The Story of the Royal Falcon

Once a king's falcon flew away from his palace and
landed in the house of an old woman of the
neighborhood. The old woman saw the falcon's long
nails and its big wings and cut them short, saying, "With which
unworthy person have you lived all this time who kept you like
an orphan.” Maulana Rumi (Rahmatullah Alaihe) says, "So is
the love of an ignorant person. For a falcon, long nails and huge
wings are its virtues and required in its hunting pursuits. These
signs of perfection in the falcon were looked upon as faults by
the old woman, due to her ignorance of what constitutes
perfection for a falcon. By cutting the nails and wings, she made
the falcon useless.
The king, in the meantime, searched for the falcon. One
day while searching, he came to the house of the old woman.
Seeing the falcon in this state, he began weeping. The falcon
saw him and said, "O king, I am very much ashamed of myself.
I repent and now make a new promise and commitment to
you".
Maulana Rumi (Rahmatullah Alaihe) now says:
"The world is like that old woman
That whoever inclines to it is just as disgraced and foolish.
He who befriends an ignorant one, will meet the same fate
As the falcon met at the hands of the ignorant old woman".
Hazrat Hakeem Ul Ummat Maulana Ashraf Ali Thanwi
(Rahmatullah Alaihe) said, "Similarly, some ignorant ones
become claimants to being servants of Islam. Then in their
ignorance, make Islam subject to their absurd opinions and
thereby distort the true teachings of Islam. This is generally true
of those people who through their own study later become
authors of books and articles on Islam, without having studied
Deen at the hands of a scholarly teacher. When looking at the
writings of these authors, great precaution is required. There is
a Hadith in Tirmidhi that Rasulullah (Sallellaho Alaihe
Wasallam) said:
"See from whom you take your Deen and the correct
transmission chain is part of the Deen".
In other words, before acquiring Deen from anyone, first
enquire from a well-known scholar about his credibility. The
jug from which you drink water should first be inspected to see
that the water inside is clean and not contaminated.
(Extract from Ma'arif e Mathnavi)

Eighteen Wise Advices from the Lips of Hadhrat Umar Radiyallahu Anhu

Hadhrat Sa'eed bin Musayyib reports that there were eighteen guidelines that
Hadhrat Umar ra. formulated for the people, every one of which is replete
with wisdom. He said,
"(1) When someone disobeys Allaah in matter that impacts on you, you can give
him no punishment worse than obeying Allaah in matters that impact on him.
(2)Always assume the best about your brother unless you learn something about
him that you absolutely cannot reconcile.
(3) Never assume the worst about any statement that a Muslim makes as long as
you are able to make a favourable interpretation.
(4) The person who exposes himself to slander must never rebuke anyone who
holds a bad opinion of him.
(5) Whoever guards his secrets will retain the choice in his hands.
(6) Ensure that you keep true friends to stay under their wings because they are a
source of beauty during times of prosperity and a means of protection during
times of hardship.
(7)Always speak the truth even though it leads to your death.
(8) Never delve into matters that do not concern you.
(9) Do not ask about matters that have not occurred because that which has
already taken place is enough to preoccupy you from that which has not.
(1 0) Never seek your needs from one who does not want to see your success.
(1 1) Never treat false oaths lightly because Allaah will then destroy you.
(12) Never keep the company of the sinners to learn from their sinful ways.
( 13) Keep away from your enemy.
(14) Beware even of your friends, except for the trustworthy one and none can be
trustworthy unless he fears Allaah.
(1 5) Be humble when in the graveyard,
(1 6) submit to Allaah's obedience and
( 1 7) seek Allaah's protection at the time of disobeying H i s commands. (18)
Consult with those who fear Allaah because Allaah says:
From Allaah's bondsmen, it is only those with knowledge (those who
recognise Him) who fear Him. {Surah Faatir, verse 28)
(Ibnu Asakir)

Attaching More Importance to Practise than to Theory

The Statements of Hadhrat Ali ra. in this regard
Hadhrat Ali ra. said, "Study and you will be known for it. Practise on your
knowledge and you will be amongst its worthy bearers because soon a time will
come when nine-tenths of the truth will be rejected and the only person who will
be saved will be one who remains anonymous and aloof from people. Such
people are the beacons of guidance and the lanterns of knowledge. They are not
hasty, do not promote immoral behaviour or immoral speech." (Ahmad)
Hadhrat Ali ra. once said, " 0 men of knowledge! Practise on your knowledge
because only that person is an Aalim whose knowledge is followed by practise
and whose practise conforms with his knowledge. There shall soon come people
whose knowtedge will not even transcend their collar-bones. Their private lives
will contradict their public lives just a s their actions will contradict their
knowledge. They will sit in groups, boasting to each other and will get angry if
anyone sitting in their group had to leave to sit with another group. The actions
of such people will not even transcend their gatherings on its way to reach
Allaah." (Ibnu Abdul Barr)

INSPIRATION

Reciting the word "ALLAH" has a very good mental effects on all humans
This is not a fictitious story...it is real and verifiable...
Vander Hoven, a psychologist from Netherlands, announced his new discovery about the effect of reading the Quraan and repeating the word ALLAH both on patients and on normal persons. The Dutch professor confirms his discovery with studies and research applied on many patients over a period of three years.
Some patients were non-Muslims, others do not speak Arabic and were trained to pronounce the word "ALLAH" clearly; the results was great, particularly on those who suffer from dejection and tension. Al Witan, a Saudi daily reported that the psychologist was quoted to say that Muslims who can read Arabic and who read Quraan regularly could protect themselves from psycological diseases.
The psychologist explained how each letter in the word "ALLAH" affects healing of psychological diseases. He pionted out in his research that pronouncing the first letter in the word "ALLAH" which is the letter (A),pronouncing the velar consonant(L) in the Arabic way, with the tongue touching slightly the upper part of the jaw producing a short pause and repeating the same pause constantly, relaxes the aspiration.
Also,pronouncing the last letter which is the letter (H) makes a contact between the lungs and the heart and in turn this contact controls the heartbeat. What is exciting in the study is that this phsycologist is a non-Muslim, but interested in Islamic science and searching for the secrets of the Holy Quraan.
Allah The Great and Glorious, says, we will show them our signs in the universe and in their own selves, until it becomes manifest.
ALLAHU AKBAR Allah is great. Allah keeps me going day and night. Without Allah, I am no one. But with Allah, I can do everything . ALLAH IS MY STRENGTH

A Lesson

The growth cycle of a tree has three phases:
1)The planting of the seed in the ground;
2)The sprouting of the the seed into a tiny plant and finally,
3)The plant growing into a full-fledged tree laden with flower and fruit.
Every sane person can see that the last two phases of the growth of a tree,its sprouting,coming in flower,and bearing fruit,depend entirely on the first phase;i.e planting of the seed.
Jazaa Ul A'maal

CONCEIT

If anyone has the complex of self-importance or struts on wearing good clothes etc,is an evil and vice even if he does not look down upon others.The Tradition says:”This habits disrupts Iman(Faith).Such person does not care to correct himself,because of self conceit,he never looks to his own defects”
Its remedy is that one should recall and scrutinize one's defects and shortcomings and judge his actions and habits and understand that any good in him has been given by Allah and it is not his own achievement and should be thankful to Allah and pray that he may not be deprived of whatever virtues he has.
Extract from Bahishti Zewar by Hakeemul Ummat;Hazrat Maulana Asyraf Ali Thanvi Rahimahullah

Dream

The symbolic representation of Deen(Religion) is that of a robe or a gown.Abu Saeed Khudri Radhiyallahu Anhu narrated that Rasulullah Sallallahu Alaihi Wa Sallam said:"I dreamt that people were present before me wearing robes of different sizes.Some wore gowns that just reached their chests;others wore them below their chests;Umar(Radhiyallahu Anhu)wore a long flowing robe with its train trailing on the ground."The Companions Radhiyallahu Anhum asked;"What is the significance of this dream?"Rasulullah Sallallahu Alaihi Wa Sallam said:"It(The length of the robe)signifies Deen(in the life of the wearer)"(MISHKAAT) (Jazaa Ul A'maal by Hazrat Maulana Asyraf Ali Thanvi Rahimahullah)

Istighfar

By virtue of acts of obedience,people are blessed with plentiful rains,their worldly wealth increases,their families grow;their gardens flourish and their rivers flow plentifully.Allah Ta'ala says:(Nuh Alaihissalam said to them:)"Seek forgiveness of your Lord.Lo!He is ever Forgiving.He will let loose the sky for you in plenteous rains.And will help you with wealth and sons;and will assign unto you gardens and will assign unto you rivers"(NUH:10-12)(Jazaa Ul A'maal by Hazrat Maulana Asyraf Ali Thanvi Rahimahullah)

A Note

If somebody suffers a monetary loss,his devotion to Allah leads t a better recompense.Allah Ta'ala says:"Oh Prophet!Say unto those captives who are in your hands:"If Allah knows any good in your hearts,He will give you better than that which has taken from you,and will forgive you.Lo!Allah is Forgiving,Merciful"(Anfal:70)
Note:The verse refers to the captives of Badr.They were set free on payment of ransom,but they were promised a better recompense(By Allah),if they became true Muslims.In course of time of the promise was fulfilled(by Allah) and they were endowed with Bountiful Wealth(Jazaa-ul-Amal by maulana Asyraf Ali Thanwi rahimahullah)

