Issue 4

ISSUE 4 / FREE DHUL HIJJAH 1434 / OCTOBER 2013

By the students of Imam Zakariya Academy under the guidance of Mufti Shah Sadruddin Online version available at: hikmah.co.uk

Contents 2 Seeking Knowledge 3 Imam Abu Hanifah r 5 Racism 6 Pornography Addiction and its Cure 9 Shaykhul Islam Maulana r Husain Ahmed Madani 11 Sunnahs of Prophet Muhammad g 12 Dhul Hijjah and Some Sunnahs of Eid ul Adha 13 Fountain of Hadith

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Approach of Seeking Knowledge and Guidance According to Islam

By Qamar ud-Deen and Muhammad Ahmad (Year 2) Knowledge is one of the most important assets that a person should acquire in their lifetime. A good portion of our lives should be dedicated to pursuing knowledge and understanding the Deen of Allah c.

Without basic Islamic knowledge we fail to recognise our obligations to the Creator and the value of being true Muslims. This article will highlight a few important issues and etiquettes related to pursuing knowledge.

Rectifying the Intention: ‘Actions are only according to intention’ (Bukhari). In order to seek the correct understanding of Islam, we must begin by correcting our intention.

The intention should be to seek guidance and attain the pleasure of Allah c. If a person acquires lots of information about Islam but doesn’t have the correct intention, then he/ she has failed to benefit from that information. True understanding of Islam is acquired through the heart and mind. Without the correct intention one will fail to attain this true understanding.

Internet Scholars: Unfortunately, we have reduced ourselves to a generation which holds a lazy attitude to seeking knowledge of the Deen of Allah c.

Our first point of research when faced with a question (related to Islam) is the Internet. After a few moments of surfing we assume ourselves to have gained mastery of that particular subject and are capable of conducting debates with those holding a different opinion. In reality this is against the traditional methods of learning and can be rather dangerous. Our study of Islam requires greater devotion and attention. Is it conceivable for a person to become a doctor by merely doing

online research and reading books? Of course not! You require the guidance and insight of an expert in that field.

Similarly, when it comes to studying the Deen of Allah c, we need to learn from an expert scholar.

Learning Arabic: The primary sources of Islamic knowledge are the Qur’an and Sunnah. Secondary sources include the explanations of these primary sources by the Sahabah, Taabi’oon and the great scholars that followed them. Volumes of research have been compiled regarding this, the majority of which is in the Arabic language. Furthermore, when the noble Qur’an is translated to any other language besides Arabic, the true essence of the meaning is lost in translation. A person who isn’t well adept to the Arabic language cannot appreciate this loss. Students need to be proficient in the primary language of the subject in order to carry out research successfully. Therefore, Arabic is a fundamental requirement for committed students of Islam.

Lessons from Hadith: It is mentioned in a lengthy Hadith that Umar ibn al-Khattab h said: ‘One day we were sitting in the company of Allah’s Apostle g when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognised him. At last he sat with the Apostle g. He knelt before him, placed his palms on his thighs and said: ‘Muhammad, inform me about Islam’…… Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. He (the Messenger g) then said to me: ‘Umar, do you know who this inquirer was?’ I replied: -2-

Allah c and His Apostle know best.

He (the Holy Prophet) remarked: ‘He was Gabriel (the angel). He came to you in order to teach you of your religion.’ (Muslim) This Hadith teaches us that Islam should be learnt from people of knowledge. We should sit in company of scholars and observe the etiquettes of seeking knowledge, such as having respect for books, teachers etc. We also learn that it is from the etiquettes to be clean when pursuing knowledge.

These etiquettes are not only for seeking Deeni knowledge but are also applicable in other academic fields.

There is a great example in Imam Muhammad r, the student of Imam Abu Hanifa r. Imam Muhammad r was once in a hut, preparing for his night time rest. The place of resting was such that if he slept with his legs facing South or North, he would be facing either the Qiblah or his teacher’s house respectively. So out of respect for both the Qiblah and his teacher, he slept sitting down with his feet facing the ground. These were the qualities of the people that spent time in the company of the pious. It is only upon making sacrifices like this that we will have the opportunity to attain the true knowledge of Islam.

Finally, after the acquiring of knowledge, it is pivotal that one implements this knowledge and also strives to teach others. Knowledge without action is like a tree without fruits. May Allah c give us all the ability to seek knowledge and attain the true understanding of Islam.

The Status of Imam Abu Hanifah r The character of Imam Abu Hanifah has been the cause of great discussion and refutations for many centuries.

And there is no sign of the debate coming to an end. The discussion about the Imam ranges from attacks on his creed, on his juristic deductions and his knowledge in the field of Hadith. There have even been attacks on his Arabic ability and some have even taken him out of the fold of Islam!

Amongst all these attacks, there has been a constant shield of supporters for this influential figure; many of them adherents to his own school and some from opposing schools.

