ummtaalib

inshaAllah i can start on "Muslim Degenaration..." book if not taken up? BTW please include us in the final du'a

The Cave of Ashāb al-Kahf: Where and When? by Mufti Muhammad Taqi Usmani Source: ilmgate.org The location of the cave of the Ashab al-Kahf has been an issue of much conflict amongst the Ulama and researchers. Where is the cave situated in which Ashab al-Kahf slept for over 300 years? Some researchers have reported it to be in the city Ephesus, Turkey. Some have named a cave in Spain to be the cave of Ashab al-Kahf, and others have claimed it to be in Jordan, Syria, or Yemen. But a Jordanian researcher, Muhammad Taysir Zibyan, who was the editor of the magazine Al-Shari`ah, arrived in Pakistan in 1976, where he visited Darul Uloom in order to meet my father (Mufti Muhammad Shafi Usmani). It was there that he stated with great determination and full confidence that this cave has been discovered on a mountain near Amman. He further stated, “I have written an article to verify this.” In view of the proof and evidence he presented at that time, it seemed conceivable that the cave of the Ashab al-Kahf is most probably situated there. Brother Zibyan has now passed away, but has safely stored away his investigations in a book called Location of Ashab al-Kahf’s Cave, published by Darul Ii’tisaam. When did the incident of the People of the Cave take place? After briefly relating the incident of Ashab al-Kahf, the Qur’an also states that the people of that time decided to construct a mosque (at this site). According to the Holy Qur’an’s usual pattern , it does not state the historical or geographical details as to where or in which period this incident took place. Therefore, commentators and historians have disclosed their different views on the basis of historical narrations. Most researchers are inclined towards the fact that this incident took place some time after the divine ascension of Isa `alayhi al-salam from 100 AD to 300 AD. At that time, in this region, the reign of power was in the hands of an idol-worshiping Nabti king. But the effects of the Christian religion, which started off in Palestine, were gradually advancing towards this region. Some youngsters became devotees of this religion on the basis of these very effects. Then in the period in which these auspicious souls were absorbed in deep sleep, the followers of Christianity gradually freed this region from the Nabti rulers and succeeded in forming their own rule. The citizens here also accepted Christianity. It is known from some narrations that after learning about Ashab al-Kahf, the reigning king arrived at the cave to visit them but found them to be deceased. There is no mention of them being deceased in other narrations. This same incident has been narrated in some Christian narrations with little difference. It has been stated that the very first detailed narration of this incident was written in an article in the year 521 AH by an Iraqi soothsayer named Yaqub. This article was written in Syriac, then it was translated into Greek and Latin. According to him, this incident took place in Ephesus located in Asia Minor in the year 250 AD. There were seven people of the cave, and after spreading the word of Allah’s complete power, returned to sleep in the cave. (Britannica, 1950) Because Yaqub Sarughi stated that they “returned to sleep,” a lot of people hold the belief that Ashab al-Kahf are still living and will arise again near Qiyamah. Location of the cave of Ashab al-Kahf It has been narrated in some Christian sources that this incident took place near the city Ephesus in Turkey (the Islamic name for Ephesus is Tarsus). A cave in that city has said to be the cave of Ashab al-Kahf. Maybe the reason for Muslim commentators and historians identifying the place of Ashab al-Kahf in Ephesus is on the basis of these Christian sources. A narration by Abdullah ibn Abbas radiyallahu `anhu from Tafsir Ibn Jarir states, “The cave of Ashab al-Kahf is situated near ‘Ila’ in Jordan.” Many scholars of today have given preference to the fact that the cave is situated in Jordan on the basis of this narration and other evidence. Hadhrat Mawlana Hifz-ur-Rahman Suharwi has written a detailed account on this subject in Qasas al-Qur’an and, in the light of the relevant historical geographical proof, has proclaimed it is correct that the cave is actually in Jordan. Hadhrat Mawlana Sayyid Sulayman al-Nadwi has stated in Ardh al-Qur’an that the old city of Parra in Jordan is the Raqeem. My honorable father, Hadhrat Mawlana Muhammad Shafi, and Mawlana Abul-Kalam Azad are also inclined towards the cave being in Jordan. The result to their research is that the actual name of the famous historical city Parra was Raqeem. The Romans changed the name to Parra, and this cave is situated somewhere near there. But in 1953, Brother Zibyan somehow came across the fact that there is a certain cave in Amman, situated on a mountain, in which are some graves and corpses and that there is also a mosque on this site. Hence, he set out in search for this cave with one of his companions. But because this was somewhat off the common path, they had to cover some kilometers of rough land but were finally successful in reaching the cave. Brother Zibyan reports: “We were standing in front of a pitch black cave which was situated on a far away fallow land on a bare mountain. It was dark to such an extent that we found it difficult to enter. A shepherd let us know that there were some graves inside the cave containing old bones. The opening of the cave was in the south and there were two pillars on both sides, which had been made from a large rock. Suddenly my eyes fell on the carvings on the two pillars. Some Byzantine inscriptions were visible. The cave was covered by stones and debris. At a distance of about 100 meters, there was a small village named Rajeeb.” Brother Zibyan continued his research and approached the department of archaeological findings. Finally, an archaeologist named Rafiq Dajani concluded, after a lot of research, that this is in fact the cave of Ashab al-Kahf. Hence, in 1961, they began their excavation and research, and continued to discover such evidence which proved this conclusion correct. The following are a few of these : 1. The opening of this cave is in the south, and the following ayah justifies this: You would see the sun, when it rose, turning away from their Cave towards the right; and when it set, it bypassed them towards the left, and they were (lying) in the hollow thereof. (Qur’an, 18:17) The location of this cave is such that the sunshine never enters it at any time, but passes from the left and right when the sun sets and rises. And there is a spacious hollow inside the cave where the wind and light easily reach. 2. It has also been mentioned in the Qur’an that the villagers had in mind to construct a mosque on top of this cave. Accordingly, after removing the debris and rocks, a mosque was discovered directly above the cave, which had been constructed from old Roman style stone. Archaeologists have said that the mosque was made from stone and originally a place of worship in a Byzantine form, and was later converted into a mosque during the time of Abd al-Malik ibn Marwan. The polytheist king due to whose tyranny and oppression the Ashab al-Kahf sought shelter in the cave was, according to the theory of modern day researchers, the Roman emperor Trajan, who remained ruler from 98 AD till 117 AD. It is a well known fact that he used to subject rejectors of idolatry to severe hardships. It has been historically authenticated that in 106 AD, Trajan conquered the region of east Jordan and constructed the stadium of Amman. According to modern day researchers, the king during whose reign the Ashab al-Kahf stirred was called Theodosius II and he lived in the beginning of the 5th century. Upon the initial discovery of the cave, many coins were found scattered within, of which several are indeed from Trajan’s era which greatly supports the belief that this is the very cave of the Ashab al-Kahf. What is “Raqeem”? The Holy Qur’an has termed the Ashab al-Kahf as اصحاب الكهف و الرقيم (“…the people of Kahf and