IN DEFENCE OF IMAM AHMAD RAZA KHAN OF

BAREILLYBY: SAYYID SHAH ALE'

RASOOL HASNAIN BARKAATI (SAJJADAH NASHEEN, MAREHRA

SHAREEF, INDIA )

Praise be to Allah and lots of Darood and Salaams upon the Holy Prophet Hazrat Muhammad Mustafa (sallal laahu alaihi wasallam) whom Allah created as the Prophet of Prophets and made him His most beloved one. May Allah bless all the companions of the Holy Prophet (sallal laahu alaihi wasallam) and those who followed them and also those who have been following them till today and would go on following them till the Doomsday. 

My brother in faith and a very intimate friend of mine Al Haj Salim Muhammad Barkaati from Preston (UK) has sent me an e-mail containing the absurdities uttered by one Ibrahim Adam. This man Ibrahim Adam seems to be an ignorant and illiterate man who is trying to get some cheap publicity through uttering such nonsensical things against one of the most celebrated Ulema of the world, Ala-Hazrat Imam Ahmad Raza Khan (rahmatullah alaih), the Muhaddith of Bareilly. 

The greatness of Imam Ahmad Raza (rahmatullah alaih) is evident from more than one thousand of his books written on over a hundred subjects (and not the topics). Imam Ahmad Raza Khan’s (rahmatullah alaih) Fatawa are spread over more than ten thousand pages and are a valuable treasure in the Sunni world. 

Ibrahim Adam, the misguided, wretched and perverted scholar, in his lecture “THE BERELWIS AND THE TRUTH BEHIND THEIR FOUNDER” has tried to level false charges against Imam Ahmad Raza Khan (rahmatullah alaih) by misquoting his writings. I wonder how people listen to the lecture of Ibrahim Adam who cannot speak a single sentence with correct lexicon. He does not know the titles of the books written by Imam Ahmad Raza Khan (rahmatullah alaih), which he has tried to misquote in his lecture. I throw a challenge to Ibrahim Adam to write correctly in Roman script the titles of at least fifty books of Imam Ahmad Raza Khan (rahmatullah alaih). Allah willing, the Wretched Moulvi Ibrahim Adam might not even know the total number of the books and treatise written by the great Muhaddith of Bareilly. 

The very foundation of the criticism by Ibrahim Adam is shaky. The first paragraph of his lecture begins with the introduction of two Schools of Thought, which are most prominent in India. Ibrahim Adam’s affiliation with the Deobandi school is evident from his hyperbolic statement while referring to the Deoband school: “One is a huge and vast institution, which has produced most the Ulamas throughout the world, which is the Deoband institution.” What a poor language! 

Ibrahim Adam has lifted an excerpt from the biography of Imam Ahmad Raza Khan (rahmatullah alaih) entitled “Malfoozat”. He has made this excerpt the basis of his first criticism. 

I think I should better quote Ibrahim Adam himself: 

“The title is the saying, practicing and beliefs of Ahmed Raza Khan, the founder, patron, saint, and friend of the Berelwis. The school of thought follows. 

Claim 1: Ahmed Raza Khan appeals that the Rasul of Allah (SAW) was his follower. He writes, When Barkaat Ahmed, a certain person from his group, passed away, Ahmed Raza Khan went to bury this man. He writes I descended into his grave, and I inhaled the fragrance in his grave, which I first inhaled at the grave shariff of Rasullullah (SAW). On the date Barkaat Ahmed died, the Late Maulwi Syed Amir Ahmed saw Huzoor (SAW) on a horseback in a dream, and this late Maulwi Syyed Amir Ahmed asked, “Yaa Rasullullah, where to at thou bound (where are u going). The Nabi (SAW) replied, I am bound for the Janaza Salaah of Barkaat Ahmed. Alhumdullulah, I Ahmed Raza Khan, myself did lead this mubaarak Salaah of Janaza.” Malfoozaat of Ahmed Raza Khan, Vol. 2, p.23.” 

The basis of Ibrahim Adam’s criticism is his misinterpretation of the report. The entire episode is associated with a dream, which the late Maulwi Syyed Amir Ahmed saw. Imam Ahmad Raza Khan (rahmatullah alaih) quoted him to affirm his beliefs in the Hadith of the Holy Prophet (sallal laahu alaihi wasallam): Whoever sees me in his dream, verily he sees me, as the Satan cannot take my form. 

Ibrahim Adam (better, call him Molvi Ibham, which means ambiguity) has an objection: How Ahmad Raza became the Imam of the Janazah prayer in which the Holy Prophet (sallal laahu alaihi wasallam) also participated? The most ignorant Moulvi Ibham has then referred to an episode from the life history of the Holy Prophet (sallal laahu alaihi wasallam). When the Prophet (sallal laahu alaihi wasallam) recovered from his illness and came out of his chamber, he saw Hazrat Abu Bakr Siddique (radi Allahu anhu) leading the prayers. The Prophet (sallal laahu alaihi wasallam) was so overwhelmed by the very sight and tried to join the congregation. Hazrat Abu Bakr (radi Allahu anhu) felt the presence of the Holy Prophet (sallal laahu alaihi wasallam) and tried to shift from the prayer mat but the Holy Prophet (sallal laahu alaihi wasallam) signalled him to stay where he was and sat by his side. Abu Bakr (radi Allahu anhu) continued the prayer. The experts of Hadith say that apparently Abu Bakr (radi Allahu anhu) was the Imam of the congregation but in fact the Holy Prophet (sallal laahu alaihi wasallam) became the Imam of the Salaah. There is a general rule that the Prophet is always the Imam of the prayer, and this is related to all the Prophets. The concept of Imam and Muqtadi in the Janazah Salaah is different from that of the five-time obligatory prayers. For example, the Janazah Salaah is the only Salaah where the Jama’at does not break with the

invalidation of the Wuzu of the Imam. One person’s performing of the Salaah is sufficient. Again, the Janazah Salaah is the only Salaah where the presence of a single person of good faith (Pure Sunni like Imam Ahmad Raza) among many persons of disbelief (like Ibrahim Adam) satisfies the obligation, the Farz-e-Kifayah. The Janazah Salaah is not a Salaah in its basic form; it is an invocation to Allah to bless the deceased. In that case, there is nothing wrong if Imam Ahmad Raza expresses his gratitude to Allah the Almighty who enabled him to attend the Janazah Salaah (or invocation prayer) of a fortunate believer where the Holy Prophet (sallal laahu alaihi wasallam) was also present. 

The Deobandi stooge Moulvi Ibham’s knowledge of Hadith is so limited that he does not know that the Holy Prophet (sallal laahu alaihi wasallam) has performed Salaah behind…. 

Now we quote the second point of Molvi Ibham’s criticism: 

“Claim 2: 

1. Ahmed Raza Khan claimed from his writing “Prophethood will proceed again after Abdul Qadir Jilani, and this new prophet will be initially a follower of a sheikh,”Hidayha Baksheesh, Vol. 2, p.72.” 

I once again throw an open challenge to Molvi Ibham to prove that Imam Ahmad Raza Khan (rahmatullah alaih) has ever written a Book entitled “Hidayha Baksheesh”. If he succeeds in proving this, he will get a reward of one lakh rupee cash in Indian currency. By the grace of Allah, Molvi Ibham will never ever be able to prove this. 

Imam Ahmad Raza Khan’s (rahmatullah alaih) enemies from Deoband, Nadwah and Najd have always tried their level best to misinterpret his writings. The reason: they are unable to understand their meanings and annotations. Molvi Ibham is the latest addition to the array of Ala-Hazrat’s (rahmatullah alaih) critics. I find this man totally illiterate and to some extent a cynic. Dear readers! You can very well judge the idiotic approach of Molvi Ibham that first he reproduces some excerpt from a non-existing book of Ala-Hazrat (rahmatullah alaih) and then on the basis of that excerpt, concludes: This is why Ahmed Raza Khan regard himself from that moment on as Qadri, and all his followers are Qadrias. He is a Qadria Prophet. Any sensible man would easily make out the bad intentions of Molvi Ibham to distort the image of Imam Ahmad Raza Khan by attributing to him wrong and un-Islamic notions. 

Molvi Ibham further tries to blemish Ala-Hazrat (rahmatullah alaih) by depicting him as a claimant of Prophethood. He quotes: “To keep on my deen, and on my Madhab, as theologized in my writings, instead fastly and solidly is a obligation above all other obligation,” Wasaayaa Shariff of Ahmed Raza Khan, published on the 25 of Safar 1345 AH. He says, those who believe in the berelwi school of thought must keep to his deen and his madhab, as he had written and as he had praised. His obligation fard over all other obligation.” 

Dear Readers! Just look at the comments of Molvi Ibham after the quotes. Do you find any relevance? If Ala-Hazrat (rahmatullah alaih) advises his followers to stick to his faith, it would certainly mean that the followers should follow the faith that Imam Ahmad Raza Khan (rahmatullah alaih) himself was following. “To keep on my Deen”, as wrongly translated by Molvi Ibham does not mean that Imam Ahmad Raza Khan (rahmatullah alaih) is claiming himself to be the founder of a separate faith. One of the three questions in the grave which the Munkar-Nakir are going to ask will be: Ma Deenoka? What is your religion? Does it mean Mr. Ibham that the angels are asking the dead man, what faith have you founded. The question would obviously mean: What faith do you practise or follow? Most of the old Deobandi Ulema prefix “Hanafi” to their names. If you ask them they would say that they are the followers of Imam-e-Azam Abu Hanifa (rahmatullah alaih) and that is why using the title Hanafi. Imam Ahmad Raza Khan is the staunch follower of Hazrat Shah Abdul Qadir Jilani (rahmatullah alaih). Hence he assumed the title Qadri to show his allegiance to the great Saint of Islam. 

Molvi Ibham quotes further: 

“Ahmed Raza Khan has been appointed by Allah over the Ahle-Sunnies.” This is from Ramhul-Qahhar Al-Kufri Kuffar on p.6. 

And Molvi Ibham cannot remain silent without giving his own comments. He says in his exotic language: “What Allah (SW) says about the Ambia Ikram,” Ahmed Raza Khan says, “Allah has appointed me.” No man, no Aalim, no Saint, Walliullah has the right to write this. To the berelwi, the word of Ahmed Raza Khan is more precious and sacred than the Qur'an and Hadith. 

Look how he writes and what he writes, but the berelwis, prefer to remain blind. This is blind cultism, this is traditional fetishism, by emotion applause of Narre-Takbir and Allahu-Akbar and shouting to get attention by hypocritical adherence. 

Dear readers! It is high time you buy a Webster’s English Dictionary to decipher the coded language of the great scholar who is out on a preaching spree by delivering absurd lectures and befooling the innocent men of faith. The Sheikh of Najd (Shaitaan) has appointed Molvi Ibham to criticize the Sunni Ulema who have been doing yeoman’s service in preaching and propagating the religion of peace in various parts of the world. 

Molvi Ibham’s ignorance to Arabic language is at its height when he uses the abbreviation (SW) for Allah in the following excerpt. I wonder what does he mean by the expression “The Islam of Allah (SW)”? The Islam of Allah (SW) and Nabi is sufficient for all Muslim, is it not? Three claim has been used here, and this is the backbone of berelwi, who self-proclaim that they are the only Alhe-Sunnat wal Jamaat. The only reason people follow it, because it’s emotionalism, they equate spiritualism to emotionalism. The Alhe-Berelwi knows what’s going on, but they think being a berelwi is an easy way to go to Jannah and easy ticket to Jannah. 

Molvi Sahib, I am grateful to you that you have ultimately realized the fact that Sunnis follow Imam Ahmad Raza Khan (rahmatullah alaih) because his teachings lead to the righteous path. The Barelwism, as you put it, is surely the shortest way to Paradise as it consists of the ways and traditions of the great Saints of old right from the Prophet’s (sallal laahu alaihi wasallam) time. The Sunni Jama’at (or as you call it, the Barelwi) is assuredly the 73rd sect among Muslims whom the Holy Prophet (sallal laahu alaihi wasallam) has given the glad tiding of an entry into Paradise. Molvi Ibham and his mentors the Deobandis, the Jama’at-e-Islami, the Wahabis, the Tablighi Jama’at cannot jointly claim to be the Jannati sect. 

Molvi Ibham continues his wild guessing. One thing is certain that this Satanic junta led by Molvi Ibham is quite at home in fabricating stories. His Tabligh is totally based on hearsay. He does not bother to refer to the original books while quoting them. He even does not care to cross check his statements before making them public. These are the characteristics of shameless people who do not mind to be taken to task by the opposite group. 

Molvi Ibham further levels charges against the followers of Imam Ahmad Raza Khan (rahmatullah alaih). 

He says: “They proclaimed, “even the Nabi (SAW) listened to the sermons and the lactures of Abdul Qadir Jalani (RA).” Let’s get something correct. Abdul Qadir Jilani has lived long time a saint and a wali of Allah (SAW) who the whole ummat respects. They use his name to get the attention of all the Muslims. Ahmed Raza Khan, the originator of Berelwis writes: “What are Walies, what are Ambias, even the Huzoor (SAW) attends your majlis, to listen to your service of Ghous Paak (Sheikh Abdul Qadir Jilani (ra)) Hidaayat Bakshish, Vol. 2, p.7 

“Flowers attend the sermons of Abdul Qadir, nay even the Prophets attend the sermons of Abdul Qadir Jilani Hidaayat Bakshish, Vol. 2, p. 71.” 

I don’t understand as to what Molvi Ibham wants to prove by quoting all this. Has he not heard the famous Hadith-al-Qudsi: “Ana Jaleesu man zakarani”, which means, “I accompany the person who remembers Me”. Now, the Majlis of Huzoor Ghaus-e-Pak (rahmatullah alaih) was always full of the remembrance of Allah and His beloved Prophet (sallal laahu alaihi wasallam). We the Sunnis believe that the Holy Prophet (sallal laahu alaihi wasallam) is present in every gathering, be it Salaah or Haj or Milad Shareef; he is present in every mosque; he is present in every Sunni’s house. Therefore, if the Holy Prophet (sallal laahu alaihi wasallam) and Hazrat Khizr (alaihis salaam) etc. are present in the sacred gatherings of believers, there is nothing for the disciple of Shaitaan, Molvi Ibham, to lament upon. From which expression has Molvi Ibham concluded that attending the sermon of Ghaus-e-Pak (rahmatullah alaih) means becoming his follower or disciple? Has Molvi Ibham not read the biography of Huzoor Ghaus-e-Azam (rahmatullah alaih) in which it is clearly mentioned that when for the first time he stood upon the pulpit to deliver sermon, he could not utter a single word. He saw great Arab scholars were sitting to listen to him. He invoked Allah to grant him eloquence. His prayers were answered. The Holy Prophet (sallal laahu alaihi wasallam) appeared and embraced Ghaus-e-Azam (rahmatullah alaih) in affection and put his sacred saliva in his mouth. Then Hazrat Ali (radi Allahu anhu) appeared and put his saliva into his mouth. Suddenly Ghuas-e-Azam (rahmatullah alaih) felt the effect of the sacred saliva of the Holy Prophet (sallal laahu alaihi wasallam). He started addressing the audience in chaste Arabic. The audience was astonished that a young man, who was stammering a little while ago, was so eloquent that the Arab scholars were unable to compete. 

Molvi Sahib, why do you understand everything in its negative term? Is it not possible that the Awliya, the Prophets and the Holy Prophet (sallal laahu alaihi wasallam) himself attended the sermons of Ghaus-e-Pak (rahmatullah alaih) to feel proud of him as well as bless him. 

Dear readers! I would like you to peruse the following quotation and judge themselves the authenticity of the person who quotes it. “Ahmed Raza Khan writes, “The messenger of Allah are enjoining their wives in their grave. The wives of wives of Anmbias are presented to them Anmbias, and they enjoin their wives their in” Maalfoozaat, Vol. 3, p. 28.” 

Molvi Ibham gathers the courage to ask: What kind of respect is this to the dignity of Nabi (SAW)? Berelwis claim to have a greater love and respect of the Nabi (SAW) then the other Muslims, but they will never go against the writing of Ahmed Raza Khan and the fatwas by their scholars. Any Berelwi, brother read this pages and think where they are going. It’s time to wake up. 

Can Molvi Ibham tell us what kind of respect is the following to the dignity of Nabi (sallal laahu alaihi wasallam)? In the beginning of his lecture Molvi Ibham has mentioned: One is a huge and vast institution, which has produced most the Ulamas throughout the world, which is the Deoband institution. People coming from there are called Deobandi. 

These so-called great scholars of the huge and vast institution of Deoband are the spiritual masters of Molvi Ibham. Let us see what respect have they shown to the Nabi (sallal laahu alaihi wasallam). 

On page 51 of “Buraheen-e-Qati’a”, Khalil Ahmad Ambethawi says: “After looking at the condition of Satan and the Angel of Death, it can be gained that they possess a great depth of knowledge and this has been proven from the Qur’an and Ahadith. To prove such knowledge for Fakhr-e-Aalam (Muhammad Sallallaho Alaihi wasallam) without proof from the Qur’an and Ahadith, but from common sense, is a false thought. If, to do so is not a Shirk, then in which category of faith does it fall?” 

