ummtaalib

Raising and moving index finger in Tashahud In the name of Allah, the most Beneficent, the most Merciful. Answer There are numerous ahadith which indicate to raising the index finger in tashahud as an act of sunnah. Saaiduna Abdullah Ibn Umar Radiallahu Anhu said “When the Prophet of Allah Sallallahu Alahi Wasalam sat for tashahud, he placed his left hand on his left knee and placed his right hand on his right knee, and he formed a ring like, and pointed with his finger at ‘La Ilaha’ ”. (Sahih Muslim) Saaiduna Waail Ibn Hujr Radiallahu Anhu narrates that he saw the Prophet of Allah Sallallahu Alahi Wasalam when he sat in prayer spread out left foot and placed his hands on his thighs and pointed with his index finger making supplication in this way. (Sunan Nasai p.187v.1) Hazrat Moulana Muhammed Zakariya (RA) has given an overview of the four Schools of Thought with regards to whether the index finger should be raised and moved continuousy or not. Imam Abu Hanifah (RA), Imam Shafi (RA) and Imam Ahmed Hanbal (RA) are of the view that the finger should not be moved continuously in tashahud. The most common view in the Maliki Fiqh is of moving the finger, however Ibn Qasim and Ibn Arabi oppose this view. (Awjazul Masalik p.117 v.2) Imam Nawawi (RA) has said that the movement of the finger in Salah is Makruh. (Al Majmu p.454 v.3) Ibn Qudamah has also said that the index finger should not be moved in the tashahud. (Mughni p.99 v.2) The view of Imam Abu Hanifah (RA), Imam Shafi (RA) and Imam Ahmaed Hanbal (RA) is established through the hadith narrated by Saaiduna Abdullah Ibn Zubair Radiallahu Anhu that the Prophet of Allah Sallallahu Alahi Wasalam would point with his finger when he prayed and he would not move it. (Sunan Nasai p.187 v.1) Those who choose to continue moving the finger in tashahud use the hadith narrated by Saaiduna Waail Ibn Hujr that the Prophet of Allah Sallallahu Alahi Wasalam clenched two of his fingers and made a circle with them. He then lifted his finger and I saw him moving it and praying with it.” (Sunan Nasai p.187 v.1) The extra wording of (Yuharikuha) “moving it” is “Shaadh.” (This is a hadith, which is reported by a trustworthy person but goes against a narration by an even more reliable authority). Only Zaidah bin Qudamah has reported the extra wording of (Yuharikuha) “moving it.” With regards to whether the index finger should be dropped at the time of Illallah Imam Haskafi (RA) has said that the finger should be raised at the time of negation (La illalah) and then placed on affirmation. (Illalah) (Raddul Muhtar p.218 v.2) However some scholars have said that the index finger should be kept raised till the end of Salah. (See Mirqat p.575 v.2 and Moulana Yusuf Binnori’s Maarifus Sunan p.107 v.3) Similarly Hazrat Moulana Rasheed Ahmad Gongohi (RA) has said “It should be known regarding what some fuqaha have said about raising the finger at the time of negation and putting it down at the time of affirmation, that the established method in the hadith is to keep the finger raised till the end of Salah.” (Kawkabu Durri p.289 v.1) The aforementioned view can be supported through the following hadith in which Saaiduna Numair Al Khuzai Radiallahu Anhu relates that he saw the Prophet of Allah Sallallahu Alahi Wasalam seated in Salah. He had placed his right arm upon his right thigh and raised his forefinger, having bent it slightly whilst praying. (Sunan Nasai p.187 v.1) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham. Source

Hadhrat Bilaal (Radhiallahu Anhu) on his Deathbed When Hadhrat Bilaal (Radhiallahu Anhu) was about to pass away, his wife began to say: “Ah, how sad! You are departing from this world.” Hadhrat Bilaal (Radhiallahu Anhu) replied: “How pleasant and joyful it is that tomorrow we will meet our friends, we will meet Hadhrat Muhammad (Sallallahu Alaihi Wasallam) and his companions.” (Fazaail Sadaqaat) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Zaynab Academy Online Zaynab Academy Online is the first all-women’s online Islamic educational institute dedicated to classical Islamic learning and spirituality and was founded in 2009 by Shaykh Mufti Kamaluddin Ahmed and his wife, Alimah S. Ahmed, under the guidance of the honorable Shaykh Zulfiqar Ahmad. The Academy is non-commercial and non-political and all courses are offered free of charge. We provide a structured educational approach to classical Islamic scholarship, offer a flexible learning environment and impart an educational experience that is at once academically rigorous and spiritually uplifting. All courses emphasize the importance of using sacred knowledge as a means of increasing our connection with Allah (swt) and furthering our spiritual development. Zaynab Academy Online’s courses are based on the Quran and Sunnah and draw upon the rich scholarly tradition of Islamic civilization with a respect for all scholars of the Ahl al-Sunnah wal-Jama’ah. To date, its courses have been attended by thousands of women from dozens of countries around the world. KNOWLEDGE IS LIGHT Zaynab Academy Online’s courses are based on the Qur’an and Sunnah and draw upon the rich scholarly tradition of Islamic civilization with a respect for all scholars of the Ahl al-Sunnah wal-Jama’ah. To date, its courses have been attended by thousands of women from dozens of countries around the world. Zaynab Academy / Zaynab Institute

Assalaamu 'alaykum and welcome to the forum brother As you see part of the post has been removed due to the nature of the sentence.