Raqeem”). What is “Raqeem”? Various opinions have been stated in its commentary, but the opinion of modern day researchers is that “Raqeem” is the name of the village in which these people originally resided. The cave is situated at a 100 meters distance from this point in a small village called Rajeeb. It is the opinion of Rafiq Dajani that this is an altered form of the name Raqeem, because the Bedouins of this area pronounce the ق as ج and the م as ب . Therefore, the ruling body of Jordan later officially titled this village as Raqeem. Several early scholars of geography have also indicated the village of Raqeem as being situated near Amman at one time. Therefore, the renowned geographer Abu Abdallah Muhammad bin Ahmad al-Muqaddasi, has stated in his book Ahsan al-Taqasim fi Ma’arifat al-Aqalim: “Raqeem is a city in east Jordan, close to Amman, in which a cave has been constituted together with several human corpses which are not altogether devoid of flesh.” Apart from this, Allamah Yaqut Hamawi (ra) has also issued forth a statement in a commentary based upon Raqeem : “In the suburbs of Damascus there is an Arabic state called Balqaa, and within it dwells a place close to Amman which these people regard as that of Kahf and Raqeem.” Brother Zibyan has made several statements from which it can be apprehended that the Muslims of the earlier eras believe the certain cave belonging to this area to be the very cave of Ashab al-Kahf. It has been narrated in regard to Hadhrat Ubada Ibn Samit radiyallahu `anhu that Hadhrat Abu Bakr radiyallahu `anhu sent a convoy to the Roman emperor. During this journey, on the route leading to Syria and Hijaz, he encountered a mountain named Jabal-ur-Raqeem in which there was a cave containing several corpses not totally devoid of flesh. In a commentary of Tafseer al-Qurtubi it has also been narrated in regard to Hadhrat Abbas radiyallahu `anhu that he too encountered this cave and declared it to be the very cave of Ashab al-Kahf. In Futuh al-Sham, Waqidee has narrated a lengthy account in relation to Hadhrat Saeed ibn Aamir. He was dispatched to Syria for participation in Jihad, but whilst proceeding along the way he forgot the route. After wandering about fruitlessly, he reached the mountain named Raqeem, and after careful scrutiny perceived it to be that of the Ashab al-Kahf. He informed his companions of his find and stated that this is the cave of the Ashab al-Kahf. Therefore, they performed prayers within it and entered the city of Amman. However, in the case of such an ancient incident it is very difficult to arrive at a final conclusion in regards to the correct location. But there is no doubt in the fact that up till this moment in time, out of the several sites the cave has been rumored to be located in, together with the large amount of circumstantial evidence discovered in relation to the cave, [the extent of evidence found for the site near Amman, Jordan is not found for any of the other sites.] Brother Zibyan has even compared this cave with the cave of Ephesus [in Turkey] and this comparison further confirms this hypothesis. Our visit to the Cave near Amman, Jordan This cave is situated seven miles south of the city of Amman. The central highway that stretches from Aqabah until Amman is at a distance of three kilometers from it. We reached this place at approximately nine o’clock in the evening. A road has now been constructed to enable cars to reach the peak of the mountain. After leaving the car, one slightly ascends to an expansive area in which there are several pillars belonging to an old fashioned construction. After crossing this area is the mouth of the cave and on its floor is a door post constructed out of broad stone. To enter the cave one must descend approximately two steps. Upon reaching this stage the cave is divided into three sections. One section stretches straight from the mouth in a northward direction, a second section branches off towards the east on the right hand side, and a third section branches off towards the west on the left hand side. In the eastern and western sections are eight constructed graves resembling coffins. On the eastern section is a grave with a small hole. If one peers into the hole, a human corpse can be clearly seen. If it is dark the attendant of the cave lights a candle and the inner view can be clearly observed. But the section that stretches straight to the north from the south is mainly flat; and regarding this, Brother Zibyan’s opinion is that this is the Fajwah referred to in the Qur’an: و هم في فجوة منه “…and they were (lying) in the hollow thereof.” (Qur’an, 18:17) According to Rafiq Dajani, when the excavation and clearing work commenced in 1961, a jaw of an animal was discovered lying around with one incisor and four molars intact. According to the thoughts of Brother Zibyan, this was the jaw belonging to the dog of Ashab al-Kahf. Furthermore, on this site a great number of coins belonging to the Roman era, Islamic era, Ottoman era, together with a clay bowl, a pearl necklace, a copper comb, and rings were also discovered lying scattered around. All of these things have now been gathered and placed on display in a cabinet and maintained within the northern wall of the cave which we have observed ourselves. In the eastern section of the cave is a small tunnel ascending upwards which resembles a chimney that expels smoke. This tunnel enters and leaves through the roof of the cave. A boulder was perceived to be buried in the upper opening of this tunnel. Usama Ibn Munqidh, a general belonging to Sultan Salahuddin Ayyubi’s army, coincidentally writes in hisKitab al-I’tibar, “I, together with 30 horsemen, entered this cave and performed prayers here, but there was a narrow tunnel that we did not enter.” Brother Zibyan is of the opinion that this is that very passage. After the cave was cleaned out and examined, several passages of writing were discovered on the walls in Greek and Kufic but the writing was not legible. Upon exiting from the cave, a round patch can be seen in the nearby area. The attendant has disclosed that at the time of the discovery of the cave, the trunk of an olive tree was flourishing. Rafiq Dajani has stated that this olive tree is one belonging to the era of the bedouins and nearby is a cave with a roof. When the excavation and clearing out initially commenced, the nearby elderly folk reported that this olive tree, until twenty years ago, was blooming and they used to consume its produce. The walls of an ancient mosque together with its niche can be clearly noticed, elevated several feet above the cave. At the time Brothers Zibyan and Rafiq Dajani initially reached the cave, the mosque could not be noticed. After excavating and clearing out the cave, the mosque was unveiled. This mosque is 10 meters in length and 10 meters in width. During the time the excavation work was being done, four pillars fashioned in the mode of the Roman era were discovered and several copper coins were discovered from the era of the Roman emperor Justin (517 AD – 527 AD). A small chamber, equivalent to one and a half meters, was also revealed whose roof was probably employed for the call to prayer. Several clay jugs were also discovered nearby which were probably used to perform ablution. An inscription was also perceived here, and it is evident from its inscript that this mosque was renovated during the time of Abu ‘l-Jaysh Khumarawayh (d. 895 AD), the son of Ahmad ibn Tulun. The experts have deduced from this entire collection that at first the Romans built a place of worship on this site. However, during the Islamic reign (possibly in the time of Abd al-Malik ibn Marwan), it was converted into a mosque but the Muslims did not supplement its length or width. At this time, the Jordan Department of Ancient Relics and the Department of Property focused specific attention with regards to this cave’s preservation. In addition, a new mosque was built nearby, an easier route was constructed for the comfort of visitors, and signs were installed inside the cave. In any case, the venture to [the site made mention of] in the great Qur’anic revelation is one of life’s most memorable experiences.

