Mind Your Dress: Published From Srinagar, March 2010 Vol. 11. No. 03

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Published from Srinagar, March 2010 Vol. 11. No. 03.
Mind Your Dress

Yahya related to me from Malik from Muslim ibn Abi Maryam from Abu Salih that Abu Hurayra said, "Women who are naked even though they are wearing clothes, go astray and make others go astray, and they will not enter the Garden and they will not find its scent, and its scent is experienced from as far as the distance travelled in five hundred years."
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March. 2010. Vol.11, No: 03.
Contents
1. Editorial 2. Question Answer 3. Lesson from the Quran 4. Lesson from Sahih al-Bukhari 5. Characteristics of a Wali of Allah 4 5 7 9 13 17 20 22 24 28 33 37 39 40
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6. Affection and Omapassion . . . 7. Lamentation of a Muslim Wife 8. The End of Prosperity 9. A Look at Hadith Rejecters claims 10. Brutal Population Control 11. Choosing a Friend 12. Youth : On Culture. . . .
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Mar. 2009
EDITORIAL
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All thanks for Almighty, the most Merciful and Exalted.
Your Heaven, Your Hell

A person once asked Prophet Muhammad (Sallallahu Alaihi Wasallam) "What is the right of the parent's over their children?" He answered: "They are your heaven and hell." [Ibn Majah] This beautiful Hadith answers in just three words (in the original Arabic) not only what but also why. We are to honor them, serve them, and take care of them in such a way that pleases them. For we will find the pleasure of Allah in the pleasure of our parents. On the other hand, if a person is disrespectful, disobedient, or careless toward his parents, he has just opened his door to hell through this behavior. It is a sign of the importance of this issue that in the Qur'an, the command about our duties to the parents always occurs next to the command reminding us of our duties to Allah. "Show gratitude to Me and to your parents. To me is your return." [Luqman 31:14]. "Join not anything with Him. Be good to your parents." [AlAn'am 6:151]. "Your Lord has decreed that you worship none but Him and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility, and say: 'My Lord! Bestow on them Your Mercy even as they cherished me in childhood.'" [Al-Israa 17:23-24]. This bracketing of the two obligations calls for reflection. The fact is that the relationship of parents and children is unique among all human relationships. Parents sacrifice everything for their children and genuinely want them to be better off than themselves, without any calculations or expectation of returns. Parental love is indeed part of Divine love. While parental love is mostly instinctive, the way we treat our parents has
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been left to us. We can choose to honor and obey them or we can choose to do otherwise. Hence the reference to heaven and hell. For it is through exercise of our free will that we choose the path of heaven or hell. There is another important reminder here: We should never think that we have done all we had to do. This is a very different concept of the family then one finds in today's society. In English the common metaphor used to describe the family is that of the bird's nest. Little birds stay in the nest and are taken care of by the parents. A soon as they grow up they leave the nest to enjoy their own life. Of course, grown up birds do not know or care about parents (or grandparents or uncles or aunts or other relatives). For their low level animal existence this is okay because they don't have to build a civilization or develop human society. Unfortunately, this metaphor too closely reflects the real life in the West, which has descended to the level of birds and animals. In this society, father is the "old man," and the battle cry of the young man is, "this is my life, leave me alone." The legal structure also supports this view as do literature and media and experts of every persuasion. The resulting devastation is now well known. Family has been disintegrated beyond recognition and human relations have been decimated. Old people live a sad existence in retirement homes. Sacrifice, commitment, and deference to parental authority, are as alien as the extended family, and increasingly, even the normal family. "In the west a person does not have a single individual in his or her life that he or she can trust," says an American convert to Islam. Compared to this despicable situation the family life in the Muslim countries is a great blessing --- despite the general decline there.
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Today this institution of the family is under attack from all directions. A central line of attack incites children in rebellion against parents and targets parental authority in the name of ---- what else ---- children's rights. Those who are living and growing up in this environment, and who have absorbed its cultural symbols, and its metaphors may find Islam's teachings as strange as does a sick person when tasting normal, healthy, and good-tasting food. Nevertheless, it is important that we remind ourselves and our children of Islam's teachings regarding parents. Here is a summary: We must honor and respect out parents under all circumstances. It does not depend on their having "earned" this honor in our eyes. It is a right granted to them even if they are non-Muslim. The most important thing in this regard is our conduct toward them. We are not to say a word of contempt or even one showing the slightest level of irritation, rather we must show great humility toward them. We must obey them within the bounds of the Shariah. In Islam, there is no absolute obedience to any one. All obedience --- of subordinates to the bosses, of the children to the parents, of the ruled to the rulers, of the wife to the husband --- are constrained by an overriding principal described in Hadith: "There is no obedience to a creation in disobedience to the Creator." Within the bounds of the Shariah a person should obey the parents even if they had been unjust to him in the past. In one Hadith the Prophet (Sallallahu Alaihi Wasallam) repeated the statement three times "even if the parents had been unjust to him." While mandatory acts under the Shariah are not subject to parental approval, the voluntary acts are. As an example, scholars say that leaving home to invite people to Islam, though a very meritorious act, is a voluntary good deed and therefore subject to approval by the Muslim parents. It is their right that we should also Contd on page12
Question Answer
Question. This is about taking a sub- brokership (also known as Franchiser) in the Share Trading Company. In the Sub-Brokership we run a business where the share traders open there accounts and trade (Buy/Sell Shares, Futures, Options) through us. These traders are called Clients. We get a percentage of the brokerage fee as agreed between us and the Share Trading Company. Kindly tell me is this kind of business is permissible in Islam Answer. The brokerage fee earned from permissible transactions is permissible. However, earning a brokerage from impermissible transactions such as the sale of futures, options, the sale of shares that have not yet been transferred etc, or from the sale of shares which are prohibited, such as the shares of haram industries, conventional banks, conventional insurance companies etc, is impermissible and such earnings are prohibited in the Shariah. Hence, one must consult closely with competent ulama and transact carefully to ensure that one's earnings are indeed permissible and not tainted with haram. And Allah Ta'ala Knows Best Question. I have noticed many Islamic organizations and masjids wishing people Happy New Year in relation to the Islamic New Year. I even heard the Friday sermon asking people to make personal resolutions for the New Year. Is there any evidence in the Quran and Sunnah to commemorate the start of a new Islamic year by doing any specific acts
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on this day, such as sending each other greetings or making resolutions, or is this behavior among Muslims just another form, like Eid Greeting cards, of imitating the Christians in how they celebrate and commemorate their events? Answer. According to my knowledge celebrating the Islamic New Year and sending messages commemorating the same is not an established teaching of Islam. Rather, it seems that this practice has been taken from the practices of other cultures and religions and hence must be avoided. One should not wait for the new year to make resolutions with regards to one's spiritual upliftment and working towards achieving them. Good deeds and taubah should never ever be delayed. And Allah Ta'ala Knows Best Question. I need your help to resolve a personal problem that has made my life very difficult for many years. My problem is that when I intend to pray a lot of gas starts to build up in my bowels. I make wudu with difficulty by stopping it and pray in the same way. This problem always occurs when ever I decide to pray. At other times I have gas problem comparable to a normal person. Following is an account of hardships that I have been facing because of it. 1. I live in Canada where to make wudu and pray on time requires a lot of effort in an office environment. I would like to pray multiple salah especially in winter with one wudu but I could not. 2. Praying salah with jamaah is extremely hard. I want to go to mosque more frequently but it is simply not possible for me. 3. I could not concentrate during salah because I am more focused on stopping the gas than on the prayer itself. Even then most of the times I am not sure if I were able to keep my wudu or not. 4. I could not offer nafl salah because doing even fard is very hard for me. 5. Sometimes people force me to lead the
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prayer which I try to avoid but at times I have to do it. This makes me feel guilty that I am responsible for invalidating the other peoples salah due to my condition. In my opinion I should be excused from breaking the wudu by passing of the gas only because I have no control over it. As long as I have the wudu the gas keeps bothering me until the wudu is broken. Please advise keeping in mind the above difficulties and also the fact that I live in a western country where practicing Shariah is quite difficult. Answer. I fully understand the condition that you face and pray that it subsides. Ameen. The following are a few points that may assist you: 1. Remember that your wudu will only be deemed to be broken if you are absolutely certain that your wudu is broken. Having a doubt that one's wudu is broken does not cause one's wudu to break. Rasulullah said that one should not leave the masjid out of a doubt of passing wind until one hears the sound thereof or gets the smell thereof. In other words, one must be absolutely certain that one's wudu has broken and not rely on mere doubts. The ulama have written that one should be able to take an oath by Allah to say that one's wudu is broken, for the wudu to be regarded as broken. If one is unable to take such an oath, one's wudu will be deemed to be unbroken and hence, valid. This treatment will initially require dedication from yourself and may not be easy. However, if you implement it religiously it should solve your problem to a great extent. 2. You could seek medical treatment regarding your condition and this could help to some extent. 3. Manage your diet by avoiding things that cause excessive gas including fizzy drinks and the like. 4. If you are unable to control the gas and it is indeed excessive, you may monitor your condition for the duration of one salah time. Contd on page 8
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Lesson From The Quran

Commentary: Mawlana Mufti Mohammad Shafi Sahib (RA)
Verses 178-179
)( ()
O those who believe, the Qisas has been enjoined upon you - freeman for a freeman, slave for a slave and female for a female. If one is then forgiven something by his brother, then there is pursuing as recognized and payment to him in fairness. That is a relief from your Lord, and mercy. So, whoever exceeds the limit after all that, for him there is painful punishment. And vested in the Qisas, there is life for you O people of wisdom, perhaps you will be God-fearing. From the brief introduction to the nature of righteousness appearing in verses before this, the text now enters into the description of related subsidiary injunctions. Under the first injunction in this connection, the verse prescribes the law of Qisas (even retaliation), that is, the killer will be killed, irrespective of the status of the parties involved. If the aggrieved party somewhat relents on its own and forgives the Qisas, but does not forgive the offence totally, it will become necessary for the killer to pay diyah ()or blood-money as fixed, in a fair manner, and promptly. The claimant too, should pursue the matter in a recognized manner causing no harassment to the defendant. This law of blood-money and pardon is a relief granted by Allah Almighty in His grace, otherwise, there would have been no choice but to face the punishment of death. If, after all that, anyone crosses
the limit set by Allah, such as, the filing of a false or doubtful case of murder, or a postpardon re-opening of a murder case, he will be severely punished. In the end, the verse points out that wise people should have no difficulty in seeing that the law of even retaliation does not take life, instead, it gives life, for such a deterrent law will make people fear the punishment of killing somebody and thus lives will be saved. There is life in 'Qisas' Literally, the word, Qisas means likeness. In usage, it denotes 'even retaliation' or to return like for like. In Islamic juristic terminology, Qisas means the equal retaliation of an aggression committed against the body of a person. This retaliation is allowed only with a condition that the principle of "like for like" is strictly observed. This has been explained more clearly later on in verse 194 of this very Surah which says:

So, agress against him in the like manner as he did against you. And also in the concluding verses of Surah al-Nahl, the same rule has been covered:

And, if you retaliate, then retaliate just as you have been oppressed against. (16:126) Therefore, as a term of the Shari'ah, the Qisas is a punishment for killing or wounding in which the principle of equality or likeness is taken into full consideration. Rulings 1. The principle of even retaliation is applied exclusively in cases of culpable homicide when someone has been killed intentionally with a lethal weapon causing injury and blood-loss. 2. In a homicide of this nature, the
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killer is killed in even retaliation - 'free man for a free man, slave for a slave, and female for a female - and similarly, a man for a woman. The mention of 'free man for a free man' and 'female for a female' in this verse refers to a specific event in the background of which it was revealed. On the authority of Ibn Abi Hatim, Ibn Kathir has reported that, just before the advent of Islam, war broke out between two tribes. Many men and women, free and slaves, belonging to both, were killed. Their case was still undecided when the Islamic period set in and the two tribes entered the fold of Islam. Now that they were Muslims, they started talking about retaliation for those killed on each side. One of the tribes which was more powerful insisted that they would not agree to anything less than that a free man for their slave and a man for their woman be killed from the other side. It was to refute this barbaric demand on their part that this verse was revealed. By saying 'free man for a free man, slave for a slave and female for a female' it is intended to negate their absurd demand that a free man for a slave and man for a woman should be killed in retaliation, even though he may not be the killer. The just law that Islam enforced was that the killer is the one who has to be killed in Qisas. If a woman is the killer why should an innocent man be killed in retaliation? Similarly, if the killer is a slave, there is no sense in retaliating against an innocent free man. This is an injustice which can never be tolerated in Islam. This verse means nothing but what has been stated earlier, and we repeat, that the one who has killed will be the one to be killed in Qisas. It is not permissible to kill an innocent man or someone free for a killer, woman or slave. Let us hasten to clarify that the verse does not mean that Qisas will not be taken from a man who kills a woman or from a free man who kills a slave. In the very beginning of this verse the words : The Qisas has been enjoined upon you in the case of those murdered" are a clear proof of this universality of appli8 (Vol.11, No: 03)
cation. There are other verses where this aspect has been stated more explicitly, for instance, in ( the person for the person). 3. If, in a case of intentional killing the murderer is given full pardon, for instance, should both of the two surviving sons of the deceased pardon and forego their right of retaliation, the killer is free of any claim against him. In case the pardon is not that full, for instance, as illustrated above, one of the two surviving sons does pardon the killer while the other does not, the result will be that the killer will stand released right there from the retaliatory punishment, but the one who has not pardoned the killer will be entitled to half of the bloodmoney (diyah). In Shari'ah, this diyah amounts to one hundred camels or one thousand dinars or ten thousand dirhams or approximately nineteen pounds of silver according to current weights and measures. 4. The way an incomplete pardon makes payment of blood-money necessary, in the same manner, a mutual settlement between parties concerned on a certain amount makes retaliation inapplicable and payment of the agreed amount becomes necessary. This, however, is governed by some conditions which appear in books of fiqh. 5. Under the Islamic law, the inheritors of the person killed, whatever their number, will inherit and own the right of retaliation and blood-money in accordance with their share in the inheritance. If bloodmoney is taken, it will be distributed among the inheritors in accordance with their share in the inheritance. And should Qisas (even retaliation) become the choice, the right of Qisas will also be commonly shared by all. Since Qisas is indivisible, the pardon given by any one of the inheritors will hold good and the pardon will become inclusive of the right of retaliation held by other inheritors. However, they shall receive the bloodmoney amount according to their share. 6. It is true that the right of even retaliation is vested in the legal heirs of the persons killed but, in accordance with the
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consensus of the Muslim community, they do not have the right to settle the score all by themselves, in other words, they cannot kill the killer on their own, instead, they have to seek the help of a Muslim ruler or his deputy to realize their right. The reason is that Qisas is an intricate issue when it comes to details which are simply out of reach for an average person. Therefore, the legal heirs of the person killed, not knowing the particular circumstances when retaliation does, or does not become necessary, may commit some sort of excess under the heat of their anger. So, by a unanimous agreement of the scholars of the Muslim community, it is necessary that the right of retaliation be secured and made effective through the agency of an Islamic government. (Qurtubi)
Lesson From Sahih al-Bukhari

