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THE CROSS IN THE MIHRAAB

[From Al-Haqq Bulletin]

Rasulullah (Sallallahu alayhi wasallam) said: “The Hour (of Qiyaamah) will not come except when idols will be worshipped in the Mihraabs (of the Musaajid).”

This prediction of Rasulullah (Sallallahu alayhi wasallam) has already materialized in the kufr state of Egypt where the Christian Cross was placed in the Mihraab of the Musjid and Salaat was performed facing this symbol of shirk.

The Moroccan Shaikh Abul Faidh Ahmad Al-Ghumaari mentioning this episode of shirk, states in his book, Al-Ikhtiraa-aatul Asriyyah:

“Mustafa Al-Qayaati who is among the teachers at Al-Azhar said: ‘Sa’d (i.e. the Murtad, Sa’d Zaghlul who had founded the nationalist movement in Egypt) is superior to Nabi (Sallallahu alayhi wasallam). He has brought with him what the Nabi (Sallallahu alayhi wasallam) did not bring, and most certainly he is the national rasool (prophet of Egypt). This La-een (i.e. the Accursed Murtad Sa’d) was   among them (in that gathering in the Musjid). He (the vile teacher from Azhar) took the cross and placed it in the Mihraab of the (Musjid) of Azhar and stood up. May Allah curse him. Then he supplicated (made dua) for the unification of Islam and Coptic Christianity. He called those present to perform two raka’ts salaat in congregation whilst the cross was in the Mihraab. He recited the takbeer and performed two raka’ts salaat with the cross in front of him. May Allah Ta’ala curse him.”

This act of worshipping the cross occurred in the 1920’s. The next known act of cross-worship was by the South African, Reverend Abraham Bham of the NNB jamiat of Fordsburg about a decade ago.  (NNB stands for No Name Brand). This reverend of the cross masquerades as a ‘Muslim’ and a ‘Maulana’.

The Imperative need for Taqwa

By Imaam Ghazaali (Rahimahullah)

“Along with the command of Ibaadat is the command to eat only halaal. Allah Ta’ala says: ‘Eat wholesome things and practise righteousness’.” Rasulullah (sallallahu alayhi wasallam) said: “After the obligation of Imaan and Salaat is the obligation of a halaal earning.” Hadhrat Abdullah Ibn Umar (radhiyallahu anhu) said: “If you perform Salaat in such abundance that your back becomes bent like a bow and if you fast so much that you become as thin as a rake, then too it will not be accepted without the acquisition of Taqwa and abstention from haraam wealth. “Performing ibaadat after consuming food derived from a haraam earning is like erecting a house on foundations of manure. Remember that Halaal Rizq plays a vital role in creating spiritual luster in the heart. Therefore, it is imperative to abstain from haraam wealth. The inculcation of Taqwa is of great importance and need. Taqwa has four ranks as follows:

(1) The first stage is to abstain from such wealth on which the Ulama of the Deen has issued the verdict of prohibition. A man becomes a faasiq by using such wealth. His reliability and integrity are destroyed. This stage of Taqwa is applicable to the general body of Muslims.

(2) The second stage of Taqwa is abstention from doubtful things. Although the Ulama have opined that Mushtabah (doubtful) things are halaal viewing it from the legal aspect, nevertheless, there is the possibility of such things being unlawful. Therefore the Sulaha (pious) abstain from the doubtful things as well. Rasulullah (sallallahu alayhi wasallam) has said: “Abstain from what is doubtful and adopt what is not doubtful.’

(3) The third stage of Taqwa is the Taqwa of the Atqiya (high ranking Auliya). Hadhrat Umar (radhiyallahu anhu) said: “For the fear of falling in haraam, we abstained from nine-tenths of halaal things.’

It is for this reason that we find the pious servants of Allah accepting less than their due. If they are entitled to a hundred coins, they accept one less and when they have to pay others, they give slightly more.

Rasulullah (sallallahu alayhi wasallam) said that as long as a Muslim does not abstain from permissible things for the fear of becoming involved in prohibited things, he will not attain the rank of the Atqiya. It is therefore seen that they refrain from even permissible luxuries because today the taste of halaal luxury has been acquired, and tomorrow will be the desire for haraam pleasures. It is also for this very reason that the Qur’aan prohibits gazing with desire at the abundance of wealth and the glitter and pomp of the worldly possessions of the kuffaar. The sweetness of Imaan is reduced by the heart’s desire which the glances of admiration for the wealth of the kuffaar create in one. Love of the world and love for Imaan cannot co-exist in the heart.