You mean the 1-27 points, i skimmed through them but could not find anything related to women in that section...

The Life and Wealth of Hadhrat Abu Bakr (Radhiallahu Anhu) عن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم ما نفعني مال قط ما نفعني مال أبو بكر قال فبكى أبو بكر وقال يا رسول الله هل أنا ومالي إلا لك يا رسول الله (ابن ماجة ص10) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: No person’s wealth benefitted me as much as the wealth of Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu). Upon hearing this, Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu) wept profusely and said, “O Rasulullah (Sallallahu Alaihi Wasallam), certainly my entire life and wealth belongs to you.” يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Ya Rabbi Ummati! Question Where is the narration located regarding the Prophet sallalaahu alayhi wassalam uttering ‘Ya rabbi ummati ummati’ in tahajjud ? Answer Sayyiduna ‘Abdullah ibn ‘Amr (radiyallahu’anhuma) reported that once Rasulullah (sallallahu’alayhi wasallam) recited the verse in which Nabi Ibrahim (‘alayhis salam) said: ‘O my Rabb, indeed they have misled many people, whoever followed me is from me…’ Thereafter he recited the verse in which Nabi ‘Isa (‘alayhis Salam) said: ‘If you punish them, then they are surely your bondsmen. And if You forgive them then You are indeed most Forgiving, most Merciful.’ Then Rasulullah (sallallahu’alayhi wasallam) raised his hands, cried and said: ‘O Allah! my Ummat, my Ummat!’ When Jibril (‘alayhis salam) came, he was informed of the reason. Allah Ta’ala said to Jibril (‘alayhis salam): ‘O Jibril! Go back to Muhammad (sallallahu’alayhi wasallam) and tell him we shall please you, and not displease you regarding your Ummah.’ (Sahih Muslim, hadith: 498) And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Traditional Islamic Learning at Ilm Essentials What is Ilm Essentials? Traditional Islamic Learning Ilm Essentials is a part-time online distance learning program designed for brothers and sisters who wish to start learning traditional Islamic Sciences, but cannot study full-time. All of our courses and programs are taught live, allowing real-time interaction between the student and teacher. Essentials Program The Essentials Program is a 1-year course geared toward those who would like to gain the knowledge necessary to live their lives in accordance with the Shariah and Sunnah. The program focuses on the core fundamentals that every Muslim should be know. All course material will be presented in English, with minimal reference to the original Arabic texts. View the Essentials Program course outline. Short Courses and Seminars Throughout the year, we offer a number of short courses and seminars covering important topics which are not directly addressed in the Essentials Program. Topics include the Fiqh of Food and Drink, Fiqh of Menstruation, History and Compilation of the Quran, Importance of Following Traditional Scholarship, Understanding Tasawwuf and others. The best way to stay up-to-date on upcoming seminars is to join our email list. How are the Classes taught? Online Teaching All classes are taught using the online learning tool WizIQ.com. Students can view the class materials through the online whiteboard and listen to the class lecture through their computer speakers or headphones. The chat feature is used for questions. Students will need a computer and high-speed internet access (2.5 Mbps+). Recordings will be available in case students miss a session. Why Ilm Essentials? Alhamdulillah, there are already a number of programs and classes available through which students can study the different Islamic Sciences. Every program has certain advantages and benefits and students should evaluate each against their circumstances. Below are a few salient features of the Ilm Essentials program: – Classes are taught live, without the reliance on pre-recorded sessions. – Traditional teaching methodology. – Focus on establishing a firm foundation in the core Islamic Sciences. – Emphasis on practical application of knowledge and using it as a means of moving closer to Allah Most High. – Moderate class pace, allowing students to master key concepts. Ilm Essentials