Dr. Rafiq Ahmad
The Book of Knowledge
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Chapter 22 : The more or extra or left over (religious) knowledge. Purpose of Tarjamatul Baab There is difference of opinion amongst the Ulema as to whether Imam Bukhari has repeated this title or not . Some say that it is repetition while others believe that it is not so because here Fadhal means more and not the excellence. In earlier chapter it meant the excellence of knowledge and in this chapter it means the excess of knowledge. Ibn Hajr has also taken the second meaning i.e., excess. Now the question arises, what is meant by excess of knowledge, is it possible that the knowledge can be in excess? Ulema have different opinions about it, some say that excess means those branches of knowledge which one may not need to practice in his life time e.g., the knowledge about trade for a non business man or matters related to Haj for a poor man. As per these Ulema, here Imam Bukhari wants to discuss whether such people should acquire such knowledge or not. He seems to be of the opinion that the knowledge is not to be acquired only for practice but should also be acquired for teaching and preaching. That part of the knowledge which one would learn in order to teach others, may be called excess. Hadhrat Sheikh-ul-Hind and many others are of the same opinion .
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Contd from page 6 If you are unable to maintain your wudu for the length of time in which you are able to make your wudu and complete your salah during the entire salah time, then you would be regarded as ma'zoor (excused) in the Shariah and one wudu for each salah time will suffice you. Once this is established, you will remain a mazoor until an entire salah time passes during which you do not pass wind. As long as one is deemed a Shari mazoor, one could pray as many salahs, fardh or nafl during that salah time with a single wudu and the passing of wind (in your case) will not cause one's wudu to break. However, if the wudu breaks due to some other reason, e.g. passing urine, stool etc, then the wudu will be deemed to have broken. The wudu of a Shari mazoor will become invalid once the salah time exits. I pray that Allah assist you and cure you of this difficulty. And Allah Ta'ala Knows Best
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There is a Marfu Hadith quoted in Ibn Majah on the authority of Abu Zarr, which favors this view. Rasulullah (Sallallahu Alaihi Wasallam) said: O Aba Zarr, if you leave early morning to learn a verse from the book of Allah (Holy Quran), it is better for you than to offer a hundred Rakats of Salaah and if you leave early morning to learn a chapter of (religious) knowledge, whether you practice it or not, it is better for you than to offer a thousand Rakats of Salaah. Hadhrat Gangohi has given wonderful explanation, he says that here excess means the residue or leftover thing, so whatever insight one gets out of the Divine religious knowledge, it is all from the residue left over by Rasulullah (Sallallahu Alaihi Wasallam), as in this Hadith it is said that Rasulullah (Sallallahu Alaihi Wasallam) gave the residual milk to Hadhrat Umar. Hadith No. 81
(Sallallahu Alaihi Wasallam) said that he (Sallallahu Alaihi Wasallam) was offered milk in a dream which he drank to his fill, so much so that he felt the effect (coolness or wetness) of that milk even coming out of his nails. Then he gave the residual milk to Hadhrat Umar. When he was asked about its interpretation, he interpreted it as knowledge . Milk in Alam-i-Mithal A dream is from Alam-i-Mithal and there is different interpretation of things in Alam-i-Mithal. Allah gives this knowledge (i.e., interpretation of dreams) to those whom He likes. Amongst the prophets Hadhrat Yousuf (AS) was given this knowledge and from amongst the Ummah, Ibn Seereen was given this knowledge specially. This Hadith clearly shows that if milk is seen in dream it represents knowledge. Ulema have discussed the similarities between the milk and the knowledge. Milk is very useful for the nourishment of body and the religious knowledge is important for the nourishment of soul. The first thing a person consumes in this world is milk and the first thing that a soul needs for its betterment is the Divine knowledge. The left over milk was given to Hadhrat Umar (RA) Rasulullah (Sallallahu Alaihi Wasallam) knew that Hadhrat Umar had the purity of his moral constitution which gave him extra ordinary capability of achieving the Divine knowledge, that is why he gave the remaining milk to him and interpreted it as knowledge. This Hadith definitely shows the excellence of Hadhrat Umar but there is consensus amongst the Ulema that it does not prove his excellence over Hadhrat Abu Bakr, it will be considered excellence in part than in totality.
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Narrated Ibn 'Umar (RA) Allah's Apostle said, "While I was sleeping, I saw that a cup full of milk was brought to me and I drank my fill till I noticed (the milk) its wetness coming out of my nails. Then I gave the remaining milk to 'Umar Ibn AlKhattab" The companions of the Prophet asked, "What have you interpreted (about this dream)? "O Allah's Apostle ,!" he replied, "(It is religious) knowledge." Comments Ibn Umar says that once Rasulullah
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Chapter 23 : To give juristic verdicts while riding an animals or the like.
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Purpose of Tarjamatul Baab There is Hadith quoted on the authority of Abu Huraira in Sunan Abu Dawood , which states that: Avoid using the backs of your riding animals as dais (to deliver speech), for indeed Allah has made them subservient to you, to carry you to such destinations where you would not otherwise reach without burdensome hard labor. And (Allah) has made earth for you, so you fulfill your needs on that. From this Hadith one understands that it is not feasible that one should make speech or give legal opinion while riding an animals. Furthermore, the sanctity of Fatwa and the knowledge also demands the dignity and reverence. It is well known about Imam Maalik that he used to sat with great dignity while teaching Hadith. Keeping this Hadith and the practice of the Ulema in view, one may think it improper to give a Fatwa while riding an animal. By selecting this title for this chapter, Imam Bukhari wants to convey that one can give necessary Fatwa while riding an animal or the like. Hadith No. 82
people and they were asking him questions. A man came and said, "I forgot and got my head shaved before slaughtering the Hadi (sacrificial animal)." The Prophet said, "There is no harm, go and do the slaughtering now." Then another person came and said, "I forgot and slaughtered (the camel) before Rami (throwing of the pebbles) at the Jamra." The Prophet said, "Do the Rami now and there is no harm." The narrator added: So on that day, when the Prophet was asked about anything (as regards the rituals of Hajj) performed before or after its due time, his reply was: "Do it (now) and there is no harm." Comments Rasulullah (Sallallahu Alaihi Wasallam), during his last Haj stopped at Mina near Jamaraat and people asked him some questions about the Haj which he answered. Mina is a place near Makkah where Haj pilgrims stay for two or three nights and throw stones at the pillars representing Shaitan to commemorate the incident in which Hadhrat Ibrahim (AS) threw stones on Shaitan at the same places in Mina when Ibrahim (AS) was commanded by Allah Taala to sacrifice his son, Ismaeel. This Haj of Rasulullah (Sallallahu Alaihi Wasallam) is also called the Hajatul Wida (farewell Haj) as it was his last Haj and it was during this Haj that he delivered the very famous sermon famously called The Last Sermon at Mount Jabal-i-Rahmat in Arafat. The following verse of the Qur'an was also revealed at the same place,
- - . . . . - - .
Narrated 'Abdullah bin Amr bin al 'Aas (RA) Allah's Apostle stopped (for a while near the Jamraat at Mina during his last Hajj for the

This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. (5:3) Manaasik (rituals of Haj) of Yaum-al-Nahr and their sequence The 10th day of Dhul Hijja is called Yaum-al-Nahr. On this day the Haj pilgrims
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(Hajis) reach Mina in the morning after spending night at Muzdalifah. On 10th of Dhul Hijja the Haji has to perform Rami (stoning the shaitan), Qurbani (slaughtering of sacrificial animal), Halaq (shave the head or cut hair) and Tawaf-u-Ziarah (circumambulation of Kaba on any day from 10th to 12th of Dhul Hijja). These rituals are performed in the same sequence i.e., first Rami, then Qurbani, then Halaq and then Tawaf-u-Ziarah .These have been quoted from Rasulullah (Sallallahu Alaihi Wasallam) in the same sequence, but there is difference of opinion amongst Ulema whether to perform these four Manaasik (rituals of Haj) on the 10th of Dhul Hijja in a particular sequence is obligatory or not? Rasulullah (Sallallahu Alaihi Wasallam) was asked some questions about the sequence of these rituals. A person came and asked that he did not know if he shaved his head before Qurbani, Rasulullah (Sallallahu Alaihi Wasallam) told him to perform Qurbani now and that there was no harm in doing so. Another person came and told Rasulullah (Sallallahu Alaihi Wasallam) that he performed Qurbani before Rami. Rasulullah (Sallallahu Alaihi Wasallam) told him to perform Rami now and that there was no harm. Similarly, on that day, Sahaaba asked various things with changed sequence and Rasulullah (Sallallahu Alaihi Wasallam) told everyone that there was no harm. Majority of Ulema derive conclusion from this Hadith that this sequence is not obligatory. Imam Shafaee says that performing of these four rituals in this sequence is Masnoon (Sunnah of Rasulullah (Sallallahu Alaihi Wasallam)) but if some one does against this sequence, he has to pay no compensation like sacrificing an animal (Kashful Bari). Imam Maalik says that if Rami is preceded by Halaq, then sacrificing an animal (Dham) becomes obligatory but no such thing becomes obligatory if Halaq precedes Qurbani or Qurbani precedes Rami (Al-Mugni, Kashful Bari). Imam Ahmad says that if some one does against the sequence unintentionally, then there is no problem. There are two statements quoted from Imam
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Ahmad in case some one does it intentionally, as per one statement it is said that Dham will be obligatory and other statement says that no Dham will be obligatory (AlMugni, Kashful Bari). Saahibayn i.e., Imam Muhammad and Imam Abu Yousuf are also of the opinion that the sequence is not obligatory. As per Imam Abu Haniefa, the sequence in first three things i.e., Rami, Qurbani and Halaq is obligatory and it is not necessary for Tawaf-u-Ziarah for one who is performing Haj-i-Qiraan or Haj-iTammata (Hidayah). Imam Shafaee, Imam Maalik, Imam Ahmad and Saahibayn produce this Hadith as base for their argument. Imam Tahaawi has quoted the following verse of the Quran as the basis for Imam Abu Haniefas view:

and do not shave your heads until the offering reaches the place of sacrifice. (2.196) The Hanafite scholars, when asked about the Hadith of this chapter, say that this was special concession given by Rasulullah (Sallallahu Alaihi Wasallam) on that particular day to Sahaaba, as it was the first Haj of Sahaaba after Allah had decreed it Fardh such Sahaaba had not learnt the rules of Haj by that time.
Contd from page 5 pray for them, both while they are alive and after their death. It is doubtful that anyone praying for his parents will then turn around and intentionally do things to hurt them. The good conduct toward the parents should also be extended to their friends and relatives. While we do all this with a deep sense of gratitude and with an eye toward the rewards in the Hereafter, it is also important to remember that good or bad behavior toward the parents also brings its rewards and punishments in this world. Those who bring sorrow to their parents will see sorrow themselves and those who bring joy to them will see joy themselves in this life.
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Characteristics of a Wali of Allah

