ummtaalib

Page 6: line 6 of last paragraph "reflect on His unlimited..." add "on" Page 7: First word of the page: "brining" ??? havent come across this word before 2nd line: after "Allah (SWT)," there is a coma, yet the next word has a capital letter. I think a full stop is better there Paragraph after the first verse of that page: i think there should be a coma after "fulfilled" Paragraph after the 3rd verse on that page: 2nd line should be a full stop after "nations)" Next sentence begins with capital letter: It is because..... 3rd line in the same para: add "who" will fulfill..... 4th line in the same para: add full stop after "here". It is stated...... in the 1st line of the verse after the above line: Essa should Esaa ?? Checked this verse in Qur'an made Easy as the second line read didnt read right.... in that line, after "Essa, son of Maryam" there should be a full stop and then begin, "That was because..... Hadith at the end of the page: end of 4th line: "the" should be "then" 5th line: "He confounded the heart of some with those of some..." not sure what to make of "with those of some" basically i dont understand it so it could be that the words are ok but i dont understand 6th line: Essa should be Esaa

Putting the Qur'an on the floor In the name of Allah, the most Beneficent, the most Merciful. Answer Imam Qurtubi (RA) has written that it is against the respect and the status of the Holy Quran to place it on ones lap when reading it or to put it on the floor. Therefore, we can deduce that it is highly disrespectful to place the Holy Quran on the floor. Only Allah Knows Best Source

Feet below that level in respect of the Qur'an? Q. If there is a Quran in a room, should one keep their feet below that level in respect of the Quran? Or is it just prohibited to keep ones feet from facing it? A. Yes, the feet should be kept below the level of the Qur’aan as to raise them above that level is disrespectful to the Qur’aan. Why don’t you keep the Qur’aan on a higher place instead? and Allah Ta’ala Knows Best Mufti Muhammad Kadwa FATWA DEPT. CHECKED AND APPROVED: Mufti Ebrahim Desai Part of Q/A here:Source

Kissing the Quran

Using a sticky note to turn the pages of Quran Q. I would like to know if it is permissible for a person without Wudhu to turn the pages of the Quran with sticky notes? (Question published as received) A. The Quraan is the book of Allah and demands the highest level of respect. The Quraan should not be touched unless one is in the state of Wudhu. (Hidaayah) In the enquired case, although it is permissible to turn the pages of the Quraan with a sticky note, in view of the utmost respect and reverence the Noble Quraan demands, we advise against it. If one does not have Wudhu and wants to hold or turn the pages of the Quraan, a fresh Wudhu should be made and one may engage in the recital and the turning of the pages of the Quraan. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

The Noor of the Heart cannot co-exist with Sins Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned: It is possible that there be good deeds in a person’s life despite him also being involved in sins. However, the noor of the heart cannot co-exist with sins. Where sins are perpetrated, immediately the light of the heart is affected. (Malfoozaat Hakeemul Ummat 6/113) Ihyaauddeen.co.za

More Feared than Dajjaal عن ربيح بن عبد الرحمن بن أبي سعيد الخدري عن أبيه عن جده قال خرج علينا رسول الله صلى الله عليه و سلم ونحن نتذاكر المسيح الدجال فقال ألا أخبركم بما هو أخوف عليكم عندي من المسيح الدجال فقلنا بلى يا رسول الله فقال الشرك الخفي أن يقوم الرجل فيصلي فيزين صلاته لما يرى من نظر رجل رواه ابن ماجه والبيهقي ربيح بضم الراء وفتح الباء الموحدة بعدها ياء آخر الحروف وحاء مهملة (الترغيب والترهيب 1/81) Hadhrat Abu Sa’eed Khudri (Radhiallahu Anhu) reports that on one occasion Rasulullah (Sallallahu Alaihi Wasallam) came to us while we were discussing Dajjaal. Rasulullah (Sallallahu Alaihi Wasallam) said: “Should I not inform you of what I fear more over you than Dajjaal?” The Sahaabah (Radhiallahu Anhum) replied: “Definitely, do inform us, O Rasulullah (Sallallahu Alaihi Wasallam).” Rasulullah (Sallallahu Alaihi Wasallam) replied: “The hidden shirk wherein a person performs salaah and beautifies his salaah and performs it properly, and he only does so because he sees that someone is watching him (i.e. he only beautifies his salaah to show off to the person how pious he is).” Ihyaaud Deen