THE MUSK OF MADINAH MUNAWWARAH By Maulana Khalid Dhorat There are thousands of minute air vents in the Green Dome – the most attractive feature of Masjid al-Nabawi, beneath which the Best of Creation, Muhammad ibn ‘Abdullah (Sallallahu ‘Alaihi Wa Sallam) is entombed. From here, an invisible spray of an indescribable type of heavenly musk is being constantly showered upon the worshippers seated in Masjid an-Nabawi and upon those residing in the Illuminated City. This musk immediately puts you into a serene and tranquil mode, almost as if you were in a therapeutic spa. Aggressive people mysteriously become calm, edgy and restless people become confident, the weak and sickly suddenly become energetic and the lazy suddenly have an urge to exert themselves in prayers. Madinah brings out the best in you. Those visitors who did not experience this feeling probably landed up in Manhattan, instead of Madinah. Those who did not return home with some of this “musk” probably frequented the Taiba Centre more than the blessed sanctuary (raudah mubaarak). Why shouldn’t there be musk when the piece of earth directly touching the noble body of the Best of Creation (Sallallahu ‘Alaihi Wa Sallam) is more virtuous than even the Throne of the Almighty? Tradition tells us that the place between his (Sallallahu ‘Alaihi Wa Sallam)’s resting place and his pulpit is from the gardens of Paradise. Thus, there is Paradise in Madinah, but there will be no Madinah in Paradise. Ultra-Prime property, which even kings and billionaires cannot buy or reserve, is a 5-minute respite in this place, marked by greenish carpets, called the Raudatul Jannah. This was the place most frequently stepped upon by the Leader of the Prophets (Sallallahu ‘Alaihi Wa Sallam), upon whose body not a fly sat, whose sight was as sharp at night as in the day, who would be sheltered by clouds wherever he walked, for whom the tree stump upon which he (Sallallahu ‘Alaihi Wa Sallam) took support, wept when being replaced by a pulpit, to whom animals complained of the abuse of their owners, and whose body always emitted a fragrance of amber and musk which a passerby could smell for days thereafter. It is this unexplainable feeling of peace and serenity, of finding a shoulder to lean on, of refreshing one’s physical and spiritual self, that millions worldwide will make a trip to the Illuminated City, year after year. Madinah played host to Best of Creation (Sallallahu ‘Alaihi Wa Sallam) 1400 years ago, and today it still plays host to Muslims worldwide. Wherever you stay – in a five star hotel or in a modest apartment, – whatever you eat, and wherever you go in the Illuminated City, you are a guest of the Best of Creation. Cost of the Trip If anyone is in doubt on whether to make bookings for this holy trip due to the price, here are two reasons why a trip to Madinah is a super bargain, even if it costs R100 trillion. Firstly, every prayer in Masjid al-Nabawi is multiplied by 50 000. So if you stayed for eight days in the Illuminated City and performed 40 prayers, then this is equal to 2 million prayers. If a single return trip to your local Masjid would cost you R15-, this alone would amount to 30 million rands. Secondly, Muslims visit Madinah to convey their greetings and salutations directly to the Best of Creation (Sallallahu ‘Alaihi Wa Sallam). It is the belief of every Muslim that the soul of the Best of Creation (Sallallahu ‘Alaihi Wa Sallam) is physically returned to his noble body whenever an angel delivers their salutations to him from any far off land, or it is presented directly before him, without the medium of an angel. Every time we convey our greetings within earshot of his noble resting place, he (Sallallahu ‘Alaihi Wa Sallam) recognises our voice and replies to us. This is a physical meeting separated by only a wall, not a symbolic one. It is like conveying a gift to a beloved via a representative, or bringing it personally. The two can never be the same. Many of us cannot hear the answer just as we cannot hear the answer of the Almighty to our prayers, but some pious people were given the privilege of audibly hearing the answer of the Prophet (Sallallahu ‘Alaihi Wa Sallam), in his own voice, from within the sanctuary. For the more elect, the blessed hand miraculously emerged to be greeted and kissed, which the people around witnessed. Visiting the blessed mausoleum after the death of the Best of Creation (Sallallahu ‘Alaihi Wa Sallam) is like visiting the Best of Creation (Sallallahu ‘Alaihi Wa Sallam) in his lifetime. It is an act of supreme loyalty and allegiance to the unseen Prophet with whom we have an unbreakable bond. Do we only speak over the telephone to our long-time overseas friends, or do we also yearn to meet them in person? Understand your visit to the Illuminated City in this light, and no other way. The Best of Creation (Sallallahu ‘Alaihi Wa Sallam) is so appreciative of this visit that he has promised us his intercession and a drink from the Pond of Kauthar from his own blessed hands on the day of Judgement, in return for this visit. In fact, the Best of Creation (Sallallahu ‘Alaihi Wa Sallam) has promised us that if anyone visited him after his demise with the sole reason of visiting him – not for shopping, holidaying or socialising, – then such person will have a right to approach him on the Day of Judgement and request for his intercession. Can any amount of money buy such a privilege, which translates in to a visa to Paradise itself? Never. So never calculate this trip in terms of human currency. Let no one fool you in to believing that the intercession of the Best of Creations (Sallallahu ‘Alaihi Wa Sallam) as akin to Shirk (associating partners with the Almighty). Our concept of Intercession is not like the Christian concept of Atonement. Intercession is not a licence for anyone to sin at will and wish for salvation through intercession. Everyone is still answerable for their actions, but our repentance alone cannot cool the wrath of the Almighty and open the doors of Paradise for all. This needs a special intermediary who holds an elevated status in the eyes of the Almighty. All power lies only with the Almighty, and all our prayers are addressed solely to Him. If any right of intercession is to be granted to anyone at all, it will only happen through the permission of the Almighty. Purpose of the Trip A trip to Madinah is not only like making reservations for Paradise itself, but to reserve our place next to the Best of Creation (Sallallahu ‘Alaihi Wa Sallam) himself therein. It’s a noble journey, but this purpose is sometimes not realised by its visitors, and nor by some of those living in the City. I say this in all humility because in my recent trip to this extraordinary place, I seen beggars outside the Masjid al-Nabawi, when the limitless treasury of the Almighty was just a few meters away. I seen people anxious to stuff their luggage with as much Abayas as possible in order to sell back home, when this trip can not be measured in terms of rands. I’ve smelt the fragrance of the blood of the martyrs at ‘Uhud, and also the stench of the taxis who rip off their passengers. I’ve seen the grandeur of the buildings around the Masjid al-Nabawi, and the poverty and slums hidden within it. I’ve seen people fill up their plates like Table Mountain at the breakfast buffet, when children are dying of hunger in Syria. I’ve seen people approach the noble sanctuary of the Best of Creation (Sallallahu ‘Alaihi Wa Sallam) with utmost reverence, and also the attitude of those who think such people are idiots. I’ve felt the warmth and the hospitality of the Madinites, and the bitterness of the racism practiced by some Arabs. I’ve seen the look of yearning on the faces of many who visit Jannatul Baqi (The cemetery of Madinah) to be buried therein, and also the attachment of those whose purpose in life is only to shop till they drop. I’ve seen people saving up money for years upon years just to smell the air of Madinah, and agents who will promise them the Hilton, but give them the Dumpton instead. I’ve also seen sincere agents who offer a good deal, and visitors who think that they bought the hotel itself. They will rip open the carpets, steal the hand shower and make the agent beg for his money many years after the trip itself. Sadly, I’ve also heard the sighs of those who are so poor that that they have no hope whatsoever of visiting this City, and those who visit the City four times a year simply to boast of their travels. Madinah is becoming modernised day by day, but let not the sincere be discouraged. The Illuminated City can be modernised as much as it wants to, but our love and reverence for the Best of Creation (Sallallahu ‘Alaihi Wa Sallam) will never diminish; the Hajj and Umrah packages can be exorbitant, but our salutations are still taken free of charge from anywhere in the world directly to the Best of Creation (Sallallahu ‘Alaihi Wa Sallam); the icy wind at the time of Tahajjud can chill our bones, but the hospitality of those offering iftaar in Masjid an-Nabawi at the time of Maghrib will warm any heart; the Persian rugs may wear out in the Masjid, but never the quality of our prayers; the landmarks of Islam can be bulldozed and sealed off in the City, but never will it check the progress of Islam; Jannatul Baqi can be closed most of the time, but our rewards will still reach the deceased; the Arabic language can be corrupted, but never will the Qur’an and Sunnah be altered; and lastly, the kurtahs and abayahs can become as fashionable and fancy as possible, but it will never alter the piety in our hearts. Madinah makes the dream of Islam triumphing over the entire world once again, possible. Lastly, just as you become comfortable in Madinah Munawwarah, you will have to leave it. This parting is always an emotional and heartbreaking one. It is as if we are leaving a living person behind who played an excellent host for our duration in his City. However, we have three ways in which we can always have a link with the Best of Creation (Sallallahu ‘Alaihi Wa Sallam) wherever we are. This is certainly not by the new jewellery or exotic perfumes we bring back, but: 1) Emulating his noble example in our life and spreading Islam; 2) By reciting a minimum of 100 salawaat upon him daily; and 3) By always having the delicious dates of Madinah (my favourite is ajwah andmabroom) Jamiat