By Sheikh al-Islam ibn Taymiyah (RA) [This article is adapted from his Book "Criterion between the Allies of Allah and the allies of the Devil"] The word 'Awlia' singular 'Wali' comes from the root word of Wilayah. Wilayah is the opposite of enmity (Adawah). The Wali is therefore the one who is close. Allah has explained in His Book, and in the Sunnah of His Messenger (peace and blessings be upon him) that He has Awlia among the people and that Shaytan also has his Awlia. The Quran mentions the allies of Allah. "Indeed there is no fear upon the Awlia of Allah, nor shall they grieve; those who believe and used to fear Allah much. For them are glad tidings in this life and the Hereafter..." [Noble Quran 10:62] "Allah is the protector (ally) of those who believe, He takes them out of darkness into light." [Noble Quran 2:257] The allies of devil have also been mentioned in the Quran: "...As for those who disbelieve, their allies are the Taghut who take them out of the light and into the darkness. Those are the people of fire, and they will be in it forever." [Noble Quran 2:257] "We have made the devils allies of those who do not believe; those who commit outrages and then say: "We found our predecessors on this (tradition)" Surely they have taken the devils as allies instead of Allah, and they think that they are on guidance" [Noble Quran 7:27-28] After knowing that there are among people allies of the Merciful and the allies of the devil, it becomes very important to differentiate between these groups by means of the criterion, as described by Allah and His Prophet (peace and blessings be upon him) as follows: The First and Foremost Condition of an Ally of Allah - Taqwa and Belief in Allah No slave can be an ally of Allah, unless he has the characteristics of faith and pious practices, since Allah has made faith and piety a pre-condition for His Wilayah. He said: "Indeed there is no fear upon the Awlia of Allah, nor shall they grieve, those who believe and used to fear Allah much (i.e. have Taqwa - piety). For them are glad tidings in this life and the Hereafter..." [Noble Quran 10:62] Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: "Allah, the Exalted said: "Whoever takes a Wali (loyal slave) of Mine as an enemy, I will wage war on him; and My slave will not perform any act with which he draws closer to Me, more beloved to Me then when he fulfills what I have ordained on him; and My salve will keep drawing closer to Me by performing the Nawafil (voluntary acts of worship) until I love him, and when I love him, I will be his hearing with which he hears, his sight with which he sees, his hands with which he strikes, and his legs with which he walks; and if he asks Me, I will give him; and if he seeks refuge with Me, I will grant him refuge." [Sahih Bukhari] From this narration and the abovementioned Quranic verse, we know that the Awlia of Allah are those who believe in Allah and give Him their full loyalty Thus, they love all that Allah loves, hate what Allah hates, are pleased with what Allah is pleased with, despise what Allah despises, they enjoin what Allah enjoins, forbid that what He forbids, give to those whom Allah loves for them to be given, and withhold from those whom Allah loves not to receive, since Prophet (peace and blessings be
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upon him) explained the best handhold of faith to be love and hate for the sake of Allah: "The most dependable handhold on faith is: love for the sake of Allah and hatred for the sake of Allah." [At-Tirmidhi] "Whoever loves for Allah, hates for Allah, gives for Allah, and withholds for Allah, has sought the completion of his faith." [Abu Dawud] Belief (Iman) of necessity entails belief in Allah, His angels, His books, His Prophets, and the Last Day: "Say: We believe in Allah and in that which has been sent to us and in that which was sent to Ibrahim, and Isma'il and Ishaq and Ya'qub, and the tribes and that which was given to Musa and Isa and that which was given to the Prophets form their Lord. We do not differentiate between any of them, and we submit to Allah. And so, if they believe in that which you believe, they have achieved guidance, but if they turn away, they are surely in rebellion. Allah will suffice you against them and He is the all-hearing, the all-knowing." [Noble Quran 2:136-137] "The Prophet has believed in that which is sent to him from his Lord as have the believers. All of them believe in Allah, His angels, His books and His Messengers. We do not differentiate between any of His messengers, and they say: "We hear and we obey. (We seek)Your forgiveness, our Lord to You is the return (of all). Allah does not burden any soul beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned." [Noble Quran 2:285-286] "This is a book in which there is no doubt, a guidance for those who are pious. Those who believe in the unseen, establish prayer, and spend out of what We have provided for them. Those who believe in that which was sent down to you and that which was sent down to those before you, and certainly of faith in the existence of the Hereafter. Such are on a true guidance from their Lord, and such are the successful." [Noble Quran 2:1-5]
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Thus, a necessary component of faith (Iman) is to believe that Muhammad (peace and blessings be upon him) is the seal of the prophets, and there is no prophet after him, and that Allah sent him to all of the two possessors of free will: humans and Jinns. From the moment he was made a prophet, Allah made him the criterion between His allies and His enemies, none are the allies of Allah except one who believes in Muhammad (peace and blessings be upon him) and in that with which he was sent, and follows it openly and in secret. Whoever claims love of Allah and alliance with Allah but does not follow the Prophet (peace and blessings be upon him) is not one of the allies of Allah. He is one of the allies of Shaytan. Allah said: "Say (O Mohammad) If you truly love Allah, then follow me so that Allah loves you." [Noble Quran 3:31] Allah made it clear in the verse that Allah loves whoever follows the Prophet, and whoever claims the love of Allah, but does not follow the Prophet, is not from the allies of Allah. Al-Hasan al-Basri said about this verse: "A group of people claimed to love Allah, so He sent down this verse as a test for them." And secondly to believe in all that which he (Prophet) was sent with. Anyone who does not believe in it is not a believer, much less a pious ally of (Wali) of Allah. Whoever believes in part of what he brought and rejects part is a Kafir, and not a believer: "Those who disbelieve in Allah and His Prophets and seek to differentiate between Allah and His prophets, and they say: "We believe in some and we reject some" Such are true disbelievers, and We have prepared for the disbelievers a humiliating punishment. As for those who believe in Allah and His prophets, and sought not to differentiate between any of them. We shall give them their rewards. And Allah is Ever OftForgiving and Most Merciful." [Noble Quran 4:150-152] Whatever stage the person reaches
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in terms of asceticism, devotion, and knowledge, but without belief in the entire message brought by Muhammad (peace and blessings be upon him), it can never make him a believer, nor an ally of Allah. Allah said: "Whoever turns away from the reminder of the Merciful, we will assign to him a devil, who will be a partner to him." [Noble Quran 43:36] The reminder is the reminder with which He sent His Messenger such as the Quran. So, whoever does not believe in the Quran, and all the information contained therein, has turned away from it, and so is assigned a Shaytan. He turns himself as blind from the Book of Allah and Allah will turn him blind on the Day of Judgment: "And whoever turns away form my reminder will have an oppressive, restricted life, and We will resurrect him on the Day of Qiyamah: blind. He will say: "Oh my Lord! Why have you resurrected my blind, while I used to see?" (Allah) will say: "Just as My verses came to you and you forgot them, today you are forgotten." [Noble Quran 20:124-126] This verse clearly shows that 'my reminder' here is the same thing as 'my verses' which Allah sent down. Thus, even if someone mentions Allah (which is known as 'Dhikr' in Arabic) constantly, day and night, with devotion, but at the same time is not a follower of Allah's Dhikr (Quran) which He sent down to His prophet, he would be one of the allies of Shaytan, even if he were to fly through the air, or walk on water. Faith also includes - belief that Prophet is the intermediary between Allah and His creation for the purpose of delivering His orders and forbiddance, His promises and threats, and the definition of Halal and the Haram. The Halal is that which Allah and His Messenger have declared Halal, and the Haram is what Allah and His Messenger have ordained, because Allah commands the believers to obey him: "O you who believe! Obey Allah and Obey the Messenger and make not vain your deeds." [Noble Quran 47:33] "He who obeys the Messenger had obeyed
Allah" [Noble Quran 4:80] He also says: "Whatsoever the Messenger gives you take it and whatsoever he forbids you refrain from it." Thus, whoever believes that any Wali has a way to Allah without following the Prophet (peace and blessings be upon him) is a Kafir, and is an ally of the devil. Actions of The Allies of Allah The allies of Allah are of two levels: forerunners those who brought near - and those of the right hand who act in moderation. Allah, the Exalted says reminding the Day of Judgment: "And you (all) will be in three kinds (i.e. separate groups). So those on the Right Hand and Who will be those of the Right Hand? And those on the Left Hand and who will be those on the Left Hand? And those foremost will be foremost in Paradise. They will be those nearest to Allah." [Noble Quran 56:8-12] And again Allah says in the end of the same Surah: "Then, if the dying person be of the Muqarrabun (those brought near to Allah.) (There is for him) rest and provision, and a Garden of delights (Paradise). And if he be of those on the Right Hand. Then there is safety and peace for those on the Right Hand. But if he be of the denying then for him is entertainment with boiling water. And burning in HellFire." [Noble Quran 56:88-94] And the actions of these two groups are mentioned in the Hadith of Prophet Muhammad (peace and blessings be upon him): "Allah says: "Whoever takes a Wali (loyal slave) of Mine an enemy, I will wage war on him; and My slave will not perform any act with which he draws closer to Me, more beloved to Me then when he fulfills what I have ordained on him; and My salve will keep drawing closer to Me by performing the Nawafil (voluntary acts of worship) until I love him, and when I love him, I will be his hearing with which he hears, his sight with which he sees, his hands with which he strikes, and his legs with which he walks;
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and if he asks Me, I will give him; and if he seeks refuge with Me, I will grant him refuge." [Sahih Bukhari] Consequently, the righteous - those of the Right Hand are those who seek to come close to Allah with obligatory actions: they do that which Allah has ordered them to do, and avoid that which Allah has forbidden them, and do not demand of themselves the doing of the commendable but less than obligatory (i.e. Mandub), or the avoiding of some of the disliked of the allowed (i.e. Makruh) As for the forerunners those brought near, they sought to come close to Allah with extra efforts after the obligatory. They did the obligatory and the commendable, and avoided the forbidden and the non -recommended. When they sought to come close to Him with everything within their ability of that which they love, Allah's love for them became complete, as Allah says: "...My salve will keep drawing closer to Me by performing the Nawafil (voluntary acts of worship) until I love him..." [Sahih Bukhari] The Allies of Allah Have No Special Appearance The allies of Allah have no special appearance with which they differ form other people. They have no special dress from other than just being permissible. Rather, they are to be found in all categories of the nation of Muhammad (peace and blessings be upon him). However, the Quran and the Sunnah show clearly that the best people in the sight of Allah is the one with the most of Taqwa (pious practice): "O people, we have created you from a male and a female and made you in peoples and tribes that you may know each other. Verily, the noblest of you in the sight of Allah is the greatest in righteous practice." [Noble Quran 49:13] Abu Hurairah narrates in a Sahih Hadith: "The Prophet of Allah (peace and blessings be upon him) was asked: "Which people are the best? He said: "Those greatest in Taqwa (righteous practice)"... [Bukhari and
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Muslim] Allies of Allah Are Not Ma'sum (Protected) From Mistakes It is not a condition for an ally of Allah that he be free of (protected from) mistakes and errors. It is quite possible that some knowledge of the Shari'ah may be hidden from him, just as it is possible for him to be confused about some issues in Islam But, he may not necessarily because of this, leave the ranks of allies of Allah, since Allah has overlooked and forgiven for this Ummah error, acts of forgetting, and things done under compulsion: "There is no burden upon you for that in which you were mistaken, rather that which you have done with the full determination of the heart." [Noble Quran 33:5] Abu Hurairah (may Allah be pleased with him) said: "Prophet (peace and blessings be upon him) said: "When a ruler exerts himself to arrive at the correct ruling, and is correct, he gets two rewards and when he exerts himself but is mistaken, he gets one reward." [Bukhari and Muslim] Since, it is possible for any ally of Allah to make a mistake. It can never be obligatory upon the people to believe in everything any one of them says, except that in the case that one of them is a prophet. Rather, it is obligatory for him to measure all of that up to the criterion of that which the Prophet (peace and blessings be upon him) brought. If it is in agreement therewith then he can accept it, but if it is in disagreement then he must reject it, and if he cannot be sure whether it is in accordance with the Prophet's message or at variance with it, he must refrain from believing it or applying it. The second Caliph Umar (may Allah be pleased with him), regarding whom Prophet of Allah (peace and blessings be upon him) said: "In previous nations there were individuals who were addressed (with the truth). If there are such people in my nation, Umar is the one of them." [Bukhari and Muslim]
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"Verily, Allah has put the truth on the tongue of Umar and in his heart." [At- Tirmidhi (Hasan)] But, Umar always did that which was obligatory upon him: i.e. - to measure things that occurred to him against that with which the Prophet (peace and blessings be upon him) was sent. He never said: "I am Muhaddath, I receive inspiration and visions, and so you should accept that which I say and not oppose me therein." Heart is an intuitions and not protected from falling into errors, and so one needs always to measure them against that which has been brought by the Prophet (peace and blessings be upon him), the protected from falling into error. And the early scholars of Islam have unanimously agreed that the opinions of any man can be accepted and rejected i.e. they are open to questions except for the statements of the Prophet. The point we are making here is an issue of complete consensus of the allies of Allah: It is obligatory upon the allies of Allah to hold tight to the criterion; the Quran and the Sunnah, and no one of them is Ma'sum; i.e. protected against falling into errors, such that it is permissible to him or to his followers to follow that which comes to his heart without subjecting it to the test of the Quran and the Sunnah. Whoever does not accept this is in no way or shape or form among the allies of Allah, whom Allah has ordered us to emulate. Such a person is either 'Kafir' or is engaged in extreme and excessive foolishness and ignorance.
Affection and Compassion Between Spouses

Sheikh Muhammed Salih Al-Munajjid One of the greatest aims of marriage according to the laws of Allaah is so that affection and compassion may prevail between the spouses. This is the foundation on which married life should be built. Allaah, may He be exalted, says (interpretation of the meaning): "And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy." [al-Room 30:21] al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: Affection means love, and compassion means kindness. A man keeps a woman either because he loves her or her because he feels compassion towards her because he has children from her. Our advice to you is not to ignore the affection and compassion between spouses that Allaah has mentioned in this verse. Think about the Mothers of the Believers, and the womenfolk of the Sahaabah (may Allaah be pleased with them all), especially the role of Khadeejah (may Allaah be pleased with her) with the Prophet (Sallallahu Alaihi Wasallam). Try to make your family happy and you will see the effect of that in sha Allaah. One of the greatest means of attaining happiness and cheerfulness is what was narrated from one of the righteous: Kindness is something easy: a cheerful face and a gentle word. So try to adopt this kindness towards your husband until it becomes ingrained in you and you will win his heart and make him be affectionate and compassionate towards you. But before all that, and above all
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Contd from page 38 The great task of Muslim youth will be to bring the life-giving message of Islam to wherever they live. With love, dedication, wisdom, and insight. But if you give up all you have, how can you give anything to anyone?
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that, our Lord says (interpretation of the meaning): "The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allaah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Paradise and of a high moral character) in this world." [Fussilat 41:34-35] Shaykh Ibn Sa'di (RA) said: i.e., Good deeds and acts of obedience that are done for the sake of Allaah cannot be equal to bad deeds and sins that earn His wrath and do not please Him. Kindness towards others cannot be equal to mistreatment of them. "Is there any reward for good other than good?." [al-Rahmaan 55:60] Then He enjoins a specific type of kindness which has a great impact, which is kindness towards the one who treats you badly. He says: "Repel (the evil) with one which is better" i.e., if someone mistreats you, especially if he has great rights over you, such as relatives and friends and the like, and he mistreats you in word or in deed, then respond by treating him kindly. If he cuts off ties with you then uphold ties with him; if he wrongs you, forgive him; if he speaks against you, in your absence or in your presence, do not respond in kind, rather forgive him, and deal with him by speaking kindly; if he shuns you and does not speak to you, then speak nicely to him, and greet him with salaam. If you respond to mistreatment with kind treatment, that will do a great deal of good. "then verily he, between whom and you there was enmity, (will become) as though he was a close friend" i.e., as if he is close to you and a good friend. "But none is granted it" i.e., this praiseworthy quality is not given to anyone "except those who are patient" and put up
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with what they dislike, and force themselves to do what Allaah loves, for souls are created with a natural inclination to respond to bad treatment in kind and not to forgive it, so how can they respond in a good manner? If a person is patient and obeys the command of his Lord, and understands the great reward, and knows that responding in kind to the one who mistreats him will not achieve anything and will only make the enmity worse, and that treating him kindly will not cause him any humiliation, rather it will raise him in status, because the one who shows humility for the sake of Allaah, Allaah will raise him in status thereby, then the matter will become easy for him and he will do that with joy and pleasure. "and none is granted it except the owner of the great portion" because this is a characteristic of the elite people, by means of which a person attains a high status in this world and in the Hereafter, which is one of the greatest and noblest of characteristics. End quote. Tafseer al-Sa'di (549-550) If all of this applies to the rights of people in general, then what about the rights of your wife? The Prophet (Sallallahu Alaihi Wasallam) said: "If I were to order anyone to prostrate to anyone else, I would have ordered women to prostrate to their husbands, because of the rights that Allaah has given them over them." Narrated by Abu Dawood (2140) and al-Tirmidhi (1192); We have started by speaking to you, because you are the one who asked the question, and we think that you are more likely to listen and respond to our advice. If that means giving up some of your rights and forgiving the one who has wronged you, then there is nothing wrong with that. Who can say that giving up some of one's rights or forgiving some mistreatment is shameful or a shortcoming? Rather it is perfection. Muslim narrated in his Saheeh (2588) from Abu Hurayrah that the Messenger of Allaah (Sallallahu Alaihi Wasallam) said: "Charity does not decrease wealth. No
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one forgives, but Allaah increases him in honour, and no one humbles himself before Allaah but Allaah raises him in status." As for speaking to your husband or rebuking him, it is words of sincere advice and a rebuke from those who love good for him and fear for the bad consequences that he may face as a result of his actions; they want to warn him against obeying Iblees and making him happy, and disobeying and incurring the wrath of the Most Merciful, may He be exalted. As for his obeying Ibleese, Muslim narrated in his Saheeh (2813) that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (Sallallahu Alaihi Wasallam) said: "Iblees places his throne over the water, then he sends out his troops, and the one who is closest in status to him is the one who causes the greatest amount of fitnah (tribulation or temptation). One of them comes and says, I have done such and such, and he says: 'You have not done anything.' Then one of them comes and says: 'I did not leave him until I separated him and his wife.' Then he draws him close to him and says: 'How good you are.'" AlA'mash said: I think he said: "and he embraces him." As for his incurring the wrath of the Most Merciful and disobeying Him, let him listen to what the Prophet (Sallallahu Alaihi Wasallam) said: "Fear Allaah with regard to women, for you have taken them as a trust from Allaah, and intimacy with them has become permissible to you by the word of Allaah." Narrated by Muslim (1218) Is this how you take a trust from Allaah, O slave of Allaah?! Is this how you deal with the word of Allaah, O slave of Allaah?! Is this how you respond to the advice of the Prophet (Sallallahu Alaihi Wasallam), who said: "I urge you to treat women well"? (narrated by al-Bukhaari (3331) and Muslim (1468)) And he (Sallallahu Alaihi Wasallam) said: "The best of you is the one who is best to his wife, and I am the best of you to my wives." Narrated by al-Tirmidhi (3895) and
Ibn Majaah (1977); Saheeh al-Tirmidhi. Or is this what living with them honourably means? Allaah says (interpretation of the meaning): "and live with them honourably." [al-Nisa' 4:19] Is this what taking care of them means? The Prophet (Sallallahu Alaihi Wasallam) said: "Each of you is a shepherd and each of you is responsible for his flock. The ruler of the people is a shepherd and is responsible for his flock. A man is the shepherd of his household and is responsible for his flock. A woman is the shepherd of her husband's house and children and is responsible for her flock. The slave is the shepherd of his master's wealth and is responsible for it. Each of you is a shepherd and each of you is responsible for his flock." Narrated by al-Bukhaari (893) and Muslim (1829) Have you not heard what the great Sahaabi, 'Aa'idh ibn 'Amr (may Allaah be pleased with him) said when he entered upon 'Ubayd-Allaah ibn Ziyaad, the oppressive governor? The Sahaabi said to him: O my son, I heard the Messenger of Allaah (Sallallahu Alaihi Wasallam) say: "The worst of guardians are those who are cruel. Beware lest you be one of them." Narrated by Muslim (1830) Are you not afraid that you may be one of them? Have you never heard that everyone gets headaches sometimes. We have never heard of anything stranger or weirder than this. Or perhaps you need some proof? Listen to this, O slave of Allaah: It was narrated that 'Aa'ishah said: The Messenger of Allaah (Sallallahu Alaihi Wasallam) came back from al-Baqee' and I had a headache and was saying, Oh my head. He said, "Rather, I should say, Oh my head, O 'Aa'ishah." Narrated by Ibn Majaah (1465); al-Mishkaat You should remember that when the Prophet (Sallallahu Alaihi Wasallam) died, 'Aa'ishah was eighteen years old, which means that when she complained of this headache she was younger than eight(Vol.11, No: 03) 19
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een, and the Prophet (Sallallahu Alaihi Wasallam) believed her and treated her with compassion. 'Aa'ishah (may Allaah be pleased with her) was asked: What did the Prophet (Sallallahu Alaihi Wasallam) do in his house? She said: He used to serve his family, then when the time for prayer came, he would go out to pray. Narrated by alBukhaari (676) This is evidence if you need it, but we do not think that you need evidence. Rather you need to act. The way is ahead of you but you are not moving. We have spoken to you at length, but if a person does not benefit from a little then he will not benefit from a lot. You should think that you may be afflicted one day and you will need this weak woman to support you and look after your affairs. Would you like her to treat you as you are treating her? Or would you like her to be better than you, and to believe you, although you did not believe her, and to support you, although you let her down, and to treat you kindly although you are treating her harshly, and to be forbearing towards you although you are treating her ignorantly. By Allaah, even the sweeter of the two is bitter. Choose for yourself the path of kindness. "Is there any reward for good other than good?" [al-Rahmaan 55:60]
Lamentations of a Muslim Wife

