers of the
Jamia Millia became indifferentof the consequences andannounced their
supportwith the students. When the Muslims of Delhi learned about the
incident, a wave of hatred and detestation spread, and the people of
the city also started supporting the students. The manner in which
Anjuman-e-Raza of Zakir Nagar displayed their anger against
Mushir-ul-Hasan, gave correct advice to the students and encouraged
everyone, should be written down in letters of gold.
But The Scholars Of Deoband! Only accordingto the Deobandi
Scholars(among whom Maulvi Salim Ibne Qari Tayyab Sahab and Maulvi
AhmedAli Qasimi and the secretary general of Abna-e-qadeem
Dar-ul-Uloom Deoband Maulvi Fuzail Ahmed are worth mentioning) the
blasphemy of Mushir-ul-Hasan is NOT proved. This is evident from
theirjoint statement in the daily "Qawmi Awaz" dated 18 May 1992 as
follows: -
"The students should seein the light of Islamic teachings, whether the
one who is being termed an insulter of theHoly Prophet (peace and
blessings be upon him), is really an insulter or not."
How regretful and astonishing it is, that thestudents and the teachers
of Jamia Millia and the general public who are not scholars understood
the blasphemy of Mushir-ul-Hasan, but the scholars of Darul Uloom
Deoband could not understand it - although the appeal of the
Chancellor Mr. Bashiruddin Ahmed about Mushir-ul-Hasan was published
on the last page of Qawmi Awaz, and the following excerpt from it
perfectly reveals the crime of Mushir-ul-Hasan.
"The Pro-Vice Chancellor of the Jamia, Prof. Mushir-ul-Hasan has
expressed his opinion about lifting the ban on this book (Satanic
Versesby Salman Rushdie). As this is a cause of annoyance, an
environment of anger and revolt has been created."
It is clear from the statement of the Vice Chancellor that the charge
of the students against Mushir-ul-Hasan is not baseless because he has
based his statement on the fact that every one has the right to freely
express his views. Therefore whatever Salman Rushdie has written
against our Holy Prophet(peace and blessings be upon him), is
Rushdie's permitted right. But it is a matter of great regret that
despite so much explanation, the Deobandi scholars consider
Mushir-ul-Hasan guiltless. The most important justification given by
them for his innocence isas follows: -
"The one who is being termed an insulter of theHoly Prophet (peace and
blessings be upon him) has clarified that he is free from this sin and
has complete respect in his heart for the Holy Prophet (peace and
blessings be upon him)".
The inanity of the Deobandi scholars is really pathetic that they do
not even know that in order to prove any charge, the confession or
admission of guilt is NOT required. His statements and the words he
has used are more than enough to prove his guilt - or else itshould be
pointed out where in the history of Islamic punishments has a criminal
been punished on the basis of his confession. Whoever has been
punished, has been punished on the basis of his words and statements.
Can Dar-ul-Ifta of Deoband prove that has anyone who was termed an
infidel byit because of uttering blasphemy, been made to confess his
infidelity? But it is obvious here that the Deobandi scholars would
not have uttered such immature statements if their love for the Holy
Prophet (peace and blessings be upon him), had not beenovercome by the
motive of supporting Mushir-ul-Hasan. They have nowto answer what was
the reason of their supporting and advocating for Mushir-ul-Hasan.
We have referred to this event just to clarify to our readers how the
love of the Holy Prophet (peace and blessings be upon him), unites the
believers against the insulters - and how those whose hearts are
devoid of this noble spirit resort to indecent and ridiculous
interpretations in order to defend a blasphemer.
In order to expose the mentality of the blasphemers as well as their
supporters, I think Ihave swayed far from the main subject. I now
request you to direct your attention to the discussion in the previous
pages regarding the charges against the elders of Deoband for
insulting the Holy Prophet (peace and blessings be upon him).
The very same thing happened at that time. In order to protect the
insolent writings of theirelders, the Deobandi scholars adopted a
stance of hostility and stubbornness, and with all their might began
propagating among the masses that they were completely free from
thecharges of blasphemy. And furthermore, they claimed that the
scholarsof the Ahle Sunnah Bareillvi school had created this entire
dispute and that the accusation against them - that of insulting the
Holy Prophet (peace and blessings be upon him) - is totally untrue,
and baseless.
They had a large numberof resources and means of communication at
their disposal. When people started getting influenced from their
false propaganda, we were left with no other option but to go for
discussions and debates and to reveal the fact that the charges on the
elders of Deoband school for writing insolent remarks againstthe Holy
Prophet (peace and blessings be upon him), are NOT baseless, but in
fact a reality.
Therefore in every debate, the insolent writings of their elders were
read before them along with proper reference to the page numbers and
the Deobandi scholars never said that the books from which the
reference were given were not written by their elders or that these
insolent writings were not present in their books.
The most important benefit derived from these debates was that the
general public realized that the chargesof blasphemy on the Deobandi
scholars are based on solid grounds -and that the protest and
agitation of the Ahle Sunnah scholars which isreflected in their
speeches is to defend the honour of the Holy Prophet (peace and
blessings be upon him).