On page 6 of “Hifzul Imaan”, (printed in Mazahirul Uloom), Ashraf Ali Thanawi says: “If knowledge of the Unseen refers to partial knowledge, then what speciality is there in Nabi (Sallallaho Alaihi Wasallam). Such knowledge is possessed by Zayd and Amr (any Tom, Dick and Harry), every child, insane people and all types of animals.” 

On page 5 of “Tehzeerunnas” (published in Maktaba Fayz Nazd Jami Masjid Deoband), Qasim Nanotvi

says: “Prophets are superior to their followers only in knowledge, but in good deeds, followers sometimes seem equal and occasionally even become superior to them.” 

In part II, page 12 of Fatawa-e-Rashidiyah, (published Maktaba Rashidiyah, Jami Masjid Delhi), Rasheed Ahmad Gangohi says: “The word ‘Rahmatul-lil-Aalameen’ is not a speciality of Rasool (Sallallaho Alaihi Wasallam). But other Prophets, saints and great Ulema are also cause of mercy unto the worlds, even though Rasool (Sallallaho Alaihi wasallam) is the highest of them all. Therefore, to use this word on others, is also permissible.” 

If one examines the original books that were written by these Deobandis, one will find other similar derogatory statements. Imam Ahmad Raza (rahmatullah alaih) sent many of the blasphemous and derogatory statements to the Ulema of Mecca and Medina Shareef for clarification. They did not hesitate in passing the Fatawa of Kufr against such people who insulted Almighty Allah and the Holy Prophet (sallal laahu alaihi wasallam). 

Muhammad Saeed bin Baabseel, Mufti of the Shafeyi order in Mecca wrote: “After sending praise and salutations, I have seen that which that learned person and professional teacher has purely written. It is a struggle on behalf of the religion of Muhammad. In other words, my brother and my respected Hadrat Ahmed Raza Khan who in his book “Al Mu’tamadul Mustanad” has refuted the evil leaders of the false sects and false beliefs. Such people are worse than all evil, wicked and seditious people. Our author, in his book, has summarized and stated the names of those wrongdoers, who due to their wrong doings, are soon to become the worst and the lowest amongst the infidels.” 

Muhammad bin Abdus Salam Daghistani, Mufti Madinatul Munawarah wrote: “O Readers! It is essential for you to hold on to this Kitaab which its author has written with great swiftness. You will find this book bright and evident proof in refutal of these groups. Especially those individuals who intend to undo the objective, which is already bound. Who are these individuals who are known as Wahabis? From amongst them is Ghulam Ahmad Qadiani who has claimed Prophethood, and the other ones who have come out of Deen and insulted the dignity of the Holy Prophet (Sallallaho Alaihi Wasallam) are Qasim Nanotvi, Rasheed Ahmad Gangohi, Khalil Ahmad Ambethvi and Ashraf Ali Thanwi and all those who follow their ways. 

“Almighty Allah grant Imam Ahmad Raza Khan great reward for he has given cure and has answered his decree which is in his book, “Al Mu’tamadul Mustanad”, in which are also the decrees of the Ulema of Mecca and Medina. Due to the corruption and trouble, it has become necessary for them as they (the misguided) are spreading corruption on this earth. They and all those on their path.” 

Umar bin Hamadan Almahrasi, Servant at the Masjid-e-Nabawi wrote: “After pace and salutations, I put my sight on the book of a learned person on this earth. He has widened the path of knowledge and, in it (the book) made obvious every interpretation and utterance in his clearly convincing and sufficient arguments. He is Hadrat Ahmad Raza Khan on whose name is “Al Mu’tamadul Mustanad”. 

“May Almighty Allah protect his life and always keep him happy. Now, that which is in refutal of those people, cursed and evil Mirza Ghulam Ahmad Qadiani, who is the Dajjal Kazzab of the last decade. Rasheed Ahmad Gangohi and Khalil Ahmad Ambethvi and Ashraf Ali Thanwi, degrading and insulting Nabi (Sallallaho Alaihi Wasallam). Then, it is no doubt that they are kafirs and those who have the power to execute them, then it is necessary for them to do so, to give them the death sentence.” 

Over two hundred such Fatawa have been compiled by Ala-Hazrat (rahmatullah alaih) himself under the word famous title “Hussamul Haramain”. 

Molvi Ibham is such a shameless creature that he never leaves any stone unturned to tarnish the image of Ala-Hazrat Imam Ahmad Raza Khan (rahmatullah alaih). 

“Another claim is Ahmed Raza Khan writes, “Hazrat Syyadina Aaisha, Ummatul Momineen (RA) inflatiously clothed her. Her tight fitting clothes, revealed the robust and the youthful gestures of her body. With protruding breasts and jetting bust, and this were searing my thoughts and tearing away at my heart.” (Hidaayat Bakshish, Vol. 3, p.37) 

He is referring to an old edition of the collection of eulogies written by Imam Ahmad Raza (rahmatullah alaih). The press where the third volume of Hadaeq-e-Bakhshish was printed belonged to a Deobandi. He was such a sworn enemy of Imam Ahmad Raza Khan (rahmatullah alaih) that he managed to add some sub-standard couplets to the poem in praise of Hazrat Bibi Ayesha (radi Allahu anha) and published the book. When the book came in the market, the Deobandi made it an issue and levelled charges of blasphemy against Imam Ahmad Raza Khan (rahmatullah alaih). Anybody who goes through the contents of the book can easily make out the vast difference between the style of Imam Ahmad Raza (rahmatullah alaih) and the addition inserted by the Deobandi conspirators. Any logical mind would conclude as to how a scholar so careful like Imam Ahmad Raza (rahmatullah alaih) could dig up his own grave by composing derogatory couplets. It was a planned conspiracy and even today the enemies of Imam Ahmad Raza Khan (rahmatullah alaih) produce the copies of that edition to degrade the great Muhaddith of Bareilly. 

Molvi Ibham comments: “Is this not the work of a perverted mind of sexual sawdust of a man who sees himself with absolute arrogance and total pride and indulgence.” 

I sympathize with the members of the audience of this wretched Molvi, who really have to face a torture while listening to such an illiterate, third class man. 

In his next jump of lie, Molvi Ibham writes: “His followers write, “Ahmed Raza Khan is innocent, and free of all sins.” 

But this time the wretched man does not give any reference. It seems he has signed a contract of falsity in

his words and letters. He is very swift in his conclusions. First he levels a false charge against Imam Ahmad Raza Khan (rahmatullah alaih) and immediately he derives a conclusion: “In other word he’s similar to the Ambia.” 

“The Imam of the Berelwis, Ahmed Raza Khan is free of faults, and Allah is highly pleased and satisfied with Ahmed Raza Khan, from the beginning to the end.” 

I don’t know as to from where Molvi Ibham has lifted this excerpt. He has a further objection that the followers of Imam Ahmad Raza use “Radiallaho Anho” as a suffix to his name. Here is another typical example of the moral bankruptcy of Molvi Ibham. He misquotes: “Rasullullah (SAW) is a prophet unto the Arabs and Ahmed Raza Khan is the prophet unto the Non-Arabs. When I went to Arabia and envision its scope and magnitude, I realized without a doubt that he (Ahmed Raza Khan) was the qibla of the non-Arab people,” written by Shah Abdul Alim Sidduque in Savennai of Ala Hazrat p. 148” 

This is a false allegation against the internationally acclaimed Sunni scholar Hazrat Maulana Abdul Alim Siddiqui (rahmatullah alaih). He was a theologian par excellence. He toured around the world to propagate Islam in the remotest areas where no Muslim scholar dared to venture. Hundreds of thousands of non-believers embraced Islam under his guidance. How could a responsible Sunni scholar like Maulana Abdul Alim Siddiqui (rahmatullah alaih) adjudge Imam Ahmad Raza (rahmatullah alaih)as the prophet of non-Arabs. The phrase ‘the Qibla of the non-Arab people’ has got a very different connotation, as the Qibla is the direction of the right path. Imam Ahmad Raza was the guide, the mentor, the teacher, friend and philosopher for hundreds of thousands of Sunni Muslims throughout the world. His writings, his books and his disciples preached Islam among the world community. It was Imam Ahmad Raza (rahmatullah alaih) who was equally respected by the Arabs and non-Arabs. 

Here are some titles bestowed upon him by the noble Ulema of Mecca Mukarramah: 

A Coolness for the eyes of the Ulema. A Beloved and accepted slave of Almighty Allah. A Leader of Ulema. The Seal of great Islamic research scholars. The Mujaddid of this Century.

These titles are recorded in the books “Al Fuyuzaatul Makkiyah”, “Hussamul Haramain” and “Ad-Daulatul Makkiyah.” Some titles bestowed upon him by the noble Ulema of Madina Munawarah: 

The Leader among Imams. The Leader among Mystics. The Pride of great preceding Ulema and the leader of future Ulema. The Mujaddid of this Ummah. A Judge among Islamic Judges. The Imam among Scholars of Ahadith. The Destroyer of Bid’at and the Upholder of Sunnah. The Mujaddid of this Century. 

These titles too are recorded in the books quoted above. 

Now I invite my readers to peruse another piece of literature created by Molvi Ibham: This claim of Shah Abdul Alim Sidduque influenced Ahmed Raza Khan that he present him with an expensive Jubha gown, and bestowed his khilafat upon him. This claim made Ahmed Raza Khan equivalent to Rasullullah (SAW), by declaring him to hold the same designation and status to all the Non-Arab Muslims of the world. This claim made Ahmed Raza Khan status more higher then the status of Nabi (SAW), because there are more non-Arabs in the world then Arabs. The Berelwi believe this, they don’t reveal this. It’s because if they reveal to you, you would never allow them to come close to you. The daleel of proof is the hatred of the Arabs. Even they hate Nabi (SAW), because he is an Arab. 

Since Molvi Ibham has no concept of the institution of Bai’at, he does not understand the significance of presenting the gown by the Peer or Murshid to the Mureed or Khalifa. Molvi Ignorant has confined the word Khilafat to the Khilafat-e-Raashida only. Khalifa mean vice-regent, i.e., a person who acts on behalf of the chief in his absence. This has been the tradition of Sufis that they appoint their vice-gerents and ask them to go to a particular area and serve the mankind. This typical tradition started right from the Holy Prophet (sallal laahu alaihi wasallam) who appointed Hazrat Abu Bakr Siddique (radi Allahu anhu) as his vice-regent to lead the Islamic army. The Khilafat of spiritual order continued. Hazrat Ali (radi Allahu anhu) made Hazrat Hasan Basari (alaihir rahmah) his Khalifa who took Bai’at of Muslims on his behalf. There are certain spiritual orders which descend through Hazrat Hasan Basari (alaihir rahmah); the others through Imam Husain (radi Allahu anhu). The Peer and Khalifa tradition is still continuing. 

Molvi Ibham, as usual, derived a quick conclusion that Imam Ahmad Raza’s (rahmatullah alaih) presenting a gown to Hazrat Abdul Alim Siddiqui (rahmatullah alaih) represented his claim of being equivalent to the Holy Prophet (sallal laahu alaihi wasallam). “This claim made Ahmed Raza Khan status more higher then the status of Nabi (SAW), because there are more non-Arabs in the world then Arabs.” What an absurd logic! Molvi Ibham, who vehemently believes that the Holy Prophet (sallal laahu alaihi wasallam) had no knowledge of the Unseen, himself claims to know what is hidden in the hearts of the Barelwis. That is why he says: “The Berelwi believe this, they don’t reveal this.” 

If the Barelwis do not reveal their belief, how that idiot Molvi came to know that the Barelwis treat Imam Ahmad Raza (rahmatullah alaih) on par with the Holy Prophet (sallal laahu alaihi wasallam). “Even they hate Nabi (SAW), because he is an Arab.” 

This is real news to me! The Deoband school of thought openly blames the Barelwis that they are so much exaggerating their love and respect towards the Holy Prophet (sallal laahu alaihi wasallam) that it reaches to the level of love and respect towards Allah. And now this wretched Molvi says that the Barelwis hate the Holy Prophet (sallal laahu alaihi wasallam). I think either everything has gone wrong with the brain of Ibrahim Adam, or a mad dog has bitten him. Even Molvi Ashraf Ali Thanwi recognized Imam Ahmad Raza’s (rahmatullah alaih) immense love towards the Holy Prophet (sallal laahu alaihi wasallam). It was Imam Ahmad Raza Khan (rahmatullah alaih) who showed the Muslim world how to respect the descendants or family of the Holy Prophet (sallal laahu alaihi wasallam). 

The most illiterate and illogical Molvi of our times, Molvi Ibrahim Adam goes on scanning his charge sheet against the followers of Imam Ahmad Raza Khan (rahmatullah alaih). He charges them with: “ - the general dislike of everything belonging to the Arab Muslim.”It seems Molvi Ibham holds the secrets of the Barelwis. Hence he knows so many things about them – their likes and dislikes; their love and hatred etc. The very intention of Molvi Ibham in putting forth the above statement is to create a feeling of hatred and enmity among the Arab Muslims against the followers of Imam Ahmad Raza Khan (rahmatullah alaih). This is what the Tablighi Jama’at, the Jama’at-e-Islami and other anti-Sunni outfits in the Indo-Pak sub-continent have been doing for the last so many years. A few years ago, the Deobandi school of thought clandestinely managed to poison the minds of the Saudi authorities to impose a ban on “Kanzul Imaan”, the Urdu translation of the Holy Qur’an rendered by Ala-Hazrat Imam Ahmad Raza Khan(rahmatullah alaih). There is a perennial campaign in the Deobandi camp to suppress the Maslak-e-Ala-Hazrat (rahmatullah alaih), which represents the real Islam as expounded by the companions of the Holy Prophet (sallal laahu alaihi wasallam) and their followers. 

The Deobandi camp is in fact a division of the bigger Wahabi or Najdi campaign to suppress those who are the real slaves and staunch lovers of the Holy Prophet (sallal laahu alaihi wasallam) and his vice-regents. The Najdi bosses have purchased some agents from among the Muslims of the Sub-Continent and have appointed them to make false propaganda against the righteous Muslims. Ibrahim Adam is also one of these paid agents. 

Molvi Ibham’s next concern is that the followers of Imam Ahmad Raza Khan (rahmatullah alaih) “- never pray salaat behind Arab Imam, whether it is Masjid-e-Haraam or Masjid-e-Nabwi”. Yes, it is hundred per cent true. The reason is that Muqtadi’s wavelength should match with that of his Imam. The Imams of Masjid-e-Haram and Masjid-e-Nabawi are appointed by the Najdi authority and it is equally a known fact that these Imams have the following of Ibn-e-Taymiyah and Muhammad Ibn-e-Abdul Wahhab Najdi who are well known for their disbelief and derogatory remarks against the Holy Prophet (sallal laahu alaihi wasallam) and his followers. 

Dear readers! I would like you to peruse the following and judge for yourself whether the protagonists of such beliefs are Muslims in the real sense? 

Wahhabi/Deobandi beliefs regarding Allah: Allah Almighty can tell lies! Molvi Ismail Dehlavi who is one of the Deobandi scholars writes: “Allah can tell lies.” (Yak Roza Farsi, page 17-18) 

Molvi Khalil Ahmad Ambethvi Deobandi says that all previous Ulema were in debate of this fact that Allah can tell lies. He writes: “The question of lying (for Allah) has just not raised now but there has always ben a debate on this issue by previous Ulema.” (Baraheen-e-Qati’a, p. 6) 

Molvi Mahmood Hasan Deobandi writes: “Allah has the power to do all bad things.” (Aljahdul Mikl, p. 41) 

Molvi Sanaullah Amritsari has written: “Allah Ta’ala may tell a lie, to say so is an act of faith.” (Akhbar-e-Ehl-e-Hadith Amritsari, p. 2) 

Abusive Language for the Holy Prophet (sallal laahu alaihi wasallam): Molvi Ismail Dehlavi (slaughtered) has written: “The prophets and Awliya have authority (in the worldly affairs) with the blessings (and permission) of Allah – and they are our intercessors and pleaders in the Court of Allah – all such (beliefs) are Shirk and absolute nonsense.” (Taqviyat-ul-Imaan, p. 13) 

He further writes: “Despite of considering them (the prophets and Awliya) as the servants of Allah, whoever believes the prophets and Awliya as his/her helper and intercessor becomes like Abu Jahl in the matters of Shirk.” (Ibid. p. 14) 

Prophets and Satan are equal in knowing the Unseen: Molvi Ismail Dehlavi has written: “And about this subject (mysticism of the Unseen) there is no difference between the Prophets and Awliya, Jinn, Shaitaan, ghosts and fairies.” (Ibid. P.14) 

Deobandi’s most respected noble Hakimul Ummat, Molvi Ashraf Ali Thanwi writes: “To express a definite opinion about having Ilm-e-Ghaib (Knowledge of the Unseen) by his gracious personality (the Holy Prophet) is correct. Then let us enquire whether it means partial knowledge of the unseen or total knowledge of the Unseen? If it means the partial knowledge of the unseen, then what is so special about Huzoor (the Holy Prophet) because such (partial) knowledge of the unseen is proved for Zayd, Amr, even for children and madmen and animals and beasts.” (Hifzul Imaan, p. 15) 

Disgraced worse than a cobbler: Molvi Ismail Dehlavi writes: “This should be believed that each creation whether large or small, in front of Allah’s dignity is disgraced worse than a cobbler.” (Ibid. p. 18) 

Prophets are powerless and ignorant: Molvi Ismail Dehlavi writes: “There is no greatness in the fact that prophets and Awliya have attained from Allah, the knowledge to use some of their power to the degree that,

whoever they like they can finish off, or give children, or free them from difficulties, or fulfill wishes, or give victory or defeat, or make someone rich or poor, or take someone’s throne off them, or put faith (Imaan) in someone’s heart, or heal a sick person, or take someone’s health from them, in all these facts all creations large or small are equal – completely powerless and humble.” (Ibid. p. 24) 

Prophets are our elder brothers: Molvi Ismail Dehlavi writes: “Prophets, Awliya, Imams, spiritual leaders, martyrs meaning every one of Allah’s close servants are all human beings and humble servants, and all creations are brothers, but these have been given greatness and so are our elder brothers.” (Ibid. p.44) 

Hazrat Muhammad will die and turn into soil: Molvi Ismail Dehlavi has reported the Holy Prophet to have said: “One day I will die and my body will turn into soil (ashes).” (Ibid. p.45) 

Deobandi scholars are the Prophet’s tutors: Molvi Khalil Ahmad Ambethvi writes: “One righteous person meets the Holy Prophet in his dream. He notes that the Prophet is talking in Urdu language. So he asked him, ‘How did you learn this language while you are an Arab?’ The Holy Prophet replied: ‘Since I have been involved with Madarsa Darul Uloom Deoband, I have learnt this language.’ Subhanallah, this clearly indicates the integrity of this Darul Uloom.” (Baraheen-e-Qati’a.) 

