THE STORY OF MAJNOON LOVING THE DOGS OF LAYLA'S STREET

The Story of Majnoon Loving the Dogs of

Layla's Street

Maulana Rumi (Rahmatullah Alaihe) says, "Once

Majnoon saw the dog of Layla's street going

somewhere. He recognized it, started kissing its feet

and exhibiting his love for it. Some people saw this and said to

him, "O you mad one, what are you doing? Why do you show

love for such a dirty animal, full of impurities?" Majnoon

replied, "O you, who possess a mere outer form and body; O

you, who are deprived of the true taste of love, acquire

awareness of the condition of my heart and see it through my

eyes. This dog is the creation of my Lord. It is a guard over the

street of Layla. In my sight, the dust from the feet of this dog,

living in the street of Layla, is better than huge lions. The dog

living in the street of Layla in my view is so precious, that I am

not prepared to exchange even one hair of its body for many

lions. Many a lion has become a slave to the dogs of Layla's

street, since these secrets cannot be explained in words, I

remain silent and bid you salaam.

M

Ma’aarif- e -Mathnawi

206

O People, if you proceed beyond your worship of outer form

and develop contact with the Creator, who is the fountain-head

of all beauty,

Then in this world you will start enjoying the blessings of

paradise and you will see a rose-garden everywhere".

Lesson

In his love for Layla, Majnoon found the dogs of Layla's

street worthy of love. How is it that the Lovers of Allah Ta’ala

go to Makkah Sharif and Madina Sharif, but have no love for

the inhabitants of these cities? When they return from Hajj, you

hear their complaints about the inhabitants of these cities. They

relate all the problems they experienced there. Regarding such

people, one has the fear that their Hajj was not accepted

(maqbool).

In Madina Sharif, once a man bought some yogurt. He

said, "This yogurt is too sour. The yogurt in India is better than

this". That night he saw Rasulullah (Sallellaho Alaihe

Wasallam) in a dream, and he commanded him, "O you

disrespectful one, O you who are deprived of love, leave this

city! You are not fit to live here" May Allah Ta’ala save us all

from showing disrespect and keep us safe from harm. Ameen

In a Hadith, we are told, “O people, love the Arabs.” It

is a great pity that these days we show no regard for this

injunction. My friends, if we intend to give them a word of

advice or something which is in their interest and welfare, it is

well and good, but it is something different if we in our

gatherings continuously backbite and slander them. We should

consider it our good fortune to be able to pray for their success

and welfare, with prayers from our hearts.

Similarly, this story teaches us to fulfill the rights of the

Ulama, the saintly ones and, especially, the one who is our

spiritual guide. Also the rights which their family members and

children have on us and the correct manners we should have

towards them. It also teaches us the proper respect and honor

we should show towards the Imams and the muezzins of

mosques, because these persons are the keepers and custodians

of the Lord's Houses. For this reason, we should love them and

consider service to them as a means towards acquiring the

pleasure of Allah Ta’ala. Just imagine, we fear troubling and

harassing the dog of the District Commissioner. In fact, this fear

is fear of the Commissioner himself. Similarly, whoever has any

kind of general or special contact with Allah Ta’ala should in a

similar manner be honored according to their degree of

connection with Him. However, those people who are deprived

of proper understanding, as Maulana Rumi (Rahmatullah

Alaihe) says, do not understand these things:

"O Allah Ta’ala, we seek from You the ability to show correct

Adaab (manners)

Because the one devoid of Adaab is he who is deprived of Your

Grace.

O Allah Ta’ala, grant us
the ability to show correct Adaab.AMEEN

IMPORTANCE OF HAJJ

Importance of HAJJ

Bahishti Zewar (Heavenly Ornaments) by Maulana Ashraf Ali Thanvi (1280-1362 AH)

If a person has wealth which is over and above his basic necessities and which will be sufficient for him to make the onward and return journey for hajj, then hajj becomes fard upon him. There are great virtues in performing hajj. Rasulullah sallallahu alayhi wa sallam said: "There is nothing in return for a hajj that is free of sins and evils except paradise." Similarly, great rewards have been mentioned for performing umrah. Rasulullah sallallahu alayhi wa sallam said: "Hajj and umrah wipe out sins just as a furnace removes the rust that has settled on steel."

Severe warnings have been mentioned with regard to the one who does not perform his hajj despite it being fard upon him. Rasulullah sallallahu alayhi wa sallam said: "The person who has food, drink, and the means of transportation in order to undertake the journey of hajj and still does not go - Allah Ta'ala has no concern if the person dies as a Jew or a Christian." He has also said that the abandoning of hajj is not the way of Islam.

1. Hajj is fard at least once in a life time. If a person performs the hajj several times, the first one will be regarded as fard and the rest will be regarded as nafl hajj. There is also great reward in offering nafl hajj.

2. Hajj that is offered before one can reach the age of maturity is not considered. If a person is rich, hajj will become fard upon him once he reaches the age of maturity. The hajj that he performed before maturity will be regarded as nafl hajj.

3. Hajj is not fard on a blind person irrespective of how rich he may be.

4. Once hajj becomes fard on a person, it becomes wajib on him to go for hajj in that very year. It is not permissible to delay in performing the hajj without a valid reason. It is also not permissible for a person to think that he is still young and that there is still plenty of time to perform the hajj. If a person delays in performing his hajj and performs it after a few years, his fard duty will be fulfilled but he will still be regarded as a sinner.

5. If a woman is going on hajj, it is necessary for her to be accompanied by her husband or some other mahram. It is not permissible for her to go on hajj without a mahram. However, if a woman lives within 77 kilometres of Makkah, it is not necessary for her to go with her husband or a mahram.

6. If the mahram has not reached the age of maturity, or he is so irreligious that he cannot even be trusted with his mother, sister, etc. it will not be permissible to travel with such a mahram as well.