A call for Justice - Part1

PART ONE
THE THREE FOUNDATIONS OF DIFFERENCES BETWEEN AHLE SUNNAH SCHOLARS &THE
DEOBANDI SCHOLARS:
The religious enmity between Deoband and Bareilly, and its
negativeeffects that are prominent from the press to the stage, and
which started in the previous century is not abaseless one. If your
mind is open to the truthread below the real foundations of the
differences of this religious dispute that has divided the Muslim
nation into two groups.
A) THE FIRST FOUNDATION OF DIFFERENCES (Insolent Writings Of Deobandis
Against The Holy Prophet- peace and blessings be upon him).
Everyone is aware that a Muslim has a very strong and devoted relation
with his Holy Prophet (peace and blessings be upon him). The belief
regarding the Holy Prophet (peace and blessings be upon him) is so
reverential and sensitive that a Muslim cannot bear any insult towards
the Holy Prophet. In order to protect his honor, the Muslims of the
subcontinent have offered sacrifices in every era and with such an
exemplary spirit that it is now a part of history. This aspect of a
Muslim's love for the Holy Prophet (peace and blessings be upon him)
should be remembered -that while expressing anger and regret
againstthe insolent, a Muslim has never bothered to see who will be
targeted. Whoever commits any disrespect or blasphemy against our Holy
Prophet (peace and blessings be upon him) - whether the individual is
an outsider or from among us - the swords of the Muslims have become
unsheathed against suchpeople.
The contemporary example of the outcast Salman Rushdie is beforeyou.
He made the entire Muslim world his enemy by attacking the honor of
our Holy Prophet (peace and blessings be upon him). Indeed all those
who gave numerous sacrifices to defend the donor of the Holy Prophet
(peace and blessings be upon him), deserve immense praise.
This itself is the main foundation of our anger against the scholars
of the Deobandi school - because their elders have written insolent
words and phrases against our Holy Prophet(peace and blessings be upon
him). A few examples of such insolent writings are as follows: -
1. The religious leader ofthe scholars of Deoband,Maulvi Ashraf Ali
Thanvi in his book entitled"Hifz-ul-Iman" (The Protection of Faith)
has compared the knowledge of the Holy Prophet (peace and blessings be
upon him), with the knowledge of lowly creatures such as animals and
beasts - andhe himself has confessedto this heinous crime! (May Allah
protect us!)
Learned people know that if anything is compared with a respectable
thing, it implies respect - whereas on the contrary, if anything is
compared with a disgraceful and shameful thing, it implies defamation
and disrespect. This principleis so well known and widely accepted in
the Urdu language, that no learned person can denythe authenticity of
this interpretation.
On this basis we claim that, beyond doubt, Mr. Thanvi is guilty of
insolence towards the Holy Prophet (peace and blessings be upon him).
By comparing the knowledge of the Holy Prophet (peace and blessings be
upon him) with that of animals and lowly creatures, he has definitely
committed theheinous crime of insulting the Holy Prophet (peace and
blessings be upon him).
2. The second and third leaders of the Deobandi school i.e. Maulvi
Khalil Ahmed Ambethvi and Maulvi Rasheed Ahmed Gangohi have written in
their book "Baraheene Qatia" (The Definite Proofs), that on the
issueof encompassing the knowledge of the earth, the knowledge of
Satan exceeds the knowledge of our Holy Prophet (peace and blessings
be upon him). Furthermore,they claimed that if one believes that the
knowledge of our Holy Prophet (peace and blessings be upon him)
exceeds that of Satan, such a person will become a "polytheist"
(Mushrik), because the vastness of Satan's knowledge is proven from
Qur'an and Hadith, whereas no such proof exists in respect of the
knowledge of the Holy Prophet (peace and blessings be upon him). (May
Allah protect us!).
In the above-mentioned case, there are no two opinions that assessing
the knowledge of the Holy Prophet (peace and blessings be upon him) to
be inferior to that of Satan, is a blatant blasphemy and insolence
towards the Holy Prophet (peace and blessings be upon him).
Similarly, it is a blatant insolence and a blasphemy to say that in
contrast to Satan, anyone who believes in the vast extent of the
knowledge of the Holy Prophet (peace and blessings be upon him) is a
"polytheist" (Mushrik), but having the same belief about Satan is not
polytheism!
Likewise it is also a clear disrespect towards our Holy Prophet (peace
and blessings be upon him) to say that there is no clear proof in the
Qur'an on the vast extent of his knowledge, but there is proof in
Qur'an as well as Hadith regarding the vast knowledge of Satan!
3. The most important leader of the Deobandi school, and also the
founder of the Deoband Madressah i.e. Maulvi Qasim Nanotvi, in his
book "Tahzeer-ul-Naas" has refused to accept our Holy Prophet (peace
and blessings be upon him) as the Last Prophet - whereas to believe in
Prophet Mohammed (peace and blessings be upon him), as the Last
Prophet of Allah is proven both from the Qur'an and the Hadith.
He has gone to the extent of writing that"even if it were assumedthat
a New Prophet can come during the era of the Holy Prophet (peace and
blessings be upon him), or after the Holy Prophet (peace and blessings
be upon him), it would not have an effect on the "Finality"
(Khatemiat) of our Holy Prophet (peace and blessings be upon
him)".Whereas every sane person can easily understand the simple
principle that the belief regarding the Finality of the Holy Prophet
(peace and blessings be upon him) gets negated upon the arrival of a
new Prophet. It is this very book of Maulvi Qasim Nanotvi - i.e.
"Tahzeer-ul-Naas" which the Qadianis term a precursor to validate
theprophethood of Mirza Gulam Ahmed Qadiani (May Allah protect us).
It should be clear that our dispute with Deobandi scholars on the
issue of Khatm - e- Nubuwat (The Finality ofProphethood) is not a
secondary one, but is regarding Islamic principles and is fundamental.
It is not concerned just with the permissibility (hillat) or
prohibition (hurmat), but with infidelity and Islam.

A call for Justice

ALLAH - In The Name Of - The Most Gracious, The Most Merciful. A CALL
FOR JUSTICE
This book is written for all those:
· Who sincerely want to know about the differences between the
scholars of the Ahle Sunnah School and the scholars of the
DeobandiSchool and who wish to remove the real obstacles towards
unification.
· Who in their private meetings address these serious and principled
differences as (1) a deceit of the Maulvis, (2) a means of making
money, (3) a way of making a living etc., - and who receive applause
from the people, for expressing such thoughts.
· Who, despite being highly educated, consider making attempts at
understanding and removing such differences as a waste oftime.
· Who consider the differences between the Ahle Sunnah scholars and
the Deobandi scholars, as merely trivialor secondary.
· Who spend their scholarly and research capabilities in clarifying
and interpreting the insolent writings of the Deobandis. (Perhaps
religion will remain incomplete without suchexplanations!)
· Who consider researching the differences between the Ahle Sunnah and
Deobandi scholars just a waste of time, whereas at the same time they
are the most zealous advocators of unification!
· Who consider that Teejah (meals for the poor on the third day of
passing away of a Muslim), Daswaan (mealsfor the poor on the tenth day
of passing away of a Muslim), Chaleeswan (meals for the poor on the
fortieth day of passing away of aMuslim), and visits to mausoleums are
the actual differences between the Ahle Sunnah scholars and Deobandi
scholars.
· Who consider the publication and sale of literature based on
blasphemous and insolent writings, as the most important service to
Islam!
· Who feel uneasy at the mention of religious differences, but who
spend all their physical and monetary resources in tolerating and
solvingwith elegance all their official problems and business affairs.
· Who advise that as per the circumstances, disputed writings &
problems should not be discussed - but do not render this advice to
the institutions that are ceaselessly publishing such literature.
· Who term the issues of (a) Respecting our Holy Prophet (peace and
blessings be upon him), (b) The status of the HolyProphet (peace and
blessings be upon him), (c) The attributes of the Holy Prophet (peace
and blessings be upon him), (d) Veneration of the Companions and of
the members of the family ofthe Holy Prophet (peace and blessings be
upon him), (e) Sainthood and (f) other Islamic issues, as
"Sectarianism" perpetrated by the Ahle Sunnah school of thought - and
in this way such persons intentionally or unintentionally support
infidelity and heresy.
· Who understand the real causes of the differences and have thetrue
spirit of presenting a program on the national (or international)
level, through which the wide gulf of differences can be bridged and
an initiative can be taken towards unification.
If you have a soft corner in your heart for the scholars of Deobandi
school, the obvious effect of reading this booklet will be that you
will close it and put is aside with frustration. However, if you are a
great thinker and have the spirit for searching facts by going deep
into events, you will definitely attempt to find out why the
foundations of this dispute were laid - and what are the causes owing
to which the dispute still continues allover the world, after so many
years.
If the dispute was limited to a few people, it could be ignored by
considering that personal or family interests may be involved - but
the range of this dispute is so widethat not only the whole country
(Indian Sub Continent) but a very large region abroad has been dragged
into it. From mosques to religious schools (madressahs), all aspects
of our religious life havebeen so deeply affected by it that from
villages tocities, the entire country has been divided by it.
Therefore the real reasons that actually started the dispute cannot be
overlooked byjust terming it just as an individual strife between
Bareilly and Deoband.
Regretfully until now historians have not attempted make an impartial
research into the real basis of our dispute with the scholarsof the
Deobandi school - a dispute which is going on among millions of
Muslims at home and abroad since the last several decades. Due to it,
the entire Muslim society has fallen prey tospiritual agony and
confusion. Can there be a greater mockery of ourinnocence that our
protest is termed as"Spread of Dissension", whereas it the right of
every innocent individual to disclose his anger and sorrow?
After these introductory words, we now present the details of this
religious dispute before our readers trusting thatthey will ascertain
the real causes in light of what is written here below. Even if
reading this booklet is a burden on you, I would still request you to
read the details, because a seekerof the truth does not have a bias
towards any group.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