Muslim Degenemtion and its only Remedy

AUTHOR'S PREFACE
For the high devotion, keenness and perseverance of
Hadhrat Mohammad Ilyas (Rahmat-Allah-Alaihi) and also
due to the profound zeal shown by many other learned and
pjous personages among Muslims, a cohesive work is currently
in progress for the propagation of Islam and the
Islamic way of life. This fact is known to most of the wellinformed
Muslims of this period. Although an unworthy
being for the high mission; I have been commanded by the
distinguished gentlemen referred to above to write an
account of this work, so as to bring out clearly the special
features of propagation (Tabligh) and also to highlight the
burning need for this, the Supreme Islamic activity, at this
critical juncture, so that, as many Muslims as possible are
able to understand and benefit from what is going on.
In obedience to their command, I have ventured to
gather in this booklet a few thoughts and ideas, which are
mere drops from the ocean of knowledge and enlightenment
possessed by the above mentioned personalities. The
collection really amounts to a handful of petals from the
vast garden of the teachings of Islam, which I have hurriedly
picked up for presentation to the readers. There may be
mistakes and omissions in the presentation, for which I beg
my readers to make allowance, and request them to be so
kind as to amend or correct those mistakes if necessary,
thereby earning my gratitude. -
It is my earnest prayer that may Haq-Ta'ala (Shanahoo)
by His special favours and kindnesses, and for the sake of the noble personages connected with this work, forgive me
for my sins and not uncover my misdeeds, but He may graciously enable us all to lead a pious and virtuous life. May
He bestow upon us the wealth of His own love, and grant
us the approval to follow His own chosen faith of Islam.
May He also give us the power to propagate Islam in strict
obedience and loyalty to His dearest and the most distinguished
Prophet, (Hadhrat Mohammad saIlallaho alaihe
wasallam).
MOHAMMAD EHTESHAM-UL-HASSAN (DELHI)
18 RIBIYYUSANI 1358 (HIJRI)
PAST HISTORY
About thirteen and a half centuries ago, when the
world was sunk in the darkness of ignorance, sin and impiety,
a light of true knowledge and guidance rose from the
horizon of the rugged hills of Batha.(Name of hills around Mecca (Saudi Arabia).
Muslim Degeneration and its only Remedy
noble deeds which at one time used to be the symbol of
each and every Muslim. Now-a-days, there can hardly be a
living person who can be said to have the purity or the sincerity
of conscience. On the contrary, Muslims are sunk in
vice and sin. They have wandered away so much from the
path of virtue which at one time used to be their "hallmark",
that the enemies of Islam talk and discuss their
affairs with delight, contempt and ridicule. Unfortunately,
the matter does not end here. The Muslim youth of the new
generation, which has been affected and influenced by the
so-called modern trends or the Western way of life, take
pleasure in laughing at the very ideals of Islam and openly
criticize the sacred code o.f "Shariat" as being out of date
and impracticable. One wonders at such behaviour and
finds that a people, who once gave strength, happiqess,
honour and peace to the entire mankind, have now become
completely demoralised, apathetic, shallow and helpless.
Those who had once taught the world the golden lessons of
etiquette and culture are today found wanting in these very
adornments.
EARLIER ATTEMPTS TOWARDS IMPROVEMENT
For a long time, some distinguished thinkers and
preachers of Islam have been seriously pondering over this
unfortunate plight of their people and have been striving
hard to reform the Muslim society, but alas!
(The treatment only aggravated the disease).
The situation is fast deteriorating and the future looks
darker still. Inaction and complacency on our part in these
circumstances will be an unforgiveable sin and crime. But,
before deciding what is to be done, it will be necessary to look closely at the root cause of this sad state of affairs.
People have assigned several causes to this degeneration
and have adopted numerous measures for arresting the rot, but unfortunately all efforts so far have only brought
further frustration. Instead of improvement, despair and
confusion have resulted, particularly so in the ranks'of
learned preachers and "ulema". The basic truth of all this
is that the root cause of the real disease has not been diagnosed.
Until this is done, no proper treatment can be prescribed
or administered, hence no cure or improvement* Its rays spread to the
East, West, North and South; they reached every corner of
the earth and within the short period of 23 years, the way
was paved through that light for the mankind to move to
such heights of glory as had never been attained before. It
enlightened Muslims and created in them the urge for taking
the right counsel, which would ultimately bring them
their salvation. By following the right path and the guidance
emanating from that light, the Muslims moved from
success to success and attained the highest pinnacle of
glory in history. For centuries, they ruled on this earth with
such grandeur and strength that no contemporary power
had the courage to challenge them and, if someone dared to
do so, he did that at the risk of being annihilated. This is
the historical truth, which cannot be-erased. But, alas! this
fact of history has only become a myth, an ancient tale, to
narrate which may sound meaningless and ridiculous, particularly
in the context of the present day life of Muslims,
which obviously is a blot on the brilliant performance and
achievements of their ancestors, the early followers of
Islam.
THE DISEASE
The history, even up to the end of the thirteenth century
Hijri, will reveal that the Muslims were the sole possessors
of honour, dignity, power and grandeur, but when
one turns his eyes away from the pages of the history books
and looks at the Muslims of today, one sees the picture of a
people sunk in misery and disgrace, a people who possess
no real strength or power, honour or dignity, brotherhood
or mutual love, and reflects no virtues or moral character
worth the name. One cannot find any sign in them of those
noble deeds which at one time used to be the symbol of
each and every Muslim. Now-a-days, there can hardly be a
living person who can be said to have the purity or the sincerity
of conscience. On the contrary, Muslims are sunk in
vice and sin. They have wandered away so much from the
path of virtue which at one time used to be their "hallmark",
that the enemies of Islam talk and discuss their
affairs with delight, contempt and ridicule. Unfortunately,
the matter does not end here. The Muslim youth of the new
generation, which has been affected and influenced by the
so-called modern trends or the Western way of life, take
pleasure in laughing at the very ideals of Islam and openly
criticize the sacred code of "Shariat" as being out of date
and impracticable. One wonders at such behaviour and
finds that a people, who once gave strength, happiqess,
honour and peace to the entire mankind, have now become
completely demoralised, apathetic, shallow and helpless.
Those who had once taught the world the golden lessons of
etiquette and culture are today found wanting in these very
adornments.
EARLIER ATTEMPTS TOWARDS IMPROVEMENT
For a long time, some distinguished thinkers and
preachers of Islam have been seriously pondering over this
unfortunate plight of their people and have been striving
hard to reform the Muslim society, but alas!
(The treatment only aggravated the disease).
The situation is fast deteriorating and the future looks
darker still. Inaction and complacency on our part in these
circumstances will be an unforgiveable sin and crime. But,
before deciding what is to be done, it will be necessary to look closely at the root cause of this sad state of affairs.
People have assigned several causes to this degeneration
and have adopted numerous measures for arresting the rot, but unfortunately all efforts so far have only brought
further frustration. Instead of improvement, despair and
confusion have resulted, particularly so in the ranks'of
learned preachers and "ulema". The basic truth of all this
is that the root cause of the real disease has not been diagnosed.
Until this is done, no proper treatment can be prescribed
or administered, hence no cure or improvement