The school of Imam Abu Hanifah is spread throughout the world, with adherents found in Egypt, Syria, India, Pakistan etc. Every century has produced scholars in various fields of the highest calibre. (See Imam Zahid al-Kawthari’s ‘Fiqh Ahl al-Iraq’ p.5877 for a list of some of the Hanafi Muhadditheen)

Rather than trying to respond to each and every claim (something which is not possible in this brief essay), we will focus on the praise of the Imam, while responding to some attacks on the way.

Imam Abu Hanifah was born in Kufah in the year 80AH and had the honour of seeing the companion Anas Ibn Malik. His seeing Anas Ibn Malik is something agreed upon by the vast majority of scholars including Khatib al-Baghdadi (See ‘Tareekh Baghdad’ 15/445), Ibn Sa’d, Wali al-Din al-Iraqi (See al-Suyuti’s ‘Tabyeedh al-Saheefah’ p.15), Imam al-Dhahabi etc. (See Imam Zahid al-Kawthari’s ‘Ta’neeb al-Khateeb’ p.33 where he lists 16 scholars).

Some scholars have mentioned other companions that Imam Abu Hanifah saw and even narrated from. Ibn Hajar al-Asqalani when asked, replied that the Imam had seen a group of companions because in the year he was born, many companions were alive.

(Tabyeedh al-Saheefah p.15). As for -3-

him narrating from the companions, then this is a point of dispute, due to the chains going up to Imam Abu Hanifah tending to have weaknesses.

(See al-Dhahabi’s Siyar A’laam alNubala 6/390) On the other hand Ibn Hajar alHaytami lists some 16 companions for which it is claimed that Imam Abu Hanifah narrated from. He discusses why the scholars have doubted each narration and at times provides counter arguments. At the end he concludes that it is possible he had heard Ahadith from the companions, and that this was also the view of Badr al-Din al-Ayni (See Ibn Hajar’s ‘alKhayrat al-Hisan’ p.47-55) Whether he did or did not narrate from the companions does not change the fact of Imam Abu Hanifah having the title of Tabi’ee. As most Muhadditheen have concluded that a person merely seeing one companion gives them the honour of being a Tabi’ee (Tadreeb al-Rawi 2/700). With

that in mind, it means that Imam Abu Hanifah has a distinguishing feature which is not shared with the other 3 Imams.

At a young age, the famous Muhaddith, al-Sha’bi recognised his talents and encouraged him to leave working in the market place and take up studying Islam (See al-Makki’s ‘Manaqib Imam al-A’dham Abi Hanifah’ 1/59). So Imam Abu Hanifah decided to sit with the great Hammad Ibn Abi Sulayman and benefit from him. He spent many years with his teacher, until Hammad Ibn Abi Sulayman passed away (Tareekh Baghdad 15/456-457).

Although his main teacher was Hammad, it does not mean he only had 1 teacher. Rather al-Haytami writes that he had 4000 teachers and other scholars have said he had 4000 teachers only from the Tabi’un! (al-Khayrat alHisan p.56). This is not farfetched, as history tells us that Iraq at that time was a centre of learning with thousands of scholars. Some of his famous teachers were Salim Ibn Abdillah, Amr Ibn Dinar, Ata’ Ibn Yassar, Ibrahim alNakhai’, Ayub al-Sakhtiyani etc.

He quickly became famous and students began to flock to him.

Amongst his famous students were the likes of Qadhi Abu Yusuf, Muhammad Ibn Hasan, Zufar Ibn Hudhayl, al-Hasan Ibn Ziyad, Abdullah Ibn Mubarak etc.

Imam Abu Hanifah specialised in Fiqh and was recognised as the Imam of Ahl al-Ra’y. Ahl al-Ra’y means that in the absence of a clear text from the Qur’an and Hadih, we utilise analogy to derive a ruling. Although some people tried to criticise him because of him being from the Ahl al-Ra’y, in reality all it meant was that the Ahl al-Ra’y tried to take maximum benefit from the Qur’an and Sunnah. And it should been known that other scholars like Sufyan al-Thawri, al-Awza’i and Imam Malik also had been considered to be from Ahl al-Ra’y (See Ibn Qutaybah’s ‘Kitab alMa’arif ’ p.170). Another aspect of Ra’y was hypothetical fiqh (which will be

discussed Insha’Allah in the next article) His mastery and contribution to Fiqh was recognised by the likes of Imam al-Shafi’ee, when he said ‘People are dependent upon Abu Hanifah in Fiqh’ (Tareekh Baghdad 15/473). In another place he said ‘I have not seen anyone more knowledgeable in Fiqh than Abu Hanifah’ (Ibid 15/474). Yahya Ibn Sa’eed al-Qattaan, the famous Muhaddith, said ‘I have not heard anything better than the opinions (Ra’y) of Abu Hanifah’ (Ibid 15/474).