Shariffa Carlo Allah Subhana wa Ta'ala has said, "... Marry of the women that please you; two, three or four, but if you fear you will not be able to deal justly, then only one..." [Quraan 4:3]. I have looked to this statement many times. Some people point out to me the part that speaks of dealing justly, and they match it with, "And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful." [Quraan 4:129] Here, they say, it is impossible for a person to be fair, therefore it is not allowed to marry more than one. This does not match what is written. The verse says do not desert them. How can this be a command to not marry more than one? Also, I find this theory hard to accept since I know that the prophet, the companions, the second generation, the third generation and so forth all practised of polygamy. If it were wrong, or even makru - as some state then we would not find the majority among our best generations practicing it. Then, we have others who claim that Polygamy is only in cases where war has taken the majority of the men, or in special circumstances - like when the woman can not bear children or when the woman is sick. However, once again, I do not find this the case when I look to the history of Islam. It was not less practiced by the wise knowledgeable ones in Islamic history in times of peace, nor was it ever restricted to certain conditions. Actually, we don't begin to see any problems with Polygamy as a practice until the West began to exert influence over the Muslims.
Contd from page 32 the future. This also explains otherwise inexplicably cruel programs of structural adjustment, the conversion of agriculture to export production, and other policies that impoverish the developing nations. The "over-population" propaganda may be simple. And it may have been freely circulated around the world for so long that it has come to be taken for granted. Its contradictions are not invisible. And suspicions of evil motivation do not die. Rather, they grow in proportion to pressures from overseas.
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Even as recently as the first World War, we see the bedouin Arabs proud of the fact that they have this practice as a part of their religion. What few problems we have are seen in the apologists who were trying to please the West by softening the image of Islam. These people even apologized for the practice of divorce which Islam allowed for centuries, while Christianity forbid it. Now, I wish I could see the faces of these same apologists if they could see the divorce rate of the West. Would they stop apologizing for it now that the West has not only accepted the practice, but embraced it wholeheartedly? At any rate, when I look to this verse, I clearly see the if - then statement. As a computer lover, this immediately strikes me. If - then. This is a simple logic problem. Do A. If A is not possible, then do B giving precedence to A and using B as an exception to the rule. Therefore, when we apply it, we see that the man is commanded to marry two or three or four, but IF he can not be just, then he marries only one. The one, therefore becomes the exception to the rule. Now, if this is true, then why is it that today, not only is Polygamy not the rule, it is the exception, and those who practice it are often criticized? Can it be that we have so many men who consider themselves unjust? I doubt it. I believe it lies in the attitudes of our women, may Allah guide us. We have been brainwashed by the Western ideal of one man-one wife. We need to listen to our scholars; so many of them have warned us to look to ourselves because this issue may be the one which makes us Kafir. May Allah prevent this from happening. Whenever I discuss this subject with women, the first thing I normally hear, a statement which makes me cringe, is, "But it's not fair..." Allah forgive the one who makes such a statement, for it is an utterance of shirk. For the one who made Polygamy not only halal but also recommended was Allah, Himself. Therefore, whatever He, in his Great Fairness and Wisdom, has allowed and encouraged is fair by definition. And to say it is unfair is to say that He, Sub-
hana wa Ta'ala, is unfair. May Allah guard our tongues from such blasphemy. Muslim women have to take their minds out of the gutters of the West, and bring them up to the wisdom and purity of Islam's high ground. Polygamy is not an insult to women; it is a sign of respect. How many women would remain husbandless if it were haram? Sisters, I beg you. Look to your sisters in the Muslim countries. The number of single women has climbed so high that special laws are being created to try to fix the situation (While I know that many of these laws are misguided and based on fear of cultural intermixing, the fact the problem has reached epidemic proportions is undeniable even to them). In some countries, your sisters are having to resort to such misguided practices as temporary marriage, because Polygamy is so looked down upon. May Allah forgive us for making this so. Even, when a sister does choose to go into Polygamy, her fellow sisters look to her as a traitor, and often treat her worse than an adultress. They akin it to stealing someone's husband. Many of our sisters are ostracized and even humiliated, or worse cursed for practicing an act that our Loving Lord recommended to us. May Allah guide us. Wallahi, it pains me to see the treatment given to second, third and fourth wives. Sisters, we are so caught up in this idea that we possess our men, that even the second or third wife feels she has a right to prevent the inclusion of another into the relationship that benefitted her. Where are our minds? Where is our faith in Allah's Wisdom? Where is our submission to the Will of Allah? Where is our love for each other? Where is the wanting for our sisters what we want for ourselves, namely family, love and happiness? We were not placed on this earth to do anything but worship Allah, and we have to this as He commanded, not as our desires and jealousies guide us. We are allowed to be jealous. Aisha and the other Mothers of the Believers, may Allah have mercy on them, were jealous, but they did not allow their jealousy to destroy their deen, and I chal(Vol.11, No: 03) 21
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lenge anyone to show me an example where one of them, or one of the female companions, or even one of the second or third generation ever condemned a woman for becoming a second, third or fourth wife. It was accepted as a part of the deen. Sure, women tried to keep their husbands from taking the second, third or fourth wife. Sure they were jealous of each other. Sure, they even tried (until the prophet forbid it) to ask for the divorce of the other. But once they knew their limits, they submitted to the Will of Allah. So why is it so hard for us? Why can we not follow these great examples instead of the examples of the Western woman who has no respect for herself, much less her peers? Sisters, I am not asking you to go and ask your husbands to take another wife, but I am asking you to accept this as a natural, acceptable, even preferable practice of Islam. If you are stronger in your faith, I see only blessings in asking your husband to help out a sister in need by marrying her. Imagine yourself a single mother, an unmarried woman past her prime, or a widow, alone without support. Sisters, these are your sisters, and Allah forbid, it could be you one day. Have mercy on these women. And if they marry your husband or your friend's husband, do not condemn them, curse them, ostracize them, boycott them or harass them. They have done the best. They have married rather that commit haram. They have followed the command of Allah in marrying. They have completed their religion, and the one who objects to it, even silently in her heart, has to reexamine her faith in Allah. She has to accept this as Allah's religion and as the superior way, because and -- only because -- Allah said that it is so. May Allah guide us all to accept His decree. May Allah make us all strong in following, practicing and accepting this great deen in its entirety, and may Allah give us the strength faith and support to fight our desires. Ameen.
The End of Prosperity: Can Islamic Finance Help?

By Mahomed Shoaib Omar
(Specialist Corporate & Islamic Finance Attorney)
The meltdown of the global financial system has raised profound questions of its fundamental structural reform. The downward spiral in the US and Western Europe is described by financial experts as deleveraging : the forced reduction of accumulated debt by households and financial institutions. As more assets get dumped into the market, prices are driven down further, which in turn necessitates more deleveraging. This vicious cycle has gained such momentum that even the massive bailout packages may not be sufficient to stop it. The bursting of the debt-fuelled property bubble in the US, together with the crippling losses suffered by banks, has set in motion a chain-reaction that, in a worst-case scenario, (according to Prof Niall Ferguson of Harvard) could lead to a 21st century version of the Great Depression. The immediate cause of the current financial crisis appears to be the excessive and imprudent lending by banks. This in turn is attributed to the unbridled power of private bankers to create money out of nothing, and then to loan this bank-created money on interest (described as fractional reserve banking). In this present monetary framework, money is traded as a commodity, instead of performing its true function of operating as a medium of exchange. This system favours the rich against the industrious poor. Despite the fact that deposits are sourced from a broad cross- section of the society, their benefit goes mainly to the rich.
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James Robertson in Transforming Economic Life states that: Todays money and finance system is unfair, ecologically destructive and economically inefficient. The money must grow imperative skews economic effort towards money out of money, and against providing real services and goods. A substantial proportion of this privately created bank-money is invested in speculative wagering instruments, such as derivatives based on futures, swaps, and options. Such betting instruments are not connected with transactions in the real economy. According to Prof John Gray of Oxford University, derivatives have created a virtual financial economy which has a terrible potential for disrupting the underlying real economy as seen in the collapse in 1995 of Barings, Britains oldest bank. It is therefore no surprise that George Soros has described derivatives as hydrogen bombs. Warren Buffet described them as financial weapons of mass destruction. The Bank for International Settlements (BIS) currently estimates the notional amount of all outstanding derivatives (including credit default swaps) to be a staggering 600 trillion dollars, more than 10 times the size of the world economy. (BIS, September 2008, pg 20).
Although debt-financing cannot be ruled out, the solution lies in a shift to equity -based financing, posited on profit and loss sharing, which is the primary characteristic of Islamic Finance. In this equitable manner, economic effort would be directed at providing useful goods and services, instead of simply making money out of money. At the same time, the wide gap between the supply of money and the supply of real goods and services would be decisively narrowed. The distinguishing features and benefits of Islamic Banking were aptly summarized by the Islamic Development Bank, based in Jeddah, (established 1975) in the following words: Islamic banking is distinctive in two respects: concentrating on the real sector of the economy, it imparts tremendous stability to the economic system by achieving an identity between monetary flows and goods and services, and by operating on a system of profit and loss sharing in its evolved state, it insulates the society from the debt-mountain on the analogy that if the economies enter into recessionary or deflationary phases, the principles of profit and loss sharing protects the states and economic operators from the evils of accumulation of interest and minimizes defaults and bankruptcies.
Funerals
It is forbidden to build anything over graves or to raise them and make them high; to sit on graves; to walk between graves wearing shoes; to illuminate them or to write on them; to excavate them. It is forbidden to take graves as places of worship or to pray facing any grave except when praying the funeral prayer at the graveside. It is forbidden for a woman to mourn for a deceased person for more than three days, except for her husband, for whom the period of mourning is four months and ten days. It is forbidden for a recently-widowed women to wear perfume, kohl, henna, adornments such as jewellery and fancy, decorated clothes. It is forbidden to wail for the dead, to help another woman in wailing, because this is crying for the sake of something other than Allah, and joining together in weeping is classified as wailing. It is forbidden to hire a woman to wail; to tear ones clothes or to leave ones hair uncombed as a sign of grief. It is forbidden to announce a death in the manner of jaahiliyyah, although there is nothing wrong with simply informing people that the deceased has died.
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A Look at Hadith Rejecters' Claims

