Your difficulty in comprehending our statements on this issue stems from your limited contact, limited understanding, and to a greater extent, to the confusion which the new crop of young ‘khalifas’ has created with their emphasis on public displays of halqah thikr public Musaajid frequented by innumerable musallis of a variety of persuasions—who do not happen to be mureeds of our Akaabireen or even followers of the Tareeqah of the Ulama-e-Deoband.

The silsilah of the Ulama Deoband visiting South Africa initiated with the visit of Hakimul Islam Hadhrat Maulana Qari Muhammad Tayyib (rahmatullah alayh). After him followed an array of senior Ulama of Deoband who visited South Africa and guided the Muslim community with nothing but bayaans of Islaah (Moral Reformation). Some decades after the commencement of this noble silsilah, arrived Hadhrat Maulana Zakariyya (rahmatullah alayh). To the best of our knowledge, he was the first senior to have initiated the loud thikr program in the Stanger Musjid. Inspite of us being juniors and while we bow down to his seniority, piety and taqwa, we are of the opinion that Hadhrat Shaikh’s introduction of public thikr programs in the Musjid in South Africa was a grave error fraught with grave consequences for the future. His practice was in conflict with the attitude and tareeqah of all the seniors who had preceded him to South Africa.

Hadhrat Shaikh’s personal preference of public thikr bil jahr in the Musaajid is not a practice of the Sunnah. It is not a requirement of the Shariah. Such practices are well and acceptable for his mureedeen to be executed in privacy, in a khaanqah or in a place where the masses will not be cast into confusion. We are not criticizing Thikr Bil Jahr. We are criticizing an act which is not a Sunnat and which has become an introductory step for the origination of a hard core bid’ah similar to what the Qabar Pujaaris are perpetrating.

Both your contact with the Akaabir Ulama and your understanding of the workings of the Shariah’s principles are limited. These limitations have been further corrupted by the confusion created by a new crop of khalifahs treading a path which diverges from true Tasawwuf which is not halqah thikr nor thikr bil jahr or thikr bis-sirr. It is nothing but the path of Islaah-e-Nafs or to subdue the bestiality in man and to adorn himself with the attributes of moral excellence.

While your contact is limited, Alhamdulillah, our contact is not of the same degree of limitation. We are fully apprized of Hakimul Ummaat Maulana Ashraf Ali Thaanvi’s tareeqah which was passed on to us by our Shaikh and Ustaadh, Hadhrat Maulana Muhammad Masihullah Khan (rahmatullah alayh) who was perhaps the most senior of Hakimul Ummat’s Khulafa. Never did he impart to us the lesson of halqaah thikr and thikr bil jahr for adoption in the public venues of the Musaajid nor was this the way of Hadhrat Thaanvi (rahmatullah alayh) as you have alleged in your letter.

The ta’leem and tareeqah of Hadhrat Thaanvi and Hadhrat Masihullah (rahmatullah alayh) are fully in consonance with the Sunnah of Rasulullah (sallallahu alayhi wasallam). The emphasis in our tareeqah is on the Sunnah, not on any private khaanqah practice which has the potential of developing into bid’ah as had been the case with the khaanqah practices of the Qabar Pujaaris, which had initiated as Mubah (permissible) practices, but which have ultimately ruined the adherents of these customs.

We shall desist from commenting on the newfangled methods introduced by the South African khalifahs of other silsilahs. We shall here restrict ourselves to the khalifahs who are supposedly associated to the silsilah of Hadhrat Masihullah (rahmatullah alayh). Let it be known that of the khulafa of Hadhrat Masihullah, we are not aware of a single one who has fallen prey to the deviation of public acts of halqah thikr in the Musaajid. Those who are indulging in this bid’aah are linked to Hajee Faruq Sahib (rahmatullah alayh). While Hadhrat Faruq (rahmatullah alayh) was linked to Hadhrat Masihullah (rahmatullah alayh), he was in almost complete isolation, living in Pakistan with an extremely negligible contact with Hadhrat Masihullah. We shall not advance on this comment. It suffice to say that those who have become Haji Faruq’s khalifahs in South Africa are all juniors in zaahiri ilm and as far as the baatin is concerned, there is salvation for us in maintaining silence.