7. Once a woman finds a reliable mahram, her husband cannot prevent her from going on hajj. Even if he prevents her from going, she should not pay any heed to him and she should continue on her journey.

8. A girl who is on the verge of reaching the age of maturity cannot go for hajj without a shar'ee mahram. She cannot even go alone.

9. If a mahram takes a woman for her hajj, all his expenses will have to be borne by the woman. It is wajib upon her to pay him for all his expenses.

10. If a woman cannot find a suitable mahram throughout her life, she will not be sinful for not performing her hajj. However, at the time of her death it is wajib on her to make a bequest that hajj be performed on her behalf. After her death, her inheritors should find someone to perform the hajj on her behalf. The expenses for this hajj should be paid from the money that she left behind. In this way she will be absolved of the duty of performing hajj. This type of hajj is known as hajj-e-badal.

11. If hajj was fard on a person but he delayed performing it until such a time that he became blind or became so sick that he is unable to undertake the journey, then he will also have to make a bequest for hajj-e-badal.

12. If a person dies, leaving behind so much of wealth that after paying all his debts, there is sufficient money to pay for the hajj-e-badal from one third of his wealth, then it is wajib on the inheritors to fulfill his bequest for hajj-e-badal. But if the money is so little that hajj-e-badal cannot be made from one third of his wealth, then the person's relatives should not undertake to have the hajj performed. The inheritors could also take the entire one third for the purpose of hajj-e-badal and supply the balance of the money from their own side so that the hajj-e-badal could be made. In other words, they should not give more than one third from the wealth of the deceased person. However, if all the inheritors happily agree to give their share of the inheritance for the performance of hajj-e-badal, it will be permissible to use more than one third of the wealth of the deceased. However, the permission of immature inheritors is not considered in the Shariah. Therefore, no money should be taken from their share.

13. A person made a bequest for hajj-e-badal and thereafter passed away. However, the wealth that he left behind was very little and hajj-e-badal could not be made from the one third. In addition to this, the inheritors refused to forego their shares in order for the hajj-e-badal to be performed. Bearing all this in mind, if the hajj is not performed, there will be no sin on the deceased.

14. The same rule applies to all bequests. If a person had many fasts to keep, many salaats to make qada of or some zakaat to be given, he therefore made a bequest for all this and passed away, then all these payments will have to be made from the one third. It is not permissible to use more than one third without the permission of all the inheritors.

15. If a person did not make a bequest for hajj-e-badal, it will not be permissible to do so by using the money which he had left behind. But if all the inheritors agree to this, it will be permissible. Insha Allah, the obligation of hajj will be fulfilled. But it should be borne in mind that the permission of an immature inheritor is not considered.

16. If a woman is in her iddah, she cannot go for hajj.

17. If a person has sufficient funds for the onward and return journey to Makkah but not sufficient enough to visit Madinah as well, hajj will still be fard upon him. Many are of the incorrect opinion that as long as you do not have sufficient funds to go to Madinah as well, hajj does not become fard. This notion is absolutely wrong.

18. When a woman is in her ihraam, she cannot cover her face in such a way that the piece of cloth touches her face. These days, a latticed screen or fan is available for this purpose. It should be tied to the face with the screen in line with the eyes and with the burqah worn loosely above it. This is permissible.

19. The rules and regulations of hajj cannot be understood and remembered without really going on hajj. On going for hajj, one is taught all the rites of hajj, etc. We therefore do not feel it necessary to enumerate these rules and regulations. Similarly, the method of performing umrah can be learnt by going to Makkah.

The Visit to Madinah

If it is possible, a person should go to Madinah and visit the blessed grave of Rasulullah sallallahu alayhi wa sallam and the Musjid-e-Nabawi. This could be done before or after performing hajj. With regard to visiting Madinah, Rasulullah sallallahu alayhi wa sallam has said: "The person who visits me after my demise will receive the same blessings as the person who visited me during my lifetime." Rasulullah sallallahu alayhi wa sallam also said: "The person who goes for hajj and does not visit me has demonstrated great impoliteness towards me." With regard to Musjid-e-Nabawi, Rasulullah sallallahu alayhi wa sallam has said: "The person who offers one salaat in it shall get the reward of offering 50 000 salaats." May Allah Ta'ala bless us with this opportunity and may He grant us the success to carry out good and pious deeds. Aameen.

In other words, this night is better than the thousand months which that person had spent in the path of Allah Ta'ala.

It is mentioned in another Hadith that there was a person from the Banu Isra'eel who used to be engaged in the ibaadah of Allah Ta'ala from the evening till the following morning. And from the morning till the evening he used to wage jihad in the path of Allah Ta'ala. He did this continuously for a thousand months. So Allah Ta'ala revealed this verse: "The night of power is better than a thousand months." That is, this night is better than the thousand months which the person had spent in ibaadah and jihad.

Dear brothers and sisters! Value this night and just imagine the great reward one receives for a little effort. Duas are readily accepted on this night. If you cannot remain awake the entire night, then stay awake for a part of the night. Do not deprive yourself completely through sheer laziness.

1. It is mentioned in a Hadith that this month of Ramadaan has dawned upon you. In it is a night which is better than a thousand months. The person who deprives himself of the blessings, obedience and ibaadah of this night has in fact deprived himself of all good. And no one will deprive himself of the blessings of such a night except an extremely bereft person. In other words, the person who does not receive any blessings from such a blessed night by not engaging in any ibaadah in this night is an extremely deprived person for foregoing such a golden opportunity.

2. It is mentioned in a Hadith that if Allah wanted, he would have informed us as to when this night will fall. But because of some wisdom known only to Him, He did not inform us. So search for this night in the last seven nights of Ramadaan. In other words, there is a high possibility of experiencing this night in one of these seven nights. Searching for this night means that we have to remain awake and engage ourselves in ibaadah in these seven nights, perhaps we will be blessed with this night.

