HOW JUSA SIDELINED THE SHARIAH AND MADE A U-TURN IN ORDER TO BE ON MEDIA

JUSA'S mouthpiece "Radio Islam" had begun to compromise Deen for in exchange for media coverage years ago. The rot at JUSA and their compromise didn't begin now and will certainly not improve.

It is therefore the responsibility of every Aalim to warn their communities and to speak out against the dilution of Deen.

They went from making petitions against female voices being on air to sitting shoulder to shoulder with women and bringing their faces on TV.

Would the founders of Jamiatul Ulama Traansvaal, Mufti Sanjalvi Rahmatullahi alaih and Maulana Mia Saheb Rahmatullahi and the the other leadership of the Jamiat Transvaal have allowed for intermingling of sexes, women on air and television? The first volume of Ar Rasheed (which JUSA boasts about as theirs) shows that they were against TV!

Does JUSA and the public at large think that such foresighted giants would not have discussed the idea of radio stations and even television when they were still at the helm?

Once again we again remind the public that Jamiatul Ulama Transvaal and JUSA are two separate entities which are poles apart. JUSA taking credit for the work of others who stood for different values is deceptive.

Let JUSA have "anniversaries" for their work:
- Closing the Musaajid before government made such a rule
-Going to court to oppose those who tried to get the Musaajid opened up when closed by government
-Going to court with feminist and pro lesbians
-Opening TV channels
-Interfaith participation, going to churches and praying with Kufaar

Let JUSA speak of their accomplishments and not of others whom they have no Deeni relationship with

QUESTIONS TO MUFTI SHAFIQ JAKHURA REGARDING HIS TAKAFUL LECTURE

BY ASK GORA MOTA AND QALAMUL HAQ

1. A) You mention the use of Asbaab (means) for "risk mitigation" and tying the camel. Kindly explain the difference between permissible, impermissible and doubtful means and its ruling in Shariah. Can risk mitigation be done in any way possible even if it has a doubtful nature?

b) You equate denial of adopting insurance with Takaaful to refusal of food for satiating hunger.
Are these two examples on the same level of Asbaab and means?
What is the difference between definite and indefinite means and its rulings?

2. A) You claim that Takaaful premiums are merely a charitable contribution and not a contract.

- What is the Shar'ee ruling of making a charitable offering mandatory?
- Kindly provide references from the major books of Hanafi Fiqh.

B) If it is a charitable fund and the purpose is only for reward, then what will be the case should a person not have enough wealth to produce his Monthly "Charity" premium? Would he still benefit from the purely charitable contributions of others due to being part of the charitable fund?

C) Are those contributing doing so merely on the basis of reward of Aakhirah (which is what charity is about) or contributing to claim in an event of an emergency? Based on your answer to this, do you believe that the members would still contribute if told that they would be unable to receive cover thereafter?

D) In the examples mentioned regarding the Sahabah radiallahu anhum, was the charitable contributions mandatory and obliged? If a Sahabi failed to contribute would he be taken out from this "fund" (as you call it)?

3. Did you inform the Muslim community that Takaaful South Africa is reinsured by conventional insurance? (Thus making it fall within the umbrella of conventional insurance!)

4. Kindly provide an example of

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The Blockage of Sins

Sometimes a car engine does not seem to get enough fuel or any fuel. The problem can be due to different reasons: a blocked fuel line or fuel filter or some fault with the fuel pump or carburettor.

We know that the fuel lines control and regulate the flow of fuel. If it is clogged or blocked, there is difficulty to start the car since fuel does not make its way to the engine. The engine generally does not restart until the blockage is removed. A blocked fuel line also results in smoke since the fuel overflows. If there is some leak and contact with an ignition source, such as the engine, then this results in smoke and can be dangerous, even causing a fire.

In the light of this example, we can draw parallels to the consequences of our indulgence in sins.

Sometimes a sin, for which there was no repentance, creates a blockage at the time of death. Due to commission of sins, persistence in sins, and not making sincere Taubah, the spiritual heart becomes clogged and blocked. This creates great difficulty at the time of death. There is no free flow for the Kalima Tayyibah to be recited and for the soul to leave the body with ease.

Sometimes the blockage of sins become so dangerous for one’s Imaan that it prevents the person from reading the Kalima and this results in having to come into contact with the smoke and fire of Jahannum – in the Qabr and in the Aakhirah. Allah Ta’ala save us all.

It is therefore necessary to engage in Taubah and Istighfaar daily. Through the blessings of Taubah and Istighfaar, these sins which would otherwise create blockages for an easy death, are removed.

Hazrat Maulana Shah Wasiullaah (RA) had said so beautifully in poetry:

‘Is tarah se tai ki manzile, chale, gire, uthe, chale'
“We journeyed to Allah Jalla Jalalaaluhu in this way: We crawled, fell, got up, walked!”

Let us not stay stuck in the filth, dirt and grime of sins. Repair the “car” (heart and soul) with Taubah, and continue on your journey, in piety, to Him.

By Hazrat Maulana Abdul Hamid Is`haq Saheb (Daamat Barakaatuhum)

The ‘Sword’ of Kindness

In the year 6 A.H., Rasulullah (sallallahu ‘alaihi wasallam) sent thirty Sahaabah (radhiyallahu ‘anhum) on an expedition towards Najd under the leadership of Sayyiduna Muhammad bin Maslamah Ansaari (radhiyallahu ‘anhu).