Most of these youngsters who became khalifahs overnight, some with a minimum of islaah, others without any islaah, rushed to establish a link with Haji Faruq Sahib, motivated purely by the inordinate craving of hubb-e-jah (the love for fame). Their relationship was struck up with the desire to be promoted to the pedestal of a khalifah. Hence, you will find them sending out canvassers to rope in people to become their mureeds. They perpetrate deviations and nonsense in the name of Tasawwuf. They are alienated from the Way of Islaah. They are barren – totally barren — in the Baatin, hence they utilize their public halqah thikr sessions as a crutch to promote the idea of them being Sufis. They are nothing but mutasawwifeen. They have caused immense damage to the Cause of the Sunnah and to the Tareeqah of Hadhrat Thaanvi which we have inherited via the agency of Hadhrat Masihullah.

They have given their halqah thikr and khtame-khwajgaan practice a status higher than Sunnat acts of Ibaadat. Those who do not participate in these personal, private practices, are regarded as being anti-thikr. But they lack in entirety in the comprehension of the meaning of Thikrullaah. They have failed to understand that in terms of the eternal Principles of the Shariah constraints are placed on even Mustahab and Sunnat practices of Rasulullah (sallallahu alayhi wasallam) if such practices have become the Shi-aar (salient features) of the Ahl-e-Bid’ah, or if such Mustahab practices become introductory steps for a bid’ah. What then should we say about private practices which are not ibaadat practices of the Sunnah?

So, brother, do get the message straight. Our criticism is not directed at any valid Thikr Bil Jahr practice. We belong to the Chsistiyya Sisilah of Tasawwuf. In this Silsilah, Thikr Bil Jahr is necessary for the khaanqah and private life. We follow our Akaabireen and participate in such Thikr bil Jahr which makes every shaitaan tremble and compels him to take flight when this Thikr dins into his ears. But such loud thikr is not Masnoon ibaadat. It is to be done in the privacy of the home. There are no longer khaanqahs left in the world — only mirages. But the Saalik can follow his athkaar and ma’moolaat in the privacy of his home. He may not sit in the public to attract curious attentions with the shaking of his head and the rocking of his body—acts which confuse the uninitiated — acts which detracts from the Sunnah of Rasulullah (sallallahu alayhi wasallam).

In conclusion, brother, do understand that these halqah thikr bil jahr sessions discharged in public Musaajid of a hundred persuasions are smokescreens to conceal the gross inability of the khalifahs to give ta’leem in the sphere of Islaahe-Nafs. Truly, the Qabar Pujaaris have a valid charge against us: “When we do halwah thikr, then it is bid’ah. But when you, Deobandis do it, then it is not bid’ah.” The time is not far that the whole happy lot will become birds of a feather within the fold of the Qabar Pujaaris. May Allah Ta’ala protect our Imaan and keep us steadfast on the Haqq and the Sunnah of Rasulullah (sallallahu alayhi wasallam) whose chief exponent and practical demonstrators in the past 100 years were the Aakaabireen of Deoband, whom the Qabar Pujaaris have branded kaafir.

Her attitude will be described as ‘extreme’ if she has no justification for her view on this issue. The carelessness, in fact, indifference which most Muslims today show for halaal and haraam matters, does put a conscious Muslim on guard. Almost all Muslims use haraam and doubtful products in their homes. Alcoholic essences and colouring and doubtful chocolate and caramel are used in baking cakes and biscuits. Most Muslim butcheries sell doubtful and haraam meat, even the clear-cut haraam imported meat. All the sausage and polony skins, besides, plastic, are haraam. Puddings and jellies used by Muslims are haraam or at least mushtabah. Minerals are all haraam or at least doubtful. All chickens processed commercially are haraam. The vast majority of Muslim devour only such chickens.

Besides the great range of doubtful commercial food products, there are also the spiritually contaminated items which a careful Muslim has to contend with, e.g. battery-produced eggs laid by doomed fowls condemned to torturturous incarceration in horrid condition for the short span of their life, from their birth to their death. Canned vegetables are served in Muslim homes. These are largely processed by factories which handle both vegetables and haraam meat, even pork, on the same premises and utilizing the same pots and urns for cooking the vegetables and meat products.