can be expected. Any step lacking proper diagnosis and
correct treatment would a=ount to making a chronic situation
more chronic, and further increase confusion and
despair.
THE APPROACH
It is the proven claim of Islam that the "Shariat" is the
Divine Code, which lays down a complete way of life outlining
every possible measure for advancing and progressing
on the path of true success and righteousness. It very
clearly describes the proper course of action and indicates
methods to check and re-orientate in the event of losing direction
or going astray. In other words, "Shariat-e-Muhammadiah"
assures its followers their spiritual and material
well-being and advancement for their whole life in all situations,
right up to the last day of life on this earth. Obviously,
therefore, it would be futile to look for the cause
and the cure for the prevailing degeneration outside the
dictates of "Shariat". For this, of necessity, we must look
closely into the "Quran-i-Hakim" which is the fountain
source of "Shariat" and of all knowledge and guidance for
the whole of mankind. In fact, it is the only source of wisdom
for man. We ought to seek its help in finding out what
our troubles are and how they are to be removed, if we
really desire to attain full recovery. Once we come to know
about that, we must.cling to the solution and solemnly resolve-
to adopt it. Certainly, the wisdom and guidance from
the "Quran" will never fail us, particularly at the critical
juncture and in the difficult times through which we are
passing nowadays. Let us look and search for the right solution
in the "Quran" and "Sunnah".
THE DIAGNOSIS
The Creator of the universe, Allah Ta'ala, remains
avowedly commit^ that the kingdom and His vicegerency
on earth are only meant for the true Muslims (momineen).
This is clear from the following verse:
"Allah has promised to those from amongst you who
believe and do righteous deeds that He would surely
make them His vicegerents on earth."
He has also given the assurances that true believers
will always dominate over non-believers a d that nonbelievers
will be left without any friend or ally; as is clear
from the following verse:
"And if these non-believers had given you a battle,
they were sure to turn on their heels, and they would
have found no protector and no helper."
Moreover, it is Allah Ta'ala's own obligation to grant
every help to the true Muslims and it is also His promise
that such people will always remain exalted and glorious.
This is borne out by the following verses:
"And it is our bounden duty to render succour to the
true be1ievers. "
"And do not give way to despair, and do not grieve,
and you only shall dominate, if you are true believers."
"And honour is only for Allah, His Prophet (sallallaho
I alaihe wasallam) and those who believe."
The above Divine assertions clearly indicate that the
I way to regain honour, grandeur, exaltation, glory and vir-
I tues by Muslims, lies only in their being strictly faithful. If
their relationship with Allah Ta'ala and the Holy Prophet (sallallaho alaihe wasallam) is strong and firm,they are destined to be masters of each and every things on this
Earth. But if, on from the following verse:
"And let Time be witness: verily man is in a great loss except, of course, those who believe and do righteous
deeds and who rejoin truth and enjoin patience."
As already brought out, history proves that the early Muslims had been able to reach the highest summit of
honour and glory, whereas the present day Muslims seem
to have moved in the opposite direction. It is obvious from
the above verses of the Quran that the first Muslims had
attained that high position in life because of the purity and
strength of their faith and the excellence of their character.
Conversely, the deplorable condition of the present-day
Muslims is the result of weakness in their faith and character,
the opposite of what their forefathers possessed. Therefore,
it will be right to say that today we are Muslims in
name only! In this connection, the true Messenger of Allah
Ta'ala Hadhrat Mohamrnad, (sallallaho alaihe wasallam),
had prophesied:
"An era will come in the near future when Islam will
exist merely in name and Quran will exist merely in
phrase." : ,
This is clearly applicable to the Muslims of the present
time. In these circumstances, the points which need urgent
investigation are:
(a) as the right type of faith, which can have the approval
of Allah Ta'ala and His Apostle and which
will bring us spiritual and material advancement,
is not to be seen anywhere, what will be the means
of acquiring that true faith; and
(b) what are the factors which have caused the extinction
of that faith, and with it the true life of Islam,
from our midst?
A study of the Holy Quran clearly reveals that the
capacity to maintain the required level of the true faith of
Islam, and the ultimate ascendance to exaltation and glory
through it, are dependent on the fulfilment of a special task
which has been so graciously assigned by Allah Ta'ala to
the Muslims alone. It is for this that they have been given,
in the Quran, the distinguished position, "Khair-ul-Umam"
(the best of dl peoples).
According to the faith of Islam, the main purpose
behind the creation of this world was to establish and
prove the Divinity, the Oneness, and the most exalted
existence of Almighty Allah Ta'ala, and to reflect His unlimited
Powers and boundless Attributes through man,
who was to be guided by the light of true knowledge. It was
impossible for man to conceive and utilize that knowledge
without his first being purified of impiety and obscenity.
Only after that purification, is he to be adorned with fine
virtues, excellence of conduct and the eventual capacity to
act righteously. It was for this purpose of bringing about
this purity and power in the ranks of mankind that thousands
of Prophets and Apostles had been deputed by Allah
Ta'ala. The last in the series, came the "Sayyed-ul-Ambia
wal Mursalin" (the greatest of all the Prophets) Mohammsd
(sallallaho alaihe wasallam). It was through him that man
reached the high state of development of mind and body
leading to the final stage of purity. It was then that mankind
received the glad tidings in the following verse:
"And today we have perfected your Religion for you
and completed our bounty upon you."
The supreme purpose of man's creation had been fulfilled;
good and evil had been clearly defined, a complete
system of practical life had been revealed, the lineage of
prophethood and apostlehood had been terminated, and
lastely, the duties that were formerly discharged exc!usively
by the Prophets had devolved as a collective mission
upon the "Ummat-i-Mohammadia" (the Muslim people). h
This last fact has been clearly brought out in the following verses of the Holy Quran:
"0 you (followers of Mohammad): you are the noblest
of peoples, in that you have been brought out for (the
benefit of) mankind. You enjoin the good and forbid
the evil, and you believe in Allah”
"And it is but meet that amongst you there should be a
group devoted to inviting people towards righteousness
and enjoining the good and forbidding the evil,
and it is only those who do this that prosper."
In the first verse, "Allah Ta'ala" has stated the reason
why the Muslims are called "Khair-ul-Umam" (noblest of
all peoples); it is because of spreading good and preventing
evil. In the second verse, He has further clarified that only
those people shall be exalted in life who fulfil that injunction.
The command does not end here. It is stated in another
place that the failure to accomplish this vital task
will bring curse and gloom on its assignees. This inference
is taken from the following verse:
"And those amongst the people of Israel who rejected
Allah's commands were cursed by Allah through the
tongues of Dawood and Isa, son of Mariam. And the
curse was because they rebelled against Allah's commands
and transgressed the limits and did not desist
from the evil that they were doing; and verily it was a
grievous lapse on their part."
A further explanation and clarification of the above
verse of the Holy Quran can be seen from the following
"Ahadis" (sayings of the Holy Prophet Mohammad (sallallaho
alaihe wasallam).
(1) It has been narrated by Hadhrat Abdullah bin Masud
(radi Allaho anho) that the Holy Prophet (sallallaho
alaihe wasailam) was pleased to say:
"Amongst peoples gone by, when somebody committed
a sin, the other would reprimand him and
would say: "Fear Allah"; but on the following day
would befriend him and mix with him as if he had
never seen him committing the sin. And when Allah
saw them behaving thus, He confounded the hearts of
some with those of some, and cursed them through the
tongues of Dawood and Isa son of Mariam; and this bccause
they rebelled against Allah and transgressed His
limits."
I, Mohammad swear by Him, Who has control over my
soul: you must enjoin the good and forbid the evil and
force the ignorant wrongdoer into the path of rectitude; else
Allah will confound your hearts and you will be cursed, as
were some of the peoples gone by.
(2) Hadhrat Jareer (radi Allaho anho) has narrated that
Hadhrat Mohammad (sallallaho alaihe wasallam) was
pleased to say: "When an individual of a community sins,
and the community, in spite of its authority over him, does
not prevent him from sinning, Allah's punishment descends
on them even before death, i.e., He subjects them to
various tribulations in this very world."
(3) Hadhrat Anas (radi Allaho anho] has narrated that
Hadhrat Mohammad (sallallaho alaihe wasallam) was pleased
to say, "The Kalimah La ilaha Illallaho always benefit the individuals
who proclaim it, and keeps away from them woes
and troubles, unless, indeed, its rights are ignored." The companions
inquired: "What does the ignoring of its rights
mean?" Replied the Prophet: "It means that when sins are being
committed openly they do not prevent or stop them."
(4) Hadhrat Aisha (radi Allaho anha) says: "The Holy
Prophet, (sallallaho alaihe wasallam) came to me and I could
read from his noble countenance that something extraordinary
had happened. He did not utter a single word but, having performed
ablution, repaired straight to the mosque. I, too, stood
by the wall of the mosque to hear what he had to say. The
Prophet of Allah ascended the pulpit and, after the usual holy
exordium, said: '0 people, Allah has ordained you to enjoin
the good and forbid the evil, lest a time should come when
you call and He may not respond, you ask for a favour and He
may not grant it, and you call for help and He may refuse'."
(5) Hadhrat Abu Huraira (radi Allaho anho) has narrated:
"Said the Prophet (sallallaho alaihe wasallam): When my
"Ummat" (followers) begin to attach more importance to
the world and to regard it as a source of glory, the awe
and importance of Islam will vanish from their hearts.
When they give up the practice of enjoining good and forbidding
evil, they will be deprived of the blessings of
Revelation, and, when they begin to indulge in mutual
recrimination, they will fall low in the eyes of Allah."
THE ROOT-CAUSE
From the above "Ahadis" it is clear, that the abandonment
of the act of "Amir bil maruf wa nahi anil munkar" (enjoining
the good and forbidding the evil) has usually been the
root cause of "Allah Ta'ala's" anger and displeasure and His
eventual wrath. And if the "Ummat-e-Mohammadiah" becomes
guilty of that neglect and omission, the punishment to
he given to them will be more severe than to the earlier
people, because they would have failed to recognise their exclusive
obligation and neglected to fulfil the sole mission in
their life. For this reason, the Holy Prophet (sallallaho alaihe
wasallam) has enjoined the act of "Amir bil maruf wa nahi
anil munkar" (enjoining the good and forbidding the evil) "as
the essence and the pivot of the faith of Islam" and the abandonment
of that act as the cause of decay and decline of the
faith.
In the "Hadis" of Abu Saeed Khudri, (radi Allaho anho) it
is mentioned: .
"When anyone of you witnesses the commission of evil,
he should use his hands to prevent it; and if he has not
the power to do this, he should use his tongue; and if he
has not the power to do even this, he should use the power
of his heart; and this last represents the weakest degree
of faith."
There is yet a clearer version of the same "Hadis" from
Ibne Masud (radi Allaho anho):
It is usual for Allah to so arrange that every Prophet
leaves behind a group of his companions who perpetuate
His message, who follow it rigorously and preserve
the holy message exactly in the form in which
the Messenger left it. Then comes an epoch of mischief
and error, an epoch that witnesses the birth of people
who step aside from the path laid down by the
Prophet. Their actions are at variance with their proclamations;
their activities are not warranted by the
holy law. So whosoever arises in defence of Truth and
Law, and opposes the miscreants with his hands, is a
true believer; he who cannot do this but uses his
tongue, is a believer too; and he who cannot, do even
this, but uses the power of his heart, is also a believer;
but less than this, there is no degree of faith-(Muslim).
The vital importance of Tabligh (the task of propagation]
has been further emphasized by Imam Ghazali, (rahmatullah
alaih) in the following manner:
"There can be no doubt that the act of "amr bil maruf
wa nahi anil munkar" is that solid pillar of Islam, on
which each and every article of faith rests. It is for this
very mission that Allah Ta'ala deputed all the Holy
Prophets. If unfortunately, it is ignored or forgotten
and its methods and practices are given up, one has to
say that the very purpose of prophethood is totally
defeated and rendered meaningless. Thereafter, the
conscience, which is the capital wealth of man, will
wither and degenerate. Indolence and dullness of mind
will prevail. The highway to vice and arrogance will be
opened up and barbarity will spread in the whole
world. All achievements of man will become dangerous
and even harmful. Human relationship will break
Muslim Degeneration and its only Remedy 15
down. Civilization will be ruined. Mankind will be
reduced to utter moral destitution. But, the vivid
realisation of all this will come only on the Day of
Judgement, when the entire mankind will be under
trial before the Almighty Allah Ta'ala and called upon
to'account for each and every action."
"Alas! alas! the fear has come true, that which was
apprehended is before our eyes.
The tower of knowledge and enlightenment has been
demolished and its benefits and effects have been completely
wiped out. Consequently, mutual contempt and
humiliation are rampant. Nothing, of the sublime relationship
between man and his Creator, is left in human hearts;
on the contrary, man, like an animal, has become the slave
of his passions. Indeed, not only is there a paucity of true
Muslims in this world now, but it is practically impossible
to meet anyone who is prepared to bear the inevitable privations
for the sake of propagating Islam.
"Any Muslim who dares to take steps to remove the
present state of ruin and devastation, endeavours to revive
the act of propagation and comes forward to shoulder that
Iheavy responsibility, will surely rank as the noblest and
the most distinguished being among the whole of mankind."
He said this nearly eight hundred years ago, but his
statement is very accurately applicable to us today. We must ponder and calmly think out what is to be
done in these circumstances. There are some well-known
causes which seem to be responsible for the apathy and indifference that prevail today. These are discussed below.
CAUSES
FIRST
We generally believe that the act of Tabligh is the sole
and special responsibility of the "ulema", even when the
relevant injunctions of the Quran are clear and squarely
apply to each and every living Muslim. The actions and the
hard work of the Companions of the Holy Prophet (sallallaho
alaihe wasallam), and all those distinguished Muslims
who immediately followed them, bear definite testimony to
the contention that each and every Muslim is responsible
for the propagation of Islam (Tabligh).
'I'o assign the obligation of 'l'abligh (amr bil maruf wa
nahi anil munkar) solely to the ranks of "ulema", and not
to ourselves, is a sign of grave ignorance on our part. The
duty of the "ulema" is to state the truth and to point out
the right path. To enforce the righteousness among the
people and to keep the people moving on the right path is
the responsibility of all other Muslims. The following
"Hadis" is a clear exhortation to this:
"Lo! All of you are leaders and shall be questioned on
the Day of Judgment in respect of your trust. So, the
king is a head unto his subjects and shall be questioned
in respect of them; the husband is a head unto
his wife and shall be questioned in respect of her; the
wife is a head unto her husband's house and the r:hildren,
and shall be questioned in respect of them all:
the slave is a watchman unto his master's effects and
shall be questioned in respect of those. So you are all
shepherds, and you shall be questioned in respect of
that entrusted to you."
And similarly, in another place, a yet clearer version is
given:
1 The Holy Prophet (sallallaho alaihe wasallam) said:
I "Religion is the act of counselling." (The Companions)
i enquired: "On whose part (to counsel)?" He said: "On
the part of Allah, the Apostle, the leaders of the Muslims
and the lay Muslims."
Even if we suppose, as an extreme case, that this task
has to be carried out by the "Ulema" only, the present
emergency and the critical situation demand that everyone
of us should put his shoulder to the wheel and strive hard
for the propagation of the "Kalimah" and the protection of
theMuslim way of life.
SECOND It is commonly believed that, if a person is firm and
steadfast in his own faith (eeman), the infidelity of others
will bring him no harm, because of the meaning attached to
the following verse of Holy Quran:
"0 you who believe! you are responsible for your own
souls. He who goes astray cannot harm you, while you
are on the path of righteousness." sg %
In fact, the real meaning and sense of the above verse
is not what is being apparently attached to it, because,
that case, the meaning would appear to be against the Divine wisdom and spirit and against the teachings of the
"Shariat-i-Mohammadiah." It indicates that the collective
life and progress and salvation of the Muslim society as a
whole are the essence of Islam. The Muslim people must be
considered like a single body having several limbs. When
any limb receives an injury, the whole body suffers from
the pain.
I Mankind may progress to any limit and it may reach
the highest pinnacle of glory in every sphere of life, yet
there will be some who will go astray and become involved
in impiety. In that event, the above verse re-assures the
righteous people that as long as they remain steadfast and
keep moving on the right path, no harm can be brought to
them by those who decide to give up the right way of life.
Yet another point is that full enlightenment will be
received only when all the rules of law of "Shariat-i-
Mohammadiah" are accepted and practised, including all
the Divine commands, which naturally cover "Amir bil
maruf wa nahi anil munkar". This interpretation is supported
by the following words of Hadhrat Abu Bakr (radi
Allaho anho):
"0 people! you are given to reading this verse: "0 you
who believe! you are responsible for your own souls;
he who goes astray cannot harm you, while you are on
the path of righteousness," but I have heard the
Apostle of Allah saying that when people see something
evil and do not seek to liquidate it, they will
soon find themselves encompassed by the wrath of
Allah."
The verse in question has been similarly interpreted by
all the truly learned personages, such as Imam Nawdvi
(rahmat-ullah alaih), who explains in his "Sharah Muslim":