Qabilyyah & Qubooliyyah The IBA Iqra Society invited Shaykh Kamaluddin Ahmed on 6th of April, 2011. The following is the summary of the talk on ‘Qabiliyah and Qubooliyah’.Please note that the following is not a transcription but only notes based on personal understanding. “And whatever good they do – never will it be removed from them. And Allah is Knowing of the righteous.” [3:115] In the Holy Quran, Allah (SWT) says that He accepts actions of the Muttaqeen. Taqwa, therefore, is a pre-requisite. In order to get your prayers answered, in order to get Hidayah from the Quran, in order to get your actions accepted by Allah (SWT), we all need to have taqwa. An action has two dimensions: Qabiliyat (the human effort) Qubooliyat (The Almighty’s acceptance) Qabiliyat is skill, proficiency, talent, articulation and expertise with which an action is carried out while to be Maqbool i.e to have Qubooliyah is to be loved, accepted and be pleasing to Allah (SWT). It is not necessary that these two things will go hand in hand. Infact, events throughout the history have shown that these two things often are separate. Let us take a look at a few examples; of those who had a lot of qabiliyyat but no qubooliyyat. 1. Iblees Iblees, although a Jinn, was so qabil that he was granted the suhbat of the angels by the Will of Allah (SWT). Such was his qabiliyat in worship that he could see, hear and be in the presence of Allah (SWT). When Allah created Hazrat Adam (AS), He called all the angels to witness the creation of His wali on Earth. Amongst these angels was Iblees as well who had perfection, 100% qabiliyat in his worship but who, despite of hearing a direct command from Allah (SWT), did not obey it. 100% Qabiliyat, zero Qubooliyah. Iblees was mardood as opposed to Maqbool. Mardood means to be rajeem, rejected, repudiated. 2. Fir’oan Firoan was another epitome of perfection. He was so qabil as a ruler that nobody protested against his law of killing every male boy born to a woman in Bani Israel. He deemed himself a perfect king and insisted on being looked upon as the lord of his people; but all his qabiliyat could not save him from a dreadful end. While drowning in the sea, he finally accepted that there exists a Rabb, the Lord of Hazrat Musa (AS). Alas, it was too little, too late. 100% Qabiliyat, zero Qubooliyah. All his life he ran after qabilyah and at the last moment he thought about qubooliyah. Isn’t this exactly what we do? We waste half of our lives acquiring fancy degrees, winning accolades, attending workshops on how to score high on University entrance tests and/or internship tests and hardly ever have a second to spare to think about the qubooliyat of our few righteous actions. If the years and years of perfect Ibaadah by Iblees could not save him from becoming a rajeem by disobeying one commandment of Allah (SWT), can our few thousand imperfect sujood be enough to save us from our zillion sins? 3. Abu Jahl & Abu Lahab Another example is of Abu Jahl and Abu Lahb, two well-known, rich leaders of the Quraish. They both knew that Holy Prophet (SAW) was the Prophet of Allah (SWT), they both had yaqeen on him but still they did not accept Islam. The truth looked straight in their eyes but they chose to look the other way. Their worldly status, their shaan-o-shaukat, could not save them from becoming rajeem. For such people Allah (SWT) says, “And We have put before them a barrier and behind them a barrier and covered them, so they do not see.” [36:9] The flipside of this is to become Maqbool without having qabiliyah. It is possible to have qubooliyah with zero qabiliyah. For example: 1. Hijr, Uhud, Kaaba the rock, Hijr, said salaam to the Holy Prophet (SAW) and the Holy Prophet (SAW) replied back to it. Similarly, in another Hadith, the Holy Prophet (SAW) said that he loved mount Uhud and Uhud loved him. Now if we look at Hijr or Uhud, they appear to be simple and not at all extraordinary. If you have the honor to go to Uhud, you’d realize that it isn’t big enough to be called a mountain. It is a small hill with no trees, no vegetation (not a sight fit for a postcard); YET it is loved by the beloved of Allah (SWT). A rock and a mount with no aqal, no extra-ordinary characteristics, having zero qabiliyat but bestowed with 100% qubooliyah. Can we, being insaan, the ashraf-ul-makhlooqat, the ummati of the leader of the Prophets, say with confidence that the Holy Prophet (SAW) loves us? Look at the Kaaba, Bait-ullah, made out of plain stone – no gold or diamonds, simple architecture i.e. no qabiliyah but it’s status is such that Salaah offered there is 100,000 times more rewarding. Stump of a date palm tree The following Hadith can be taken as another example of zero qabiliyah and 100% qubooliyah. Narrated Jabir bin ‘Abdullah: The Prophet used to stand by a tree or a date-palm on Friday. Then an Ansari woman or man said. “O Allah’s Apostle! Shall we make a pulpit for you?” He replied, “If you wish.” So they made a pulpit for him and when it was Friday, he proceeded towards the pulpit (for delivering the sermon). The date-palm cried like a child! The Prophet descended (the pulpit) and embraced it while it continued moaning like a child being quietened. The Prophet said, “It was crying for (missing) what it used to hear of religious knowledge given near to it.” [bukhari :: Book 4 :: Volume 56 :: Hadith 784] Thus an ordinary stump of a date palm tree, providing shade to the Holy Prophet (SAW) could not bear to be distant with him while we, his ummatis, with aqal and sha’oor, are far away from his teachings. Our qabiliyat lies in the matters of duniya. While pursuing this worldly qabiliyat, we have pushed away qubooliyah as well. We try our best to please those around us. While going for a job/internship interview, we go prepared, look up the company’s history, the mission and the goals and for a few hours, synchronize our personality with that of the company’s so that the interviewer thinks that we are compatible with the company’s profile. Not once we do we stop and even try to think to mould our lives in a manner that is pleasing to Allah (SWT) such that when Allah (SWT) looks at us He says, ‘Yeh tou apna banda hai’. If you make yourself for Allah (SWT), Allah makes makhlooq pleasing to you. 3. Hadhrat Bilal radiyallahu ‘anhu Another example is that of Hazrat Bilal (RA), who was a freed slave, was illiterate, belonged to the lowest socio-economic class, was not attractive and did not had the most beautiful voice in the whole of Madinah, yet he was chosen to be the Prophet’s (SAW) mu’azzin. It was his Azaan that rung in the Prophet’s (SAW) and Sahabas’ ears. It was his ‘Allahu Akbar’ that preceded the Prophet’s (SAW) reply to azaan. When Holy Prohpet (SAW) went for Mairaaj, he saw footprints. He asked Jibrael (AS) whom did the footprints belong to. Jibrael (AS) replied, ‘That Bilal of yours, O Prophet Muhammad (SAW), is so pleasing to Allah (SWT) that although he walks on earth, but his footprints get imprinted on the skies!’ If we look at Hazrat Bilal (RA), outwardly he seemed ordinary with no qabiliyat but in the eyes of Allah (SWT) he had qubooliyat. The fact is, not all of us can attain 100% qabiliyat. As much as we aspire to become future CEOs, yearn to become perfectionist in everything we do, very few of us, if any, would be able to achieve that. However, every single one of us has the capacity to become 100% Maqbool through Taqwa, Ibaadah, Sunnah, Dhikr and Sohbah. “Ya Allah, we ask for all those qabiliyah that bring us closer to qubooliyah and seek refuge from all those qabiliyah that become a hindrance in our qubooliyah.” Ameen. zaynab academy