Khalid Beig
Summary of Hadith Rejecters' Claims 1. A) We, Quranists, do not make a distinction between obeying Allah and obeying His Messenger (Sallallahu Alaihi Wasallam). Anyone who obeys the Qur'an has no other option but to obey the Messenger (Sallallahu Alaihi Wasallam), too. Had we been living with him, we would have no hesitation in blindly following his orders. We do make a distinction but that is between Allah and Hadith collectors like Bukhari, Muslim, Nassai, Ibn Majah, Tirmidhi and Abu Dawud. We accept Allah's Word that He has protected the Quran from corruption, but why should we accept the words of these hadith collectors? Are they as infallible as Allah? 1. B) Qur'an is sufficient and does not need any further explanation. 2. Hadith is the same as the gospels of Christianity. Indeed the time span between death of Messenger Muhammad (Sallallahu Alaihi Wasallam), and the compilation of Sahihs was almost the same as that between the departure of Jesus, Alayhis salam, and compilation of the Bible. How can Muslims reject one but accept the other? 3. Dr. Maurice Bucaille finds that Saheeh is as unscientific as the Bible. 4. The Messenger (Sallallahu Alaihi Wasallam), may have elaborated on items like mode of salah. Such hadith is probably from the Messenger (Sallallahu Alaihi Wasallam), and should be obeyed. But what about the hadith that contradict the Qur'an. 5. The root cause of Muslim decay is their reverence for the hadith. 6. Allah has protected only the Qur'an -- not Islam -- from corruption. 7. Allah expects from His slaves exclusive servitude. When Sunnis talk of
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Quran and Sunnah, the Qur'an is undermined for its exclusivity is lost. "If anyone disobeys Allah and His Messenger he is indeed on a clearly wrong path." [Al-Ahzab, 33:36] "He that obeys Allah and His Messenger has already attained the great victory." [AlAhzab, 33:71]. For the past fourteen centuries Qur'an and Sunnah have been the twin undisputed sources of Guidance for Muslims. In every generation, the Muslims devoted the best of their minds and talents to their study. They learned both the words and meanings of the Qur'an through the Prophet (Sallallahu Alaihi Wasallam), and made an unprecedented effort in preserving them for the next generation. The result: The development of the marvelous -- and unparalleled -- science of hadith, one of the brightest aspects of Muslim history. What does it mean to believe in a Prophet except to pledge to follow him? And so the teachings of the Prophet (Sallallahu Alaihi Wasallam), have always guided this Ummah. No body, in his right mind, could or did question this practice. Then something happened. During the colonial period, when most of the Muslim world came under the subjugation of the West, some "scholars" arose in places like Egypt (Taha Hussein), India (Abdullah Chakralawi and Ghulam Ahmed Pervaiz), and Turkey (Zia Gogelup), who began questioning the authenticity and relevance of hadith. It was not that some genius had found flaws in the hadith study that had eluded the entire ummah for thirteen centuries. It was simply that the pressures from the dominant Western civilization to conform were too strong for them to withstand. They buckled. Prophetic teachings and life example -- Hadith -- was the
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obstacle in this process and so it became the target. Another factor helped them. Today most Muslims, including the vast majority of the western-educated Muslims, have meager knowledge of hadith, having spent no time in studying even the fundamentals of this vast subject. How many know the difference between Sahih and Hasan, or between Maudau and Dhaif? The certification process used in hadith transmission? Names of any hadith book produced in the first century of Hijrah, or the number of such books? A majority probably would not be able to name even the six principal hadith books (Sihah Sitta) or know anything about the history of their compilation. Obviously such atmosphere provides a fertile ground for sowing suspicions and doubts. They call themselves as ahleQur'an or Quranists. This is misleading. For their distinction is not in affirming the Qur'an, but in rejecting the Hadith. The ideas of munkareen-e-hadith evolve into three mutually contradictory strains. The first holds that the job of the Prophet (Sallallahu Alaihi Wasallam), was only to deliver the Qur'an. We are to follow only the Qur'an and nothing else, as were the Companions. Further, hadith is not needed to understand the Qur'an, which is sufficient for providing guidance. The second group holds that the Companions were required to follow the Prophet (Sallallahu Alaihi Wasallam), but we are not. The third holds that, in theory, we also have to follow the hadith but we did not receive ahadith through authentic sources and therefore we have to reject all ahadith collections! Internal contradictions are a hallmark of false ideologies. How can anyone hold the first position yet profess belief in Qur'an while it says: "And We have sent down unto You the Message so that you may explain clearly to men what is sent for them." [An-Nahal, 16:44]. And this: "Allah did confer a great favor on the Believers when He sent among them a Messenger from among themselves, rehearsing unto them the Signs (Verses) of Allah, purifying
them, instructing them in Scripture, and teaching them Wisdom. While before that they were in manifest error." [A'ale Imran 3:164]. How can anyone hold the second position (limiting the Prophethood to 23 years) yet profess belief in Qur'an, while it says: "We did not send you except as Mercy for all creatures." [Al-Anbia, 21:107] And, "We have not sent you except as a Messenger to all mankind, giving them glad tidings and warning them against sin." [Saba, 34:28] The third position seems to have avoided these obvious pitfalls, yet in reality it is no different. Consider statements 1, 4, and 7 in the summary of hadith rejecters' claims. So hadith undermines Qur'an's exclusivity, yet would have been followed blindly at the time of the Prophet (Sallallahu Alaihi Wasallam). Ahadith cannot be followed because they are not reliable, yet can be followed for ritual prayers. Salah And Hadith Rejecters But we don't need a favor for hadith about salah (coming from the same books and the same narrators who are declared as unreliable). We need an answer to this question: If the Qur'an is the only authentic source of Guidance, why did it never explain how to offer salah, although it repeatedly talks about its importance, associating it with eternal success and failure? What would we think of a communication that repeatedly emphasizes a certain act but never explains how to perform it? There are only two possibilities. Either it is a terrible omission (and in that case it cannot be from God) or another source for the how-to information is provided and it is a terrible mistake for any recipient to ignore that. (Recently some hadith rejecters have realized the difficulty of their position on salah. But they have made a claim that is even more ludicrous, namely that the Qur'an gives details on how to offer salah. "A careful reading of the Koran reveals that we are to get our Salaah from the Masjid-el Haraam [the continuous practice at Mecca
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since the time of Abraham]," says one proponent, "specifically the 'place of Abraham (moqaam e Ibraheem).'" Let us leave aside all the practical questions about such a fluid answer. Whose Salah? When? Are we to follow anyone and everyone we find praying at Muqame Ibrahim? How are those offering salah there are to determine proper way of offering Salah? How do you resolve their differences? In his enthusiasm in proposing this innovative solution, this proponent even forgot that the Qur'an says the following about the salah of mushrikeen at the Masjid -el Haraam: "Their prayer at the House of Allah is nothing but whistling and clapping of hands. (Its only answer can be), 'Taste the chastisement because you blasphemed.'" [Al-Anfal 8:35] ) The Reliability of Resources To accept one and reject the other source on the basis of reliability (statement #2) also defies reason, unless we received the Qur'an directly from Allah. But we have received both Qur'an and Hadith through the same channels. Same people transmitted this as the Word of Allah, that as the word of the Prophet, Salla-Allahu alayhi was sallam. Even the verse claiming that Qur'an will be protected came to us through the same people. Through what logic can anyone declare that the channels are reliable for Qur'an and unreliable for Hadith? On the contrary the Quranic promise of protection must apply to Hadith as well for there is no point in protecting the words but not the meanings of the Qur'an. Protection of Qur'an To say that Allah promised to protect only Qur'an but not Islam (#6) is being as ridiculous as one can get. Let's ignore the obvious question regarding the point of this Heavenly act. The question is if Islam has been corrupted and its true teachings have been lost, how can anyone claim to be its follower? Moreover, Qur'an says "If anyone desires a religion other than Islam, never will it be accepted of him, and in the Hereafter he will be in the ranks of those
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who have lost" [A'al-e-Imran, 3:85]. How are we to follow the religion acceptable to Allah if it was not to be protected? Were Ahadith Written Down for the First Time in the Third Century of Hijra? The above proves that ahadith must have been protected. Were they? The very existence of a huge library of hadith -- the only one of its kind among the religions of the world -- answers the question in the affirmative. To dismiss all that as later day fabrication (#1A, #2) requires lots of guts -and equal parts ignorance. Were ahadith written down for the first time in the third century of Hijra? Not at all. Actually hadith recording and collection started at the time of the Prophet (Sallallahu Alaihi Wasallam). Abd-Allah ibn Amr ibn al-'As, Radi-Allahu unhu, sought and was given the permission to write everything he heard from the Prophet (Sallallahu Alaihi Wasallam), who said: "By the One in Whose Hands is my life! Whatever proceeds from here [pointing to his mouth] is the truth." He produced Sahifa Sadiqa, which contained more than six thousand ahadith. Anas ibn Malik, RadiAllahu unhu, who spent ten years in Prophet's household, not only recorded the ahadith but also presented them to the Prophet (Sallallahu Alaihi Wasallam), and got corrections. Abu Hurairah, Radi-Allahu unhu, had many volumes of his collections and even produced smaller compilations for his students. Prominent Hadith scholar Dr. Mustafa Azami has shown in his doctoral thesis that in the first century of Hijra many hundred booklets of hadith were in circulation. By the end of the second century, "by the most conservative estimate there were many thousands." Of course most of these books do not exist today. They were simply absorbed into the encyclopedic collections that emerged in the third century. One manuscript from the first century was discovered in this century and published by Dr. Hamidullah. It is Sahifa Hammam ibn Munabbah, who was a disciple of Abu Hurairah, Radi-Allahu unhu. It contains 138 ahadith.
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Muhaddithin knew that the ahadith of this Sahifa had been absorbed into Musnad Ahmed and Muslim collections, which have been published continuously since their third century debut. After the discovery of the original manuscript it was naturally compared with the ahadith in Muslim and Musnad Ahmed that were thought to have come from that Sahifa. And what did they find? There was not an iota of difference between the two. Similarly Mussanaf of Abd alRazzaq is extant and has been published. As has been Mu'ammar ibn Rashid's alJami. These recently discovered original manuscripts bear out the Sihah Sitta. The recent appearance of these original manuscripts should bring the most skeptical into the fold of believers. Saheeh and the Gospels Regarding comparison of Saheeh with Gospels (#2), let's listen to Dr. Hamidullah. "The compilation of the Gospels, their preservation and transmission from one generation to the other, has not taken place in the way which governed the books of Hadith... We do not know who wrote them, who translated them, and who transmitted them. How were they transferred from the original Aramaic to Greek? Did the scribes make arrangements for a faithful reproduction of the original? The four Gospels are mentioned, for the first time, three hundred years after Christ. Should we rely on such an unauthentic book in preference to that of Bukhari who prefaces every statement of two lines with three to nine references?" The Comments of Dr. Maurice Bucaille Dr. Maurice Bucaille earned the admiration of many Muslims because of his study of some scientific phenomena mentioned in the Qur'an and his testimony based on that study that Qur'an must be the Book of Allah. However he is not a hadith scholar and it is unfair to drag him into this discussion. His account of history of hadith compilation contains many errors, for example the claim that the first gathering of
hadith was performed roughly forty years after Hijra or that no instructions were given regarding hadith collection. He questions about a dozen or so entries in Bukhari that he thinks deal with scientific matters. Even if all that criticism were valid, would it be sufficient ground to throw away the 9082 total entries (2602 unique ahadith) in Bukhari? He himself does not think so, for he writes: "The truth of hadith, from a religious point of view, is beyond question." The Hadith Regarding the Sun But even his criticism is of questionable value. Consider the hadith about the sun: "At sunset the sun prostrates itself underneath the Throne and takes permission to rise again, and it is permitted and then a time will come when it will be about to prostrate itself... it will seek permission to go on its course... it will be ordered to return whence it has come and so it will rise in the West." His criticism: "This implies the notion of a course the sun runs in relation to the Earth." Bucaille fails to understand the real message of this hadith. It was not meant to teach astronomy. Its clear message is that sun is a slave of Allah, moving always through His Will. The hadith brings out that message very powerfully so that even the most illiterate bedouin would understand it fully. Moreover Bucaille should know better than to criticize the implied notion of sun's rotation around earth. Even today the astronomers, when calculating the time of sunrise and sunset, use a mathematical model in which the sun revolves around the earth. If that is acceptable for scientific work as it makes calculations easier, why is it questionable, when it makes communication easier? Also there are other ahadith which clearly demonstrate a scientific fact beyond the knowledge of the times but Bucaille has failed to take notice. For example the hadith about solar eclipse: "The sun and moon are two signs of Allah. They are not eclipsed on account of anyone's death or on account of anyone's birth." (Muslim, hadith #1966]. The eclipse had coincided with the death of
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Prophet's son. A false prophet would have tried to exploit the occasion. A fabricated hadith would require scientific knowledge that did not exist then. The munkareen-e-hadith think that their beliefs are built on solid rock. Well, it is as solid as wax: The religion based on this idea can be fitted into any mold. For some hadith rejecters that was the motivation. For everyone, that is the inevitable result. But the good news is that their arguments are the same way. On the surface they appear to be solid. But faced with the light of truth, they melt away like wax.
Brutal Population Control