Q. Can a husband have conjugal relations with his wife during menses? (Question published as received) A. It is prohibited for a husband to have conjugal relations with his wife during menses. Allah Ta’ala mentions in the Quran: “They ask you (O Muhammad ٍSallallahu Alayhi Wa Sallam) concerning menstruation. Say, “It is impure so leave (conjugal relations with) women during (their period of) menstruation and do not go unto them (do not have conjugal relations with your wives) until they are cleansed (until the menstrual cycle is complete)” (Surah Baqara 2; 222) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Superstitions regarding Pregnant Women and the Solar/Lunar Eclipse

Brother CH, I cannot find anywhere regarding whether women too should perform nafl salaah since men would be doing salaah in jama'at...please post here if you have anything on this...jazakallah

Inconveniencing Others is Against the Sunnah Our lack of Adab and Akhlaaq (beautiful moral conduct and behaviour) serves as another vividly visible indication of how far the Ummah has veered away from the beautiful Sunnah of a Prophet (sallallahu alayhi wasallam) who would endure great difficulty himself so that others may find some measure of ease and comfort. The essence of Adab is to avoid inconveniencing others. Just a few of the many ways our utter and reckless neglect of this vital Sunnah has manifested itself include the fact that many of us talk in a manner more akin to yelling, walk in a manner more akin to barging, queue in a manner more akin to herds of animals, drive, ‘give way’, and cross as if only we exist on the roads, double-park, triple-park and block drive-ways at our selfish leisure, litter our surroundings freely, spit and even vomit (paan, khat, etc.) generously on the pathways, and display countless other mannerisms that demonstrate the absence of even the slightest concern for our surroundings and the potential inconveniences we cause to others. The following excerpt adapted from Shaykh Ashraf Ali Thanwi’s, Adab al-Mua-asharaat, contains a number of hadiths and narrations which demonstrate the great emphasis Islam places on avoiding inconveniencing others:

On Friday 20th March 2015 a solar eclipse is going to occur. The eclipse will begin at around 8.30am GMT. To understand the Islāmic viewpoint of solar eclipse and what to do when it occurs, please read the following article written by the respected Shaykh-ul-Hadīth, Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh. SOLAR ECLIPSE by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Abū Bakrah radhiyallāhu ‘anhu relates: “We were with Rasūlullāh sallallāhu ‘alayhi wasallam when the sun eclipsed. The Prophet sallallāhu ‘alayhi wasallam stood up dragging his cloak1 till he entered the masjid. We also entered. He sallallāhu ‘alayhi wasallam led us in a two raka’āt salāh till the eclipse cleared. Then the Prophet sallallāhu ‘alayhi wasallam said, ‘The sun and the moon do not eclipse because of anyone’s death.2 So whenever you see these (eclipses), perform salāh and make du’ā until the eclipse is cleared.’” (Al-Bukhārī) 1 This indicated urgency. 2 Prior to the advent of Islām, it was a widely held belief in Arab society that eclipse would occur upon the death of a great personality. The Prophet sallallāhu ‘alayhi wasallam had a son named Ibrāhīm radhiyallāhu ‘anhu who passed away in infancy, on the same day as a solar eclipse. The Prophet sallallāhu ‘alayhi wasallam dispelled this false notion. WHAT TO DO AT THE TIME OF SOLAR ECLIPSE ...So whenever you see these (eclipses), offer salāh and make du‘ā till the eclipse has cleared. (Al-Bukhārī) ...So when you see the eclipse, make du’ā to Allāh and say takbīr, perform salāh and give sadaqah... (Al-Bukhārī) ...He (the Prophet sallallāhu ‘alayhi wasallam) went to the Masjid (on the occasion of solar eclipse) and offered the salāh with the longest qiyām, rukū‘ and sujūd that I had ever seen him doing. (Al-Bukhārī) From the ahādīth above we learn that we should engage in: 1) salāh; 2) du‘ā; 3) rememberance of Allāh ta‘ālā; and 4) spend in causes that bring the Pleasure of Allāh ta‘ālā. It is sunnah to perform two raka’āt salāh with congregation which is to be led by the imām of jumu‘ah salāh or any imām of the masjid. It is sunnah to perform this salāh with qiyām, rukū‘ and sujūd that are long. After the salāh the congregation should engage in du‘ā which should last until the eclipse clears. Mas’alah: Adhān or iqāmah will not be called for this salāh. Announcements can be made to gather the people. Mas’alah: If whilst engaged in du‘ā the time for a fard salāh commences, then du‘ā should be concluded and fard salāh should be performed. During such occasions we must not remain neglectful. Many people are more keen to witness the eclipse, rather than following the teachings of our beloved Prophet sallallāhu ‘alayhi wasallam. May Allāh ta‘ālā grant us the tawfīq to turn to Him during such moments in light of the teachings of our Prophet sallallāhu ‘alayhi wasallam. © Islāmic Da'wah Academy Download the above advices in poster format (PDF)