Riyaadus Saaliheen is in two volumes. Would a person have to work on all of it or in parts?

Transferring a Dead Body to Another Country Hanafi Fiqh > Askmufti.co.za Q: I have a cousin who has been told by doctors he will soon die from cancer. He has said he wants to be buried in here in England. However his wife is in Pakistan and cannot travel to UK. Therefore should he be buried in UK or Pakistan? I’m of the view that his wife has a right to see his dead body one last time and to be buried next to him when she dies. Furthermore does the wife have a right over the dead body of her husband?? A. It is recorded in the books of Fiqh that it is Makrooh Tahreemi to move the body from one city to another. (Raddul Muhtaar V6 P388). Moving it from one country to another is even worse. It is totally unnecessary and costly. To spend so much money on an arrangement that is un-Islamic is a sin on its own. The cost of this procedure is paid for in one of two ways: (1) the money is taken from the estate of the deceased. The assets of the deceased belong to the heirs after his death and it will not be permissible to take out this unnecessary expense from the estate, especially when there are also minors among the heirs. (2) Someone else pays for it. It will be more beneficial for that money to be given as charity on behalf of the deceased so that the deceased may benefit from it in the hereafter. Therefore, regardless who pays for the transporting of the body, it still involves waste of funds. This person should be buried in the UK. It will not be permissible to transfer him elsewhere after death. Family members should try their best to let the wife travel from Pakistan to the UK to be with her husband in his final moments. This is financially and spiritually the better option. After the death the wife has no right over the husband’s body. The Wali of the deceased has to take care of the Janaazah etc, but even he may not do anything contrary to Shari’ah. The law of Shari’ah takes precedence over our emotions and feelings, even the feelings of the dead man’s wife. Allah Ta’aala knows best. Moulana Yusuf Laher Checked by: Mufti Siraj Desai Source

Embalming the dead and not burying the dead within 3 days Hanafi Fiqh > Qibla.com Answered by Sidi Salman Younas What is the fiqh ruling on embalming the dead body so it can be sent to another state or country? Also, from my understanding, Muslims need to bury the dead within three days. What happens if they do not do this? Is it a big sin? Aside from decaying, does the dead body suffer in any other way if it is not buried on time? Answer: salamu `alaykum I pray you are well. There are three issues here: [1] Transferring the dead body to another state or country, [2] Embalming it, and [3] Delaying it’s burial. As for transferring a dead body to another land is prohibitively disliked (makruh tahriman) as stated by Imam Shurunbulali in his Nur al Idah, Ibn `Abidin in his Hashiya, Tahtawi in his, and others. Imam Tahtawi states, “(tranferring [the dead body] from one land to another) it is prohibitively disliked because transferring a mile or two is out of need and there is no such need in transferring to another land (s: or city).” This is the relied-upon position within the school. Further, embalming the dead would not be permitted mainly because it involves procedures that the law clearly prohibits or considers disliked, such as the usage of impure substances on the body, incissions, and so forth. As far as delaying the burial is concerned, it is disliked and contrary to the prophetic stipulations of hastening to bury the dead. Abu Hurayra narrates that the Prophet (Allah bless him and grant him peace) said, “Hasten the burial rites” (Bukhari and Muslim) and elsewhere “Make haste with your dead…” as narrated by Ibn `Umar and others. In the Fath al Qadir it states, “It is recommended to hurry the [funeral] preparations when one dies.” (kitab al salat, bab al janaza; Bahr al Ra’iq; Radd al Muhtar) Delaying the burial and other funeral rites could be sinful if the delay is excessive. However, it has no effect on the dead in terms of suffering or reward. And Allah Knows Best Wasalam Salman Approved by Faraz Rabbani Source

