By Jamiatul Ulama Gauteng

There is one easy way of determining the authenticity of any sect that claims to be Muslim, and this is by investigating their origin and the legal structure of their religion.

Basis of Islam & Basis of Shi’ism

* Started with the advent of Prophet Muhammad Sallallahu Alayhi Wasallam in 570 AC.

* It caught on primarily amongst the Arabs who were tutored well by Prophet Muhammad Sallallahu Alayhi Wasallam, and who then took the flag of Islam to all corners of the world.

* The  life  and  achievements of Rasulullah Sallallahu Alayhi Wasallam and the Sahabah are well-documented as far as the planting and spreading of Islam is concerned.

* Started with the false accepting of Islam by Abdullah ibn Saba,   an erudite Jewish scholar, sometime during the latter part of Sayyadina ‘Uthman Radiallahu Anhu’s Caliphate.

It was meant to weaken Islam from within as the Jews, up to that stage, had failed to defeat the Muslims militarily.

* It caught on primarily amongst the new Persian and Egyptian converts who were not well-grounded in faith. They all contributed towards the anarchy in the Muslim world and imported all their foreign ideas into it.

* The role of ibn Saba and his devoted band of instigators like Malik al-Ashtar is well documented as far as their role in creating political turmoil, disunity and religious discord in Islam, even by Shi’ah scholars themselves!

* The first primary source is the present complete Qur’an which we have before us.  It will be safeguarded from distortion until the Last Day.

* Muslims believe  it  to  be  a  perfect source of guidance, whose authority can never be cancelled or overridden.

* The first primary source is the Qur’an which is fabricated and incomplete.

* Besides the Qur’an, there are various other scriptures like the Mushaf-e-Fatimi and the white and red Jifr (leather containers) which are not in our midst, but with the fictitious “hidden” Imam in the cave.

* The understanding and interpretation of  the  Qur’an  follows strict principles known as ‘Ulum al- Qur’an. Anyone can learn these principles and understand Allah’s Word. There is no clergy in Islam.

* The Qur’an has an “inner” dimension which only the Imams or their representatives know, or are in a position to interpret. There is a privileged clergy class to perform this function.

*The understanding and interpretation of  the  Qur’an  follows strict principles known as ‘Ulum al- Qur’an. Anyone can learn these principles and understand Allah’s Word. There is no clergy in Islam. * The Qur’an has an “inner” dimension which only the Imams or their representatives know, or are in a position to interpret. There is a privileged clergy class to perform this function.

* The second primary source is the Ahadith (Sayings of Rasulullah Sallallahu Alayhi Wasallam.

* These  sayings are  accepted on  the authority of all 124 000 Companions, as Muslims believe “As-Sahabatu Kulluhum ‘Adul (All the Sahabah are Just)”.

* Eminent traditionists like Imam al- Bukhari and Muslim  sifted  through the entire corpus of hadith as well as those who narrated them, and presented many thousands of authentic ahadith which can be safely relied on till today. There was a dire need  for  this  copious recording and sifting process because many ahadith were being fabricated.

* The second primary source is the sayings of  some  of  the  Ahlul  Bait  only,  or  their narrations from Rasulullah Sallallahu Alayhi Wasallam.

* Shi’ahs reject all the Noble wives, all the daughters of Rasulullah Sallallahu Alayhi Wasallam besides Fatimah, and the Hassanid line of Sayyids. They favour the Huseinid line as he married Sherbano, the daughter of the last Persian Monarch, Yezdgird, and only the children from this lineage who have Persian blood qualify to be the Imam. It’s a doctrine of racial supremacy and pride alien to Islam.

* Besides 3-4 Sahabah like Sayyadina Salman al-Farsi Radiallahu Anhu and Miqdad bin Aswad Radiallahu Anhu they regard all others as renegades and do not accept their narrations from Rasulullah Sallallahu Alayhi Wasallam

* The chief narrators of Shi’ah ahadith are all known  as  liars,  devious  and  innovators. Even Shi’ite scholars regard them as unreliable. These include Zuraarah the Liar (upon which half of Shi’ah narrations depend), Abu Busair the Drunkard, Abu Mikhnaf  and  Abdullah  ibn  Abi  Ya’fur  of Kufah who falsely attributed many lies and shameless sayings to Imam Baqir, Imam Musa Kazim and Ja’far as-Sadiq.

* The third source of Islam is the Ijma (Consensus) of the Sahabah.

* The third source is the sayings and directions of the 12 Infallible Imams, whose words are regarded as binding and divine.

* Muslims believe that the Sunnah of the Khulafa al-Rashidun and the Consensus of the Sahabah are binding on this ummat and constitute a source of law.* The lives, actions, words of the Sahabah and the Khulafa al-Rashidun have no weight in this regard.
*In  the  absence of  the  Imams,  the Ayatollahs and Shi’ah Mullahs act as their “representative.” They have wide-ranging powers of legislation, based mostly on “inspiration,” which is nothing but devilish whispers.

* The fourth source is Qiyas (Systematic Analogical Deduction) in the absence of the above three sources.

* The Imams of the four recognized Mazahib used this principle based on a methodology gleaned from the Qur’an, Sunnah and the Sahabah. Imaam Abu Hanifa states: ‘I follow the book of Allah and if I find no solution there, I follow the Sunnah of Nabi Sallallahu Alayhi Wasallam. If I find no solution in either the Qur’aan or the Sunnah, I follow whichever of the pronouncements of the Sahabah I prefer and leave whichever I wish. If there is a pronouncement on a particular matter by any of the Sahabah, I  would not adopt any other opinion made by any other Scholar. But if I found a solution only in the opinions of Ibrahim, al Sha’bi, Ibn Sirin, Hasan al Basri, Ata or Sa’di ibn al Musayyab, I would make Ijtihad just as they did.” (Tarikh Baghdad Vol. 31, p 368)

* Included  in  this  are  various  other fiqhi devices like Masalih al-Mursalah (expediency), urf (customary law) etc.

* Shi’ahs do not accept this fourth category, as the word of the “Infallible” Imam is sufficient.

* There is no systematic methodology in Shi’ah fiqh, called Ja’fari Fiqh, and nor can it be called a Mazhab.

* Shi’ahs believe that the Ja’fari Fiqh is not developed via Shar’i legal sources, but wholly attributed to an Imam who is equal to the Qur’an and can make Haraam-Halaal and Halaal-Haraam. They believe that this Imam is divinely appointed, nominated and does not  need the Qur’an or  the Sunnat, and is above the law. Ironically, this “Imam” as well as his teachings and correct Qur’an, are all missing, leaving a void for any Tom, Dick and Harry to opine in Islam according to their whim!

* There  is  a  vast  difference  between  an Imam of Fiqh who is not ma’sum (innocent) and can make ijtihadi errors,  to an Imam of the Ja’fari Fiqh  who is  ma’sum (innocent) and receives revelation.

* Ja’fari fiqh is not an acceptable “fifth” Mazhab amongst Muslims as it’s not a fiqh at all!

Shi’ahs account for approximately 15 percent of the total Muslim population. It has the greatest influence presently in Iran where nearly 90 percent of its people are disbelieving Shi’ites, but they are also the majority in Iraq, Bahrain, and Yemen.


Queen Zubaidah and the Azaan

By Jamiatul Ulama Gauteng

Queen Zubaidah was famous for the construction of the canal known as Nahr-e-Zubaidah. She was the wife of the Abbaasi Khalifah Haroon Rashid. At her own cost she had  constructed a canal for water to flow through to Makkah. Over the centuries millions of people benefited from  the  water of this canal.

After her demise, she appeared in someone’s dream and said that she was ushered into the Divine Presence and her Book of Deeds was scrutinized, page by page. As the Angel was turning the pages, he was commenting on her various deeds. Zubaidah had great hopes on the reward she would be receiving for having constructed the famous canal. However, to her consternation, when the Angel reached the page  on which was recorded the feat of the canal, he simply flipped it over and did not even mention it, indicating thereby its insignificance.

Queeen Zubaidah’s hopes in salvation receded and she was overcome with fear. If even such a great deed of virtue was passed over as insignificant, then she had no other deeds to offer for her salvation. Whilst she waited in trepidation and fear for the verdict, the Angel suddenly became attentive and carefully read one of her deeds.

The deed was enacted on a very hot day when Zubaidah was strolling with a maid in the palace gardens. She felt extremely thirsty and instructed the maid to bring water. As Zubaidah put the glass of cold water to her lips, she heard the Zuhr Athaan being proclaimed. Without taking even a sip, she removed the glass from her lips, listened attentively and quietly responded to the Muath-thin’s Call. After the completion of the Athaan and recitation of the Masnoon Dua, she drank the water.

This act of respect for the Athaan – for Allah’s Name – was so weighty and so valued by Allah Ta’ala, that she was forgiven on its basis and Jannat was assured for her

امام ﺍﻟﺴﻨﻮﺳﯽ کی کتاب سے علم الکلام کی کچھ جھلکیاں

ﺍﻣﺎﻡ ﺍﺑﻮ ﻋﺒﺪ ﺍﻟﻠﮧ ﻣﺤﻤﺪ ﺑﻦ ﯾﻮﺳﻒ ﺑﻦ ﻋﻤﺮ ﺍﻟﺴﻨﻮﺳﯽ ﺍﻟﻤﺎﻟﮑﯽ ﺭﺣﻤﮧ ﺍﻟﻠﮧ ‏( ﻣﺘﻮﻓﯽ ۸۹۵ ﮨﺠﺮﯼ ‏) ﻋﻘﯿﺪﮮ ﮐﮯ ﺑﮩﺖ ﺑﮍﮮ ﺍﻣﺎﻡ ﮔﺰﺭ ﮮ ﮨﯿﮟ ﺍﻭﺭ ’’ ﺍﻣﺎﻡ ﺳﻨﻮﺳﯽ ‘‘ ﮐﮯ ﻧﺎﻡ ﺳﮯ ﺍﮨﻞ ﻋﻠﻢ ﻣﯿﮟ ﻣﻌﺮﻭﻑ ﮨﯿﮟ ۔ﻋﻠﻢ ﮐﻼﻡ ﻣﯿﮟ ﺍٓﭖ ﮐﯽ ﺧﺪﻣﺎﺕ ﺻﺪ ﻻﺋﻖ ﺗﺤﺴﯿﻦ ﮨﯿﮟ ،ﺑﻠﮑﮧ ﯾﻮﮞ ﮐﮩﻨﺎ ﭼﺎﮨﺌﮯ ﮐﮧ ﻋﻠﻢ ﮐﻼﻡ ﺍٓﭖ ﮐﯽ ﺭﮒ ﺭﮒ ﻣﯿﮟ ﺭﭺ ﺑﺲ ﮔﯿﺎ ﺗﮭﺎ۔ ﮐﻼﻣﯽ ﻣﺒﺎﺣﺚ ﮐﻮ ﭼﭩﮑﯿﻮﮞ ﻣﯿﮟ ﺣﻞ ﮐﺮﺗﮯ ﺣﺘﯽ ﮐﮧ ﺍٓﭖ ﮐﻼﻣﯽ ﻭ ﻣﺘﮑﻠﻢ ﮐﮯ ﻟﻘﺐ ﺳﮯ ﻣﻌﺮﻭﻑ ﮨﻮﮔﺌﮯ۔

ﻋﻠﻢ ﮐﻼﻡ ﻣﯿﮟ ﺍٓﭖ ﮐﯽ ﻣﻨﺪﺭﺟﮧ ﺫﯾﻞ ﮐﺘﺐ ﯾﺎﺩﮔﺎﺭﮨﯿﮟ :

‏( ۱ ‏) ﺷﺮﺡ ﺍﻟﺼﻐﺮﯼ ﺍﻟﺼﻐﺮﯼ ‏( ۲ ‏) ﺷﺮﺡ ﺍﻟﺼﻐﺮﯼ ‏( ۳ ‏) ﺷﺮﺡ ﺍﻟﻮﺳﻄﯽ ﺍﻡ ﺍﻟﺒﺮﺍﮨﯿﻦ ‏( ۴ ‏) ﺷﺮﺡ ﺍﻟﮑﺒﺮﯼ

ﻋﻠﻤﺎ ﻓﺮﻣﺎﺗﮯ ﮨﯿﮟ ﮐﮧ ﺟﺲ ﮐﻮ ﺑﺎﻟﮑﻞ ﺷﺮﻭﻉ ﺳﮯ ﺑﺎﻟﮑﻞ ﺍٓﺧﺮ ﺗﮏ ﯾﻌﻨﯽ ﺍﺑﺘﺪﺍ ﺳﮯ ﺍﻧﺘﮩﺎ ﺗﮏ ﻋﻠﻢ ﺍﻟﮑﻼﻡ ﭘﮍﮬﻨﺎ ﮨﻮ ﺗﻮ ﻭﮦ ﺍﻥ ﮐﺘﺐ ﮐﺎ ﺑﺎﻟﺘﺮﺗﯿﺐ ﻣﻄﺎﻟﻌﮧ ﮐﺮﮮ ۔ﺑﻨﺪﮮ ﮐﺎ ﺍﻥ ﮐﺘﺐ ﭘﺮ ﺗﻔﺼﯿﻞ ﮐﮯ ﺳﺎﺗﮫ ﺗﺒﺼﺮﮦ ﮐﺮﻧﮯ ﮐﺎ ﺍﺭﺍﺩﮦ ﮨﮯ ﺩﻋﺎ ﻓﺮﻣﺎﺋﯿﮟ ۔

ﻓﯽ ﺍﻟﺤﺎﻝ ﺗﻮ ﺑﻨﺪﮦ ﺍﻣﺎﻡ ﺳﻨﻮﺳﯽ ﺭﺣﻤﮧ ﺍﻟﻠﮧ ﮐﺎ ﻧﻈﺮﯾﮧ ﻭﺟﻮﺩ ﺻﺎﻧﻊ ﺍﻭﺭ ﻧﻈﺮﯾﮧ ﺣﺪﻭﺙ ﺍٓﭖ ﮐﮯ ﺳﺎﻣﻨﮯ ﻣﺨﺘﺼﺮ ﺍﻧﺪﺍﺯ ﻣﯿﮟ ﺍﭘﻨﮯ ﺍﻟﻔﺎﻅ ﮐﮯ ﺳﺎﺗﮫ ﭘﯿﺶ ﮐﺮﺭﮨﺎ ﮨﮯ ﯾﮧ ﻧﻈﺮﯾﮧ ﺍﺱ ﻗﺪﺭ ﻣﻀﺒﻮﻁ ﮨﮯ ﮐﮧ ﺍٓﺝ ﮐﮯ ﺩﮨﺮﯾﮧ ﺑﮭﯽ ﺍﺱ ﮐﮯ ﺳﺎﻣﻨﮯ ﻻﺟﻮﺍﺏ ﮨﻮﮞ ﮔﮯ ۔ﺍﻣﺎﻡ ﺳﻨﻮﺳﯽ ﻧﮯ ﺍﺱ ﻧﻈﺮﯾﮧ ﮐﻮ ﺑﮩﺖ ﺗﻔﺼﯿﻞ ﮐﮯ ﺳﺎﺗﮫ ﻋﻠﻤﯽ ﺍﻧﺪﺍﺯ ﻣﯿﮟ ﺷﺮﺡ ﺍﻟﮑﺒﺮﯼ ﻣﯿﮟ ﺑﯿﺎﻥ ﮐﯿﺎ ﮨﮯ ﺟﺲ ﮐﻮ ﻣﯿﮟ ﻋﻮﺍﻣﯽ ﺍﻧﺪﺍﺯ ﻣﯿﮟ ﺍﺧﺘﺼﺎﺭ ﮐﮯ ﺳﺎﺗﮫ ﺍﭘﻨﮯ ﺍﻟﻔﺎﻅ ﻣﯿﮟ ﺑﯿﺎﻥ ﮐﺮﺭﮨﺎ ﮨﻮﮞ۔

ﭘﮩﻠﮯ ﭼﻨﺪ ﺍﺻﻄﻼﺣﺎﺕ ﺳﻤﺠﮫ ﻟﯿﮟ :

)) ﺣﺎﺩﺙ (( : ﮐﮩﺘﮯ ﮨﯿﮟ ﮐﮧ ﺍﯾﮏ ﭼﯿﺰ ﭘﮩﻠﮯ ﻣﻌﺪﻭﻡ ﺗﮭﯽ ﭘﮩﻠﮯ ﺍﺱ ﮐﺎ ﻭﺟﻮﺩ ﻧﮧ ﺗﮭﺎ ﭘﮭﺮ ﺍﺳﮯ ﮐﺴﯽ ﻧﮯ ﻭﺟﻮﺩ ﺩﯾﺎ ﺍﻭﺭ ﻋﺪﻡ ﺳﮯ ﻭﺟﻮﺩ ﮐﯽ ﻃﺮﻑ ﺍٓﺋﯽ ۔ﮨﻤﺎﺭﮮ ﮨﺎﮞ ﺍﻟﻠﮧ ﮐﯽ ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ ﮐﮯ ﺳﻮﺍ ﺗﻤﺎﻡ ﭼﯿﺰﯾﮟ ﺣﺎﺩﺙ ﮨﯿﮟ ۔

)) ﻗﺪﯾﻢ :(( ﺟﺲ ﮐﯽ ﮐﻮﺋﯽ ﺍﺑﺘﺪﺍ ﻧﮧ ﮨﻮ ﺟﺲ ﮐﻮ ﮐﻮﺉ ﻭﺟﻮﺩ ﺩﯾﻨﮯ ﻭﺍﻻﻧﮧ ﮨﻮ ﺍﺱ ﮐﺎ ﻭﺟﻮﺩ ﮨﻤﯿﺸﮧ ﺳﮯ ﮨﻮ ﺍﻟﻠﮧ ﮐﯽ ﺫﺍﺕ ﻭ ﺻﻔﺎﺕ ﻗﺪﯾﻢ ﮨﯿﮟ ۔