"The consensus of opinion of the learned personages
regarding the meaning of his verse is that, "when you
have performed the duty enjoined on you, the remissness
of those who refuse to profit by your counsel will
not harm you," as says Allah Ta'ala:
"(No one shall carry another man's burden)"; and of
the several injunctions addressed to all, one is that
regarding enforcement of good and prevention of evil.
Therefore when an individual has performed this duty.
and the addressee proves refractory, the former shall
not be penalised for it. He has performed his duty of
"amr-o-nahi" and acceptance or rejection of it by the
other party is not within his competence. Allah knows
best."
THIRD
People of distinction as well as the common man, the
learned and the ignorant, all alike, have become indifferent
or even averse to the need for the reformation of society.
They all seem to have resigned to the fate, that it is difficult,
rather impossible these days, for the Muslims to make
any progress to regain their lost glory. Whenever any
scheme for improvement and reformation is presented to
anyone, the usual reaction is: how can the Muslims progress
in the circumstances when they have neither a state*
of their own nor any power to rule, neither wealth nor any
financial standing, no army and equipment of war nor any
influence, they lack even in physical stamina, mutual
agreement and unity of purpose. Even the religious people
seem to have decided by themselves that, it being the fourteenth
century "Hijri" and the people, having drifted so
farther away from the prophetical teachings, the downfall
of Islam and the Muslims is inevitable. They maintain that.
in these circumstances, it will be useless to make any effort
towards the reformation of Muslims.
It is true that the effects of the apostolic light become less and less as we are removed farther and farther away from it, but this does not mean that no effort is to be made to regenerate that light by enforcing "Shariat" and upholding and defending, with all our energies and power, the
way of life taught by Hadhrat Mohammad (sallallaho alaihe wa sallam)a For; had the Muslims before us thought so, there
would have been no trace of Islam left anywhere by now,
because there would have been no means through which
the lessons and the teachings of "Shariat" could have
reached us. Therefore, it will be fatal for us not to check the
present negative attitude towards Islam. We should adopt a
vigorously positive line for our own sake and also for the sa e of future generations. The time is moving fast, and so
is the pace of deterioration in the religion of Islam. The
situation demands a strong, quick and determined effort by
one and all for arresting the rot and stopping further degeneration
of the Muslim society.
As a rule, existence of true Islam depends entirely
upon the perseverance and collective effort of its followers.
Unfortunately, they seem to be deficient in these very requirements.
We must appreciate that the "Quran" and
"Hadis" are full of the lessons in calling the Muslims to be
active and to persevere in the path of Allah. There is a
"hadis" about a very pious person who may pray night and
day all his life, but he cannot come to the level of one who
strives and sacrifies his pleasure and comfort for the sake
of guiding and helping people to move on the right path of
Islam.
On this very point, many commands and injunctions
in the "Quran" exist. It is clearly brought out that the one
who strives hard in the path of Allah Ta'ala remains
superior and exalted compared to all other; for example:
"The believers who, without a reasonable excuse, sit at
home, cannot equal those who perform "jehad" in the
path of Allah with their lives and wealth. Allah has
raised the status of those who perform "jehad" with
their lives and wealth as compared to those who stay
at home. To the former, He has promised a blessed
abode; Allah has exalted the "Mujahideen" over those
who stay at home, with glorious reward: pompous
ranks, His mercy and forgiveness; and Allah is Forgiving
and Merciful."
Although the above verse refers to "jehad" (holy war)
against the infidels and unbelievers in order to uphold the
teachings of Islam and subdue and subjugate faithlessness
and "shirk" and, although we are unfortunate in not having
the opportunity of fulfilling that sublime task, we ought not
to throw away any chance of doing something, howsoever
small, in the direction of propagating the truth. Only then
can we expect that one day our humble efforts and insignificant
perseverance may gather momentum and impetus
for bigger and higher performances.
Undoubtedly Allah Ta'ala has promised to provide
rotection for the way of life propagated by Hadhrat Mohammad (sallallaho alaihe wasallam). But, human effort
and perseverance have been defined as the only media for
its promotion and advancement. The Companions of the
Holy Prophet (sallallaho alaihe wasallam) strove untiringly
for that purpose and, assuredly, they succeeded and were
the recipients of high rewards. They had the honour of receiving
Divine help and assistance. We, being their admirers
and believers, ought to try and follow them and prepare
ourselves for the propagation of the "Kalimah" and the
message of Allah Ta'ala. Thus, we will also be favoured
with Divine help and assistance:
"If you (come forward to) help the religion of Allah
Ta'ala, He shall help you and make you steadfast."
FOURTH
Most of us think that, as we ourselves do not possess
the essential virtues and qualities of Islam, we are not competent to perform the duty of propagation of those qualities among others. This is a clear misunderstanding. Since an
obligation has to be fulfilled, particularly when we have been commanded by Allah Ta'ala for that task, there can be
no question of denying obedience to it. We must set ourselves to work in obedience to Divine command. Our efforts then shall. "Insha Allah", gather greater strength and
make us more determined and resolute. In this way, our
sustained endeavour on proper lines will one day bring us
the great honour of being dear to Allah Ta'ala. It id against
the convention and the Sunnat of Allah Ta'ala that, if one
perseveres and strives for His sake (religion), He would not
condescend to bestow favours and kindnesses because the
person was not competent or fit for the task! This point is
fully brought out in the following Hadis:
Hadhrat Anas (radiallaho anho) relates: "We inquired
of the Holy Prophet: '0 Prophet of Allah, is it right that
we should not enjoin virtue unless we practise all the
virtues ourselves, and should not forbid the wrongs
unless we ourselves completely abstain from them all?
'Nay,' said the Prophet, 'do enjoin others to practise
good deeds even though you do not practise all of
them, and do forbid evil actions even though you do
not abstain from them all'."
FIFTH
Most of us take it for granted that the religious schools,
the "Ulema", the saints who have their seats at various
religious places (Khanqah), and the religious books and
magazines are sufficient activities for the fulfilment of the
mission of "Amr bil ma'ruf wa nahi anil munkar" (Tabligh).
These efforts, they think, are enough to meet the requirements
of Tabligh. Undoubtedly, the presence of 'a11
these is absolutely essential and one must 1ook.upon them
with reverence and pay attention to their problems, as the
traces of Islam that exist today owe their existence to these
very institutions, but they are not enough to meet the situation
even partially. The task is stupenduous, considering
our present weaknesses and the extent of the problem. To
be content with the existence of these few means will be a
grave folly on our part.
Even to derive full benefit from these institutions, we
have to create, within ourselves, a true and a deep respect
for the faith of Islam and a burning desire to adopt it in our
practical life. Up to fifty years back, people did possess real
love, urge and passion for Islam, and there were visible
signs and manifestations of Islamic way of life. In those
days these institutions could perhaps meet the demand
Muslim Degeneration and its only Remedy 2 3
I adequately. But, today all our sentiments and feelings for
Islam are practically dead, because of the continuous onslaught
on our faith and social structure by various foreign
elements and forces. Alas! they have succeeded in their
object! As, instead of love, we seem to possess a hidden
inferiority complex towards our religion and faith!
Obviously, therefore, we must act quickly and wrest the
initiative from the hands of opposite forces and launch a
strong counter-effort, whereby we are able to revive the
dead spirit of each and every Muslim and rekindle in him
the love and attachment for Islam. Only then can we derive
full benefit from the existing religious institutions which,
in turn, can serve the community in a befitting manner.
Unless such steps are taken vigorously, the present state of
complacency will spread deep and wide, and instead of
these institutions, which are doing good in this limited
way, may meet the fate of total extinction.
SlXTH
There is a great misunderstanding that, whenever one
takes up the work of enjoining good and forbidding evil, he
is not received well by the people. The people invariably
treat him badly, using harsh and insulting language. Also,
that sometimes people tend to adopt a mean and contemptuous attitude towards religious workers. This is true, but
we are apt to forget the fact that the performance of the act
of propagation means simply to follow in the footsteps of
the Prophets of Allah Ta'ala, who were always the victims
of the worst type of treatment. That is the usual and destined
disposition of those who take to this mission! Indeed,
all Prophets had to suffer untold miseries on account of
this, as is clear from the following verse:"And We sent down Prophets before you amongst
people gone by, and no Prophet came to them but that
they ridiculed him."
The Holy Prophet (sallallaho alaihe wasallam) once remarked:
"No Prophet has suffered more than me in the propagation
of truth."
It is obvious therefore that there is no justification for
giving rise to such misunderstanding. As we profess to be
the followers of Hadhrat Mohammad (sallallaho alaihe wasallam)
who himself had suffered in the performance of
this very mission, but took everything cheerfully and with
forbearance, we must also follow his sublime examples and
show patience and calmness while performing the vital
duty of "Tabligh".
SOLUTION
It has been clearly brought out in the preceding pages
that the current disease in the body of Muslims has sprung
from the extinction of the true spirit of Islam in our hearts.
As a result, real sentiments and love for Islam are practically
dead in us and our belief in it has dissipated. Obviously,
when the very source becomes dry, the channels of virtue,
good deeds and fine attributes, which can flow from it, are
not to be seen any longer. This is exactly what is evident
today. It has been fully discussed and brought out earlier
that the only means for the building up of this source, and
maintining a constantly Er oper flow of religious benefits from it, is the act of "Tabligh", which really and truly is
the life-blood, of Islam. Unless we are able to revive it, we
cannot achieve anything in this life because no nation or
people can rise to glory without having in them the high
human attributes and character which only the religion of
Islam can give.
We should now clearly feel the disease from which we
suffer and judge the treatment which can bring the remedy.
It is now up to us to set about the revival of the obligatory
task of "Tabligh". It will be only then that we can hope to
regenerate the true faith of Islam in the masses. By this
means alone can we recognise and truly understand both
Allah Ta'ala and His Holy Prophet, Hadhrat Mohammad
(sallallaho alaihe wasallam), and will be able to clearly
understand and finally submit to their commands and
wishes. To achieve all this, we will have to adopt the exact
methods and ways which are laid down and were demonstrated
by the Holy Prophet (sallallaho alaihe wasallam)
himself when he reformed the pagan Arabs. Allah Ta'ala
says in the Quran:
"Indeed the Holy Prophet (sallallaho alaihe wasallam)
is the perfect example for you to follow."
In this very connection, Hadhrat Imam Malik (rahmatullah
alaihi) said:
Reformation of the last (part) of this (Mohammad's) Ummat
will not be possible except by adopting the method which
was used in the beginning (by Hadhrat Mohammad sallallaho
alaihe wasallam).
In the beginning, when the Holy Prophet (sallallaho
alaihe wasallam) had started to call the people to Islam, he
did not have a single supporter behind him nor had he any
political power or possessions. The Pagan Arabs were arrogantly
independent and self-opinionated. No one among
them was prepared to listen to reason or truth or obey
another person. They strongly disliked and were deadly
opposed to the "Kalimah-tul-Haq", which the Holy Prophet
(sallallaho alaihe wasallam) had the sole mission to teach.
In these circumstances, one wonders what gave such invisible
power and force to that one single man, who was
wordly poor and without any means, that he eventually
was able to draw the whole of the Arab nation towards
him. First we ought to carefully think and see what was it
towards which he beckoned the people; initially they
refused, but came running towards him as soon as they perceived
the light, and stood by him so close that they never
left him again. It was the message of Eternal Truth to which
he called!-that and only that (Truth), which was the Holy
Prophet's (sallallaho alaihe wasallam) sole mission and aim
in life-and which he so beautifully presented to the
people! It is:
"That we worship nothing but Allah, and associate g! none with Him as His compeer or rival, and none of us
considers another god except Allah."
The propagation of that same very truth can bring the
very same results again.
The Holy Prophet (sallallaho alaihe wasallam) forbade
his followers from looking upon any 'Being' except Allah Ta'ala for worship or obedience. Not only did he succeed
in achieving his aim, but was able to cut all ties between
his followers and every alien element, and bound his
people in one uniform system of life from which they never
tried to break away again. They really became the picture
of:
"Follow that which has been sent to you from the Sustainer,
and do not follow others (considering them) as
Protectors except Allah Ta'ala."
This was the real lesson, which the Ho!y Prophet (sallallaho
alaihe wasallam) had been commanded (by Allah
Ta'ala) to teach and spread. It is further clear from the following
verse:
"0 Muhammad! invite people to your Lord with wisdom
and better counsel, and argue with them in such
wise as ,is best; verily your Lord knows the one who
wanders' astray from His path, and He knows those
who are bn the right path."
The highway marked for the progress of the Holy
Prophet (sallallaho alaihe wasallam) and .his followers is
further declared in the following verses:
"0 Muhammad! say, this is my path, and I invite you
towards Allah Ta'ala knowingly, I and my followers
too: and Allah is all pure and never will I join partners
with Allah."
To call mankind to Allah Ta'ala and show the right
path to all those who had gone astray was the only mission
and the sole purpose of the Holy Prophet's (sallallaho
alaihe wasallam) life. To serve this very purpose, thousands
of prophets had been deputed before him. As Allah
Ta'ala says:
"And We did not send any Prophet before you, but
that We revealed upon him that verily there is no god
but Me and so worship Me."
The sacred biography of Hadhrat Mohammad (sallallaho
alaihe wasallam) and also those of other Prophets indicate
one single aim as the sole mission of their lives: i.e., to
believe in One True Allah Ta'ala and His one Divine Personality
and His Attributes. This belief is the essence of the
faith of Islam. It was to practise and demonstrate this very
faith that man has been sent on this earth, as will be seen
from this verse:
I "And We have not created the genii and human beings
but to worship Me only."
We should by now ought to be able to understand the
real purpose for the creation of man and the way we, particularly Muslims, should live; we also know the true disease from which we suffer and its treatment; it should,
therefore, not be difficult then to find out how to apply that treatment and regain our lost vitality. If we bear in our
mind all that has been discussed so far, and with that back
ground act sincerely, any method adopted will "Insha Allah" prove to be beneficial and successful. However, a
proven successful method is described.
"And who is better in speech than one who invites you
towards Allah Ta'ala, does good deeds and says, verily,
I am of those who submit their will to Allah."
COURSE OF ACTION
With the very limited knowledge and understanding
that I have about such a vital matter as "Tabligh" (enjoining
good and forbidding evil), a scheme of work and action
is described below, for the improvement of Muslims and
their progress in Islam. Actually, what I have to say is
nothing else than a brief outline of the practical way of life
which had been followed by our ancestors and early
Muslims.
The FIRST and the FOREMOST thing to do is to
change the aim of our life, from material motives and acquisition
of .wealth, to the propagation and spreading of Allah
Ta'ala's "Kalimah" and Islam; to fix as a definite objective
for ourselves, the enforcement of the commands and
orders of Allah Ta'ala; and to sincerely resolve: I will obey
every command of Allah Ta'ala, shall try to practise it in
my dgily life and will not disobey Allah Ta'ala in any circumstances.
The fulfilment of this resolution must be made
the main aim of life. We can plan and act on this broad
base by adopting the following practical scheme and procedure:
(1) To memorise and correctly recite the "Kalimah":
And to understand its literal meaning, as well as what
it actually implies.
That is, to believe, to say, and to act on the faith that
Allah Ta'ala is the only Power, the onlv Authority and the
Sale Controller of all things, and it is He alone who is to be
worshipped and obeyed, and it is He alone who grants success
or failure in life. Success will depend on our truly
adopting the way of life preached and taught by Hadhrat
Mohammad (sallallaho alaihe wasallam) and our accepting
him as true and last Prophet of Allah.
Having this as ideal, we begin to change our own life
on the pattern requirements of the "Kalimah".
(2) To become punctual and regular in offering our
prayers (naniaz) five times a day. The performance of this
most obligatory duty ought to be strictly in accordance
with the procedure laid down by Hadhrat Mohammad (sallallaho
alaihe wasallam), to be periormed in utmost humility
and supplication. The greatness and superiority of
Allah Ta'ala must be held uppermost in mind throughout
the prayers, whilst maintaining the feelings of one's own
humbleness and helplessness. In other words, "namaz"
should be performed as if one was actually being presented
to Allah Ta'ala in a manner befitting the Height of His
Greatness and Glory. If the procedure of "namaz" is not
known, it ought to be learnt properly with each detail committed
to memory.
(3) To develop attachment of body and soul to the Holy
Quran in the following manner:
(a) To recite daily a portion of the Quran, however
small, with highest respect and reverence for the
holy scripture and by understanding its meaning,
if possible. If one is unable to understand the
meaning, he may still recite the text with the purpose
and hope that his salvation and progress
depends on it. Simple recitation of the original
words and lines is also a great blessing. If a person
is unable to read, he ought to spend a litle time