Denial of the Last Prophet: Molvi Qasim Nanotvi, the founding father of Darul Uloom Deoband writes: “If at all some prophet comes after the Holy Prophet’s era, it would not make any difference to the status of the Holy Prophet as the Seal of prophets.” (Tahzeerunnas, p. 25) 

It was this vague statement which later encouraged Mirza Ghulam Ahmad Qadiani to declare himself as a prophet in the form of Promised Maseeh. 

Satan comes in the form of the Holy Prophet (sallal laahu alaihi wasallam): The most recognized Mujaddid of the Wahabis and Deobandis, Ibn-e-Taymiyya writes: “Angels don’t help anybody in Shirk, not in life or in death, nor do they like to do so. However, Satan sometimes does help and comes in the form of a human being and makes himself visible to them so that they see him with their eyes and sometimes Satan says to them, “I am Abraham, I am Jesus, I am Muhammad, I am Khizr, I am Abu Bakr, I am Umar, Usman, Ali or such and such Sheikh etc.” (Kitabul Wasilah, p.41) 

A thought of the Holy Prophet (sallal laahu alaihi wasallam) during the Salaah invalidates Salaah: Molvi Ismail Dehlavi writes: In Namaz thought of intercourse with your wife or evil temptation of adultery is better, and to think about a Shaikh or a pious person even thinking about the Holy Prophet is much worse than thinking of your own donkey or oxen.” (Siraat-e-Mustaqeem, Farsi, p.86) 

Call the Prophet (sallal laahu alaihi wasallam) for help is Shirk: Molvi Ismail Ghaznawi writes: “Whoever says Ya Rasoolallah or Ya Ali or Ya Ibne Abbas or Ya Abdul Qadir Jilani or some other wali’s name or cries for their mercy and by this call they want their help and attention which is not in anyone’s power except Allah, for example to heal a sick person, to win over an enemy or stay away from bad times etc. So in these situations to ask for anyone’s help except from Allah is Shirk (to associate with Allah) and whoever does this is a Mushrik. This is Shirk-e-Akbar and they have reached that degree. It does not matter if their belief is that it is through Allah or in fact really Allah that is helping them and this is just a way of getting to Allah, in other words all this is Shirk and to kill such a person is allowed and to rob their possessions is also allowed.” (Tohfa-e-Wahhabiyyah, originally written by Suleman bin Sehman Najdi and translated in Urdu by Ismail Ghaznawi p. 59) 

Visiting Holy Prophet’s (sallal laahu alaihi wasallam) Grave is the same as adultery: Deobandi Molvi Husain Ahmad Madani writes about the Wahabis and their beliefs and stating how he opposes these beliefs. He states that the Wahabis have written: “Wahabis classify a pilgrimage to Madina Munawarah (with the intention to visit the Holy Prophet’s sacred shrine as an adultery.” (Ash-Shahabus Saaqib, p. 46) 

A stick is more beneficial than the Holy Prophet (sallal laahu alaihi wasallam): Molvi Husain Ahmad Madani has reported that the Saudi Wahabis have written: “A stick in our hands is more profitable to us than the Holy Prophet at least we can get rid of dogs with it, we can’t even do that with the Holy Prophet.” (Ash-Shahabus Saaqib, p. 47) 

Demolition of the Prophet’s (sallal laahu alaihi wasallam) Grave is Wajib: Nawab Siddique Hasan Bhopali writes: “Whatever that has been made in the form of a grave and which is of course against Shariat is forbidden and to demolish them down to earth’s level is Wajib for all Muslims without any concession, whether it is a Prophet’s grave or of any other person”. (Urf al Jadi Farsi version, p. 60) 

Dear Readers! I have taken much of your precious time but it was necessary for me to present to you the false ideologies and disbelief of the Wahabis and Deobandis whom Molvi Ibham, in his asinine ecstasy is giving a clean chit and regarding, rather adoring them, as his spiritual leaders.

Now I come to the concluding part of the lecture of Molvi Bla-Bla. He has a satanic instinct in his blood, which he might have inherited from his ancestors, to level baseless charges without putting forth any evidence or documentary proof. Molvi Ibham appears to me as a daydreamer who perceives so many falsities through his perverted imagination, which lacks the faculty of reasoning. The following paragraph from his lecture is an ample proof of this. 

“They say Rasul of Allah (SAW) did not complete his mission, they believe he left some points of achievements for others such as Ahmed Raza Khan. Ahmed Raza Khan fulfilled his task magnificently,” 

Let Molvi Ibham produce single evidence to the effect that any of the followers of Imam Ahmad Raza Khan (rahmatullah alaih) has written that the Holy Prophet (sallal laahu alaihi wasallam) did not complete his

mission and that he left some tasks to be performed and achieved by Ahmad Raza Khan. Molvi Ibham must surely be having the list of the tasks, which the Holy Prophet (sallal laahu alaihi wasallam) left undone. Can he present the list? If Molvi Ibham presents a single evidence to this effect, once again, I am ready to pay him one lakh rupee cash as a reward. 

Another wild allegation by Molvi Ibham: - “There was a milad shariff majlis, when the crowd had gathered, a snake appeared and quickly slithered into a position below the mimber. As long as he majlis carried on, it kept on listening. When the Milad majlis ended, the snake went away. It harmed no one, neither coming nor leaving. People desired to kill it. Mirza Saheb reported it, (a Berelwi) he restrained them from such an action, from killing the snake. He regarded the snake as an official guest, meaning the Prophet. So on one should not kill it.” Malfoozaat Vol. 4 P.36 

They say this is how Nabi (SAW) comes in many forms in their majlises (gatherings).

As I have told earlier, Molvi Ibham is quite at home in deriving silly conclusions and then attributing them to the followers of Imam Ahmad Raza Khan (rahmatullah alaih). The above excerpt is also one such idiotic conclusion. He goes on guessing things. 

Molvi Ibham has presented himself as an authority on Barelwism. The way he has misquoted the sayings and writings of Barelwi Ulema, indicates as if Molvi Ibham has studied this school of thought very closely. 

“The Berelwi write in their final writing and that is the sun has sat on Islam and it’s Prophet and that it has risen on its teaching of Ahmed Raza Khan and it’s called Berelwism. They say it’s naturally for the sun to set, and the sun of Nabi (SAW) has sat, and the sun of Ahmed Raza Khan has risen”. 

One of my friends saw the writings of Molvi Ibham and remarked: Who is this idiot that does not know even the basics of English grammar? I pacified my friend by saying: He is the Abu Jahl of our times. I should not have given any response to this ignorant man, but I thought that if I keep silence, his writings would create doubts in the minds of righteous Muslims and confuse them about the great theologian of the East, Imam Ahmad Raza Khan (rahmatullah alaih) of Bareilly. 

I invoke Allah, to save the believers from the falsities of the disciples of Shaitaan like this Ibrahim. May Allah Almighty fill the grave of Imam Ahmad Raza (rahmatullah alaih), the Muhaddith of Bareilly with Noor and heighten his status among the followers of the Holy Prophet. May Allah accept the valuable services rendered by Imam Ahmad Raza Khan (rahmatullah alaih) to save the Islamic faith from the dirty clutches of Deobandis and Wahabis. O Allah! Lead us to Straight path; Path of those whom Thou hath favoured; Not the path of those who earned Thine wrath and went astray. Ameen.

CHARGES LEVELED

AGAINST IMAM AHMED RAZA

by Zahoor Afsar

WHY CALLED “A’LA HADRAT” 

The first and foremost charge levelled by the Deobandis is that the followers of the great Mujaddid call him “A’la Hadrat”. He is called “A’la Hadrat”, whereas the Holy Prophet is simply called “Hadrat”. “Hadrat” means “person” and “A’la Hadrat” means “great”, “A’la Hadrat” means “a great person”. Thus, according to them, to call him A’la Hadrat would mean that Imam Ahmed Raza (alaihir rahmah) is greater than the Holy Prophet (sallal laahu alaihi wasallam). How wrong is it, they add. 

Apparently, the charge seems to be forceful. It creates some sort of misunderstanding in the minds of people. But, as a matter of fact, it is far from being forceful. It is too weak. If it is wrong to call anyone “A’la Hadrat”, is it wrong only in case of Imam Ahmed Raza (alaihir rahmah) of Bareilly? Is it all free and fair in case of A’la Hadrat of Deoband? Those who criticize Imam Ahmed Raza (alaihir rahmah)for the name of “A’la Hadrat” must know that they have had so many A’la Hadrat’s of their own. What about them, let them decide first. 

No literary arguments need be made. No annotation of words need be made. Haji Imdadullah Saheb is the top saint of the Deobandi savants. Maulvi Ashiq Ilahi of Meerut is one of the top savants of Deoband. In his book “Tazkaratur Rashid” part II, on page 237, and 238, he has called Haji Imdadullah Saheb “A’la Hadrat” four times each. In part I of this book on page 128, a letter of Maulvi Rashid Ahmad Gangohi has been published wherein he calls Haji Imdadullah Saheb “A’la Hadrat” twice. On page 130, 132 & 136 of this part, Maulvi Ashraf Ali Thanvi has used “A’la Hadrat” thrice in the honour of Haji Imdadullah Saheb. Not only this, on page 9 of “Tohfat al-Qadyan”, Maulvi Saifullah, a well-known preacher of Deobandi thoughts, has used “A’la Hadrat” for Qari Taiyab Saheb of Madarsa Deoband. It is thus clear that those who do not like the word “A’la Hadrat” to be used for Imam Ahmad Raza Khan (alaihir rahmah), very much like it to be used for Haji Imdadullah Saheb and Qari Taiyab Saheb. Does it not mean greater than Holy Prophet (sallal laahu alaihi wasallam) then? 

Actually there is nothing wrong to use “A’la Hadrat” for Imam Ahmad Raza Khan (alaihir rahmah). Nor is it wrong for Haji Imdadullah Saheb as it is used to denote the greatness amongst the contemporaries only. Similarly, it is all proper to call Imam-i-‘Azam, Ghauth-i-‘Azam, Mufti-i-‘Azam (radi Allahu anhum)and so on. 

MY RELIGION 

The next charge against the great Mujaddid Imam Ahmed Raza (alaihir rahmah) is that he founded a new religion. The Bareilly or the Bareillvi religion, they assert. In support of this charge, reference is invited to the booklet “Wasaya Shareef” wherein A’la Hadrat Imam Ahmed Raza (alaihir rahmah) is claimed to have said, “My religion which is apparent from my books”. Every stress is laid upon the words “My religion”. According to these opponents, my religion means the religion given birth by me. No doubt, A’la Hadrat Imam Ahmed Raza (alaihir rahmah) while on his death-bed advised, “Stick strongly to my religion which is apparent from my books. It is imperative”. 

This great scholar of Islam is giving maximum importance to religion. To which religion, he has himself clarified that the religion, which is apparent from his books, that is, the religion which he has practiced and preached as per his books. In his books the great Imam has nowhere stated that he is espousing any new religion. He has simply followed the religion of Imam-i-‘Azam, Ghauth-i-‘Azam, Imam Ghazali, Shah Abd al-Haq, Khwaja Gharib Nawaaz, Hadrat Nizam al-din Awliya (radi Allahu anhum) and so forth. He has followed all Sunni saints and savants. What is new with him? Actually, it is A’la Hadrat Imam Ahmed Raza (alaihir rahmah) who has opposed the “new” as brought by Mr. Muhammad Bin Abd al-Wahab, who was born in 1699 and his Indian counterpart Maulvi Ismail Dehlawi, who was born in 1799. 

There is nothing wrong with the words “My religion”. Usually it is questioned: “What is your religion”. It is answered: “My religion is Islam”. It does not mean that the religion, which has been founded or given birth by me, is Islam. It is said my cat, my dog and so on. Does it mean that the cat or dog I have given birth to. Not only this, so often it is said “My Allah” Then what would it mean? Thus, “My religion” speaks of no regency on the part of A’la Hadrat Imam Ahmed Raza (alaihir rahmah). 

Bareilly is no religion. In 1986, the acting Mufti-i-‘Azam of India Allama Akhtar Raza Khan, the grandson of the great Imam during his Hajj pilgrimage, declared in Saudi Arabia that Bareilly is no religion. And, if it is a religion, he is averse to it, he made clear. The fact is that neither Bareilly nor Deoband is a religion. Both are different Schools of Thought. Imam Ahmad Raza (alaihir rahmah) was the Torch Bearer of Ahl-i-Sunnat wa Jama‘at. He was deadly against disintegrating the unity of Ahl-i-Sunnat. He fought for this aim through out his whole life. 

NON-CONDEMNATION OF MAULVI ISMAIL AS KAAFIR 

There is raised an objection that the great Imam (alaihir rahmah) did not declare Ismail Dehlawi Kaafir. He abstained from doing so. I would like to say one thing to such people: You have got an objection that Maulvi Ismail Dehlawi was not declared Kaafir by the Mujaddid Imam Ahmed Raza (alaihir rahmah). In other words, it means that you wanted Maulvi Ismail Dehlawi to have been declared Kaafir by Imam Ahmed Raza (alaihir rahmah). He did not want to declare him Kaafir and, hence, he did not declare him Kaafir. He has merely observed Kafe Lisan (silence) over the issue. If you wish to call him Kaafir, you may call him Kaafir. Who prevents you from calling him Kaafir? You want neither this nor that. If A’la Hadrat (alaihir rahmah) has declared some people Kaafir, you have got objection. But if he has spared somebody such as Maulvi Ismail Dehlawi from declaring him Kaafir, even then you have got objection. It is fantastic, instead of raising any objection, actually you must have thanked the great Imam at least on this ground. As a matter of fact, such an objection

itself goes against the very people who raise it. 

One thing is important. The great Imam has not declared Maulvi Ismail Dehlawi Kaafir but he has duly declared Kufria (Kufr leading) his various writings which were objectionable. Why so? The obvious reason is that Maulvi Ismail Dehlawi was not a contemporary of the great Imam. Just a quarter century had passed since the death of Maulvi Ismail Dehlawi when A’la Hadrat Imam Ahmed Raza (alaihir rahmah) was born. It had become popular that Maulvi Ismail Dehlawi had apologized for his objectionable and disgraceful writings. But no proof was available. Whether it was reality or rumour, it could not be verified by Imam Ahmed Raza (alaihir rahmah). Thus, a case of benefit of doubt did exist. Every judicious person would appreciate that A’la Hadrat Imam Ahmed Raza (alaihir rahmah) was very correct in refraining from declaring Maulvi Ismail Dehlawi Kafir by allowing him benefit of doubt. Non-declaration was quite in order. His decision is not a matter of objection but of appreciation, not a matter of tears but cheers. How cautious, just and judicious was the great Imam. 

OPPOSITION OF LOW-CASTE MUSLIMS 

Much hue and cry is made over the issue that Imam Ahmed Raza (alaihir rahmah) has written against Ansari community. It is a dangerous move to defame him. Whatever he has written is all on paper. Nothing to conceal and nothing can be concealed. Read one book or all the books written by the great Mujaddid of Islam. You will get only one thing that except Sayyids to whom he paid and wanted to be paid greater respect, he has kept the rest alike. He has written nothing to degrade or upgrade any particular community. In this connection, Qari Amanat Rasùl Saheb of Pilibhit has written a booklet named “A’la Hadrat Ki Bargah Men Ansariyon Ka Muqam” (Place of Ansar is in the eyes of A’la Hadrat Imam Ahmed Raza - radi Allahu anhu). Qari Saheb himself belongs to Ansari community. In this booklet, it has been made clear that according to The great Imam, the measurement of superiority is piety and piety only. The bookletsays that an Ansari having more piety (Taqwah) would lead the Namaaz and the Pathans and Shaykh would follow him. I hope it would dispel the misunderstanding, if any. 