)) ﻣﺤﺎﻝ :(( ﺟﺲ ﮐﮯﻭﺟﻮﺩ ﮐﻮ ﻋﻘﻞ ﺗﺴﻠﯿﻢ ﻧﮧ ﮐﺮﮮ ﺟﯿﺴﮯ ﺍﯾﮏ ﭼﯿﺰ ﺟﻔﺖ ﺑﮭﯽ ﮨﻮ ﺍﻭﺭ ﻃﺎﻕ ﺑﮭﯽ ﮨﻮ۔

)) ﻭﺍﺟﺐ :(( ﺟﺲ ﮐﮯ ﻋﺪﻡ ﮐﻮﻋﻘﻞ ﺗﺴﻠﯿﻢ ﻧﮧ ﮐﺮﮮ ﺟﯿﺴﮯ ﮨﻤﺎﺭﮮ ﻧﺰﺩﯾﮏ ﺍﻟﻠﮧ ﮐﯽ ﺫﺍﺕ ﺍﻭﺭ ﻓﻼﺳﻔﮧ ﮐﮯ ﮨﺎﮞ ﺟﻮﮨﺮ ﮐﯿﻠﺌﮯ ﺣﯿﺰ۔

)) ﻣﻤﮑﻦ :(( ﺟﺲ ﮐﺎ ﻭﺟﻮﺩ ﻭ ﻋﺪﻡ ﺩﻭﻧﻮﮞ ﺑﺮﺍﺑﺮ ﮨﻮﮞ ﯾﻌﻨﯽ ﻭﺟﻮﺩ ﺑﮭﯽ ﻣﻤﮑﻦ ﮨﻮ ﺍﻭﺭ ﻋﺪﻡ ﺑﮭﯽ ۔ﺟﯿﺴﮯ ﺍﻧﺴﺎﻥ ﻭ ﻣﺨﻠﻮﻗﺎﺕ ﮐﮧ ﯾﮧ ﻧﮩﯿﮟ ﺗﮭﯽ ﺍ ﺏ ﮨﯿﮟ ﻣﺴﺘﻘﺒﻞ ﻣﯿﮟ ﭘﮭﺮ ﻧﮩﯿﮟ ﮨﻮﮞ ﮔﯽ۔

ﺍﻣﺎﻡ ﺳﻨﻮﺳﯽ ﻓﺮﻣﺎﺗﮯ ﮨﯿﮟ ﮐﮧ ﺩﯾﮑﮭﻮ ﯾﮧ ﺑﺎﺕ ﺑ ﺪﯾﮩﯽ ﮨﮯ ﮐﮧ ﺍﻧﺴﺎﻥ ﻭ ﻣﺨﻠﻮﻗﺎﺕ ﻧﮧ ﻭﺍﺟﺐ ﮨﯿﮟ ﻧﮧ ﻣﺤﺎﻝ ﺑﻠﮑﮧ ’’ ﻣﻤﮑﻦ ‘‘ ﮨﯿﮟ۔ﺍﺱ ﻟﺌﮯ ﮐﮧ ﭘﮩﻠﮯ ﻧﮩﯿﮟ ﺗﮭﺎﻣﻌﺪﻭﻡ ﺗﮭﺎ ﯾﮧ ﺑﺎﻟﮑﻞ ﺑﺪﯾﮩﯽ ﺑﺎﺕ ﮨﮯ ﮐﺴﯽ ﻋﺎﻗﻞ ﮐﻮ ﺍﺱ ﻣﯿﮟ ﮐﻮﺋﯽ ﺍﺧﺘﻼﻑ ﻧﮩﯿﮟ۔ ﻟﮩﺬﺍ ﺍﺱ ﻣﻌﺪﻭﻡ ﮐﻮ ﮐﺴﯽ ﻧﮧ ﮐﺴﯽ ﻧﮯ ﺿﺮﻭﺭ ﻭﺟﻮﺩ ﺩﯾﺎﮨﻮﮔﺎﺍﺱ ﮐﯿﻠﺌﮯ ﮐﻮﺋﯽ ﻧﮧ ﮐﻮﺋﯽ ’’ ﻣﻮﺟﺪ ‘‘ ﮨﮯ ﺍﺱ ﻟﺌﮯ ﮐﮧ ﻣﻤﮑﻦ ﺍﺳﮯ ﮐﮩﺘﮯ ﮨﯿﮟ ﺟﺲ ﮐﺎ ﻭﺟﻮﺩ ﻭﻋﺪﻡ ﺩﻭﻧﻮﮞ ﺑﺮﺍﺑﺮ ﮨﻮﮞ ﺗﻮ ﻇﺎﮨﺮ ﮨﮯ ﮐﮧ ﺟﺐ ﺩﻭﻧﻮﮞ ﺑﺮﺍﺑﺮ ﮨﯿﮟ ﺗﻮ ﻋﺪﻡ ﺳﮯ ﻭﺟﻮﺩ ﮐﯽ ﻃﺮﻑ ﺍٓﺭﮨﺎ ﮨﮯ ﺗﻮ ﮔﻮﯾﺎ ﻋﺪﻡ ﭘﺮ ﻭﺟﻮﺩ ﮐﻮ ﺗﺮﺟﯿﺢ ﺩﯼ ﺟﺎﺭﮨﯽ ﮨﮯ ﻻﺯﻣﯽ ﺑﺎﺕ ﮨﮯ ﺍﺱ ﺗﺮﺟﯿﺢ ﻭ ﺗﺨﺼﯿﺺ ﮐﯿﻠﺌﮯ ﮐﻮﺋﯽ ﻧﮧ ﮐﻮﺋﯽ ﻣﺮﺟﺢ ﻭ ﻣﺨﺼﺺ ﮨﻮﮔﺎ۔

ﺍﺏ ﯾﮧ ﻧﮩﯿﮟ ﮐﮩﮧ ﺳﮑﺘﮯ ﮐﮧ ﺍﻧﺴﺎﻥ ﯾﺎ ﻣﺨﻠﻮﻕ ﻧﮯ ﺧﻮﺩ ﺍﭘﻨﮯ ﺍٓﭖ ﮐﻮ ﻭﺟﻮﺩ ﺩﮮ ﺩﯾﺎ ‏( ﺟﯿﺴﺎ ﮐﮧ ﺍٓﺝ ﮐﮯ ﺩﮨﺮﯾﮧ ﮐﮩﺘﮯ ﮨﯿﮟ ﺍﻭﺭ ﺳﺎﺋﻨﺴﺪﺍﻥ ﮐﮩﺘﮯ ﮨﯿﮟ ‏) ﺍﺱ ﻟﺌﮯ ﮐﮧ ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﺍﭘﻨﮯ ﺍٓﭖ ﮐﻮ ﻭﻭﺟﻮﺩ ﺩﮮ ﺳﮑﺘﺎ ﮨﮯ ﺗﻮ ﺩﻭﺳﺮﮮ ﮐﻮ ﺑﺪﺭﺟﮧ ﺍﻭﻟﯽ ﻭﺟﻮﺩ ﺩﮮ ﺳﮑﺘﺎ ﮨﮯ۔ ﯾﮧ ﺗﻮ ﺍﺱ ﮐﯿﻠﺌﮯ ﺍﯾﮏ ﺍٓﺳﺎﻥ ﮐﺎﻡ ﮨﻮﺍ۔ﻟﯿﮑﻦ ﺗﺎﻟﯽ ﺑﺎﻃﻞ ﮨﮯ ﯾﻌﻨﯽ ﮐﺴﯽ ﺍﻭﺭ ﮐﻮ ﻭﺟﻮﺩ ﺩﯾﻨﺎ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﺑﺎﻃﻞ ﮨﻮﻧﺎ ﺑﺪﯾﮩﯽ ﺍﻣﺮ ﮨﮯ ﮨﻢ ﺳﮯ ﮨﺮ ﮐﻮﺋﯽ ﺟﺎﻧﺘﺎ ﮨﮯ ﮐﮧ ﻭﮦ ﮐﺴﯽ ﺍﻭﺭ ﮐﻮﻭﺟﻮﺩ ﻧﮩﯿﮟ ﺩﮮ ﺳﮑﺘﺎ ﺗﻮ ﻣﻘﺪﻡ ﯾﻌﻨﯽ ﺍﭘﻨﮯ ﺍٓﭖ ﮐﻮ ﺧﻮﺩ ﻭﺟﻮﺩ ﺩﯾﻨﺎ ﺑﮭﯽ ﺑﺎﻃﻞ ﮨﻮﺍ۔

ﺍﺏ ﺍﻧﺴﺎﻥ ﭘﮩﻠﮯ ﻧﮩﯿﮟ ﺗﮭﺎ ﭘﮭﺮ ﻭﺟﻮﺩ ﻣﯿﮟ ﺍٓﯾﺎ ﺍﺱ ﮐﻮ ﮨﻢ ﻣﻨﻄﻖ ﮐﯽ ﻗﯿﺎﺱ ﮐﯽ ﺷﮑﻞ ﺍﻭﻝ ﻣﯿﮟ ﻟﯿﺘﮯ ﮨﯿﮟ ﺍﻭﺭ ﺻﻐﺮﯼ ﮐﺒﺮﯼ ﯾﻮﮞ ﺑﻨﺎﺗﮯ ﮨﯿﮟ :

ﺍﻧﺎ ﻟﻢ ﺍﮐﻦ ﺛﻢ ﮐﻨﺖ
ﻭ ﮐﻞ ﻣﻦ ﻟﻢ ﯾﮑﻦ ﺛﻢ ﮐﺎﻥ ﻓﻠﮧ ﻣﻮﺟﺪ ﺍﻭﺟﺪﮦ

ﻣﯿﺮﯼ ﺫﺍﺕ ﻧﮩﯿﮟ ﺗﮭﯽ ﭘﮭﺮ ﮨﻮﺋﯽ ﺍﻭﺭ ﮨﺮ ﭼﻨﺪ ﮐﮧ ﺟﻮ ﭘﮩﻠﮯ ﻧﮧ ﮨﻮ ﻭﮦ ﮨﻮﺟﺎﺋﮯ ﺍﺱ ﮐﯿﺌﮯ ﮐﻮﺋﯽ ﻧﮧ ﮐﻮﺋﯽ ﻣﻮﺟﺪ ﮨﻮﮔﺎ ﺟﻮ ﺍﺳﮯ ﺍﯾﺠﺎﺩ ﮐﺮﮮ ﮔﺎ۔

ﭘﺲ ﻣﯿﺮﮮ ﻭﺟﻮﺩ ﮐﯿﻠﺌﮯ ﺑﮭﯽ ﮐﻮﺋﯽ ﻣﻮﺟﺪ ﮨﻮﻧﺎ ﭼﺎﮨﺌﮯ ﺍﻭﺭ ﮨﻢ ﺍﺱ ﻣﻮﺟﺪ ﮐﻮ ﻗﺪﯾﻢ ﻋﻠﯿﻢ ﻗﺎﺩﺭ ﺣﯽ ﯾﻌﻨﯽ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﮐﮩﺘﮯ ﮨﯿﮟ۔

)) ﺍﻋﺘﺮﺍﺽ (( : ﺍﺱ ﮐﯽ ﮐﯿﺎ ﺩﻟﯿﻞ ﮨﮯ ﮐﮧ ﻣﯿﮟ ﭘﮩﻠﮯ ﻧﮩﯿﮟ ﺗﮭﺎ ﭘﮭﺮ ﮨﻮﺍ؟۔

)) ﺟﻮﺍﺏ :(( ﯾﮧ ﺑﺎﺕ ﺑﺪﯾﮩﺎﺕ ﻣﯿﮟ ﺳﮯ ﮨﮯ ﺍﺱ ﭘﺮ ﺩﻟﯿﻞ ﺩﯾﻨﮯ ﮐﯽ ﺿﺮﻭﺭﺕ ﮨﯽ ﻧﮩﯿﮟ ﮐﻮﺋﯽ ﺳﻮﺭﺝ ﭘﺮ ﺩﻟﯿﻞ ﻣﺎﻧﮕﮯ ﺗﻮ ﺍﺳﮯ ﺑﮯ ﻭﻗﻮﻑ ﮐﮩﺎ ﺟﺎﺋﮯ ﮔﺎ ﮨﺮ ﺍٓﺩﻣﯽ ﻓﻄﺮﯼ ﻃﻮﺭ ﭘﺮ ﺟﺎﻧﺘﺎ ﮨﮯ ﮐﮧ ﭘﮩﻠﮯ ﺍﺱ ﮐﺎ ﻭﺟﻮﺩ ﻧﮧ ﺗﮭﺎ ﭘﮭﺮ ﻭﺟﻮﺩ ﮨﻮﺍ۔

)) ﺍﻋﺘﺮﺍﺽ :(( ﺍﺱ ﮐﯽ ﮐﯿﺎ ﺩﻟﯿﻞ ﮨﮯ ﮐﮧ ﻣﯿﮟ ﭘﮩﻠﮯ ﺑﺎﻟﮑﻞ ﻣﻌﺪﻭﻡ ﺗﮭﺎ۔ ﯾﮧ ﺑﮭﯽ ﺗﻮ ﻣﻤﮑﻦ ﮨﮯ ﮐﮧ ﺍﺯﻝ ﻣﯿﮟ ﮐﻮﺋﯽ ﭼﯿﺰ ﻣﻌﺪﻭﻡ ﻧﮧ ﮨﻮ ۔ﺑﻠﮑﮧ ﻣﯿﮟ ﺍﭘﻨﮯ ﺑﺎﭖ ﮐﯽ ﺻﻠﺐ ﻣﯿﮟ ﻧﻄﻔﮧ ﮐﯽ ﺻﻮﺭﺕ ﻣﯿﮟ ﺗﮭﺎ ﻣﯿﺮﮮ ﺑﺎﭖ ﮐﺎ ﻧﻄﻔﮧ ﺍﭘﻨﮯ ﺑﺎﭖ ﮐﯽ ﺻﻠﺐ ﻣﯿﮟ ﺗﮭﺎ ﺍﺳﯽ ﻃﺮﺡ ﮬﻠﻢ ﺟﺮﺍ ﯾﮧ ﻣﺨﺘﻠﻒ ﻧﻄﻔﮯ ﺗﮭﮯ ﺍﺯﻝ ﻣﯿﮟ ﺟﻨﮩﻮﮞ ﻧﮯ ﻭﺟﻮﺩ ﮐﯽ ﺻﻮﺭﺕ ﺍﺧﺘﯿﺎﺭ ﮐﺮﻟﯽ ‏( ﺟﯿﺴﺎ ﮐﮧ ﺳﺎﺋﻨﺴﺪﺍﻥ ﻭ ﺩﮨﺮﯾﮧ ﮐﮩﺘﺎ ﮨﮯ ﮐﮧ ﻣﺎﺿﯽ ﻣﯿﮟ ﺍﯾﭩﻢ ﺗﮭﺎ ﺍﺳﯽ ﻣﯿﮟ ﺗﻐﯿﺮ ﻭ ﺗﺒﺪﻝ ﮨﻮﺍ ﺍﻭﺭ ﻣﺨﺘﻠﻒ ﺻﻮﺭﺗﯿﮟ ﺍﺧﺘﯿﺎﺭ ﮐﺮﻟﯿﮟ ‏) ﻟﮩﺬﺍ ﯾﮧ ﮐﮩﻨﺎ ﮐﮧ ﺍﻧﺴﺎﻥ ﻭ ﻣﺨﻠﻮﻗﺎﺕ ﺍﺯﻝ ﻣﯿﮟ ﺑﺎﻟﮑﻞ ﻣﻌﺪﻭﻡ ﺗﮭﯽ ﺩﺭﺳﺖ ﻣﻌﻠﻮﻡ ﻧﮩﯿﮟ ﮨﻮﺗﺎ ﺑﻠﮑﮧ ﻣﻤﮑﻦ ﮨﮯ ﮐﮧ ﺍﺯﻝ ﻣﯿﮟ ﺍﻥ ﮐﺎ ﮐﻮﺋﯽ ﺟﺰ ﮨﻮ ﺍﻭﺭ ﺍﺳﯽ ﺳﮯ ﺟﺴﻢ ﺑﻨﺎ ﮨﻮﺍ ﻟﮩﺬﺍ ﺍﺟﺰﺍ ﻗﺪﯾﻢ ﮨﻮﺋﮯ ﺍﺟﺴﺎﻡ ﻭ ﺻﻮﺭﺕ ﻧﻮﻋﯿﮧ ﺣﺎﺩﺙ ﮨﻮﺋﮯ۔

)) ﺟﻮﺍﺏ :(( ﯾﮧ ﺑﮭﯽ ﺩﺭﺳﺖ ﻧﮩﯿﮟ ﺍﺱ ﻟﺌﮯ ﮐﮧ ﺗﯿﺮﯼ ﻣﻮﺟﻮﺩﮦ ﺫﺍﺕ ﭼﻨﺪ ﺍﺟﺰﺍ ﻭ ﻣﺎﮨﯿﺎﺕ ﺳﮯ ﻣﺮﮐﺐ ﮨﮯ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﺍﮐﺜﺮ ﺍﺟﺰﺍ ﻣﻌﺪﻭﻡ ﺗﮭﮯ ﭘﺲ ﺑﻌﺾ ﮐﺎ ﻣﻌﺪﻭﻡ ﮨﻮﻧﺎ ﺑﻌﺾ ﺩﯾﮕﺮ ﮐﮯ ﻣﻌﺪﻭﻡ ﮨﻮﻧﮯ ﮐﻮ ﺧﻮﺩ ﻻﺯﻡ ﮨﮯ ۔ﺍﺱ ﻟﺌﮯ ﮐﮧ ﻣﺎﮨﯿﺖ ’’ ﻧﻄﻔﮧ ﻭ ﺍﺟﺰﺍﺋﮯ ﺯﺍﺋﺪ ﻋﻠﯽ ﺍﻟﻨﻄﻔﮧ ‘‘ ﺳﺐ ﮐﯽ ﺍﯾﮏ ﮨﮯ ﭘﺲ ﺟﺐ ﻭﮦ ﻣﺎﮨﯿﺖ ﮐﺴﯽ ﺍﯾﮏ ﻣﯿﮟ ﻣﻌﺪﻭﻡ ﮨﮯ ﺗﻮ ﺍﺻﻞ ﻧﻄﻔﮧ ﻣﯿﮟ ﺍﺱ ﮐﺎ ﻣﻌﺪﻭﻡ ﮨﻮﻧﺎ ﮐﯿﻮﮞ ﻣﺤﺎﻝ ﮨﮯ ؟