To the Atqiya only such wealth is considered lawful in which there is no doubt nor the possibility of future danger to Imaan and Taqwa.

(4) The fourth stage is the Taqwa of the Siddiqeen (the highest category of Auliya). They abstain from eating such food which does not produce in them strength and inducement for Ibaadat and Obedience. Similarly, they abstain from anything which contains even the remotest possibility of disobedience to Allah. The act itself is not sinful, but if they discern the possibility of sin in its media, they refrain from it.

Once Hadhrat Zunnun Misri (rahmatullah alayh) was imprisoned. A pious lady, learning of his suffering and hunger in the prison, prepared some food from her hard-earned halaal money. She sent the food to the jailer to hand it to Zunnun Misri. But, the Shaikh refused to accept the food. He returned it with the comment: “Although the food is halaal, the plate is impure.” By “the plate” he meant the hands of the jailer who was a cruel oppressor. The food no longer remained fit for consumption in view of the hands of a zaalim having touched it.

Hadhrat Bishr Haafi (rahmatullah alayh) would refuse to drink water from the water-works constructed in the cities by tyrannical kings.

The Auliya in this category of Taqwa have abandoned everyone and have taken hold firmly of Allah alone. They never utilized anything which was not purely for the sake of Allah Ta’ala.

Since it is not within the capability of everyone to acquire this lofty degree of Taqwa, it is essential to atleast adopt the Taqwa of ordinary uprighteous people. Never approach near to such things on which the Ulama of the Ummah have issued the verdict of prohibition.

Responding to the Athaan

Question: A Mufti says that it is not necessary to stop a lecture or Tilaawat to respond to the Athaan. Stopping for replying to the Athaan is ‘just a custom’. He cites Shaami, etc. as proof. Please comment.

Answer (by Mujlisul Ulama):
It is necessary to stop the lecture and the Tilaawat for replying to the Athaan. This is not an innovated custom as mentioned in the contrary view. On the contrary, continuing the lecture is an innovated custom.

Replying to the Athaan is the command of Rasulullah (Sallallahu alayhi wasallam), and is not the   product of personal opinion as is the practice of continuing the lecture. There is no imperative need to continue the lecture. The Athaan is very short lived, and   responding to it is a Masnoon Ibaadat of great significance and importance. There is no compensation for it if missed whilst nothing of the lecture or Tilaawat is missed and lost if momentarily interrupted to fulfil the Masnoon Athaan and by means of their practical conduct even senior Muftis imply that this Sunnah is of no importance, hence they disgorge the drivel of “just a custom”. It is deviation and dangerous to dig from the kutub stray opinions to Ibaadat. 

Furthermore, due to the gross neglect of this Ibaadat by the Madrasah personnel and the students, it is seen that even senior ulama of this age engage in worldly conversation whilst the Athaan is in progress. The Students show no respect for the Athaan in all the Darul Ulooms, not only during classes, but out of classes when they are indulging in nonsense. This is because of the lackadaisical attitude of their Asaatizah. Since the practice of responding to the Athaan has not been inculcated in them from their Madrasah days, they show no respect for the Athaan and by means of their practical conduct even senior Muftis imply that this Sunnah is of no importance, hence they   disgorge the drivel of “just a custom”.

It is deviation and dangerous to dig from the kutub stray opinions to cancel Masnoon Ibaadat. This attitude displays disdain for the Sunnah. Great Ulama have  mentioned that abstention from this Masnoon Ibaadat can cause serious problems at the time of Maut.

ILYAS GHUMMAN IS NOT HAKIM SAHIB’S KHALIFAH

—A FRAUDULENT PORTRAYAL—

Question:  I believe that Molvi Ilyas Ghumman is pulling wool over the eyes of the masses by advertising his terminated and non-existent Ijaazah  from Shaykh Hakeem Muhammad  Akhtar (rahmatullah alayh). Anyone who has had any connection with the late Shaykh is aware of the Shaykh’s harsh stance against those who display their snouts on television. I believe that  a statement by  the Shaykh’s Khanqah had explained the automatic dismissal from khilaafat of miscreants of the ilk of Molvi Ghumman. Will it be correct to say that this Molvi is no longer a Khalifah of Hadhrat  Hakeem Akhtar (Rahmatullah alayh)?