These statements are all via authentic routes and there are many more like them.

As for the Imam’s creed, then it has also been criticised unjustly. The main accusation was regarding the way Imam Abu Hanifah defined Imaan.

He considered Imaan to consist of affirmation of the heart and attestation from the tongue. Based on this, Imaan is a conviction which is either there or not. It does not increase or decrease in quantity. This was in contrast to the other scholars who placed bodily actions as part of faith, meaning that with good actions Imaan would increase and with bad actions it would decrease.

Imam Abu Hanifah’s definition was in reply to the deviant sect named Khawarij. They believed that a person who commits a major sin, has become a disbeliever. So the Imam was telling them that a person only becomes a disbeliever when he believes that the major sin is permissible to do, not by the action itself. But just looking at the mere definition of Imam Abu Hanifah, some scholars included Imam Abu Hanifah as being from the sect called Murji’ah. They believed that sinning has no effect on Imaan whatsoever. Imam Abu Hanifah clearly considered actions very important (as can be seen in a letter that is ascribed to Abu Hanifah to Uthman al-Batta).

Because of this confusion, later non-Hanafi scholars considered the difference as merely semantics, not a real difference where one is right and wrong. Imam al-Dhahabi mentioned -4-

in his biography of Hammad Ibn Abi Sulayman, ‘Those who say Imaan consists of attestation of the tongue and affirmation of the heart then it is a difference of semantics, Insha’Allah.

The real extremists, Murji’ah, are those who said the leaving of practicing obligations does not affect Imaan’ (Siyar A’laam al-Nubala 5/528) As for the Imam’s creed in general, then Imam Abu Ja’far al-Tahawi wrote his famous treatise on Aqeedah clarifying that his work is the same creed as Imam Abu Hanifah. He begins his text in the following manner; This is a presentation of the beliefs of ahlal-Sunnah wa al-Jama’ah, according to the school of the jurists of this religion, Abu Hanifah an-Nu’man ibn Thabit al-Kufi, Abu Yusuf Ya’qub ibn Ibrahim al-Ansari and Abu `Abdullah Muhammad ibn al-Hasan al-Shaybani, may Allah be pleased with them all, and what they believe regarding the fundamentals of the religion and their faith in the Lord of all the Worlds…

This text known as al-Aqeedah alTahawiyyah, and has been accepted by all Madhabs and taught and explained by many non-Hanafis as the standard text for Ahl al-Sunnah. So it is surprising when a person accepts the work of Imam al-Tahawi and would still not hold back from attacking Imam Abu Hanifah’s creed.

Many non-Hanafi’s have written works on the Manaqib (the excellent qualities) of the Imam and therein have refuted those who attacked the Imam’s creed.

See for example, Tabyidh al-Sahifah of Imam Jalal al-Din al-Suyuti, al-Khayrat al-Hisan of Imam Ibn Hajr al-Haytami and Manaqib al-Imam Abi Hanifiah wa Sahibayhi Abu Yusuf wa Muhammad Ibn Hasan of Imam al-Dhahabi. Also for more references to his praise see Tahdhib al-Tahdhib 10/449-452 of Ibn Hajr al-Asqalani and Tahdhib al-Kamal 29/417-445 of Imam al-Mizzi.

To be continued (next part will be about the Imam’s knowledge of Hadith)

By Zakir Umar (Year 6) Islam is a complete system aimed at establishing social justice. Of the many vices prevalent that Islam came to eradicate, racism was certainly one of them. Racism means discrimination based on factors including skin colour, nationality and language. In a narration recorded by Abu Dawood, the Prophet said: “He is not one us who calls for Asabiyyah (nationalism/tribalism) or who fights for Asabiyyah or who dies for Asabiyyah.” In contrast, the Quran has set a meritocratic principle based on piety: “O mankind, We have created you from a male and a female, and made you into races and tribes, so that you may identify one another.

Surely the noblest of you, in Allah’s sight, is the one who is most pious of you...” [49:13]. In another verse, Allah highlights our differences should manifest the greatness of creation and actually be a source of deepening our faith: “And among His signs is the creation of the heavens and the earth and the difference of your tongues and colors. Surely in this there are signs for the persons having knowledge.”

[30:22].

Salaam h is yet another example, a rabbi from a Jewish tribe whose acceptance of Islam and authority on disproving claims Jews made against the Prophet g was a great asset. Yet, these are only a few illustrations from a galaxy of personalities in Islamic history that came from various racial backgrounds and contributed as theologians, linguists, medics, scientists, mathematicians and from every other faculty.

people upon the Oneness of Allah. This is why the Prophet g has condemned racism, stating in one narration: “Leave it, it is rotten.” [Bukhari & Muslim].

Also, in a Hadith recorded in Mishkaat the Messenger of Allah said: “He who calls for Asabiyyah is as if he bit his father’s genitals”. So let us take heed of such a severe warning.