)) ﺍﯾﮏ ﺍﻭﺭ ﻃﺮﺯ ((

ﺑﻘﻮﻝ ﺍٓﭖ ﮐﮯ ﺍﻧﺴﺎﻥ ﮐﻮ ﻭﺟﻮﺩ ﺍﺱ ﮐﮯ ﻧﻄﻔﮧ ﯾﺎ ﮨﺮ ﺷﮯ ﮐﻮ ﻭﺟﻮﺩ ﺍﺱ ﮐﮯ ﺍﺻﻞ ﺍﯾﭩﻢ ‏( ﺟﺰ ‏) ﻧﮯ ﺩﯾﺎ ﮨﮯ ﯾﮧ ﺍﺱ ﻟﺌﮯ ﺑﮭﯽ ﺑﺎﻃﻞ ﮨﮯ ﮐﮧ ﻣﻮﺛﺮ ﯾﻌﻨﯽ ﮐﺴﯽ ﺷﮯ ﻣﯿﮟ ﺗﺎﺛﯿﺮ ﮐﺮﻧﮯ ﻭﺍﻻ ﺍﺳﮯ ﻭﺟﻮﺩ ﯾﺎ ﺍﺱ ﻣﯿﮟ ﺭﺩ ﻭ ﺑﺪﻝ ﮐﺮﻧﮯ ﻭﺍﻟﮯ ﮐﯽ ﺗﺎﺛﯿﺮ ﺍﻭﺭ ﻗﺪﺭﺕ ﺗﯿﻦ ﻃﺮﺡ ﺳﮯ ﮨﻮﺳﮑﺘﯽ ﮨﮯ :

ﻭﺟﮧ ﺣﺼﺮ ﯾﮧ ﮨﮯ ﮐﮧ ﻣﻮﺛﺮ ﺍﭘﻨﮯ ﺍﺛﺮ ﮐﮯ ﺗﺮﮎ ﭘﺮ ﻗﺎﺩﺭ ﮨﻮﮔﺎ ﯾﺎ ﻧﮩﯿﮟ ﺟﯿﺴﮯ ﮐﺎﺗﺐ ﺍﻭﺭ ﮨﺎﺗﮫ ﮨﻼﻧﮯ ﻭﺍﻻﺍﺏ ﮐﺎﺗﺐ ﮐﺘﺎﺑﺖ ﮐﮯ ﺗﺮﮎ ﺍﻭﺭ ﮨﺎﺗﮫ ﮨﻼﻧﮯ ﮐﮯ ﺗﺮﮎ ﭘﺮ ﻗﺎﺩﺭ ﮨﮯ ﺍﺱ ﮐﻮ ’’ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ‘‘ ﮐﮩﺘﮯ ﮨﯿﮟ ﺍﻭﺭ ﺍﯾﺴﯽ ﺗﺎﺛﯿﺮ ﮐﻮ ’’ ﺗﺎﺛﯿﺮ ﺑﺎﻻﺧﺘﯿﺎﺭ ‘‘ ﮐﮩﺘﮯ ﮨﯿﮟ ﺍﮔﺮ ﻧﮩﯿﮟ ﺗﻮﺍﺱ ﮐﺎ ﯾﮧ ﺍﺛﺮ ﺟﺲ ﮐﮯ ﺗﺮﮎ ﭘﺮ ﻭﮦ ﻗﺎﺩﺭ ﻧﮩﯿﮟ ﺍﺱ ﮐﺎ ﺻﺪﻭﺭ ﮐﺴﯽ ﺷﺮﻁ ﻭ ﻋﺪﻡ ﻣﺎﻧﻊ ﭘﺮ ﻣﻮﻗﻮﻑ ﮨﻮﮔﺎ ﯾﺎ ﻧﮩﯿﮟ ﺩﻭﺳﺮﯼ ﺻﻮﺭﺕ ﮐﻮ ’’ ﻓﺎﻋﻞ ﻃﺒﻌﯽ ‘‘ ﺍﻭﺭ ﺗﺎﺛﯿﺮ ﺑﺎﻟﻄﺒﻌﮧ ﮐﮩﺘﮯ ﮨﯿﮟ ﺍﻭﺭ ﺗﯿﺴﺮﯼ ﺻﻮﺭﺕ ﮐﻮ ﺗﺎﺛﯿﺮ ﺑﺎﻟﻌﻠۃ ﮐﮩﺘﮯ ﮨﯿﮟ ۔

ﮔﻮﯾﺎ ﻗﺎﺩﺭ ﺫﺍﺕ ﻭ ﻣﻮﺛﺮ ﮐﯽ ﺗﯿﻦ ﻗﺴﻤﯿﮟ ﮨﻮﮔﺌﯽ :

‏( ۱ ‏) ﺗﺎﺛﯿﺮ ﺑﺎﻻﺧﺘﯿﺎﺭ ‏( ۲ ‏) ﺗﺎﺛﯿﺮ ﺑﺎﻟﻄﺒﻌﯿۃ ‏( ۳ ‏) ﺗﺎﺛﯿﺮ ﺑﺎﻟﻌﻠۃ

‏( ۱ ‏) ﺗﺎﺛﯿﺮ ﺑﺎﻻﺧﺘﯿﺎﺭ : ﮐﺎ ﻣﻄﻠﺐ ﯾﮧ ﮨﮯ ﮐﮧ ﻣﻮﺛﺮ ﺟﻮ ﮐﺎﻡ ﺳﺮﺍﻧﺠﺎﻡ ﺩﮮ ﺭﮨﺎ ﮨﮯ ﺍﺱ ﮐﮯ ﻏﯿﺮ ﭘﺮ ﺍﻭﺭ ﺗﺮﮎ ﭘﺮ ﺑﮭﯽ ﻭﮦ ﻗﺎﺩﺭ ﮨﻮ ۔

‏( ۲ ‏) ﺗﺎﺛﯿﺮ ﺑﺎﻟﻄﺒﻊ : ﮐﺎ ﻣﻄﻠﺐ ﯾﮧ ﮨﮯ ﮐﮧ ﻣﻮﺛﺮﺍﺛﺮ ﮐﮯ ﺗﺮﮎ ﭘﺮ ﻗﺎﺩﺭ ﻧﮧ ﮨﻮﺍﻭﺭ ﺍﺱ ﺳﮯ ﺍﺛﺮ ﮐﺎﺻﺪﻭﺭ ﻣﻮﻗﻮﻑ ﮨﻮ ﮐﺴﯽ ﺷﺮﻁ ﮐﮯ ﻭﺟﻮﺩ ﭘﺮ ﺍﻭﺭ ﻣﺎﻧﻊ ﮐﮯ ﻧﮧ ﮨﻮﻧﮯ ﭘﺮ ﺟﯿﺴﮯ ﭘﺎﻧﯽ ﻣﯿﮟ ﮔﺮﻣﯽ ﻭ ﺍﺑﺎﻝ ﺗﺐ ﮨﯽ ﺍٓﺋﮯ ﮔﺎ ﺟﺐ ﺍﺱ ﮐﮯ ﻧﯿﭽﮯ ﺍٓﮒ ﺟﻞ ﺭﮨﯽ ﮨﻮ ﺍﻭﺭ ﺍٓﮒ ﮐﯽ ﺗﭙﺶ ﭘﺎﻧﯽ ﺗﮏ ﭘﮩﻨﭽﻨﮯ ﻣﯿﮟ ﮐﻮﺋﯽ ﻣﺎﻧﻊ ﺑﮭﯽ ﻧﮧ ﮨﻮ۔ﺟﻼﻧﺎ ﻭ ﺗﭙﺶ ﺩﯾﻨﺎ ﯾﮧ ﺍٓﮒ ﮐﯽ ﻃﺒﻌﯿﺖ ﮐﺎ ﺗﻘﺎﺿﮧ ﮨﮯ ﺟﺐ ﺑﮭﯽ ﺍٓﮒ ﮨﻮﮔﯽ ﻭﮦ ﺟﻼﺋﯽ ﮔﯽ ﺟﻼﻧﮯ ﮐﮯ ﺗﺮﮎ ﭘﺮ ﻭﮦ ﻗﺎﺩﺭ ﻧﮩﯿﮟ۔

‏( ۳ ‏) ﺗﺎﺛﯿﺮ ﺑﺎﻟﻌﻠۃ : ﻣﻮﺛﺮ ﺳﮯ ﺍﺛﺮ ﺑﻐﯿﺮ ﮐﺴﯽ ﺷﺮﻁ ﻭ ﻣﺎﻧﻊ ﮐﮯ ﺧﻮﺩ ﺑﺨﻮﺩ ﺻﺎﺩﺭ ﮨﻮ۔ ﺟﯿﺴﮯ ﻓﻠﺴﻔﮧ ﻭﺍﻟﮯ ﮐﮩﺘﮯ ﮨﯿﮟ ﮐﮧ ﭼﺎﺑﯽ ﮐﯽ ﺣﺮﮐﺖ ﮐﯽ ﻭﺟﮧ ﮨﺎﺗﮫ ﮐﯽ ﺣﺮﮐﺖ ﮨﮯ ﺟﺐ ﮨﺎﺗﮫ ﮨﻠﮯ ﮔﺎ ﭼﺎﺑﯽ ﺧﻮﺩ ﺑﺨﻮﺩ ﮨﻠﮯ ﮔﯽ ۔ﮨﺎﺗﮫ ﮐﯽ ﺣﺮﮐﺖ ﺳﮯ ﭼﺎﺑﯽ ﻣﯿﮟ ﺣﺮﮐﺖ ﮐﺎ ﺍﺛﺮ ﯾﮧ ﺍﺛﺮ ﺑﺎﻟﻌﻠۃ ﮨﮯ۔

ﺍﺏ ﯾﮧ ﺗﯿﻨﻮﮞ ﺗﺎﺛﯿﺮﺍﺕ ﻧﻄﻔﮧ ﯾﺎ ﺍﺳﯽ ﻗﺴﻢ ﮐﮯ ﻋﺎﻟﻢ ﮐﮯ ﺍﺟﺰﺍﺋﮯ ﺍﺻﻠﯿﮧ ﮐﮯ ﺣﻖ ﻣﯿﮟ ﻣﺤﺎﻝ ﮨﯿﮟ ۔ﺗﺎﺛﯿﺮ ﺑﺎﻻﺧﺘﯿﺎﺭ ﺗﻮ ﺍﺱ ﻟﺌﮯ ﮐﮧ ﺟﻮ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ﮨﻮﮔﺎ ﺍﺱ ﮐﻮ ﻋﻠﻢ ﺣﯿﺎﺕ ﻗﺪﺭﺕ ﺑﮭﯽ ﻻﺯﻡ ﮨﻮﮞ ﮔﯽ ﺗﺒﮭﯽ ﺗﻮ ﻭﮦ ﻓﻌﻞ ﮐﮯ ﮐﺮﻧﮯ ﺍﻭﺭ ﺗﺮﮎ ﮐﺮﻧﮯ ﭘﺮ ﻗﺎﺩﺭ ﮨﻮﮔﺎﺍﻭﺭ ﻧﻄﻔﮧ ﻭﻏﯿﺮﮦ ﻣﯿﮟ ﯾﮧ ﺗﺎﺛﯿﺮ ﻣﺤﺎﻝ ﮨﮯ ﮐﮧ ﻭﮦ ﺟﻤﺎﺩ ﮨﮯ ۔ﺩﻭﺳﺮﺍ ﺍﮔﺮ ﻧﻄﻔﮧ ﻭﻏﯿﺮﮦ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ﮨﻮﺗﺎ ﺗﻮ ﺍﺱ ﺍﻧﺴﺎﻥ ﮐﻮ ﺑﻨﺎﻧﮯ ﮐﮯ ﻋﻼﻭﮦ ﺩﻭﺳﺮﮮ ﮐﺎﻡ ﺑﮭﯽ ﮐﺮﺳﮑﺘﺎ ﺍﻭﺭ ﺩﻭﺳﺮﮮ ﻭﺟﻮﺩ ﻭ ﺍﺟﺴﺎﻡ ﮐﻮ ﺑﮭﯽ ﻭﺟﻮﺩ ﺩﮮ ﺳﮑﺘﺎ ﻣﮕﺮ ﯾﮧ ﺑﺪﯾﮩﯽ ﺍﻟﺒﻄﻼﻥ ﮨﮯ ۔

ﺍﻭﺭ ﺑﺎﻗﯽ ﺩﻭ ﺗﺎﺛﯿﺮﺍﺕ ﺑﮭﯽ ﺍﺱ ﮐﮯ ﺣﻖ ﻣﯿﮟ ﻣﺤﺎﻝ ﮨﯿﮟ ﺍﺱ ﻟﺌﮯ ﮐﮧ ﺍﻧﺴﺎﻥ ﺍﯾﮏ ﻣﺨﺼﻮﺹ ﺟﺴﻢ ﻃﺒﻌﯽ ﺭﮐﮭﺘﺎ ﮨﮯ ﭘﮭﺮ ﺍﻧﻮﺍﻉ ﻣﯿﮟ ﻣﺨﺘﻠﻒ ﮨﮯ ﻣﻘﺎﺩﯾﺮ ﻣﯿﮟ ﻣﺨﺘﻠﻒ ﮨﮯ ﺍﻭﺭ ﺗﺎﺛﯿﺮ ﺑﺎﻟﻄﺒﻊ ﻭ ﺍﻟﻌﻠۃ ﺍﭘﻨﮯ ﻣﻮﺛﺮﺍﺕ ﺳﮯﺗﻌﻠﻖ ﻣﯿﮟ ﺑﺮﺍﺑﺮ ﮨﻮﺗﯽ ﮨﮯ ﻧﮧ ﮐﮧ ﻣﺨﺘﻠﻒ ﺟﺐ ﮐﮧ ﻧﻄﻔﮧ ﺍﭘﻨﮯ ﻣﻮﺛﺮﺍﺕ ﯾﻌﻨﯽ ﺍﻧﺴﺎﻥ ﮐﮯ ﺣﻖ ﻣﯿﮟ ﻣﺨﺘﻠﻒ ﮨﮯ۔

ﭘﺲ ﻣﻌﻠﻮﻡ ﮨﻮﺍ ﮐﮧ ﻧﻄﻔﮧ ﯾﺎ ﮐﺴﯽ ﺑﮭﯽ ﺟﺴﻢ ﮐﺎ ﮐﻮﺋﯽ ﺟﺰ ﺍﺱ ﮐﯿﻠﺌﮯ ﻣﻮﺟﺪ ﻧﮩﯿﮟ ۔

ﺑﻠﮑﮧ ﮐﻮﺋﯽ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﻣﻮﺛﺮ ﻭ ﻣﻮﺟﻮﺩ ﮨﮯ ﺍﻭﺭ ﻭﮦ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ﮨﮯ ﺗﺒﮭﯽ ﺗﻮ ﻋﺎﻟﻢ ﻣﯿﮟ ﺟﺎﺑﺠﺎ ﻣﺨﺘﻠﻒ ﻣﺨﻠﻮﻗﺎﺕ ،ﺗﻐﯿﺮ ﻭ ﺗﺒﺪﻝ ، ﮐﻮﻥ ﻭ ﻓﺴﺎﺩ ﮨﮯ ۔ﻟﮩﺬﺍ ﯾﮧ ﺗﻮ ﺛﺎﺑﺖ ﮨﻮﮔﯿﺎ ﮐﮧ ﺍﻧﺴﺎﻥ ﻭ ﻋﺎﻟﻢ ﮐﯿﻠﺌﮯ ﻣﻮﺟﺪ ﮐﻮﺋﯽ ﺍﻭﺭ ﮨﮯ ﺍﻭﺭ ﻭﮦ ﮨﮯ ﺑﮭﯽ ﻣﻮﺟﺪ ﻭ ﻣﻮﺛﺮ ﺑﺎﻻﺧﺘﯿﺎﺭ ﺍﺏ ﺩﻭ ﺻﻮﺭﺗﯿﮟ ﺭﮦ ﮔﺌﯿﮟ ﻭﮦ ﻏﯿﺮ ﺟﻮ ﺗﯿﺮﺍ ﻣﻮﺟﺪﮨﮯ ﻭﮦ ﺑﮭﯽ ﺣﺎﺩﺙ ﻭ ﻣﻤﮑﻦ ﮨﻮﮔﺎ ﯾﺎ ﻗﺪﯾﻢ ۔