stories - A Prodigal Tale

He left at night, taking with him a changeof clothes, a blanket, and a
small bag of money which he found in his father's room. He travelled
until dawn and then all of the next day and well into the following
night, pursued by thoughts of his angry and vengeful father. His route
led south towards the holy city, following the roads he knew from the
yearly pilgrimage his family were rich enough to make. The land rose
around him in broken shadows, ragged heights of limestone, sparse
ground, uncultivated andsporadically populated, the occasional
shepherds'village buried in the valleys where goats roamed the scrub.
On the evening of the third day, exhausted and hungry, he stood
watching the sun slip beyond the horizon, casting its last rays over
the broad expanse of a lake. His sense of guilt had not left him but
thoughts of his angry father had ceased to torment him, diminishingin
intensity as the distance from home increased. A mist was rising off
the lake. Grass tufts, long and heavy with seeds, stood dry
andyellow-silvery in the fading light. Autumn flowers thrust their
crowns above the grass, including one of which he did not know the
name, a head of pale trumpets spread out on along stalk, its white
petals glowing faintly in the dusk. A tent flap clattered in the
rising wind and sand drifted across the clearing, driven in little
runs and gusts. He drew the edge of his cloak tighter acrosshis mouth.
The sounds of the caravan he had joined earlier that afternoon were to
his back. He could hear the mutter of conversation. Blue smoke coiled
away from a fire of camel dung. Some of the women were tending a stew
of meat and vegetables.
The sound of feet approaching awakened him. One of the men had
come over to ask if he would like some food. Hefollowed to where a
group of travellers sat in a circle around the fire and ate
gratefully. It was his first meal since leaving home. He watched the
others, theirfaces mostly in shadow, wondering what they thought of
him, a stranger who had come amongst them from the hills. Had they
believed his story about a religious obligation, a prayer answered?
They had accepted him easily enough. They could know nothing for
certain.
< 2 >
On the eighth day the caravan approached the walls of the city,
climbingthe steep slopes through small peasant fields and olive
groves, past square,flat-roofed, mud houses, the hills stretching away
into the distance. His firstthought on entering the gate was to find a
room. He approached a small inn in one of the unpaved lanes off the
main thoroughfare. The room he was offered wassmall, but he had little
money and did not yet know where more wouldcome from. He planned to
look for work, to live quietly for a while, until he had thought out
whatto do. The woman of the inn regarded him out of her round, black
eyes, her grey hair tied back from her darkly freckled face. He felt
suddenly fearful of her. It was almost as though she knew his reason
for being there, knew the whole story of how he came to be standing
before her with his cloak and few bundled possessions. Worse still,
she seemed complicit in his secret. He had thought to pass as a simple
traveller but suddenly confronting thiswoman's mocking gaze he knew he
was marked. A feeling of dread possessed him. He made an excuse about
having to change money and went out. She made no reply.
The shadows of the northern wall engulfed him, its bleak
battlementstowering above him. The memory of the old woman clung to
him like a horrible dream. It was agood hour before he could shake off
the sense of panic and fear. He wandered, drifting aboutthe city,
until tiredness overcame him. Now he rested on his haunches, his back
against a wall in a small street of fruit and vegetable stalls. Out of
the passing multitude appeared a dishevelled youth, a dirty blanket
around his shoulders. Theyouth sat beside him and they exchanged
hesitant greetings. The other had been longer on the road and his face
was thin andlined. They spent the night in a field on the outskirts of
the city, the earth uncultivated and full of weeds. His new companion
was to show him much in those first few days, opening to himthe
streets and alleys of the city.
< 3 >
That night he had the first of the dreams which for months
plagued his sleep; dreams filled with violent and erotic images. In
this first dream he was trying to save a child from a life of
prostitution and shame. He rode away with her on a mule but then lost
her in the darkness only to find her mutilated body lying naked in the
road. Many of these dreams were populated with dead women as wellas
with swords, snakes and flight; ciphers of his guilt. Because the
presence of these imageswas so shocking, he imagined that his secret
must be transparent to everyone around him. At night he slept lightly,
part of him always mindful lest he should give something away in his
mutterings, or wake screaming.
But at first the effect of these dreams was nothing compared to
the poverty. Destitution camehard to him having known only luxury all
his life. The small amount of money he had brought with him soon ran
out and he was forced to begin order to feed himself. Then one day he
found himself a party to theft. Standing by a butcher's stall, his
companion suddenly said to him, 'Quick, run'. Looking up he saw that
the boy had seized a chicken from beside the stall. He felt his
stomach tense as he broke into a run. They dived into the first
alleyway to the right, descending into the shadows, turning right
again through a low arch, across a courtyard and over a low wall.
Thenthey ran on down the adjoining lane. His companion must have
thought the route out beforehand. They kept running until they were
sure they were not beingfollowed. There had beenshouts and a
half-heartedattempt at pursuit but that seemed all.
When they eventually stopped it was because they could not run
any further. His side was doubled with a stitch, his lungs bursting,
his heart swelling as though it would explode. He felt sick and
vomited while his chest continued to heave painfully. His companion
lay sprawled in a doorway holding his sides. He was laughing and
pointing at the pool of vomit. 'Hell, what wereyou running from?' he
asked.
< 4 >
After this he stole regularly. Though he ate infrequently it was
enough. He slept rough in abandoned houses, in the street, sometimes
outin the fields. His poverty depressed him and the dreams became more
frequent and intense. He began drinking wine of the cheapest and
roughest sort. He was now submerged in the underworld of the city.
Most of the people he spent time with were drunkards like himself,
living by stealing, the women by hustling. Each had his or her story,
elaborated and embellished over so many years the teller no longer
knew where the truth ended and the lies began. Though they banded
together out of need for each other, few confided the true reason for
his being there. Amongst this shifting group of outcasts he had no
real friends. He spent a lot of time on his own. Even when with others
he was withdrawn, alonein their midst, quietly brooding.
One particular eveninghe sat with a group under a tree drinking.
Hereached out for a jar of wine which stood to his right. His hand
found the earthenware jar and he dragged it towards him across the
ground. As he did so one of the girls leaned over him.
'No more,' she said. He tried to fend her off with his arm but
found he didn't have the strength. 'You've had enough, you'll be sick
again.' She took hold of the neck of the jar as he tried to raiseit to
his mouth. She was too strong for him and he lay back against the
stony earth, the girl's face appearing above him. She was young but
little of youthfulness remained to her. He closed his eyes, feeling
the tears wanting to come. He lay still, wishingthat she might release
him from the prison of his silence. If only she would ask him what the
matter was, and persist in asking until she had got an answer. But she
simply sat there watchinghim, perhaps angry at hisfoolishness, or
indifferent, not wanting to burden herself with his problems.
Thus he went on from day to day, finding ways to occupy himself
for hours at a stretch. He walked for miles around the city with his
head bowed, or simply sat, staring into the dust at his feet. Need of
money forced him to beg and to steal. If he was lucky someone would
take pityon him and buy him wine. His once smooth and youthful face
became sunken and dark,and his eyes, often jaundiced and
bloodshot,bulged in their sockets. His clothes were torn andstained,
his body thin and bruised.
< 5 >
The Feast of Passover came and thousands of pilgrims gathered,
filling the inns and camping in the environs of the city. He stayed
away from them, knowing his familywould be somewhere amidst the
throng. For safety he moved outside of the ritually clean areas. His
family could not wander here withoutrendering themselves unclean for
the ceremonies and this they would not do. He was secure in his own
uncleanness. On the few occasions when he did venture into the city it
was never to a place where someone might know him. He did not liketo
go into the busy thoroughfares. Most of the day he lay in the fields
watching. In the distance he could see the steady column of smoke
rising from the Temple area. White and blue figures moved in the haze,
the sun reflecting from whitewashed walls, the grey smoke rising and
dispersing in the clear sky. The noise of thegreat crowd carried
across to him, the sound of voices, of bells and cymbals, and
sometimes of chanting.
He was cut off from it all and the sense of dispossession
oppressed him. It was not that he was particularly religious. He had