Question Are you allowed to listen to Tilaawat-e-Quraan whilst doing other chores or whilst studying (dunya and deeni studies), as long as you do not talk? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salamu ‘alaykum wa rahmatullahi wa-barakatuh. All-Mighty Allah mentions in the Quran: واذا قرئ القرآن فاستمعواله وانصتوالعلكم ترحمون When the Quran is recited, then listen attentively to it and remain silent so that mercy may be shown to you. (Surah A’raaf, 7:204) [1]The word Istimaa’ in the above verse literally means to listen attentively. [2]When Quran is recited, it is compulsory (Waajib) to listen attentively to the recitation of the Quran. Attentive listening refers to the undivided attention given to the recitation of the Quran. When one is busy in the kitchen (cooking, baking etc.) and the Quran is being recited through any medium, radio, cd etc. and one is also listening attentively to the Quran and the cooking etc. is not obstructing the listening of the Quran, then Istimaa’ (listening attentively) is fulfilled and it would be permissible to listen to Quran at that time. On the other hand, if the Quran is being recited whilst studying (Islamic or non-Islamic studies), then Istimaa’ (listening attentively) will not be fulfilled as in studying the mind is consumed in reading and understanding. In that case, one cannot give undivided attention to the reciting of the Quran and it will not be permissible to listen to Quran at that time. Also keep in mind that it is disrespectful to listen to the Quran as a secondary option and to simply past time. And Allah Ta’ala Knows Best Ismaeel Bassa Student Darul Iftaa Durban, South Africa Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net Source

Remembering Allah Ta’ala in Comfort and Luxury Allah Ta‘ala’s mercy is unrestricted and limitless. It is like an ocean without shores. His mercy is for everyone. People of the past would give up their comforts and riches to attain piety. However, for weak people like us who cannot make such a drastic change, then there is still a chance for us as well. The hadeeth speaks of those with whom Allah Ta‘ala is pleased. They are the ones who lie on their soft cushions and beds but they still remember Allah Ta‘ala. When a person expresses remorse and regret over his wrongs, Allah Ta‘ala becomes extremely pleased with such a person. Source: Al-Haadi

Sublime Conduct with Neighbours Hasan al-Basri (rahmatullahi alayhi) had a Christian neighbour who had a toilet on top of his house. Urine used to seep through from the toilet into the house of Hasan al-Basri (rahmatullahi alayhi), who ordered that a container be placed beneath that area so that the drops would fall therein. At night, he would dispose of the contents. One day, he was ill and his Christian neighbour came to visit him. When he noticed what was going on, he asked, “How long have you been patiently bearing my filth?” Hasan al-Basri (rahmatullahi alayhi) replied, “Twenty years.” On hearing this, he decided to accept Islam. [Taken from “Pearls of the Path” by Maulana Afzal Ismail]

Adopting Patience in the Face of Personal Abuse and Injustice A person once started verbally abusing Hadhrat Abu Bakr (radhiyallahu anhu) while Rasulullah (sallallahu alayhi wasallam) was also sitting there. Because Hadhrat Abu Bakr (radhiyallahu anhu) gave no reply Rasulullah (sallallahu alayhi wasallam) was impressed and kept smiling. However, when the person’s abuse became too much, Hadhrat Abu Bakr (radhiyallahu anhu) replied to some of what he was saying. This angered Rasulullah (sallallahu alayhi wasallam) and he left. Hadhrat Abu Bakr (radhiyallahu anhu) then met Rasulullah (sallallahu alayhi wasallam) and asked, “O Rasulullah (sallallahu alayhi wasallam)! You were sitting there while he was swearing at me but when I replied to some of his abuse, you became angry and left?” Rasulullah (sallallahu alayhi wasallam) replied, “There was an angel with you who was responding on your behalf. However, when you started replying to some of his abuse, Shaytaan arrived and I could not sit with Shaytaan.” Rasulullah (sallallahu alayhi wasallam) then added, “O Abu Bakr! Three things are absolute facts. Whenever a person overlooks any injustice done to him, Allah lends him tremendous strength. Whenever a person opens the door of gifts with the intention of joining ties, Allah increases for him in abundance. Whenever a person opens the door of begging with the intention of amassing wealth, Allah speeds up the reduction of his wealth.” (Musnad of Imam Ahmad ibn Hanbal)

Rasulullah (sallallahu alayhi wasallam) The Peak of Adab (Beautiful Conduct) The Holy Prophet (sallallahu alayhi wasallam) was the most patient and forbearing when subjected to persecution. He would pardon anyone who had done him wrong and would treat kindly anybody who had maltreated him. To anyone who had refused to give to him, he would give generously. In short he always repaid evil with good. If he had two alternatives before him, he would adopt the convenient one, provided it was not a sin. (By his example he has permitted facility and convenience to his followers. It is also common experience that those who are inclined to ease and convenience by nature, prescribe the same to others.) The Holy Prophet (sallallahu alayhi wasallam) never took revenge from anyone for his own person. Apart from Jihad he never struck any man or animal a blow. (Shama’il-e-Tirmizi)… Once a bedouin came to the Holy Prophet (sallallahu alayhi wasallam) and, seizing hold of his wrap tugged at it so hard that his neck was bruised, ordered, “Have corn loaded on these camels of mine, if you do this, you will not be parting with your own riches or those of your father’s (meaning that every thing available in the Baitul Mal belongs to the public and not to you).” The Holy Prophet (sallallahu alayhi wasallam) replied: “I will give you nothing unless you compensate me for tugging at my wrap.” The man retorted that he would give no compensation. But the Holy Prophet (sallallahu alayhi wasallam) smiled and ordered corn to be loaded on the bedouin’s camels. [Taken from Uswa-e-Rasool-e-Akram by Dr Abdul Hai Arifi] Waiting in a Place for Three Days to Keep One’s Word Narrated Hazrat Abdullah ibn Abul Hamsa’ (radhiyallahu anhu): I bought something from the Prophet (sallallahu alayhi wasallam) before he received his Prophetic commission, and as there was something still due to him I promised him that I would bring it to him at his place, but I forgot. When I remembered three days later, I went to that place and found him there. He said: “You have inconvenienced me, young man. I have been here for three days waiting for you.” (Sunan Abu Dawud)