ﺣﺎﺩﺙ ﺗﻮ ﻧﮩﯿﮟ ﮨﻮﺳﮑﺘﺎ ﮐﯿﻮﻧﮑﮧ ﺍﮔﺮ ﺣﺎﺩ ﺙ ﮨﻮﮔﺎ ﺗﻮ ﭘﮭﺮ ﺳﻮﺍﻝ ﮨﻮﮔﺎ ﮐﮧ ﺍﺱ ﮐﻮ ﻭﺟﻮﺩ ﺩﯾﻨﮯ ﻭﺍﻻﮐﻮﻥ ﮨﮯ ؟ ﮐﯿﻮﻧﮑﮧ ﮨﺮ ﺣﺎﺩﺙ ﮐﯿﻠﺌﮯ ﮐﺴﯽ ﻭﺟﻮﺩ ﺩﯾﻨﮯ ﻭﺍﻟﮯ ﮐﯽ ﺿﺮﻭﺭﺕ ﮨﮯ ﺟﯿﺴﺎ ﮔﺰﺭﺍ۔ ﺍﺱ ﺻﻮﺭﺕ ﻣﯿﮟ ﯾﺎ ﺩﻭﺭ ﯾﺎ ﺗﺴﻠﺴﻞ ﻻﺯﻡ ﺍٓﺋﮯ ﮔﺎ ﺍﻭﺭ ﺗﺴﻠﺴﻞ ﻭ ﺩﻭﺭ ﺑﺎﻃﻞ ﭘﺲ ﻣﻠﺰﻭﻡ ﯾﻌﻨﯽ ﻣﻮﺟﺪ ﮐﺎ ﺣﺎﺩﺙ ﮨﻮﻧﺎ ﺑﮭﯽ ﺑﺎﻃﻞ ۔ﭘﺲ ﻣﺎﻧﻨﺎ ﭘﮍﮮ ﮔﺎ ﮐﮧ ﺗﺠﮭﮯ ﻭﺟﻮﺩ ﺩﯾﻨﮯ ﻭﺍﻟﯽ ﺫﺍﺕ ﻗﺪﯾﻢ ﮨﮯ ﺟﺲ ﮐﻮ ﮐﺴﯽ ﻧﮯ ﭘﯿﺪﺍ ﻧﮩﯿﮟ ﮐﯿﺎ ﻭﮦ ﮨﻤﯿﺸﮧ ﺳﮯ ﮨﮯ ﺍﻭﺭ ﮨﻤﯿﺸﮧ ﺭﮨﮯ ﮔﺎ ﺍﻭﺭ ﻭﮦ ﺫﺍﺕ ﺍﻟﻠﮧ ﺭﺏ ﺍﻟﻌﺰﺕ ﮐﯽ ﺫﺍﺕ ﮨﮯ ۔

)) ﻧﻮﭦ :(( ﺍﺏ ﻭﮦ ﻗﺪﯾﻢ ﺫﺍﺕ ﺍﻟﻠﮧ ﮨﮯ ﺣﯽ ﮨﮯ ﻗﺎﺩﺭ ﮨﮯ ﻋﺎﻟﻢ ﮨﮯ ﻣﺮﯾﺪ ﮨﮯ ﺳﻤﯿﻊ ﻭ ﺑﺼﯿﺮ ﮨﮯ ﯾﮧ ﺍﯾﮏ ﻣﺴﺘﻘﻞ ﺑﺤﺚ ﮨﮯ ﺟﻮ ﺍﺱ ﻭﻗﺖ ﮨﻤﺎﺭﺍ ﻣﻘﺼﻮﺩ ﻧﮩﯿﮟ ﮨﻤﺎﺭﺍ ﻣﻘﺼﻮﺩ ﺗﻮ ﻋﺎﻟﻢ ﮐﮯ ﻣﻮﺟﺪ ﮐﻮ ﺛﺎﺑﺖ ﮐﺮﻧﺎ ﺗﮭﺎ ﺟﺐ ﺩﮨﺮﯾﮧ ﺍﺱ ﮐﻮ ﻣﺎﻧﻨﮯ ﻟﮯ ﺗﻮ ﺍٓﮔﮯ ﮐﯽ ﭼﯿﺰﯾﮟ ﻣﻨﻮﺍﻧﺎ ﺍٓﺳﺎﻥ ﮨﮯ ۔

)) ﻧﻮﭦ (( : ﺍﻣﺎﻡ ﺳﻨﻮﺳﯽ ﻧﮯ ﺟﻮ ﺗﺎﺛﺮ ﮐﯽ ﺗﯿﻦ ﻗﺴﻤﯿﮟ ﺑﯿﺎﻥ ﮐﯽ ﮨﯿﮟ ﯾﮧ ﺑﮩﺖ ﺯﺑﺮﺩﺳﺖ ﮨﮯ ۔ﺍﺱ ﺳﮯ ﻓﻼﺳﻔﮧ ﮐﺎ ﺑﮭﯽ ﺭﺩ ﮨﻮﮔﯿﺎ ﺟﻮ ﺍﻟﻠﮧ ﮐﯽ ﺫﺍﺕ ﮐﻮ ﻋﺎﻟﻢ ﮐﯿﻠﺌﮯ ﺍﯾﺴﺎ ﻣﺎﻧﺘﮯ ﮨﯿﮟ

ﺟﯿﺴﮯ ﻣﻌﻠﻮﻝ ﮐﯿﻠﺌﮯ ﻋﻠﺖ ﺍﺳﯽ ﻟﺌﮯ ﻭﮦ ﺧﺪﺍ ﮐﻮ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ﻧﮩﯿﮟ ﻣﺎﻧﺘﮯ ﺍﻭﺭ ﺍﺳﯽ ﻟﺌﮯ ﺍﺱ ﮐﮯ ﺍﻓﻌﺎﻝ ﮐﻮ ﺍﺿﻄﺮﺍﺭﯼ ﺍﻭﺭ ﻋﺎﻟﻢ ﮐﻮ ﻗﺪﯾﻢ ﻣﺎﻧﺘﮯ ﮨﯿﮟ ﻣﻌﺎﺫﺍﻟﻠﮧ۔

ﺍﻭﺭ ﺣﻮﺍﺩﺙ ﻻﺍﻭﻝ ﻟﮭﺎ ﺟﯿﺴﮯ ﻧﻈﺮﯾﺎﺕ ﺟﻮ ﺍﺑﻦ ﺗﯿﻤﯿﮧ ﺭﺣﻤﮧ ﺍﻟﻠﮧ ﮐﮯ ﮨﯿﮟ ﺍﻥ ﭘﺮﺑﮭﯽ ﺭﺩ ﮨﻮﮔﯿﺎ۔ﺍﺱ ﻟﺌﮯ ﮐﮧ ﺟﺐ ﻭﮦ ﻭﮦ ﻓﺎﻋﻞ ﻣﺨﺘﺎﺭ ﮨﮯ ﺗﻮ ﻣﺨﻠﻮﻕ ﮐﮯ ﻭﺟﻮﺩﮐﮯ ﺗﺮﮎ ﭘﺮ ﻗﺎﺩﺭ ﮨﻮﺍ ﻟﮩﺬﺍ ﺍﺱ ﮐﮯ ﺍﺯﻝ ﻣﯿﮟ ﺧﺎﻟﻖ ﮨﻮﻧﮯ ﮐﯿﻠﺌﮯ ﺍﺯﻝ ﻣﯿﮟ ﻣﺨﻠﻮﻕ ﮐﺎ ﮨﻮﻧﺎ ﺿﺮﻭﺭﯼ ﻧﮩﯿﮟ ۔

ﯾﺎﺩ ﺭﮨﮯ ﮐﮧ ﮨﻤﺎﺭﮮ ﻧﺰﺩﯾﮏ ﺍٓﮒ ﻣﯿﮟ ﺟﻼﻧﺎ ﺍﻭﺭ ﭼﮭﺮﯼ ﻣﯿﮟ ﮐﺎﭨﻨﺎ ﯾﮧ ﺍﺱ ﮐﯽ ﺫﺍﺕ ﮐﯽ ﻣﻘﺘﻀﯿﺎﺕ ﻧﮩﯿﮟ ﺑﻠﮑﮧ ﺍﻟﻠﮧ ﮐﮯ ﻓﻌﻞ ﭘﺮ ﻣﻮﻗﻮﻑ ﮨﯿﮟ ﺍﻭﺭ ﯾﮧ ﺍﺯ ﻗﺒﯿﻞ ﻋﻮﺍﺭﺽ ﮨﯿﮟ ﻭﺭﻧﮧ ﺍﺑﺮﺍﮨﯿﻢ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﯽ ﺍٓﮒ ﺿﺮﻭﺭ ﺣﻀﺮﺕ ﺍﺑﺮﺍﮨﯿﻢ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﻮ ﺟﻼﺗﯽ ﺍﻭﺭ ﭼﮭﺮﯼ ﺿﺮﻭﺭ ﺍﺳﻤﻌﯿﻞ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﻮ ﮐﺎﭨﺘﯽ ۔ﺣﯿﺮﺕ ﮨﮯ ﮐﮧ ﺟﺐ ﺍٓﮒ ﮐﮯ ﺍٓﮒ ﮨﻮﻧﮯ ﮐﯿﻠﺌﮯﺟﻼﻧﺎ ﺍﻭﺭ ﭼﮭﺮﯼ ﮐﮯ ﭼﮭﺮﯼ ﮨﻮﻧﮯ ﮐﯿﻠﺌﮯ ﮐﺎﭨﻨﺎ ﻋﻘﻼ ﺿﺮﻭﺭﯼ ﻧﮩﯿﮟ ﺗﻮ ﺍﻟﻠﮧ ﮐﮯ ﺧﺎﻟﻖ ﮨﻮﻧﮯ ﮐﯿﻠﺌﮯ ﻣﺨﻠﻮﻕ ﮨﻮﻧﺎ ﮐﯿﻮﮞ ﺿﺮﻭﺭﯼ ﮨﮯ ؟ﺑﮩﺮﺣﺎﻝ ﯾﮧ ﺍﺱ ﻭﻗﺖ ﮨﻤﺎﺭﺍ ﻣﻮﺿﻮﻉ ﻧﮩﯿﮟ۔


by Shaykh Muhammad Shareef bin Farid

Realize that Allah ta`ala has created certain months which are sacred, in which reward and punishment is multiplied for the one who attains them. Allah ta`ala says in His Infallible Qur’an:

ﺇِﻥَّ ﻋِﺪَّﺓَ ﺍﻟﺸُّﻬَﻮﺭِ ﻋِﻨْﺪَ ﺍﻟﻠَّﻪِ ﺇِﺛْﻨَﺎ ﻋَﺸَﺮَ ﺷَﻬْﺮًﺍ ﻓِﻲ ﻛِﺘَﺎﺏِ ﺍﻟﻠَّﻪِ ﻳَﻮْﻡَ ﺧَﻠَﻖَ ﺍﻟﺴَّﻤَﻮَﺍﺕِ ﻭَﻷَﺭْﺽَ ﻣِﻨْﻬَﺎ ﺃَﺭْﺑَﻌَﺔٌ ﺣُﺮُﻡٌ .

“Indeed the numbers of the months with Allah are twelve months (established) in the Book of Allah from the Day Allah created the heavens and the earth. Four of the (months) are sacred.”

Our scholars have said that these sacred months are Rajab, Sha`baan, Dhu’l-Hijja and Muharram.

Realize that the Messenger of Allah, may Allah bless him and grant him peace, recognized the sacredness and honor of the month of Rajab in many traditions.

It has been related by al-Bayhaqi in his Shu`b al-Imaan and Ibn `Asaakir on the authority of Anas ibn Malik who said that whenever the Messenger of Allah, may Allah bless him and grant him peace would enter into the month of Rajab he would say

ﺍﻟﻠَّﻬُﻢَّ ﺑَﺎﺭِﻙْ ﻟَﻨَﺎ ﻓِﻲ ﺭَﺟَﺐٍ ﻭَﺷَﻌْﺒَﺎﻥٍ ﻭَﺑَﻠِﻐْﻨَﺎ ﺭَﻣَّﻀَﺎﻥَ،

“O Allah bless us in Rajab, Sha`baan and allow us to reach Ramadan.”

Whenever the night of Juma` (Thursday night) would occur, he, may Allah bl;ess him and grant him peace would say:

ﻫَﺬِﻩِ ﻟَﻴْﻠَﺔِ ﻏَﺮَﺍﺀِ ﻭَﻳَﻮْﻡِ ﺃَﺯْﻫَﺮِ .

“This night is the night of ardent love and its day is a radiant day.”

The Messenger of Allah, may Allah bless him and grant him peace established Rajab as the month of Allah.

This means that it’s a month in which Allah ta`ala is glorified extensively.
It has been related by Abu’l-Fatah Ibn Abi’l-Fawaaris in his Imaaliya on the authority of al-
Hassan al-Basri in a tradition that is mursal that the Messenger of Allah, may Allah bless him and grabnt him peace said:

ﺭَﺟَﺐٌ ﺷَﻬْﺮُ ﺍﻟﻠﻪِ ﻭَﺷَﻌْﺒَﺎﻥ ﺷَﻬْﺮِﻱ ﻭَﺭَﻣَﻀَﺎﻥَ ﺷَﻬْﺮُ ﺃُﻣَّﺘِﻲ

“Rajab is the month of Allah, Sha`ban is my month and Ramadan is the month of my Umma.”

The Messenger of Allah, may Allah bless him and grant him peace made it highly recommended (mustahaab) to fast during this month of Rajab in many traditions.

It has been related by Abu’l-Hassan Ali ibn Muhammad ibn Shuja` ar-Raja`I in his Fada’il Rajab and who narrators are verified on the authority of `Ata that `Urwa said to Abdullah ibn Umar: ‘Did the Messenger of Allah, may Allah bless him and grant him peace use to fast during Rajab?’ He said: ‘Yes and he used to honor it.’

Fasting in the month of Rajab opens the gates of Paradise, and opens the doors of acceptance of supplications.

Our shaykh and the general of the armies of victory (jaysh ‘l-futuuh) – Shaykh Abdullahi Dan Fodio said in his Kitab ‘l-Mawaa`idha:

“The Messenger of Allah, may Allah bless him and grant him peace said:

” ﺷًﻬْﺮُ ﺭَﺟَﺐْ ﺷَﻬْﺮٌ ﻋَﻈِﻴﻢٌ ﻣَﻦ ﺻَﺎﻡَ ﻳَﻮْﻣًﺎ ﻓِﻴﻪِ ﻓَﻜَﺄَﻧَّﻤَﺎ ﺻَﺎﻡَ ﺳَﻨَﺔً، ﻭَﻣَﻦ ﺻَﺎﻡَ ﺳَﺒْﻌَﺔً ﺃَﻳَّﺎﻡٍ ﻓُﺘِﺤَﺖْ ﻟَﻪُ ﺃَﺑْﻮَﺍﺏَ ﺍﻟﺠَﻨَّﺔَ ﺍﻟﺜَّﻤَﺎﻧِﻴَﺔِ، ﻭَﻣَﻦ ﺻَﺎﻡَ ﻋَﺸَﺮَﺓَ ﺃَﻳَّﺎﻡٍ ﻣِّﻨْﻪُ ﺛُﻢَّ ﺳَﺄَﻝَ ﺍﻟﻠَّﻪَ ﺣَﺎﺟَﺘَﻪُ ﺃَﻋْﻄَﺎﻩُ ﺍﻟﻠَّﻪُ ﻣَﺎ ﺳَﺌَﻠَﻪُ ﺇِﻳَّﺎﻩُ، ﻭَﻣَﻦْ ﺻَﺎﻡَ ﺇِﻟَﻰ ﺍِﺧِﺮِﻩِ ﻏَﻔَﺮَ ﺍﻟﻠَّﻪُ ﻟَﻪُ ﻣَﺎ ﺳَﻠَﻒَ ﻣِﻦ ﺫُﻧُﻮﺑِﻪِ ﻭَﺑُﺪِّﻟَﺖْ ﺳَﻴِّﺌَﺎﺗِﻪِ ﺣَﺴَﻨَﺎﺕٍ “.

“The month of Rajab is a tremendous month. Whoever fast a single day during it, is as though he fasted a year. Whoever fast seven days (during it) the eight gates of Paradise will open for him. Whoever fast ten days from it then ask Allah for his needs, Allah will give him what he ask. Whoever fast to the end of the month, Allah will forgive all of his sins which have passed and change his evils into good deeds.”

Fasting in the month of Rajab closes the gates of Hell. It has been related by Abu Nu`aym and Ibn `Asaakir on the authority of Ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace said:

ﻣَﻦْ ﺻَﺎﻡَ ﺃَﻭَّﻝَ ﻳَﻮْﻡٍ ﻣِﻦْ ﺭَﺟَﺐٍ ﻋَﺪَﻝَ ﺫَﻟِﻚَ ﺑِﺼِﻴَّﺎﻡِ ﺳِﻨَّﺔٍ، ﻭَﻣَﻦْ ﺻَﺎﻡَ ﺳَﺒْﻌَﺔَ ﺃَﻳَّﺎﻡٍ ﺃُﻏْﻠِﻖَ ﻋَﻨْﻪُ ﺳَﺒْﻌَﺔَ ﺃَﺑْﻮَﺍﺏِ ﺍﻟﻨَّﺎﺭِ، ﻭَﻣَﻦ ﺻَﺎﻡَ ﻣِﻦْ ﺭَﺟَﺐٍ ﻋَﺸَﺮَﺓَ ﺃَﻳَّﺎﻡٍ ﻧَﺎﺩَﻯ ﻣُﻨَﺎﺩٌ ﻣِﻦَ ﺍﻟﺴَّﻤَﺎﺀِ ﺃَﻥ ﺳَﺄَﻝَ ﺗُﻌْﻄِﻪِ

“Whoever fast one day from the month of Rajab it is equivalent to fasting and entire year. Whoever fast seven days from it the seven gates of Hell Fires are closed for him. Whoever fast ten days from the month of Rajab, a caller will call out in the heavens: ‘Ask and it will be given!’”

Fasting in the month of Rajab removes sins, raises one’s spiritual rank and gives honor and safety on the Day of Judgment.