By Abid Ullah Jan (Canada) The "conventional wisdom" of the western-sponsored family planning programs is very simple: There are too many people in the world. Population is growing too fast and family planning methods must be made available to every couple on earth. This point of view has been stated so often and so forcefully, that some people are beginning to believe that it is really true. But behind all these cooked-up truths are some strange contradictions and some fascinating puzzles that need to be explored, exposed and known to our public that has been subjected to a one-sided propaganda for far too long. Contrary to our misconceptions, population policies in the West are rather intended to increase birth rates. For instance, a family in Germany receives cash "birth bonus" for having a baby. The government approves the bonus for the sole purpose of increasing the number of births by 200,000 per year. France, Switzerland, Greece, and the Scandinavian countries have all adopted "incentive" measures to encourage larger families. These include housing benefits, state maternity allowances, and a wide variety of regulations and subsidies making large families more attractive and affordable. Similarly, the rest of the developed world is giving tax breaks to large families and other measures are undertaken that have a positive impact on fertility. Yet the same western countries, except one or two like Greece; are contributing money for reducing population size in the developing world through the most repressive population control schemes. In mid
Contd from page 37 with the Arabic language can deduce that one of two things can be established; the companion is religious or irreligious. Henceforth, from this sentence (viz, every man should ponder...) two injunctions are deduced. The first is: "seek pious company" and the second is: "refrain from evil company." Now we should examine our own Deeni (religious) condition. Our present Deeni condition is such that every single one of us is content with the little Deen (piety) that he has without any intention of progressing. The Urgency of Deeni Progress Nowadays there seems to be a great furore over the trend of progress. Newspapers, journals and even lectures are not spared in making mention of progress. This in no way implies that we are hostile to progress but we ask: shouldn't there be any progress in our Deeni conditions as well? If someone asserts that there is practically no need for Deeni progress, my lecture is not addressed to him. You will surely be surprised to hear of people opposed to the progress of Deen. Allow me to inform you that there are many such people around. To be concluded
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-1970s, they bankrolled the "state of emergency" declared in India that resulted in millions of men being hauled away in trucks and forcibly sterilized. They inspired the notorious "one-child" population policy in China which is enforced through compulsory sterilizations and abortions. In Pakistan too, none of the development organizations has as much funds available at its disposal as the Family Planning Association for propaganda advertisements and other programs. The US and its allies shifted their focus to growing populations of the developing world soon after World War II. According to a portion titled: Considerations for American Policy, taken from "Demographic Studies of Selected Areas of Rapid Growth," (proceedings of the Round Table on Population Problems, Twenty-Second Annual Conference of the Milbank Memorial Fund, April 12-13, 1944, New York City, pages 146-158): "Regions whose readily available resources are now less fully developed, may emerge with sufficient political unity and industrial strength to give their growing numbers power. Failing to find a solution to their problems within their own borders, they may easily become threats to world peace." The list of recommendations made in the above conference also included: "It is important that specific and widespread propaganda be directed to developing an interest in the health and welfare of children rather than in large families for their own sake. Such education would also involve propaganda in favor of controlled fertility as an integral part of a public health program. It is important to develop a native leadership that will acquire new values rapidly and serve as a medium for their diffusion. To this end native political leaders, civil servants, and native middle classes are needed." Essentially, there has been little deviation over the past 45 years from this formula of pursuing ideological change among people in less developed countries at the initiative of the UN's rich country
members. The practice of promoting ideological change, both through widespread propaganda and through the employment of an elite leadership as agents for social policy, is likewise at the heart of the U.S. Agency for International Development's recent emphasis on programs known as "information, education and communication" and "policy development." A Report of the Royal Commission on Population (U.K. June 1949) acknowledged in paragraphs 20, 21, 353, 354, and 613 that rapid population growth in Europe was to be an essential condition for development of the region. The report stated that the lack of "steady population increase could threaten the preservation of British influence abroad" (paragraphs 348, 355, 356, 357, 360, 613, 648, and 649). In paragraph 636, 658 and 659 pro-nationalist measures were suggested to encourage higher rates of population growth. This report was presented to the British Parliament by command of His Majesty and necessary measures were approved thereafter. Similarly, a study, in which the CIA, the Department of Defense, the State Department, the U.S. AID and the Department of Agriculture participated, concluded in 1974 that population control should be a key element of U.S. foreign policy because: 1) Significant population growth in certain larger nations would give them greater political status and influence and would thereby have adverse geopolitical implications for the United States; 2) The United States' military and industrial sectors require supplies of critical mineral resources available almost exclusively in the Southern hemisphere, and access to such resources might be jeopardized by the political demands created by larger societies; 3) The growth of population in poor nations, and the relative youth of societies with high birth rates tends to give momentum to nationalist movements that cause political problems for the U.S.; 4) Growing nations in the South might be tempted to nationalize foreign in(Vol.11, No: 03) 29
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vestments in order to better absorb into the national economy the wealth generated by these firms (National Security Study Memorandum 200 or "NSSM 200," is reviewed in detail in IPFA Working Paper, #1 Population Control and National Security) Among its many recommendations, the National Security Council study urged that pressure be put on leaders of developing countries to adopt official family planning targets and national population plans. This was to be done through a complex strategy of diplomatic contacts by using U.S. economic leverage under the foreign aid program and international financial institutions to set aside development funds specifically earmarked for family planning activities, and by the dissemination of aggressive and often deceptive propaganda intended to dispel fears that support for population control is based on a desire by the United States and other northern nations to weaken the future economic and political strength of the developing countries. Furthermore, in a commercial paperback book, Ray S. Cline, former deputy director of the CIA and now chairman of the U.S. Global Strategy Council (USGSC), reports that changes in global population distribution are moving world centers of power away from the U.S. and Europe. The publication called The Power of Nations in the 1990s: A Strategic Assessment, by the University Press of America, 1975. It said, "The spirit and competence of the individual human beings in a society, in the long run, may count as much as or more than the concrete and material resources a nation possesses. Population size is clearly a major element in the international perceptions of whether or not a country constitutes a critical mass in terms of national power." The Western analysts, thus, conclude that except in special cases, it is the most populous nations who will dominate the world in the next century. "It is hard in normal cases to think of nations with a population of less than 20 million as having truly treat power in their own right, independent of the interests or actions of larger
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nations. For example, Israel(4 million), New Zealand (3 million), and Singapore (2 million) -- have a disproportionate influence in international affairs because of some special circumstance, such as advantageous strategic location or world-wide commercial activity," says the publication. However, it is the 23 countries with the largest populations that will be "automatically powerful" in coming years. Those countries include the Peoples Republic of China, India, Brazil, Nigeria, Pakistan, Egypt, Bangladesh, Russia, Indonesia, Japan, Mexico, Vietnam, the Philippines, Iran, Turkey, Thailand, and Ethiopia. The Western perspective in this regard is so obviously contrary to what we are being presented with. For example, Matthew Connelly and Paul Kennedy, argued in an article appeared in the December 1994 edition of Africa 2000, that the "key global problem" for the immediate future can be found in "unbalanced demographic trends" and the impact this situation might have on power structures that maintain the present inequitable distribution of wealth. They point out that "Europe and North America, which contained more than 22 percent of the world's population in 1950, will contain less than 20 percent by 2025" and elsewhere observe that the lowbirth rate societies of the West "are committing demographic suicide." They also contend that potential economic progress in "some of the poor regions of the globe" poses a danger to the West because it will set in motion a trend which will result in "the economic and political balances of power" moving away from today's allied powers. This is the crux of the Western objectives behind sponsoring family planning programs in the developing world. Even Jacques Chirac of France remarked not long ago: "When you compare Europe with the other continents, it's terrifying. In demographic terms, Europe is disappearing. Twenty or so years from now our countries will be empty, and no matter what our technological power, we shall be incapable of putting it to use." And he also includes the
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words of K. Mahbubani from Singapore's Foreign Ministry who criticizes what he calls the "siege mentality" of Western leaders. "Simple arithmetic demonstrates Western folly," Mahbubani says. "The West has 800 million people; the rest make up almost 4.7 billion.... No Western society would accept a situation where 15 percent of its population legislated for the remaining 85 percent." Thus, he concludes, "power is shifting among civilizations." And indeed the West acknowledges as stated by Connelly and Kennedy that it is "undeniable that a shift in material power toward Asia is under way. The Coming Anarchy by Robert D. Kaplan (February 1994 edition, Atlantic Monthly at pages 44-76), is another representation of the Western thought that says the developing world has become an explosive mix of "overpopulation", corruption and disease. The youth in the developing world, he says, are "like loose molecules in a very unstable social fluid, a fluid that [is] clearly on the verge of igniting." The West is worried in particular about the Islamic movement around the world that appeals to the masses and "spreads across artificial frontiers, fuelled by mass migrations into the cities and a soaring birth rate." But all such analysis and commentaries boil down to the worry about a declining white race -- determined to hold onto privilege by brutal force if need be -even as it finds itself increasingly outnumbered by people from the developing world. All this makes "the revenge of the poor" seem very much well justified, indeed. Environment is a new factor that has been added to the family planning propaganda. It is argued that population increase is going to adversely impact on the environment. In fact, the environment depends on other factors.Indeed, populous countries tend to have greater resources available for environmental projects than do nations with fewer people. The Western policy of boosting fertility in its own societies makes the whole environment argument seem ridiculous because advocates of faster population propose growth at home among the very
people who already are consuming nearly 80 percent of the world's resources. Who's Crowded? Then comes the complicated question of the "carrying capacity" of the planet. Calcutta might be called "crowded." Mexico City could be considered the same, and so could Manila or Lagos or Cairo. But the word "crowded" is almost never used to describe cities in developed countries like New York, London, or Tokyo - despite the fact that these cities are even more densely inhabited than major cities of the developing world. Population "density" actually measures "crowding" and it works like this: Netherlands, for example, consists of 37,466 square kilometers of land. The country's population is 14.9 million. Therefore, Netherlands has 397 people per square kilometer of its territory and 397 is its population density. England consists of 245,778 square kilometers with a population of 57.4 million, giving that country a density of 233 persons per square kilometer. In Germany, there are 221 people per square kilometer. And all of these countries want their own populations to increase. Now look at the population figures for the countries that are being forced to slash birth rates by foreign aid donors and lenders. In Pakistan, there are just 142 people for each square kilometer of territory. China, the most populous nation on earth, has a total land mass of 9.6 million square kilometers with a population density of just 116. Indonesia and Thailand - two countries that have been subjected to particularly ruthless population-reduction campaigns have densities of only 99 and 108 respectively. The ratio of people-per-kilometer in Mexico is barely 45. In Ethiopia it is 42, meaning that Britain is more than sixteen times as crowded as Ethiopia. Elsewhere the figures are even more startling. In Senegal, for example, there are 37 people for every square kilometer of land. In Brazil, there are fewer than 18. Somalids population density is a mere 13. And in some places - Namibia and Mauritania, for exam(Vol.11, No: 03) 31
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ple -there are less than two people for every square kilometers of territory. Which means the problem is not with population and resources, but with development and the economic inequality. The debate on the carrying capacity implies that less-developed countries cannot "sustain" as many people as rich countries can. But why not? The Western nations became wealthy through industrialization - and industrialization was made possible by raw materials extracted mainly through the construction of vast colonial empires, from the present developing countries and their natural resources. Even today, the natural resources on which the powerful countries depend must be imported from Asia, Africa, Latin America and the Middle East. The developing countries only need systematic and organized efforts toward sustainable development provided they are left in peace. As long as the West keeps on interfering in their internal affairs, the developing nations won't get an opportunity to focus on development. Irrespective of the disproportionate use of fuel for heating and other purposes in the temperate regions of the West, the warm climates of the developing countries can sustain - in terms of food - about twice as great a population density as the North. And this answers the other half of the "sustainable population" question - that is food. Most of the 549,146 square kilometers of land that make up France can produce crops for only about half the year. But in tropical Kenya, with roughly the same amount of space, the land can produce year - round. Unfortunately, however, there is a lack of basic justice in international relations and politics. Most of the usable land in the developed countries is cultivated, their technology is advanced, and they can afford to import what they cannot grow. In developing countries, however, only a small percentage of fertile land is in cultivation, and the countries are so poor that they must export most of what they grow. The next question is of stability: Will
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population growth in the developing world lead to conflict? Birth control advocates are quick to use this argument as a last resort. They argue that the crime rate would increase and there would be a conflict for capturing the resources. Of course, urban areas tend to have more crime than do rural villages, but this rate also varies from Society to society. The number of serious crimes reported compared to the total population in Shreveport, Louisiana, US, with 200,000 people, for instance is immensely higher than it is in Cairo, Egypt with 20 million people. In fact, the western strategic planners are more worried about international conflict than they are about robbery and assault in the streets. They fear that as populations grow in the less-developed areas, pressures will mount for a redistribution of wealth from rich to the poor. In this respect, they are undoubtedly right. This explains why such enormous effort is expended by the powerful nations of the world to gather census figures, project population growth rates, evaluate political-demographic trends, sponsor family planning and fund poverty alleviation programs - a fund that is no more than a few drops in a desert. The nature of the population and conflict equation with a few examples is somewhat like this In Sudan, slightly more than half of the 6,488,864 males between 18 and 49 are considered fit for military duty and another 301,573 are expected to be added to this number each year. India is reported to have 143,008,471 men suitable for the military, with more than 9 million added to that number each year. And fully 71 percent of males in the Philippines between the age 15 and 49 are fit for combat, with over 700,000 more expected to join their number annually. It explains the eagerness of densely populated western countries to encourage births at home, while demanding at the very same time to take outrageous steps to prevent fertility in the developing word to avoid a shift in the balance of power at some time in Contd on page 20
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Choosing a Friend
Hakimul Ummah Maulana Ashraf Ali Thanwi (RA)
Introduction The following is a lecture delivered by Hadhrat Thanwi rahmatullahi alayhi in Lal Masjid, Gangoh, U.P. India, on the 1st of Shaban 1330 A.H. Following the phrases of Khutbah, Hadhrat commenced his lecture thus: "Rasulullah Sallallahu Alaihi Wasallam has said: "A person is on the creed of his friend. Therefore a person should sed who he ir affiliated`with." Preamble and Reason for the Selection of this Topic I have justbrecited a saying of Rasulullah Sallallahu Alaihi Wasallam in which he touches on a very beneficial and important topic. I have chosen this specific topic simply because time is limited. If time had permitted, other important topics could have been discussed as well. Nonetheless, it seems most appropriate to select a topic which, while being beneficial to all Muslims, is indispensable to them as well. The Division of Religious (Deeni) Requirements regarding the Preamble A detailed account of the point is that religious`compulsions are divided into two groups. The first group deals with compulsions that are not compulsory upon everyone. For example, the compulsion of Zakat. Those who are in possession of wealth are compelled to pay Zakat whilst others are not compelled to do so. Even though there is a degree of generalisation in Zakat but the compulsion is confined to SahibeNisab (one who possesses a Zakatable amount). Similarly, Haj is compulsory only upon those who are in possession of wealth. Nevertheless the distinguishing features in these devotions lie in those people who are legally obligated to carry them out. Certain devotions are characterized by time
eg. Salah, Saum etc. The second group comprises of those religious compulsions in which there are no specializations, neither in terms of the legally obligated nor in terms of time. In other words, they are not such that they are compulsory upon Zaid and not upon Amr nor are they such that their compulsion is restricted to certain times only. They are compulsory upon every individual at every moment. Such a religious compulsion is termed as a Jami (comprehensive) and Am (all-inclusive) compulsion. Nonetheless, there are many topics of this nature. The afore-mentioned Hadith deals with an obligation that is comprehensive and all-inclusive. It is not subjected to a specified time nor to legally obligated individuals. Henceforth, it seems most appropriate to comment - though briefly - on this Hadith. However, this brief explanation should be sufficient. It would be brief in a sense that the forthcoming commentary would exclude corroborative and substantiative statements etc. Any additional points made during the course of this discourse will be for purposes of clarification only. This was the preamble. Designation of the Above Topic Now understand this important topic. The fact that this topic has been repeatedly discussed in the past and the fact that we haven't visualized its importance as yet, renders it a seemingly trivial topic at a cursory glance. This is evident from the fact that the said topic is totally omitted whenever the "indispensabilities" are mentioned. However, since this concept is totally against reality, the benefit and importance of it will also be mentioned. Rasulullah Sallallahu alaihi wasallam stated:- "Every person is on the creed (way of life) of his friend. Therefore, a per(Vol.11, No: 03) 33
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son should see who he is affiliated with." In other words, if his friend is religious, he will also be pious. If he is irreligious, he is sure to be the same. Hence, the irreligiousness of his friend is a cause for his irreligiousness and the piety of his friend is a cause for his piety. And this cause is what is referred to in technical terms as "common external causes." The real or actual cause for everything is however, subjected to the will of Allah Ta'ala. Allah Ta'ala has made certain causes logical but they are all "common external causes." This is the gist of this Hadith.... In other words, a person should ponder over his friendship and contemplate that the person whom I have selected as a friend, in terms of religiousness and piety, is he worth befriending or not? Even the "Religious" Disregard Pious Company Think about the importance people attach to this topic. Nothing whatsoever! Let alone the worldly-minded, even those that are referred to as religious, are unmindful of this religious injunction. The "religious minded" who, other than Salah, Zakat, Haj etc, are extremely keen on performing other optional devotions such as recitation of the Holy Qur'an, Nafl (superogatory) Salah and so forth and they are considered to be great saints but none of them except a few are really concerned about the company they keep. None of them consider a pious friend as important and beneficial nor do they regard evil company as detrimental. In fact, we have heard them saying:- "Everyone is for himself. If a person is bad, his evil is confined to him alone. He (the friend) is a well-wisher." (How strange that we believe in contagious diseases but we don't believe in this!) The Baseless Concept of Contagious Diseases Friends! In certain diseases, which are considered to be "contagious", we take precaution. Let alone the Ulema, even the medical fraternity seems divided over the transmission of diseases. Some doctors
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have totally rejected this concept. There are reports of some people who implanted the bubonic plague bacterium into their skins but nothing happened to them. In Bareli, a Bengali Hindu extremely grieved with the loss of his son became disgusted with life. In order to bring his life to an end, he pursued the external causes of inflicting himself with the plague virus. He started wearing the clothing of the afflicted, started eating in their utensils and lived in the same quarters. He assumed all the external causes of infection but to no avail and he remained as healthy as before. So, if there are some incidents of contagion, there are more incidents of non-contagion. This is why Islam has passed a splendid judgement in this regard. If Allah wills, the person is infected and if He does not will, he will never be infected. This judgement also brings about some conformity between the Qur'anic Verses and Ahadith in which some texts favour the concept of contagion whilst other texts refute it. The Malady of Bad Company is Eternally Contagious Nonetheless, the point is that in regards to the contagion of certain diseases which are neither established nor convincing, such precautions are taken that people avoid visiting the patients and also protect their children from being exposed to the disease. But the sickness that is eternal, ie. the evil effects of bad company, no degree of vigilance whatsoever is awarded to it. Friends! remember this is the most contagious disease. Be very careful of it. Examine the condition of those you meet and come into contact with. Meeting in this context refers to intimate and loosely acquainted meetings. At times, coming into contact with others is inevitable eg. in the market-place, one meets all types of people. Such encounters are exempted (from our discussion). Only closely acquainted and intimate meetings are referred to in this discussion. This is why Rasullullah Sallallahu alaihi wasallam used the phrase "upon the creed of his "Khaleel" (friend). He didn't
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say "upon the creed of his "sahib" (one in his company). Khaleel is a reference to a close and intimate companion. Do people pay due regard to the type of people they come into contact with? Do they ever contemplate over the piety or the irreligiousness of their companions? People are Negligent of their Children's Character We see that people pursue all the avenues for the success of their children. Some give them secular education, some impart religious education whilst others ensure that their children acquire some skill or profession. As for fostering the children physically, even the animals nurse their young. If the children fall ill, thousands of rupees are spent on their medical costs. In short, all our money, luxuries and comforts are sacrificed in favour of our children. But do we ever sacrifice a fraction of the child's life or a month every year or at least one week to enable the child to spiritually enhance his character in the company of a pious person? If anyone does think about the character of the child, he mentions a few words of advice to the child but be warned that the admonishment of an ordinary person is not sufficient. Experience has proven that the advice of an ordinary person is likely to be less beneficial. The Impact of a Pragmatist's Word The mystery lying behind the aforementioned fact is that a person's speech will only take effect when he himself practises upon what he preaches. This is so because without action (amal) the tone of the speech lacks dynamism and force. And dynamism and force are the most indispensable ingredients of an impressive speech. The dynamism of the Holy Qur'an was one of the chief factors which slashed the spirits of the Arabs once they heard the recitation of the Holy Qur'an. An Incident Regarding the Dynamism of the Qur'an I will narrate an incident by which
you will be able to ascertain the dynamic force of the Holy Qur'an. When Nabi Sallallahu alaihi wasallam commenced his mission of Tableegh (invitation) towards Islam and he condemned the idols and when people started flocking into the fold of Islam, the chieftains of Makkah called up a meeting. Amongst other things, they discussed how Rasulullah Sallallahu alaihi wasallam had vexed them and defamed their idols. They discussed the various plans to restrict him and to lull the prevailing social dissension he had caused. One of them mustered the courage and declared that he would somehow or the other tempt and satisfy Rasulullah Sallallahu alaihi wasallam by which he will subsequently relinquish his Deeni activities. The block-head was under the false notion that Rasulullah Sallallahu alaihi wasallam was also amongst those whose sole objective is the world. Nowadays People Approach Saints for a Variety of Vested Interests These days, many people regard their spiritual teachers in exactly the same light. Some associate with them with the sole objective of gaining a few rupees or of marrying a certain woman. What they don't realize is that when this person did not approve of the dunya (world) for himself, how can he provide a part of the dunya for others? By Allah! It is a form of great oppression to present one's worldy objectives before the Ahlullah (saints). The parable of presenting worldly aspirations before the saints is likened to taking a damaged bedstead to a jeweller for repairs or like taking a hoe to a jeweller to be sharpened on a whetstone. The Ahlullah (saints) are spiritual doctors. They are there to treat spiritual maladies. Utilise them for this purpose only. Nowadays, conditions have deteriorated to such levels that people approach the saints to read on salts (as a Taweez) so that a certain woman may be acquired in marriage whilst others vex the saints for a Taweez to enable them to win a court-case and so forth. How vexatious can people be!! It
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has been narrated in a Hadith: "Show pity upon three people" In other words, three people are really pitiable. One of them is: "An Alim who is scoffed at by the ignorant." Taking inappropriate services from an Alim can also be classified as scoffing. Taking a hoe to a jeweller for repairs, is obviously as good as ridiculing him. Moulana Muhammad Yaqoob Sahib (Rahmatullah Alayhi) used to say:- "The parable of us (Ulama) can be likened to a stingy person who employs a cook but due to his miserliness, he restricts him from preparing any delicacies. The cook responds: "Sir! I feel you should occasionally make me prepare a few delicacies for you because staying in your employment will surely make me forget the skill and art of cooking." This is a parable of the Ulama; people don't take from them what they are supposed to take from them. The only function of the Molvies nowadays seems to have dwindled down to performing Janazah Salah and issuing Taweezes! Did the saints undergo spiritual exercises and mystic drills simply for the issuing of Taweezes? By this I don't imply that you should not forward your worldly desires before the saints at all. You should surely put them forward. However, the procedure you should adopt is that instead of requesting for a taweez, request them to make Dua for you because the issuing of Taweezes is not their job. The main reason is that they (the saints) are endowed with the attribute of "Abdiyat" (servitude unto Allah). On the other hand, dealing with Taweezes is bound to create a degree of confidence and reliance upon the Taweez. The person for whom the Taweez has been issued has complete confidence in the Taweez whilst the person who issues it also has a degree of confidence in it according to his spiritual status. Hence, dealing in taweezes etc, falls contrary to Abdiyyat and Tawakkul (trust upon Allah Ta'ala). This is why the saints tend to have an aversion towards the issuing of Taweezes. Nonetheless, to make dua whether it is for worldly or religious motives
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- is an act of Ibadat. Hence, requesting them to make dua for you is no problem at all provided your request for Deeni (religious) objectives exceeds that of worldly requests or you do intend to follow your worldly request with a Deeni request. In short, people judge the saints upon themselves and consider the saints to be in pursuit of the dunya (world) like themselves. The Dynamism of the Qur'n (completion of incident) Similarly, this person (Chieftain of Makkah) also approached Rasulullah Sallallahu alaihi wasallam with the same frame of mind. As he approached, he submitted: "What is your objective? If wealth is your objective, we will make a massive collection for you. If status is what you desire, we will make you our leader. If you desire women, the most beautiful women of the Quraysh clan will be presented before you." But look at the perseverance of Rasulullah Sallallahu alaihi wasallam that in spite of hearing all these accusations, he remained silent. When the disbeliever finally terminated his speech, all Rasulullah Sallallahu alaihi wasallam did was he recited "Auzu and Bismillah" and recited the following verses: "Ha-meem. This Qur'n is a revelation from the most beneficent and most merciful." He continued reciting until he came to the verse:- "so if they turn away: say (unto them): I have warned you of a thunderbolt like the thunderbolt of d and Thamud." The dynamism and awe of these verses had such an impact on him that he fled from there saying that he is unable to hear anything. Returning to the chieftains of Makkah, he narrated the entire incident and submitted:" My condition, after going to him, has become strange. When he (Rasulullah Sallallahu alaihi wasallam recited the above verses (in regards to the thunderbolt), I felt as though I was struck by a thunderbolt. If I sat for a little while longer, I would have relinquished my religion (and chose the religion of Islam)." So this was the effect of the divine word of Allh. Since the reciter was
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also a practical person, it further enhanced the dynamism and impact of the divine words. In short, to consider personal spiritual supervision (of children) as sufficient, stems from gross ignorance. Advice to the Rich Regarding Children's Character Therefore, just as how the parents employ a tutor or master for the education of their children, at the same time, it is imperative upon them to pursue a patron (guardian saint). They should send their children to him every now and again and bear the expenses etc. of sending them as well. So tell me, how many Muslims have made concrete arrangements in this regard? The main reason for such indolence and negligence is that people have failed to grasp the indispensability and importance of this matter. The Indispensability of Pious Company This is why its importance is established from the Hadith. The afore-mentioned Hadith consists of an "informative sentence" (Jumlah Khabariyah) as well as an "injunctive sentence" (Jumlah Inshaiyyah). The first portion of the Hadith "A person is on the creed of his companion" is an informative sentence and the latter portion of the Hadith "every man should ponder over who he befriends" is an injunctive sentence: so the informative sentence is a comprehensive rule whilst the injunctive sentence is an application or elaboration of the first sentence so the object of the first sentence is as invariable as the second. So the comprehensive rule is: "Every man is on the creed of his friend". Applying this rule, it is further stated that since you are now aware that a person is on the religion of his friend and the reformation of a person's religious outlook is imperative, it therefore transpires that everyone should contemplate the company he chooses so that he can evaluate the effect his company has on his Deen (religion). From the sentence "Every man should ponder..." any person well-versed Contd on page 28
Youth: On Culture, Religion, and Generation Gap