never been fervent in his observance, or strong in his beliefs. What
troubledhim was not spiritual pain, but simply a sense of no longer
belonging. He left the fields and wandered for an hour through the
back streets and alleyways where he came on an itinerant preacher
proclaiming to anyone who would listen. The holy man was in his
mid-twenties, bearded and simply dressed. His face had a severe,
ascetic angularity,but his hands were long and slender and he gestured
as he spoke with great gentleness. 'A father always has room in his
heart to forgive a son who repents,' the preacher was saying. It was a
phrase caught in passing and barely registering in his mind. But the
words had found a place in his thoughts, like seeds in the crevice of
a wall. The encounter lasted a few minutes onlyand was soon forgotten.
In the following days his mental condition worsened. Secrets
contained for so long were now demanding audience. He had eaten
practically nothing for a week and had little appetite. Wine eased his
hunger. He had grown thinner, more lethargic, and found it
increasingly difficult to concentrate. On the last night of the Feast
he had the first of many visions. He was sitting in the corner of
aninn completely drunk. A woman he knew came over towards him, her
eyes heavily darkened with makeup. He smelled the sweetness of her
unwashed body as she placed the palm of her hand against his face.
< 6 >
'Why don't you stop drinking?' she asked. He heard someone
laughing,he felt nauseous. The woman stroked his cheek, and then his
hair, looking into his face. He bowed his head and moved slightly
aside. A triangle of light fell from a gap between the curtain and the
doorframe, highlighting the head and shoulders of a man across the
room. The man was laughing, his mouth wideopen and the lips drawn back
to reveal an irregular set of decaying teeth. As he tried to focushe
saw that there was noflesh on the head at all. The teeth jutted
straight out of bone, the lower jaw hanging slack, the eyes empty
sockets beneath the shadow of the brow.
The skull turned towards him grinning with the fixed expressionof
a mask. He closed his eyes to rid himself of the image, but when he
opened them again the skull was still there, staring at him. Then the
skull spoke: 'I could tell her all about you,' it said.'I could tell
her everything.' He closed hiseyes again and pressed his hands to his
ears and this time when he lookedagain the skull was gone.He rose
unsteadily, pushing the girl aside. People watched him uncertainly.
When he gotoutside he was shaking and was violently sick.
The effect of the visionon his subsequent conduct was marked. He
tried over the next few weeks to stay sober, wrestling with the
agonising need for drink.He tried to eat though it made him ill. Then
by a piece of sheer chance he was offered a job on a farm north of the
city. He worked in the dusty fields pruning vines and olive trees, the
rough branches cutting his hands. He earned enoughfor his keep, living
on vegetables and bread, which were cooked and served collectively to
the labourers.
He had now stopped drinking but his mental condition continued to
deteriorate. He had visions regularly. Often the birds would talk to
him, or devils in the form of birds, taunting him with their
accusations. On one occasion the roots of an olive tree he was tending
became a nest of vipers writhing around his feet. In the midst of the
snakes was awoman's brooch. He reached down to pick it up but as he
touched the glinting object it turned into a stone and the snakes
vanished. After a month of labouring in the fields he was moved to the
position of swineherd. He fed the pigs, cleaned out their enclosure
and herded them up the hillside where they rooted in the shade of the
olive groves.At night he slept with them for warmth.
< 7 >
One evening late that summer, at the time of the evening meal, he
wassitting apart from the other labourers, absorbed as usual in his
own thoughts. The men were huddled on the other side of the courtyard,
talking quietly. Suddenly his attention was arrested bythe hand
gestures of one of them. The man turned towards him and he recognised
the preacher he had stopped to listen to months before. The tallfigure
moved towards him and he heard the words 'the father always has room
in his heart.' The preacher's lips did not move. It was as though the
words had been spoken directly intohis mind. A shadow fell across him
and there wasthe man standing before him, his hands hanging loosely at
his sides, the sun behind giving him a kind of aura. The idea of
repentance which had lain dormant so long began to shoulder its way
into the light of consciousness. When at last the presence faded he
wept.
At the height of the summer, sickness broke out in the community.
It struck quickly. Within a week two of the labourers lay dead, their
bodies swollen and blotchy. A third man died a day later, and then a
child. A grave was dug beyond the farm and fires burned all day. The
community was in turmoil. The women wept and prayed for hours
together, and there was talk of divine punishment. The priest came
several times with incense and there were offerings in an attempt to
placate the evil. Seeingand hearing all this filled him with terror.
He began to talk to himself, though no one could make out exactly what
hewas saying. It seemed that he had convinced himself he was the cause
of the plague, that he carried the evil now venting itself on those
around him. Many thought he was possessed by a devil and wanted to
turn him out. There was talk and speculation about his past. It was
with some relief that the communityawoke one morning to find he had
gone.
It was the child's deaththat drove him away. Shewas nine years
old. He was present when the father carried the body wrapped in an old
cloak from the house. The child's arm had fallen loose from the
makeshift shroud and had seemed to point at him. Whichever way the
body was turned the arm followed him. The women were keening and
hugging each other while the men stood greyfaced and upright watching
the solemn procession. The father placed the body on top of the fire,
while other men threw on more brushwood. The flames leapt, eating at
the dry cloth. Some of the wood slipped and the body rolled slightly
so that the arm, which had been folded back across the girl's chest,
slipped free and lay pointing accusingly at him again. He half
expected the child to get up and denounce him. He watched transfixed
as the fire enveloped the frail human form. When the fire burned down
he helped to shovel the ash into the grave.
< 8 >
He left that night, taking some food in a leather satchel and his
master's donkey. By the time the sun had begun to rise over the
eastern hills he was already descending from the highlands and was
miles away from possible pursuers. He rode for several days, drinking
from wells and skirting the tiny villages on his route. The sparse
terrain had been seared by the long hours of oppressive heat. Only
near water didanything green flourish. Everywhere else the vegetation
was dry and yellowed. At night he slept dreamlessly.
All day the sun blazed down on him out of a cloudless sky as he
trudged into the evaporating distance of the plains. The road was
thick with dust, in places so deep the donkey had difficulty walking
and they had to leave the track and go onto the rougher, stonier
ground to the side. But it was an interior world which occupied all of
his attention. Memories fromthe past wove themselvesinto an intricate
tapestry in which images of sin and repentance were dominant. He
thought once more of the inn keeper's wife and of howhis guilt had
plunged himinto this purgatory. He saw visions repeatedly, of the
preacher, of his father, of the dead child.
He had ridden for five days without eating. His body ached and he
was covered with dirt and sweat. The donkey was tired and walked
slowly while he rolled in the saddle, slipping at times into a state
of semi-consciousness. Partsof the dream of his first night in the
city flooded his mind. The girl was with him now, sitting behind on
the donkey and he was taking her back home. But they seemed to be
going slower and slower. She was complaining that he did not love her,
that if he did love her they would be able to go faster. He tried to
nudge the donkey into a trot but they seemed to be sinking into the
road. Then he felt the girl slip from behind him. By the time he was
able to turn round she had fallen unconscious on the ground, her arm
pointingaccusingly in his direction. She was burning, flames spreading
around her. Then the preacher appeared above the fire saying: 'the
father alwayshas room in his heart.'
< 9 >
He woke suddenly andfound that they had stopped in the shadow ofa
large rock. He pressed the donkey to walk on but the animal refused
tomove. In the distance he could see a group of low buildings. It was
well intothe afternoon now and he dismounted and began to stumble
towards the village. His eyes stung in the heat and he felt dizzy from
lack of food. His lean facelooked sickly under its coat of grime as he
staggered along the stony track in his ragged tunic. He was mumbling
incoherently to himself, and at one point thoughthe saw the preacher
waiting for him by the distant buildings. Then he fell unconscious in
themiddle of the path.
The dogs found him four hours later, swollen with plague. The
villagerswere terrified and left him where he was until they could get
a priest. The following morning the holy man approachedcautiously, the
people of the village a few paces behind. The stranger lay gaunt and
grey in the dust. His clothes were nothing but soiled rags, his eyes
wide open and staring.