The Prophet, blessings and peace be upon him said:

” ﻣَﻦ ﺻَﺎﻡَ ﺭَﺟَﺐْ ﻓَﻠَﻪُ ﻋَﻠَﻰ ﺍﻟﻠَّﻪِ ﺛَﻼَﺛَﺔَ ﺃَﺷْﻴَﺎﺀَ : ‏[ 1 ‏] ﻣَﻐْﻔِﺮَﺓَ ﻟِﺠَﻤِﻴﻊِ ﺍﻟﺬُّﻧُﻮﺏِ؛ ‏[ 2 ‏] ﻭَﻋِﺼْﻤَﺔَ ﻓِﻴﻤَﺎ ﺑِﻘِﻲَ ﻣِﻦ ﻋُﻤْﺮِﻩِ ﻭَﺃَﻣْﻨًﺎ ﻳَﻮْﻡَ ﺍﻟْﻘِﻴَﺎﻣَﺔِ ﻣِﻦ ﻋَﻄَﺶِ ﺍﻷَﻛْﺒَﺮِ “.

“Whoever fast Rajab will have three things from Allah:

[1] forgiveness of all sins;
[2] divine protection from remains from his life-span; and
[3] safety on the Day of Standing from the great thirst’.”

Fasting in the month of Rajab is atonement for sins. It has been related by Abu Muhammad al-
Khilaal in his al-Fada’il Rajab on the authority of Ibn `Abaas that the Messenger of Allah, may Allah bless him and grant him peace said:

ﺻَﻮْﻡُ ﺃَﻭَّﻝِ ﻳَﻮْﻡٍ ﻣِﻦْ ﺭَﺟَﺐٍ ﻛَﻔَﺎﺭَﺓُ ﺛَﻠَﺎﺙَ ﺳِﻨِﻴﻦَ، ﻭَﺍﻟﺜَّﺎﻧِﻲ ﻛَﻔَﺎﺭَﺓُ ﺳِﻨَﺘَﻴْﻦ، ﻭَﺍﻟﺜَّﺎﻟِﺚُ ﻛَﻔَﺎﺭَﺓُ ﺳِﻨَّﺔٍ، ﺛُﻢَّ ﻛُﻞُّ ﻳَﻮْﻡٍ ﺷَﻬْﺮًﺍ

“Fasting the first day of Rajab is atonement for sins for three years. Fasting the second day is atonement for two years. Fasting the third day is atonement for a year. While fasting everyday thereafter is atonement for each day for a month.”

Fasting in the month of Rajab gains for the person a unique Divine drink in Paradise. It has been related by as-Shiraazi in his al-Alqaab as well as al-Bayhaqi in his Shu`b al-Imaan on the authority of Anad ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace said:

ﺇِﻥَّ ﻓِﻲ ﺍﻟْﺠَﻨَّﺔِ ﻧَﻬْﺮًﺍ ﻳُﻘَﺎﻝُ ﻟَﻪُ ﺭَﺟَﺐٌ ﺃَﺷَﺪَّ ﺑِﻴَﺎﺿًﺎ ﻣِﻦَ ﺍﻟﻠَّﺒَﻦِ ﻭَﺃَﺣْﻠَﻰ ﻣِﻦَ ﺍﻟْﻌَﺴْﻞِ ﻣَﻦْ ﺻَﺎﻡَ ﻳَﻮْﻣًﺎ ﻣِﻦْ ﺭَﺟَﺐْ ﺷِﻘَﺎﻩُ ﺍﻟﻠﻪُ ﺗَﻌَﺎﻟَﻰ ﻣِﻦْ ﺫَﻟِﻚَ ﺍﻟﻨَّﻬْﺮِ

“Verily in Paradise there is a river which is called Rajab is whiter than milk and sweeter than honey. Whoever fast during the month of Rajab, Allah ta`ala will give him to drink from that river.”

The best time to fast and seek Allah’s forgiveness is the last part as the month approach the month of Sha`baan. It has been related by al-Bayhaqi in his Shu`b al-Imaan on the authority of Salman al-Farsi that the Messenger of Allah, may Allah bless him and grant him peace said:

ﻓِﻲ ﺭَﺟَﺐْ ﻳَﻮْﻡٌ ﻭَﻟَﻴْﻠَﺔٌ، ﻣَﻦْ ﺻَﺎﻡَ ﺫَﻟِﻚَ ﺍﻟْﻴَﻮْﻡِ ﻭَﻗَﺎﻡَ ﺗِﻠْﻚَ ﺍﻟﻠَّﻴْﻠَﺔِ ﻛَﺎﻥَ ﺻَﺎﻡَ ﻣِﻦَ ﺍﻟﺪَّﻫْﺮِ ﻣَﺎﺋَﺔَ ﺳِﻨَّﺔٍ ﻭَﻗَﺎﻡَ ﻣَﺎﺋَﺔَ ﺳِﻨَّﺔٍ، ﻭَﻫُﻮَ ﻟِﺜَﻠَﺎﺙِ ﺑَﻘِﻴﻦٍ ﻣِﻦْ ﺭَﺟَﺐٍ، ﻭَﻓِﻴْﻪِ ﺑَﻌَﺚَ ﺍﻟﻠﻪُ ﺗَﻌَﺎﻟَﻰ ﻣُﺤَﻤَّﺪًﺍ

“In the month of Rajab there is a day and night, that whoever fast its day and stand in prayer during its night, it will be as though he had fasted a time of one hundred years and stood in prayer during the night for one hundred years. It is the remaining last three days from Rajab. It was in this time that Allah ta`ala sent Muhammad.”

Fasting in the month of Rajab must be accompanied with fearful awareness of Allah ta`ala (taqwa).

It has been related by Abu Muhammad al-Hassan ibn Muhammad al-Khilaal in his Fada’il Rajab on the authority of Abu Sa`id al-Khudri that the Messenger of Allah, may Allah bless him and grant him peace said:

ﺭَﺟَﺐٌ ﻣِﻦ ﺷُﻬُﻮﺭِ ﺍﻟْﺤَﺮَﻡِ ﻭَﺃَﻳَّﺎﻣُﻪُ ﻣَﻜْﺘُﻮﺑَﺔٌ ﻋَﻠَﻰ ﺃَﺑْﻮَﺍﺏِ ﺍﻟﺴَّﻤَﺎﺀِ ﺍﻟﺴَّﺎﺩِﺳَﺔِ، ﻓَﺈِﺫَﺍ ﺻَﺎﻡَ ﺍﻟﺮَّﺟُﻞُ ﻣِﻨْﻪُ ﻳَﻮْﻣًﺎ ﻭَﺟَﺪَّﺩُ ﺻَﻮْﻣَﻪُ ﺑِﺘَﻘْﻮَﻯ ﺍﻟﻠﻪِ ﻧَﻄَﻖَ ﺍﻟْﺒَﺎﺏُ ﻭَﻧَﻄَﻖَ ﺍﻟْﻴَﻮْﻡُ، ﻗَﺎﻟَﺎ : ﻳَﺎ ﺭَﺏُّ ﺃَﻏْﻔِﺮْ ﻟَﻪُ ! ﻭَﺇِﺫَﺍ ﻟَﻢْ ﻳَﺘِﻢ ﺻَﻮْﻣَﻪُ ﺑِﺘَﻘْﻮَﻯ ﺍﻟﻠﻪِ ﻟَﻢْ ﻳَﺴْﺘَﻐْﻔِﺮَﺍ، ﻭَﻗِﻴْﻞَ : ﺧَﺪَﻋَﺘْﻚَ ﻧَﻔْﺴُﻚَ .

“When a man fast a day in it and then renews his fasting by means of fearful awareness of Allah, the door speaks out as well as the day speak out on his behalf saying: ‘O Lord forgive him.’ When he does not complete his fasting with fearful awareness of Allah, they do not seek forgiveness of him and it is said to him: ‘You have deceived your own soul.”

It is reprehensible according to the shari`a to fast the entire month of Rajab. It has been related by Ibn Maja, at-Tabarani in his al-Kabeer and Ibn Habaan in his as-Saheeh on the authority of Ibn `Abaas that the Messenger of Allah, may Allah bless him and grant him peace forbade fasting the entire month of Rajab.

It has been narrated by ad-Daylami on the authority og Ali ibn Abi Talib who said that the Messenger of Allah, may Allah bless him and grant him peace said:

)) ﺃَﻛْﺜِﺮُﻭﺍْ ﻣِﻦَ ﺍﻟْﺎِﺳْﺘِﻐْﻔَﺎﺭِ ﻓِﻲ ﺷَﻬْﺮِ ﺭَﺟَﺐٍ ﻓَﺈِﻥَّ ﻟﻠﻪِ ﻓِﻲ ﻛُﻞَّ ﺳَﺎﻋَﺔٍ ﻣِﻨْﻪُ ﻋْﺘْﻘَﺎﺀٌ ﻣِﻦَ ﺍﻟﻨَّﺎﺭِ، ﻭَﺇِﻥَّ ﻟﻠﻪِ ﻣَﺪَﺍﺋِﻦٌ ﻟَﺎ ﻳَﺪْﺧُﻠَﻬَﺎ ﺇِﻟَّﺎ ﻣَﻦْ ﺻَﺎﻡَ ﺷَﻬْﺮَ ﺭَﺟَﺐٍ ((

“Do much seeking forgiveness in the month of Rajab for verily Allah has in every hour in it those who He frees from the Fire. Verily Allah has valleys that know one will enter except those who fast during the month of Rajab.”



By Mujlisul Ulama


Proffering Naseehat to the vile molvis, miserable sheikhs and the bogus khaanqah ‘spiritual guides’, Allaamah Abdul Wahhaab Sha’raani (Rahmatullah alayh) of the 10th Islamic century, begins with the citation of the following Hadith of Rasulullah (Sallallahu alayhi wasallam):

“By Allah! If you knew what I know (of Maut, the Qabr and the Aakhirah), you will laugh little and cry much; you will not derive pleasure from your wives in your beds, and you will flee into the wilderness beseeching Allah Azza Wa Jal (for  refuge and safety).”

Hadhrat Abdullah Ibn Mas’ood (Radhiyallahu anhu) narrated:

“It is indeed surprising to see a man laughing while Jahannam is ahead of him, and it is surprising to see a man happy while Maut is hotly pursuing him.”

Allaamah Sha’raani says: “Whoever saw Hasan Basri (Rahmatullah alayh), he would conclude that he (Hasan Basri) had just emerged from a momentous calamity. This was because of the grief observable on him.”

Hadhrat Fudhail Bin Iyaadh (Rahmatullah alayh) said:

“There are numerous people lost in laughter (and merrymaking) while their kafan has just arrived.”

Hadhrat Ibn Marzooq (Rahmatullah alayh) said:

“A man who claims to be remorseful and grief-stricken for his sins, but then indulges in delicious foods is a liar.”

Presenting the tafseer of the Qur’aanic Aayat: ‘It (the Book of Deeds) does not omit any sagheerah (sin) or kabeerah (sin), but it records it.’, Imaam Auzaai’ (Rahmatullah alayh) said that the meaning of sagheerah is tabassum (to smile), and the meaning of kabeerah is qahqahah (loud laughter).” Commenting on this tafseer, Allaamah Sha’raani  said that in the context of Imaam Auzaai’s tafseer, tabassum  means  such smiling  in which there is sound although substantially less than qahqahah (loud laughter).

Thaabit Bunaani (Rahmatullah alayh) said: “A Mu’min laughs only when he is oblivious (ghaafil) of Maut.”

Aamir Bin Qais (Rahmatullah alayh) said: “Those who indulge in much laughter on earth, will cry much in Jahannam.”

Saeed Bin Abdul Azeez (Rahmatullah alayh) had not laughed for forty years until his death.

Hadhrat Anas Bin Maalik (Radhiyallahu anhu) said: “In a gathering, there is a shaitaan with every person who laughs.”

There is israaf (waste) in everything. Wahab Bin Al-Ward (Rahmatullah alayh) said: “Laughing without israaf is to smile without exposing the teeth. Clothes without israaf are garments sufficient to cover the body and shield it from the weather conditions.  Food without israaf, is food which is sufficient for eliminating hunger and which does not fully fill the stomach.”

Abdul Bin Abu Zaid (Rahmatullah alayh) said: “When some among the Sahaabah began joking (being merry), the following Qur’aanic Verse was revealed:  ‘What! Has the time not arrived for the people of Imaan that their hearts become tender for the Thikr of Allah and for the truth He has revealed? Do not be like those who have been given the Kitaab before you (i.e. the Yahood and Nasaara). Then after a long period lapsed (and they became desensitized) their hearts hardened. Numerous of them are faasiqoon.”      (Al-Hadeed, Aayat 16)

Hadhrat Aishah (Radhiyallahu anha) narrated that once when Rasulullah (Sallallahu alayhi wasallam) entered the Musjid he found some Sahaabah laughing. With his mubaarak face reddening, Rasulullah (Sallallahu alayhi wasallam) said: “Are you laughing despite your Rabb not having revealed that you are forgiven? Concerning your laughter, Allah Ta’ala has revealed this verse……. (as above).”

Smitten with remorse, the Sahaabah asked: “What is the kaffaarah (expiation) for us having laughed?” Rasulullah (Sallallahu alayhi wasallam) said: “Cry as much as you have laughed.”

Once when some people from Yamaama were by Hadhrat Abu Bakr (Radhiyallahu anhu), this verse was recited. The people began to weep. Hadhrat Abu Bakr (Radhiyallahu anhu) commented: “We also used to cry like this. Then there came such people whose hearts were hard.” (i.e. Like the jalsah merrymaking mobs).

Allaamah Sha’raani (Rahmatullah alayh) said:  “There are two factors which distinguish the Ahlullah (People of Allah) from the Ghair Ahlullah (those who are not the people of Allah, but are the people of the devil). The People of Allah are perpetually focused on the Aakhirah, and they engage in making preparations for the Aakhirah.” These two features of the Ahlullah are not to be found in the merrymaking Ghair Ahlullaah jalsah mobs who indulge in festivities, eating, laughter, waste and riya.

From the aforegoing Naseehat of Allaamah Sha’raani and from many Qur’aanic Aayaat and Ahaadith, the villainy and hurmat of the glut of jalsahs should be quite manifest to every sincere seeker of the Haqq. The hifz jalsah held at the Hilal Musjid in Durban as well as all other jalsahs in our time are all in diametric conflict with the teachings and spirit of the Deen. In fact, these jalsahs are immoral and the participants are callously obscene.

How is it possible for Muslims of healthy Imaan to indulge in wasteful merrymaking practices such as are advertised on their posters when the Ummah at large is suffering in their millions. The ulama and the so-called hadhrats are indeed most callous and obscene in organizing and participating in these khuraafaat jalsahs of riyatakabbur and israaf. Their hearts have become hard like those of the Yahood and Nasaara as mentioned in the Qur’aan Majeed specifically in relation to merrymaking.

Muslim refugees are literally freezing to death currently. They are without shelter, without even a small tent to shield themselves against the freezing weather conditions. But these molvis and sheikhs with their obese bodies and gluttonous appetites for sumptuous meals in emulation of Hindu Brahmin priests, are satanically ghaafil about the plight of the Ummah despite them teaching in their darul jahals. Ahaadith such as:

“The Muslimoon (the Ummah) are like one person. If the eye pains the whole body is affected, and if the head pains, the whole body is affected.”

While they teach such Ahaadith and are fully aware of the command implied, they are recklessly oblivious in their shaitaani ghaflat. And the same applies to those who squander large sums of money on so-called ‘umrah’ trips which are nothing but haraam holidaying and merrymaking. While they may succeed in their self-deception they cannot fool Allah Ta’ala. They will rue their callousness at the time of their Maut.

The ulama no longer are the guides of the people. On the contrary, they are mudhilleen (mis-leaders) about whom Rasulullah (Sallallahu alayhi wasallam) said that for his Ummah he feared these mudhilleen so-called ulama more than his fear for even Dajjaal. About these ulama, Hadhrat Fudhail Bin Iyaadh (Rahmatullah alayh) said about 13 centuries ago whilst addressing Hadhrat Sufyaan Thauri (Rahmatullah alayh):

“O Assembly of the Ulama! What naseehat can I offer you? You were once upon a time the lanterns of guidance for the people. Your light diffused in the cities. But today you are total darkness. First you were Stars of Hidaayat. People dwelling in the darkness of ignorance would find the Road of Guidance through your medium. But now you yourselves are trapped in confusion. You visit the rulers. You sit on their carpets.

You consume their food, and you accept gifts from them. Then you come and sit in the Musjid narrating Hadith from Rasulullah (Sallallahu alayhi wasallam). By Allah! Ilm is not acquired for these acts.”

So touching was this naseehat that Hadhrat Sufyaan Thauri (Rahmatullah alayh) sobbed in such abundance that he became breathless. But today, no amount of naseehat, no amount of the mention of Maut, the Qabr, Jahannam and the Aakhirat has any effect on the hearts of these fussaaq and fujjaar molvis and sheikhs. Their hearts have become indurate, repelling every naseehat of the Qur’aan and Hadith. About such stone-hearted molvis and sheikhs who are plodding the pathway of the Ulama of Bani Israaeel, the Qur’aan Majeed mentions:

“Then their hearts became hard like stone or even harder, for verily from some rocks gush forth rivers, and some rocks split open and fountains emerge, and some stones (boulders) roll from heights out of fear for Allah.”

But the hearts of these molvis and sheikhs remain impervious to all the naseehat of the Qur’aan and Ahaadith, and to even the naseehat of our recent Akaabir such as Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh) who had vigorously condemned these jalsahs which are nothing but haraam gatherings of merrymaking organized for the acquisition of nafsaani objectives.

The spiritual necrosis which is gnawing the brains and hearts of the jalsah gangs of molvis and sheikhs have totally blinded their spiritual hearts, hence spiritual perception of realities has become an impossibility for them. About them, Allah Ta’ala says in the Qur’aan Majeed:

“The physical eyes are not blind. But the hearts within the breasts are blind.”

The jalsah molvis are rotten with the disease of riya. It is gangerine of the brains and hearts, hence they crave for recognition. Thus, they deem it imperative to advertise their madrasahs and whatever other so-called deeni activities they are involved in. About these men of riya, Hadhrat Fudhail Bin Iyaadh (Rahmatullah alayh) said: “If you see an Aalim becoming happy when praised by the wealthy and the people of the dunya, then understand that he is a riya kaar.”