Celebrating Easter Q: What is the ruling with regards to Easter celebrations, Easter eggs, hot cross buns, etc.? A: Easter is a celebration of the Christians. The Christians believe that it was on this day that Jesus rose from the dead after his crucifixion. As Muslims, we are commanded to refrain from imitating the Kuffaar and adopting their ways. If one participates in the celebration of the Kuffaar out of respect for such days, he will become a kaafir. The great jurist, Abu Hafs al-Kabeer (Rahmatullahi Alaihi) said: “The one who after worshipping Allah Ta’aala for fifty years gifted an egg to a disbeliever, in reverence for the Kuffaar celebration, will become a kaafir and lose the reward of all his righteous deeds.” If one participates in a celebration without respecting and honouring their celebration, he will not become a kaafir. However, this action will be makrooh-e-tahreemi. Nabi (Sallallahu Alaihi Wasallam) said: من تشبه بقوم فهو منهم The one who imitates a people will be counted among them (in the court of Allah Ta’aala). Hence, it is impermissible to celebrate Easter, buy, sell, or eat Easter eggs and hot cross buns etc. And Allah Ta'ala (الله تعالى) knows best. عن ابن عمر قال قال رسول الله صلى الله عليه وسلم من تشبه بقوم فهو منهم. (سنن أبي داود رقم 4033) ( والإعطاء باسم النيروز والمهرجان لا يجوز ) أي الهدايا باسم هذين اليومين حرام ( وإن قصد تعظيمه ) كما يعظمه المشركون ( يكفر ) قال أبو حفص الكبير لو أن رجلا عبد الله خمسين سنة ثم أهدى لمشرك يوم النيروز بيضة يريد تعظيم اليوم فقد كفر وحبط عمله ا هـ (الدر المختار 6/754) According to the Canonical gospels, Jesus rose from the dead on the third day after his crucifixion. His resurrection is celebrated on Easter Day or Easter Sunday (also Resurrection Day or Resurrection Sunday). Easter marks the end of Lent, a forty-day period of fasting, prayer, and penance. The last week of the Lent is called Holy Week, and it contains Good Friday, commemorating the crucifixion and death of Jesus. Easter is followed by a fifty-day period called Eastertide or the Easter Season, ending with Pentecost Sunday. (From Wikipedia, the free encyclopedia) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

is it just me or does the document disappear? Not there again right now

not wrong....i felt maybe it would be "so called modern trends of the Western way of life" though i see its two different things and its what the author is saying

Page 4 1. last line of "Past History" of the their ancestors...remove "the" 2. line 11 of "The Disease" so called modern trends or the Western way of life.... maybe should be "Of" the Western way of life? Page 5 1. 2nd line of 2nd paragraph adding a full stop after "decline" will enable the "but" to be removed. Next sentence can start with "Unfortunately.... 2. last line of "The Approval" remove "these days"? 3. 1st line of "The Diagnosis" "Allah (SWT) remains clearly committed".... not sure what the sentence is saying...just thought i'd point it out