brother colonel, appreciate your contributions very much however please try to post full articles...its not that hard you know

Attarbiyah Published By Mufti Zubair Dudha Islãmic Tarbiyah Academy presents #WhoIsMuhammad #JeSuisMuhammad The time is 600 A.D. The place, Arabia, the valley of Makkah. He sees a market place, crowded with people from all walks of life. He sees children fighting with each other, men bargaining over bread and meat. There are a few malnutrition slaves being sold at one side, and of course the camels. The dust from their hoofs covers everyone and everything. It seems to him like a place of chaos, where morality has been traded in for power, and decency for pleasure. The sun is about to set, and he walks towards the marketplace. He is not a tall man, by most standards of average height, with broad shoulders. His slightly curled long hair is flowing in the wind, and his arched eyebrows are staring at the ground. Maybe it’s his flowing beard, or the very fast pace of his walk, but his presence is felt in the marketplace immediately. Most people are too busy to turn around and pay attention to this one man, who is not distracted by any of what they have to offer, but they feel his presence nonetheless. Some turn around, only to see him walking away. Where is that man going? They wonder. The sun is setting in the horizon, and the man is seen briskly climbing the steps of Mount Hira. He stands atop the mountain and faces the people. He seems sad as he turns his back to them and stands atop the mount, his head bowed as if in shame. He looks like a mirage in the setting sun, long hair flowing in the wind and a handsome face bowed down. He slowly climbs down from the top and walks into a cave. He sits there alone in contemplation, are those tears in his eyes? The man has fallen asleep, on the ground. He feels a presence in the cave and opens his eyes only to be surrounded by a bright light............. Continue Reading Here