When there is racial justice however, not only do problems which racism causes fade but we also see the true exquisiteness of Islam, something which What a shame though, despite this makes even non-Muslims want to great legacy today racism is prevalent readily embrace it. Amongst the most amongst Muslims in various forms. fervent in recent history’s anti-racist We frequently hear complaints by civil rights movement was Malcolm young people at the time of marriage X who acknowledged this very fact but even Muslim organisations often in his letter during Hajj, wherein he blatantly prejudice against those highlights the sheer beauty of various who are of a different nationality or races praying together and the effect it language, even dialect is a problem. had on him to quit Nation of Islam and Speaking of marriage, at times not accept orthodox Islam. So, let it be that even death does racism apart when we we stand upright for justice as Allah find Muslim graveyards exclusively for states: “…Do justice. That is nearer a particular ethnic group! Whether to Taqwa…” [5:8]. Lets ensure this done purposefully or not, racism not only through our own actions and creates a power inequity. For instance, speech but also by educating our family when knowledge is only accessible in and friends and being resolute in the a certain language then we will find In light of this Islamic spirit, Bilal h, community at asserting what is correct. only a particular race hold a dominant a black slave freed by the Prophet g To conclude, I share with you words standing in the community. Thus, and saved from continuous torture racism divides people, breads hatred and which still stand as a token of humanity became a close companion in the even leads to physical violence. There is and wisdom, the speech that echoed Prophet’s mission and he was appointed no dearth of research highlighting the the mountains as the Prophet addressed to announce the Adhaan. From Persia, impact of racism on its victims; mental the faithful during his farewell sermon: Salmaan Al-Farsi h was the companion and physical health problems, lack of “All mankind is from Adam and Eve, whose inspirational idea of digging an Arab has no superiority over a education, poor housing, poverty and the trench was welcomed when an non-Arab nor a non-Arab has any crime being only a number from a army of 10,000 with 4,000 camels and whole list of affects on the individual superiority over an Arab; also a white 300 horses marched towards Medina; has no superiority over a black nor a and society. However, these problems by the Grace of Allah this saved the black has any superiority over a white are totally opposite to the essence of very face of Islam by preventing the - except by piety and good action.”

Islam, which has been revealed as a enemy entering the city. Abdullah ibn [Sahih Bukhari]. mercy to mankind, focused on uniting -5-

Pornography Addiction and its Cure By 6th Year Students

‘The zina of the eyes is to gaze (at that which is unlawful)…’ (Bukhari and Muslim) Mankind has been created with different desires; each desire attempts to divert his attention from the ultimate goal of the Hereafter. It is widely acknowledged that many of these desires reach their peak of intensity during the years of youth.

One of the greatest challenges facing the youth is the attack of carnal desires. On a daily basis, be it at university campuses, workplaces or even within the home, they face a constant struggle in controlling this innermost urge. Without any lawful means to channel this temptation an individual is often left frustrated, leading to the viewing of pornographic material, self-pleasure and in the worst case zina (fornication).

The aim of this article is to shed light on a growing occurrence that is prevalent in society; the habit of viewing pornographic material.

Pornography involves looking at images and visuals of a sexual nature (nudity etc.) which lead to arousal and can involve masturbation.

Unfortunately this practice is increasingly affecting the Muslim youth; now reaching epidemic levels, and is corrupting the minds of a generation. Various studies have shown that large numbers of people are viewing illicit material on the internet. This is an issue which has previously been ignored by the Muslim community due to its sensitivity; however it is important that it is tackled. This article aims to highlight the harms of viewing pornography and provide practical steps to help individuals fight this habit.

Harms Allah has created the brain as a malleable organ - it has the ability to change. When a person views pornography, the images displayed cause an arousal that triggers the release of a chemical called dopamine. At the first instance of viewing, the brain forms a new connection with the release of dopamine. These connections encourage the person to view the material again, further reinforcing the connections. A worrying fact is that these images from viewing pornographic material are stored in the brain’s long-term rather than short term memory, causing the images to be replayed in one’s mind.

Dr V.B.Cline, a psychologist specialising in Family counselling writes that there is a four-factor syndrome common to nearly all the viewers of such material.

Addiction: Once involved, a person will come back for more as the material provides a powerful aphrodisiac effect that is often followed by masturbation. A person will find it very difficult to stop – at least on his own.

Escalation: Addiction will lead onto escalation, where with the passing of time, the viewer needs more explicit material to get his ‘high’. This is a key factor in explaining the huge increases in the viewing of child pornography.

The harms this creates are known to all, with incidences of violence against children and women rising dramatically.

Desensitisation: The continued viewing of this abhorrent material gradually leads to desensitisation and -6-

one losing touch with real life sexual boundaries.

Acting out: A person feels the need to act out the images being replayed in his brain. This has a detrimental effect on marriage. Further, studies suggest that exposure to pornography can prompt kids to act out sexually against younger children.