In this expedition, they captured a man of the Banu Haneefah tribe, named Thumaamah bin Uthaal (radhiyallahu ‘anhu). He was the leader of the area of Yamaamah. The Sahaabah (radhiyallahu ‘anhum) were however unaware of whom they had captured. When they reached Madeenah Munawwarah, Rasulullah (sallallahu ‘alaihi wasallam) explained to the Sahaabah (radhiyallahu ‘anhum) who he was, and bade them to take good care of him. He (sallallahu ‘alaihi wasallam) also asked his pure wives to send for him whatever food they had, and instructed that his camel’s milk should be presented to him in the morning and in the evening. The Sahaabah (radhiyallahu ‘anhum) then tied Sayyiduna Thumaamah (radhiyallahu ‘anhu) to one of the pillars of Masjid Nabawi on the instruction of Rasulullah (sallallahu ‘alaihi wasallam).

Rasulullah (sallallahu ‘alaihi wasallam) thereafter approached Sayyiduna Thumaamah (radhiyallahu ‘anhu) and asked him regarding his thoughts on how he would be dealt with. He explained that he had hope of being treated in a good manner (since Rasulullah [sallallahu ‘alaihi wasallam] did not oppress people, but rather forgave and treated them with kindness). He further said, “If you kill me, then you will be killing a guilty person (i.e. one who has killed others and therefore deserves to be killed). And if you favour (me by freeing me), you will be favouring a person who will be grateful (for your favour). (Further,) if you want wealth, then ask for whatever amount you wish.”

Rasulullah (sallallahu ‘alaihi wasallam) (did not respond to him and) left him (in that condition). The next day, Rasulullah (sallallahu ‘alaihi wasallam) asked him the same question and he gave a similar answer. When the same happened on the third day, Rasulullah (sallallahu ‘alaihi wasallam) instructed that he be released and said to him, “O Thumaamah! I have forgiven you and freed you.”

When Sayyiduna Thumaamah (radhiyallahu ‘anhu) was set free, he proceeded to a date orchard near Masjid Nabawi, took a bath and came back to the masjid saying, “I testify that there is none worthy of worship besides Allah Ta‘ala, and that Muhammad (sallallahu ‘alaihi wasallam) is the messenger of Allah Ta‘ala.”

He then said

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THE PRACTICE OF EIGHTY DUROOD AFTER ASR ON FRIDAY

Q: Is the eighty durood that is recited after Asr on Friday a practice which is established in Deen? Does it have a source in the Hadith of Rasulullah (sallallahu alaihi wasallam)?

A: The practice of reciting eighty durood after Asr on Friday is established in Deen. This practice is established from the following Hadith of Hazrat Abu Hurairah (radhiyallahu anhu):

وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم من صلى صلاة العصر من يوم الجمعة فقال قبل أن يقوم من مكانه اللهم صل على محمد النبي الأمي وعلى آله وسلم تسليماً ثمانين مرة غفرت له ذنوب ثمانين عاماً وكتبت له عبادة ثمانين سنة (القول البديع عن ابن بشكوال صـ 399)

Hazrat Abu Hurairah (radhiyallahu anhu) reports that Rasulullah (sallallahu alaihi wasallam) said, “The one who performs Asr Salaah on Friday and thereafter recites eighty times before standing up from his place اللهم صل على محمد النبي الأمي وعلى آله وسلم تسليماً, eighty years of sins are forgiven for him and eighty years of (nafl) ibaadat are written for him”.

Allaamah Sakhaawi (rahimahullah) quoted this Hadith in his famous book, القول البديع, and did not declare it to be unworthy for practise, (as is his style in his book regarding Ahaadith which are not worthy for practise). Therefore, we understand that this Hadith is worthy for practise as Allaamah Sakhaawi (rahimahullah) clearly mentioned in the introduction of his book, القول البديع, that he will only include such Ahaadith in his book which are worthy for practise.

Allaamah Sakhaawi (rahimahullah) mentioned at the end of his book that he had personally examined the chains of the Ahaadith which he had quoted from Allaamah Ibnu Bashkuwaal in his book, (and among these Ahaadith is the Hadith which establishes the practice of eighty durood after Asr on Friday). Therefore, when this great Muhaddith, who was an expert in the science of authenticating Ahaadith, included this Hadith in his book on durood and regarded it worthy of practise, one may practise upon it.

Many of our Akaabir and Buzrugaan-e-Deen used to

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LETTER TO SENIORS OF JUSA BEFORE SEPTEMBER AGM

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ISAALE THAWAAB

Mufti Mohammad Desai 

A person that is experiencing some sort of difficulty in the grave is relieved and finds some solace when the living pass over rewards or make Isaal-e-Thawaab for him. We should therefore form a habit of passing over the rewards of our good deeds to the deceased. 

PRACTISE OF HADRAT SHEIKH R.A. 

Hadrat Sheikh Ul Hadith Maulana Muhamamed Zakariyya Saheb R.A whilst proceeding to Makkah Sharif for Haj stopped for a few days in Bombay. On the second or third day, he gathered all his Mureedeen and Khulafa and addressed them saying,

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Why do we Face Calamities?

A person once wrote a letter to Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) and mentioned the following, “I have not usurped the right of any person, nor have I oppressed or wronged any person. Hence, I cannot understand why I am suffering one calamity and misfortune after another.”

Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) wrote the following reply:

In this regard, one must bear two things in mind. Firstly, people are sometimes unaware of the wrongs and sins that they have committed. Hence, when a person makes claims such as, “I have never oppressed any person, or usurped the wealth of any person,” then may Allah Ta‘ala make it such that his statement is true. Nevertheless, at no time should a person ever regard himself as free of faults and sins. Rather, at all times, one should acknowledge and confess his sins and weaknesses before Allah Ta‘ala. From the depths of his heart and with complete sincerity he should beg Allah Ta‘ala to forgive and pardon him.

It is reported in the Hadith that Rasulullah (sallallahu ‘alaihi wasallam) would himself make the following du‘aa,

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