Virgin Mary in Islam [19:20] She said, How shall I have a boy while no human has ever touched me, nor have I ever been unchaste? Background: Virgin Mary is the Mother of Isa (AS) known as Jesus. She is regarded as an extremely important, pious, chaste figure in Islam so much so that an entire Chapter in the Holy Qur’aan (Chapter 19) is dedicated to her by name), there is no Chapter in the Qur’aan dedicated to the Mother of Prophet Muhammad (Peace be upon Him). Virgin Mary Images? Islam frowns upon the concept of imagery and images and there is no scope in Islam for imagery. Worship is exclusively and solely devoted to Creator and no distractions are allowed therefore no images including that of Mary are permitted. Virgin Mary Tattoos? Again, worship is exclusive for God and servitude is the domain of humans. All humans are created equal and no subservience, devotion or servitude is permitted to anyone including Mary, Mother of or Prophet Muhammad (Peace be upon Him) himself. Virgin Mary Paryer? The central concept in Islam is to worship ONE GOD. Prayers are not permitted to anyone besides Him, alone. وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنًا‌ۚ إِمَّا يَبۡلُغَنَّ عِندَكَ ٱلۡڪِبَرَ أَحَدُهُمَآ أَوۡ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّ۬ وَلَا تَنۡہَرۡهُمَا وَقُل لَّهُمَا قَوۡلاً۬ ڪَرِيمً۬ا [17:23] Your Lord has decreed that you worship none but Him, and do good to parents. If any one of them or both of them reach old age, do not say to them: uff (a word or expression of anger or contempt) and do not scold them, and address them with respectful words. Virgin Mary: Muslims or Christians? 1 Muslim women cover their head and dress modestly. 2 Muslim women live a chaste live with sexual activity confined to marriage. Next time, take a look around at the imagery in your Church and think about who follows in the footsteps of Virgin Mary? Muslim women or Christian women? You may want to look into Islam & becoming Muslim. What Is the Islamic Understanding of Maryam, the Mother of Prophet ‘Isa, Being Married? Answered by Sidi Abdullah Anik Misra Question: We know in the Christian tradition that Mariam (AS), the mother of Prophet ‘Isa (AS) was married to Joseph the carpenter. What does the Islamic tradition relate of this and also is there any indication that she married and had children other than Prophet ‘Isa (AS)? In the Name of Allah, Most Gracious Most Merciful, Answer: As salamu alaikum wa rahmatullahi wa baraktuh, Thank you for your interesting question. In short, the Islamic primary sources do not support the claim that Maryam married in her lifetime, nor the claim that she had children after the prophet Jesus (peace be upon him). Rather, the view that she remained an unmarried virgin throughout her entire life seems more plausible from an Islamic viewpoint, as a few scholars clearly stated. A detailed response follows below. The Biblical Account: The Christian tradition, from the New Testament, says that Maryam, the virgin mother of Jesus (peace be upon them both), was betrothed to Joseph the carpenter [Matthew 1:18]. Also, four men in total are named as Jesus’s “brothers” in the New Testament [Matthew 33:55, Mark 6:3]. The exact intended meaning and nature of the relationship is not expanded upon. Between the various streams of Christianity however, there is a great difference of opinion regarding whether the virginity of Maryam was only valid for the time of the miraculous birth of Jesus (peace be upon him), or whether it was a “perpetual virginity” that lasted throughout her whole life. From that difference stems another difference of opinion: whether the numerous references to Jesus’s “brothers” in the New Testament is to be taken literally or figuratively. If taken literally, there is a debate on whether the brothers were full brothers, half-brothers or step-brothers. Each view is the subject of its own debate and argument. Hence, there is no consensus in the Christian tradition on these questions in the first place, such that one can say that the Bible clearly states its position on anything other than the [alleged] betrothal of Maryam to Joseph. Also, due to the many discrepancies, changes and errors that crept into the Bible over the years, we cannot say that the betrothal to Joseph is authentic or something to be relied upon as true. The Qur’anic View: The Islamic sources do not report a betrothal for Maryam, nor do they mention Joseph, nor a later marriage, nor any siblings for Jesus (peace be upon him). In the Qur’an, there is an entire chapter named after Maryam that beautifully conveys the story of the virgin birth. The mention of the betrothal could have easily been mentioned if it was true. In the Islamic view, the Qur’an says that Maryam was a virgin; she had never been married before or during the time of the birth of Jesus (peace be upon him). Maryam was quite shocked when the angel informed her that she would bear a son, saying: “How can I have a son, when no man has ever touched me, nor am I a woman of loose morals?” [Qur’an, 19:20]. The Claim of Betrothal: Some may argue that it still leaves room for the Biblical claim that Maryam was only betrothed to Jospeh but not yet sent to her marital home for consummation. In ancient Jewish law, a betrothal was as binding as a marriage contract. Thus, according to this claim, it was an unconsummated marriage because the bride-taking had not taken place. It seems unlikely that Maryam would have reacted with such consternation when it was told to her that she would bear a son, if a natural way to conceive the child was actually so close at hand, plausible and moreover, lawful (ie. going from betrothal to consummation after the “bride-taking”). After all, if she had a husband-to-be, wouldn’t she assume that the child would be given through him? The Chastity and Celibacy of Maryam: Al-Baqa’i, the famous tafsir scholar, comments that: It should be noted here that while actively guarding one’s private part from unlawful sexual relations is understood, how does one actively preserve their private part from lawful sexual relations? Since betrothal eventually implies consummation, the only way to avoid that would be to not get betrothed in the first place. Hence, the verse implies Maryam’s abstinence from intercourse and its precursors, and even her refraining from the social contract of marriage in order that she could devote herself to worship. Indeed, al-Baqa’i, nullifying the claim to betrothal or subsequent marriage, states: Here, al-Baqa’i makes clear the view that she was never married in her worldly life, and she died as a virgin. The view that she will be married to the Prophet Muhammad (peace and blessings be upon him) is based on hadeeth narrations found in al-Tabarani’s Mu’jam al-Kabir. The validity of al-Baqa’i’s conclusion however (of perpetual virginity), is not dependent on the authenticity of the hadeeth. Maryam’s Virginity as a Divine Miracle: The miracle of the virgin birth of Christ (peace be upon him) was to be an effective proof from Allah to the Children of Israel of that time. However, the miracle wouldn’t have seemed as believable if such a significant element of doubt (in the form of a betrothal) could exist. Had Maryam been engaged or married, and that was well-known in the community, would people not conclude that the child was from the one she was supposed to marry and write-off the plausibility of a virgin birth? Indeed, some wicked people did insinuate fornication, but Qur’an’s purpose in speaking about Maryam is to clarify that their slander was baseless. When she became pregnant, she fled out of fear that her people accuse her of fornication- perhaps the heaviest charge and greatest test for a woman who had spent her whole life in chaste abstinence and worship. Also, she was worried that people would look down upon religion itself, because she was known as the most pious woman of her time. Throughout her whole ordeal, she relied on no one other than Allah Most High- no man, whether husband or fiancée or guardian- and that is a powerful lesson we gain from this story. Allah is telling us that His female servant could reach the heights of piety and make her a sign for others without the intervention of a man, and Allah Himself would defend her from all charges and slander. Even thereafter, Jesus (peace be upon him) is quoted in the Qur’an as being enjoined upon by Allah to care for his mother (no father or siblings are mentioned), again, indicating that the two only had each other- and Allah Most High. [al-Quran, 19:32] Accounts that Crept into some Quranic Exegetical Works: It becomes clear that these reports were taken from people relating Biblical accounts that they had heard through Christians who lived alongside them. While the mention of Joseph is found in some tafsir works, no mufasir to my knowledge gave weight to the opinion that he was betrothed to Maryam, but would merely report it in the format of a weak claim. Some opined that Joseph was Maryam’s cousin, and assigned to be her male guardian after the death of her uncle, the Prophet Zakariya (peace be upon him), and that he was also a servant of the House of God and the first to notice her pregnancy. Others mentioned that he helped her to flee the tyrant Herod. Thus, those who disbelieved in the divine miracle of the virgin birth were quick to create the slander that Joseph was the illegitimate father of the child, because he may have been seen helping Maryam. Perhaps the Bible was adjusted and the claim of betrothal was introduced to avoid that charge. The Main Source of These Accounts: Upon closer inspection, most of these accounts were introduced into the Islamic tradition through the early narrator Wahb ibn al-Munnabih, who was well-known for relating what are called the “Israeliyaat” from the People of the Book, or accounts from the Judeo-Christian tradition that do not have a basis in Islamic sources. His narrations of this sort are taken with a grain of salt by scholars, because he was simply quoting the Christian tradition. Some scholars of exegesis then simply copied the story from earlier exegeses, and this is how the speculation on Joseph’s existence crept into tafsir literature. Interestingly, no one mentions marriage or other children for Maryam as a plausible opinion. Al-Alusi Summarizes the Position of the Muslim Scholars: However, the great Quranic exegete and scholar, al-Alusi, whose famous tafsir work Ruh al-Ma’aani came later in the tradition, but had the benefit of analyzing all previous works of tafsir, said: “[Allah] Most High said, ‘And We made her [Maryam] and her son a Sign for all the worlds.’ [Qur’an 21:91]… and thus, it is known that that which the Islamic scholars have come to consensus on is that Maryam had no other son save Jesus [peace be upon him]. And some of the Christians have claimed [..] that after she gave birth to Jesus, she married Joseph the Carpenter, and she bore him three sons. The reliable position amongst them is that when she was in her childhood, she was betrothed to Joseph the Carpenter and he contracted marriage with her but did not go near her… …and when she gave birth, she stayed in his care with Jesus (peace be upon him), so [Joseph] began to raise and be a guardian over [Jesus] along with children from another wife other than [Maryam], and as for her, [Joseph] never went near her at all [in marital relations]. Al-Batul, The Chaste One: There are many other considerations for why Maryam’s marriage would be implausible from an Islamic standpoint, such as the fact that she is eternally honored with the epithets “al-Batul” and “al-‘Adhraa’”, both of which are emphatic ways of saying “the chaste virgin”. Maryam has been given these epithets by the Companions in authentic hadeeth narrations found in the collections of Ahmad, Hakim, al-Baihaqi and others. They were expressed on the occasion when the Companions were on trial to explain Islam’s stance on Jesus in front of the Christian king of Abyssinia, Najashi. No doubt, the Companions’ opinions were directly learnt from the Prophet (peace and blessings be upon him), and the use of the epithets showed Maryam was deserving of those titles for her whole life and for all time. Returning to the Greater Lessons: We will not enumerate further proofs, as this is sufficient to prove Maryam was never betrothed or married. The question of the historicity and exact role of Joseph in her ordeal, and how his false ascription as her husband crept in the gospels, remains a mystery. While people of other faiths may disagree on this issue, one thing we can be sure of is that Allah Most High did not mention this in His final message to mankind, the Qur’an. This means that it is not important for us to dwell on in light of the greater lessons that the story of this amazing woman of Allah, Maryam, has to offer us. And Allah knows best. Wasalam, Abdullah Anik Misra Checked & Approved by Faraz Rabbani