daily to learn to read.
(b) To ensure that one's own children as well as those
of the neighbours and friends are taught the Holy
Quran and other essential religious books as a first
step in their learning.
(4) Some time should be devoted each day to zikr which means concentrating on the Omnipotence, the Great- ness, and the Attributes of Allah Ta'ala, and to offer
DUROOD [prayers] for the Holy Prophet (sallallaho alaihe
wasallam). In this connection, guidance should be sought
from a "Sheikh-e-Tariqat" (a learned and saintly person), who should be carefully selected for his distinction in
piety and his capacity to follow "Shariat" and "Sunnah".
He may prescribe certain "Wazaif" (special verses) to be recited
during the times of "Zikr". In case no such holy person
can be contacted, it is suggested that the following
"Wazaif" may be repeated a hundred times (one tasbih of
100 beads) each, both in the morning and in the evening:
(a) Third Kalimah,
(b) Durood (praying blessings for the prophet).
(c) Istighfar (seeking forgiveness of Allah).
(5) Every Muslim must be considered as one's real
brother and must always be given affection, sympathy and
sincere attention at all times, particularly when he is in
need. The fact that a person professes the faith of Islam
automatically entitles him to brotherly respect and reverence
from all Muslims, who must at all times refrain from
causing him any physical or mental harm.
The above practices should be strictly enforced in
one's own life and, at the same time, efforts should be
made so that other people may follow them as well. The
only and the best way to achieve this is to devote some
time specially for learning and inculcating in oneself these
fine Islamic qualities, and also persuading others to make
similar efforts. Thus a joint and collective campaign will
automatically ensure for the growth and expansion of Islam
in its true form, which is the real and urgent need of the
day.
It was exactly this type of work, which every Prophet
of Allah Ta'ala had to do as his sole occupation. For the
sake of this work, almost all Prophets had to bear untold
miseries and perils. The worthy Companions of Hadhrat
Mohammad (sallallaho alaihe wasallam), as well as many
other distinguished Muslims of the early period of Islam,
spent the whole of their lives in striving hard and struggling
for the religion of Islam in this very manner. Most of
them sacrificed their lives in the sacred path of Allah
Ta'ala. It will be our misfortune and enormous loss if we
do not devote a part of our lifetime, however small a period
it may be, towards propagating and perpetuating Islam. We
must confess that it is due to our negligence in this vital
task that the Muslim society has reached its present state of
low morale and virtual collapse and, therefore, we must
rise and make manifold efforts.
Previously, the very purpose of being a Muslim was to
be ready to lay down one's life, honour and wealth for
upholding Islam and the Kalimah. In those days, if anyone
did not do that, he was considered to be ignorant and a
useless fellow. But alas! today, although we feel proud to
be called Muslims, we remain totally unmoved by the fact
that every particle of Islam is being destroyed one by one
before our very eyes, and not a finger is moved to check
this terrible loss. If we realise this we can appreciate that
the propagation of Islam is our real mission in life, and
therein lies our very existence as Muslims and also our
success, glory and ultimate salvation. The opposite is also
true that by neglecting this important task we suffer from
I moral degeneration and social degradation. The only
remedy for this is that all of us must sincerely repent our
lethargic and injurious past and take immediate steps to revive
the act of Tabligh as our major occupation. It is only
then that we can expect the mercy and compassion of
Allah Ta'ala to flow, to bring us triumph and happiness
both in this life and the hereafter.
This does not mean that we should give up everything
else, i.e., our profession-trade or employment and take
entirely to this work. It really means that, as we devote our
whole-hearted attention and time to other material vocations,
we should also attend to this work. As and when
some persons find themselves ready to take up this sacred
task, they should try to contact their friends or such persons
in their neighbourhood who may already be engaged
in this work and spend a few hours a week in their company.
The next step will be to spend, under the guidance of
those people, full three days every month outside in a
locality or a village other than one's own. Later, but as early as possible, to pass one full month, or better still, forty days annually in some distant area in similar manner. Lastly, the real requirement in "Tabligh" is to spend continuously four months once in the lifetime, in a given place 4.5
or area. All these periods are to be spent entirely in the 5; pursuit of learning and propagation of the true faith of
Islam and adopting the actual way of life under the Sacred
code of "Shariat". Thus our efforts will become extensive
and ultimately reach every person, rich and poor, employer
and employee, Land-Lord and Peasant, learned and
ignorant, to join hanas in this work and become bound in
the ties of true Islam as ordained by Allah Ta'ala and the
Holy Prophet Mohammad (sallallaho alaihe wasallam),
PROCEDURE TO WORK
The most important factor in the task of Tabligh is the
manner and the method of approach, which simply means
to follow closely the lines adopted by the worthy Companions
of the Holy Prophet (sallallaho alaihe wasallam) strictly
in accordance with his teachings and practices. The
method adopted by the Holy Prophet (sallallaho alaihe
wasallam) was as follows:
A jamaat or group of at least ten men should be
formed. One of them should be selected "amir" (leader).
They should get together in a mosque, make ablutions and
offer two "rakaat 'nafil' prayers. After this, all should supplicate
together and beseech for Divine mercy, help and
guidance for success in their efforts and remaining steadfast
and resolute in their task of Tabligh. For all this time,
"zikr" should be recited by all, and every precaution
should be taken not to indulge in idle talk. On reaching the
place for "Tabligh", once again the "jamaat" should supplicate
and beseech for Allah Ta'ala's mercy and help in
their mission. The place of Tabligh will be the vicinity of a
mosque of the locality where the work is to be conducted.
A part of the "jamaat" should be detailed to tour the locality
calmly, and quietly inviting people to the mosque,
where "ta'leem, (reading and teaching out of religious
books) should be in progress and later the "namaz" (prayers)
of the time should be offered. After this, one of the
members of the "jamaat" should place before the people, in
an affectionate and calm manner, the importance and
urgency of reviving Islam in each and every Muslim as ordained
by Allah Ta'ala and the Holy Prophet (sallallaho
alaihe wasallam), giving out as simply as possible the cardinal
points of Tabligh and the way to accomplish them.
Finally, the people should be persuaded, again in a cordial
manner, to join hands in this sacred task and come out to
do the work of Tabligh like the Jamaat itself.
Later, some members of the "jamaat" may accompany
the people to their homes, where the womenfolk should
also be addressed and persuaded to do similar duty amollg
women.
' In formal prayers, a rakaat means one complete action comprising standing,
kneeling and bowing by placing the forehead on the ground, two "rakaat"
means two such actions.
They should be told to be regular in their daily prayers.
All this should be done without entering the private
portion of any house. The women should also be told to
strictly follow the cardinal points of "Tabligh" in their
daily life and observe "pardah" in accordance with the
"Shriat".
After this, all such people who may be prepared to join
the work should be organized into a separate "jamaat",
with and "amir" from among themselves. They should first
be made to work under the guidance of the members of the
original "jamaat". The important point to be remembered
at this stage is that every person engaged on "Tabligh"
must fully obey his "amir" and the latter, in turn, should
ensure that his personal services and attention are available
to each and every member of his Jamaat. He must see to
every person's welfare, comforts and morale and, before
taking any decision, he must consult all his colleagues. The
following general principles of the work of "Tabligh"
should be carefully noted at all times.
GENERAL PRINCIPLES
In its real form and sense, "Tabligh" is the most important
type of worship of Allah Ta'ala and it amounts to a
blessing of very high order. It literally means to follow in
the footsteps cjf the Prophets. Truly, as the work is of a very
superior character, it must be based on equally high principles,
which ought to be strictly followed throughout.
Each participant must feel that it is he who needs to improve
himself rather than thinking of reforming others. During the course of work and, even away from it, he must .
try to behave as a perfect Muslim, as a faithful slave of Allah Ta'ala, constantly obeying and following the Divine
commands of "Shariat" and always seeking Allah Ta'ala's
mercy and pleasure. This is the basic requirement and the
soul and foundation of the work of "Tabligh". Once it is
deeply and firmly embedded in the hearts of workers, the
other principles, rules and practices, some of which are
narrated below, will become easy to follow:
(1) As far as possible, all expenses, including travelling,
food etc., must be borne by each individual himself
and, if he can afford, he may quietly assist those companions
who may be in need.
(2) All fellow workers and companions in this work
must be given full respect, shown tolerance, be cared for
and encouraged at'all times by one another. Such participation
will prove a great blessing for the whole area where
the "jamaat" may be working.
(3) Conversations, talks and discussions must be conducted
in soft and persuasive tones, using simple and
polite language. All types of displeasure with each other
must be avoided. The "ulema-e-karam" (scholars of Muslim
scripture) must be held in high respect and esteem as
we usually display for the "Holy Quran" and "Hadis", because,
it is through these learned personages that Allah
Ta'ala has blessed us with the true knowledge of Islam and
enlightenment. Any disrespect towards them, however insignificant,
may amount to contempt of Islam itself, which
in turn may provoke the wrath of Allah Ta'ala for the
whole community.
(4) Leisure and free moments must be spent either in
reading good religious books or in the company of pious
and learned companions; by this means one will be able to
learn many right things about the faith of Islam, about Allah
Ta'ala and His apostle. Particular care must be taken of
the time given to the "Tabligh" work itself, that nothing
unimportant, useless or senseless is uttered, discussed or
done.
(5) To endeavour to earn an honest and pure living, to
be most careful and frugal in expenditure, and to constantly
observe every single obligation, however big or
small, towards one's family, relations and acquaintances.
(6) No controversial matters or points of secondary importance
be discussed at any time. The total time must be
devoted to bringing out the Divinity, Oneness and Omnipotence
of Allah Ta'ala and to confine all talk to the main
points of "Tabligh", which are in real sense the basic principles
to be followed by each and every Muslim at all
times.
(7) Every action, work and speech must be fused with
sincerity and honesty of purpose, for an act, however
small, but imbued with this quality is destined to bring
high rewards and plenty of well-being. On the other hand,
an insincere act, however big, will not bear any worthwhile
fruit or benefit, either in this life or in the hereafter. Hadhrat Mu'az (Radi Allaho anho), who was appointed as Governor
of Yemen, begged the Holy Prophet (sallallaho alaihe
wasallam) to give him some s ecial advice. The Holy Prophet (sallallaho alaihe wasalla m) was pleased to say,
"Be meticulously honest and sincere in matters of religion:
a little done with sincerity is enough". There is yet another
"Hadis" in the same connection, "Allah Ta'ala accepts
only such actions and deeds which are performed purely
for His pleasure and accord". In another place' it is mentioned
"Allah Ta'ala does not look at your face nor at your
property, but only at your hearts and deeds". So the crux of
the matter is that the work of "Tabligh" must be performed
with all sincerity and honesty, No show outward appearance
is to be put on. The degree of success and progress
will depend entirely on the depth of our sincerity
SUMMARY AND CONCLUSION
A brief sketch of the work of "Tabligh", its importance
and urgent need have been discussed. It now remains to be
Ijudged as to how all this can guide us and bring us the desired
relief and benefits in these times, which are fraught
with confusion, unrest and rivalries.
For this, once again, we have to seek guidance from the
allwise "Holy Quran", which refers to the hard work and
endurance for the faith of Islam as a highly profitable business, and puts it across in the following manner:
"0 you who believe! shall I point out to you a trade
that will shield you from a grievous doom? Believe in
Allah and His Messenger, and perform "jehad" in His
way with your wealth and lives. This is best for you, if
you understand. Your Lord will forgive your sins, and
you shall enter Paradise, under which ripple (beauteous)
streams, and stately abodes in everlasting gardens;and this is great success . . .
And another which you covet much, i.e., succour
from Allah and victory near at hand; and give glad
tidings to those who believe."
The above verse describes a trade, which if accepted
promises deliverance from all types of afflictions and punishments.
The trade is meant: to have a firm faith in Allah
Ta'ala and His Apostle and to struggle hard in the path of
Allah, without shirking to use one's life and wealth. This
again points to the act of "Tabligh", which can ensure for
us everlasting well-being and happiness. It is this simple
work which will bring us great benefits, such as the forgiveness
for all our sins, deliberate mistakes and shortcomings
and high rewards in the life hereafter. So much for
the success in the next life, which really is the greatest
triumph for a Muslim, but there is also clear hint for this
life too. We shall get what we cherish most, such as prosperity,
divine help and success against all our adversaries!
In other words, Allah Ta'ala has demanded two things
from us, firstly to have firm faith in Him and His Apostle.
secondly, to struggle hard in His path, giving, if need be,
our lives and all that we possess. In return for this, He has
also promised two things: first a beautifu1 and peaceful
abode in Heaven (Jannat) with an eternal life, and everlasting
happiness: and second, glory and success in this life.
The first demand on u s i s that of faith (eiman). This is
exactly what the "Tabligh" is meant to bring to us, that we
should all be endowed with the wealth of true faith. The
second demand is that of striving in the path of Allah,
which actually means "jehad". Jehad may ncrmally mean
fighting a war against oppressors and non-believers. In the
practical sense, however, it means spreading of Kalimah of
Allah and enforcing of Allah's Commandments, which is
also the ultimate aim of "Tabligh".
It should be clear to us now that the happiness and
success in the life after death is solely dependent on having
firm faith in Allah Ta'ala and His Apostle, and in striving
hard in the path laid down by Him. Similarly, the success
and prosperity in this life too depend entirely on that very
faith and on spending all our efforts in the path of Allah
Ta'ala.
When we fulfil these basic requirements, firstly of faith
in Allah Ta'ala and His Apostle. and secondly of struggling
hard in their path, through these two attributes alone, we
can adorn ourselves with high moral virtues and excellence
of character. Only then can we fit to receive the promised vicegerency of Allah Ta'ala and His kingdom on earth. which are bound to come as is promised in the Holy
Quran:
"To those of you who believe and do righteous deeds,
Allah promises that He will certainly give dominance to them in this world as He gave to those before you;
and the religion that has been chosen for them shall be
strengthened for them, and He will thereafter certainly
transform their fear into tranquillity, provided they
worship Me and associate none with Me."
The above verse portrays a forthright promise of kingdom,
but through "eiman" (firm faith) and righteous deeds.
This was actually fulfilled in the days of the Holy Prophet
(sallallaho alaihe wasallam) and remained in effect right
through the period on the "Khulfa-e-Rashidin" (the first
four Caliphs after the Holy Prophet (sallallaho alaihe
wasallam). Practically the whole of Arabia had become an
Islamic State in the days of the Holy Prophet (sallallaho
alaihe wesallam) himself and the rest of the countries
(Muslim countries of today) mostly joined Islam during the
period of "Khulfa-e-Rashdin" or immediately after their
time. Later on too, the promise continued to be fulfilled in
favour of a number of Muslim kings and "Khalifas" and it
still awaits materialisation if someone fulfils the conditions,
as is clear from the next verse:
"Surely Allahs followers shall dominate"
In these few pages, an analysis of the present situation
and a practical solution for improving it has been given; in
fact the solution is nothing else than the actual Islamic way
of life, which belonged to our forefathers and early
Muslims.
CONCLUSION
In conclusion, it can be said that there is no way to
gain honour, happiness, peace and tranquillity in this life
other than to adopt and firmly hold on to the work and
system of "Tabligh". for which everyone of us must use all
his energies and wealth.
"Hold fast to the rope of Allah and do not create dissensions."
FINAL APPEAL
This very system has actually been put into practico, in
the recent past, in the territory of Mewat (an area of Alwar
State) and a few other districts around Delhi (India). The
work in that region, has not yet reached the final stage; the
progress of the local Muslims, however, has been quite
marked. The blessing and benefits of the system of
"Tabligh" are clearly visible and worth witnessing. If all
Muslims collectively resolve to follow the noble example
mentioned above and adopt the correct system of life, as
described in this book, there is every hope that, through
that effort, Allah Ta'ala may obviate all our miseries and
adversities and we may be able to regain our faith, the
power to do righteous deeds and the resultant honour, dignity
and glory in this life and attain permanent salvation in
the next. The Muslims can then set an example for the rest
of the World to live in peace, tranquillity and happiness,
which is the natural desire of every man on earth.
An attempt has been made to explain as early as possible
the real purpose behind the writing of this book, which
is to present to the readers the sketch of a practical way of
life, which about thirty years ago had been initiated and
vigorously followed by Hadhrat Maulana Mohammad Ilyas
Sahib, "rahmatullah alaih". He had in fact dedicated all his
life for this sacred purpose and mission. It is up to us, the
Muslims of the present time, to understand our obligations
towards Islam and fulfil them in our own interest and that
of the coming generations and the mankind at large. The
way is clear and well set. Let us begin the march and fix
our minds on the final goal, which is to acquire the pleasure
and approval of Allah Ta'ala