Commentary on the hadeeth “The best rows for women are the back ones”

We are a group of women who pray in the mosque in Ramadan in aplace
that is isolated from the men so that they cannot see us and we cannot
see them. I noticed that the sisters do not complete the front rows
and do not make them straight, and some of them quoted as evidence the
hadeeth of the Messenger (blessingsand peace of Allah be upon him) in
which he said: "The best rows for men are the front ones and the worst
are the back ones, and the best rows for women are the back ones and
the worst are the front ones." I said to them that what this hadeeth
refers to is when the women are praying behind the men without a
barrier, but now the situation is different. Is what I said correct?.
Praise be to Allaah.
The hadeeth quoted is saheeh, but according tothe scholars it is to be
interpreted in the manner that you mentioned, which is when there is
no barrier between the men and women. But if they are screened from
the men, then the best rows are the front ones and the worst ones are
the back ones, just as is the case with men, and they haveto complete
the front rows first, then the next and so on, and close the gaps,
just like men, because of the general meaning of the proven hadeeth
from the Messenger of Allah (blessings and peace of Allah be upon him)
concerning that. May Allah help us all to do that which He loves and
which pleases Him. End quote.
Majmoo' Fataawa Ibn Baaz (25/145)

The hadeeth “Whoever gives food to a fasting person to break his fast…” includes both richand poor

With regard to the hadeeth, "Whoever gives food to a fasting person to
break his fast will have a reward like his without detracting from his
reward in the slightest," is what is meant by the fasting person the
one who is poor? Or does that include relatives and friends? Is there
the same reward for a voluntary fast if one gives food to the fasting
person to break his fast?.
Praise be to Allaah.
The hadeeth is general in meaning and includesboth rich and poor,
obligatory and supererogatory (naafil) fasts. The bounty of Allahis
great, may He be glorified and exalted. End quote.
Majmoo' Fataawa Ibn Baaz (25/207)

Commentary on the hadeeth “No one overburdens himself in his religion but he will be unable to continue inthat way”

What is the meaning of the hadeeth of the Messenger of Allaah (peace
and blessings of Allaah be upon him), "Noone overburdens himselfin his
religion but he willbe unable to continue inthat way"?.
Praise be to Allaah.
It was narrated from AbuHurayrah (may Allaah be pleased with him) that
the Prophet (peace and blessings of Allaah be upon him) said:
"Religion is easy, and no one overburdens himselfin his religion but
he willbe unable to continue inthat way. So do not be extremists, but
try to be near perfection and receive the good tidings that you will
be rewarded. Gain strength by worshipping in the mornings and
afternoons and during the last hours of the night."
Narrated by al-Bukhaari (39) and Muslim (2816).
Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said:
The meaning of this hadeeth is that it is not allowed to go to
extremes in religion, by overburdening oneself with acts of worship
thatone cannot do except with extreme hardship. This is what is meant
by the words of the Prophet (peace and blessings of Allaah be upon
him), "No one overburdens himself in his religion but he will be
unable to continue inthat way", i.e., religion isnot to be approached
in an extreme manner, andwhoever does that will be defeated.
In Musnad al-Imam Ahmad (5/32), in a report which was classed as hasan
by the commentators on the Musnad, it is narrated that Mihjan ibn
al-Adra' said: I came with the Prophet (peace and blessings of Allaah
be upon him), and when we were at the door of the mosque, we saw a man
who was praying. He said: "Do you think heis sincere?" I said: "O
Prophet of Allaah, this is So and so, he is one of the best of the
people ofMadeenah, or one of those who pray the mostof the people of
Madeenah." He said: "Do let hm hear you lest you be doomed" – two or
three times – "you are an ummah for whom I want ease."
According to another report: "The best of yourreligion is that which
is easiest, the best of your religion is that which is easiest."
Musnad Ahmad (3/479). It was classed as hasan by the commentators.
According to a marfoo' report narrated by 'Abd-Allaah ibn 'Amr ibn al-'Aas:
"This religion is very profound so approach it in a gentle manner and
do not make yourself hate the worship of Allaah because the traveller
who does not let his mount rest will not reach his destinationand his
mount will not be able to keep going."
al-Sunan al-Kubra by al-Bayhaqi (3/19); classed as da'eef by
al-Albaani in al-Silsilah al-Da'eefah (1/64).
The one who does not let his mount rest will not reach his
destinationand he will become like one who is cut off, because his
mount is no longer able to continue, so he is close to doom. Had he
been kind to his mount and taken it easy during his journey, his mount
would have been able to travel the distance with him and get him to
his destination. End quote. Fath al-Baari by Ibn Rajab (1/136-139).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
What is meant is that no one goes to extremes in religious deeds and
forsakes the easy approach but he will become incapable and will be
unable to continue in that way.
Ibn al-Muneer said: This hadeeth is one of the signs of Prophethood.
We have seen and the people before us saw that everyone who goes to
extremes in religious matters will be cut off and doomed.
It does not mean that weshould not seek to be more perfect in
worship,for that is something praiseworthy. Rather what is forbidden
is the kind of extremism that leads to getting bored with it, or going
to such extremes in doing voluntary acts that one ends up forsaking
that which is better, or it leads to delaying the obligatory act until
the time for it is past, like one who stays up and prays all night,
until sleep overcomes him at the end of the night and he sleeps and
misses offering Fajr prayer in congregation, or until the preferred
time for it is over, or until the sun rises and the time for the
obligatory prayer ends. End quote.
Fath al-Baari by Ibn Hajar (1/94).
Al-'Allaamah 'Abd al-Rahmaan al-Sa'di (may Allaah have mercy on him) said:
How great this hadeeth is and how concise and good is its beneficial
advice and comprehensive principles. At the beginning of it the
Prophet (peace and blessings of Allaah be upon him) established this
important principle, and said: "Religion is easy" i.e., it is easy and
simple in its beliefs, morals and deeds, in its actions and
abstentions.
The beliefs that have to do with belief in Allaah, His angels, His
Books, His Messengers, the last Day, the divine decree both good and
bad – these are sound beliefs in which hearts find rest and which will
bring theone who believes in them to the best end.
Its morals and deeds are the most perfect of morals and the most
righteous of deeds, in which are the best interests of religion, this
world and the Hereafter.By missing out on them, nothing good can be
achieved. They are all easy and simple; everyone who is accountable
sees himselfas able to do them and does not find any hardship or