One thing more which is an ample proof of whether the great Imam was anti-Ansari or pro-Ansari. As per “Wasaya Shareef” The great Imam has directed that his Namaaz-i-Janaza be led by Maulana Amjad Ali (alaihir rahmah). Who was this Maulana Amjad Ali (alaihir rahmah), solves all the problem. All know and if not, then must know that Hadrat Amjad Ali (alaihir rahmah) is the writer of voluminous “Bahar-i-Shari'at” and is Ansari by caste. It proves beyond any doubt how much A’la Hadrat loved and respected Hadrat Amjad Ali (alaihir rahmah) regardless of his caste. Not to speak of Hadrat Amjad Ali, even today hundreds of savants are Ansari by caste and all are ready to sacrifice their lives upon Imam Ahmed Raza (alaihir rahmah). After all, why? – because Imam Ahmed Raza (alaihir rahmah) has written against them or just because Imam Ahmed Raza (alaihir rahmah) has given something to them. Ask any Ansari savant if A’la Hadrat Imam Ahmed Raza (alaihir rahmah) has written against Ansari community. He would say, “No, not at all.” Then does it mean that the great Imam has written against Ansari community that is not known to the Ansari savants and that it is known only to the opponents of Imam Ahmed Raza (alaihir rahmah) to reproach him. Please judge yourself as to where lies the truth. 

STUDENT OF MIRZA GHULAM QADIR BEG 

There is a charge against A’la Hadrat that he was a student of Mirza Ghulam Qàdir Beg and Mirza Ghulam Qàdir Beg was brother of Mirza Ghulam Ahmad Qadyani, who was false Prophet. 

Here, there is nothing but confusion-confusion in the name of similar names. The name of one of the teachers of the great Mujaddid was Mirza Ghulam Qàdir Beg. But he had nothing to do with Mirza Ghulam Ahmad Qadyani and his so-called brother, Mirza Ghulam Qàdir Beg. This Mirza Ghulam Qàdir Beg was a Thanedar and died in 1883 at the age of 55, while Mirza Ghulam Qàdir Beg of A’la Hadrat Imam Ahmed Raza (alaihir rahmah) was a Maulvi and he died at the age of more than 80. In 1897, that is, after 14 years of death of the brother of Qadyani, Mirza Ghulam Qàdir Beg of the great Imam had sent a letter to the great Imam, which duly finds its place in Fatwa-i-Razviyya vol. III. It is thus clear that the teacher of A’la Hadrat (alaihir rahmah) and the brother of Qadyani were two different persons. The opponents of A’la Hadrat Imam Ahmed Raza (alaihir rahmah) also very well know this fact, but only to misguide people, they raise such objection. 

Even if this objection is taken as correct, it makes no difference. In any case, Imam Ahmed Raza (alaihir rahmah) cannot be said to be Qadyani because he has written five separate books in condemnation of Qadyanism. A person who is castigating, condemning and criticizing Qadyanism, cannot be called a Qadyani. Those who try to take benefit of these similar names and those who try to create confusion in the minds of the people, cannot show even a single sentence or a single word, written by the great Imam in favour of Qadyanism. Maulvi Hashmat Ali Khan (alaihir rahmah), a great Sunni savant was admittedly a pupil of Wahabi savants. It is no insult on the part of Maulvi Hashmat Ali Khan. The insult, if any, is of the teacher whose teachings proved futile. Similarly, even if the great Imam is taken as a student of Mirza Ghulam Qadir Beg of Qadyani group, even so it is no insult of A’la Hadrat Imam Ahmed Raza (alaihir rahmah). The real insult is of Mirza Saheb whose teachings proved so hollow, ineffective and useless. 

HARSH BY NATURE 

The opponents of Imam Ahmed Raza (alaihir rahmah) unleash a charge against him that he was harsh by nature. Imam Ahmed Raza (alaihir rahmah) was not harsh by nature. Rather the objection is harsh by nature. He was a great poet and a poet usually does not happen to be harsh by nature. More so, how would he beg excuse from the palanquin-bearer, who was a Sayyid if he were harsh by nature. How would he beg excuse from Sayyid Saheb whom he requested not to intervene in his home affairs, if he were harsh by nature. How would he refrain from declaring Maulvi Ismail Dehlawi Kaafir, if he were harsh by nature. 

He was very very kind. He was harsh only for those who were back-friends of Islam. Actually, he was a person strict not harsh. Friends of Islam always found the great Imam at their disposal. But fiends of Islam could not be his buttonhole. The opponents of Imam Ahmed Raza (alaihir rahmah) should not be harsh enough to call him harsh by nature. First, they must be kind enough themselves not to call him harsh. 

BRITISH AGENT 

Another charge against the great Mujaddid of Islam is that he was an agent of the Britishers. Such a charge is framed by only those who charge for framing charges against Imam Ahmed Raza (alaihir rahmah). They discharge their duty. They

have nothing to do with the background or base. 

Nobody can say that A’la Hadrat Imam Ahmed Raza (alaihir rahmah) has ever written a single word in support of the Britishers. Nobody can say that he has ever spoken even a single word in favour of the British. Nobody can say that he has ever attended any meeting of the Britishers. Nobody can say that he ever invited any Britisher in any of his functions or ever otherwise. It was Imam Ahmed Raza who never allowed any interview to the British. He hated the British so much that he used to affix postage stamps on the envelope in such a way that the head of Queen Victoria, Edward VIII and George V were downwards. He carried out this practice not only in case of envelopes but he also wrote address on that postcard by keeping the picture-head of the Queen and King downwards. Such envelopes and postcards of A’la Hadrat Imam Ahmed Raza (alaihir rahmah) can be seen in the libraries of Prof. Dr. Mukhtar al-din Arzu at Aligarh. Some photocopies from the collection of Dr. Mukhtar al-din Arzu being presented here for the readers. 

A’la Hadrat (alaihir rahmah) usually spoke and wrote against the British. His four point economic programme released in 1912 was a big challenge to the British Govt. and their interest in India. Prof. Mas‘ud Dehlawi has written a separate book “Gunahe be Gunahi” in this respect. Through his book “Ulèma-i-Deoband Ki Angrez Dosti” published from Allahabad (UP). Allama Mushtaq Ahmad Nizami has proved that, in fact, bonds of friendship existed amid Ulèma of Deoband and the British Government. Both were hand and glove with each other. Of late, Hadrat Abd al-Naim Azizi, Ex-editor of Sunni Dunya, Bareilly has compiled and published a thrilling book, “Humphery Kay e‘trafat”. (Memoirs of Mr. Humphery, the English spy in Islamic countries) which unmasks that the real British agent was Mr. Muhammad bin Abd al-Wahab. The book is a severe blow to the Wahabi world. 

Allama Arshadul Qàdri has given a unique challenge to the opponents of the great Imam in this regard. He said to the opponents, “What to say of proving this charge from the books of A’la Hadrat Imam Ahmed Raza or his followers, you cannot prove this even from your own authentic books.” It is a challenge as well as an advice. Let such people find out such a charge in the books of Maulvi Ashraf Ali Thanvi, Maulvi Khalil Ahmad Ambethvi etc. who were contemporaries of the great Imam. If they fail to prove from their own books, then they should at least be kind enough to feel sorry and withdraw this charge. 

CREATION OF DIFFERENCES AMONGST MUSLIMS 

Another big charge against A’la Hadrat (alaihir rahmah) is that he created differences amongst Muslims. The sole basis of this allegation is that the Mujaddid of Islam condemned Ghulam Ahmad Qadyani, Maulvi Rashid Ahmad Gangohi, Maulvi Khalil Ahmad Ambethvi, Maulvi Qasim Nanutvi and Maulvi Ashraf Ali Thanvi as Kaafir. It was but natural for these leaders and their supporters to turn against Imam Ahmed Raza (alaihir rahmah). Had he supported or agreed to the cause of these leaders, certainly there would have been no schism amongst the Muslims. This is what the opponents of A’la Hadrat Imam Ahmed Raza (alaihir rahmah) want to impress upon the people. Here, the following points arise:- 

(i) Imam Ahmed Raza (alaihir rahmah) had differences with Maulvi Ismail Dehlawi but he had no differences with Shah Abd al-Aziz Muhaddith Dehlawi (alaihir rahmah). Shah Abd al-Aziz was admittedly an uncle of Maulvi Ismail. Had Maulvi Ismail agreed to or supported the cause of Shah Abd al-Aziz, certainly there would have been no rift amongst the Muslims. It is also a point to think over. 

(ii) Imam Ahmed Raza (alaihir rahmah) had differences with Maulvi Rashid Ahmad Gangohi and Maulvi Ashraf Ali Thanvi but he had no differences with Haji Imdadullah Sahib. Maulvi Rashid Ahmad Gangohi and Maulvi Ashraf Ali Thanvi happened to be a Mureed of Haji Imdadullah Muhajir-i-Makki. Maulvi Rashid Ahmad Gangohi and Maulvi Ashraf Ali Thanvi agreed to or supported the cause of his own Peer, Haji Imdadullah Saheb, certainly there would have been no split amongst the Muslims. It is also a point to give importance to. 

(iii) Imam Ahmed Raza (alaihir rahmah) had differences with Abu al-Kalaam Azad but he had no differences with Mawlana Khair al-din, the father of Abu al-Kalaam Azad. Had Mr. Abu al-Kalaam Azad agreed to or supported the cause of his own father, certainly there would have been no differeces amongst Muslims. It is also a point to give rating to. 

(iv) Why A’la Hadrat Imam Ahmed Raza (alaihir rahmah) alone? It always takes two to shake together. If A’la Hadrat Imam Ahmed Raza (alaihir rahmah) is to be blamed for criticizing Deobandism, then the so-called leaders of Deoband are equally to be blamed for criticizing Sunnism. Who made a start, is the only deciding factor. Now it must be remembered that Maulvi Ismail Dehlawi lashed out at Sunnism and laid the foundation of Deobandism in India at a time when the great Imam (alaihir rahmah) was not born. Maulvi Ismail Dehlawi died in 1830 and A’la Hadrat Imam Ahmed Raza (alaihir rahmah) took birth in 1856. 

If books not men are to be counted then “Taqviat-al-Iman” of Maulvi Ismail Dehlawi was published in 1824 and “Al-Motamad al-Mustanad” of Imam Ahmed Raza (alaihir rahmah) was published in 1902. Who started first, is now clear. Maulvi Ismail Dehlawi was the first person in India who created differences amongst Muslims by criticizing Sunni ideology and introducing “Deobandi” ideology. Taqviat-al-Iman was the first book in India, which brought about such tumult. Over and above, even if the condemnation of Deobandism alone is taken as the root cause for Muslim split-up, even then, it shall have to be seen if Imam Ahmed Raza (alaihir rahmah) was the first person in this sphere? It cannot be gainsaid the Maulvi Ismail Dehlawi was first opposed by Shah Abd al-Aziz Dehlawi, Shah Makhsoos Ullah Saheb (nephew of Shah Abd al-Aziz) and Shah Munawwar al-din Saheb (grandfather of Mr. Abu al-Kalaam Azad) All these savants were contemporaries of Maulvi Ismail Dehlawi and Imam Ahmed Raza (alaihir rahmah) was not born by then. It cannot be gainsaid that Hadrat Fazle Haq Khairabadi condemned “Deobandism”, wrote “Tahqiq al-Fatwa”, Imam Ahmed Raza (alaihir rahmah) was not born by then. It cannot be gainsaid that Hadrat Fazle-i-Rasùl Budayooni condemned Deobandism wrote “Saif al-Jabbar” and Imam Ahmed Raza (alaihir rahmah) was not born by then. As a number of savants condemned Deobandism and as a number of books were written over this issue before the birth of A’la Hadrat Imam Ahmed Raza (alaihir rahmah), he cannot be said to the first person to condemn Deobandism and thereby create differences amongst Muslims. Imam Ahmed Raza (alaihir rahmah) only followed Sunni savants and endorsed their views in regard to propagation of Sunnism and condemnation of Deobandism. For detailed study of various charges leveled against A’la Hadrat Imam Ahmed Raza (alaihir rahmah) at and their befitting replies, please see “Adhere say ujale tuk” written by Hadrat Muhammad Abd al-Hakim Qàdri, published from Markazi Majlis Raza, Lahore.

Thus, it would be seen that it was not A’la Hadrat Imam Ahmed Raza (alaihir rahmah) but the above named kingpins of Deoband who opened the floodgates of differences amongst Muslims. No doubt Imam Ahmed Raza (alaihir rahmah) was

the Torch Bearer of Ahl-i-Sunnat wa Jama‘at in the subcontinent. He fought for the Unity of Muslim Ummah.

VARIOUS FATAWA OF

A'LA HADRAT

THE FATWA OF A'LA HADRAT (alaihir rahmah) ON FEMALE MUREEDS AND THE SHEIK OR PEER-O-MURSHID (A translation of Mas'ala no. 90 on page 181 of Ahkaam-e-Shariat)

Question:

What advice would the respected Ulema (Ulema-e-Kiraam) issue regarding the following matter:1. Is there a necessity (for women) to maintain purdah (veil) in the presence of the Peer-o-Murshid?2. A certain Peer-o-Murshid convenes an assembly of unveiled female mureeds in a circle and seats himself in the centre. He then focuses his gaze and attention on the women in such a manner that some of the women either swoon and faint, or jump and fly into passion screaming, whilst their screams can be heard in the distance well beyond the walls of the house that they occupy. Is it proper to maintain such an oath of allegiance (or Bai'at)?

Answer:

1. It is Waajib (obligatory) (for women) to maintain purdah (veil) in the presence of the Peer-o-Murshid if the Peer-o-Murshid is not a Mahram.2. The circumstances (as described above) is absolutely against the Shariat and against (Islamic) moral principles. One should not have an oath of allegiance (Bai'at) with such a Peer-o-Murshid.

Wallahu Tha'ala A'alum

A'LA HADRAT (alaihir rahmah) ON THE VISITING OF MAZAARAAT-E-AULIYA (A Translation of Mas'ala No. 169 on Page 212 Volume 4 of Fatawa Razvia)

Question:-

Sent by Hafiz Abdur Rahman Rafoogar on 28 Muharram 1332 A.H. from Muhalla Ahaatha Rohilla, Thana Bahloo Poora in Banaras. "My question directed at your office, Oh! Hadrat, is that whilst visiting the Mazaaraat of the Auliya-e-Kiraam, what should be the method of reading Fateha, and what items (Ayaats of the Quraan) ougth to be recited in this Fateha?"

Answer:-

Allah in the Name of, the Compassionate The Merciful. Praise be to Allah and Salutations upon the gracious Prophet (sallal laahu alaihi wasallam). My dear Hafiz Saheb, Peace be upon You!

When one enters the Holy Shrines (Mazaaraat of Auliya-e-Kiraam) one should do so from the foot end (i.e. the feet side of the Wali), and as far as possible one should maintain one's presence at a distance of four hand lengths (from the foot end). Thereafter, in a moderate voice, one should announce Salaams in the following way:- "As Salaamu Alaikum! Ya Sayyidi ! Wa Rahmatullahi Wa barakaatuhu." Then, the following should be recited:-

(1) Durood-e-Ghausia - 3 Times; (2) Sura Fateha - Once; (3) Ayatul Kursi - Once; (4) Sura Ikhlaas - 7 times; (5) Durood Ghausia - 7 times

If time permits, Surah Yaseen and Surah Mulk may also be recited before supplication (making Dua) to Almighty Allah in the following manner, "Oh! Allah! In lieu of what I have just recited, grant me that volume of reward (Sawaab) which is worthy of Your generosity, and not that amount which is worth of my actions, and deliver from me to Your chosen servant (i.e. The Wali in whose Mazaar one is present) the every same reward."

Thereafter, one should supplicate (make Dua) to Almighty Allah for any request which is permissible by Shariat, by pleading with Almighty Allah that He grants acceptance of the Dua with the mediation (Waseela) of the Holy Soul of the Wali. In the same manner as before, one should announce the Salaam and return.

THE FATAWA OF A'LA HADRAT (alaihir rahmah) ON THE FREQUENCY AND PURPOSE OF THE RETURN OF THE DEARLY DEPARTED MUSLIM SOULS TO THEIR LATE RESIDENCE(An English Translation of the Mas'alah number 204 from Fatawa Razvia, Vol. 4, page 231)

QUESTION:

What guidance do the Ulema-e-Deen and those pious people who adhere steadfastly on the Divine Laws of Islam have to offer in the following matter regarding death and departure of the soul:

1. Does the soul of a Muslim return to visit his late residence?

2. Does his soul request or desire Sawaab (Esaale Sawaab) in the form of tilawat of the Quran in his memory by his relatives; or the giving of alms/charity in his name or memory by relatives; or the feeding or the monetary assistance of the needy in his memory by relatives?

3. On which specific days does the soul of the deceased Muslim visit his late residence?

ANSWER:

It has been established by Imam Ajal Abdullah bin Mubarak and Abu Bakr, and Abi Shaibah; and by the Ustad of Bukhari and Muslim, Hazrat Abdullah bin Amru bin Aas (ridwaanullahi Ta'ala anhum ajma'in); and Imam Ahmed in his Musnad; and Tibrani in his Muajjam Kabeer; and Hakim in his Sahih Mustadrak; and Abu Naeem in Haliya, on truly certified authority, that the exalted narration by Rasoolullah (sallal laahu alaihi wasallam) states that: "Verily the world is a paradise for the Kaafir and a prison for the Mu'min (believer). When the soul of the Mu'min leaves his body (i.e. when he dies), his soul can be likened to a person who has just been released from prison and who strolls about visiting places at leisure on the earth."