If the life of this world is an illusion, the period of greatest illusion occurs during youth. It is a period of high energy and great enthusiasm, coupled with an air of invincibility and perpetuity. Like the driver of a fast car, one may also develop a disdain for the slower cars on the highway of life. It is difficult to imagine that the car will run out of fuel and that one day the engine will wear out. For the moment though the car is fast and it can go places! For this reason there are special warnings for the youth and glad tidings for the person who uses this energy wisely. A famous hadith tells us that on the Day of Judgment no man will be able to move from his place until he answers five questions. "How did he spend his life? How did he utilize his youth? How did he earn his wealth? How did he spend it? And, how did he practice what he learnt?" [Sunan al-Tirmidhi]. While the first question asks generally about one's life pattern, the second especially focuses on the period of youth. On the other hand, the person who devoted his youth to the worship of Allah will be among the selected seven kinds of people: "There are seven people for whom Allah will provide His shade on the day when there will be no shade except His shade: 1. A just ruler. 2. A youth who grew up in the worship of Allah. 3. A man whose heart is attached to the mosque. 4. Two men who love each other for Allah's sake; they meet for the sake of Allah and part company for His sake. 5. A man who is invited by a woman of beauty and position [to sin], but he refuses saying: 'I fear Allah.' 6. A man who gives in charity secretly such that his left hand does not know what his
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right hand gives. 7. A man whose eyes shed tears as he remembers Allah in private." [Bukhari, Muslim]. Hence the profound advice in another famous hadith to value five things: "Youth before old age, health before sickness, wealth before poverty, free time before preoccupation, and life before death." A fast car is dangerous if it does not have strong controls. And that is where Shaitan targets the vulnerable --- by loosening the controls. It has been his time-tested trick to work through temptations and make desires look irresistible. The path of deviation looks good. It is cool. It is fun. It is endlessly entertaining. The only problem is, it leads to assured disaster. This is the path of MTV and pop culture; of music and hip-hop; of rebellion and generation gap. 'Generation gap' is a clever term that aims at giving scientific respectability to rudeness and rebellion. The idea is to create a wedge between generations and make it look acceptable for a young person to be indifferent to any wise counsel from one's close and well-wishing elders. Which reminds us of the special challenge faced by the youth today. While temptations have always been strong in young age, today the problem is magnified by mega efforts targeting the youth, especially the Muslim youth in the Western world, at all levels including intellectual and philosophical. A favorite theme of these campaigns is to separate Islam from its culture. When in France, follow the French culture not the Muslim Algerian one, so the argument goes. This argument needs to be carefully deconstructed. Like all clever arguments this one also begins with a bit of truth. It is true that Islam is a universal religion and not restricted to a particular region. It is also true that many Muslim lands, during their period of decline, developed or adopted some cultural practices that were not based in Islam and need to be pruned. Certainly, not everything that has become accepted social practice in every Muslim country is Islamic. But it is a very long jump from there to conclude that everything being
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done in the Muslim world is un-Islamic and must be jettisoned. And it is even more bizarre to suggest that the replacement of all that with the pop-culture is just fine. When Islam reached the lands that today form the Muslim world, it influenced the life style and cultural practices there without forcing a monoculture. For example the wedding practices vary as you move from region to region in the Muslim world. (The picture is complicated by the introduction of many non-Islamic practices there as well.) Yet they also retain common features traceable to Islamic teachings. These include: 1. Marriage is a sacred act and an important religious obligation and not just a means of fulfilling physical needs. 2. While the ultimate decision to marry each other remains with the bride and groom, parental help, guidance, and support in arranging it is a blessing for them. The propaganda machine presents this common core of Islamic culture as a great burden, but one only needs to look at the unfortunate millions who are left on their own in the name of freedom, to ascertain the truth. Is it not true that if one were to draw a family-and-home-life-disaster map of the world, it will coincide with a map of the Western world? The distinctly safe area will be the Muslim world, with a gray area within it coinciding with the areas of Westernization. The safeguards and the disaster are built into the underlying cultural values and one cannot do a wholesale exchange of cultural practices without buying into the underlying values and facing the consequences. Does it mean that all Muslims can aim at is to make mini Pakistans in England or mini Algerias in France? Not at all. Islam allows for growth and adaptation and early Muslims have left great examples of it. Theirs was an example of a natural adjustment that was fully informed by Islamic teachings; it did not damage the underlying values. And it tremendously enriched the new societies. The same healthy adaptation can happen today, with benefits for everyone. Contd on page 17
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Saviours of Islamic Spirit

Sheikh-ul-Islam Hafiz Ibn Taimiyah
Mawlana Abul Hasan Ali Nadvi (RA)
Character and Achievements