difficulty in doing so.
Its beliefs are sound and simple, acceptable to thesound mind and
sound human nature.
Its obligations are the easiest thing.
The five prayers are repeated five times every day and night, at the
appropriate times. The All-Knowing, All-Aware has made them more easy
making it obligatory to offer them in congregation and gathering to
offer them, because gatheringto perform acts of worship makes them
easier, and decreed that there should be a great deal of goodness in
religious commitment and soundness of faith, and that there should
beboth immediate and deferred rewards, whichmakes the believer find
comfort in doing them and praise Allaah for enjoining them on His
slaves, for they cannot do without them.
Zakaah is not required of any poor person who does not have wealth
that reaches the nisaab or minimum threshold atwhich zakaah becomes
due. Rather it is requiredof the rich so as to complete their religion
and their Islam, to purifytheir wealth and their hearts, to ward off
calamities from them and their wealth, to cleanse them of their sins,
to offer comfort to the needy and to bring about harmony in society.
But despite that it is a very small amount when compared with what
Allaah has given them of wealth and provision.
As for fasting, it is obligatory for one month of the year, in which
all the Muslims come together and forsake their basic desires – for
food, drink and physical relations – during the day, and Allaah
compensates them for that by His grace and kindness, completing their
religious commitment and faith and increasing their perfection, with
Hisgreat reward, and many other good things that come as the
consequence of fasting. It is also a means of attaining piety (taqwa)
which is the basis of doing all kinds of good deeds and avoiding evil
things.
With regard to Hajj, Allaah has only enjoined it on the one who is
ableto do it, and only once ina lifetime. There are many religious and
worldly benefits in it, more than can be counted. Allaah says
(interpretation of the meaning): "That they may witness things that
are of benefit to them" [al-Hajj 22:28], i.e., in both religious and
worldly terms.
Then after that there areall the rituals of Islam which are very easy
and have to do with the rights of Allaah and the rights of His slaves.
They are easy in and of themselves. Allaah says (interpretation of the
meaning): "Allaah intends for you ease, and He does not want to make
things difficult for you" [al-Baqarah 2:185]. Nevertheless, if
something prevents a person from doing things, such as sickness,
travel and the like, Allaah has granted some concessions, and
waivedsome duties, or allowed doing them in a different way, as is
well known.
Moreover, if a person looks at the various things that people do day
and night, both obligatory and naafil, prayer, fasting, charity and so
on, and wants to follow the example of the most perfect of mankind and
their leader, Muhammad (peace and blessings of Allaah be upon him), in
doing them, he will find that it is not too difficult for him, and it
will not keep him from attending to his worldly interests, rather by
doing that he will be able to do all his duties, his duties towards
Allaah, his duty towards himself, his duty towardshis family and
friends, and his duty towards everyone who has a right over him, quite
easily.
But the one who overburdens himself andis not content with that with
which the Prophet (peace and blessings of Allaah be upon him)
wascontent or that which hetaught to his ummah, rather he goes to
extremes and overburdens himself with acts of worship, will be
overwhelmed and in the end he will beunable to continue and will stop
doing it. Hence he said: "and no one overburdens himself in his
religion but he will be unable to continue inthat way."
So the one who overburdens himself with regard to religious matters
and is not moderate will be overwhelmed by it and will lose steam and
will find himself going backwards.
Hence the Prophet (peace and blessings of Allaah be upon him) enjoined
and encouraged moderation,and said: "I urge you to be moderate and you
will reach your goal."
Then he (peace and blessings of Allaah be upon him) enjoined avoiding
extremism and trying to be near perfection, and encouraged people to
be hopeful and not to yield to despair.
Avoiding extremism means saying and doing the right thing, and
following a wise path; it means saying and doing the right thing in
all senses. If he cannot do that in every situation, then let him fear
Allaah as much as he can, and draw near to the goal, because if a
person cannot manage to get things completely right, let him come
close, and if he cannot do all that then let him do as much as he can.
From this may be taken auseful principle which is also indicated in
the verse in which Allaah says (interpretation of the meaning):
"So keep your duty to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16]
And the Prophet (peace and blessings of Allaah be upon him) said:
"When I tell you to do something, do as much of it as you can." The
issues that are based on this principle are innumerable.
In another hadeeth it says: "Make things easy (for people) and do not
make things difficult, give glad tidings and do not put people off."
Then the hadeeth ends with advice that is easy for people, but is
extremely beneficial, which is: "Gain strength by worshipping in the
mornings and afternoons and during the last hours of the night."
These three times are times when, if the traveller travels at these
times, he will be able to reach his destination, whether it is far or
near, and he and his mount will both still be in good shape. Also
these three times could help a person to reach his destination in the
Hereafter and travel the straight path and reach Allaah in an easy
manner. So if a person occupy himself with good and righteous deeds
that are suited to the time – at the beginning and end of the day and
part of the night, especially at the end of the night, that will bring
him a greater share of good and he will attain happiness, victory and
prosperity, and he will be successful in finding ease and rest, as
well as attaining his worldly and psychological goals.
This is one of the greatest signs of Allaah's mercy towards His
slavesin this religion which is the means of eternal happiness, as
Allaah sentit as guidance to His slaves and explained it on the lips
of His Messengers, and has made it easy, and helpedwith it in all
ways, and show kindness to those who strive hard and protected them
from obstacles and impediments.
Thus it is known that a number of principles may be derived from
thisgreat hadeeth:
1. Islam is easy in general
2. Hardship opens the door to relief
3. If I tell you to do something, do as much of it as you can.
4. It encourages those who strive hard and gives them glad tidings
of goodness and reward that stem from their actions.
5. Comprehensive advice on how to reach Allaah, advice which maybe
sufficient on its own and no other advice could take its place.
May the blessings and peace of Allaah be upon the one who was given
the power and benefit of concise speech. End quote.
Bahjat Quloob al-Abraar wa Qurrat 'Ayn al-Akhyaar fi Sharh Jawaami'
al-Akhbaar (p. 77-80).
And Allaah knows best.