A sure sign of the disease of riya in a person is that he takes affront and becomes agitated when this disease is pointed out to him. Hadhrat Saalih Al-Marri (Rahmatullah alayh) said: “A man who believes that he has Ikhlaas in his Ilm should focus on his nafs when people say that he is a riyaa kaar. If he becomes pleased for being thus charged, then he is truthful (in his belief of ikhlaas). If his heart becomes constricted (i.e. he is affronted), then he should understand that he is a riya kaar.” 

So, O Clique and Gang of molvis and sheikhs, when reading our naseehat, examine your hearts, fear Allah and know well that Maut is hovering over you.

Proferring naseehat to the masses, Hadhrat Saalih Al-Marri (Rahmatullah alayh) said: “Beware of the company of a worldly Aalim. He will cast you into deception with his glib tongue (and eloquent speech), and whilst not practising (on the Ilm he had acquired), he will praise the Ulama (to deceive you).”

Hadhrat Fudhail Bin Iyaadh (Rahmatullah alayh) said: “It is inappropriate for an Aalim to express happiness over his Ilm. Yes, he may do so only after he has crossed the Pul Siraat (the Bridge over Jahannam).”

The only objective of all of these shaitaani jalsahs is riya or money or both. That is why they advertise themselves, their institutions and their students. Whereas true Ilm cultivates Tawaadhu’ (humility) and Khashiyat (fear), the juhala stock which these darul jahals nowadays produce are drunk with ostentation. They stupidly dwell in the deception of them being Ulama when they lack the ability to even read the Arabic texts of the Kutub correctly. Instead of guiding the students along the Pathway of Tawaadhu’ and Khashiyat, the Madaaris of this era ruin the Akhlaaq of the Talaba and pave the path of Jahannam for them.

Allah Ta’ala, describing who the Ulama are, says in the Qur’aan Majeed:

“Verily, of His servants only the Ulama fear Allah.”

Is there any semblance of tawaadhu and khashiyat in these satanic jalsahs of israaf and riya? Merrymaking is the ethos of jalsahs. If the jalsah molvis had been true repositories of Ilm, never would they derive pleasure in all the self-expression and in their quest for recognition, and in their crave for donations. Hadhrat Zunnun Misri (Rahmatullah alayh) said: “Disinclination from the dunya is proportionate with increase in Ilm. The more progress is made in Ilm, the more one develops an aversion for the dunya. But today (i.e. several centuries ago) it is seen that the more knowledge a man gains, the greater becomes his love for the dunya. His desire for expensive garments, delicious food, mansions, etc. increases.”

This is exactly the condition of today’s ulama. Hadhrat Sufyaan Bin Uyainah (Rahmatullah alayh) said: “How is it possible for a reciter of the Qur’aan to make amal on it when he sleeps away the night, abstains from (Nafl) fasting during the day and eats mushtabah and haraam food.”

The obesity and diseases generally plaguing the molvis of this age are the effects of devouring carrion chickens, carrion meat, mushtabah and haraam. Hadhrat Umar Bin Abdul Aziz (Rahmatullah alayh) said: “If the Ulama were alive, they would suffer the pains of fire when filling their stomachs with haraam. But they are dead, hence they wander around consuming fire.” Their hearts are harder than stone, hence their intransigence and the numerous infractions of the Shariah perpetrated by them. This is the meaning of them being ‘dead’ according to Hadhrat Umar Bin Abdul Aziz (Rahmatullah alayh).

With the evil riya of their jalsahs, these ulama are destroying the wonderful treasure of Ilm-e-Deen and the immense Thawaab promised for the correct observance of the rights of Ilm. Hadhrat Rabee’ Bin Khaisham (Rahmatullah alayh) said: “How can riya ever be permissible for an Aalim (when it is not permissible for even the worst jaahil). He knows that riya constrains him to impart knowledge for (the pleasure) of others besides Allah, and he knows that it deracinates amal (practise). How can they have pride with something which utterly destroys amal?”

But the inebriation with riya has totally blinded their spiritual eyes and blighted their intellect. Indulging in their merrymaking feasting and excreting, they block the spiritual channel by means of which there is the transcendental transmission of Anwaar constantly cascading from the Arsh of Allah Azza Wa Jal. These Anwaar seek abodes in which to settle. A heart darkened with mushtabah, haraam, futility and merrymaking can never be a repository for these Anwaar which bypass the heart putrefied by merrymaking, riya and the villainous moral consequences of this vile characteristic. Thus, as a warning for the merrymaking Ulama who indulge in Brahmin type feasting, Hadhrat Hasan Basri (Rahmatullah alayh) said: “It is evil for an Aalim to fill his stomach with even halaal food. What then is the frightening condition of the one who fills his stomach with haraam? The true piety of the Ulama is to abandon lust (shahwat).” 

The molvis participating in these ill-conceived jalsahs are the victims of lust (shahwat). It is shahwat which goads them on to innovating these merrymaking practices which have no origin in the Sunnah, and which diverts the hearts and minds from Allah Ta’ala despite the ostentatious display of ‘deeni’ talks full of sound and fury signifying nil. They make a mockery of Allah’s Name and the Deen by organizing their khuraafaat under Deeni guise.

It is nafsaani shahwat which has afflicted them with the disease of obsession with women, hence they go to great lengths to violate the Qur’aanic and Hadith prohibition of women emerging from their homes. Their shahwat demands the presence of the females who are lured out of their homes to gratify the satanic lusts of misguided molvis who pillage and plunder the Deen in the dastardly endeavour to achieve their villainous objectives.

Hadhrat Abdullah Ibn Mubaarak (Rahmatullah alayh) said: “Devouring mushtabah and haraam is today the dominating characteristic of the Ulama. They are the victims of the stomach and lust in which they are drowned. They have made their Ilm a trap with which they entrap (the people) of the dunya (for gratification of their desires and lusts).”

For the Ulama of shahwat, Hadhrat Hasan Basri (Rahmatullah alayh) has the following advice: “If a man acquires all knowledge and engrosses himself in ibaadat to the extent that he becomes as thin as a rake, but he does not investigate the food which he ingests, whether it is halaal or haraam, then by Allah his ibaadat is not accepted.”

What can be said about the molvis who destroy their souls in merrymaking jalsahs – who consume the haraam carrion chickens halaalized by the agents of Iblees – who lure women out of their houses in flagrant violation of Allah’s prohibition – who waste huge sums of Lillah funds for gluttonous feasting and unnecessary travelling and other concomitant expenses- who are the victims of riya and takabbur?

Criticizing these jalsahs, Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh) said:

“The summary of these Shar’i obstacles is that when carefully viewed and evidenced by experience, the major reason for conducting these jalsahs is twofold; receiving donations and broadcasting one’s activities.

We can also describe this as the honour and prestige of the madrasah, which boils down to hubb-e-maal and hubb-e-jaah (love for money and love for fame) which have been prohibited in numerous Nusoos (Qur’aan and Hadith injunctions).

Although when money and fame are desired for the sake of Deen then this is not condemned, but it is debatable whether on such occasions (jalsahs) the Deen is the objective or the dunya. So, even though ta-weel is made (that is, defences are made to justify the jalsahs) and it is said to be for the Deen, however, Allah Ta’ala has made a yardstick for every intention whereby the validity or corruption of intention can be gauged.

Now on these occasions (of madrasah jalsahs), if one reflects, the sign of talab-dunya (seeking the world) is evident. Let us expand on this. If the Deen was the objective then anything contrary to the Pleasure of Allah Ta’ala would not be adopted. But since such (haraam) things are opted for, it clearly shows that the objective is the dunya. By way of example some of these factors are enumerated hereunder.

1. In asking for donations the Rules of the Shariah are not observed. The Injunction of the Shariah is: “A man’s money is not lawful without his heartfelt consent”. In collecting funds, schemes are devised to apply pressure on the hearts of those addressed, be this pressure in the form of coercion, embarrassment or empathy. People on whom this pressure is applied are targeted. In front of the audience, needs of the madrasah are presented. It is insisted that they attend the jalsah. It is known for certainty that a rich man will fear insult and humiliation coming empty-handed. The madrasah authorities broadcast their expenses; the rich guest fears disgrace.

2. Riya (ostentation) being haraam is a Shar’i Hukm. In most cases in such functions the giver harbours riya in his heart. The cause of this riya is also sinful. (In other words, the jalsah is the occasion of this riya, hence the jalsah is sinful.)

3. The Ulama frequently go to the doors of the rich and engage in flattering them.

4. If they (the Ulama) get money which they understand not to be halaal, they will never refuse to accept the money.

5. They generally project the status of their madrasahs much higher than it actually is, either explicitly or by implication. This translates to falsehood and deception.

6. If someone questions something about the madrasah, and even if he is right, it is never accepted. On the contrary, they will attack the person and labour to refute the question, even though in their hearts they know that it is the truth. This is subversion of the Haqq.

7. If another madrasah is established nearby, then in spite of this new madrasah being in a good state they (the authorities of the older madrasah) will look at it (the new madrasah) as if it is a thorn tree and in their hearts they will wish for its demolition and termination, whereas it is something to be happy about that Deeni work is being carried out at several places. However, for fear of the new madrasah becoming famous and contributions increasing for the new madrasah and diminishing for their madrasah they are unhappy over this new madrasah.

8. They publicise their activities, praise themselves, give preference to their own madrasah, show off their work to be better and more intensive and for this they are at pains to increase the volume of their Ta’leem and introduce kitaabs which are beyond the capacity of the students to show the magnitude of the work being carried out, whether the students understand the work or not.

From the above signs, the first four are love for wealth not for the sake of the Deen and the last four are signs of love for fame not for the sake of the Deen. Due to the basis being corrupt the effects produced are just the same. ………..

The obligation of discarding something is not conditional to intentional evil. In fact, unintentional evil is sufficient. It is already accepted that many jalsahs, in fact all are plagued with the previously stated evils. It is also evident that to stop these is necessary as far as possible. It is prohibited (manhi anhu) to popularize such wrongs intentionally and unintentionally. In this scenario, if some muhtamim sahib conducts a jalsah with extreme care, then although he may not be directly involved in the wrongs, but there is no doubt that he is a cause for the spreading of the wrongs in other careless jalsahs.

In many issues the Fuqaha have strongly debarred some permissible acts simply to close the avenues (saddan lil baab) and to uproot corruption (hasman li maaddatil fasaad). In this regard the Muhaqqiqeen Ulama in this age debar the customary maulood, faatihah and urs gatherings, regardless of the organizer being cautious in I’tiqaad and Amal. The reason for this is that others who are careless will have justification. It will lead to these becoming widespread among irresponsible people. This rule applies equally and consistently to gatherings of da’wat and gatherings of the madaaris. After observation it suffices to reflect.

The benefits of these jalsahs are not disputed. However, when benefits and wrongs clash then preference is accorded to the effect of the wrongs, when the benefits are not categorized as essential in the Shariah. In what we are discussing it is obvious that there is no Shar’i Zaroorat. In fact, the acquisition of the benefit is not confined to this particular way. Helpers could be informed with a written report. Students could be awarded without any ceremony associated.

In so far as bayaans are concerned, firstly it is difficult to openly give naseehat to the audience of such gatherings. Consideration for ill feelings prevents that. Then this objective (that is, hidaayat and naseehat) can be fulfilled independently in good measure.” (End of Hadhrat Thaanvi’s Fatwa of Prohibition)

The motivation for doling out prizes and awards to students is pure riya and takabbur. Only morons fail to discern the haraam ostentation plastered with a thin veneer which serves only the shaitaaniyat of self-deception. The objective of the pursuit of Ilm-e-Deen and Hifz of the Qur’aan Majeed is nothing other than Ridha-e-Ilaahi (The Pleasure of Allah Ta’ala). This objective is the furthest from the hearts of the organizers of the stupid jalsahs, and even further from the minds of the misguided students who are embodiments of Akhlaaq-e-Razeelah. The madaaris in these days do not cater for Islaah of the Nafs. Both the Asaatizah and the Talaba are grounded in the vortex of the evil nafsaani attributes.

Most lamentably, the madaaris are today among the signs of Qiyaamah:

“Ilm will be imparted and acquired for purposes other than the Deen.” (Hadith)

“The dunya will be pursued with the amal of the Aakhirat.” (Hadith)


by Shaykh Muhammad Shareef bin Farid

There is no doubt that the blessings of Friday include the blessings of remembrance of Allah ta`ala during its time. It has been related by Imam Muslim in a sound tradition that the Messenger of Allah may Allah bless him and grant him peace said:

“In it there is an hour in which the Muslim worshipper would not stand in Salat, asking Allah for anything except that He would give it to him.”

According to the consensus, this special hour is after the Asr prayer; both Abdullah bin Salam and Kab Ahbar quoted the same opinion. It is for this reason that many of the Sufis gather after asr prayer to recite their awraad and wazifas.

Imam As-Sahwrawardi may Allah be merciful to him said: “Whoever recites the Divine Name Allah by saying “YAA ALLAHU”one thousand times on Friday before the juma`a prayer, while in a state of purity and in complete clean clothing, Allah ta`ala will make easy for him all of his desires, even if he desires the entire world.

The special qualities of Friday is reciting the Divine Name AL-AWWAL (The First) is that it brings about reunion and reunification, because the traveler who persists in reciting this Name by saying: ‘Yaa Awwalu’, every Friday 1000 times will round up all his business affairs.”

The special quality of Friday is reciting the Divine Name: AL-BASEER (the All Seeing) is its effectiveness in bringing about success in one’s affairs, for whoever recites it by saying ‘Yaa Baseeru’ before the Friday juma` prayer 100 times, Allah will open for him his inner vision and make him successful in righteous words and actions.”

The Shehu said: “Whoever gives charity on Friday after `asr , Allah ta`ala will forgive him his sins and fulfill his supplications.”

The greatest of the adhkaar for Friday is sending much blessings and peace upon the Prophet, may Allah bless him and grant him peace.

It is for this reason that the scholars and the realized ones are agreed about the merits of sending much blessings upon Prophet, may Allah bless him and grant him peace on the day of Jumu`a, as it has been narrated by an-Nisaai’ on the authority of Aws ibn Aws that the Prophet, may Allah bless him and grant him peace said:

“Verily the most superior of your days is the day of Jumu`a, therefore send much blessings upon me during it; for your blessings are presented to me.”

Shaykh Abdullahi Dan Fodio, may Allah be merciful to him` said in his Diya’l-Qawaa’id:

“Whoever says one thousand times on the day of Jumu`a: ‘O Allah send blessings upon Muhammad the Unlettered Prophet’; will see his Lord during his sleep, or his Prophet or his place in Paradise. If he does not see either of these that particular night, then in the second week, the third week or the fifth week. However this vision is entirely contingent on the purity and sincerity of his intention, the presence of his heart accompanied with proper courtesy. ”

There is no doubt that the day of Jumu`a and its prayer is immense with Allah ta`ala with respect to the gathering together of the community in Divine emanations, unveilings and spiritual arrival. It is for this reason that it is called Jumu`a with the People of Allah, and Allah knows best

O Allah give us openings during this blessed day of Friday. O Allah I ask You for every good which Your knowledge encompasses in this world and the Next, and I seek refuge with You from every evil which Your knowledge encompasses in the this world and the Next. O Allah give us success in following the Sunna of Your prophet, Muhammad, may Allah bless him and grant him peace, outwardly and inwardly, by his rank that he has with You.





Kindly peruse this ruling. It appears from this ruling that there is leeway for the permissibility of IVF. Is this correct? Is artificial insemination permissible at any time?


Choosing the gender of a child with IVF – Is it Halaal?


“Can I make use of a type of IVF where a couple can choose the gender e.g. boy or girl, is this Halaal?


Almighty Allah says in the Holy Quran,

لِلَّهِ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ يَخْلُقُ مَا يَشَآءُ يَهَبُ لِمَن يَشَآءُ إِنَـثاً وَيَهَبُ لِمَن يَشَآءُ الذُّكُورَ – أَوْ يُزَوِّجُهُمْ ذُكْرَاناً وَإِنَـثاً وَيَجْعَلُ مَن يَشَآءُ عَقِيماً إِنَّهُ عَلِيمٌ قَدِيرٌ (الشوري:49)

Translation: “To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female upon whom He wills and bestows male upon whom He wills. Or He bestows both males and females, and He renders barren whom He wills. Verily, He is the All-Knower and is Able to do all things.”

(Comment by The Majlis: So far, the fatwa is correct.)

Human beings by nature have desires and wants. Almighty Allah is the Knower of all things. He knows exactly what is best for us. If He decides to give us something, there can be no doubt regarding it being best for us. Almighty Allah says in the Holy Quran,

وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَى أَن تُحِبُّواْ شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ (البقرة:216)

Translation: “But perhaps you hate a thing, but it is good for you; and perhaps you love a thing, but it is bad for you. And Allah Knows, while you know not.”

It is a fundamental principle of Islamic Jurisprudence that one must avoid imposing upon one’s physical body actions that are usually considered to be unnatural and unconventional  unless there is a dire necessity for doing so. (This is correct – The Majlis) For instance, the human body is accustomed to acquiring its food and drink orally through the gullet, but there are times when, due to certain ailments, food cannot be given to a patient orally. In such cases, the patient is then fed intravenously. Oral feeding is the conventional method whereas the intravenous one will be considered to be the unconventional one.

Shari’ah only permits the intravenous method due to necessity as man cannot usually survive without food and drink.”

(Comment by The Majlis: The Mufti has expressed himself incorrectly on this point.  The body has not been artificially customized for the natural process/method of consuming food.  The way people are consuming their food is natural. It is the natural method created by Allah Ta’ala. It is not merely a ‘conventional’ method.  It is not a method which has been adopted and made conventional. It is the only natural way for the ingestion of food.