Answer: Darul Ifta Deoband India

Answer: Darul Ifta Deoband India

A Story

Ibn Is'haaq narrates that Rasulullaah Sallallahu Alaihi Wa Salam once dispatched Hadhrat Khaalid bin

Waleed 'Radiyallahu Anhu Najraan with instructions to invite the Banu Haarith bin Ka'b to

Islaam for three days before engaging them in battle. Rasulullaah Sallallahu Alaihi Wa Salam told him

that if the people accept Islaam, he should accept it from them, otherwise he

should commence battle proceedings. Hadhrat Khaalid bin Waleed Radiyallahu Anhu left

Madinah and when he arrived in Najraan, he sent riders in every direction to

meet the people and invite them to Islaam saying, "0 people! Acept Islaam and

remain in peace." Consequently, all the people accepted Islaam and entered the

Deen they had beeninvited towards. Hadhrat Khaalid bin Waleed Radiyallahu Anhu stayed

with the people to teach them Islaam, the Qur'aan and the Sunnah of

Rasulullaah Sallallahu Alaihi Wa Salam according to the directives that Rasulullaah Sallallahu Alaihi Wa Salam had given to

him in the event that the people accepted Islaam without fighting. Hadhrat

Khaalid bin Waleed Radiyallahu Anhu the wrote the following letter Rasulullaah Sallallahu Alaihi Wa Salam;

In the name of Allaah the Most Kind, the Most Merciful

To Muhammad the Nabi and Rasool of Allaah Sallallahu Alaihi Wa Salam

From Khaalid bin Waleed

May peace be to you, 0 Rasulullaah and the mercy and blessings

of Allaah. Before you, I praise Allaah besides Whom there is none

worthy of worship.