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Said ibn Aamir al-Jumahi - Biographies of the Companions (Sahabah)

Said ibn Aamir al-Jumahi was one of thousands who left for the region
of Tanim on the outskirts of Makkah at the invitation of the Quraysh
leaders to witness the killing of Khubaybibn Adiy, one of the
companions of Muhammad whom they had captured treacherously.
With his exuberant youthfulnessand strength, Said jostled through the
crowd until he caught up with the Quraysh leaders, men like Abu Sufyan
ibn Harb and Safwan ibn Umayyah, who were leading the procession.
Now he could see the prisoner of the Quraysh shackled in his chains,
the women and children pushing him to the place set for his death.
Khubayb's death was to be in revenge for Quraysh losses in the battle
of Badr.
When the assembled throng arrived with its prisoner at the appointed
place, Said ibn Aamir took up his position at a point directly
overlooking Khubayb as he approached the wooden cross. From there he
heard Khubayb's firm but quiet voice amid the shouting of women and
children.
"If you would, leave me to pray two rakaats before my death." This the
Quraysh allowed.
Said looked at Khubayb as he faced the Kabah and prayed. How beautiful
and how composed those two rakaats seemed! Then he saw Khubayb facing
the Quraysh leaders.
"By God, if you thought that I asked to pray out of fear of death, I
would think the prayer not worth the trouble," he said.
Said then saw his people set about dismembering Khubayb's body while
he was yet alive and taunting him in the process.
"Would you like Muhammad to be in your place while you go free?"
With his blood flowing, he replied. "By God, I would not want to be
safe and secure among my family while even a thorn hurts Muhammad."
Peopleshook their fists in the air and the shouting increased. "Kill
him. Kill him!"
Said watched Khubayb lifting hiseyes to the heavens above the wooden
cross. "Count them all, O Lord," he said. "Destroy them and let not a
single one escape."
Thereafter Said could not count the number of swords and spears which
cut through Khubayb's body.
The Quraysh returned to Makkah and in the eventful days that followed
forgot Khubayb and hisdeath. But Khubayb was never absent from the
thoughts of Said, now approaching manhood. Said would see him inhis
dreams while asleep and he would picture Khubayb in front of him
praying his two rakaats calm and contented, before the wooden cross.
And he would hear the reverberation of Khubayb's voice as he prayed
forthe punishment of the Quraysh. He would become afraid that a
thunderbolt from the sky or some calamity would strike him.
Khubayb, by his death, had taught Said what he did not realize
before--that real life was faith and conviction and struggle in the
path of faith, even until death. He taught him also that faith which
is deeply ingrained in a person works wonders and performs miracles.He
taught him something else too, that the man who is loved by his
companions with such a love as Khubayb's could only be a prophet with
Divine support.
Thus was Said's heart opened to Islam. He stood up in the assembly of
the Quraysh and announced that he was Rex from their sins and burdens.
He renounced their idols and their superstitions and proclaimed
hisentry into the religion of God.
Said ibn Aamir migrated to Madinah and attached himself tothe Prophet,
may the peace and blessings of God be upon him. He took part with the
Prophet inthe battle of Khaybar and other engagements thereafter.
After the Prophet passed away to the protection of his Lord, Said
continued active service under his two successors, Abu Bakr and Umar.
He lived the unique and exemplary life of the believer who has
purchased the Hereafter with this world. He sought the pleasure and
blessings of God above selfish desires and bodily pleasures.
Both Abu Bakr an(l Umar knew Said well for his honesty and piety. They
would listen to whatever he had to say and follow his advice. Said
once came to Umar at the beginning of his caliphate and said.
"I advise you to fear God in dealing with people and do not fear
people in your relationship with God. Let not your actions deviate
from your words for the best of speech is that which it confirmed by
action. Consider those who have been appointed over the affairs of
Muslims, far and near. Like for them what you like for yourself and
your family and dislike for them whatyou would dislike for yourself
and your family. Surmount any obstacles to attain the truth anddo not
tear the criticisms of those who criticize in matters prescribed by
God.
"Who can measure up to this, Said?" asked Umar. "A man like yourself
from among those whom God has appointed over the affairs of the Ummah
of Muhammad and who feels responsible to God alone," replied Said.
"Said," he said, "I appoint you tobe governor of Homs (in
Syria).""Umar," pleaded Said, "I entreat you by God, do not cause me
to go astray by making me concerned with worldly affairs."
Umar became angry and said,"You have placed the responsibility of the
caliphate onme and now you forsake me.""By God. I shall not forsake
you,"Said quickly responded.
Umar appointed him as governor of Homs and offered him a gratuity.
"What shall I do with it, O Amir al Mumineen?" asked Said. "The
stipend from the have al-mal will be more than enough for my needs."
With this, he proceeded to Homs.
Not long afterwards, a delegation from Homs made up of people in whom
Umar had confidence came to visit him in Madinah. He requested them to
write the names of the poor among them so he could relieve their
needs. They prepared a list from him in which the name Said ibn Aamir
appeared.
"Who is this Said ibn Aamir?" asked Umar
"Our amir" they replied.
"Your amir is poor?" said Umar, puzzled.
"Yes," they affirmed, "By God, several days go by without a fire being
lit in his house."
Umar was greatly moved and wept. He got a thousand diners, put it in a
purse and said,"Convey my greetings to him and tell him that the Amir
al Mumineen has sent this money to help him look after his needs."
The delegation came to Said with the purse. When he found that it
contained money, he began to push it away from him,saying, "From God
we are and toHim we shall certainly return."
He said it in such a way as if some misfortune had descendedon him.
His alarmed wife hurriedto him and asked, "What's the matter, Said?
Has the Khalifah died~"
"Something greater than that."
"Have the Muslims been defeated in a battle?"
"Something greater than that. The world has come upon me tocorrupt my
hereafter and create disorder in my house. "
"Then get rid of it," said she, notknowing anything about the diners.
"Will you help me in this?" he asked.
She agreed. He took the diners, put them in bags and distributed them
to the Muslim poor.
Not long afterwards, Umar ibn al-Khattab went to Syria to examine
conditions there. Whenhe arrived at Homs which was called little Kufah
because, like Kufah, its inhabitants complained a lot about their
leaders, he asked what they thought of their Amir. They complained
about him mentioning four of his actions each one more serious than
the other.
"I shall bring you and him together," Umar promised. "AndI pray to God
that my opinion about him would not be damaged. I used to have great
confidence in him."
When the meeting was convened, Umar asked what complaints they had against him.
"He only comes out to us when the sun is already high," they said.
"What do you have to say to that, Said?" asked Umar.
Said was silent for a moment, then said, "By God, I really didn'twant
to say this but there seemsto be no way out. My family doesnot have a
home help so I get upevery morning and prepare dough for bread. I wait
a little until it rises and then bake for them. I then make wudu and
go out to the people."
"What's your other complaint?" asked Umar.
"He does not answer anyone at night," they said.
To this Said reluctantly said, "By God, I really wouldn't have liked
to disclose this also but I have left the day for them and the night
for God, Great and Sublimeis He."
"And what's your other complaint about him?" asked Umar.
"He does not come out to us from one day in every month," they said.
To this Said replied, "I do not have a home help, O Amir al-Mumineen
and I do not have any clothes except what's on me. This I wash once a
month and I wait for it to dry. Then I goout in the later part of the
day."
"Any other complaint about him?" asked Umar.
"From time to time, he blacks out in meetings," they said.
To this Said replied, "I witnessedthe killing of Khubayb ibn Adiy when
I was a mushrik. I saw theQuraysh cutting him and saying,"Would you
like Muhammad to be in your place?" to which Khubayb replied, "I would
not wish to be safe and secure among my family while a thorn hurts
Muhammad." By God, whenever I remember that day and how I failed to
come to his aid, I only think that God would not forgive me and I
black out."
Thereupon Umar said, "Praise beto God. My impression of him has not
been tainted." He later sent a thousand diners to Said to help him
out. When his wife saw the amount she said."Praise be to God Who has
enriched us out of your service. Buy some provisions for us and get us
a home help."
"Is there any way of spending it better?" asked Said. "Let us spend it
on whoever comes to us and we would get somethingbetter for it by thus
dedicating itto God." "That will be better," she agreed.
He put the diners into small bags and said to a member of his family,
"Take this to the widow of so and so, and the orphans of that person,
to the needy in that family and to the indigent of the family of that
person."
Said ibn Aamir al-Jumahi was indeed one of those who deny themselves
even when they are afflicted with severe poverty.

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A new Muslimah is asking about problemsin her marriage