Abu Bakr in his narration states that: "When a Muslim dies, the way is cleared for him to go wherever he pleases."

Ibn Abi Dunya, Baihaqi and Saeed bin Musaib (ridwaanullahi Ta'ala anhum ajma'in) have narrated that Hazrat Salman Farsi (alaihir rahmah) and Hazrat Abdullah bin Salaam (alaihir rahmah) once met and while talking to one another, one said to the other, "If you die before I do, then please ... let me know what befell you in the Hereafter?"

Hearing this the other asked, "Do the living and the dead ever meet?"

To this, the one replied, "O yes! The souls of the Muslims abide in Jannah! They may visit whichever place they choose to visit."

Ibn-e-Mubarak in Kitaab us Zohd, and Abu Bakr, Ibn-e-Abi Dunya and Ibn-e-Mundah (ridwaanullahi Ta'ala anhum ajma'in) state that, "Verily the souls of the Muslims are in the state of suspension between the heaven and the earth. They may visit whichever place they wish to. And the souls of the Kuffar are confined to a valley of Hell."

Ibn-e-Dunya stated that Imam Maalik (rahmatullahi alaih) narrated that, "I have received a Hadith saying that the souls of the Muslims are free to visit whichever place they desire."

Imam Abu Omar has stated, according to Imam Jalaluddeen Sayuti in Sharha Sadoor, that: "It is superior that the souls of the martyrs are stationed in Jannah, whereas the souls of the Muslims are confined to their place of abode after death. They go wherever they please to."

Allama Munadi states that the third commentary of Jaame Sagheer that, "Without doubt, when the soul departs from the framework of the body, and is freed from imprisonment after death, it wanders about to visit whichever place it wishes to."

It is stated in Khazaanat-ul-Riwaayat, some Ulema and researchers have narrated that, "When the souls (of the departed Muslims) are freed on the night of Jumma (at nightfall on Thursday), they spread out (on the earth). First they come to their place of burial (their grave) and then they visit their residences (their homes)."

It is stated in the Kitab, Dasturool Qaza, by Imam Nasafi that "Verily the souls of the departed Muslims visit their homes every Friday (Thursday nightfall), and whilst standing at the doorside they call out in a pitiful voice, "O! people of my household! O! My children! O! My respected ones! Do give charity on my behalf. Remember me! Forget me not! Do have mercy on me over my poor state."

It is also stated in Khazaanat-ul-Riwaayat that Hazrat Ibn Abbas (alaihir rahmah) narrated that, "When the days of Eid, Jumma and Shabbe Baraat appear, the departed souls (of Muslims) come and stand at the doors of their homesteads and cry out, 'Is there anyone here that thinks of me? Is there anyone here that will have mercy on me? Is there anyone here that thinks of my poor state (in the Hereafter)?'"

A'LA HADRAT ON THE SIGHTING OF THE MOON (A Translation of Fatwa number 157 on pages 546/ 547 of Volume 4 of Fatawa Razvia)

QUESTION:

25 Muharramul Haraam 1320 A.H., Question sent by Nawaab Sayed Mu'eenuddeen Hassan Khan Bahadur from Baadah Nawaab Sahib, Barodah, Gujerat.

How do the Ulema of Deen advise that the confirmation of the sighting of the (new) moon be done in accordance with Shariat? Include with your answer Urdu translations of authentic references from the Kitaabs (of Fiqh).

ANSWER:

There are seven ways of establishing the sighting of the new moon according to Shariat.

(Acceptance of) The testimony of the person who witnessed the sighting of the new moon himself.

It is sufficient for only one person to confirm the sighting of the new moon for Ramadaan Mubarak, provided that he is a sensible, mature (adult) person who is not impious (not in the habit of transgressing the Laws of Shariat), and if such a person alone declares that, "I have witnessed the appearance of the new moon for this Ramadaan Mubarak on the evening of such and such date", then his testimony is acceptable. Even if the person is a slave girl; or even if it is a person whose background is not well known, and whose internal sense of righteousness is unknown but whose external state conforms with the acceptable norms of Shariat; even if such a person does not testify before a panel of judges (MUJLIS-E-QAZA); even if the person does not declare that, "I testify..."; even if he does not narrate the circumstances of the appearance of the moon in relation to wherefrom he saw it, where the moon appeared or how high above the horizon it appeared, etc. (the sighting will still be valid). This applies to the sighting of the moon on the 29th of Shabaan in unclear skies due to the appearance of clouds or dust (due to a sandstorm).

In the case of clear skies, the submission (of the sighting of the moon for Ramadaan) by even one person living in the jungle, in a house located at a high point (mountainside) would be sufficient. However, it must be ascertained whether a large number of Muslims living in these areas are inclined towards seeking the appearance of the new moon regularly, or whether they are (in fact) indisposed to such activity and show no interest at all.

In a situation where no interest is shown (by the Muslims to regularly sight the moon), it would be necessary for TWO people (to establish the sighting of the moon) even if their backgrounds are not known. Otherwise, a large group of people (JAMAAT-E-AZEEM) would be required to witness and confirm without doubt the appearance of the moon, even if the (JAMAAT) group consists of slaves and impious people. And if the group of people (witnessing the appearance of the moon) continues to increase in size to such an extent that the intelligence (of a person) finds it absurd to accept the confirmation (of the sighting of the moon) by so many people as false, then such confirmation will become acceptable to both Muslims and non-Muslims.

FOR THE BALANCE OF THE ELEVEN MONTHS, it is absolutely necessary at all times for two males of righteous character; or one male and two females (all) of righteous character; who should all be free people (not slaves), but whose external and internal state has been established (as good), and conforms with the requirements of Shariat, to appear before a Shariat Judge (QAZI-E-SHARA) and testify with the words, "I bear witness (ASH-HADU) that I had seen the appearance of the (new) moon for this month on the evening of such and such day, at such and such time."

In those places which do not have a Shariat Judge (QAZI-E-SHARA), then the declaration of witnessing shall be made before the most learned Mufti-e-Islam with the knowledge of FIQH, residing in the town. And in those places where a neither a Shariat Judge (QAZI) nor a MUFTI can be found, in the presence of the Muslims (of that place) the declaration of witnessing with the words, "I bear witness (ASH-HADU) ..." by the two righteous males or one righteous male and two righteous females shall suffice. This is the method always prescribed for (confirmation of witnessing the appearance of) the new moon for these 11 months (excluding Ramadaan).

However, for the EIDAIN, if the skies are clear and the Muslims (of the area) are not indisposed to seeking the appearance of the new moon (i.e. they are always in the habit of looking for the new moon); and if two people living in the jungle or (in a house) on a high point have not come forward (to confirm witnessing), then in such a case it would be necessary again for a

large group of people (JAMAAT-E-AZEEM) to witness and confirm the appearance of the moon.

Similarly, where all the Muslims of an area, organise and supervise the regular sightings of the NEW MOON FOR MUHARRAM, for example; and during conditions with clear skies people living in the jungle or (in a house) on a high point do not come forth (to confirm witnessing of the moon), then in such a case, again, a large group of people (JAMAAT-E-AZEEM) would be required (to confirm the moon sighting for that community) in the same manner as was applicable to confirm (the moon sighting) for Ramadaan and Eidain as described earlier. (Reference: DURR–E-MUKHTAR) Note: Only first method discussed.

GHUSAL

Ghusal is an act of washing the whole body from the head to the toe. "Ghusal" means "Bath." We must use clean running water to have a Ghusal so that all the dirt will be removed from our body. 

Method of Making Ghusal 

Read the Niyyah: 

1. Wash both your hands up to the wrist. 2. Wash the private parts properly to remove all the dirt. Remove all pubic hair and the hair from under the arms. 3. Make WUDU. Ensure that the mouth and the nostrils are washed properly. Also brush your teeth and gargle your mouth till the throat. 4. Wash the entire head properly. 5. Then wash the entire body, making sure that every part is washed properly. Start with the right-hand side of the body and then the left-hand side. 6. When you have completed the Ghusal, dry the whole body with a clean towel and get dressed as quickly as possible. 

The Fards (Faraa'id) of Ghusal 

Now that you have a brief idea of how to make Ghusal, you should learn the Fards (Faraa'id) of Ghusal which are: 

1. To wash the whole mouth. If you are not fasting, then you must gargle your mouth until the water reaches the throat. 2. To cleanse the nostrils. 3. To wash the whole body thoroughly from the head to the toe. 

The Sunnahs of Ghusal 

There are certain actions in Ghusal which are Sunnah. If you perform these actions you will get great Thawaab. These actions are: 

1. The person should make the Niyyah or intention for Ghusal. 2. Washing the hands 3 times till the wrist. 3. Washing the private parts thoroughly. 4. All dirt from the body should be removed. 5. To perform the Wudu. 6. To pour water over the right shoulder 3 times and then over the left shoulder 3 times. 7. To pour water over the head and the whole body 3 times. 8. Washing the feet when Ghusal is completed and then leaving the place of Ghusal. 9. To make Ghusal in a private place. If you are making Ghusal in the bathroom, make sure that the door is closed and nobody can see you. 10. Make sure that you do not read or speak while making Ghusal. If somebody does call you and you need to reply then make a noise or sound like you are clearing your throat. The person will know that you are making Ghusal and will not disturb you. 11. To dry the body with a clean towel or cloth. 

Note: (a) Do not face the Qiblah when making Ghusal or making Istinja. Remember not to build toilets and bathrooms facing the Qiblah. (b) You may stand or sit when making Ghusal, but it is better that you sit. (c) Do not waste water. 

When is it Sunnah to make Ghusal? 

There are certain occasions in which it is Sunnah to make Ghusal. Some of these occasions are: 

1. For Jummah Salaah. 2. For both the Eids (Eid-ul-Fitr and Eid-ul-Adha). 3. On the Day of Arafaat. 4. Before one wears the Ihraam. 

When is it Mustahab to make Ghusal? 

It is "Mustahab" or "preferable" to make Ghusal on the following occasions : 

1. Staying at Arafaat. 2. Staying at Muzdalifa. 3. When entering Masjidul Haram. 4. When visiting the Masjid-un-Nabawi. 5. Making Tawaaf. 6. When entering Mina. 7. When stoning the Shaytaan (on the 3 days). 8. Laylatul Baraat (Night of Baraat). 9. Laylatul Qadr (Night of Power). 10. On the night of Arafaat. 11. For the Mawlood-un-Nabi (sallal laahu alaihi wasallam) and when attending all Islamic functions. 12. After making Ghusal for the dead. 13. After the person is cured of madness or illness. 14. After unconsciousness. 15. After intoxication (drunkenness). 16. Before making Tauba. 17. When wearing new clothes. 18. After returning from a journey. 19. For most of the Nawaafil Salaah like Salaatul Istisqa and others. 20. When there is unnatural darkness in the skies. 21. On the afternoon of a very hot day to wash away perspiration. 22. When embracing Islam.

WUDU

Wudu (Ablution) is the key to Salaah and it is essential that we perform Wudu first before we begin Salaah. These are the steps to take when making Wudu: 

Method of making Wudu 

First, make the Niyyah (Intention) for Wudu: 

a: Wash both the hands up to the wrist 3 times making sure that water has reached between the fingers. b: Next, put a handful of water into the mouth and rinse it thoroughly 3 times. c: After this, sniff water into the nostrils 3 times to clean them and then wash the tip of the nose 3 times. d: Wash the face 3 times from right ear and from the forehead to the throat. e: Wash the right arm and then the left arm thoroughly from the wrist to the elbow 3 times. f: Then move the palm of the wet hand over the head, starting from the top of the forehead to the back and pass both hands over the back of the head to the neck. g: Next, rub wet fingers into the grooves of both ears and holes and also pass the wet thumbs behind the ears. h: Next pass the back of wet hands over the nape. i: Finally, wash both feet to the ankles starting from the right and making sure that water has reached between the toes and all other parts of the feet. 

The Fards (Faraa'id) of Wudu 

There are 4 Fard in Wudu which we must strictly follow. These 4 Fards are: 

1. To wash the face - which is from the forehead till the chin and from one ear to the other ear once. 2. To wash both the arms till the elbows once. 3. To make Masah of at least a quarter of the head. By quarter is meant 4 fingers width. 4. To wash the feet till the ankles once. 5. If these 4 actions are not carried out, then the Wudu will be incomplete. It will, therefore, be Haraam for a person to read Salaah. 

The Sunnahs of Wudu 

There are also some Sunnahs of the Wudu, which if you perform will earn you immense Thawaab. These Sunnahs are: 

1. To make the intention of Wudu before you begin. 2. To say "Bismillah" before you begin. 3. To wash the hands up to the wrist 3 times. 4. To gargle the mouth. 5. To wash the nostril. 6. To use Miswaak to clean the teeth. "Miswaak" is a special tooth-brush made from the roots of certain trees. 7. To make Wudu in the correct sequence. 8. To wash all parts immediately one after the other. 9. To wash all parts 3 times. 10. To make Masah of the ears. 11. To make Masah of the whole head. 12. To make "Khilal" of the beard (pass wet fingers through the beard). 13. To make Khilal of the fingers and toes (pass wet fingers in between the toes and fingers). 

When does Wudu become Makrooh ? 

There are certain actions which are "Makrooh" or "undesirable" in Wudu. Some of these actions are:

1. To make Wudu in a dirty place. 2. To cleanse the nose using the right hand. 3. To talk of worldly things while making Wudu. 4. To perform Wudu in any sequence, for example, to wash the feet first then the face. 5. To waste water. 6. To use too little water so that certain parts are not washed properly. 7. To splash water on the face. 8. To ask someone for help in making Wudu without a proper reason. 

The Mustahabs of Wudu 

There are certain acts which are "Mustahab" or "preferable" in Wudu. Some of these acts are: 

1. To face the Qiblah. Remember that you should not spit towards the Qiblah. 2. To make Wudu in a clean place. 3. To read "Bismillah" before washing each part. 4. To read the proper Du'as when washing each part. 5. To wash each part from the right side. 6. To shift or to remove rings or bangles and to let the water pass under these objects. 7. To clean the nostrils with the left hand. 8. To clean the inside of the ears. 9. To read the Du'a and the Kalimah Shahaadah after Wudu and to also read Surah Qadr facing towards the sky. 

Actions which Break Wudu and Tayyammum 

There are certain actions which break the Wudu and Tayyammum. We will learn about Tayyammum later. What are these actions? These actions are: 

1. Any discharge from one's private part, for example urine, stool, wind, or any substances. 2. When blood, pus or any matter flows out from a cut, wound, sore or pimple. 3. When one vomits a mouthful. 4. When one falls off to sleep while leaning or lying down. 5. When one becomes mad, faints or gets epileptic fits. 6. Laughing aloud in Salaah. 7. The spitting of blood, if the blood is more than the saliva. 8. When one becomes drunk or looses ones frame of mind either through drinking alcohol or taking drugs. 

When is it Mustahab to make Wudu? 

There are certain occasions when it is Mustahab to make Wudu. Some of these are: 

1. When one awakens from sleep. 2. Before every Fard Salaah, even if one already has Wudu. 3. When one becomes angry. 4. When reading the Holy Quran from memory (Hifz). 5. When listening to Islamic lectures and when learning or teaching Islam. 6. When giving Azaan or Takbeer or when delivering the Khutbah. 7. When visiting sacred places like the Mazaars of the Awliya Allah. 8. When making Wuqoof on the plains of Arafaat on the 9th of Zil Hajj. 9. When making Sa'ee between Saffa and Marwa. 10. After backbiting and after committing a sin. 11. When visiting the grave-yard. 

Masah over the Bandage or Plaster 

"Masah" is to wipe over a specific area, in this case the plaster or the bandage, with wet hands. If any part of the body which has to be washed in Wudu and has a plaster or bandage over it, then one is permitted to make Masah over the plaster and bandage. Remember that Masah, in this case, can only be done if: 

1. By removing the bandage or plaster causes pain. 2. Water is harmful to the wound. 3. Water lengthens the healing process. 

Warning 

Without Wudu or Tayyammum, you cannot: 

1. Carry or touch the Holy Quran that is without a proper cover. 2. Read Salaah. 3. Make Tawaaf. 4. Perform the Sajdah Tilaawah.