0 Rasool of Allaah - may Allaah shower His special mercies on you -

you sent me to the Banu Haarith bin Ka'b tribe with instructions to

invite them to Islaam for three days without engaging them in battle.

Your instructions were that I accept from them their conversion to

Islaam, after which I should teach them the injunctions of Islaam, the

Qur'aan and the Sunnah of Allaah's Nabi. Had they not accepted Islaam,

I was to engage in battle with them.

When I arrived, I invited them to Islaam for three days according to the

instructions of Allaah's Rasool and sent riders among them

saying, '0 Banu Haarith! Accept Islaam and live in peace." They all

accepted Islaam without a fight and I am presently among them

instructing them with that which Allaah has instructed and forbidding

them from that which had forbidden them. I shall be teaching them the

injunctions of Islaam and the Sunnah of Allaah's Nabi Sallallahu Alaihi Wa Salam until the

Rasool of Allaah Sallallahu Alaihi Wa Salam writes back to me (with fresh instructions).

May peace be to you, 0 Rasulullaah Sallallahu Alaihi Wa Salam and the mercy and blessings

of Allaah.

Rasulullaah Sallallahu Alaihi Wa Salam sent the following reply to Hadhrat Khaalid bin Waleed Radiyallahu Anhu

In the name of Allaah the Most Kind, the Most Merciful

From Muhammad the Nabi and Rasool of Allaah Sallallahu Alaihi Wa Salam

To Khaalid bin Waleed

May peace be to you. Before you, I praise Allaah besides Whom there is

none worthy of worship. Your letter sent with your messenger has

reached me with the news that the Banu Haarith bin Ka'b tribe had

surrendered without a fight and that they accepted the Islaam that you

invited them towards. Your letter also informed me (about the excellent

news) that they all testify that there is none worthy of worship but

Allaah and that Muhammad Sallallahu Alaihi Wa Salam is Allaah's servant and Rasul and that

Allaah has guided them by His guidance. You should give them glad

tidings (of Jannah) and warn them (against Jahannam).

Return (to Madinah) together with a delegation from them.

May peace be to you as well as the mercy and blessings of Allaah.

(After receiving the letter from Rasullaah Sallallahu Alaihi Wa Salam Hadhrat Khaalid bin Waleed

Radiyallahu Anhu returned to Rasulullaah Sallallahu Alaihi Wa Salam accompanied by a delegation from the Banu

Haarith bin Ka'b tribe. When Rasulullah Sallallahu Alaihi Wa Salam saw them arriving (in Madinah), he

said, "Who are these people who resemble the people of India?" Someone said,

"They are the Banu Haarith bin Ka'b tribe."

When they arrived in the presence of Rasulullaah Sallallahu Alaihi Wa Salam, they greeted him and

said, "We testify that you are Allaah's Rasul arid that there is none worthy of

worship but Allaah." Rasulullaah said, "I also testify that there is none .

worthy of worship but Allaah and that I am Allaah's Rasul." Addressing them

further, Rasulullaah asked, "Are you the people who came forward (accepted

Islaam) when you were admonished?" They all remained silent without offering a

reply. Rasulullaah repeated the question a second and third time and still

no one replied. When Rasulullaah Sallallahu Alaihi Wa Salam repeated the question the fourth time,

Hadhrat Yazeed bin Abdil Madaan Radiyallahu Anhu said , "Yes, 0 Rasulullaah Sallallahu Alaihi Wa Salam It was

us who came forward when we were admonished." He repeated the reply four

times.

Thereafter Rasulullaah said, "If Khaalid had not written to me with the news

that you had accepted Islaam without a fight, I would have cast your heads

beneath your feet." Hadhrat Yazeed bin Abdil Madaan Radiyallahu Anhu said, "By Allaah!

(When we accepted Islaam) We neither praised you nor Khaalid." "Who then did

you praise?" asked Rasulullaah Sallallahu Alaihi Wa Salam. The reply was, "We praised Allaah Who used

you to guide us, 0 Rasulullaah Sallallahu Alaihi Wa Salam" Rasulullaah Sallallahu Alaihi Wa Salam said, "You are quite

right." Thereafter, Rasulullaah Sallallahu Alaihi Wa Salam asked them, "How were you able to defeat

your enemies during the Period of Ignorance?" They said, "We were unable to

defeat our enemies." "Why not!" Rasulullaah exclaimed, "You were certainly

victorious over those whom you fought." They said, "0 Rasulullaah Sallallahu Alaihi Wa Salam We

would defeat our enemies because we remained united without breaking into

factions and never oppressed anyone." Rasulullaah Sallallahu Alaihi Wa Salam said, "You have spoken

the truth." Rasulullaah Sallallhu Alaihi Wa Salam then appointed Hadhrat Qais bin Husayn Radiyallahu Anhu as

their leader.

AI Bidaaya wan Nihaaya

Jazaa Ul A'maal

HALAAL AND HARAAM

HALAAL AND HARAAM

1. It is not permissible to eat animals and birds that hunt their prey or those animals and birds that eat filthy things. For example, it is haraam to eat lions, wolves, jackals, cats, dogs, monkeys, hawks, falcons, vultures, etc. Those animals that do not fall under this category are halaal. For example, it is halaal to eat parrots, mynahs, doves, sparrows, quails, wild ducks, pigeons, antelopes, buck, ducks, rabbits, etc.

2. It is not permissible to eat badgers, lizards, tortoises, turtles, wasps, mules, donkeys, etc. It is not permissible to eat the meat of a female ass nor is it permissible to drink her milk. It is permissible to eat the meat of horses, but preferable to abstain from it. Among the sea animals, only fish are permissible. All other animals of the sea are haraam.

3. It is permissible to eat fish and locusts without slaughtering them. Apart from these two animals, it is not permissible to eat any animal that has not been slaughtered in the Islamic way. It is haraam to eat an animal that has died a natural death.

4. It is not be permissible to eat a fish if it dies naturally and begins to float on the surface of the water.

5. It is permissible to eat the tripe of halaal animals. It is not haraam to do so, nor makruh.

6. If a few small ants or worms die in anything, it will not be permissible to eat that thing without first removing those dead ants or worms. If one or two ants or worms go down the throat, one will get the sin of eating a dead animal. Some people eat wild figs together with the little worms that are found inside thinking that by eating these wild figs they will not be afflicted by evil eyes or evil gazes. This is haraam. They will get the sin of eating a dead animal.

7. It is not permissible to purchase and eat meat that is sold by a non-Muslim even if he claims that he had it slaughtered by a Muslim. However, if the Muslim who slaughtered it remains in the presence of the non-Muslim all the time until all the meat is sold, it will be permissible to consume such meat. Alternatively, the person who slaughtered the meat could call another Muslim to keep watch over it until all the meat is sold. At no time should any Muslim absent himself from that meat.

8. A fowl or chicken that eats a lot of filthy things should be encaged for three days and only after that should it be slaughtered and eaten. It is makruh to eat such a fowl without encaging it for three days.

INTOXICANTS

1. All alcoholic drinks are haraam and impure. The same rule applies to toddy (a drink that is made by adding hot water and sugar to whisky, rum, or brandy). It is not permissible to consume these alcoholic drinks even as a source of medication. In fact, it is not even permissible to apply medicines that contain alcohol.

2. Apart from alcohol, it is permissible to consume all other intoxicants on the condition that they are consumed only for medication. Furthermore, only that amount will be permissible which does not intoxicate the person. If a person consumes an amount that intoxicates him, it will become haraam upon him. It is also permissible to apply medicines that contain such intoxicants. Such intoxicants are: opium, nutmeg, saffron, etc.

3. It is permissible to consume toddy and alcohol that has turned into vinegar.

4. Some women give opium to their children in an effort to stop them crying and putting them off to sleep. This is haraam.

GOLD AND SILVER UTENSILS

It is not permissible to eat or drink from gold and silver utensils. In fact, it is not permissible to for any purpose items that are made of gold or silver. For example, it is not permissible to:

(a) eat and drink from gold or silver utensils,

(b) clean the teeth with a toothpick made of gold or silver,

(c) sprinkle rose water with a gold or silver utensil which has been made for such a purpose,

(d) to keep surmah in a gold or silver utensil which has been made for such a purpose,

(e) to keep betel-leaves in a container made of gold or silver,

(f) apply oil that is kept in a gold or silver utensil,

(g) lie or sleep on a bed whose legs are made of gold or silver,

(h) look in a mirror that is framed in gold or silver.

All these things are haraam. If a mirror has been framed in this way solely for decoration, it will be permissible to display such a mirror. However, at no time should one look into such a mirror. In short, it is not permissible to use anything that is made of gold or silver.

MISCELLANEOUS MASA’IL

1. It is mustahab to remove the hair of the pubic region and the armpits once a week. If one does not remove these hairs weekly, one should at least remove them every fortnight. If one cannot even do this, one should remove them before forty days. If a person leaves these hairs for more than forty days, he will be sinning.

2. It is makruh for women to call their husbands and parents by name as this shows disrespect. However, certain occasions may demand that they be called by name. In such circumstances it will be permissible to call both the husband and parents by name. Under all conditions and in all circumstances, one should always be mindful of being respectful to one’s husband and parents.

3. It is not permissible to burn any living creature, e.g. it is not permissible to smoke bees in order to get rid of them. It is also not permissible to catch bugs, flies, mosquitoes, etc. and to throw them into a fire. However, if there is no other way of getting rid of them, it will be permissible to do so, e.g. at times it is difficult to get rid of bees. In such a case, it will be permissible to smoke them. It will also be permissible to get rid of bed-bugs by pouring boiling water on the bed if there is no other way of getting rid of them.

4. It is not permissible to take bets, e.g. a person says: “If you eat a full kilo of sweets, I will give you R1. But if you cannot do that, you will have to give me R1.” In other words, it is not permissible to take two-sided bets. However, one-sided bets are permissible.

5. When two persons are talking in privacy, one should not go and sit near them. It is a major sin to try and listen to their conversation. It is mentioned in a Hadith that on the day of judgement, boiling lead will be poured into the ears of the person who tries to listen to the private conversation of others despite their disapproval. We learn from this that it is a major sin to spy on the bride and bride groom or to try and listen to their private conversation.

6. It is not permissible for the wife to discuss or announce the private affairs and conversations that transpired between herself and her husband. It is mentioned in a Hadith that Allah Ta’ala becomes extremely angry when a person discusses or mentions all that transpired between him and his wife.

7. It is not permissible to joke with a person to such an extent that he feels insulted or angered by the joke. One should only joke to the extent that the other person laughs and is amused.

8. It is not permissible to wish for death or to curse oneself when afflicted by any problem or calamity.

9. It is not permissible to play dice games, cards, etc. If these are played for money, they will be regarded as gambling and will therefore be absolutely haraam.

10. Once boys reach the age of ten, they should not be allowed to sleep or lie down next to their sisters, brothers or mothers. Once girls reach the age of ten, they should not be allowed to sleep or lie down next to their brothers and fathers. However, the son can sleep next to his father and the daughter can sleep next to her mother.

11. When a person sneezes, he should say Alhamdolillah. It will be wajib on the person who hears him saying Alhamdolillah to say Yarhamu kumullah. If the latter person does not say this, he will be sinful. Upon hearing this reply, the person who sneezed should say Yaghfirullahu lanaa wa lakum. However, it is not wajib, but mustahab on the person who sneezed to give this reply.