Allah has created each individual upon a natural disposition (Fitrah). One is naturally disgusted by evil and filth.

Viewing pornography however erodes this Fitrah such that images that would otherwise have been ‘a step too far’ are now considered ‘normal’ to this person; they lose sight of religious and moral conduct.

Another detrimental consequence is the impact on families and marriages.

A study in the US by the Center for Research on Marriage and Religion found that a spouse’s obsession with pornography was a factor in 56% of divorce cases. Psychiatrist Norman Dodge found that men who suffered these problems were not loners, rather those with stable jobs, and normal relationships and marriages.

Unfortunately, even within Muslims there are a growing number of cases of violence and family breakdown as a result of a spouse’s addiction to this practice.

Hope and Mercy It is clear that this practice is extremely harmful to individuals as well as society at large. Viewing illicit material, in addition to the harms of masturbation, threaten to destroy one’s worldly life as well as the hereafter. Perhaps the greatest concern associated with these habits, is that one incurs the anger and wrath of the Creator. What can be a greater loss than of that person whom Allah hates, the angels hate and he becomes an object of hatred on the Earth (Muslim)? Words cannot describe the danger a person is exposed to by indulging in these evil habits. Turn back to Allah before it is too late.

The Messenger of Allah g said, “Allah the Exalted has said: ‘…O son of Adam, if your sins reach the height of the heaven, then you seek forgiveness from me I have forgiven you….’ (Tirmidhi) The above hadith extract provides a glimpse of the infinite mercy of Allah the All-Mighty. A person should never lose hope in the mercy of Allah. We must turn back before the shaking of the final hour, before a day wherein people will flee from their kin and drown in perspiration. Below we have outlined key advices that are important to gain freedom from this habit. These should serve as the first steps towards initiating a long-term process of clearing oneself from the self-destruction and addiction that this problem is. Sincere commitment and determination, coupled with an effort to beseech the All-Mighty will provide the backdrop to begin this process.

Step 1: Unblocking the System ‘No! But that which they used to commit has covered their hearts in rust’ (Qur’an 83:14)

Allah Ta’ala has created the human body as a natural system wherein all the sensory organs such as ears and eyes are connected to the heart.

When a person views haraam images with the eyes this natural system becomes blocked. Further, when a person becomes addicted to this habit, the heart becomes rusty, and sin becomes a form of enjoyment.

The heart becomes immune to regret and is fearless of Allah. The first step requires you to unblock yourself.

Best Method for Dhikr • Set a time every day to meet with Allah. Don’t miss it.

• Do Wudhu and offer 2 rak’at nafl prayer • Make Dua of Istighfar • Choose your dhikr and contemplate on the magnificence of Allah and His favours.

The best remedy to unblocking oneself is dhikr. Initially when the heart is completely blocked a person will receive no enjoyment in dhikr but perseverance is the key. Start with five minutes and gradually build up, the more serious the addiction the greater the amount of dhikr required. Reflect and proclaim the purity and greatness of Allah the AllMighty. InshaAllah, as you continue your dhikr you will break free from the imprisonment of shaitan.

Caution: Shaitan will attack when you begin this journey. He may enter thoughts of hypocrisy in your mind; ‘yesterday you did haram and today you do dhikr?’ You must ignore him. Further, you may experience an initial recovery but don’t stop your dhikr. The way antibiotics requires you to finish the course, in a similar fashion you must continue your dhikr even if you refrain from the habit for a few days.

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Step 2: Sincere Repentance (tawbah) ‘O you who believe repent to Allah with a faithful repentance’ (Qur’an 66:8) A vital stage of the initial recovery process requires you to make tawbah to Allah. Sincere repentance has a minimum of three conditions. Firstly, you must stop committing the sin with immediate effect. Second, you must feel regret for committing that action, and thirdly make a firm resolve to never repeat that sin.

Caution: Despite making repentance, one may fall in to the trap of shaitan and again commit sin, however; this should not stop you from repenting.

Make repentance every day and InshaAllah one day Allah will free you from this sin.

Step 3: 40 day Training Programme ‘Surely, Allah does not change the condition of a people unless they change themselves’ (Qur’an 13:11) Scholars have prescribed that to bring a change in one’s life, a person needs to enter a routine for the duration of 40 days. This will enable the body to adapt physically and mentally and become accustomed to the change in habit. A similar plan is required to eradicate the practice of watching pornography and masturbation.

Prepare a 40 day chart; incorporate in this plan, the five daily salaah, as well as your dhikr and qur’an recitation.

Every day, assess your performance and plan ahead for the next day.

Take it day by day, and inshaAllah, you will see positive gradual changes in your life. This training is very important to stop these activities and one will find it very difficult to stop without it.

Step 4: A reassessment of Internet and Technology Usage

This is arguably the source of the problem, the ease with which people can access inappropriate material via the internet and smartphones.