Beautiful Conduct, Honesty and Justice Enjoined by Islam Below is a compilation of Hadiths and anecdotes which describe real-life practical examples that display the beautiful conduct, honesty, integrity, and justice enjoined by Islam – such qualities that used to be the norm in Muslim society. Source: Reliable Fatwas.com

The ‘Christian’ Genocide of Jerusalem And the Islamic ‘Revenge’ The Fall of Jerusalem In the year 492 Hijri when the Christians conquered Baitul Maqdis (Jerusalem), they slaughtered 70,000 Muslims in Musjidul Aqsa. Giving a graphic account of the massacre of Muslims by the Crusaders, the Christian historian Michaud writes: “The Saracens were massacred in the streets and in the houses. Jerusalem had no refuge for the vanquished. Some fled from death by precipitating themselves from the ramparts; others crowded for shelter into the palaces, the towers, and above all into their mosques, where they could not conceal themselves from the pursuit of the Christians. The Crusaders, masters of the Mosque of Omar, where the Saracens defended themselves for some time, renewed there the deplorable scenes which disgraced the conquest of Titus. The infantry and cavalry rushed pell-mell among the fugitives. Amid the most horrid tumult, nothing was heard but the groans and cries of death; the victors trod over heaps of corpses in pursuing those who vainly attempted to escape. Raymond d’Agiles, who was an eye- witness, says. ‘that under the portico of the mosque, the blood was knee-deep, and reached the horses’ bridles.” Fulcher of Chartres, a Christian chronicler of that time, said: “In this temple 10,000 were killed. Indeed, if you had been there you would have seen our feet coloured to our ankles with the blood of the slain. But what more shall I relate? None of them were left alive; neither women nor children were spared” The Conquest of Jerusalem Ninety years after the fall of Jerusalem into Christian hands, Sultan Salahuddin Ayyubi (rahmatullah alayh) conquered this prized city. How did the magnanimous Sultan repay the butchery and massacre of 70,000 Muslims at the hands of the savage Crusaders almost a century ago? Describing the conquest of Jerusalem by Sultan Salahuddin, Steven Runcimman, a Christian, writes: “Saladin had the city at his mercy. He could storm it when he wished…………Saladin, so long as his power was recognized, was ready to be generous, and he wished Jerusalem to suffer as little as possible. He consented to make terms and offered that every Christian should be able to redeem himself at the rate of ten dinars a man, five a woman and one a child……On Friday 2nd October, Saladin entered Jerusalem. It was the 27th day of Rajab……….The victors (i.e. the Muslims) were correct and humane. Where the Franks, eighty-eight years before, had waded through the blood of their (Muslim) victims, not a building now was looted, not a person injured. By Saladin’s orders guards patrolled the streets and the gates, preventing any outrage on the Christians……. Then Saladin announced that he would liberate every aged man and woman. When the Frankish ladies who had ransomed themselves came in tears to ask him where they should go, for their husbands or fathers were slain or captive, he answered by promising to release every captive husband, and to the widows and orphans he gave gifts from his own treasury. His mercy and kindness were in strange contrast to the deeds of the Christian conquerors of the First Crusade. The Orthodox Christians and the Jacobites remained in Jerusalem. Each had to pay a capitation tax in addition to his ransom, though many poorer classes were excused the payment. The rich amongst them bought up much of the property left vacant by the Franks’ departure. The rest was bought by Moslems and Jews whom Saladin encouraged to settle in the city. When the news of Saladin’s victory reached Constantinople the Emperor Isaac Angelus sent an embassy to Saladin to congratulate him and to ask that the Christian Holy Places should revert to the Orthodox Church. After a little delay his request was granted.” This was the noble manner in which Sultan Salahuddin, the Conqueror of Jerusalem reciprocated the cold blooded massacre of 70,000 Muslims by the Crusaders 88 years before. In so doing, he was implementing the Qur’aanic command: “Ward off evil with what is beautiful.” [Mujlisul Ulama]

For visitors to Jerusalem and Masjidul Aqsa See Here

Jazanah Salah: Jazanah Salah is usually done after Dhohar Salah spelling mistakes above Also the part on "The original Mosque of Omar" needs more clarification I feel, since there appears to be confusion on the one where 'Umar RA is said to have prayed before entering. This page says: This article is about mosque in Bethlehem. For the mosque with the same name in Jerusalem, see Mosque of Omar.