ajeeb...its there now

The maximum period of nifaas Q: My wife gave birth to a baby and today is the 45th day but she is still bleeding. Please give me a solution to this and when can she take a bath and when can I have relations with her? A: The maximum period of nifaas is forty days. If a woman continues bleeding after forty days, she should make ghusal and commence her Salaah. The extra bleeding after forty days will be treated as istihaaza. In the state of istihaaza a woman will make wudhu and perform her Salaah and she will be treated as a woman who is paak (Pure). Qadha will have to be made for the Salaah missed after the forty days. It is permissible for the husband and wife to have relations in the state of istihaaza. And Allah Ta'ala (الله تعالى) knows best. ( والنفاس لغة ) ولادة المرأة وشرعا ( دم ) فلو لم تره هل تكون نفساء المعتمد نعم ( ويخرج ) من رحم فلو ولدته من سرتها إن سال الدم من الرحم فنفساء وإلا فذات جرح وإن ثبت له أحكام الولد ( عقب ولد ) أو أكثره ولو متقطعا عضوا عضوا لا أقله فتتوضأ إن قدرت أو تتيمم وتومىء بصلاة ولا تؤخر فما عذر الصحيح القادر وحكمه كالحيض في كل شيء إلا في سبعة ذكرتها في الخزائن وشرحي للملتقى منها أنه ( لا حد لأقله ) إلا إذا احتيج إليه لعدة كقوله إذا ولدت فأنت طالق فقالت مضت عدتي فقدره الإمام بخمسة وعشرين مع ثلاث حيض والثاني بأحد عشر والثالث بساعة ( وأكثره أربعون يوما ) كذا رواه الترمذي وغيره ولأن أكثره أربعة أمثال أكثر الحيض ( والزائد ) على أكثره ( استحاضة ) لو مبتدأة أما المعتادة فترد لعاداتها وكذا الحيض فإن انقطع على أكثرهما أو قبله فالكل نفاس وكذا حيض إن وليه طهر تام وإلا فعادتها وهي تثبت وتنتقل بمرة به يفتى وتمامه فيما علقناه على الملتقى (الدر المختار 1 /300) أقل النفاس ما يوجد ولو ساعة وعليه الفتوى وأكثره أربعون كذا في السراجية وإن زاد الدم على الأربعين فالأربعون في المبتدأة والمعروفة في المعتادة نفاس هكذا في المحيط ... الأحكام التي يشترك فيها الحيض والنفاس ثمانية منها أن يسقط عن الحائض والنفساء الصلاة فلا تقضي هكذا في الكفاية (الفتاوى الهندية 1 /37-38) ( ودم استحاضة ) حكمه ( كرعاف دائم ) وقتا كاملا ( لا يمنع صوما وصلاة ) ولو نفلا ( وجماعا ) (الدر المختار مع رد المحتار 1/298) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

April’s fool and Halloween Question Is celebrating events like Aprils Fools Day and Halloween (which are not directly linked to any religion) permissible? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. Even if April fool’s day and Halloween are not related to any religion (although some have linked them to Zoroastrian and Roman religious practices respectively), it is strictly not permissible to celebrate them. They contain many elements which are forbidden in Islam. And Allah knows best. Mufti Faizal Riza Source

Taking Part in April Fool's Day's Pranks By Khalid Baig Q.) I would like to know if we are able to take part in April Fool's Day jokes and if not, why not. Jazakallah. A.) You know better whether or not you are able to take part in any activity. We do not know your physical or social conditions. Whether you should is another matter. There the question is why do you want to take part in it? Think about it, research it, ask those who do urge or encourage you to do so. Why? When you do, you will discover that real fools are the persons who foolishly follow this practice while they have no idea why they are doing it. A Muslim does not follow the mob. He, or she, never does things simply because other people are doing it. He is a thinking, reflecting, person who does not waste any of his time in doing things that will not bring him any benefit in the hereafter or in this world. The hadith says: "From the beauty of a person's Islam is his abandoning of vain things." In contrast, in Jahiliyya societies people do things simply because others are doing it. They blindly follow whatever the media or the mob tell them is the latest in thing or cool idea. That is why Qur'an says that they are deaf, dumb, and blind. They are like animals. Rather they are worse than animals. "Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,- nay more misguided: for they are heedless (of warning)." [Al-A'raf 7:179] Islam liberates you from the Jahiliyya society. Indeed it would be tragic if someone, instead of cherishing it, were to question this liberation. Al-Balagh

It is not permissible to celebrate April Fools day. Mufti Ebrahim Desai FATWA DEPT. Askimam.org

http://www.central-mosque.com/index.php/Hadeeth/muslim-degeneration-its-only-remedy.html there appears to be no book at the link above...or am i supposed to do something to bring the pages?