Technology is evolving quickly and although there are benefits, some of the harms are extremely dangerous and are threatening to destroy the innocence of the young minds. Try as much to limit the use of smartphones at night, when one is alone, rather this should be avoided altogether. Laptops, PCs and the Internet should only be accessed in public spaces.

through to see if you have performed all your prayers, dhikr, and qur’an recitation ensuring that the sin has not been repeated. Converse with your Creator, ask for forgiveness and seek help to remain steadfast on this mission. If there are any shortcomings from your side, make tawbah and start again. The key is to develop a consciousness of Allah Ta’ala and a realisation that though you may be alone in the darkness of the night, ‘Allah is well aware of all that you do’ (Qur’an:24;31).

Step 5: Controlling the Gaze

Solutions

‘Tell the believing men that they must lower their gazes and guard their private parts….And tell the believing women that they must lower their gazes and guard their private parts…’ (Qur’an24:30,31)

The Prophet g said, ‘Company of young men! Any of you who can afford to should marry. It restrains the eye and protects the private parts. Anyone who is unable to should fast. It restrains the appetite’ (Bukhari)

The pornographic industry preys on the gaze and utilises this entry route to stimulate further responses in the body. Exploiting the visual medium through the ‘use of popups, click-throughs and mouse-traps’ (Paasonen;177) they manipulate the viewer. A person can become so immersed in this visual world that he/she loses contact with reality, and for these moments the concepts of morality and haram become almost non-existent. Thus it is clear why the believers have so clearly been instructed by Allah to lower their gazes. The messenger of Allah g said that the gaze is an arrow from the poisonous arrows of shaitan, he who abandons it out of fear of Allah, Allah will grant him such faith, that he will find its sweetness in his heart (Tabrani).

Step 6: Taking Account of One’s Performance When the above five steps are incorporated into a rigorous training programme, every day you must contemplate on your performance.

Look at your assessment sheet, check

1. Marriage: The solution to the problems highlighted in this article is marriage as prescribed by the Prophet g. When lust and desire exceed the bounds, they must be curbed with marriage. Nikah should not be delayed or avoided for fear of poverty. Allah has taken it upon Himself to assist that person who performs Nikah to protect his chastity. Nikah is a means of removing the burden of temptation.

Young men and women are indulging in great sins while there is a simple solution. We must remove any barriers and customs which are corrupting the dynamics of the Muslim community and encourage marriage at an earlier age. Caution: One should not be deceived by the vain hopes of shaitan; that with the onset of marriage this addiction will automatically subside.

This is not correct. In fact this practice has also harmed many marriages.

One must stop this habit immediately whether one marries or not.

2. Fasting: The messenger of Allah g prescribed a second remedy for those unable to marry. Fasting is a means of subduing ones desires and if practiced

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correctly can also help refrain from these sins. After a few fasts the desire will gradually increase again, and this requires great control, after which it will subside. A person must do whatever is in his means to stop and if this requires fasting then they should do so.

Further Advice: In addition to the steps and solutions outlined there are some important points to consider.

Those who are involved in these practices should try to avoid being alone as far as possible. They should utilise their free time by studying Islam or doing any other beneficial tasks. Take benefit from good company and frequent the masjid.

Avoid free mixing altogether. Further, parents must play an important role in ensuring that they are fully aware of their children’s online activities.

All necessary steps should be taken to prevent the problems discussed.

In summary, the problems of pornography are serious issues that need to be addressed. We must strive to solve these issues both individually and as a society. No matter how difficult this task may be we must be ready to take whatever action is required to stop this evil practice. We must pray to Allah that he helps us achieve freedom from this sin. And InshaAllah on the day of judgement we shall stand in front of Allah, and he will look at us with pleasure and mercy. We will be standing in front of Allah on that day, and He will not take account of our deeds and He will enter us in to paradise.

Allah is the one from whom help is sought and upon Him we place our trust.

(We at IZA have setup an anonymous email service to reach out to those brothers and sisters who would require further advice or information on this topic. If you have any concerns, suggestions or comments in general in relation to this topic, please email us in complete confidence at: queries_thefountain@outlook.com)

Maulana Hussain Ahmed Madani r

By Nazir and Safwaan (Year 6) Maulana Husain Ahmed Madani was born into a religious family on 16th October 1879. He was a descendant of the Prophet g, with his family moving to India 19 generations prior to his birth. At the age of 13, he attended Darul Uloom Deoband where very early on, Shaykhul Hind (Maulana Mahmood Hasan) recognised his ability, thus personally choosing to teach him the preliminary subjects.

He excelled in his studies and in a period of seven years had mastered 17 sciences which comprised 67 books.

After completing his studies, he pledged allegiance at the hands of the greatest spiritual guide of the time, Maulana Rashid Ahmed Gangohi.