Answer (by Mujlisul Ulama): Yes, it is correct. Ilyas Ghumman has long ago forfeited his position as a khalifah of Hadhrat Hakeem Akhtar Sahib (Rahmatullah alayh). His dismissal is in terms of the rules and principles of Hadhrat Akhtar Sahib which were acquired from Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh). Any khalifah of any Shaikh of the Thanvi Silsilah who indulges flagrantly in fisq, fujoor and bid’ah is automatically relinquished from his rank. He is stripped of khilaafat.

Molvi Ilyas Gumman is a faasiq of the worst degree, hence he is no longer a khalifah of Hadhrat Hakim Akhtar Sahib (Rahmatullah alayh). In 2012, Khanqah Imdaadiyyah Ashrafiyyah from Pakistan issued the following statement regarding another khalifah who was dismissed for the very same reasons that Ilyas Ghumman is dismissed. The full statement follows:

From: khanqah-announce@googlegroups.com 
Sent: 29 March 2012 06:54 PM
To: khanqah-announce@googlegroups.com 
Subject: A General and Important Notification From Khanqah Imdadiya Ashrafiya 

A General and Important Notification From Khanqah Imdadiya Ashrafiya 

We are notifying the general public and the elite that the reliance and trust, based on which Mufti Munir Ahmad Akhun Saheb was granted khilafa (successorship) and ijazat e bay`at (permission to take bay`at) no longer remains. 

Due to our loss of this reliance and lack of trust in him, his khilafat and ijazat e bay`at, was annulled quite a while ago. He was explicitly informed of this annulment by way of correspondence as well. 

The purpose of this general and open notification however is that despite being explicitly informed of the annulment of his khilafat, he still insisted to portray himself as a khalifa. 

NOTE: According to the statement of Hazrat Hakimul Ummat Thanwi (ra), ‘any khalifa  who is publicly found committing major sins then his khilafat will automatically be considered null and void.’ 

Some examples of these actions due to which the khilafat will be nullified are: 

(1) Appearing on television.

(2) Appearing on the internet with ones picture.

(3) Taking pictures of animate objects and or printing them or making films.

(4) Not observing shar`i pardah and or not exercising caution from intermingling with non-mahram women.

(5) Participating in gatherings that go against the sharia.

(6) To practice black magic, write un-Islamic talismans/amulets, and or be involved in fortune telling.

Khanqah Imdadiyyah Ashrafiyyah

Gulshan Iqbal, Karachi

Sickness – Compensates for Sins

Sickness and other difficulties that we undergo in this worldly life should not only be seen as a misfortune or as an expression of the displeasure of Allah Ta’ala. For those servants of Allah who enjoy a very special relationship with Him, it is a means of great blessing and a mercy. Is there anyone in this world who is free from sins and mistakes?

If every soul were to be fully recompensed for its every action, then apart from the sinless Prophets of Allah, the Ambiyaa  (Alaihimus salaam), nobody else would be worthy of entering into Jannah. Man commits minor and major sins all the time, but the difficulties and hardships that he undergoes in this world like illness, grief and sorrow, etc. become the atonement for his sins and in this way he is cleansed of his sins in this very world. 

Allah Ta’ala is so relenting and lenient with the Ummah of His beloved Nabi Muhammad (sallalaahu alaihi wasallam). However, it has been observed that because of a lack of proper Deeni knowledge, very often even when a Muslim becomes ill, many incorrect statements are uttered by the sick person as well as those who treat and take care of him. 

To seek a cure for one’s illness and to take treatment for it is certainly not forbidden in Islam. In fact it is a Sunnah.

There is also no harm if a person complains about pain in the body. However, when a person becomes sick and then complains bitterly and objects to Allah Ta’ala, showing disrespect and ingratitude to Him, this amounts to destroying his own rewards. Whether we are healthy or sick, we should be thankful to Allah Ta’ala in all conditions. Life and death are in the hands of Allah Ta’ala alone.

A person who is sick should regard his sickness as a gift and a special sign of mercy from Allah. When he realises this, then at every moment he will be thankful to Allah Ta’ala. Furthermore, thosewho take care of the sick, like doctors and nurses, should understand firstly, that the service they are rendering will certainly earn them great sawaab  (reward from Allah Ta’ala) and  secondly, that they are fulfilling a part of huqooqul ibaad (i.e. the rights of Allah’s creation). 