Islamic Dawah Academy's 22nd Annual Youth Conference 2015 Introduction: http://idauk.org/dawah/mp3/other/01ayc2015.mp3 Qirā'ah http://idauk.org/dawah/mp3/other/02ayc2015.mp3 Nashīd http://idauk.org/dawah/mp3/other/03ayc2015.mp3 Shaykh Mawlānā Yasir Nisar (Talk #1) http://idauk.org/dawah/mp3/other/04ayc2015.mp3 Qirā'ah http://idauk.org/dawah/mp3/other/05ayc2015.mp3 Nashīd http://idauk.org/dawah/mp3/other/06ayc2015.mp3 Mawlānā Farhan Vali (Talk #2) http://idauk.org/dawah/mp3/other/07ayc2015.mp3 Qirā'ah http://idauk.org/dawah/mp3/other/09ayc2015.mp3 Nashīd http://idauk.org/dawah/mp3/other/10ayc2015.mp3

InshaAllah will start and report here

Staying Indoors after birth of a child Question Assalamalikum, I would like to know the period of stay indoors for a women who has delivered a child. As per what i have heard is that the peirod is 40 days as some women complete their nifas within 20 and some in more days. I have also heard that once when Abu Baker Siddique (R/A)asked the Prophet if his wife could accompany them when she had given birth to a child. The Prophet said that let her wait for a period of 40 days and then she is free to travel. Kindly confirm the authenticity of the above. Also i would like to know if it is obgligatory or sunnat for the women to stay indoors after childbirth. Answer (Fatwa: 644/490/D=1431) The blood which comes out after the delivery of a child is called nifas (postpartum period). Its maximum limit is forty days, the blood which continues after forty days is not nifas, it would be counted of istihadah. Some women experience blood less than forty days, for them this period is nifas. During nifas salah is completely exempted but fast is not forgiven, instead its qaza should be observed. During nifas going in mosque, doing tawaf, reciting the holy Quran or touching it is forbidden. Similarly, having intercourse is too forbidden. Apart from it, travelling or going somewhere is not forbidden according to Islam. Being harmful according to the health is medical precaution not Islamic ruling. Quote the whole hadith of Hadhrat Abu Bakar Siddiq (RA) with reference, then it will be answered. Allah (Subhana Wa Ta’ala) knows Best Darul Ifta, Darul Uloom Deoband Source