When he was 22 years old his father chose to migrate to Madinah, their ancestral home. At the time of his departure from India, Shaykhul Hind advised him and emphasised, “Never ever leave dars and tadrees (teaching).”

Hence upon his arrival in Madinah, he perfected his Arabic studies under the guidance of the renowned scholar of the time Shaykh Abdul Jalil. Thereafter, he began teaching in the precinct of the Prophet g’s masjid. He would teach 15 lessons daily, beginning at Fajr and concluding at ‘Isha and would only sleep for three hours. Students would travel from far and wide from across the Arabian peninsula to benefit from his knowledge. At the age of 24 he received the title Shaykhul Haram (The scholar of the sanctuary [of Makkah]) and Shaykhul Arab wal Ajam (The scholar of the Arabs and the non-Arabs). He taught in the Prophet’s Masjid for approximately 18 years.

During World War I when the Ottoman Empire opposed the Triple Entente (the French republic, British Empire and Russian Empire), the British government at the time funded Sharif Hussein bin Ali, the leader of Hijaz, to revolt. He was successful in his plans and managed to gain control of Hijaz. Once this happened, he ordered the arrest of Maulana Husain and his teacher Maulana Mahmood Hasan, upon the basis that they had supported the Ottomans against him.

After being arrested, Maulana Husain requested to be transferred to Jeddah where his teacher was being held. Sharif then handed them both over to the British, who wanted them due to their liberation efforts in India. Both teacher and pupil were incarcerated in the prison at Malta.

During his stay at Malta, Maulana Husain remained true to his word, taking care of his now aged teacher, whose old age and frailty meant he would fall ill very easily. With no warm water available, Maulana Husain would fill a bowl with the cold water and keep it pressed against his stomach in order to make it warm using his body heat. Only then would he give it to his teacher to perform wudhu with it.

Another noteworthy incident that occurred whilst in Malta was during the month of Ramadhan. Neither Maulana Husain nor his teacher had memorised the Quran. At this instance, Maulana Mahmood Hasan said to his student that throughout his life, he had not spent a single Ramadhan without listening to the complete Quran in the -9-

Taraweeh prayers. Maulana Husain began memorising the Quran. Each day he memorised one Juz of the Quran and recited it in Taraweeh.

Continuing to do so, he memorised the whole Quran in the 30 days of Ramadhan, thus saving his teacher from being deprived of listening the Quran during that year.

After spending approximately 3 years in Malta, both teacher and student were freed, with Shaykhul Hind, who was at the forefront of the liberation effort, passing away only 8 months and 10 days later. The responsibility of the liberation effort now fell upon the shoulders of Maulana Husain who continued this effort until India was liberated. Due to his continued effort and perseverance in the liberation movement, he was nominated for various awards but declined to go forward and accept, saying that this was against the way of the pious predecessors.

Maulana Husain was also the Sheikhul Hadith at Darul Uloom Deoband for approximately 28 years. One can imagine the level of his discourses especially after having taught in Masjid un Nabawi for 18 years prior to that.

Despite the liberation effort requiring him to travel the length and breadth of India, as soon as he would return to Deoband, irrespective of the time of day or night, when the bell would ring, the students of Hadith would have to come to attend their classes. Even after the lesson he would conduct a question and answer session for the students if they had anything to ask. Only when the students were completely satisfied and content with his answers would he terminate the lesson.

arrival he was not present; hence I went to bed before he returned. In the middle of the night, my eyes opened to find that Maulana Husain was lying beside my bed on a straw mat with a brick under his head.”

He was accustomed to a hectic but ascetic way of life. Maulana Shamsul Haq Afghani, relating an incident that he had with Maulana Husain says, “I had once travelled to Deoband where I stayed as a guest of Maulana Husain Ahmad Madani. At the time of my

He reached a high position in the field of Sulook (spirituality) too. In spite of his busy schedules, he would take time out for the spiritual rectification of the people, and many went through spiritual reformation under his guidance. When he passed away, he had

Despite his status, he was a very simple and humble person. On his journeys around India he would never travel in first or second class, always in the economy class, where often on hours on end he would be left standing due to the overcrowded trains. He was also well known for his qualities as an extremely hospitable person. It was observed that on average, there were 50 people in the house of Maulana Husain staying as guests.

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approximately 167 khulafaa (disciples).

Maulana Zakariyyah Khandelvi says about him, “During my life I have heard no-one weeping so much in Dua to Allah in the latter part of the night as I have heard Maulana Madani...as much courage as he had, and as brave as he was and as much as he encountered ordeals, I have not seen this (type of crying) in any of my elders.”

Even during his last days of illness he would attend prayer with congregation; and despite his weakness and illness, he would pray all his prayers including his sunan and nawaafil standing up.

Maulana Husain Madani passed away at the age of 81 and was buried in Darul Uloom Deoband next to his teacher Sheikhul Hind in the graveyard Maqbar-e-Qasimi.