Jazakallaahu khayraa for the excellent compilation...may Allah ta'ala accept. For future visitors to Al-Quds Before our visit we did a lot of research and reading up and Alhamdulillah it worked out wonderful with the grace of Allah ta'ala...we had very little time due to flights for umrah so almost no sightseeing, next time inshaAllah! The following report (entry to Jerusalem through Amman) is how we went as well however on our own and not with a tour group and it worked out fine Alhamdulillah...and one thing: the staff on the Israeli side are extremely obnoxious and intimidating and plan to scare people by picking one or two persons from a group and trying to intimidate them with long, unnecessary questions, checking luggage and keeping back the whole group for hours! No need to be scared. Remain calm and answer their questions.The worst they can do is send you back. Perform Salah when time and ignore dirty looks : )

اَللّٰهُمَّ أِنِّيْ أَسْأَلُكَ مِنْ خَيْرِ مَا سَأَبَكَ Acacia, please check this du'a again....the "Baa" should be a "laam" in سَأَبَكَ

Bleeding after a miscarriage Q: I was 11 and half weeks pregnant and started brownish spotting. I went to the gynae who couldn't find a heartbeat (they refer to it as a missed miscarriage as I had no symptoms of a miscarriage). Few hours later I had a heavy flow and the next morning went in for a D&C (scraping of the womb) please advise if this is istihaaza? A: If the limbs of the foetus were not formed then if the blood flowed for three days or more it would be regarded as haidh. The woman will follow her previous menstruating cycle. E.g. If she was used to bleeding for five days and she now bled for over ten days, five days will be regarded as haidh and the remainder days as istihaadhah. If the limbs of the foetus were formed, then the bleeding will be regarded as nifaas. And Allah Ta'ala (الله تعالى) knows best. والسقط إن ظهر بعض خلقه من أصبع أو ظفر أو شعر ولد فتصير به نفساء هكذا في التبيين وإن لم يظهر شيء من خلقه فلا نفاس لها فإن أمكن جعل المرئي حيضا يجعل حيضا وإلا فهو استحاضة (هندية 1/37) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Performing Sunnats while on a journey Q: I read in one narration that the prophet (Sallallahu Alayhi Wasallam) would not read sunnats after Salaah while on a journey. So should we only read fard and sunnah of fajr and Witr? Is this correct? A: Apart from the witr salaah and the two sunnats of fajar, during a journey one has been given the choice in regard to the other Sunnats. The status of the Sunnat salaah becomes nafil. It is reported in the Hadith that during the safar at times Rasulullah (Sallallahu Alayhi Wasallam) would perform the Sunnats and at times he would leave out performing the Sunnats. Hence if no inconvenience will be caused to those with whom one is travelling with and one is at ease (e.g. one reaches one's destination where one will be staying for less than 15 days), then it is better for one to perform the Sunnats. And Allah Ta'ala (الله تعالى) knows best. (ويأتي ) المسافر ( بالسنن ) إن كان ( في حال أمن وقرار وإلا ) بأن كان في خوف وفرار ( لا ) يأتي بها هو المختار لأنه ترك لعذر تجنيس قيل إلا سنة الفجر (الدر المختار 2/131) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Sell not Your Religion! Among the most compelling contemporary challenges, are the alarmingly increasing temptations to compromise on one’s basic beliefs. When a person loses focus of what is important in his/her life, then to sell off the most valuable asset becomes easy. In so doing, he/she is the biggest loser. In a Hadith of Sahih Muslim, Rasulullah (sallallahu’alayhi wasallam) warned the ummah of a time when people would put their worldly aspirations ahead of their religious obligations. Sayyiduna Abu Hurayrah (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) said: ‘Be quick in increasing your good deeds, before such trials arrive, in which a person who was a believer in the morning will become a kafir (non believer) by the evening, or he who was a believer in the evening would become a non believer by the morning; because of him selling his din (religion) in exchange of the acquisitions of the world.’ (Sahih Muslim, hadith: 309) The different forms ‘Selling one’s religion has two forms’, says the Grand Mufti; Muhammad Rafi’ ‘Uthmani (may Allah protect him): ‘Formally renouncing one’s religion for another because of the temptation of wealth etc. To forgo/compromise a deed of Islam in exchange of worldly gain. Such a person doesn’t necessarily become a non believer, but he is guilty of a very serious sin.’ (Dars Muslim, vol.1 pg.402) This Hadith is actually a diagnosis of the current state of the world. This epidemic has engulfed all facets of society, the leaned and the layman. When a man’s priority is his worldly assets, then to compromise on his religion is not considered serious anymore! For this reason, we find it has become so easy for people to say (or do) the wrong just to satisfy certain individuals, or merely to attain particular positions etc. The increasing number of such opportunities is scary. These are people who were actually given a subtle choice; either stick to your religious practice and be deprived of the worldly gain that’s on offer, or vice-versa. Those who choose wisely will not regret their decision. One should be scared at the thought of being in such a situation, for very few in these days will pass the test! May Allah Subhanahu wa Ta’ala save me and all from such trials. Amin. Allah Ta’ala says regarding those who chose unwisely: ‘Those are the ones who have purchased misguidance in exchange of guidance. Their trade was not profitable, and neither were they guided. Their example is like that of a person who lights a fire. When it brightens his surroundings, Allah removes their light and leaves them in darkness, unable to see.’ (Surah: 2, Ayah: 16-17) A Lesson from History There are countless inspirational anecdotes on the subject, of which I chose to quote the following only: Imam ‘Affan ibn Muslim As-Saffar (rahimahullah) was a reliable Muhaddith (Hadith Master) but he possessed little of this world. His condition was so dire, that he once had to ask his associate; Imam ‘Amr Al-Fallas (rahimahullah) for some food as he had nothing to feed his household; who numbered close to forty! When this illustrious Imam was asked to support the innovated view of the then leader regarding the Holy Quran, he refused. He was threatened that his monthly pension from the public treasury –which was a hundred silver coins-, would be withheld. He responded by reciting the verse: ‘And in the sky is your sustenance and whatever you are promised’ (Surah: 51, Ayah: 22) When he returned home, his family (who were nearly 40 in number) reproached him for this. A few moments later, he heard a knock on the door. It was a person who seemed to be a hard labourer that had come to hand him a bag of one hundred silver coins saying: ‘O Abu ‘Uthman! May Allah preserve you like you preserved the din (religion). I will be giving this to you every month.’ (Adabul ikhtilaf of Al-Muhaddith Shaykh Muhammad ‘Awwamah, pg.105) Moral Those who value their religion are actually valued by their creator. Who forsakes his religion in any way, may be forsaken by his Creator when he needs Him the most… History is filled with proofs for both of the above. We ask Allah Ta’ala to save us from such trials, but in the event that they cannot be avoided, may He inspire us with the strength to withstand the temptations of this world, especially when it results in serious damage to our din. Amin. al-miftah