Q. Is it necessary for a woman to stay at home for forty days after giving birth? Does it have any basis in Shariah? (Question published as received) A. To consider it compulsory or necessary for woman to stay at home for forty days after giving birth, has no basis in Shariah. If it is done for medical or health reasons etc., it may be done without considering it to be compulsory or necessary in Shariah. In any case, a woman should not leave the home unnecessarily. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Reciting Qur’an for the Deceased. Transmitting Rewards By Mufti Ebrahim Desai Q.) 1) What is the Islamic justification of the assumption that Quran Khawani for a deceased person benefits that person? Is there evidence of this practice during the life of the Holy Prophet, Sall-Allahu alayhi wa sallam? If not, why is it not a bid’at? How can this benefit the deceased person in the light of Q2 below? 2) What is the meaning of Isaal-e-Thawab? I have come across a hadith that read (paraphrased): After death only three things can benefit a person: 1) sadaqa 2) knowledge that he spread, 3) children who pray for him. What makes us believe that there are other ways to benefit the person who has deceased through Isaal-e-Thawaab? [Muhammad Basit] A.) 1) Ref. below 2. Isaal-e-Sawaab (to perform a virtuous act and grant the reward to any person, alive or deceased) is permissible. On numerous occasions, Nabi, Sall-Allahu alayhi wa sallam, advised the Sahabah, Radi-Allahu anhum, to give charity on behalf of the deceased. One specific incident is of Sayyidna Abu Talha, Radi-Allahu Anhu, when the Ayah, You cannot attain virtue until your spend what is beloved to you (Nisaa 4). Abu Talha gave his most valuable well and garden, Bir Haa as charity on behalf of his deceased mother. In fact, Rasulullah, Sall-Allahu alayhi wa sallam, slaughtered 100 sheep during his farewell Hajj and made intention for himself and all those (alive, deceased and to come) who bring faith on his prophethood. (Nasbur Raaya, Allama Zailee) Almighty Allah Taãla states in the Noble Qurãn, ‘O` you who believe! Obey Allah and His Rasul.’ The life of the Prophet, Sall-Allahu alayhi wa sallam, is indeed the best example for us to follow. During the time of the Prophet, Sall-Allahu alayhi wa sallam, many of his family members, his wives, daughters, uncles and his illustrious companions left the world whilst engaged in the most noble work and effort of uplifting the religion of Islam. Despite the Prophet’s deep love for them, he did not (on any single occasion) commemorate the innovative custom of inviting people on different intervals to recite the Quraan for Isaal-e-Sawaab. While we do believe in Isaal-e-Sawaab, however, the act of inviting people for Quran Khatam and Dhikr, etc. has taken much prominence and people regard it as compulsory. In principle, if any permissible act is regarded as compulsory in Shar’iah it becomes Bidat as that is distortion of Deen. Concerned and beloved ones should recite Quran or perform any act of virtue, i.e. give charity, etc. with sincerity and gift it to the deceased. That is closer to the Sunnah and more beneficial to the deceased than performing an act of Bidat which is of no benefit to the deceased, thus, defeating the actual purpose. And Allah Taãla Knows Best. Source