When a person, due to some grave disease, is unable to eat with his mouth and is forced by circumstances to consume food with his posterior or be fed intravenously, then such methods will be unnatural, not merely ‘unconventional’. An unconventional method can sometimes be natural, e.g. drinking water with a straw, or eating with knives and forks, or eating from a brand new or a thoroughly cleansed chamber pot. While this kind of westernized shaitaan will be eating naturally (i.e. via his mouth), the method will be unconventional and haraam.

Thus, the unnatural method will be permissible ONLY in case of Dharoorat (DIRE NEED), not hallucinated ‘need’ as the liberal muftis of this time imagine. Dire Need (Dharoorat) is only a needupheld by the Shariah.

The factor of Zigzagery

At this stage in his fatwa, the Mufti has subtly introduced the first step in his Zigzag datwa. He has subtly introduced the factor of Dharoorat to render the reader’s mind conducive for the acceptance of the corrupt, baatil conclusion of his liberal view.

The ploy is to imprint in the mind of readers that the desire of having a child is a Dharoorat, hence the ‘permissibility’ of artificial insemination. Thus the zigzagging between Haqq and baatil should be conspicuous to all intelligent men.

Continuing his fatwa, the Mufti says:

“In the absence of necessity, Shari’ah does notrecommend the usage of unconventional methods of infusing objects into the body.” (This is incorrect. It is a devious attempt to mismanipulate the Shar’i principle of  Dharoorat, and to confuse the  unlearned. In the absence of ‘necessity’ (Dharoorat), the Shariah forbids usage of unnatural and unconventional methods. The Shariah does not merely “not recommend” the haraam methods. It strictly forbids  the satanic methods.  This is the second step in the process of zigzagery. -The Majlis)

Zigzagging back to the Shariah, the Mufti says:

“That brings us to your question regarding artificial insemination. As all the modern methods of artificial insemination (GIFT, IVF, IVI and ICSI) are not conventional (in fact are unnatural satanic methods – The Majlis) methods of inducing fertilization nor are these procedures a matter of life and death, opting for these procedures would be against the principles of Shari’ah.

In instances where these procedures are carried out by a doctor, which is more likely, many aspects of it will be considered to be prohibited by the Shari’ah.

Firstly, the male will be required to extract sperm through masturbation. This is not permissible. In the event the sperm is extracted lawfully, the female will be required to expose her Awrah to the doctor. One is only allowed to expose the Awrah to a doctor in the case of dire necessity.

(The Majlis comments: This section of the fatwa  conforms with the Shariah. However, the Mufti reverting to his zigzag haraam  liberal trajectory, avers):

If you are unable to conceive through natural methods, and there are no other alternatives, then there is leeway in making use of IVF.”

(Our Comment: This is the satanism which shaitaan has inspired into the brains of the Mufti. With this stupid statement he seeks to impose on the understanding of ignorant people that sterility (uqmah/barrenness) is Shar’i Dhuroorat justifying the commission of haraam and a major sin.

While this wayward Mufti  begins his Zigzag  fatwa with  the appropriate Qur’aanic Aayat, he  conveniently or surreptitiously or ignorantly refrains from taking into account  the penultimate  statement of the Aayat which has a  fundamental bearing on the  issue under discussion. In this statement, Allah Azza Wa Jal says: “He makes  barren whomever He wills.”

The sterility whether in the woman or the man, is the act and will of Allah Ta’ala. In this Aayat, Allah Azza Wa Jal explicitly informs us of His Will and Desire. Under no stretch of Imaani rationality and reasoning can it ever be valid to act in contravention of Allah’s Will and Desire despite the fact that in this dunya Allah Ta’ala has bestowed to humans limited ability to act in conflict with His Will. Since this dunya is the arena of trial and conflict where Muslims have to choose between halaal and haraam, vice and virtue, the limited freewill has been granted to man.

However, the freedom to act in violation of Allah’s Will and Desire does not halaalize the improper utilization of the freedom to act. It is Allah’s Will and Desire that adultery be not committed despite the fact that man has been granted the freedom to act in conflict with the Divine Will. Similarly, it is HARAAM to violate Allah’s Will and Desire regarding ‘barrenness’ despite the haraam ability to do so by the satanic IVF technique  invented by the Satanist atheists.

It is this satanistic technique of artificial insemination which is a conglomeration of haraam, filth and satanism which this miserable Mufti Sahib has attempted to slip into the Permissibility folds of the Shariah by the intentional misapplication of the Shar’i principle of Dharoorat.

The Mufti has painfully, stupidly and satanically laboured most deviously and without dexterity, to zigzag his baatil view of permissibility into the fabric of the Shariah.

If a  woman   is unable to conceive  lawfully by the natural method created by Allah Ta’ala, or by even permitted  unconventional methods (such as Ta’weez and Amaliyaat, and lawful medicine) which all come within the purview of  lawful Asbaab (valid material ways), then it does not justify nor render permissible the haraam satanic  techniques of the atheists kuffaar. Her only recourse is Dua, Sabr and Tawakkul. There is no other option. –The Majlis)

The Mufti then says:

“However, it will still not be permissible to tamper with any aspect of the process to ensure a specific gender.  Whatever has been decreed for you can never escape you. If you are granted males, be thankful. If you are granted females, then too you must be thankful.”

(While this is correct, it is an attempt to zigzag back to the Shariah, albeit a futile attempt. It is futile because it is in stark conflict with his ‘leeway’ view. There is no difference between this haraam attempt and the other haraam attempt of IVF for the purpose of pregnancy. Both techniques, i.e. to resort to haraam for inducing pregnancy, and for resorting to haraam for selecting the gender of the future child, are satanically villainous, hence HARAAM. There is absolutely no Shar’i Dharoorat principle applicable in these two haraam techniques.Whtever has been willed by Allah Ta’ala for you, accept it with contentment.

Rasulullah (Sallallahu alayhi wasallam) said: “It is of the good fortune of a person that he is pleased with whatever Allah has decreed for him/her.” – The Majlis

With conspicuous hollowness and insincerity, the Mufti advises:

“Have hope in the mercy and bounties of Almighty Allah. Make Dua to Almighty Allah if you wish for a specific gender. Almighty Allah says in a Hadith Qudsi,

يقول الله تعالى: أنا عند ظن عبدي بي

Translation: “I am to my slave as he thinks of me, (i.e. I am able to do for him what he thinks I can do for him).”

Checked and Approved by,

Mufti Ebrahim Desai.


The haraam and corrupt fatwa issued by Mufti Ebrahim Desai on the issue of IVF is incompatible with the sentiments expressed by the Mufti in the above avernment. These sentiments may not be restricted to only selective haraam acts. Dua, Tawakkul, Sabr and Ridha apply to all states of the Mu’min. These noble attributes of moral excellence have to be incumbently employed in all instances which demand abstention. Just as it is Waajib to abstain from the haraam technique of gender-selection, so too is it Waajib to abstain from the haraam technique of inducing pregnancy.

Our advice to the Mufti Sahib is to endeavour the restoration of his Imaani bearings by shunning western ideas of liberalism which the Muftis of today adopt especially in modern financial matters, more specifically in the dalliance with the riba banks. Fear Allah Ta’ala. Maut constantly hovers over our heads. Prepare for the stay in Barzakh. Do not barter away your Aakhirah in exchange for the jeefah of this dunya. Rasulullah (Sallallahu alayhhi wasallam) said:

“The dunya is jeefah (carrion).”


by Shaykh Muhammad Shareef bin Farid

Whether you are sunni, democratic, republican, socialist, tijaniyya, muridiyya, moderate, extremists, sufi or salafist…you all have to repent to Allah for all the reasons that you yourselves know too well.

We are about the enter into the sacred months of Rajab and Sha`baan, leading up to Ramadan. Let’s return to Allah, seeking forgiveness of our many sins, faults, mistakes and omissions, before the Gate or Door of repentance is forever closed!

Allah ta`ala says:

﴿ﻭَﺗُﻮﺑُﻮﺍْ ﺇِﻟَﻰ ﺍﻟﻠﻪِ ﺟَﻤِﻴْﻌﺎً ﺃَﻳُّﻬَﺎ ﺍَﻟْﻤُﺆْﻣِﻨُﻮْﻥَ ﻟَﻌَﻠَّﻜُﻢْ ﺗُﻔْﻠِﺤُﻮْﻥَ﴾

“Repent to Allah all together, O you believers so that you may be successful.” [Nuur: 31]

This verse means that all of the believers, as an individual a family, as a community and a nation are obligated to return back to obedience of Allah, and resort back to Him, so that all of you collectively can be redeemed from His divine punishment and attain His divine mercy.

The emphasizing phrase ‘jamee`an’ (all together), also means that as an individual you should repent entirely to Allah and not partially. You should repent with your entire being leaving nothing of your previous sins intact. In this verse Allah ta`ala explains that repentance is the key (miftaah) to all good and that the worldly and religious success of every believer is based upon the sincerity of their repentance.

Allah ta`ala says:

﴿ﺃَﻟَﻢْ ﻳَﻌْﻠَﻤُﻮﺍْ ﺃَﻥَّ ﺍﻟﻠﻪَ ﻳَﻘْﺒَﻞَ ﺍﻟﺘَّﻮْﺑَﺔَ ﻋَﻦْ ﻋِﺒَﺎﺩِﻩِ﴾

“Are they not aware that Allah accepts the repentance of His servants?” [Tawba: 104].

Repentance is what is desired from the children of Adam and repentance is what distinguishes humanity from the chief of demons, Iblis, because he cannot repent. He cannot acknowledge that he is wrong, so he cannot conceive of the idea of relenting to God and repenting. While, with Adam, his vicegerency (khilaafa) and leadership over the earth was a direct result of his repentance.

The meaning of repentance is resorting back and returning to Allah from a life of disobedience to a life of obedience. The etymology of the word ‘tawba’ is from verb ‘taaba’ (to relent); and means the act of returning from a life of sin.
After knowledge, repentance is the first of the stations of the spiritual wayfarer (saalik), the spiritual disciple (mureed) and the knowers of Allah (`aarif) after knowledge. It is the consensus of the learned scholars of Islam to place repentance because the essence of any actions and deeds must be first backed my knowledge. This knowledge includes knowing and acknowledging that one has committed reprehensible acts in order to repent from them and seek forgiveness.

In fact, before our common ancestor, Adam, had a reason to repent, Allah had already given him knowledge by His words: “And I taught Adam all the Names”. This knowledge was given to him was prior to his being deceived by Satan into disobeying Allah. So, knowledge is prior to repentance because it is knowledge which makes the servant aware that they have gone beyond the limits of Allah and must repent and return to His obedience.

Shaykh Abdullahi Dan Fodio said that repentance is what washes the darkness of the heart, renews actions and gives one’s deeds the fresh smell of Divine acceptance. He also said that Allah made repentance the covering which veils the nakedness of one’s evil deeds. It is the only purification which can cleanse the impurities of errors.

Repentance is the eraser which wipes away the evils of the past and it is the ameliorator which corrects and amends the future. It is for this reason that the sages are agreed that the first of the stations after knowledge is repentance, and the last of the stations prior to direct gnosis of Allah, is repentance. For, no good deeds or actions can be accepted by the Absolute Being except by means of putting forward repentance.

Shehu Uthman Dan Fodio said that repentance (tawba) is incumbent upon humanity for two reasons.

[1] It is necessary prerequisite in order to attain success in obedience to Allah, because the misfortune of sins causes two types of deprivations: [a] withholding a person from doing good deeds, [b] with holding a person from having zeal and eagerness in obeying Allah.
[2] Repentance is necessary in order for your worship to be accepted by Allah. This is because Allah, like any creditor never accepts a gift in return for a payment of a debt.

What the Shehu means here is that that our obedience to Allah is a debt which we owe Him. The word debt (dain) has the same linguistic root as the word deen (way of life). Thus, your way of life is Islam. Whoever adheres to the bounds of Islam by performing the obligations and avoiding the prohibitions will have paid back His debt to Allah in a timely fashion.

Whoever falls short will have forfeited his contract with Allah and may be required to repay Him in the form of the torment at death, in the grave , on the Day of Rising, in the Reckoning and during the torment of the Fire. Allah is the sole King of the Day of Requital.

Shaykh Abdullahi Dan Fodio said that genuine repentance has twelve preconditions by which it is known:

[1] that the inner most core of the heart is determined or prevented from returning to thoughts and reminiscence of sins.
[2] genuine regret for past misdeeds
[3] absolute abandonment of any persistence in sins in the future
[4] restoring and making restitution of acts of injustice towards others
[5] rejecting procrastination in acts of obedience
[6] much seeking of forgiveness from Allah for past errors
[7] frankly acknowledging the repugnance of sins and their dangers
[8] fearing that while one has repented , that that repentance may be deficient in the eyes of Allah
[9] abandoning and avoiding all places where disobedience is easy and open
[10] abandoning and avoiding all of those who assists in committing acts of disobedience
[11] choosing as friends and companions the righteous and virtuous who can assist a person against the corrupt soul and its passions
[12] that an individual repents before death and that humanity collectively repent before the sun rises in the west.

While these twelve pre-requisites for repentance are true, they can be summed up in s singular character trait and that is REGRET. In this post-modernist world, people have been told to have no regrets and not to be pulled down by the past. While this is true, a person will never be genuinely repentant until they acknowledge their wrong and genuinely regret, feel shame and remorse for their errors.

It has been related by al-Hakim and al-Bayhaqi on the authority of Anas ibn Malik, while al-
Bukhari cited in his Tarikh along with Ibn Maja and Imam Ahmad in his Musnad on the authority of Abdallah ibn Mas`ud that the Messenger of Allah said:

)) ﺍﻟﻨَّﺪَﻡُ ﺗَﻮْﺑﺔٌ ((

“Remorse is repentance.”

Shehu Uthman Dan Fodio also said that the things which will prompt you towards repentance are three:

[1] remembrance of the result of shameless sins;
[2] remembrance of the severity of Allah’s punishment; and
[3] remembrance of the frailty of your own bodies.

If you were to persist in the remembrance of these three things, it would induce you towards sincere repentance (at-tawba an-nasuuh). Geunine repentance from sins which indicates its sincerity in the heart are that it should be done entirely out of esteem for Allah `izza wa jalla and being on one’s guard against His wrath.

One does not repent out of desire for worldly matters, out of fear of people, or out of desire for praise or fame. However, when a person truly repents, the sign of their repentance is that Allah ta`ala eventually improves their quality of life and gives them a sense of contentment. Indeed when a person truly repents then the very traces of sins are removed and are replaced with the sweet fragrance of divine acceptance and success.

It has been related by ad-Daylami on the authority of Anas ibn Malik, who said that the Messenger of Allah once said:

)) ﻣَﻦ ﺍِﺳْﺘِﺒْﻄَﺄَ ﺍﻟﺮِّﺯْﻕُ ﻓَﻠْﻴَﻜْﺜِﺮُ ﻣِﻦْ ﺍﻟﺘَّﻜْﺒِﻴْﺮِ ﻭَﻣَﻦْ ﻛَﺜَﺮَ ﻫَﻤًّﻪً ﻭَﻏَﻤُﻪُ ﻓَﻠْﻴَﻜْﺜِﺮُ ﻣِﻦَ ﺍﻟْﺈِﺳْﺘِﻐْﻔَﺎﺭِ ((

“Whoever is constricted in wealth, then they should increase in magnifying and glorifying Allah; and whoever is overcome with many anxieties and concerns, then they should increase in seeking forgiveness of Allah.”

Shehu Uthman Dan Fodio summed up sins into three divisions and then instructs us in a decisive method of repentance. These divisions of sins are:

[1] Leaving the obligations (tark’l-waajibaat) of Allah ta`ala like the prayer (salaat), fasting
(sawm), zakaat, atonement (kafara) or others from these. A person is obligated to make up as much of that as is possible.
[2] The sins which occur between a person and Allah subhaanahu, like consuming intoxicants
(sharab’l-khamr), playing wind instruments (darab’l-mazaamir), devouring compounded interest ( riba), and the like. A person should have regret for that and be determined in thier heart to never return to the like of that.
[3] The third are sins which occur between a person and other slaves of Allah. These sins are the most difficult of sins and are divided into those which were committed against someone’s property (maal), self (nafs), honor (`ird), women (hurma), and deen. A person should resolve those which are possible to resolve from what was mentioned.

As for those which are not possible to resolve, you should return to Allah with humiliation (tadara`u) and sincerity (sidq) in order that Allah may be pleased with you on the Day of Rising.

As for a decisive method of making repentance, Shehu Uthman Dan Fodio said that after the above you should go and wash your garments, make the complete ritual bath (ghusl), and pray four rak`ats superogatory prayers.
Then with genuine humility, fear of Allah and remorse, place your face upon the earth in a place which is free of the watchful gaze of all except Allah subhaanahu wa ta`ala. As a sign of regret, throw dust upon your head and roll your face, which is the most honorable of your limbs, in the dirt – with tears flowing, sorrowing heart, and with a loud voice mention every one of your sins, one by one if possible.

Look at your sins with the same shame that you will be forced to see them on the Day of Judgment. Enumerate your sins and reckon them just as you will be reckoned on the Day of Reckoning.

Then you should rebuke and reprimand your disobedient soul (nafs) by saying: “O self! Are you not ashamed?! Will you not repent?! Can you withstand the punishment of Allah subhaanahu wa ta`ala?! Do you have anything which can endure the wrath of Allah `izza wa jalla?!” You should mention this over and over again.