AZAAN 

1. It is Sunnat-e-Mu'akkidah to invite the Muslims to each Fard Salaah through calling out the Azaan. 2. The "Mu'azzin" is the person who calls out the Azaan. 3. It is the Mu'azzin's duty to remember the correct times of Salaah and the manner of reciting the Azaan. 4 The Mu'azzin: 4.1 must be in a state of Wudu, 4.2 must stand in a specific place made for calling out the Azaan, 4.3 must face the Qiblah, 4.4 must place his Shahaadah fingers in his ears, and 4.5 call out the Azaan in a loud voice. 5. The Mu'azzin must avoid calling out the Azaan in a singing style. 6. The Arabic words of the Azaan must be recited with a "pulling" tone only at those places where it is permissable to "pull." Therefore, it is necessary for the Mu'azzin to know Tajweed. 7. The Azaan must be called out in a clear and simple manner. 8. One should repeat the words of the Azaan after the Mu'azzin. However, after you hear: "Hayya alas Salaah" and "Hayya alal falaah," you should say : "There is no Help or Strength except that which comes from Allah." 9. If one hears the Azaan being recited and is not in the Masjid, one must immediately go to the Masjid for Salaah. 10. After Azaan, it is a great Thawaab to lift both hands and read the Du'a After Azaan. 11. It is also Mustahab to kiss both fingernails of the thumbs and rub them over the eyes when you hear the Mu'azzin read: "I bear Witness that Muhammad is the Messenger of Allah." 11.1 The first time that you hear "Muhammaddar Rasulullah" (sallal laahu alaihi wasallam), you should say: "O Rasulullah! The coolness in my eyes is through you." 11.2 The second time that you hear the same, you should say: "O Allah! Make me enjoy vision and sight." This was a practise of Sayyiduna Rasoolullah's (sallal laahu alaihi wasallam) beloved Sahaba, Sayyiduna Abu Bakr (radi Allahu anhu). We must also make this our practise as there is great Thawaab in this. 12 . When the Mu'azzin says: "Hayya alas Salaah" he should turn towards the right each time. 13 .When the Mu'azzin says: "Hayya alal Falah" he should turn towards the left each time. Remember, do not turn the shoulders and the entire body, but only the face. 

The Words of the Azaan 

"Allah is the Greatest" (4 times) "I bear witness that there is no god but Almighty Allah." (2 times) "I bear witness that Muhammad is the Messenger of Almighty Allah." (2 times) "Come to Salaah" (2 times) "Come to Success" (2 times) "Almighty Allah is the Greatest" (2 times) "There is no god but Almighty Allah" (once) After reciting the "Hayya alal falah" for the Fajar Salaah, the Mu'azzin should read: "Prayer is better than sleep." (2 times)

SALAAH - BASICS

The Benefits of Salaah 

The Holy Quran says: "Establish Salaah to remember Me (Allah)." (20:14) 

Before we explain how Salaah should be read, we will list some of the benefits of Salaah to help you gain a better understanding of this very important form of Ibaadah. 

1. Salaah with Jamaah increases Muslim Brotherhood. 2. Salaah makes us remember that Almighty Allah Sees and Hears us. 3. Salaah builds love for Almighty Allah and for His special servants, the Ambiya (Prophets) and Awliya (Saints). 4. Salaah destroys the evil within us. 5. Salaah acts like a light and leads us away from darkness and trouble. 6. Salaah teaches us discipline. 7. Salaah builds "Taqwa" or "Piety" in us. 8. Just as food maintains our body, Salaah maintain our Soul (Ruh). 

Forbidden Times of Salaah 

Almighty Allah says in the Holy Quran: "Salaah at fixed times has been enjoined on the believers." (4:103) It is forbidden to read any Salaah or to make Sajdah Tilaawah during these 3 times of the day: 

1. When the sun is rising. 2. When the sun is at its highest point (Zawaal). 3. When the sun is setting.

It is forbidden to read any Nafil Salaah: 

a. after the break of dawn, b. before sunrise, c. after the Fard of the Fajar Salaah, d. after Asar Salaah until sunset, and e. during the Khutbah of both the Eids and the Jummah Salaah. 

The Conditions of Salaah 

Before performing the Salaah there are certain conditions that a person must be aware of. It is Fard to follow these conditions :  

1. Tahaarah: to make sure that the body and the clothes are clean. 2. Make sure that the place where Salaah is being read is clean. 3. To cover the body properly:- 3.1 For the male it is necessary to cover the body from the navel till below the knees. 3.2 For the female it is necessary to cover the body from the head to the feet, except the face. 3.3 The feet till the ankles and the hands till the wrist must be covered. 4. To face the Qiblah. 5. To make sure that the Salaah is read in the specified times. 6. To make the correct Niyyah for Salaah. 7. To be a Muslim with correct Islamic beliefs. 

The Faraa'id (Fard) of Salaah 

There are 7 Faraa'id of Salaah:- 

1. Takbeer-e-Tahreemah (the first Allah Akbar) 2. Qiyaam (standing) 3. Qiraah 4. Ruku 5. Sajdah 6. Qadah Akheerah 7. To indicate the end of Salaah. 

The Waajibaat (Wajib) of Salaah 

Waajibs are those actions which are compulsory. In Salaah there are certain Waajib actions that, if when left out, can be corrected through Sajdah Sahw. The Waajibaat of Salaah are: 

1. To read Surah Fatiha in every Rakaah. 2. To read one short Surah, or to read one long Ayah or to read 3 short Ayah after the Surah Fatiha in the first 2 Rakaah of the Fard Salaah and in all the Rakaah of other Salaah (non-Fard Salaah). 3. To read the Salaah in the correct sequence. 4. To stand erect after Ruku (Qiyaam) before going for Sajdah. 5. To sit in Jalsa position between the two Sujood (Sajdas). 

6. To sit in Qadah 'Ula after 2 Rakaah when you are reading a 4 or 3 Rakaah Salaah. 7. To read Attahiyaat in Qadah 'Ula and Qadah Akheerah. 8. To read Salaah without rushing. 9. To read Du'a Qunoot in the Witr Salaah of Isha. 10. The Imaam should read aloud during: 10.1The first 2 Rakaah of the Fard of Fajar, Maghrib and Isha Salaah. 10.2 The two Rakaah of the Jummah and Eid Salaah. 10.3 The Taraweeh and Witr Salaah during the Month of Ramadaan. 11. The Imaam should read silently in: 11.1 All the Rakaah of the Zohar and Asar Salaah. 11.2 The third Rakaah of the Maghrib Salaah. 11.3 The third and fourth Rakaah of the Isha Salaah. 12. To read 6 extra Takbeers in both the Eid Salaah. 13. To end the Salaah with the words of Salaam. 14. Among the Waajibaats of Sajdah, it is compulsory that at least 3 toes must touch the ground facing the Qiblah. 

The Sunnah of Salaah 

There are certain actions which are Sunnah in Salaah. If one misses these Sunnahs, then the Thawaab of the Salaah is reduced. What are these Sunnahs? 

The Sunnan of Takbeer-e-Tahreema 

1. It is Sunnah for the males to lift up their hands to their ears for Takbeer, while the females should lift up their hands to their shoulders. 2. While lifting the hands, the fingers should be kept relaxed with the palms facing towards the Qiblah. 3. The males, after lifting up their hands, should then fold them below their navels with the right hand over the left hand. The females should place their hands on their chest, with the right hand over the left hand. 

The Sunnan of Qiyaam 

1. Stand with the feet parallel to each other. There must be about a four finger width gap between the feet. 2. The body must be straight with the head lowered and the eyes should be directed to the spot where Sajdah is to be made. 

The Sunnan of Qiraah 

1. To read the Thana. 2. To read the Ta'oozu or "A'oozubillah." 3. To read the Tasmiyah or "Bismillah." 4. To read "Bismillah" at the beginning of every Rakaah. 5. To say "Ameen" at the end of Surah Fatiha. 6. To read the Ta'oozu, Tasmiyah and say the Ameen silently. 7. The first Rakaah should be longer than the second Rakaah. 

The Sunnan of Ruku 

1. To say the Takbeer, "Allahu Akbar", when going into Ruku. 2. To read the Tasbeeh of Ruku 3 times. 3. To hold (clutch) the knees firmly. The males should have their fingers spaced out while clutching their knees, while the females should have their fingers closed. 4. The legs should be straight and not bent at the knees. 5. The back should be in line with the neck. This means that it must be straight so that if a glass of water is placed on the back of a person, the water will not spill over. 6. To read the Tasmiyah when waking up from Ruku and to read the Tahmeed while in Qiyaam. 

The Sunnan of Sajdah 

1. When going into Sajdah make sure that the knees touch the ground first, followed by the hands, the nose and, lastly, the forehead. 2. When waking up from Sajdah, the whole method should be reversed. 3. In Sajdah, the fingers should be closed and facing the Qiblah. The forehead should rest between the hands. 4. To say the Takbeer, "Allahu Akbar", when going into Sajdah and when waking up from Sajdah. 5. To read the Tasbeeh of Sajdah three times. 6. When in Sajdah, the males should make sure that their stomach does not rest on their thighs and that the arms does not rest flat on the ground. 7. Females should keep their stomach close to their thighs and their arms should be flat on the ground and close to their bodies. 8. All the toes of the feet must touch the ground. 

The Sunnan of Qa'dah 

1. Males should sit on the left foot by placing it flat on the ground and the right foot should be up with the toes facing the Qiblah. 2.Females should sit on their left rear, placing both their feet out to the right. 3. Place the palms of both hands above the knees. 4. When reading "Attahiyaat", lift the right Shahaadah finger on reaching the "Laa" of "Ashhadu al laa ilaaha." Fold the rest of the fingers into a ball and lower the Shahaadah finger on reaching "Illal laahu." 5. To read the Durood-e-Ebrahim and any Masnoon Du'a after this. 

The Sunnan of Salaam 

1. The face should be first turned to the right and then to the left when making Salaam. 2. When making Salaam in Jamaah, one should have the intention of greeting the Imaam, the Musallies and the Angels. A person who is reading alone should make the intention of greeting the Angels. 

The Mustahabaat (Mustahabs) of Salaah 

1. Look at the place where you make Sajdah when in the Qiyaam position. 2. During Ruku you should look at the feet. 3. The eyes should focus on the nose during Sajdah. 4. When in the Qa'dah position the eyes should focus at the knees or the thighs. 5. When making Salaam, the eyes should be focused on the shoulders. 6. One should avoid coughing. 7. One should avoid yawning. 

The Makroohaats (Makroohs) of Salaah 

1. To scratch the body unnecessarily. 2. Playing with one's clothes. 3. To close ones eyes through tiredness. 4. To miss out any Sunnah deliberately. 5. To make the second Rakaah longer than the first. 6. To read the Surah in the incorrect sequence, for example, to read Surah An Naas in the first Rakaah and then Surah Al Falaq after. 7. To read Salaah when one is very hungry, or one has to go to toilet or when the food has already been served. 

Actions which Break the Salaah 

There are certain actions which break the Salaah. They are called "Mufsidaat-e-Salaah." If these actions occur, one will have to re-read the Salaah. What are these actions? 

1. To utter any word that is not part of the Salaah. 2. To cry out in pain. 3. If Wudu breaks. 4. When one loses his senses. 5. When a persons chest is intentionally turned away from the Qiblah more than 45 degrees. 6. When one leaves out any Fard. 7. When one reads the Holy Quran incorrectly. 8. When one eats or drinks in Salaah. 9. When one moves about in Salaah in different directions. 10. To step ahead of the Imaam. 11. To laugh or giggle. 12. When the private parts are revealed. 13. When one performs "Fe-le Katheer". Fe-le Katheer are those actions which will lead the observer to believe that one is not in Salaah, for example, tying one's belt, removing one's handkerchief, wiping one's nose, and so on. Note: If the hat falls to the floor while Salaah is being performed the person can pick it up and wear it without causing a lot of movement.

ISLAMIC TERMS

There are certain Islamic Terms which you should remember and which will assist you to understand facts better. These terms are: 

1. ADAA-E-SALAAH: To perform Salaah in its correct time. 2. QADA: To perform Salaah after its appointed time has passed. 3. JAMAAH SALAAH: To perform Salaah with the congregation. 4. IMAAM: One who leads the Salaah or congregation. 5. MUQTADI: One who follows the Imaam. 6. MUDRIK: One who follows the Imaam from the start to the finish of a Salaah. 7. MASBOOK: One who joins the Jamaah anytime after the first Ruku. 8. LAAHIQ: One who joins the Salaah from the beginning and then misses one or more Rakaah while in Salaah. 9. MUNFARID: One who reads the Salaah alone. 

KINDS OF RELIGIOUS ACTIONS

FARD: 

Fard are those actions ordered by Almighty Allah and are compulsory. Anyone who rejects or denies a Fard becomes out of the fold of Islam. If a person leaves out a Fard without a valid excuse, then that person is a "Faasiq-e-Kabeer" or a great sinner. For example, a person becomes a great sinner by leaving out the Fard Salaah or not fasting in the Month of Ramadaan. 

FARD-E-KIFAAYAH: 

Fard-e-Kifaayah are those actions which are compulsory, but if they are performed by a few or a single Muslim, it ends the responsibility of other Muslims. For example, attending the Salaatul Janazah and burial of the dead by a few Muslims removes the responsibility from other Muslims. 

WAAJIB: 

Waajib actions are those actions which are second to Fard. If a person leaves out a Waajib action then that person commits a great sin. If a person rejects a Waajib action, he or she does not become a Kaafir. For example, if a person leaves out the Eid Salaah, Qurbaani or Sadqa-e-Fitr he or she does not become a Kaafir but is committing a great sin. 

SUNNAH: 

Sunnah are those actions which have been performed by Sayyiduna Rasulullah (sallal laahu alaihi wasallam). We should also try to follow these actions to get Thawaab. 

SUNNAT-E-MU"AKKIDAH: 

Sunnat-e-Mu'akkidah are those actions which have been performed by Sayyiduna Rasulullah (sallal laahu alaihi wasallam) regularly without a break. A person must perform these actions regularly for, by neglecting these actions, he or she becomes a sinner. For example, performing the two Sunnah of Fajar, or Taraweeh Salaah or using the Miswaak during Wudu are actions that must be done regularly without a break. 

SUNNAT-E-GHAIR MU'AKKIDAH: 

Sunnat-e-Ghair Mu'akkidah are those actions which were performed by Sayyiduna Rasulullah (sallal laahu alaihi wasallam) with occasional breaks. For example, the four Sunnah of Asar and Isha Salaah. 

NAFIL OR MUSTAHAB: 

Nafil or Mustahab are those actions which are approved by Shariah (Islamic Law). A person who performs these actions will receive Thawaab. If they are neglected then it would not make up a sin. 

HARAAM: 

Haraam actions are those actions that are clearly forbidden by Almighty Allah. If a person rejects this prohibition, then he or she becomes a Kaafir. One who performs a Haraam act is a great sinner. For example, it is Haraam to gamble, drink alcohol and to eat pork. 

MAKROOH: 

Makrooh actions are those actions disliked by Shariah. 

MAKROOH-E-TAHREEMI: 

Makrooh-e-Tahreemi is an action that is close to Haraam and brings punishment to those who do it. It must be avoided. 

MAKROOH-E-TANZEEHI: 

Makrooh-e-Tanzeehi is such an action that if it is avoided brings Thawaab, but if the action is carried out then there is no punishment.

WITR SALAAH

What is Witr Salaah? 

1. Witr Salaah is Waajib. 2. There are 3 Rakaah in Witr Salaah. 3. Witr Salaah is read after Isha Salaah till "Subha Saadiq" dawn. 4. Witr Salaah cannot be read before the Fard of Isha Salaah. 5. In Ramadaan Witr Salaah is read with Jamaah. 6. It is Sunnah to read Surah A'ala in the first Rakaah, Surah Kaafirun in the second Rakaah and Surah Ikhlaas (Ahad) in the third Rakaah. 

How to Perform the Witr Salaah 

1. Make the intention of 3 Rakaah Witr. 2. After the Attahiyaat of the second Rakaah, stand up for the third Rakaah. 3. After Surah Fatiha and any Surah in the third Rakaah, and before going for Ruku, lift the hands up to the ears, saying "Allahu Akbar", and then fold them as usual. 4. Now, read Du'a-e-Qunoot. Refer to Hifz Syllabus. 5. After reciting this dua, go into Ruku and complete the Salaah.

SAJDAH SAHW

"Sajdah Sahw" are the 2 Sajdah that are performed at the end of the Salaah to correct a mistake made during Salaah. 

When does Sajdah Sahw become Waajib? 

Sajdah Sahw becomes Waajib in the following instances: 1. When a person leaves out a Waajib. 2. When a person changes the sequence of a Waajib or Fard action. 3. When a person delays a Waajib or Fard act for the period that it takes to read "Subhan Allah" 3 times. 4. When a person performs the Waajib or Fard act more than the required times, for example, when a person reads the Attahiyaat twice. 5. When a person changes the nature of a Waajib act, for example, to read aloud during the Fard Salaah of Asar and Zohar. 

Other Rules Relating to Sajdah Sahw 

1. In the case where Salaah is being performed with Jamaah and the Imaam makes a mistake requiring him to make Sajdah Sahw, then the Jamaah will have to follow the Imaam in Sajdah Sahw. 2. If a Muqtadi makes a mistake behind the Imaam, then no Sajdah Sahw is to be performed. 3. Sajdah Sahw is only made once, even though more than one mistake may have been made in that Salaah. 

How to make Sajdah Sahw 

After having read the Attahiyaat in the last Rakaah, make Salaam to the right only and then perform the 2 Sajdah. After this, read the Attahiyaat, the Durood-e-Ebrahim, the Dua and complete the Salaah with the Salaams.

JUMMAH SALAAH

Conditions for Jummah Salaah 

There are certain conditions that a person must fulfil before Jummah Salaah becomes compulsory. They are: 1. To be a male. 2. To be within the boundary of a town. 3. To be healthy (physically able to perform the Salaah). 4. The road to the Masjid should be safe. 5. Not to be physically handicapped, for example, being blind or cripple. 