Added to the above drawbacks, there may be the income story of some relatives. If their earnings are haraam or doubtful, it will be an aggravating factor to reinforce your wife’s perception of mushtabah food. View your wife’s idea rationally and examine it to see if she has the aforementioned justification for her refusal to eat from relatives. If she has valid reasons for her attitude and refusal to eat the food of relatives, she cannot be labelled an ‘extremist’. In this context, we do not understand this label. Firmness on the Shariah is never extremism. Taqwa is the natural attribute of Imaan, and its cultivation is demanded by the Shariah. The theme of Taqwa runs throughout the Qur’aan and the Sunnah places great emphasis on it. Consumption of mushtabah negates Taqwa.

Yes, there is substance in her contention. The money earned by selling fishing equipment, even live bait, remains halaal. It is not assigned to the mushtabah category. Nevertheless, the haraam acts perpetrated in the course of the business spiritually contaminates the income derived. The act of piercing a hook through the body of a living creature of Allah Ta’ala, is callous and cruel. A Mu’min cannot tolerate such cruelty. The owner of the shop should reflect on the brutality and unspeakable pain and misery he has been instrumental in inflicting on countless thousands of Allah’s creatures. All living creatures have souls similar to our souls, and the Qur’aan is explicit and emphatic in its averment that every living creature recites the Tasbeeh of Allah Subhaanahu Wa Ta’ala. When a Mu’min who makes Tilaawat of the Qur’aan understands this Qur’aanic fact, how does his Imaan tolerate, and how does his conscience permit him to aid an abet in the cruel torture of Allah’s creatures? For the sake of money, he plays a decisive role in cruelly silencing the creature from its recitation of Tasbeeh.

If your wife abstains from the food of this relative only on the basis of this one count of criminality, then too she is fully justified. If a man cannot show concern for Allah’s creatures and happily perpetrated brutality for the sake of money, then you should not fault your wife for her adherence to the natural demands of Taqwa. On the contrary you should encourage and support her, and you too, should follow her footsteps in the good she accomplishes for life of the Aakhirah. This bandah who is answering this question will eternally suffer pangs of conscience if he mistakenly consumes the food prepared by your relative of the fishing shop. May Allah Ta’ala grant you, your wife and us all hidaayat to understand what is beneficial for our Imaan and for our everlasting life of the Aakhirah.

Since rain has fallen, there is no incumbency to perform Salaatul Istisqaa’ which is actually a supplication for rain. However, everyone who had pledged or intended to participate in the proposed Salaatul Istisqaa’ should make shukr (fulfil their gratitude) to Allah Ta’ala for the rain. Performing Salaatul Istiqsaa’ under a roof as described in the question is improper.

Fixed wage he receives is in the category of riba. A partner is allowed only his share of the profit. A partner cannot receive profit as well as wages. A higher percentage profit share can be arranged for the active partner. Whatever money is withdrawn from the business by any partner should be against their respective shares of the profit.

No, they are not shareholders. The business belongs solely to their father. As long as the father does not make them proper shareholders, they will not own any of the assets while their father is alive.

It is not permissible. Qur’baani of animals whose tails are cut off is not valid.

The living animals should be given in Sadqah to the poor. If the animal was slaughtered (which should not have been done), then all the meat should be given to only the poor. The meat may not be distributed as qur’baani meat is distributed.

It is not permissible to eat such sweets.

It is Sunnat to make musaafahah with both hands.

It is Makrooh to adopt this method as a regular practice. The Masnoon method is to make dua sitting with both hands spread open. If occasionally one is overcome by extreme grief and the sorrow overwhelms one, it will be permissible to fall into Sajdah, cry out one’s heart and make dua. But as a normal practice, it is Makrooh.

It is permissible to use taahir (pure), alcoholfree perfume for application to the hair and beard of the deceased. Even the hair of a female deceased should be perfumed.