Every Muslim doctor, nurse and sick person should learn what our Beloved Nabi, Muhammad (Sallallaahu alayhi wassallam) has said regarding illness and disease. Our Nabi Muhammad (Sallallaahu alaiyhi wassallam) has taught us that a person is tested according to the level of Deen present in his life. If he is firm on his Deen then the test is correspondingly severe, and if he is weak on his Deen then the hardship is made easy upon him. (Tirmidhi, Ibn Maajah) 

Aa’isha (Radiyalaahu anha) says, ‘I have never seen anybody suffering from sickness as much as Allah’s Messenger (Sallallaahu alaiyhi wassallam).’ (Sahih Bukhari) 

Hadrat Aa’isha (Radiyallahu anha) also narrates that Rasulullah (Sallallaahu alaiyhi wassallam) said,

‘When the sins of a person become so much that his good deeds are unable to wipe them out, then Allah Ta’ala lets grief overcome him in order to forgive his sins.’ (Musnad-Ahmad) 

Similarly, Hadrat Abu Hurairah (Radiyallaahu anhu) reports that Rasulullah (Sallallaahu alaiyhi wassallam) said,

‘When Allah Ta’ala wishes good for a person, thenhebecomes afflicted with sickness (or hardship).’ (Sahih Bukhaari) 

Sickness Compensates for our Sins

Hadrat Abdullah bin Mas’ood (Radhiyallahu Anhu) reports that Rasulullah (Sallallaahu alaihi wassallam) said, ‘Whenever a Muslim experiences any hardship like sickness (etc.), Allah Ta’ala wipes away his sins just as a tree sheds its leaves during autumn.’ (Bukhaari and Muslim) 

Hadrat Abu Hurairah (Radhiyallahu Anhu) reports that Rasulullah (Sallallaahu alaiyhi wassallam) said, ‘Afflictions continuously fall upon the lives, wealth and children of those men and women who have Imaan as a result of which, their sins keep falling off from them until such time that they (die and) meet Allah in the state that none of their sins remain.’ (Tirmidhi, Maalik) 

Rasulullah (Sallallaahu alaiyhi wassallam) has also said, ‘(Sometimes) a very high rank (in Allah’s sight) is decreed for a  Mu’min which he could never have attained by virtue of his deeds, so Allah Ta’ala lets him experience some hardship, whether it be physical, material (financial, etc.) or concerning his children. Then, He makes him patient and lets him attain the position decreed for him.’ (Ahmad, Abu Dawood)

Therefore, although it is bitter to bear calamities and misfortunes with patience, we should consider it sweet in view of the great bounty attainable through it. The difficulty and hardship of only a few days will be followed by a life of eternal happiness, Insha-Allah. 

Hadrat Abdullah bin Umar (Radhiyallahu Anhu) reports that Rasulullah (Sallallaahu alayhi wassallam) said, ‘When a (righteous) person (who dutifully performs his  ibaadah) becomes sick, the angels appointed to record his deeds are instructed by Allah Ta’ala: Continue recording in his Book of Deeds those actions which he used to perform when he was healthy, until he either gets better or I call him unto Me.’ (Sharhus Sunnah) 

Hadrat Jaabir (Radhiyallahu Anhu) reports that Rasulullah (Sallallaahu alaiyhi wassallam) said, ‘On the Day of Qiyaamah,  when people will be rewarded in compensation for their suffering and difficulties in the world, then those people who had always lived a life of ease and comfort will (regretfully) wish that their skins were cut with scissors in the world.’ (Tirmidhi) 

Hadrat Aamir (Radhiyallahu Anhu) narrates that Rasulullah (Sallallaahu alayhi wassallam) said, ‘When a believer falls sick and is then cured by Allah Ta’ala, his sickness atones for his sins and serves as an admonition to him for the future. But when a person who is unmindful of Allah Ta’ala gets ill and then recovers, (he does not take a lesson from it and) Ms example is like that of a camel which was tied by its master and then released by hm, yet it has no idea why it was tied or why it was freed.’ A man then asked, ‘O Messenger of Allah, what is illness? By Allah, I have never been ill in my entire life.’ Rasulullah(Sallallaahu alaiyhi wassallam) said, ‘Go away from here! You are not from amongst us!’ (Abu Dawood) 

Hadrat Abu Sa’eed Khudri (Radhiyallahu Anhu) reports that Rasulullah (Sallallaahu alaiyhi wassallam) said, ‘When a Mu’min experiences any fatigue, disease, sorrow, grief, hurt or distress, even to the extent that if a thorn has to prick him, Allah Ta’ala wipes away some of his sins for that.’ (Sahih Bukhaari) 