Isal-Thawab (Your link to the Deceased) Whoever comes to this world has to depart and therefore everyone suffers the loss of a dear and near person at some point in his or her life. One method of reducing the grief felt over that loss is to constantly benefit the deceased through Isal al-Thawab, which means: to dedicate the reward of a particular nafl deed to someone; deceased or alive. Isal al-Thawab (to perform a virtuous act and dedicate the reward to any person, alive or deceased) is permissible and in fact (Mustahab) meritorious. There are basically 2 forms of Isal al-Thawab: 1. The conveying of the reward of (voluntary) charitable deeds. 2. The conveying of the reward of (voluntary) physical deeds that do not entail wealth, e.g. salat, fasting, dhikr, recitation of the holy Qur’an, tawaf of the Ka’abah, etc. The first form is unanimously acceptable by the Ahl al-Sunnah Wal-Jama’ah. The second form is correct according to the Hanafi and Hanbali Madhab and several Shafi’i and Maliki scholars as well. As for the reward of du’a (which is separate from the above), there is also unanimity of the scholars in its reward reaching and benefiting the deceased. (Refer al-Adhkar of Imam Nawawi) Hafiz ibn al-Qayyim rahimahullah states that if one accepts the charitable form of Isal al-Thawab and refutes the physical form, he should be asked: ‘What is the proof to show that the recitation of the holy Qur’an does not reach the deceased?’ Allamah Qurtubi says, ‘Just as the reward of charitable deeds benefit the deceased, similarly, the recitation of the holy Qur’an, Du’a and Istighfar (seeking forgiveness)also do the same, because all of these are regarded as sadaqah (charity) in Shari’ah.’ (al-Tazkirah, pg.71) He thereafter mentioned two narrations recorded in Sahih Muslim which prove that even salat and dhikr of Allah (tasbih, takbir and tahlil) were all classified as sadaqah by Rasulullah sallallahu’alaihi wasallam. Hence, there remains no dispute in whether the reward of Qur’anic recital benefits and deceased or not. Besides the above, we will now for academic reasons, mention some proofs that substantiate both forms of Isal al-Thawab. 1. Rasulullah sallallahu’alaihi wasallam slaughtered sheep during his farewell Hajj and made intention for himself and all those (alive, deceased and to come) who bring faith on his prophethood. (Sahih al-Bukhari) 2. Imam al-Bukhari has reported on the authority of Sayyiduna ‘Abdullah ibn ‘Abbas radiyallahu’anhu that Sayyiduna Sa’d ibn Ubadah radiyallahu’anhu was away when his mother passed away. When he returned, he asked Rasulullah sallallahu’alaihi wasallam, ‘Will it be of any benefit if I give charity on her behalf?’ Rasulullah sallallahu’alaihi wasallam replied in the affirmative. (Sahih al-Bukhari hadith2762) Hafiz ibn Hajar al-‘Asqalani rahimahullah states in his monumental commentary of Sahih al-Bukhari entitled, ‘Fath al-Bari’, ‘this hadith proves the permissibility of charity on behalf of the deceased and that the reward will reach him.’ (Fath al-Bari vol.5 pg.477 Hadith2761) 3. Sayyiduna ‘Abdullah ibn ‘Abbas radiyallahu’anhu reports a man once asked Rasulullah sallallahu’alaihi wasallam, ‘O Prophet of Allah! My father has passed away and he did not perform Hajj, can I perform Hajj on his behalf?’ Rasulullah sallallahu’alaihi wasallam enquired of him, ‘If your father had any debt, would you have paid it?’ The man replied, ‘Yes.’ Upon this, Rasulullah sallallahu’alaihi wasallam said, ‘In that case, the deen of Allah has more right.’ (Sunan al-Nasa’i hadith 26331) 4. A separate incident of a similar nature has been recorded by Imam al-Bukhari in his Sahih (hadith 6698). Hafiz Ibn Qayyim rahimahullah, the famous student of Hafiz Ibn Taymiyah rahimahullah, after quoting the above hadiths, states: ‘These quotations all concur with the fact that when the living carry out any deed on behalf of the deceased, the reward will reach him (benefit him)’ (Kitab al-Ruh pg.161) 5. Sayyiduna al-Lajlaj radiyallahu’anhu, a companion of Rasulullah sallallahu’alaihi wasallam, had bequeathed his son that after he leaves this world, he should recite the beginning and end of Surah al-Baqarah at the head side of his grave. Sayyiduna al-Lajlaj radiyallahu’anhu then mentioned that he heard this from Rasulullah sallallahu’alaihi wasallam. (al-Mu’jam al-Kabir of Imam al-Tabrani; Hafiz al-Haythami has regarded the narrators of this tradition as reliable – refer Majmu’ al-zawa’id vol.3 pg.44) 6. This has also been recorded to be the practice of Sayyiduna ‘Abdullah ibn ‘‘Umar radiyallahu’anhu. (Sunan al-Kubra of Imam al-Bayhaqi