The Fiqh of the Wedding Feast (Walima) QUESTION Can you please explain the various aspects related to Walima (marriage feast) in detail? ANSWER In the name of Allah, Most Compassionate, Most Merciful, The Arabic word Walima (marriage banquet) is derived from the root word Walam, which literally means to gather and assemble. The Arabs used it for a meal or feast where people were invited and gathered. Later, the term became exclusive for the wedding banquet. The Arabs used different terms for the various feasts they enjoyed. For example: al-I’zar on the occasion of a child’s circumcision, al-Khurs for a marriage not ending in divorce, al-Wakira on building a new home, al-Naqi’ah when a traveller returns home, al-Aqiqah on the seventh day after childbirth, al-Ma’duba for a general meal without any specific reason, etc. (See: Ibn Hajar, Fath al-Bari, 9/300 & Ibn Qudamah, al-Mugni, 7/1) The marriage feast (walima) is a Sunnah of our beloved Messenger of Allah (Allah bless him & give him peace). It is an outward expression of gratitude and pleasure and a great means of publicising the marriage, which has been greatly encouraged. Sayyiduna Anas ibn Malik (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) saw a yellow mark on Abdur Rahman ibn Awf (Allah be pleased with) and said: “What’s this?” He replied: “I have married a woman with the dowry being gold to the weight of a date-stone.” The Messenger of Allah (Allah bless him & give him peace) said: “May Allah bless you (in your marriage), perform a Walima, even if it is only with a goat.” (Sahih al-Bukhari,no. 4872) The Messenger of Allah (Allah bless him & give him peace) himself provided a Walima after many of his marriages. He provided meat and bread on the occasion of his marriage with Zaynab bint Jahsh (Allah be pleased with her), Hays (a type of sweat-dish cooked with dates, cheese & butter) on the occasion of his marriage with Safiyya (Allah be pleased with her) and barley on another occasion. (See: Sahih al-Bukhari & Sahih Muslim) Thus, it is a Sunnah and strongly recommended to have a Walima. Ibn Qudamah, the great Hanbali Imam, states in his renowned al-Mugni: “There is no difference of opinion between the scholars, in that Walima is a prescribed Sunnah at the time of marriage, for the Messenger of Allah (Allah bless him & give him peace) ordered it and himself practiced it…..It is not necessary (wajib) in the opinion of most of the scholars.” (al-Mugni, 7/1-2) The time of Walima The scholars have disagreed as to the correct time of this Walima. There are many opinions. For example: 1) At the time of the marriage contract, 2) After the marriage contract and before consummation of marriage, 3) At the time of the wedding procession (bride leaving for her husband’s house). (Ibn Hajar, Fath al-Bari, 9/287) However, the majority of the scholars (jumhur) are of the opinion that Walima is a meal that is prepared after the marriage has been consummated. This was the practice of the Messenger of Allah (Allah bless him & give him peace), as explicitly mentioned in one narration. Sayyiduna Anas ibn Malik (Allah be pleased with him) narrates that he was a boy of ten when the Messenger of Allah (Allah bless him & give him peace) migrated to Madina. (He added): “My mother and aunts used to urge me to serve the Messenger of Allah (Allah bless him & give him peace) regularly, thus I served him for ten years. When the Messenger of Allah (Allah bless him & give him peace) passed away, I was twenty years old, and I knew about the order of Hijab more than anyone else, when it was revealed. It was revealed for the first time when the Messenger of Allah (Allah bless him & give him peace) had consummated his marriage with Zainab bint Jahsh (Allah be pleased with her). The Messenger of Allah (Allah bless him & give him peace) in the morning was a bridegroom, and he invited the people to a banquet. So they came, ate, and then all left except a few who remained with the Messenger of Allah (Allah bless him & give him peace) for a long time….. (Sahih al-Bukhari, no. 4871) Sayyiduna Anas (Allah be pleased with him) said: “The Messenger of Allah (Allah bless him & give him peace) consummated his marriage with a woman (Zainab), so he sent me to invite people for a meal.” (Sahih al-Bukhari, no. 4875) The great Hadith master (hafidh), Ibn Hajar al-Asqalani (Allah have mercy on him) states: “The Hadith of Anas (quoted above) is clear in determining that Walima is considered to be after the consummation of marriage.” (Fath al-Bari, 9/199. Also see: I’la al-Sunan, vol. 10, p. 11) It is stated in al-Fatawa al-Hindiyya: “The marriage banquet (walima) is a Sunna and there is great reward in it. And it is carried out when the marriage is consummated.” (al-Fatawa al-Hindiyya, 5/343) Having said this, scholars mention that there is also scope in following the other opinions, thus if one had a Walima before consummation, it is hoped that one will gain the reward of Sunnah, Insha Allah. How many days? The Hanafi jurists (fuqaha) are of the opinion that, a banquet up to two days will be considered to be a Walima, after which it will no longer be considered a Walima. It is stated in al-Fatawa al-Hindiyya: “There is nothing wrong in inviting people the next day after consummation or the day after. After that, marriage and Walima celebrations will come to an end.” (5/343) It has also been reported from the Messenger of Allah (Allah bless him & give him peace) that he stated: “Walima on the first day is confirmed (haq), and on the second