Sunnah Acts on the Day of Jummah 

1. Make Ghusal (bath), trim nails and remove the unwanted hairs of the body. 

2. Wear clean clothes. Of course, this should be done at all times. 3. Use sweet scent (I'tr) when going to the Masjid. 4. Try and read the following Surahs: Surah Kahf and Surah Dukhaan. 5. It is highly recommended that one reads the Salaatus Tasbeeh. 6. Read as much Durood Shareef as possible. 7. Make as much Du'a as possible. 

The Jummah Salaah 

1. The time for Jummah Salaah starts after Zawaal until the end of the Zohar Salaah time. 2. After the first Azaan, read the 4 Rakaah Sunnat-e-Mu'akkidah. 3. The Imaam normally gives a short lecture. 4. Then the two Khutbah are read. You should not speak, read Salaah or make Zikr during the Khutbah. You should listen carefully to the Khutbah and face the Imaam. 5. After the Khutbah, 2 Rakaah Fard Salaah is read with Jamaah. 6. Thereafter, the following Salaah are read: 4 Rakaah Sunnat-e-Mu'akkidah, 2 Rakaah Sunnat-e-Mu'akkidah, and lastly, 2 Rakaah Nafil Salaah. 7. Since Jummah is not Waajib upon the females, they can read their Zohar Salaah at home. 8. A person who misses his Jummah Salaah can perform his Zohar Salaah. 9. Nowadays, it is seen that many youngsters rush off from the Masjid immediately after the Fard Salaah of Jummah. This is a great sin as they are leaving out the Sunnah of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam). 10. It is a great sin for a male not to go for Jummah Salaah without a valid excuse. 11. Avoid talking and making noise in the Wudu Khana and Masjid during the lecture and the Khutbah. 12. Do not come late to the Masjid and miss out on listening to the Jummah Khutbah. Many have the habit of just entering the Masjid before the end of the Jummah Khutbah and rushing for the Fard Salaah. This is not a good practise. 13. It is of great benefit to recite the Salaatu Salaam (ie. send Salaams to Sayyiduna Rasulullah sallal laahu alaihi wasallam) after the Jummah Salaah.

TARAWEEH SALAAH

1. Taraweeh Salaah is Sunnat-e-Mu'akkidah for both males and females during the Month of Ramadaan. 

2. Taraweeh Salaah consists of 20 Rakaah with Salaams after every 2 Rakaah. 

3. After every 4 Rakaah, there is a short resting period, during which a Zikr and a Du'a is read. 

4. During Taraweeh, it is Sunnah to complete the entire Quran at least once. 

5. To perform Taraweeh Salaah with Jamaah is Sunnat-e-Kifaayah. 

6. Witr Salaah is read with Jamaah after the Taraweeh Salaah.

SALAATUL MAREED

1. If a person is sick and cannot stand and read Salaah, he or she may sit and read Salaah. The head should be bent a little for Ruku and a little more for Sajdah. 

2. If the person is very sick and cannot even sit up, then he or she may perform his Salaah while lying on his back. The head should be placed on a high position and the knees bent so that he or she will be able to bend the head a little for Ruku and a little more for Sajdah. If his or her knees cannot bend, then the legs should be facing straight towards the Qiblah. 

3. If the person has been unconscious for less than 24 hours then he or she must perform the Qadah Salaah. If the person has been unconscious for more than 24 hours or more than the time in which 6 Salaah could have been performed, then there is no Qadah Salaah for that person.

SALAATUS SAFAR (QASR)

1. Muslims, with the intention of travelling 106 kilometres or more and intend staying at their destination for less than 15 days, must shorten their Salaah. 

2. The Fard of Zohr, Asar and Isha Salaah is shortened from 4 to 2 Rakaah. 

3. The number of Rakaah in the Fard of Maghrib and Fajar Salaah will remain the same and not be shortened. 

4. The number of Rakaah in the Sunnah and Nafil Salaah (the other Salaah) will also remain the same. 

5. If the "Musaafir" or traveller is in a hurry, he can leave out the Nafil Salaah. However, it is better that he performs it.  

6. This shortening of Salaah on a journey is called "Qasr". 

7. When the Musaafir reads behind an Imaam who is not a Musaafir, then the Musaafir should follow the Imaam during the entire Salaah. He must not shorten his Fard Salaah.

8. If the Imaam is a Musaafir, he should notify the Musallies before the Fard Salaah that he is a Musaafir. What should the Musallies do? As soon as the Imaam completes his Fard Salaah (Remember, that he has shortened his Salaah), and reads the Salaam, the Musallies must stand up after hearing the first Salaam and complete their last 2 Rakaah. The Musallies should not read Surah Fatiha in these last 2 Rakaah but remain silent as much as the time it takes to read Surah Fatiha. The Musalli must then complete his Salaah with Salaams.

NAWAAFIL (NAFIL)

SALAAH 

Nawaafil Salaah, even though they are not obligatory, help Muslims to praise Almighty Allah and increase Barakah. It also helps us to create a closer bond with our Creator, Almighty Allah. Care should be taken that these Salaah are not performed during the Makrooh times. 

Salaatut Tahajjud 

Salaatut Tahajjud can be read from Isha till Subha Saadiq (dawn). Four to 12 Rakaah can be read. One may read this Nafil Salaah as a 4 or as a 2 Rakaah Salaah with Salaams after every 2 or 4 Rakaah. This Salaah is read after awakening from sleep. 

Salaatul Ishraaq 

Salaatul Ishraaq can be read from about 20 minutes after sunrise till the time of Salaatul Chaast. Two or 4 Rakaah of this Salaah can be read. 

There is also great Barakah for one who reads this Salaah. 

Salaatul Chaast 

Salaatul Chaast can be read from the time when the sun has fully risen till the time of Zawaal. About this Salaah, Sayyiduna Rasulullah (sallal laahu alaihi wasallam) has said, "Whosoever reads 12 Rakaah of Salaatul Chaast, Almighty Allah will build for him a place in Jannah." One may read 4 or 12 Rakaah in this Salaah. 

Salaatul Awwabeen 

It is reported in a Hadith that whosoever reads 6 Rakaah of Salaatul Awwabeen after Maghrib without any talk will get Thawaab equal to 12 years of Ibaadah. Salaatul Awwabeen is read from after Maghrib till Isha. One may read from 2 to 20 Rakaah in this Salaah. 

Salaatul Tasbeeh 

It is reported that anyone who reads this Salaah will have all his or her sins wiped out. Salaatul Tasbeeh can be read once every day, or every Friday, or once in a month or once in a life time. 

HOW TO READ SALAATUL TASBEEH:

a. Make the intention. b. Read the Thana after the Takbeer-e-Tahreema (first Takbeer). c. Read the third Kalimah 15 times: d. Read Surah Fatiha and any Surah. Then read the third Kalimah 10 times. e. Go into Ruku. Read the Tasbeeh of Ruku and read the third Kalimah 10 times. f. Stand up for the Qaumah and read the third Kalimah 10 times. g. Go into the first Sajdah. After the Tasbeeh of Sajdah read the third Kalimah 10 times. h. Sit in the Jalsa position after the first Sajdah and read the third Kalimah 10 times. i. Go into the second Sajdah and after the Tasbeeh read the third Kalimah 10 times. Note : This would complete the third Kalimah 75 times in each Rakaah. In this manner, when you have read 4 Rakaah, you would have read the third Kalimah 300 times. It is better to read the Salaatul Tasbeeh before the Fard of Zohar, that is, between the Sunnah and Fard of Zohar. However, if it is not possible, then you may read it at any time. 

Salaatul Haajaat 

Salaatul Haajaat is a 2 or a 4 Rakaah Salaah which is read if one desires a special favour or help from Almighty Allah. After this Salaah, one should read as much Durood Shareef as possible and beg Almighty Allah for assistance. After the Surah Fatiha in the first Rakaah, one should read the Ayaatul Kursi 3 times. In the second, third and fourth Rakaah, one should the 3 Quls (Surah Ahad, Surah Falaq and Surah Naas). If one is reading 2 Rakaah, then the 3 Quls should be read in the second Rakaah. One can read any Du'a. 

Salaatul Istikhaarah 

Salaatul Istikhaarah is read when one needs guidance on what action one needs to take in a certain matter. One should read 2 Rakaah Salaah with the intention of Istikhaarah. After completing the Salaah, one should read the following dua. When one comes to the word "Haazal Amr", one should think about the reason he or she is reading this Salaah. After reading this Salaah, one should go to sleep and await for a sign. There should be no talking after the Du'a. It is better to read this Salaah for 3, 7, 9 or 11 nights. If one sees red or black colour in a dream, then it is a sign that one should not do what one intends. If one sees green or white colour, then it is a good sign for one to carry out ones intentions. 

Salaatul Istisqa 

Salaatul Istisqa is a Salaah for rain. The people get dressed in their old clothes and offer 2 Rakaah Salaah with Jamaah outside the town. 

After the Salaah, the Imaam reads a Khutbah and then makes a Du'a for rain. Thereafter, the Imaam also changes his shawl inside out with the intention that the weather will change for the best. 

Salaatul Kusoof and Salaatul Khusoof 

Salaatul Kusoof is that Salaah which is read at the time of the eclipse of the sun. 

Salaatul Khusoof is read at the time of the eclipse of the moon. In Salaatul Kusoof 2 Rakaah are read. The Imaam reads softly. After the Salaah, a long dua is read lasting till the moment the eclipse is over. In Salaatul Khusoof the 2 Rakaah of Salaah are read individually by each person. Each person reads the Salaah aloud. Thereafter, a Du'a is read. 

Tahiyatul Masjid Salaah 

This special Salaah consist of 2 Rakaah Sunnah which is read by a person on entering a Masjid. It should be read before one sits in the Masjid. 

Tahiyatul Wudu Salaah 

These are 2 Rakaah of Salaah which is read by a person after Wudu.

QUESTION AND

ANSWERS

Question: If any act was not done correctly or mistakenly during the Hajj and Umrah, can the Dam be given outside the precincts of the sacred Haram?

Answer: If it is Waajib to give Dam for the mistakes made during Hajj and Umrah, then that animal of Dam should be slaughtered in the Haram. If the animal is slaughtered outside the precinct of the Haram, Dam will not be regarded as valid.

Question: Can a person receive injections while he or she is fasting?

Answer: Yes. Most injections do not invalidate the fast. If a person can manage keeping the fast, and has no desire to break the fast, he or she may take an injection.

Question: Can Zakaah money be used to pay the salaries of those who collect Zakaah?

Answer: The paying of salary for a fund-raiser from Zakaah money is only permissable after making Hela-e-Shar'i. The method of Hela-e-Shar'i is that the Zakaat should be given to a Faqeer (poor person) by making him the owner of the money, then in his own way, the Faqeer should give this money to the Zakaat organisation for its use. In this way, the obligation of Zakaat will be

accomplished, and the Faqeer will become worthy of Sawaab. Only after this is done, should the money be utilised to pay the salary of the fund-raiser. (Fatawa Amjadiya, Vol. 2)

Question: How many sons did Hazrat Ali (radi Allahu anhu) have?

Answer: It is known that Hazrat Ali (radi Allahu anhu) had four children, namely two sons - Hazrat Hasan and Hazrat Hussain and two daughters - Hazrat Zainab and Hazrat Umme Khulsum. This is the view of the majority of scholars as found in history. But, according to the Shias, they claim that Hazrat Ali (radi Allahu anhu) had a third son named Muhassin.

Question: Can breast-feeding mothers keep fast?

Answer: If the breast-feeding mother has sufficient milk and is in good health, she should keep fast provided she must also be convinced that by fasting no harm will come to her baby. However, if the breast milk is adversely affected on account of the fast, the mother should not fast.

Question: If a person who performed Umrah did not shave his head and returned to his country, what should he do?

Answer: He should shave his head and give Dam.

Question: What is the name of Hazrat Jibraeel's (alaihis salaam) horse?

Answer: Haizoom

Question: What time can a person start reading Fajr Namaaz?

Answer: Fajr Salaah begins with the rising of dawn until sunrise and Fajr Salaah must be read in this time, irrespective whether Azaan is given or not.

Question: Is the month of Safar a bad month ? Is it allowed to travel, to marry, etc. in this month?

Answer: This is only the way the people think. There is no source of such information in Shariah. Like other months of the year, it is permissible in Safar to travel, to marry, etc. According to the Shariah there is nothing bad. It has come in the Hadith that there is no such thing as Safar (Laa Safara); in other words, it is improper for people to think of this as a bad month.

Question: Is it permissible to use the term "radi Allahu anhu" for the Awliya Allah and the pious?

Answer: The term "radi Allahu anhu" is used in the Holy Quran with reference to the Sahaba-e-Kiraam and the Tabi'in. To use any other words of Dua for them will be contrary to the tradition of the Holy Quran. However, the use of this term for non-Sahaba (Awliya Allah and Buzrugaan-e-Deen) is also proper. The Shariah did not prohibit this in any way and there is no objection towards this. In the Arab countries, this term is also used for the learned Ulema. By writing or saying "radi Allahu anhu" with the name of a non-Sahaba will not make them the Sahaba. To think in this way is improper.

Question: Adjacent to where I live, a group of Muslims have formed a club. They meet almost on a daily basis to play card games and money is outlaid on betting resulting in people losing and winning money. Is this permissible?

Answer: The playing of cards is abominable. Where money is outlaid in bets resulting in people winning and losing money amounts to gambling. Gambling is absolutely Haraam.

Question: Is it permissible in Islam for Muslim men to marry Christian or Jewish women and allowing the women to practice their faith?

Answer: Islam does allow marriages to Christian and Jewish women who hold the correct beliefs and practices in their religion as People of the Book. However, in this day and age, it is not possible to find such Christian or Jewish women because over the years their religions have deviated from the true and original teachings of their Prophets to a point where the beliefs of most Christian denominations or Sects amount to Kufr and Shirk. Islam does not allow marriages with Mushriks (one who indulges in Shirk) or an unbeliever.

Question: When a Janazah is brought to the mosque at the time of any Fardh Salaah, Jummah Salaah or Eid Salaah, which should be performed first, the Salaatul Janazah or the above-mentioned Salaah?

Answer: When a Janazah arrives at the time of a Fardh Salaah and a Jamaat has congregated, then the Fardh Salaah should be performed first, followed by the Sunnats. Thereafter, the Salaatul Janazah should be performed. In the case of Eid Salaah, the Eid Salaah ought to be performed first, followed by the Janazah Salaah and then followed by the Khutbah.

Question: Is it permissible for Muslims to purchase and burn fireworks especially during the festival of Diwali?

Answer: This practise is not permissible for Muslims as it is a waste of money. It is stated in a Hadith that: "There is no good (benefit) in lavishness."

Question: If a person gives his wife three Talaaqs at one sitting, will such an action be accepted as three Talaaqs or as just a single Talaaq?

Answer: According to the Ahnaaf (Hanafis), this action has the effect of three Talaaqs. The Ghair Muqalideen and the misled do not accept this ruling and consider it to be only one Talaaq, which is improper.

Question: Fathima Begum Mohammed's husband has disappeared without trace for 8 years. There has been no confirmation of his death nor of him being alive. Fathima is extremely upset and worried. How does Shariah advise her in this matter?

Answer: In the case of a missing husband, the Fatawa (religious ruling) of Imam Maalik (radi Allahu anhu) is applied. The Imam's ruling states that if after four years the husband is not found, then the local Qazi or a group of senior pious and religious men from the Muslim Community may dissolve the marriage between the missing husband and his wife and instruct her to serve Iddat-e-Wafaat (Iddat upon death of husband) from that moment on time. Upon completion of the Iddat, the missing man's wife may marry again. Allama Shaami (radi Allahu anhu) states that where in a small community there is no Qazi, then a group of senior Muslims of the Jamaat (Congregation) may dissolve the marriage.

Question: Can Muslim children act as "Rama" and "Sita" in a Diwali or school play?

Answer: It is Na Jaa'iz or totally disallowed for Muslims to participate in such games, sketches and plays.

Question: It is a well known fact that Hazrat Khizr (alaihis salaam) is alive. Out of love for Hazrat Khizr (alaihis salaam), every week I offer Fateha in his name and also in the name of all Marhoums. Some say that Fateha may only be read in the name of deceased persons and not in the name of those who are alive. Could you please advise me on this matter?

Answer: Those who hold the view that Esaale Sawaab may only be read for the dead are wrong. Without doubt, Esaale Sawaab may be done for the living and the dead. (Durre Mukhtar; Shaami, Vol.10, p.242)

Question: What was the name of Hazrat Maryam's (alaiha salaam) mother?

Answer: Husna bint Faaqooza

Question: Which harf has appeared the least in the Holy Quran?

Answer: "Zaa" - Eight Hundred and Forty Two (842) times.

Question: What is "Maqaam-e-Mahmood"?

Answer: "Maqaam-e-Mahmood" is that place where Sayyiduna Rasulullah (sallal laahu alaihi wasallam) will stand on the Day of Reckoning and intercede for his Ummah (Station of Intercession).

Question: In the light of Hadith Shareef, and in accordance to the sayings of the Holy Prophet (sallal laahu alaihi wasallam), what is one of the unique ethics of Islam?