3. It is mentioned in a Hadith that laylatul qadr occurs every Ramadaan.

4. It is mentioned in a Hadith that laylatul qadr occurs on the 27th night of Ramadaan.

There are many differences in opinion as to when laylatul qadr occurs. The popular opinion is that it occurs on the 27th night of Ramadaan. However, if a person has the strength and determination to do so, he should engage in ibaadah in the last ten days of Ramadaan. When searching for laylatul qadr in these ten nights, it is not necessary that the person has to see or notice something. Whether he sees something or not, he should continue with his ibaadah and thereby gain all the blessings. This is the object of laylatul qadr, i.e. the person must earn all the blessings and rewards that have been mentioned. To see or notice something is not the aim and objective.

MAULANA ASHRAF ALI THANVI R.A

All praise is due to Allah Who has revealed in His Kitab:

�(What!) Is he who was dead, then we gave him life and created for him a light with which he walks among people, the same as one who dwells in darkness, unable to emerge from it?�

Salaam and Durood upon His Rasool whom He ennobled with His Kalam (Speech -- the Qur'aan). And, Allah Ta'ala says:

"Similarly have we revealed to you (Muhammad) a Rooh (i.e. Wahi) of Our Command."

He (Muhammad) called his Ummah to the munificent thawaab of it (Wahi). Allah Ta'ala says:

''O people of Imaan! Answer Allah and the Rasool when they call you towards that which will enliven you."

Muhammad (saws) steered the Ummah towards the lofty and glorious heights of Wahi. Allah Ta'ala says:

"They (the true Believers) -- Allah has established Imaan in their hearts and has aided them with a Rooh (spiritual power) from Him."

Verily, Allah Ta'ala says:

''Whoever practices righteousness be it male or female, and he (or she) is a Mu'min, most assuredly We shall grant him (or her) a prosperous worldly life and (in the Aakhirah) We shall reward them for the virtuous deeds they practised."

And, Allah Ta'ala says:

"Whoever turns away from My Remembrance, verily for him is adversity (even before Qiyaamah, i.e. in the grave) and We will resurrect him blind on the Day of Qiyaamah. "

Regarding the people of Jahannum, Allah Ta'ala says:

"Neither will they die therein nor will they be alive. "

Thus the life in the Fire will be a life of misery in which there will be no comfort and prosperity. Although that life will not be death, it will also not be life.

On the basis of these Qur'aanic aayaat and numerous others, the authoritative (Muhaqqiqeen) Mufassireen have asserted that true spiritual life and the life of the Hereafter as well as the worldly life are rights which belong exclusively to the obedient servants of Allah Ta'ala. This conclusion is manifest from the many Qur'aanic verses. Inspite of the clarity of this issue our Muslim brethren have become grossly forgetful of it and behave as if they have never heard of the basis and proofs of this claim of the Mufassireen. Their indifference is so stark that one gains the impression that this matter and its proofs never even crossed their minds.

The two kinds of existence mentioned earlier are the worldly life and the life of the Aakhirah. Regarding the Aakhirah, they (our brethren) do recognise to a degree that it is exclusive for the obedient servants of Allah Ta'ala. But, in so far as the life of this world is concerned, the thought of it being the exclusive right of the obedient servants of Allah Ta'ala is exceptionally remote from their minds. Thus, throughout the world we observe avalanches and mountains of hardship and misfortune continuously descending and crashing upon Muslims. Despite this calamitous situation, the causes and the remedy have not occurred to anyone. Those who attempt to devise some remedy for this state of degradation and plan to salvage the situation are confronted with utter and total failure because they have failed to diagnose the disease. An erroneous diagnosis results in an erroneous prescription of a remedy. Hence, the disease instead of curing deteriorates more and more.

The natural consequence of such erroneous, misguided and unprincipled plans and schemes devised to extricate the Ummah from the morass of degradation is nothing other than the deterioration of the disease.

However, it is seen that failure upon failure does not deter the misguided diagnosers who intransigently believe in the rectitude of their prescriptions of error.

The cause of this practical ignorance and misguidance is intellectual ignorance. These practitioners do not fully acknowledge the Divine declarations of the Qur'aan and Ahadith which have pinpointed the root causes of the calamities which have overtaken the Ummah with such disastrous consequences as we behold. They proclaim that they have Imaan in them. What then is the meaning of their partial acknowledgement? Imaan in Allah and His Rasool means to acknowledge them and believe them to be truthful in every aspect, every statement and deed. But, partial acceptance of some statements and rejection of some fall within the scope of the following aayat:

�What! Do you believe in part of the Book and reject part of the Book?�

It is thus imperative that attention be drawn to the existence of this colossal ignorance and negligence so that the causes underlying the disease may be ascertained and the correct remedy prescribed. Proofs, both rational and narrational, as well as observation and experience, have established beyond the slightest vestige of doubt that recognition of the causes of our ailments which have afflicted us in this age, as well as the remedy and cure for these ills are confined to the auspicious instructions of Rasulullah (saws). This is a claim which we make without the slightest fear of being contradicted.

Whoever will believe in the correctness of Rasulullah's (saws) diagnosis and practise in accordance with his prescription will acknowledge the efficacy and swiftness of cure of such divine remedies. He will be convinced of the efficacy of such remedies and wholeheartedly submit to the divine treatment.

Rasulullah (saws) conveyed his Message to mankind with the greatest of affection and clarity. There exists not the slightest ambiguity in it. Now, application of the prescription offered by Rasulullah (saws) depends on the fortune and misfortune of people. Those who decide to accept the prescription will be fortunate and successful while those who reject it will be encumbered with misfortune and failure. Whoever in the past did accept and utilise the divine prescription had attained rectitude, success and prosperity.

Muslims who have neglected the divine prescription despite their love for Allah and Rasulullah (saws), have, nevertheless, been blessed. The reason for them being blessed inspite of their negligence is their belief and love for Allah and his Rasool (saws). This blessing is actually their deprivation -- their being deprived of worldly success and prosperity. This deprivation is a warning to them to realise their error and reform their condition. Such a warning then is a blessing in actual fact.