day, it is good (ma’ruf), and on the third day, it is showing off.” (Sunan Abu Dawud, no. 3738) Although scholars mention that if there is a need, such as not being able to invite everybody on one day, then it will not be wrong to invite them on separate days. Who should be invited? Sayyiduna Abu Huraira (Allah be pleased with him) states: “The worst food is that of a wedding banquet (walima) to which only the rich are invited whilst the poor are not invited. And he who refuses an invitation (to a banquet) disobeys Allah and His Messenger (Allah bless him & give him peace).” (Sahih al-Bukhari, no. 4882) It is stated in al-Fatawa al-Hindiyya: “It is recommended to invite neighbours, relatives and friends.” (5/343) Thus, one should invite family-members, relatives, friends, associates, scholars and pious people and others. It is wrong to invite only rich people or those who are regarded to be from the upper-class. Accepting a Walima invitation Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “If one of you is invited to a wedding banquet (walima), then he must accept the invitation.” (Sahih al-Bukhari, no. 4878) Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Accept this (marriage) invitation if you are invited to it.” And Abd Allah ibn Umar used to accept the invitation whether to a wedding banquet or to any other feast, even when he was fasting. (Sahih al-Bukhari, no. 4884) Due to the above and other narrations, many scholars regard the acceptance of a Walima invitation to be binding, and one will be sinful for refusing it. The great Hadith and Sahfi’i scholar, Imam al-Nawawi (Allah have mercy on him) has mentioned various opinions of the scholars in this regard: 1) It is personally obligatory (fard ayn), except if there is an excuse, 2) It is a general obligation (fard kifaya) 3) It is recommended (mandub) (See: Nawawi, al-Minhaj, Sharh Sahih Muslim, 1080) In the Hanafi Madhhab, the preferred opinion is that, accepting a Walima invitation is an emphatic Sunnah (sunnah al-Mu’akkada), and accepting other invitations is recommended (mandub). This is in normal cases, for if there is a valid reason, one will be excused from not attending. Imam Ibn Abidin (Allah have mercy on him) states: “The (hanafi) scholars have differed as to the ruling of accepting a Walima invitation. Some have stated that it is necessary (wajib), in that it is impermissible to refuse. However the majority of the scholars mention that it is a Sunnah. It is better to accept it if it is a Walima invitation, otherwise (on other occasions) one has a choice to accept it, and to accept it would be better, because it creates joy and happiness in the heart of a Muslim. When one accepts the invitation and attends the party, one has fulfilled the responsibility, regardless of whether one ate or otherwise, although it is better to eat if one is not fasting……It is stated in al-Ikhtiyar: “A Walima is an established Sunna. The one who does not accept it would be sinful, for the Messenger of Allah (Allah bless him& give him peace) said: “He who refuses an invitation (to a banquet) disobeys Allah and His Messenger (Allah bless him & give him peace).” If one is fasting, then one should attend and make Dua, and if not, then one should eat and make Dua. However, if one neither eats nor attends, then one will be sinful…. This indicates that accepting a Walima invitation is Sunnah al-Mu’akkada, contrary to meals and invitations on other occasions. Some commentators of al-Hidaya have declared that it is close to being a Wajib.” (Ibn Abidin, Radd al-Muhtar ala al-Durr, 6/349) In light of Ibn Abidin’s explanation, it becomes clear that accepting a Walima invitation is Sunnah al-Mu’akkada, and one must accept it. Refusing to attend will be offensive if not sinful, provided one does not have an excuse, and also that one was specifically invited to the Walima. Simplicity Finally, it should be remembered that, the simpler the Walima (and the marriage ceremony as a whole) is kept, the better it will be. At times, people spend thousands upon thousands in feeding people, a sum which can be used for other indispensable needs of the Muslims. And if the intention behind spending such an amount is to show-off, then this will be regarded a grave sin. The idea here is to feed people with sincerity and simplicity. If one feeds people with the simplest of meals but it is from the heart, that is far better (and the food is also more enjoyable) than feeding them quality food, where the intention is not so sincere. Sayyida A’isha (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “The most blessed marriage (nikah) is the one with the least expenses.” (al-Bayhaqi in his Shu’ab al-Iman & Mishkat al-Masabih). And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Bride's father contributing towards a Waleemah Question 1. In a Walimah, will it be permissible and within sunnah if the brides father contributes some money and physically assist in the Waleemah preparation? 2. Is it permissible to delay the Walimah after the expiry of three days? Answer 1. The Walimah meal is essentially an invitation from the groom. If the bride's father, of his own will, wishes to contribute monetarily or physically it is permissible and there is no bar from doing so. 2. This is permissible, though it is best to have the Walimah soon after consummation of the Nikah. Mufti Shafiq Jakhura Iftaa Department, Darul Ihsan Islamic Services Centre I concur with the answer: Mufti Zubair Bayat Ameer, Darul Ihsan Islamic Services Centre Source