Answer: Hayaa or Shyness.

Question: Is it permissible to make Salaam to a Faasiq (Open Sinner) or to shake hands with him?

Answer: It is Makrooh to make Salaam to a Faasiq. A'la Hazrat, Imam Ahmed Raza Khan (rahmatullahi alai) has stated as follows in his "Malfooz": If a Faasiq wants to shake hands, then it is permissible, but you should not be the first to do so, even though he is a Faasiq. However, it is not allowed with false innovators.

Question: Is Tawaaf without making the Niyyah valid?

Answer: No. Tawaaf without Niyyah is not valid. It is Fard to make Niyyah for Tawaaf.

Question: What should one do if one realises that Tawaaf was not performed correctly, eg. not starting from Hajre Aswad?

Answer: The Tawaaf should be repeated as it is not valid. This should be done while one is in Makkah. However, if this is not possible it is Waajib for one to make Dumm.

Question: Is it compulsory to perform two Rakaah Salaah at Maqaam-e-Ibrahim?

Answer: Yes. This Salaah is Waajib. It should not be read during Makrooh times. It must be read after making the Tawaaf or later.

Question: Where should a person wear the Ihraam?

Answer: The Ihraam should be worn before one passes the Miqaats -boundries (i.e. those specific places beyond which it is not permissable to cross without putting on the Ihraam). To cross the Miqaat without the Ihraam is not permissable. If a person is travelling by plane it is difficult to determine the Miqaats. It is best advisable to tie the Ihraam before one boards the plane. This is only applies for the Hajj season. The Hajj season begins from the month of Shawaal.

Question: Many people say that the urine of a new born child is paak. Is this true?

Answer: The urine of a child even if he/she is only one day old is Na Paak (Impure). (Ahkam-e-Shariah)

Question: Is it permissible for a man to give Talaaq to his wife while she is pregnant?

Answer: Talaaq should not be given during pregnancy. However, if it is given, then it will be valid. In this case, the Iddat will be until the birth of the child. (Ahkam-e-Shariah)

Question: Is it allowed to make Tilaawat of the Quran during the time of Zawwal?

Answer: It is better to read Durood or to be engrossed in any other Zikr during the exact time of sunrise, sunset or Zawwal, rather than reciting the Holy Quran. These times are not appropriate for the recitation of the Holy Quran. (Ahkam-e-Shariah)

Question: Does the Shariah allow a Muslim female to travel alone for Hajj or to gain Ilm-e-Deen?

Answer: It is not permissible for any women to travel abroad without a Mahram, even if it is for the reason of gaining Ilm-e- Deen. To travel alone to a foreign land without a Mahram is against the laws of the Quran and Ahadith. Thus, there is no use in striving to study Ilm-e-Deen if it is done in the manner prohibited by Shariah. Hajj is one of the pillars of Islam and obligatory upon every Muslim who has the means of accomplishing it. But, even to accomplish this Fardh, it is not permissible for a women to travel for Hajj alone. It has been narrated from Hazrat Abdullah Ibn Abbas (radi Allahu anhu), that the Prophet (sallal laahu alaihi wasallam) said, "A women may not travel, except with a Dhu Mahram, and no man may visit her except with a Dhu Mahram." A man got up and said, "Ya Rasoolallah (sallal laahu alaihi wasallam)! I intend to go to a certain battle and my wife wants to perform Hajj." The Prophet (sallal laahu alaihi wasallam) said (to him), "Go along with her (to Hajj)." (Ref: Bukhari, Vol. 2, Ahadith No. 085)

Question: What is the law in a case where the husband commands the wife to do a certain chore (task) and the chore will take so much time that her salaah will become Qazah. Should she follow the command of her husband in such a case?

Answer: She should perform her Salaah. For him to give such a command (at the time of Namaaz) is Haraam.

Question: Is the month of Safar a bad month ? Is it allowed to travel, to marry, etc. in this month?

Answer: This is only the way the people think. There is no source of such information in Shariah. Like other months of the year, it is permissible in Safar to travel, to marry, etc. According to the Shariah there is nothing bad. It has come in the Hadith that there is no such thing as Safar (Laa Safara); in other words, it is improper for people to think of this as a bad month.

Question: What is the law in the case where a person is in need of Ghusl but knows that by the time he performs Ghusl, his Fajr Salaah will become Qazah?

Answer: He should make Tayammum and perform his Salaah and then make Ghusl and repeat the Salaah.

Question: After sunrise, how long does one have to wait before making Qazah Namaaz?

Answer: To wait at least twenty minutes after sunrise is Waajib.

Question: What are the Fards (Faraa'id) of Ghusal?

Answer: Firstly, to wash the whole mouth. If you are not fasting, then you must gargle your mouth until the water reaches the throat. Secondly, to cleanse the nostrils. Thirdly, to wash the whole body thoroughly from the head to the toe.

Question: In Salaah, how must the female cover herself?

Answer: It is necessary for her to cover the body from the head to the feet, except the face. The feet till the ankles and the hands till the wrist must be covered.

Question: What are the four Faraa'id of Wudu?

Answer: To wash the face - which is from the forehead till the chin and from one ear to the other ear once. To wash both the arms till the elbows once. To make Masah of at least a quarter of the head. By quarter is meant 4 fingers width. To wash the feet till the ankles once. If these 4 actions are not carried out, then the Wudu will be incomplete. It will, therefore, be Haraam for a person to read Salaah.

Question: What is the ruling of the Shariah regarding the following: Because of land development for housing, the developer's wish to exhume the bodies of unknown Muslim students or disciples of Hazrat Sayyid Jaffer (rahmatullahi alai) at the place called Camps Bay. The Cape Mazaar Society wishes to know whether such an action is Islamically correct. If not, what action should be followed?

Answer: If the land is Waqf, like that of the general Muslim graveyards, or if it is the personal property of an individual who allows Muslims to be buried there and there are graves already existing there, then to erect houses on such land is disallowed. To build houses on the graves is disrespect to the deceased, and disrespect to the deceased is Haraam. It has been stated in "Raddul Muhtar": "That which causes discomfort to the living, causes discomfort to the deceased." It is clear from the above mentioned statement that to build on the graves of Muslims is Haraam. It is written in "Fatawa Alamgeeri": "To walk on graves is sin. The top of the grave is the belonging of the Mayyit." Thus the Cape Mazaar Society and the Muslims should join hands and oppose such an un-Islamic act. You should also try to legally stop this act.

Question: When is it forbidden to read any Nafil Salaah?

Answer: After the break of dawn; before sunrise; after the Fard of the Fajar Salaah; after Asar Salaah until sunset; and during the Khutbah of both the Eids and the Jummah Salaah.

Question: What is the law in the case where a person is in need of Ghusl but knows that by the time he performs Ghusl, his Fajr Salaah will become Qazah?

Answer: If one makes Wudu or Ghusl, then the Salaah will become Qazah, thus one should make Tayammum in place of Ghusal. (Tayammum can be performed for Ghusal and for Wudu. There is no need to make individual Tayammum for each). Then he must make Ghusl-Wudu and repeat the Salaah.

Question: What is the importance of the second Azaan of Jummah Salaah in the Islamic Shariah and what happens if any person unintentionally or intentionally leaves out the second Azaan of Jummah?

Answer: From the Ahd-e-Risaalah (Time of the Prophet sallal laahu alaihi wasallam) right till the Ahd-e-Khilaafah of Sayyiduna Uthman-e-Ghani (radi Allahu anhu) only one Azaan, the Azaan-e-Khutba, meaning the Azaan before the Khutba used to be called out.

During the rule of Sayyiduna Uthman-e-Ghani (radi Allahu anhu) he announced the commencement of the Azaan when the time starts for Jummah Salaah, which is today known as the first Azaan, but he left the second Azaan of the Azaan-e-Khutba as it was. Even till this very day this practice is being upheld in all Muslim states.

If any Imam of the Musjid leaves out the second Azaan, or opposes the giving of the second Azaan, then he is the cause of a new fitna (disruption) in the Ummah. Allah Forbid! The Azaan-e-Thaani (second Azaan) is Sunnat-e-Mutawatira Mubaaraka (A continuous blessed Sunnah) which has been consistent from the time of the Prophet (sallal laahu alaihi wasallam) till this day without any dispute. To follow and continue this Sunnah is a means of great Sawaab and blessing. However, if somebody unintentionally leaves out or forgets the second Azaan, then the Salaah will not become void.

Question: How should the body of a female be positioned when she is in Sajdah?

Answer: The stomach and the armpits should be close to the body. The elbows should lie flat to the ground. The thigh should not be raised, but as flat as a position as possible. The hips should not be raised and should be as close to the ground as possible.

Question: The Jamaat seeks clarification and wishes to enquire whether Zakaat money could be utilised for the payment of the Madressa Appas salaries. It may be mentioned that the majority of the Madressa children come from poor families and are unable to meet the Madressa fees of R20 per term or R80 per year. At present the madressa has a roll of about 200 children.

Answer: The Madressa should firstly try its utmost to gain funds to run the affairs of the Madressa. However, if this is still in vain, then Zakaat can be accepted. The Zakaat must be utilized after performing Hela-e-Shar'i. The method of Hela-e-Shar'i is that the Zakaat should be given to a Faqeer (poor person) by making him the owner of the money, then in his own way, the Faqeer should give this money to the madressa for its use. In this way, the obligation of Zakaat will be accomplished, and the Faqeer will become worthy of Sawaab. Only after this is done, should the money be utilised to run the affairs of the Madressa.

Question: Is it permissible for only one Hafiz to perform Taraweeh Salaah reciting the Holy Quran?

Answer: Yes, it is permissible for only one Hafiz to perform the Taraweeh Salaah, reciting the entire Holy Quran. It has been stated in the authentic kitaabs of Fiqh that it is more excellent to perform Taraweeh behind only one Haafiz, and if one wishes, then there can be two Huffaz.

Question: Is a husband allowed to touch the Janazah of his deceased wife?

Answer: Yes. The Janazah of the female can be carried and touched by the husband. It can also be lowered into the grave by the husband. The husband is only not allowed to touch the body directly (contact with flesh), but can do so if necessary with a covered hand. "Bahre Shariat" and "Qanun-e-Shariat" have a detailed explanation.

Question: Must one remain seated or standing while the Iqaamat is being called out?

Answer: It is not proper to remain standing throughout the Iqaamat. However it is Sunnah to sit and listen to the Iqaamat. Proof of this is present both in the Hadith of Sahih Bukhari and Sahih Muslim. Hazrat Abu Qatadah (radi Allahu anhu) reports that the Prophet (sallal laahu alaihi wasallam) said, "When the Iqaamat for Salaah is being given, then do not stand until you do not see me come out of my Hujrah (room)." In reference to this Hadith, the Muhaditheen have clearly explained that the Prophet (sallal laahu alaihi wasallam) used to come out of his room at the time when the Mu'azzin would say "Haya alas Salaah - Haya Alal Falaah." It has been stated in "Bahare Shariah" with the reference of "Fatawa Alamgiri" as follows: "Those present in the Musjid should remain seated at the time of the Iqaamat and should only stand when the Mukabbir (Mu'azzin) says 'Haya Alal Falaah'.

To act against this is Khilaaf-e-Sunnah (in contradiction of the Sunnah)."

Question: What is the proper Islamic method of drawing up an Islamic Will and how should the wealth of the deceased be distributed?

Answer: According to the Shariah, a Muslim has the right to make a Wasiyyah of only one-third of his wealth or his Estate. If one makes a Wasiyyah of more than one-third, then the Will becomes null and void according to the Shariah. If such a situation arises then such an incorrect Wasiyyah should never be carried out.

The proper Islamic method of distributing the wealth of the deceased is to firstly pay off all expenses (viz. kaffan, burial, etc.) from his wealth. Thereafter, the deceased debts should be paid. From the remainder, one-third can be used to carry out any of the Wasiyyat, if any, left by the deceased. Finally, the remainder of the belongings is to be distributed amongst the heirs according to the Laws of Inheritance as laid down by the Shariah. (Fatawa Alamgeeri, Hidayah, Fatawa Radawiyyah, etc.)

Question: What are the basic Islamic responsibilities of the husband towards his wife?

Answer: It is Waajib (compulsory) upon the husband to provide the necessities, such as, a roof to live under, and food and clothing for his wife. The Holy Prophet (sallal laahu alaihi wasallam) has stated: "I am asking you to be generous with your women. You should accept this advice of mine. They have been created from the rib and ribs are curved (not straight) and from amongst the ribs, the one most bent is the one on the top. If your try to straighten it, then it will break and if you let it be, then it will remain bent (curved)" (Bukhari & Muslim)Question: Is the father allowed to give the Zakaat to his daughter?

Question: Can a woman make Tawaaf in the state of Janaabat?

Answer: No. Tahaarat is a condition for Tawaaf, but Sa'ee can be performed while she is in the state of Janaabat. Tahaarat for Sa'ee is Mustahab.

Question: When and how should the nails be trimmed?

Answer: The nails should be trimmed every Friday. After trimming the nails, they should be buried and not thrown in a dirt bin because they are part of a Muslim's body and should be respected. The approved manner of trimming the nails is to start with the Shahaadah finger of the right hand then the remaining fingers excluding the right thumb. Thereafter, one should start with the small finger of the left hand till the Shahaadah finger and lastly trim the nail of the left thumb and then the right thumb.

Question: Recently, there has appeared a number of articles in the media about the circumcision of Muslim women in some African countries and the harm that it is causing. What is the Islamic ruling concerning the circumcision of women?

Answer: The circumcision of women in not Sunnah and neither has it been an emphasized command in Shariat. It is a tradition in certain of the Arab countries. It is stated in the Hadith Shareef, "Circumcision is Sunnah for men, and for women it is only better." It is also stated in "Dur're Mukhtar" that: "The circumcision of women is not Sunnah, but for the sake of the men, it is something which is better, and this statement that it is Sunnah, is Da'if (weak)." Where the tradition of circumcision for women is not present, it should not be started since this will cause people to laugh at and make a mockery of Shariat. (Fatawa Afriqa)

Question: Can a person read Namaaz without a hat?

Answer: If a person reads Namaaz without a hat thinking that Namaaz is just a physical activity, then this is Kufr. If a person reads Namaaz without a hat due to the heat or forgetfulness, then this is Makrooh-e-Tanzeeh.

Question: After slaughtering an animal it was discovered that a foetus was in the belly of the animal. Is the Qurbani still accepted or not?

Answer: The Qurbani will be accepted. If after slaughtering an animal it is discovered that the animal was pregnant and a live foetus appears in the belly, then it is necessary to slaughter that foetus.

Question: Can Zakaah be given to a person who owns a television set, but at the same time he does not have the financial means of supporting his family and paying his expenses?

Answer: It is mentioned in "Durr-e-Mukhtar" that to pay Zakaat to a person who is misguided is not permissable. For one to own a television set and watch it is considered as Haraam and a sin, but this does not necessitate that Zakaat should be withheld from him as he is still considered as a needy Muslim. One should try and stop him from sinning and by displaying good actions by means of a favour towards that person will make it easier for him to refrain from any more sins.

Question: Is the wife allowed to give Talaaq to her husband?

Answer: The Islamic Shariah has allocated the right of Talaaq to the husband and has not placed it in the hands of the wife as Ayah 237 of Surah Baqarah states: " ...in whose hands is the marriage tie." But if the wife desires, she can ask her husband to divorce her by offering him something. Talaaq is a very serious matter and disliked by Almighty Allah. The Hadith states that the Arsh of Almighty shakes when a Talaaq is given. Without any solid reason based upon the Shariah, to give and ask for Talaaq is a great sin.

Question: Must Ghusl be performed for a still-born child?

Answer: The actual Ghusl will not be given. The body must only be washed, wrapped in a clean cloth and buried. There is also no Janazah Salaah for a still-born child. (Durr-al-Mukhtar)

Question: Is it necessary for a woman, whose husband has passed away, to go to someone elses house after the Iddat period?

Answer: No. It is not necessary for a woman to go visiting immediately after the Iddat period. It is said that this must be done to show others that her Iddat period is now complete. This is not necessary and carried out due to ignorance. Such a practice has no ties with the Shariah.

Question: What is "Taqiyyah?"

Answer: "Taqiyyah", in Shia'ite doctrine, is the concealing of the truth for the purposes of misleading the innocent believers in the name of religion. This, in Shia'ite belief, is regarded as a great form of Ibaadah carrying a very great reward. In essence, Taqiyyah involves lying and deceitfully misleading innocent Muslims into the Shia'ite fold.

Question: If a person is very sick and cannot stand and perform the Salaah, how should the Salaah be performed?

Answer: If a person is sick and cannot stand and read the Salaah, he or she may sit and read the Salaah. The head should be bent a little for Ruku and a little more for Sajdah. If the person is very sick and cannot even sit up, then he or she may perform Salaah while lying on his or her back. The head should be placed on a high position and the knees bent so that he or she will be able to bend the head a little for Ruku and a little more for Sajdah. If his or her knees cannot bend, then the legs should be facing straight towards the Qiblah.

Question: What is "Tahiyatul Masjid Salaah"?

Answer: This special Salaah consist of 2 Rakaah Sunnah which is read by a person on entering a Masjid. It should be read before one sits in the Masjid.