Those bereft of faith and love, viz., the kuffaar are granted leeway because of the misfortune of their evil. They obtain temporary and superficial success and prosperity. But, in the Aakhirah they will be deprived of all prosperity and goodness. Thus, a prosperity at the end of which is misfortune and calamity is not prosperity in reality. In addition to the future failure and adversity which will be their fate in the Aakhirah, they discern themselves to be without peace, tranquility and sweetness of life despite their possession of external worldly comforts and luxuries. About such temporary and mundane success coupled with failure in the Aakhirah, the Qur'aan says:

"What! Do they think that by our bestowal of wealth and sons to them, We are hastening goodness for them? In fact, they do not understand."

"Do not let their wealth nor their children surprise you. Allah intends to punish them in the life of this world therewith, and their souls will depart while they are unbelievers. "

Since it has been established beyond doubt that prosperity and success are confined to the prescriptions of Rasulullah (saws), it devolves as a necessary obligation upon our Muslim brethren who are informed of the disease, but uninformed of the prescription, to abandon permanently their neglect, ignorance and indolence. It is incumbent upon them to utilise these divine and proven prescriptions so that they attain all forms of prosperity and success in abundance in both this world and the Aakhirah.

Keeping in view easy acquisition of benefit and the acceptability of the Call (Da'wat) to the masses, I have enumerated in this book certain laws which are simple to learn and practise. I am presenting this to my brethren. The various parts are Imaan, Knowledge, Salaat, Zakaat, Qur'aan, Morals, Transactions, Acquisition of Halaal, Abstention from extravagance, Stories of the Auliya, Dua, etc. Looking at the nature and peculiarity of this book, I have names it HAYAATUL MUSLIMEEN or The Life of Muslims. I have described the various parts as Arwaah (Souls) which are in fact the foundations of existence or life. A variety of effects and impressions ensue from these Arwaah for Muslims.

''Allah is the Dispenser of Guidance and in His Power is protection and assistance. "

ASHRAF ALI

Jamadul Ukhraa, 1346

MASA'IL

MISCELLANEOUS Pblem (MASA'IL )

GLOSSARY (Explanation of Islamic Term)

1. It is not permissible to adorn boys with bracelets, necklaces, and other types of jewellery. Nor is it permissible to make them wear silk. It is also not permissible to make them wear amulets (ta'wiz) that are wrapped in silk, gold or silver. It is not permissible for them to wear clothing that has been dyed with safflower or saffron. In short, whatever is not permissible for men, should not be worn by young boys as well. If the woof is made of yarn and the warp is made of silk, it will be permissible to make them wear such clothing. Similarly, if the fur of velvet is not made of silk, it will be permissible to wear it. Such clothing can be worn by men as well. If the border of the garment is of silk, it will be permissible to make boys wear such clothing as long as the border is not more than four fingers in width.

2. A hat or any other garment which has gold or silver embroidery work done on it will only be permissible for boys if the embroidery is not very dense. If the embroidery is so dense that only the embroidery and not the cloth is visible from a distance, then it is not permissible to make boys wear such garments. Similar is the case with silk embroidery. If it is very dense, it will not be permissible to make boys wear it.

3. There is no difference in remaining naked and wearing very flimsy clothing such as muslin, lace, and other similar fabrics with which lingerie is made. It is mentioned in the Hadith that women who wear such flimsy clothing will be regarded as naked on the day of judgement. It will be more deplorable if the dress and head gear are both made of such flimsy fabric.

4. It is not permissible for women to adopt the dress and appearance of men, nor is it permissible for men to adopt the dress and appearance of women. Rasulullah sallallahu alayhi wa sallam has cursed such men and women.

5. It is permissible for women to wear jewellery. However, it is preferable not to wear too much of jewellery. A woman who wears very little jewellery in this world will be given a lot of jewellery in the hereafter. It is not permissible to wear tinkling jewellery such as those that are worn around the ankles. It is not permissible for little girls to wear such jewellery as well. It is also permissible to wear jewellery that is made with anything other than gold or silver. For example, it is permissible to wear jewellery that is made with brass, gilt, tin, etc. However, rings that are made of anything other than gold or silver are not permissible.

6. Women are ordered to cover their bodies from head to toe. It is not permissible for them to expose their bodies to ghayr mahrams. However, it is permissible for an old woman to expose her face, palms, and feet below the ankles. It is not permissible for her to expose the rest of her body. At times the head covering falls off slightly and she goes in the presence of ghayr mahrams in this way. This is not permissible. Not a single strand of hair should be exposed in the presence of ghayr mahrams. In fact, the hair that falls off her head while combing her hair, and the nails which she has clipped should be left in such a place where ghayr mahrams will not be able to see them. If a woman is not cautious in this regard, she will be sinful. Similarly, it is not permissible for a woman to allow any part of her body to touch any part of a man's body. This rule applies to men as well.

7. It is not permissible for a young woman to expose her face in the presence of ghayr mahrams, nor should she stand in a place where she could be observed. We learn from this, that the custom of exposing the bride's face in public where all the men can observe her is also not permissible. To do so is a major sin.

8. If a woman's face, head, chest, arm or calf gets exposed in front of her mahram, there will be no sin on her. However, her stomach, back, and thighs cannot be exposed in front of her mahram as well.

9. It is not permissible for a woman to expose her body from her navel till below her knees even before another woman. Some women bath naked in the presence of other women. This is a very shameless and forbidden act. It is also forbidden to force a woman to expose her body and to bathe her on the ceremonies that are held on the sixth day after child birth, and the fortieth day after child birth. Under no condition should she expose her body from her navel till below the knees.