Intellectual Brilliance Ibn Taimiyah occupied a pride of place among his contem-porary scholars and doctors of religion, theologians and legists who had all to acknowledge, without any exception, his superlative merits in every branch of learning. This was not due to his fire of genius alone but also because of his marvelous retentive memory which was, indeed, a God-given gift granted to a few beneath the heavens. By Ibn Tairniyah's time, the religious sciences had been vastly developed and encyclopedic literature had been accumulated on scores of its branches. No scholar could, without a prodigious memory, claim mastery over the whole of it, much less sit in judgment over the thoughts and findings of the savants in every field of knowledge. But the remarkable treasure house of Ibn Taimiyah's mind enabled him to have at his finger tips the whole of the then extant literature on exegesis, Traditions, jurisprudence, dogmatic theology, scholasticism, history, biography, lexicography and syntax. He could always utilize this store-house of knowledge in his thrilling career of intellectual and literary pursuits. His contemporaries and successors both are agreed that he possessed a wonderful memory, nimble mind, quick grasp and a radiant flame of intellect. One of his classmates, Alam ud din al-Barzali, says that "he enshrined in his memory whatever he heard, rarely anything faded from his mind and, intelligent as he was, he had a wide knowledge." Shams ud-din al-Zahabi, the famous historian and biographer has avouched that he has not seen "a man more adept than Ibn Taimiyah who could rehearse the Traditions so correctly (with the correct wordings and the narrative, chains), recall these at the appropriate time and cite the correct references."- Everyone conversant with the science of Traditions knows how difficult it is to learn by heart the entire literature on Traditions, But, strange though it may seem, no contemporary scholar of Ibn Taimiyah, not even his bitterest critics, ever disputed the testimony of alZahahi who said : "It can truly be claimed that no Tradition would be acceptable if Ibn Taimiyah pleaded ignorance of it." Kamal ud-din ibn az-Zamalkani disagreed with Ibn Taimiyah on many issues and had figured against him in several polemical disputations. Once he acknowledged that "no man of such prodigious memory has been born in the last four or five hundred years." To quote al-Zahabi again, Ibn Taimiyah was "a flame of intellect" and "a marvel of sparkling intelligence and a sharp wit." Encyclopedic Knowledge Ibn Taimiyah had so completely assimilated all the knowledge of his time that even the talented doctors in different fields of learning were amazed to see his mastery in their own sciences. A number of eminent scholars have paid glowing tributes to Ibn Taimiyah. Taqi ud-din Ibn Daqiq ulclcl occupies a distinguished place among the teachers of Traditions. His impression, after Ibn Taimiyati met him in Egypt in 700 A.H, was: "I felt that he had all the sciences before Ins eyes; he called up whatever he liked and left whatever he wanted." Kamal ud-din ibn az-Zamalkani was a renowned scholar in several sciences. Expressing his astonishment over Ibn Taimiyah's agility of mind he says, "When he is asked anything, his reply gives the impression that he has spent his whole life in acquiring the knowledge of that very science alone and there is
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none else who can equal .him in that branch of learning." Taqi ud-din ibn al-Subki, one of Ibn Taimiyah's rivals who had written many books to confute Ibn Taimiyah's views on certain juristic issues, wrote in his letter to al -Zahabi: "I am fully aware that Ibn Taimiyah is an erudite scholar, his knowledge is profound and deep in all the religious and secular sciences; he is mature in thought and sparkling in intellect, and I also know that his scholarship is beyond all praise, I have always acknowledged these qualities of Ibn Taimiyah before my friends and associates." Ibn Taimiyah was not a student of history. However, his competence in this field too was acknowledged by a historian like Shams ud-din al-Zahabi in these words: "His knowledge of history is remarkably astonishing." Ibn Qayyim has left an account of Ibn Taimiyah's amazing proficiency in this field as well as sharpness of mind. He writes in Zad ul-Maad that once the Jews (of either Syria or Iraq) produced as scroll of crumbling paper with a writing in the old script which showed that the Prophet had exempted the Jews of Khaibar from the payment of Jizyah (poll-tax). The document had the signatures of Ali, Sa'ad ibn Maaz and a number of other companions of the Prophet as witnesses. Certain scholars, not so well-versed in history, accepted it as a genuine document and gave the decision that the Jews should be exempted from the payment of poll-tax. But when the document was shown to Ibn Taimiyah he at once declared it to be a fake document and gave as many as ten reasons for holding that opinion. Some of the reasons given by Ibn Taimiyah for declaring the document as spurious were that it had the signature of Saad ibn Ma'az but he had died before the battle of Khaibar; there could be no question of any exemption from the poll-tax because the Quranic verses imposing the tax were revealed in the year of Tabuk i.e. three years after the battle of Khaibar was fought. The exemption of the Jews from forced labour, a mention of which was made in the document, was absurd for the Prophet or
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his companions neither considered it lawful under the Skariah nor they ever subjected anybody to forced labour; and, lastly, no historian, Traditionist or legist had made a mention of the document in question in his writings." Another story of his nimble wit and facility of poetization has been told by Saleh Taj ud-din. He says that once a Jew brought a question about fate in the form of eight verses. Ibn Taimiyah read the verses, pondered over the question for a few seconds and then started writing its reply. When he had completed the reply it was found that he had composed 184 verses in the same metre and rhyme in which the question had been indicted. Saleh Taj ud-din adds that Ibn Taimiyah's verses were so profound that a commentary on them would have filled two copious volumes. Ibn Taimiyah's great store of knowledge has been acclaimed by his contemporary and succeeding scholars with such compli-mentary remarks as "The Master Spirit of the Age' "The Grown of Scholars' "Last of the Enlightened scholars," and "A Sign among the Signs of God." Ibn Saiyid-in -Nas (d. 734 A.H.) says that his contemporaries did not see another man like him, nor did he himself witness his peer. Similarly, Shams ud-din al-Zahabi testifies: If I were asked to testify before the Kaba I will swear by God that neither I saw a scholar like him nor did he himself see a man of his stature." Dauntless Courage The Turk chiefs and military generals were amazed to see the dauntless valour of Ibn Taimiyah which he had shown against the Mongols on the battle-field, "'Seated on the horse-back," says Hafiz Siraj ud-din, "he assumed his station in tire front line like a brave soldier arid flew at the enemy ranks as if he had no fear." The remarkable courage shown by him against the kings and rulers in raising the voice of truth was undoubtedly the outcome of an still deeper, spiritual and enduring element of his character. Many scholars before him had expounded the issues he touched
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upon, but the singular courage and fearlessness exhibited by him in explaining the true content of the Unity of Godhead and placing one's trust in Him alone as against the innovation of sufistic ideas like pantheistic monism or union and absorption into the Absolute Being or other aberrations of the misguided sects, and the way he endured all adversities patiently and steadfastly show the fortitude and grit of his mind and character. Paying a glowing tribute to this brave, venturesome characteristic of Ibn Taimiyah, al-Zahabi writes : "None amongst his predecessors and successors dared to explain his viewpoint so forcefully as did Ibn Taimiyah and the result was that a large number of theologians of Egypt and Syria became his enemy. His adversaries left no stone unturned to humiliate and discredit him. They charged him with innovation, joined issues with him and wrote treatises to confute him, but he remained steadfast against all odds and difficulties. He resisted all temptations and remained firm on what he considered to be right and correct. The conclusions he had reached were not only the result of his own ponderings and wide knowledge of the Scripture and Traditions but also a product of his piety, fear of God and deference to the ordinances of the Shariah, On many an occasion he had to face the combined antipathy of opposing scholars, but he was always helped by God to emerge unhurt from the vindictive wrath of his opponents." The comprehensive knowledge and intellectual brilliance of Ibn Taimiyah had been acknowledged by his contemporaries, friends and foes both, but the secret of his greatness and immortal fame lay in his inquiring mind, coherent thought and ability to chart an untrodden course for himself. No scholar before him had dared to point out the mistakes of Sibawaih, the undisputed authority on grammar and syntax, as he did. Greek philosophy had so powerfully captured the minds of the scholars and doctors of religion that even its greatest critic, Imam Abu Hamid al-Ghazali, had not succeeded in completely shaking off the influence of
Greek metaphysics and ethics in his famous work Ihya ul-Uloom. But Ibn Taimiyah's writings do not show the slightest trace of compromise with the Greek philosophy and its way of thinking. In Kitab ur-Radd-i-alal Muntaqiyin his criticism of the logical syllogism smashes the entire structure of Greek philosophy from which it had been borrowed. In Traditions and jurisprudence too, the scholars never dared to discuss any issue except within the limits set by the earlier teachers, but Ibn Taimiyah had the courage to reopen many issues which had by then been taken as decided once for all. He fearlessly presented his findings with cogent reasoning couched in a literary style, which stirred the stagnant thought of his time. At last, he raised himself above the four orthodox juristic schools and began to base his legal opinions only on the Scripture, the Traditions of the Prophet and the practice of the companions. "For the last few years", says al-Zahabi, "he is not giving his legal opinions in accordance with any recognised juristic school, but stands by what he considers to be right. He has set forth a series of such reasons and proofs, as none else had done earlier, which uphold the correctness of following the precepts of the Prophet and the earliest followers uf Islam." It is natural for man to err, and Ibn Taimiyah too was at fault in some of his 'unique' opinions; but there is not the least doubt about his sincerity. He never blindly followed any Imam nor gave up the opinion of the founder of any juristic school either on account of false pretence, inertia or sluggishness, vanity or expediency. He was always disposed to act with careful regard to what was right and enjoined by the Book of God and Traditions of the Prophet. The character of Ibn Taimiyah. can best be summed up in the words of Ibn Hajar Asqalani which is worth repeating here. He says that "Ibn Taimiyah was without doubt the Saint of saints. Even in matters in which he was censured, he did not form his opinion out of arrogance. He insisted on his opinion only when he was satisfied about its correctness. In all those numerous matters
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in which his opinion has been accepted as correct, one ought to avail oneself of his wisdom and raise his hands in prayer for the peace of his soul. One need not follow him where he is mistaken, but he cannot be reproached even in those matters. All the erudite scholars of his time have affirmed that he had attained that position of scholarship and learning which enables a man to formulate juristic opinions. Even Sheikh Jamal ud-din az-Zamalkani, who was his bit-
terest enemy always trying to put him to harm, has acknowledged the erudition of Ibn Taimiyah." Furtherance of the cause of true faith was all his business, from morn till eve. He had no other occupation, no vocation, which could divert his attention from the remembrance of God and service of his fellow beingsneither a trade to ply, nor dependants to engage his attention he ever had.
Sahl ibn Abdullah and Shaytan

Sahl bin Abdullah Tastari was a great aarif (one who gained the recognition of Allah Taàla) of the past and a contemporary of Imam Abu Dawood r.a. Once he met Shaytan on the way to salaah who said to him: "Hadrat! I have a question to ask..." He recognized that this was Shaytan. Shaytan also realized that he had recognized him. Shaytan asked: "You say that the curse of Allah is on me and not His rahmat (mercy), whereas it appears in the Qur'an: My mercy encompasses everything. [7: 156] and I am also shay (a thing). I am not la shay (nothing.)This is a mujiba kulliyya. Sahl Bin Abdullah said that I was so confounded by his question that my mouth dried up and I gasped for breath, worrying as to what answer must I give. The following ayah came to mind: I will show mercy to those who fear me and discharge their zakah. [7: 156] Hence, I said to him: "The rahmat (mercy) is for those who possess the quality of taqwa (fear of Allah) and you are not from amongst them." Shaytan said: "O Sahl! Your description is limiting. Allah Taàla's description is unlimited. You have based the description of Allah upon your description. Upon this Shaytan fled saying: "If only you had remained silent!" Shaikh Muhyiddeen ibne Arabi has mentioned this incident in Futoohaat-e-Makkiyyah and Imam Shaàrani has related it in Al-Yawaaqeet wal Jawaahir. Allamah Anwar Shah Kashmiri (ra) comments on the incident and says, "I cannot understand why Shaikh Sahl bin Abdullah was silenced despite being such a great scholar. The meaning of the rahmat (mercy) encompassing everything is that it has the ability to accommodate everything. Whoever wishes can be accommodated in it. There is no shortage in the mercy of Allah Taàla. Like how it is said : This room can accommodate a hundred people. Will there be any harm if only fifty people come into the room and fifty don't? Similar is the mercy of Allah Taàla. It can accommodate everything, but Shaytan himself did not want to enter it. How will the rahmat (mercy) then accommodate him? What! Should we force it down your throats whereas you dislike it? [11: 28] This is how Shah Sahib answered this.
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The Aadaab of Things in General Use

Anything which is used by a number of persons should be replaced in its original place after use. Replace it in the same place from where you have taken it so that someone else does not have to search for it when required. Having used an item, e.g. a chair, do not leave it in the way or in a place where it becomes an obstacle for others. When giving someone an item, do not throw it at him from a distance. Give it in his hand. When passing something heavy, hot or a liquid or food to another, do not pass it over someone's head. Perhaps it may slip. If a needle becomes stuck in the cloth while sewing, do not pull it out with your teeth. It may break and hurt you. Do not leave a needle or any sharp or dangerous item on a chair or bed. Somebody may sit or lie on it. Do not pick your teeth with a needle or knife. This is dangerous. Do not suddenly lift a stone which has been lying in the same spot for a while. Sometimes a scorpion, etc., may be concealed thereunder. Do not throw peels or any other harmful objects in the pathway or road. During winter, wear suitable garments to give warmth. Many females wear insufficient garments during winter. This causes either colds or fever. Before lying down to sleep, dust the bedding with a cloth. Sometimes harmful insects settle in the blankets. After having eaten, do not leave without having removed the food. It is disrespectful to leave the food and move off. First send away the food, then get up. Left-overs which you are not able to eat, and crumbs, should not be thrown into the dust-bin. Birds and animals eat such food. Put it in a place where animals and birds may acquire it. Do not throw away a lighted match. First extinguish it. Do not leave a burning lamp unattended at home. If no one is present, extinguish it. When handling dangerous items, such as a burning candle, boiling water, hot oil, etc., be very careful. (Some people are in a careless habit of leaving a cup of hot tea / water at the edge of the table. A small child may grab it and spill the boiling contents on himself. Women are in the careless and dangerous habit of leaving cooking utensils with their handles protruding from stoves. A passing person may bump against the handle and spill the contents with grave consequences).
Rafatul Bari
A Comprehensive & Scholarly Commentary in English of
(The Most Authentic Hadith Collection) By
Sahih al-Bukhari
Dr. Rafiq Ahmad.
First of its kind in the world made available in a lucid and easy language. Useful for both scholars and commoners. Very popular in South Africa, UK & USA.
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Mind Your Dress: Published From Srinagar, March 2010 Vol. 11. No. 03

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Mind Your Dress

P.O.Box:- 974, GPO, Srinagar, 190001, Kashmir. India.

Editor, Printer & Publisher: Mawlana Hamidullah Lone

March. 2010. Vol.11, No: 03.

13. Saviours of Islamic Spirit 14. Friends and Friendship

P.O. Box 974 G.P.O. Srinagar, Kashmir, 190 001 India.

All thanks for Almighty, the most Merciful and Exalted.

Your Heaven, Your Hell

Lesson From The Quran

Lesson From Sahih al-Bukhari

The Book of Knowledge

Characteristics of a Wali of Allah

Affection and Compassion Between Spouses

Lamentations of a Muslim Wife

The End of Prosperity: Can Islamic Finance Help?

(Vol.11, No: 03)

A Look at Hadith Rejecters' Claims

Brutal Population Control

Youth: On Culture, Religion, and Generation Gap

Saviours of Islamic Spirit

Character and Achievements

Sahl ibn Abdullah and Shaytan

The Aadaab of Things in General Use

(The Most Authentic Hadith Collection) By

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