May Allah Ta’ala fill the grave of Maulana Hussein Madani with light and allow us to benefit from his efforts and works. Aameen.

Sunnahs of Prophet Muhammad g Biography

Likes/Dislikes (Deeds)

Blessed possessions

Prophet g had many names. Some scholars record over hundred names taken from various sources. Amongst them two which are most commonly used and have also been mentioned in the Qur’an are Ahmad and Muhammad. The name Muhammad has been used three times in the Quran (3:144, 48:29, 33:40) and Ahmad once (61:6). The Prophet’s mother Aaminah named him Ahmad, whilst it was his grandfather Abdul Muttalib who gave him the name Muhammad.

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The Prophet g possessed a few different types of turbans, one of which was called ‘Imama Muhnika’. This was a turban, the tail of which could be placed on the shoulders from beneath the beard, after tying it. This was the most frequently worn turban by the Prophet g.

Salah in Islam holds the highest rank after bringing faith in Allah, and for this reason it has been made obligatory in all situations. Salah will be the first question to be asked on the day of judgement.

Hence, out of all the deeds, the most beloved deed to our beloved Prophet g One Sunnah was Salah. Prophet g has mentioned in a Hadith “The coolness of my eyes has been Before going to sleep the Prophet g kept in Salah” (Jami’ Sagheer). would dust the bed: “When any of you goes to bed he/she should dust off the Blessed Features Dislike bed-sheet because he does not know what might have fallen on it after he had left Words do not do justice to the beauty of Whilst praying Salah, we should not do it” (Bukhari/Muslim) the Prophet g, however, by reading about anything which is not part of Salah. One his appearance and features as narrated action in particular which was disliked May Allah c give us the ability to act by his companions, we can get a glimpse by our beloved Prophet g was the upon the Sunan of the Prophet g. of how he looked. The Prophet g had removing of stones or any other object broad shoulders as narrated by one of his from the place of prayer without need.

Aameen companions.

This is mentioned in a Hadith narrated by Mu’ayqeeb h: “I asked the Prophet g Bara ibn Azib h said “He was of medium regarding removing stones while praying. build, the area between the shoulders He said if you must then only once.” was wide” He further mentions that he had never seen anybody more handsome (Tirmidhi) than him.

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Dhul Hijjah and Some Sunnahs of Eid ul Adha

By Adil Jabir (Year 6)

Abdullah Ibn Abbas h narrates that the Messenger of Allah g said: “There aren’t any days in which righteous actions are more beloved to Allah than these days” - referring to the first ten days of Dhul Hijjah [Bukhari] Once again Allah c has blessed us with an excellent opportunity to perform good deeds and attain the closeness of our Creator. Many virtues have been mentioned in relation to these days in the ahadeeth and based on this, scholars write that these ten days are the most virtuous in the whole Islamic calendar. Therefore we me must make every effort to be punctual with our five daily salaah, but also try to fast these days and perform Tahajjud in their nights. We should give abundant charity, increase our Quran recitation and do whatever is in our means to attain the nearness of Allah c.

The best day of the year The 10th of Dhul Hijjah which is the day of Eid ul Adha is the ‘greatest day of Hajj’ [Abu Dawud] and according to some scholars it is the greatest day in the whole Islamic calendar.

On this day, which also marks the ending of the rites of Hajj, Muslims commemorate the favours and blessings of Allah c by carrying out a sacrifice. There are some important sunnats that we should try to follow on this day. We have outlined a few.

Takbir of Tashrik From the Fajr of the 9th of Dhul Hijjah until the Asr of the 13th, it is necessary for each Muslim to recite the Takbir of Tashrik:

Qurbani Qurbani refers to the sacrifice of an animal for the pleasure of Allah c.

Qurbani is a demonstration of total submission to the command of Allah c. It commemorates the unparalleled sacrifice of Ibrahim n - when in accordance to the command of Allah c in a dream, was willing to slaughter his beloved son Isma’il n.

Every adult Muslim who possesses 613.35 grams of silver or its equivalent in money or other forms of wealth, which is in surplus to his/her basic needs, is required to offer Qurbani individually. The sacrifice can only be performed on the three days of Eid, which are the 10th, 11th, and 12th of Dhul Hijjah. There is great reward in fulfilling one’s Qurbani obligation and all Muslims, young and old, must ensure that they fulfil this command.

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Allahu Akbar, Allahu Akbar, La Ilaha Illallahu, Wallahu Akbar, Allahu Akbar wa lillahilhamd This Takbir should be recited after every fardh salah by each individual.

Males should recite it in a loud voice while women in a low voice.

Other sunnahs on the day of Eid 1. To wake up early 2. To clean one’s teeth with a miswak or brush 3. To have a bath 4. To put on one’s best available clothes 5. To apply perfume 6. Not to eat before the Eid prayer.

7. To recite the Takbir of Tashriq in a loud voice while going to the Eid prayer.

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