10. If there is a dire need, it will be permissible to expose that part of the body which is necessary to expose. For example, if a woman has a boil on her thigh, it will be permissible for her to expose just that area where the boil is situated. Under no condition should she expose more than that area. This could be done by wearing a very old pants or sheet and cutting that area of the pants where the boil is situated. The doctor can then inspect that area. However, it is not permissible to show that area to anyone other than the doctor. This is irrespective of whether the person is a male or a female. But if this boil or wound is not in the area between the navel and below the knees, it will be permissible to expose it to another woman. In the same way, at the time of some inspection, it will only be permissible to expose that part which is necessary. The same rule applies to a mid-wife. That is, at the time of need it will be permissible to expose the body to her, but it will not be permissible to expose more than what is necessary. During child birth or at the time of taking some medicine, it will not be permissible to expose more than what is necessary. It is not permissible for a woman to be completely naked. The method of doing this is to wrap a sheet around the body and whenever the need arises, the woman could open the sheet for the mid-wife. The thighs and private parts should not be exposed. Apart from the mid-wife, it is not permissible for anyone else to see her body. To be completely naked and to sit or lie down in the presence of all the other women is absolutely haraam. Rasulullah sallallahu alayhi wa sallam said: "Allah's curse is on the one who looks at the satr of another person, and the one who exposes her satr to others." One has to be very cautious with regard to mas'alas of this nature.

11. During pregnancy, if the mid-wife wishes to inspect the stomach, it will not be permissible for the woman to expose her body below her navel. She should cover herself with a sheet or any other covering. It is not permissible to unnecessarily expose the area below the navel even to a mid-wife. The custom of exposing this area to the mid-wife when she is carrying out her inspection, and exposing it to one's house members; is not permissible.

12. It is not permissible to touch those parts of the body which one cannot even look at. The parts of a woman's body which cannot be looked at, cannot be touched by others as well. Therefore, it is not permissible for a masseuse (female who massages) to massage the thighs, etc. even if she inserts her hands beneath the clothing whilst massaging. However, if she wears a glove and massages the thighs by inserting her hand beneath the clothing, it will be permissible.

13. It is wajib to make purdah with the kaafir women who come into one's home. This also applies to maids and domestic servants who are not Muslims. The purdah that has to be made with them is the same as that which has to be made with ghayr mahram males. The exception is that the face, wrists, and feet can be exposed to them. The head should also be covered. Remember this rule very well because the majority of women do not act according to the rules laid down by the Shariah in this regard. In other words, do not expose the head, the entire hands and the calves in front of them. It should also be remembered that if the mid-wife is a kaafir, then at the time of delivery, it will be permissible to expose the private parts. However, it will not be permissible for her to look at the other parts of the body. (Because there is no need for her to do so)

14. It is permissible for a woman to expose her entire body to her husband. It is also permissible for the husband to expose his entire body to his wife. However, it is not good to do so unnecessarily.

15. Just as it is not permissible for a woman to appear in the presence of a man or to expose her body in front of him, it is also not permissible for a woman to look at a man. Some women are under the misconception that although it is not permissible for men to look at them, it is permissible for them to look at men. This is absolutely wrong. To stand at the door way and look at men, to look at them from an elevated place, to come in the presence of the bride-groom, etc. are all not permissible.

16. It is not permissible to sit or lie down with a ghayr mahram in solitude or in private. Even if both man and woman are sitting separately at a distance, it will not be permissible to do so in private.

17. Just as it is not permissible to expose oneself in the presence of a ghayr mahram male, it is also not permissible to expose oneself in the presence of one's spiritual guide. Similarly, an adopted son is regarded as a ghayr mahram. By adopting him, he does not become one's real son. Purdah will have to be made with him just as purdah is made with a ghayr mahram male. Purdah will also have to be observed with all one's ghayr mahram relatives. These include, the husband's younger and elder brothers, sister's husband, husband of the husband's sister, and also one's cousins irrespective of whether they are the children of one's maternal or paternal uncles and aunts.

18. It is not permissible for women to come in the presence of hermaphrodites, castrated persons, and even blind persons.

19. Some women offer their hands to bangle-vendors (and jewellers) so that they may pass the bangles through their hands. This is a shameless and prohibited act.

MISCELLANEOUS Problems (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.

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

maulan ASHRAF ALI THANVI RAHMATULLAH ALAI

Qiyamah Jannah & Jahanum by Maulana Ashraf Ali Thanvi Rahmatullah Alaihi

Accounting of deeds on the day of judgement
Rasûlullâh sallallâhu ‘alayhi wa sallam said: "No person will be able to move from his place on the day of judgement until the following four questions are not posed to him: (1) How did he spend his life? (2) How much did he practice on the masâ'il that he had knowledge of? (3) From where did he acquire his wealth and where did he spend it? (4) In what did he utilise his body?"

In short, did he do all this according to the Sharî‘ah or according to the dictates of his desires.

Rasûlullâh sallallâhu ‘alayhi wa sallam said: "All rights will have to be fulfilled on the day of judgement so much so that a hornless goat will take its recompense from a goat with horns." That is, if the latter killed the former unjustly.

Remembering jannah and jahannam

In a sermon, Rasûlullâh sallallâhu ‘alayhi wa sallam said: "There are two things which are very great - do not forget them." That is, jannah and jahannam. Upon saying this, he began weeping profusely so much so that his blessed beard got wet. He then said: "I swear in the name of that being in whose hands is my life that if you were to come to know that which I know about the hereafter, you will go away into the jungles and walk around pouring sand over your heads."

Note: O women! We have now mentioned 101 Ahâdîth. Many other Ahâdîth have been mentioned at various places in this book. Our beloved Rasûl sallallâhu ‘alayhi wa sallam said: "If anyone from my ummah learns 40 Ahâdîth and thereafter passes them on to others, he will rise with the ‘ulamâ on the day of judgement." Make an effort to read these Ahâdîth to others. Inshâ Allah, you will also rise with the ‘ulamâ on the day of judgement. Such a great bounty can be attained with great ease.