vol.4 pg.56). This narration has been classified as hasan (sound) by Imam al-Nawawi and Hafiz ibn Hajar (rahimahullah). (al-Adhkar pg.212 Hadith493; al-Futuhat al-Rabbaniyyah vol.3 pg.194) 7. An incident of Imam Ahmad ibn Hanbal has been recorded by Imam Abu Bakr al-Khallal in his Kitab al-Jami’ as well as in his booklet entitled, ‘Amr bil Ma’ruf Wa Nahi ‘An al-Munkar, and according to this, Imam Ahmad had approved of the recitation of the beginning and end of Surah al-Baqarah. (Refer Athar al-Hadith of al-Muhaddith Shaykh Muhammad Awwamah pgs.162-163) 8. ‘Allamah al-Qurtubi rahimahullah states that, ‘Some of our ‘Ulama have based the permissibility of Isal al-Thawab of the recitation of the Qur’an on the hadith of Sahih al-Bukhari (hadith 216, 1361) and Sahih Muslim wherein there is mention of Rasulullah sallallahu’alaihi wasallam placing fresh branches on 2 graves and He sallallahu’alaihi wasallam said, ‘Perhaps their punishment will be lightened through it as long as the branches do not dry up.’ (The ‘Ulama explain the reason for the punishment being repelled was the tasbih that those fresh branches will recite). This is also echoed by ‘Allamah Nawawi (rahimahullah) in his commentary of Sahih Mulim. (vol.1 pg.141.) ‘Allamah al-Qurtubi further states, ‘If the tasbih of trees can benefit the deceased, then why not the recitation of the Qur’an by a believer inAllah?’ (Al-Tazkirah pg.70) 9. Hafiz Ibn Hajar rahimahullah has mentioned in a reply to a query of whether the reward of recitation of the Qur’an reaches the deceased, that; it is mustahab (meritorious) for one to do this form of (Isal al-Thawab) abundantly. (refer Tawdih al-Bayan li wusul thawab al-Qur’an of Shaykh ‘Abdullah Siddiqui al-Ghumari pg.2) Besides these there are numerous other narrations of this nature. It thus becomes abundantly clear through the abovementioned ahadith that Isal al-Thawab is totally permissible in all its forms and is in fact a very virtuous deed. This is the view of the overwhelming majority of the classical scholars (Muhaddithin and Fuqaha) of Islam. (Refer Kitab al-Ruh of Ibn Qayyim pg.153; Fath al-Bari vol.5 pg.477 hadith2761; Sharh al-Sudur of Allama Suyuti pgs.402, 403 Dar ibn Kathir; al-Hidaya vol.1 pg.296-297; Fath al- Qadir vol.3 pg.65-66; Rad al-Muhtar vol.2 pg.243 – HM Saeed) 10. If after understanding the above, one still denies the validity of the physical form of Isal al-Thawab, then the following method can in no circumstance be refuted. That is that after one carries out a physical form of worship (i.e. Salat, fasting, recitation of the holy Qur’an, etc.), he should make a dua to Almighty Allah that Allah, firstly, accepts this noble deed and he should thereafter ask Allah to grant the reward to so and so person. In this way, if Allah accepts the dua, the reward will automatically be conveyed to that specific person alive or deceased. This method has been prescribed by great scholars like Imam Nawawi and Hafiz ibn Hajar rahimahumallah so as to remove all differences of opinion. It has already mentioned that there is no doubt in the deceased benefiting from the Duas of the living. In a narration of Sahih Muslim, Rasulullah sallallahu’alaihi wasallam has mentioned that one of the three things that will benefit the deceased is: the Dua of one’s pious children. (Sahih Muslim pg.4199) Lastly, I would like to mention that this issue is not something connected to beliefs, instead it is a secondary issue which is open to difference of opinion. (Fatawa ibn al-Salah vol.1 pg.149). Hence, no one can claim that either party is guilty of perpetrating an act of bid’ah (innovation), bearing in mind that the majority of the scholars accept all forms of Isal al-Thawab. (Refer Kitab al-Ruh) And Allah Ta’ala Knows Best al-miftah

The Respect of Imaam Maalik (Rahmatullahi Alaih) Imaam Maalik (Rahmatullahi Alaihi) possessed great love for the land of Madinah Munawwarah. This love was on account of the love he had for Rasulullah (Sallallahu Alaihi Wasallam). Allamah ibn Khalliqaan writes: “Imaam Maalik (Rahmatullahi Alaihi) never rode a conveyance in the blessed city of Madinah Munawwarah. Even at the time when he grew old and became extremely weak, he preferred to walk rather than being transported by a conveyance. When Imaam Maalik (Rahmatullahi Alaihi) was asked the reason, he mentioned: “I feel extremely difficult to ride on a conveyance in the mubaarak city of Madinah Munawwarah, whereas Rasulullah (Sallallahu Alaihi Wasallam) is buried beneath the ground.” (Muqaddamah of Awjaz pg. 83) (Ihyaaudden) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