Then with tears flowing you should raise your hands to the Merciful Lord and say:

ﺇِﻟَﺎﻫِﻲ ﻋَﺒْﺪُﻙَ ﺍَﻟْﻤُﺬْﻧِﺐُ ﺃَﺗَﺎﻙَ ﺑِﺎﻟْﻌُﺬْﺭِ، ﻓَﺎَﻋْﻒُ ﻋَﻨِّﻲ ﺑِﺠُﻮﺩِﻙَ ﻭَﺗَﻘَﺒَّﻠْﻨِﻲ ﺑِﻔَﻀْﻠِﻚَ، ﻭَﺍَﻧْﻈُﺮْ ﺇِﻟَﻲَّ ﺑِﺮَﺣْﻤَﺘِﻚَ، ﺍَﻟﻠَّﻬُﻢَّ ﺍَﻏْﻔِﺮْ ﻟِﻲ ﻣَﺎ ﺳَﻠَﻒَ ﻣِﻦَ ﺍَﻟﺬُّﻧُﻮﺏِ، ﻭَﺍَﻋْﺼِﻤْﻨِﻲ ﻓِﻴﻤَﺎ ﺑَﻘِﻰَ ﻣِﻦَ ﺍَﻷَﺟْﻞِ، ﻓَﺈِﻥَّ ﺍَﻟْﺨَﻴْﺮَ ﻛُﻠَّﻪُ ﺑِﻴَﺪِﻙَ، ﻭَﺃَﻧْﺖَ ﺑِﻨَﺎ ﺭَﺅُﻑٌ ﺭَﺣِﻴﻢٌ

“My Allah! Your rebellious slave has returned to Your door. Your disobedient slave has returned to correction. My Allah! Your sinful slave comes with his excuses. So pardon me by Your generosity. Accept me by Your bounty. Look down upon me with Your mercy. O Allah! Forgive me for what has past from sins and protect me from what remains of my years. Truly all good is in Your hands and to us You are the Kind and Merciful.”

Then make the supplication of distress and hardship (du`a as-shidda), which is:

ﻳَﺎ ﻣُﺠَﻠِّﻲ ﻋَﻈَﺎﺋِﻢَ ﺍَﻷُﻣُﻮﺭِ، ﻳَﺎ ﻣُﻨْﺘَﻬَﻰ ﻫِﻤَﺔَ ﺍَﻟْﻤَﻬْﻤُﻮﻣِﻴﻦ،َ ﻳَﺎ ﻣَﻦْ ﺇِﺫَﺍ ﺃَﺭَﺍﺩَ ﺃَﻣْﺮً ﻓَﺈِﻧَّﻤَﺎ ﻳَﻘُﻮﻝُ ﻟَﻪُ ” ﻛُﻦْ ” ﻓَﻴَﻜُﻮﻥُ، ﺃَﺣَﺎﻃَﺖْ ﺑِﻨَﺎ ﺫُﻧُﻮﺑُﻨَﺎ، ﻭَﺃَﻧْﺖَ ﺍَﻟْﻤَﺪْﺧُﻮﺭُ ﻟَﻬَﺎ، ﻳَﺎ ﻣَﺪْﺧُﻮﺭ ﻟِﻜُﻞِّ ﺷِﺪَّﺓٍ ﻛُﻨْﺖُ ﺃَﺩَّﺧِﺮُﻙَ ﺑِﻬَﺬّﺍ ﺍِﻟﺴَّﺎﻋَﺔِ، ﻓَﺘُﺐْ ﻋَﻠَﻲَّ، ﺇِﻧَّﻚَ ﺃَﻧْﺖَ ﺍَﻟﺘَّﻮَﺍﺏُ ﺍَﻟﺮَّﺣِﻴﻢُ

“O Discloser of the greatest of matters! O Goal of the aspirations of the distressed! O He who when He desires a matter, says to it, Be! And it is! Our sins have besieged us and You are the One who stores them. O Gatherer of every distress! I am seeking Your preservation in this moment, so relent towards me. Verily You are the Relenting the Merciful.”

While reciting this supplication you should be imagining all your sins in front of you and with weeping eyes, remorse and fearful regret you should recite the supplication of our spiritual master AL-KHIDR Ahmad Balyaa ibn Mulkaan alayhi as-salaam:

ﻳَﺎ ﻣَﻦ ﻻَ ﻳَﺸْﻐُﻠُﻪُ ﺳَﻤْﻊٌ ﻋَﻦ ﺳَﻤْﻊٍ، ﻳَﺎ ﻣَﻦ ﻻَ ﺗُﻌَﻄِّﻠُﻪُ ﺍَﻟْﻤَﺴَﺎﺋِﻞُ، ﻳَﺎ ﻣَﻦ ﻻَ ﻳُﺒْﺮِﻣُﻪُ ﺍِﻟْﺤَﺎﺡُ ﺍَﻟْﻤُﻠِﺤِّﻴﻦَ، ﺍَﺫِﻗْﻨَﺎ ﺑَﺮْﺩَ ﻋَﻔْﻮِﻙَ ﻭَﺣَﻼَﻭَﺓَ ﺭَﺣْﻤَﺘِﻚَ، ﺇِﻧَّﻚَ ﻋَﻠَﻰ ﻛُﻞِّ ﺷَﻲْﺀٍ ﻗَﺪِﻳﺮٌ

O He who is not preoccupied with hearing from hearing others! O He who is not hindered by those who ask! O He who is not annoyed by the insistence of those who are insistent! Let us drink the coolness of Your pardon and the sweetness of Your mercy. Verily You have power over all things.”

This supplication is an immense key to the door of repentance and opens the gates of divine mercy. It has been related by ad-Dinari on the authority of Muhammad ibn Yahya who said once when Ali ibn Abi Talib was making the tawwaf of the Ka`ba when he noticed a man holding on to the hem of the covering of the Ka`ba saying above supplication:

ﻳَﺎ ﻣَﻦ ﻻَ ﻳَﺸْﻐُﻠُﻪُ ﺳَﻤْﻊٌ ﻋَﻦ ﺳَﻤْﻊٍ، ﻳَﺎ ﻣَﻦ ﻻَ ﺗُﻌَﻄِّﻠُﻪُ ﺍَﻟْﺴَّﺎﺋِﻠُﻮﻥَ، ﻳَﺎ ﻣَﻦ ﻻَ ﻳُﺒْﺮِﻣُﻪُ ﺍِﻟْﺤَﺎﺡُ ﺍَﻟْﻤُﻠِﺤِّﻴﻦَ، ﺍَﺫِﻗْﻨَﺎ ﺑَﺮْﺩَ ﻋَﻔْﻮِﻙَ ﻭَﺣَﻼَﻭَﺓَ ﺭَﺣْﻤَﺘِﻚَ ،

“O He who is not preoccupied with hearing from hearing others! O He who is not hendered by those who ask! O He who is not annoyed by the insistence of those who are insistent! Let us drink the coolness of Your pardon and the sweetness of Your mercy”

Ali asked the man: “O servant of Allah, is this your supplication?” The man said: “Did you hear what I said?” Ali said: “Yes”. The man then said: “I supplicate Allah with this supplication after every prayer, for by the One in whose Hand is the soul of al-Khidr, if you possessed sins equal to the number of the stars in the galaxy, to the number of rains from heaven, and to the number of the stones and sand pebbles on the earth, Allah would still forgive you faster than the blinking of an eye.”

So, this is a powerful supplication which should not be neglected.

Then Shehu Uthman Dan Fodio tells us: “Then you should make much prayers upon the Prophet, may Allah bless him and grant him peace and ask forgiveness for all the believing men and women. When you have done this and returned to the obedience of Allah `izza wa jalla, it is then you will have repented with a sincere repentance.

You will have left sins being purified of them like the day your mother gave birth to you.

Allah subhaanahu wa ta`ala will love you and pour down upon you His reward and recompense. He will make descend upon you innumerable blessings (baraka) and mercy (rahma). You will have earned trust (amnun), and sincerity (al-ikhlaas) and be saved from the torment of disobedience (ghussati al-ma`aasi) and its affliction in this world and the Hereafter. Allah is the Sole Owner of success and guidance is from His bounty and favor.”

O Allah make it so, and send Your most sublime blessings and most perfect peace upon the Reason that You created creation, our master Muhammad, upon him be blessings and peace forever without end; and forgive and be merciful to the Umma of Muhammad with an overflowing and universal mercy.

Hanafi Proof for the Masah on the Nape


What is the reason for the Hanafi madhab stating that one should do masah of the nape during wudu?
Is there any proof for this from Hadith?


According to the Hanafi Madhhab and some of the Shafi’is, it is mustahab (preferable) for one to make masah (wipe) of his nape in wudu. This is based upon adequate proofs, some being authentic and others weak. However, they all after being combined are strong enough to prove this matter.

1. Imam Abu Dawud (rahimahullah) and Imam Ahmad ibn Hambal (rahimahullah) have recorded a narration in their respective works that Rasulullah (sallallahu ’alayhi wasallam), whilst making wudu, had also made masah of his nape. (Sunan Abu Dawud; Musnad Ahmad)

This Hadith has been classified as weak by some muhaddithin (refer Talkhisul-Habir of Hafiz bn Hajar vol.1 pg.287-288; Al-Shakwani has said that Hafiz ibn Sayyidin-Nas had classified it as hasan (sound) – see Naylul-Awtar vol.1 pg.179). Hafiz Ibn Hajar (rahimahullah) has stated that, ‘based on this narration, Imam Muhaddith al-Baghawi ash-Shafi’i has mentioned that masah of the nape is mustahab.’

This indicates that this narration is sufficient enough to prove the issue at hand.

2. Sayyiduna ibn ‘Umar (radiyallahu’anhuma) reports that Rasulullah (sallallahu’alayhi wasal said, ‘Whoever makes masah of the nape in wudu will be saved from the burning thirst / shackles on the day of Qiyamah.’ (Musnadul-Firdaws vol.4 pg.44 Hadith 5628; Tarikh Isbahan vol.2 pg.115)

This narration has been classified as weak by Hafiz al-‘Iraqi and Allamah Zabidi (rahimahumallah)
(refer Takhrijul-Ihya vol.1 pg.82 Hadith 308; Sharhul-Ihyah vol.2 pg.580; ‘Ilmiyyah)

3. Imam Ibn Faris (rahimahullah) has also recorded this narration of Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu ’anhuma) with a separate chain of narrators.

Imam Ibn Faris (rahimahullah) then says, ‘This, Inshallah, is an authentic (Sahih) Hadith.’ (Refer Talkhis al-Habir vol.1 pg.288)

4. This is further supported by the fact that doing masah of the nape has been reported as the habit of the narrator of the above Hadith; Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu’an
huma) himself.
(Sunanul Bayhaqi, vol.1 pg.60)

5. Imam Abu ‘Ubayd (rahimahullah) has recorded a (mursal) Hadith from Imam Musa ibn Talhah that, ‘Whoever makes masah of his nape together with his head will be saved from severe thirst / shackles on the day of Qiyamah.’
(Refer Talkhisul-Habir vol.1 pg.288; Sharhul-Ihyah vol.2 pg.580)

Muhaddith Zafar Ahmad al-Uthmani (rahimahullah) has accepted all the reporters of this narration to be reliable. (‘Ilaus-Sunan vol.1 pg.123)

Mursal narrations (like the above) are acceptable according to majority of the fuqaha.

As I have stated at the outset, that though some narrations are weak, there are others that are authentic as well, like narration numbers 3 and 5.

Some Muhaddithin have also regarded number 1 as authentic.

Besides the above, there are other narrations mentioned by Al-Shawkani in Naylul-Awtar.

A narration that has eluded many
In fact, the following is an authentic narration that has somehow eluded those who reject the validity of masah on the nape:

Sayyiduna Wa’il ibn Hujr (radiyallahu ’anhu) has reported a lengthy narration regarding the manner in which Rasulullah (sallallahu’alayhi wasallam) performed wudu, in which he stated, ‘And he (sallallahu ’alayhi wasallam) had made masah on his nape and the inner part of his beard with the water that remained from the masah of the head.’
(This narration has been recorded by Imam al-Tabrani and Bazzar).

Hafiz al-‘Iraqi (rahimahullah), the teacher of the famous Hafiz Ibn Hajar (rahimahullah), referred to this Hadith with the following words, ‘Yes, the mention of masah on the nape has been reported in the narration of Sayyiduna Wa’il ibn Hujr (radiyallahu ’anhu) by Imam Tabrani in his Mu’jam al-Kabir and Imam Bazzar in his Musnad and there is nothing wrong with it’s chain of narrators.’
(Tanzihush-Shari’ah, vol.2 pg.75).

Hence, this Hadith according to ‘Allamah‘Iraqi is effectively classified as hasan (soundly authentic) – ﻻ ﺑﺄﺱ ﺑﻪ

Therefore, there remains no doubt with the validity of the Hanafi standpoint on this matter.

A false claim

It is surprising to note that those who claim to follow Hadith directly, openly deny this and also falsely claim that the Hanafi Madhab is not based on Hadith, but on rational only.

In the issue at hand, these objectors are the one’s who have failed to act upon the Hadith.

Some of those who deny the existence of such Hadiths have relied upon the claim of a few scholars of the past who claimed that there exists no Hadith to support this issue.

However, as seen above, there are numerous Hadiths that give this meaning. It is for this reason that some muhaddithun and fuqaha that came later on had rebutted the claim of these scholars.

One would be forced to say that perhaps those scholars did not come across all these narrations and this is what lead him to denial.

In fact, Al-Shawkani, after mentioning the aforementioned narrations and a few others states, ‘And by means of all these narrations you would acknowledge that the claim of Imam Nawawi (who is one of those scholars that denied the existence of Hadith proofs for this matter) was issued in haste…

(Al-Shawkani further states) even Imam Ibn Rif’ah (rahimahullah) disagreed with Imam Nawawi (rahimahullah) and he argued that Imam Baghawi (rahimahullah) who is an accepted (Shafi’i) Muhaddith had said that it was mustahab to make masah on the nape. Imam Baghawi would only base his decision on a suitable narration, nothing else.’
(Naylul-Awtar vol.1 pg.179; ‘Ilmiyyah)
Another angle

In fact, some scholars have even proven the masah of the nape through those Hadiths in which Rasulullah (sallallahu’alayhi wasallam) has stated that his followers will be recognised on the day of Qiyamah through the shine on their limbs of wudu.

Rasulullah (sallallahu’alayhi wasallam) then said, ‘If any one is able to increase that shine, he should do so.’,
i.e. by washing more than the required amount. For example, when washing the arms, to wash till way above the elbows and when washing the feet, to do so till the shin, etc.

So, in the same manner, if one, while making masah ‘increases’ it till his nape, he will be following this Hadith as well (which this has been recorded in Sahih Bukhari, Hadith 136 and Sahih Muslim, Hadith 579).
(Refer Tuhfatul-Kamalah ‘ala Hawashi Tuhfatut-Talabah, pg.13; Majmu’ah Rasa’il ul-Laknawi vol.1 pg.261)

The above are sufficient to prove that to make masah on the nape is indeed established from authentic Hadiths.
And Allah Ta’ala Knows best,

Answered by: Moulana Muhammad Abasoomar.


By Mujlisul Ulama

Rasulullah (Sallallahu alayhi wasallam) said that  at the approach of Qiyaamah, the abundance and  quick occurrence of fitan (plural of fitnah) will be so overwhelming  that it will be like a string of beads cut asunder with the beads scattering helter skelter swiftly. This is precisely what is happening in our era. Every day there arises a new fitnah heralding the Hour of Qiyaamah.

Immorality, perversion and obscenity are organized, proclaimed halaal and promoted for nafsaani gratification and for the haraam boodle which these haraam, satanic events net. The acts of fisq and fujoor are glorified and presented satanically with Islamic hues to deceive the ignorant ones.

One such haraam event being organized by some Zanadaqah has been dubbed:

The One Night Al-Aqsa Movie. This shaitaani event of fisq and fujoor is also being executed in haraam cinema venues. The very venue confirms the haraam and immoral status of the shaitaani show painted with the ‘Al-Aqsa’ colour. The very word, ‘Al-Aqsa’, is a massive deception. All ‘Al-Aqsa’ events, shows, fund-raising programmes, etc., are stunts – nafsaani and shaitaani stunts. Muslims should not be so gullible to entrap themselves in ‘Al-Aqsa’ stunts.

‘Al-Aqsa’ and ‘Gaza’ are the chimera dangled in front of stupid Muslims for siphoning boodle. Everything associated with ‘Al-Aqsa’ and ‘Gaza’ programs and projects is haraam. There is no goodness in these programs of deception. Money is the primary objective.

This haraam ‘al-aqsa’ movie night is an embodiment of fisq and fujoor. Contributing funds towards it, participation in it and promoting it in any way whatever are all among the major sins(Kabaa-ir). Do not be fooled by the ‘funds being for Gaza projects’. In fact all these projects of whatever nature are haraam.

Gaza and the whole of Palestine are under kufr domination. There is nothing of the Deen in Gaza. It is evil just as all other Muslim lands today are evil. Fisq and Fujoor are the order of the day even in Gaza, hence Allah’s Athaab in the form of Yahoodi domination has settled on the fussaaq/fujjaar inhabitants.

The ‘Gaza’ slogan is a trick card for the acquisition of monetary objectives. The very nature of the evil ‘aqsa’ night movie loudly testifies to the shaitaaniyat of this ‘gaza’ zina affair. It is time for even ignorant Muslims to wake up and to see through the thin haraam veneer of shaitaaniyat covering all of these al-aqsa, gaza and palestine projects and programmes. The Muslim community has been tapped and fleeced for boodle in these names for too long a time.  Instead of thawaab, there is only athaab for participating in and contributing to the haraam ‘al-aqsa’ movie night shaitaaniyat.

The leaders and rulers of Palestine and Gaza are scoundrels just as all the rulers and governments in Muslim countries are scoundrels, robbers, crooks and the vilest of fussaaq and fujjaar. Yasar Arafat who had so deceptively portrayed himself as a ‘freedom fighter’ struggling for Palestine, left a fortune of a billion dollars. He was an ally of Israel. But the people were too stupid to understand and see the glaring truth staring them in their faces. These rulers are the worst enemies of the peoples, including those of Gaza. They are also the reflection of the evil and filth of the people over whom they are saddled.