The minor signs of qiyâmah

The following minor signs of qiyâmah have been mentioned in the Hadîth:

1. People will begin considering Allah’s wealth to be their own wealth. They will find it extremely difficult to pay their zakaat. They will consider the wealth which has been entrusted to them as an amânah to be their own wealth.

2. The husband will obey his wife, disobey his mother, consider his father to be an outsider, and consider an outsider to be his relative.

3. Knowledge of the Dîn will be acquired in order to earn a livelihood.

4. Leadership and political power will be given to those who are unqualified. That is, to those who have no self-honour, no manners, and those who are there for their own benefit. Tasks will be handed over to persons who are not suitable for those particular tasks.

5. People will honour and respect oppressors out of fear of being harmed.

6. Alcohol will be consumed openly.

7. The custom of singing and dancing women will become rife. Drums, fiddles, tambourines and other musical instruments will become rife.

8. The later generations will begin criticizing and speaking ill of their pious predecessors.

9. Rasûlullâh sallallâhu ‘alayhi wa sallam said that at such a time, expect the following punishments: a red hurricane will come and some people will be drawn into the ground. Stones will rain down from the skies. The appearance of people will be transformed, i.e. they will be turned into pigs and dogs. Many other calamities will follow one after the other in quick succession just as when a string of beads breaks up and the beads begin falling off in quick succession.

10. Knowledge of the Dîn will decrease.

11. Lies and lying will be considered to be an art (to be admired).

12. The importance of amânah will disappear from the heart.

13. Hayâ' and shame will disappear.

14. The kuffâr will have power over everything and false ways will appear.

15. Once all these signs appear, the Christians will have control over all the countries. At that time, a person from the progeny of Abu Sufyân will be born. He will kill many sayyids and exercise his power and rule over Syria and Egypt. In the meantime, the Muslim ruler of Byzantine will wage a war with a group of Christians and make peace with another group. The warring group will invade Istanbul and rule over it. The ruler of Istanbul will flee to Syria, join forces with that group with which he had made peace, and engage in a severe war with the warring group. The Muslim army will gain victory. Within a few days, one of the Christians who had helped the Muslim ruler will come to the latter and tell him that we gained victory through the blessing of our "cross". The Muslim will reply that we gained victory through the blessing of Islam. This conversation will get more serious to the extent that each person (the Muslim and the Christian) will call his followers and a fight will ensue. The Muslim ruler will be martyred and Syria will also fall under the rule of these Christians. This Christian group will make peace with the group that was at war with the Muslims (in the beginning). The few Muslims who are left will go to Madinah. The Christians will exercise their power and rule up to Khaybar (a place outside Madinah).

The Muslims will then decide to search for Imam Mahdi so that they may overcome all these difficulties. At that time he will be in Madinah, but out of fear of being made ruler, he will go away to Makkah. All the pious people of that time will search for him. Many imposters will claim to be Imam Mahdi. But the genuine Imam Mahdi will be making tawâf of the Ka'bah and will be between the Hajr-e-Aswad and the Maqâm-e-Ibrâhîm. A few pious people will recognize him and impose upon him to become the ruler and they will give him the bay'ah. While giving him the bay'ah, a voice from the skies will come down and it will be heard by all those who will be present over there. This voice will say that this person is the khalîfah of Allah (i.e. he has been chosen to be the ruler) and that he is Imam Mahdi.

The major signs of qiyâmah

Upon the appearance of Imam Mahdi, the major signs of qiyâmah commence. Once the incident of his bay'ah becomes known to everyone, the Muslim armies that were based in Madinah will go to Makkah. All the pious people of Syria, Iraq and Yemen will go to his service. Many other Arab armies will rally around him. Once this becomes known to all the Muslims, a person from Khurâsân will come with a large army in order to assist Imam Mahdi. The name of the person who will be the leader of the front section of this army will be Mansûr. On his way towards Imam Mahdi, he will kill many kuffâr. The person whom we had mentioned previously that he will be from the progeny of Abû Sufyân and that he will be an enemy of the sayyids - he will send an army to fight Imam Mahdi since Imam Mahdi will also be a sayyid. Once this army reaches a desert on the outskirts of Madinah, it will rest at a mountain. Once this army reaches this mountain, all the troops will sink into the ground. Only two persons will survive. One of them will go and inform Imam Mahdi of what transpired while the other will go and inform the Sufyânî (the person from the progeny of Abû Sufyân). The Christians from all around will gather their troops and prepare to fight the Muslims. This army will have 80 flags and there will be 12 000 soldiers under each flag, thus totalling 960 000.

Imam Mahdi will leave Makkah and go to Madinah where he will visit the grave of Rasûlullâh sallallâhu ‘alayhi wa sallam. He will then depart for Syria. Before he can reach Damascus, the Christian army will confront him. Imam Mahdi's army will be split into three groups. One group will flee from the battlefield, one group will be martyred and the third group will gain victory. This martyrdom and this victory will take place as follows:

Imam Mahdi will prepare the army to fight the Christians. Many Muslims will swear to each other that they will not move from the battlefield until they gain victory. In this way, many of them will be martyred. A few of them will survive. Imam Mahdi will take them and incorporate them into his army. The following day the same thing will occur, i.e. many of them will be martyred after having taken an oath while a few will survive. This will also occur on the third day. Eventually, on the fourth day these few survivors will fight and Allah will grant them victory. After this, the kuffâr will have no hope of political leadership.

Imam Mahdi will commence re-organizing the country and sending his armies all over. Once he accomplishes all these tasks, he will go to invade Istanbul. When he lands on the shores of Byzantine, he will take 70 000 people from the Banû Is'hâq. They will board Imam Mahdi's ships and together with him, they will make plans and strategies as to how they will conquer Istanbul. When they reach the city's walls, they will chant "Allâhu Akbar Allâhu Akbar" in a loud voice. Through the barakah of this voice, the city's walls will collapse, the Muslims will enter the city and kill the kuffâr. They will then administer the country with great justice. About 6-7 years will elapse from the time that the people had given the bay'ah to Imam Mahdi till the time of this victory.