Firm Faith in the Promises of Allah Ta’ala and His Rasul (Sallallaahu alayhi wasallam)

Hadrat Ataa bin Abi Rabaah (Radhiyallahu Anhu) relates, “Once Ibn Abbaas said to me, ‘Shall I tell you of a woman from amongst the People of Jannah?’ I said, ‘Yes.’ He said, ‘A certain black lady came to Nabi (Sallallaahu alaiyhi wasallam) and said, ‘I get attacks of epilepsy and my body gets uncovered, so please invoke (i.e. make dua to) Allah for me.’ Nabi (Sallallaahu alayhi wasallam) told her,. ‘If you wish, you could be patient and you will enter Jannah; or if you wish, I will make  dua to Allah to cure you.’ She replied, ‘I will remain patient,’ and added, ‘but I become uncovered, so please make dua to Allah for me that I do not become uncovered.’ So he made dua for her.” (Bukhaari and Muslim) 

Glad Tidings for the Blind

Hadhrat Anas bin Malik (Radhiyallahu Anhu) reports that he heard Rasulullah (Sallallaahu alayhi wassallam) saying that Allah Ta’ala said, ‘If I deprive My slave of his two beloved possessions (i.e. his eyes) and he bears it patiently, I will let him enter Jannah in compensation for them. (Sahih Bukhaari) 

Headaches – a Characteristic of the People of Imaan

Our beloved Rasulullah (Sallallaahu alayhi wassallam) suffered very much from severe headaches and migraines. Sometimes, for days on end he would suffer extreme pain and would even deliver the khutbah  (sermon) with his head covered in oily bandages.

Once, describing the People of the Fire (Jahannam), Rasulullah (Sallallaahu alaiyhi wassallam) said, ‘They are those who do not suffer from pain in their heads.’ Just then a bedouin entered and he asked him, ‘O Bedouin! Did you ever experience this type of headache?’ He replied, ‘What is a headache?’ Rasulullah (Sallallaahu alaiyhi wassallam) said, ‘It is the throbbing of veins in the head of a person.’ The man replied, ‘I have never experienced this.’ When the bedouin turned to go away, Rasulullah (Sallallaahu alaiyhi wassallam) said, ‘Whoever wishes to look at a person from the People of the Fire should look at this Man.’ (Ahmad, Nasa-ee) 

Ka’b al- Ahbar says, ‘I have found (the following) in the Tauraah:  Had it not been for the fear that My believing servants would become aggrieved, I would have sealed the head of a kaafir  (disbeliever) with a bandage of steel so that he would never get a headache. ” 

Do not curse sickness

Once Rasulullah (Sallallaahu alaiyhi wassallam) went to the home of Umm Saa’ib (Radiyallahu anha) and asked her, ‘What is the matter? Why are you shivering?’ She replied, ‘I have a fever. May Allah not bless it!’ Rasulullah (Sallallahu alayhi wassallam) said, ‘Do not curse fever since it wipes out the sins of the Children of Adam just as a furnace removes dirt from iron.’ (Sahih Muslim) 

Hadrat Abu Musa (Radhiyallahu Anhu) reports that Rasulullah (Sallallaahu alayhi wassallam) said, ‘When a person becomes sick or goes on a journey, then those (good) deeds are written down in his favour which he used to perform when he was at home and in good health.’ (Sahih Bukhari)

KUFR TAHDEEDI

Question:

I find it strange that The Majlis although being the organ of the Ulama–Haqq, brands people kaafir without hesitation. Hazrat Maulana Rashid Ahmad Gangohi criticized this attitude. He said that on the Day of Qiyaamah there will be people in Jannat despite having been regarded as kaafir here on earth. Please comment on your attitude for our understanding?

Answer (by Mujlisul Ulama):

Brother, what we find strange is your partial citation of Hadhrat Gangohi (rahmatullah alayh)’s comment. A person becomes a murtad/kaafir by his volitional acts and statements of kufr. If a man commits an act of kufr or he changes Allah’s laws, there is no designation for him other than kaafir/murtad. Why do you say and believe that a Qadiani is a kaafir despite him proclaiming the Kalimah, performing Salaat, etc.? Neither should a Muslim be branded kaafir nor should a kaafir be proclaimed Muslim. Let us first enlighten you with regards to Hadhrat Gangohi’s comment which you have mangled and misinterpreted either by deliberate design or because of ignorance.