If truly she was unable to make Wuqoof at Muzdalifah as has become the situation nowadays, the Dumm penalty is waived for her.

In the Shariah, a marriage is consummated with privacy regardless if sexual relations did not take place. Iddat is therefore Waajib.

It is permissible for them to make ziyaarat of Rasulullah’s Grave. However, it is not permissible for them to specially go to the Musjid for Salaat. They should perform Salaat wherever they are living.

It is not necessary. However, if there is enmity and ill-feeling, then the hearts should be cleared. Amends should be made. Good relationship should be restored so that one does not go for Hajj with the sin of enmity in the heart.

Yes, Sa-ee will be valid. Wudhu is not conditional for the validity of Sa-ee.

Yes, Qasr Salaat has to be made since one is a musaafir

The current wholesale price.

Wudhu and Salaat break. Wudhu and the Salaat should be repeated.

Since you are performing the Hajj voluntarily with your own money, you simply perform a Hajj and supplicate to Allah Ta’ala to bestow the thawaab to your parents. There are no specific conditions for this.

The methods you have described are decidedly unethical and un-Islamic. The attempt to compel someone to pay fees by means of the threat is extortion and blackmail. According to the Shariah, a set-up like SANHA has no Shar’i credentials and authority. Muslim traders do not require SANHA certification or their products. It is clear that SANHA has commercialized its halaal-certificates. Selling halaal certificates is haraam. The money Sanha gets for these invalid scraps of paper is haraam. The money should be compulsorily returned to their opwners. The disappearance from the scene of these bodies operating under Deeni guise for monetary gain will be most beneficial for the community. Muslim traders have themselves created difficulties for themselves by attaching importance to the haraam certificates issued by a group of chaps who possess no Shar’i authority. Imagine the stupidity of these traders—paying large sums of money for pieces of scrap paper ludicrously labelled ’halaal certificates’. The exorbitant fees charged for these scrap papers are adequate testimony for commercialization at the expense of the Deen. A Muslim butcher and a Muslim baker do not require any halaal certification. If it is established, that the Muslim businessman sells haraam products, he should be exposed and the Muslim public informed. But to charge him money and to compel him to pay monthly fees for some stupid inspections are truly ridiculous and haraam.

If SANHA is a truly Islamic body, it should only notify the Muslim public of malpractices which come to light. It has a right to inform the Muslim community of haraam food sold by any Muslim trader. But it has absolutely no right to charge fees for its scraps of certification. It is in fact, Islamically wrong and unethical, for it to deal in ’halaal’ certificates. It besmirches the integrity of an uprighteous Muslim if it withdraws its silly haraam certificate simply because the trader sees no benefit in burdening himself with the extortion and monthly riba payments made to Sanha. The monthly fees are most assuredly in the category of riba.

This haraam set-up can be eliminated if all Muslim traders give SANHA the boot, and refuse to pay the riba which they are presently paying on a monthly or annual basis. Once the riba income dries up, SANHA will hang up its shop’s shutters because there is no Deeni motivation to keep them in office.

The ‘first eid’ custom is a bid’ah custom. It is not permissible to participate in it.

Yes, you should make qadha of such invalid Salaat. Make a sincere estimate of the number of Salaat which you had performed with defective wudhu and commence the duty of Qadha.

The Sunnat Salaat and the Masnoon Nafl such as Tahajjud, Ishraaq, Tahyatul Musjid, etc., should not be abandoned notwithstanding the abundance of Qadha to be performed. Inspite of the outstanding Qadha Salaat, no one even thinks of forgoing any permissible or even doubtful or spiritually corruptive worldly activity in order to complete Qadha as quickly as possible. Thus, no one gives up reading newspapers, listening to the radio, futile talk, visiting friends, etc. for the sake of catching up with outstanding Qadha Salaat. Sunnat and Nafl Salaat should not be handpicked for elimination. There are many other futile activities which should be terminated in order to gain more time for Qadha Salaat.

It may be recited jahran (audibly) or sirrun (inaudibly).

From the day the assets come into one’s possession.

Zakaat is not payable for the time it was stolen and had not been in your possession.

There should be a gap of about four fingers.