While Imam Mahdi is busy with the administration of the country, a false rumour will spread that Dajjâl has made his presence in Syria and that he is causing strife in your (Imam Mahdi's) family. Upon hearing this, Imam Mahdi will travel towards Syria. He will send a few riders ahead of him so that they may be able to establish the truth. One of them will return and inform him that this rumour was false and that Dajjâl has not made his appearance as yet. Imam Mahdi will feel at ease upon hearing this. He will continue his journey towards Syria, but will slacken his pace and make several stops along the way inspecting the administration of the country as he proceeds. He will then reach Syria.

Within a short period of time, Dajjâl will make his appearance. He will be from the Jews. He will first make his appearance in Syria and Iraq and claim prophethood. He will then proceed to Isfahan where 70 000 Jews will join him. He will then make claims of divinity. He will travel through several countries until he reaches Yemen. During the course of his travels, many kuffâr will join him. Eventually he will stop at a place near Makkah. However, because of it being safeguarded by angels, he will not be able to enter Makkah. He will then try to enter Madinah but will not be able to do so because it will also be guarded by angels.

Madinah will experience an earthquake three times. All those who were weak and negligent in Dîn will come out of Madinah out of fear for the earthquakes. Once they come out, they will be trapped by Dajjâl. There will be a pious man in Madinah who will debate with Dajjâl. The latter will go into a rage and kill this pious person and bring him to life again. Dajjâl will ask him: "Now do you believe that I am god?" He will reply: "Now I am more convinced that you are Dajjâl." Dajjâl will try to hit him but will be unable to do so, nor will he be able to influence him in any way.

Dajjâl will then leave for Syria. When he will approach Damascus, Imam Mahdi will already have been there, making preparations for war. The time of ‘asr salât will approach, the mu‘adhdhin will call out the adhân and the people will be busy making preparations for salât. Suddenly, ‘Îsâ ‘alayhis salâm will descend from the heavens with both his hands on the shoulders of two angels. He will land on the eastern minârah of the jâme' musjid. A ladder will be placed and he will come down.

Imam Mahdi will want to hand over authority of all the war preparations to him but he will tell him to keep it with him and inform him that he (‘Îsâ ‘alayhis salâm) has come specifically to kill Dajjâl. The following morning, Imam Mahdi will get his troops ready for battle. ‘Îsâ ‘alayhis salâm will ask for a horse and a spear and advance towards Dajjâl. The Muslims will attack Dajjâl's army and a severe battle will ensue. ‘Îsâ's ‘alayhis salâm breath will have this effect that it will reach wherever his eyes can see. Any kâfir who gets even a whiff of his breath will be destroyed there and then. Upon seeing ‘Îsâ ‘alayhis salâm, Dajjâl will flee. ‘Îsâ ‘alayhis salâm will follow him until he will catch up with him at a place called Bâb Lud and kill him with his spear. The Muslims will begin killing Dajjâl's troops.

‘Îsâ ‘alayhis salâm will then go from city to city and console all those who were harmed by Dajjâl. Through the bounty of Allah, there will be no kâfir left behind. Imam Mahdi will then pass away and all the affairs of the country will fall into the hands of ‘Îsâ ‘alayhis salâm. Thereafter, Yajûj and Majûj will appear. Their place of domicile will be in the extreme north where there is no civilization and where the sea is completely frozen on account of the extreme cold. In compliance with the order of Allah, ‘Îsâ ‘alayhis salâm will take the Muslims to Mount Tûr. Yajûj and Majûj will cause a lot of turmoil. Eventually Allah will destroy them and ‘Îsâ ‘alayhis salâm will descend from the mountain. After forty years, ‘Îsâ ‘alayhis salâm will pass away and will be buried with Rasûlullâh sallallâhu ‘alayhi wa sallam.

A person from Yemen from the tribe of Qah'tân by the name of Jahjâh will take over the mantle of leadership. He will rule with justice and religiousness. Several rulers will come after him. Gradually, good deeds will decline and evil will begin to gain the upper hand.

At that time, a type of mist or smoke will envelop the skies and thereafter descend onto the land whereby the Muslims will catch a cold and the kuffâr will fall unconscious. The skies will become clear after forty days and the days of ‘îd al-ad'hâ will fall soon thereafter. After the tenth (of Dhul Hijjah), a very long night will come. It will be so long that travellers will become restless, children will become tired and weary on account of sleeping too much, and grazing animals will begin clamouring to go to the fields to graze. However, dawn will not break. Everyone will become restless out of fear and anxiety. Once this night equals three nights, the sun will appear very dimly from the western horizon. At that particular time, no one's Imaan (accepting Islam) or repentance will be accepted. Once the sun reaches the position that it normally takes at mid-day, it will begin returning to the west and it will set as it normally does. Thereafter, it will continue rising normally according to its normal brightness.

A few days later, Mount Safâ, which is situated in Makkah, will be destroyed by an earthquake. From there, an animal of strange appearance and shape will appear and begin conversing with people. This animal will travel the entire earth very swiftly. It will have the staff of Mûsâ ‘alayhis salâm with which it will draw an illuminated line across the foreheads of the believers. The result of this will be that the believers' faces will become illuminated. As for the kuffâr, it will stamp them on their noses or necks with the ring of Sulaymân ‘alayhis salâm whereby their faces will become dark. Once this animal completes this task, it will disappear.

Thereafter, a lovely breeze will blow from the south whereby something will come out from the sides of the believers and with which they will die. Once all the Muslims die, the kuffâr will gain control of the entire world. They will destroy the Ka'bah, hajj will be ceased, the Quran will be removed from the hearts and from paper. Fear of Allah and one's natural modesty will be removed. There will be no one to take the name of Allah. There will be a lot of prosperity and abundance in Syria. People will start heading towards Syria on camels, vehicles and on foot. For those who will remain, a howling fire will start and drive them towards Syria. The wisdom behind this is that on the day of resurrection, all the creation will be gathered in this country. Thereafter this fire will disappear.