Im worried if my marriage is valid, the ceremony was in english but
the witnesses did Notunderstand english!(i even stopped the wedding
but was told one was an imam, one hafiz!but not english speaking!)
2)the mahr was not given(and i didnt agree to delay)
3)the marriage was not properly consumated we found out on wedding
night that he has "retarded ejaculation" (this means no chance of
children or real satisfaction)
4) 2 days after marriage he left to do 40 days dower with tablighi
jamaat i only had 1 fone call, to me this is not howto look after your
family and how can you pay to do dower but not pay mahr? help i am a
convert and need some advice please!
the appointed wali also conducted the ceremony and is my husbands
friend. as i am revert i dont have family for maharam. i am doing so
much dua but feel ashamed and embarrassed .
Praise be to Allaah.
Firstly:
We ask Allah to make yousteadfast in adhering to His religion and to guide you.
We are happy to hear of your coming to Islam andemerging from the
darkness of kufr to the light of faith.
"Say: 'In the Bounty of Allah, and in His Mercy (i.e. Islam and the
Quran);-therein let them rejoice.'That is better than what (the
wealth) they amass"
[Yoonus 10:58].
Secondly:
Having witnesses to the marriage contract is one of the conditions of
it being valid, but announcing the marriagedoes away with the needfor
witnesses, because it serves the same purpose and more. See the answer
to question no. 112112 .
Thirdly:
The marriage contract is valid if done in a language other than
Arabic, but it is stipulatedthat the witnesses shouldknow that
language, because the witness is going to bear witness to what he
hears; if he cannot understand anything, his witnessing is not valid.
But announcing the marriage does away withthe need for witnesses
asstated above. So if the marriage was announcedand become known among
a number of Muslims, then the marriage is valid.
Fourthly:
If the marriage contract was done without statingthe mahr, then it is
valid. In that case the woman isentitled to a mahr like that of her
peers (other women like her).
It says in al-Mawsoo'ah al-Fiqhiyyah (39/151): The mahr is obligatory
in all marriages, because Allah, may He be exacted, says
(interpretation of the meaning):
"All others are lawful, provided you seek (them in marriage) with Mahr
(bridal money given by the husband to his wife at the time of
marriage) from your property"
[an-Nisa' 4:24].
So the permissibility of marriage is connected to it, although
mentioning the mahr in the marriagecontract is not a condition of the
marriage being valid. So it is permissible to do the marriage contract
without naming the mahr, according to the consensus of the fuqaha'.
See also the answer to question no. 111127
Fifthly:
It is not valid for a woman to get married without a guardian, because
the Prophet (blessings and peace of Allah be upon him) said: "There is
no (valid) marriage without a guardian."
Narrated by Abu Dawood,2085 and others; classed as saheeh by
al-Albaani in Saheeh Abi Dawood.
If there is no guardian present or he is not qualified to be the
woman's guardian, then guardianship with regard to her marriage passes
to the ruler or the one who acts on his behalf. If there is no Muslim
ruler either, the director of the Islamic Centre, the imam of the
mosque or one of the scholars may act as her guardian in marriage. If
none of these are available, then a Muslim of good character may act
as her guardian in marriage with her permission.
The scholars of the Standing Committee for Issuing Fatwas said:
If the woman does not have a Muslim guardian, whether he is a relative
or otherwise, then the director of the Islamic Centre in your country
may act as her guardian in marriage, because he takes the guardian's
place in cases such as this. The Prophet (blessings and peace of Allah
be upon him) said: "The ruler is the guardianof the one who has no
guardian." The head of the Islamic Centre has authority in his
locality, because there are no Muslim judges in that locality. End
quote.
Fataawa al-Lajnah ad-Daa'imah, 3/387
What appears to be the case is that your marriage is valid, because
this man who did the marriage contractacted as your guardian for the
purpose of the marriage contract, as youdid not have a guardian.
But it would have been better had the marriage been performed by the
director of the Islamic Centre in your city.
For more information please see the answer to question no. 48992
Sixthly:
Jamaa'at at-Tabligh is an Islamic organisation that is prominent and
active in the Islamic field and it has done a lot of good work in
calling people to Allah, but there are some points to be noted with
regard to matters of 'aqeedah (belief), ideology and level of
scholarship. For information on that, please see the answer to
questions no. 8674 , 39349 , 47431
Going out with them and leaving you during the first days of your
marriage is something that your husband shouldnot have done.
But it is essential to think positively of him; his going out with
them twodays after getting married indicates that the man is eager to
call people to Allah.
Seventhly:
Having a wedding party is not a condition of the marriage being valid.
Whether it is done correctly or otherwise makes no difference to the
validity of the marriage. But it is essential to make it free of evils
that are all too common in wedding parties, such as indecent songs,
music, free mixing,showing of adornment and so on.
Eighthly:
The fact that your husband suffers from problems in ejaculation or
that the possibility of having children from himis low, and that
sexual satisfaction is also low are all problems that can be treated
by going to a specialist doctor.
We advise you to be patient, careful and wise in making decisions. You
are in a situation in which it might not be appropriate at all to
think of leaving him. If it is possible for the imam of the mosque who
was present at your wedding or another trustworthy Muslim who is known
to be knowledgeable to intermediate with your husband and advise him
of his duty to treat his wife kindly and take careof her rights, that
may bea good idea.
We ask Allah, may He be exalted, to reconcile between you and set
things straight between you.
And Allah knows best.

Is there a set age for marriage in Islam?

I would like to know whether there is a set age for marriage in
Islamfor men and women? I hope you can explain with reference to the
Qur'aan and saheeh hadeeths.
Praise be to Allaah.
Firstly:
Islam does not give a specific age for marriage,either for the husband
orfor the wife. Allah, may He be exalted, says (interpretation of the
meaning):
"And for such of your women as despair of menstruation, if ye doubt,
their period (of waiting) shall be three months, along with thosewho
have it not"
[al-Talaaq 65:4].
Al-Sa'di (may Allah have mercy on him) said: "along with those who
have it [menses] not" means minors, those whohave not yet started to
menstruate. Adult women who have never menstruated at all are like
those who "despair of menstruation" (i.e., have passed
menopause);their 'iddah is three months. End quote.
Tafseer al-Sa'di, p. 870
The Prophet (blessings and peace of Allah be upon him) married
'Aa'ishah (may Allah be pleased with her) when she was six years old
and the marriage was consummated when she was nine years old. Narrated
by al-Bukhaari (4840) and Muslim (1422).
Ibn Qudaamah (may Allahhave mercy on him) said in al-Sharh al-Kabeer, 7/386:
With regard to females, the father may give his minor, virgin daughter
who has not yet reached the age of nine in marriage, and there is
nodifference of opinion concerning that, if he gives her in marriage
to someone who is compatible. Ibn al-Mundhir said: All of those
scholars from whom we acquired knowledge unanimously agreed that it is
permissible for a father to give his minor daughter in marriage if he
arranges her to someone who is compatible, and it is permissible for
him to do that even if she is reluctant. End quote.
Secondly:
No one may give a minor daughter in marriage except her father
according to the view of Maalik and Ahmad. This was also the view of
al-Shaafa'i, but he regarded the grandfather as being likethe father
in that regard. Abu Haneefah said – and it was also narrated from
Ahmad – that it is permissible for a guardian other than the father to
give (the minor girl) in marriage, but the more correct view is the
former one.
See: al-Mughni, 7/33
Thirdly:
The father should not give a minor daughter in marriage except in a
casewhere he thinks it is in her best interests. Just as he may only
dispose of her wealth in that which is in her best interests, the same
applies with regard to arranging her marriage. Islam only permits that
to the Muslim father who is pious and pays proper attention to the
best interests of his children, and who understands very well that he
is a shepherd and that he is responsible for his flock.
Ibn Wahb narrated that Maalik said, with regard to a man arranging a
marriage for an orphan girl under his care: If he thinks that (the
husband)is a man of virtue, righteousness and wisdom, it is
permissible for him to do that.
Ahkaam al-Qur'aan by al-Jassaas, 2/342
Fourthly:
A man should not consummate marriage with his young bride until she is
physically ableto bear intercourse. This varies from one time, place
and environment to another.
What young men and guardians of girls should do is hasten to arrange
marriages, so as to guardchastity and protect honour, and so as to
attain the great purposesfor which Allah ordained marriage.
And Allah knows best.

The Concept of Brotherhood

Another fundamental element in the value system of Islam is the value
of human brotherhood. This value also is founded on the same
principles which have been discussed in connection with freedomand
equality. Besides those foregoing principles, human brotherhood in
Islam is based on an unshakable belief in the Oneness and Universality
of God the worshipped, the unity of mankind the worshippers, and the
unity of religion the medium of worship. For the Muslim, God is One,
Eternal and Universal. He is the Creator of all men, the Provider for
all men, the Judge of all men, and the Lord over all men. To Him,
social status, national supermanship, and racial origin are
insignificant. Before Him,all men are equal and brothers of one
another.
The Muslim believes in the unity of mankind with regard to the
sourceof creation, the original parentage, and the final destiny. The
source of creation is God Himself. The original common parentage is
that of Adam and Eve. To this first parentage, every human being
belongs and of it he partakes. As for the final destiny, there is no
doubt in the Muslim's mind that it will be to God, the Creator, to
Whom all men shall return.
The Muslim believes in the unity of God's religion. This means that
God does not confine His religion or favors to any particular nation,
race, orage. It further means thatthere can be no contradiction or
fundamental differences in the Religion of God. When all this is
interpreted properly, it will leave no ground for pretended supremacy
or presumptuous exclusivity. And when it isimparted into the
humanmind, it will provide man with a clear concept and a solid basis
of human brotherhood. Because the Muslim believes in the Oneness of
God, the unity of mankind, and the unity of religion, he believes in
all the Messengers and Revelations of God without discrimination.

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