Hadhrat said: “What are these fatwas of kufr you are making, saying that a certain person is a kaafir? I take qasam (oath) by Allah! On the Day of Qiyaamah you (Ulama) will see some such persons being forgiven who on earth were regarded as total kaafir. There is nothing wrong, if as a threat for the purpose of maintaining the order (of the Shariah) someone is branded a kaafir, e.g. the Hadith saying that one who does not perform Salaat is a kaafir. However, do not believe (in your heart) that the person whom you have branded kaafir, is indeed a kaafir.”

Well Brother, this is our amal and stance. We follow Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) and our other Akaabireen Ulama in the mission to safeguard the Shariah. The principle referred to by Hadhrat Gangohi is known as Kufr Tahdeedi.

Hadhrat Junaid Baghdaadi signed the death sentence of Hadhrat Mansur Al-Hallaaj declaring him a kaafir despite the full awareness that Mansur was NOT a kaafir. Mansur (rahmatullah alayh) was executed on the strength of the kufr fatwa of Hadhrat Junaid Baghdaadi (rahmatullah alayh). Other great Ulama/Auliya too had proclaimed some great Soul as kaafir, but when the great Soul died, the proclaimer of the kufr fatwa said: ‘A Wali of Allah has died.”

Our duty is to protect the Divine Shariah. Whoever seeks to interpolate and mangle the Shariah will be declared a kaafir. The affairs of the Aakhirah are the prerogatives of Allah Ta’ala. He will judge.

QILLAT-E-KALAAM

By Mujlisul Ulama

Man’s conversation apparently falls into three categories:

⚫ In such speech is some worldly or Deeni benefit.

⚫ In such speech is some worldly or Deeni harm.

⚫ Neither beneficial nor harmful.

The Hadith describing this third category of speech as la­-ya’ni (futile, useless). On closer examination it will be realized that this third class of speech belongs also to the second category, viz. harmful talk. If SUBHANALLAH was uttered once during a time which was squandered in futile talk, then half the pan in the Scale of Aml (deeds) would be filled. If some advantageous or righteous act was done during the time spent in futile conversation, it would have become an expiation for sin and a medium of salvation in the Aakhirat. If not this, then at least such time idly spent could have been expended in some worldly benefit Rasulullah (sallallahu alayhi wasallam) said:

“The sign of one’s Islam being healthy is one’s shunning of futile acts and futile talks.”

In Ihya-ul Uloom it is mentioned that a reckoning will be taken (in Aakhirat) of la-ya’ni (futile) speech. There is therefore no certainty that one will be saved from something which will be submitted to reckoning.

The mujahadah of reducing conversation is more difficult than the mujaahadah of reducing food and reducing sleep. In eating, preparation to a certain extent is involved, moreover, there is a limit to food consumption. Indigestion due to excessive eating will in itself compel one to reduce eating. Similarly, there is a limit to sleeping. On the contrary, conversation requires no effort and difficulty is experienced in maintaining the tongue in operation. Man resorts to pleasures so as to experience delight and joy.

Besides conversation, all other pleasures (huzooz) decrease in enjoyment with greater indulgence. Eating with a filled stomach does not bring about any enjoyment in the food. Excessive sleep too is not enjoyable. But, the enjoyment derived from speaking is limitless. In fact, pleasure increases the more one speaks. Hence, taqleel-e-­kalam (reducing conversation) is the most difficult In spite of this difficulty, freedom in it (i.e. in speech) has not been granted because of evils involved in abundant speech. One becomes greatly involved in sin because of speaking much. Reducing speech has therefore been stipulated as a rukn (fundamental) of mujahadah.

Reducing speech does not mean reduction in such talk which is necessary. But, it means shunning nonsensical or futile conversation even if such talk happens to be lawful. If this habit is inculcated then abstention from haram talks such as falsehood, scandalling, slandering, etc., will be automatic. Abstaining from unlawful discussion comes within the scope of true mujahadah – mujahadah which is compulsory. If one becomes accustomed to refrain from idle (although it may be lawful) talk which falls within the scope of secondary mujahadah then to a far greater degree will one practice true mujahadah (i.e. compulsory striving) against haraam talk. It is not permissible to shun talk which is necessary since this will result in problems or cause inconvenience and difficulty to the audience.