12. After sneezing, a person said Alhamdolillah which was heard by several persons. It will not be wajib on all of them to give a reply to it. If one of them gives a reply, it will be sufficient. However, if none of them gives a reply, all will be sinful.

13. If a person sneezes continuously, it will be wajib to say Yarhamu kumullah up to three times and not more.

14. When a person mentions the name of Rasulullah sallallahu alayhi wa sallam, hears it or reads it, it becomes wajib upon him to send salutations to Rasulullah sallallahu alayhi wa sallam. The person will be sinning if he does not do so. But if his name is mentioned several times, it will not be wajib to recite the durood each time. It will be sufficient to recite it once. But if a person moves from his place and takes his name or hears it again, it will be wajib to recite the durood again.

15. It is not permissible to shave the head of a child in such a way that a certain portion is entirely bald and another portion is left long. Either shave the entire head bald or leave all the hair unshaven.

16. It is not permissible for women to apply perfumes or any other fragrant creams, lotions, etc. in such a way that ghayr mahrams get the smell of the fragrance.

17. It is not permissible to give clothing which is not permissible to wear, e.g. it is not permissible for the husband to purchase clothing that is not permissible for his wife to wear. Similarly, it is not permissible for a tailor or dressmaker to sew clothing which is not permissible for Muslims to wear.

18. It is not permissible to read short stories, novels, novels based on love and beauty which are of a fictitious nature. It is also not permissible to look at books and magazines that have pictures of men and women in shameless clothing or no clothing at all. Books containing love poems should also be abstained from. Books and magazines of this sort should not even be purchased. If they are found in the possession of one’s children, they should be burnt.

19. The custom of making salaam, shaking hands, embracing each other is also sunnah for women. Women should adopt these Islamic customs among themselves.

20. If a person is a guest at someone’s house, he should not give any food or anything else to a beggar from his host’s house without the permission of the latter.

LOST ITEMS THAT ARE FOUND

1. If a person finds an item on the road, pathway or a public gathering, it is haraam for him to pick it up and keep it for himself. Similarly, if he invites some guests to his house for a meal or some other reason and one of the guests leaves some of his personal possessions behind, it is haraam for him to pick it up and keep it for himself. If he decides to pick it up, he should do so with the intention of looking for it’s owner and returning it.

2. If a person finds something and does not pick it up, there will be no sin on him. However, if he finds it at a place where there is the fear that if he does not pick it up, someone else will pick it up and will not return it to it’s owner, then it becomes wajib on this person to pick it up and return it to it’s owner.

3. Once a person finds a lost item and picks it up, it becomes his responsibility to search for it’s owner and to return it to him. If he picks it up and replaces it from where he found it or takes it away with him without looking for it’s owner, he will be committing a sin. This is irrespective of whether he found it at a safe place where he did not fear it getting lost or he found it at an unsafe place. That is, irrespective of whether it was wajib upon him to pick it up or not. The same rule will apply in both cases. That is, once he picks it up, it becomes wajib upon him to search for it’s owner. It is not permissible for him to replace it at the place where he found it.

4. When a person finds an article, he must search for it’s owner and announce the lost item in all the public places that are frequented by men and women. If a woman cannot go to a gathering in which there are men, she should send her husband or another male to go and announce the item that has been found. The person should clearly announce that he has found a particular item and that the owner should come and claim it. However, he should not mention exactly what he has found so that a cheat does not come and claim it falsely. Instead, he should merely give a vague description of it. For example, he must say that he has found some jewellery, clothing or a wallet. Once the claimant comes and gives a clear description of that jewellery, clothing or wallet, it should be given to him.

5. If the person searches extensively for the owner or advertises it properly and still does not find it’s owner to such an extent that he has no hope of finding it’s owner, he should give that item in charity. If the person is poor himself, he can keep it for his personal use. If the owner comes and claims his item after the person had given it in charity, he (i.e. the owner) can demand the value of the lost item as compensation. If he sanctions giving it in charity, he will receive the reward for that.

6. If a domesticated pigeon or parrot falls in one’s yard or house, it will be wajib on the person to search for it’s owner. It is haraam to keep it for himself.

7. If mangoes, guavas or any other fruit is lying fallen in someone’s yard or orchard, it is haraam to pick it up and eat it. However, if an item is of so little value that no one really searches for it, nor does anyone feel offended if it is taken and eaten, it will be permissible to pick up such an item and keep it for oneself. For example, if a person finds some fruit or a handful of dholl, there will be no harm in picking up such items.

8. If buried treasure is found in a house or in a jungle, the same rules as those mentioned above will apply. That is, the person cannot keep it for himself. He will have to search for it’s owner. If the owner is not found, it will have to be given in charity. If he himself is poor, he can keep it for himself.

GLOSSARY

Explanation of Islamic Terms

Arsh: The throne of Allah Ta’ala.

Banu Isra’eel: Literally means the children of Isra’eel. It refers to the progeny of Hadrat Ya’qub alayhis salaam.

Barakah: Literally means “blessings”. It refers to the experiencing of abundance in things which are apparently insignificant or little, both in value and amount.

Burqah: A head covering worn by women.

Dua: Invocation to Allah, supplication, prayer, request, plea.

Durood: The sending of salutations upon Rasulullah sallallahu alayhi wa sallam.

Eid ul-Ad’haa: The 10th of Zil Hijjah. Literally means “the festival of sacrifice”. It is referred to as ad’haa because it is on this day that animals are sacrificed in the name of Allah and for His pleasure alone.

Eid ul-Fitr: The first day of Shawwaal. Literally means “feast of breaking the Ramadaan fast”. It is referred to as fitr because it is on this day that the month-long Ramadaan fast comes to an end.

Fard: Literally means “compulsory”. In Islam it refers to those acts and things which are compulsory on a Muslim. Abandoning or abstaining from a fard act is a major sin. Rejecting a fard act amounts to kufr.

Ghayr mahram: Refers to all those people with whom marriage is permissible. Based on this, it is also incumbent to observe purdah with all ghayr mahrams.

Haid: Monthly periods or menstruation experienced by a woman.

Hoor: Large-eyed women of paradise promised to the believers.

Ibaadah: Literally means “worship”. In Islam it refers to all those acts with which one renders worship to Allah Ta’ala.

Iddah: In Islamic law it refers to the period of waiting during which a woman may not remarry after being widowed or divorced.

Iftaar: The time of opening one’s fast. This time commences immediately after sunset.

Ihraam: Two pieces of unstitched cloth which are donned by the person performing hajj or umrah.

Jumu’ah musjid: Refers to the musjid in which jumu’ah salaat is offered. It is also referred to as a jaame musjid. It is generally the main musjid in a town or city.

Kaafir: Literally means a “disbeliever”. In Islam it refers to one who rejects Allah and does not believe in Muhammad sallallahu alayhi wa sallam as the final messenger of Allah.

Kaffarah: Literally means “penance, atonement, expiation”. In Islamic law it refers to redemption from the omission of certain religious duties by a material donation or a ritual act.

Kalaam-e-majeed: Refers to the Holy Quran.

Kalimah: Refers to the basic tenet of Islam, i.e. bearing witness that there is none worthy of worship except Allah and that Muhammad is the messenger of Allah.

Kuffaar: Plural of kaafir.

Kufr: Refers to the state of disbelief.

Kurta: An Urdu word meaning “shirt”. However, due to constant usage, it refers to the long flowing robe worn by Muslim men and which has come to be regarded as an Islamic dress.

Lungi: A loin cloth worn by men especially in eastern countries. A lungi is wrapped around the waist and extends up to the ankles.

Mahram: Refers to the person with whom marriage is not permissible and with whom strict purdah is not incumbent.

Makruh: That which is disliked or detestable but not forbidden.

Meelad: Literally means “birth, birthday”. In this context it refers to the birthday celebrations held in respect for Rasulullah sallallahu alayhi wa sallam. In most cases these celebrations are innovations which are accompanied by many other evils.

Miswaak: A thin stick or twig which is used to clean the teeth.

Mt. Uhud: Name of a mountain outside Madinah.

Muharram: The first month of the Islamic calendar.

Mustahab: That which is preferable or desirable.

Nafl: That which is optional.

Nifaas: Refers to the flowing of blood after child-birth.

Purdah: An Urdu word meaning “seclusion”. It is an equivalent of the Arabic word “hijaab”. Refers to the seclusion of women from strangers. There are different stages of purdah, the highest of which is that the woman should not come out of her home except for a valid Islamic reason.

Qada: Literally means “carrying out or fulfilling”. In Islamic jurisprudence it refers to fulfilling or completing those duties that one may have missed due to some reason or the other.

Qiblah: The direction in which one faces when offering salaat.

Qiyaamah: The day of resurrection.

Qurbaani: Literally means “sacrifice”. In Islam it refers to the sacrificing of animals solely for the pleasure of Allah Ta’ala on the day of eid ul-ad’haa and the two days following it.

Rajab: The seventh month of the Islamic calendar.

Rakaat: Literally means “bending of the torso from an upright position”. In kitaabus salaat it refers to one unit of salaat which comprises of the standing, bowing, and prostrating postures.

Ramadaan: The ninth month of the Islamic calendar.

Sadaqah: Literally means “charity”. This word is also used as an equivalent of zakaat.

Sadaqatul fitr: Refers to the charity that is given on or prior to the day of eid ul-fitr. For further details, refer to the chapter on sadaqatul fitr.

Sajdah: The act of prostrating.

Salaam: Literally means “peace”. In salaat it refers to the saying of “as salaamu alaykum wa rahmatullah” which denotes the end of the salaat. It is also a way of greeting among Muslims.

Satr: An Urdu word derived from the Arabic “sitr”, which means “cover, shield”. In the Urdu context it refers to that area of the body which has to be covered. It is also referred to as the “aurah”.

Sehri: Refers to the meal partaken before dawn by the person who intends fasting. For further details refer to the chapter on sehri and iftaar.

Sha’baan: The tenth month of the Islamic calendar.

Shirk: Polytheism or ascribing partners to Allah Ta’ala.

Subah saadiq: Literally means “true dawn”. It refers to the time when whiteness (brightness) can be noticed on the breadth of the horizon. It is at this time that the time of fajr salaat commences.

Sub’haanallah: Means “glory to Allah”.

Sufis: A term used to refer to mystics or saints. Such persons are also known as the auliyaa of Allah, i.e. the close friends of Allah. These are the persons who have dedicated their entire lives in the ibaadah of Allah Ta’ala.

Surmah: Antimony. A black powdery substance that is applied to the eyes. It is sunnah to apply surmah.

Tasbeeh: Saying “sub’haanallah”. A rosary that is used to glorify Allah Ta’ala is also called a tasbeeh.

Umrah: Commonly referred to as the lesser pilgrimage. It is similar to hajj with the exception that many of the rites of hajj are left out and that it could be performed throughout the year.

Wajib: Literally means “obligatory’. In Islamic jurisprudence it refers to that act which has not been established by an absolute proof. Leaving out a wajib without any valid reason makes one a faasiq and entails punishment.

Zikr: The remembrance of Allah Ta’ala.

Zil Hijjah: The last month of the Islamic calendar.

Zil Qa’dah: The eleventh month of the Islamic calendar.

(Bahishti Zewar by Maulana Asyraf Ali Thanwi Rahimahullah)