At that time, the world will progress tremendously. Three to four years will pass in this way when all of a sudden, on the morning of a Friday on the 10th of Muharram, when all the people will be preoccupied in their work, the trumpet will be blown. initially, the sound will be soft. Gradually it will get louder until everyone will die out of panic and horror. The land and the skies will be blown into smithereens and the entire universe will be destroyed. The time span from the rising of the sun from the west till the blowing of the trumpet will be 120 years. After this, the day of resurrection will commence.

The day of resurrection:

Once this entire universe is destroyed, 40 years will pass in this tranquility. Allah Ta'ala will then issue the order for the trumpet to be blown a second time. The earth and the skies will come back into existence and the dead will rise from their graves. All of them will be gathered in the plains of qiyaamah. The sun will be very close, the heat of which will cause the brains of people to boil and they will perspire according to their sins.The people will be standing in this heat, hungry and thirsty, extremely worried. As for those who were pious, the ground will be turned into fine flour for them whereby they will satiate their hunger and they will go to the HUAD-E-KAUTHAR in order to quench their thirst.

Once the people get tired of standing in the plains of qiyaamah, they will all go to hadrat Aadam (alayhis Salaam) and thereafter to other prophets requesting them to intercede on their behalf so that the accounting of their deeds could be accomplished quickly. All the prophets will present some excuse and will not make any promise of intercession. Eventually, all the people will go to Rasulullah ( sallallahu alayhi wasallam) and make the same request to him. On the orders of Allah Ta'ala, he will accept this request, go to Maqaam-e-Mahmud and intercede on their behalf. Allah Ta'ala will reply : " I have accepted your intercession. After manifesting myself in the land, I will now commence with the accounting of deeds "

Many angels will begin decending and surrounding the people from all sides. Thereafter, the throne os Allah Ta'ala will descend and his splendour and manisfestation will be on it. The accounting of deeds will commence and the books of deeds will be distributed. The believers will receive their book of deeds in their right hands while the disbielivers will receive them in their left hands. These books of deeds will land automatically into the hands of the respective persons. The scale will be brought whereby all the good and evil deeds will be weighed and established. The order will then be given for everyone to cross the bridge called " siraat". Those whose good deeds were heavier in the scale will cross the "siraat" and enter paradise. As for those whose evil deeds were heavier and Allah did not forgive them. will fall into hell. Those whose goods deeds and evil deeds are equal, will go to a place called "a'raaf" which is between jannah and jahannam. They will stay over there.

Thereafter, Rasulullah ( sallallahu alayhi wasallam), the other Ambiyaa (alayhimus salaam), the aalim, the wali, the martyr, the haafiz of the quraan, and other pious servants will intercede on behalf of the sinners. Their intercession will be accepted. The person who has even an iota of imaan in his heart will eventually come out of jahannam and admitted into jannah. Similarly, those who were made to remain at "a'raaf" will be admitted into jannah. Only those who are absolute kuffaar and polytheists will remain in jahannam. Once all in inhabitants of jannah and jahannam have taken their respective places, Allah Ta'ala will place "death" in form of a ram between jannah and jahannam. All the inhabitants of jannah and jahannam will be able to see it. In the presence of all of them, Allah Ta'ala will have this ram slaughtered and announce that now no death will overcome the inhabitants of jannah. All of them will have to remain in their respective places forever. When they hear this, there will be no limit to happiness that hte inhabitants of jannah will experience. And there will be no limit to sorrow and grief that the inhabitants of jahannam will experience.

The Bounties Of Jannah

1. Rasulullah ( sallallahu alayhi wasallam said the Allah Ta'ala says: " I have prepared and kept aside bounties for my pious servants which no eye has set on, no ear has heard about, nor did it occur in anyone's heart

2. Rasulullah (sallallahu alayhi wasallam) said: The building of jannah have one brick made of gold and the other made of silver. The cement the joins one brick to the other is made of musk. The pebbles of jannah are pearls and sapphires. The soil of jannah is saffron. The person who enters jannah will enter in peace. He will not see or experience any sorrow or grief. He will live there forever and never die. The clothes of the inhabitants of jannah will never get dirty. Nor will their youth be terminated"

3. Rasulullah (sallallahu alayhi wasallam) said: "there are two gardens in jannah where everything is of silver. There are another two wherein everything will be of gold.There are 100 stages in jannah and the distance of from one stage to the next is equal to the entire expanse of the earth and skies. i.e. a distance of 500 years journey. The bark of all the trees in jannah are nade of gold. The highest stage of jannah is firdaus. It is from here that the four rivers of jannah begin their course. The four rivers are of milk, honey. pure wine and water.

The Trials And Tribulations Of Jahannam
Rasulullah ( sallallahu alayhi wasallam) sail: " Allah Ta'ala fanned jahannam for a thousand years until its colour turned red. Thereafter he fanned it for a thousand years until its coulur turned white. He then fanned it for another thousand years until it turned black in color. Now it is absolutely black. If a heavy stone is dropped from one side of jahannam, it will continue descending for seventy years until it reaches the bottom of it. The person who will receive the lightest punishment in jahannam will be the person who will be made to wear shoes of fire whereby his brains will boil like a cauldron. He will be under the assumption that he is receiving the most severe punishment. The snakes of jahannam are as large as camels. If one of them had to bite once, its poison will continue rising for 40 years. The scorpions are as large as a pack saddled mule. If it had to bite once, the effect of its poison will last for 40 years. Once, after having performed the salaah, Rasulullah ( sallallahu Alayhi Wasallam ) climbed the pulpit and said " While I was in my salaat. I saw Jannah exactly as they are. I haven't seen anything better than jannah. Nor have I seen anything more harmful than jahannam.