Jazaakallaahu khayran....I'm going to have to post the full article here as links often dont work and this is a very important topic.

A Deadly Disease Arrogance is such a severe disease of the heart because an arrogant person is not merely objecting to Allah’s division and distribution in His creation, as with envy, but is actually challenging Allāh in His greatness. We learn from the ḥadīth that greatness, grandness and pride are the garments of Allāh سبحانه وتعالى and whoever wishes to claim them is challenging Allāh in His attributes. Which one of us can say that we are pure and free of pride and arrogance? We may have belittled someone even in thought, held someone in contempt or regarded someone as being beneath us. Each of these actions is a sign of arrogance. May Allah protect us from this deadly spiritual disease. [This short excerpt is based on a spiritual gathering held by Shaykh Riyadh ul Haq on 16th November 2014].

Sunnah method of holding the miswaak Q: What is the Sunnah method of holding a miswaak to use it? A: The method of holding the miswaak is that one will place the thumb and small finger under the miswaak, and the remainder fingers on the upper-side of the miswaak. And Allah Ta'ala (الله تعالى) knows best. وفي البحر والنهر والسنة في كيفية أخذه أن يجعل الخنصر أسفله والإبهام أسفل رأسه وباقي الأصابع فوقه كما رواه ابن مسعود (شامي 1/114) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Listening to Quran Listening to recitation is the perfume of the souls, the calmer of hearts, and the food of the spirit. Is is one of the most important psychological medicines. It is a source of pleasure, even to some animals – and pleasure in moderation purifies inner energy, enhances the functioning of the faculties, slows down senile decay by driving out its diseases, improves the complexion, and refreshes the entire body. Pleasure in excess, on the other hand, makes the illnesses of the body grow worse. Abu Nu’aim states, in his Tib an-Nabbi, that the Prophet (صلى الله عليه وسلم) said that the benefits of listening to recitation are increased when it is understood – that is, when its meaning is understood. Allah Himself says: …so give good news to My slaves, those who listen to the word and then follow the best of it…(Qur’an: 39.17-18) Source: As-Suyuti’s Medicine of the Prophet (صلى الله عليه وسلم) Haqislam

A Cure for Music By MI. Muhammad Karolia Rasulullah (s.a.w.) said: “He who does not read the Qur’aan in a melodious voice is not from us.” (Bukhari Vol. 2 Pg 1123. Abu Da’ud Vol. 1 Pg 207) To recite the Qu’raan in a melodious voice is mustahab and has been encouraged in many ahaadith. Thus Rasulullah (s.a.w.) said: “Adorn the Qur’aan with your voices.” (Bukhari Vol. 2 Pg 1126) The narration of Haakim’s Mustadrak and Daarimi’s Sunan have the following addition: “… because a beautiful voice increases the beauty of the Qur’aan.” Rasulullah (s.a.w.) said: “Allah does not listen as attentively to anything as He listens to a Nabi reciting the Qur’aan in a melodious voice.” (Bukhari Vol. 2 Pg 1115) Hadhrat Abu Moosa Ash’ari (r.a.) a famous Sahabi, used to recite the Qur’aan in a very beautiful tone. Rasulullah (s.a.w.) praised him saying that he had been blessed with “a flute from the flutes of Dawood.” (Bukhari Vol. 2 Pg 755) Note: The word ‘mizmar’ (flute) has not been used in its literal meaning. Hadhrat Dawood (a.s.) used to recite the Zabur in an extremely beautiful voice. Thus his voice has been described as a flute in the Hadith. The question however is that the word used in the Hadith for ‘reading in a melodious voice’ is that of ‘taghanni’. The literal translation of this word is ‘to sing’. On the contrary we have been prohibited in the Hadith to sing and read the Qur’aan. Although it is understandable that the word ‘taghanni’ has been used figuratively, why has a simpler or more clearer word not been used? A similar question was posed to the famous Muhaddith, Ibn al-Arabi (r.a.) to which he replied: “The Arabs used to sing when they mounted their camels, when they sat in their assemblies and in most of their conditions. Thus when the Qur’aan was revealed, Rasulullah (s.a.w.) desired that the Qur’aan should be their habit rather than singing.” (Sharh-us-Sunnah Vol. 4 Pg 486) In other words, the Arabs were so infatuated with singing that singing and music was found in basically every aspect of their lives. Thus when the Qur’aan was revealed, Rasulullah (s.a.w.) desired that their habit of singing be substituted by the recitation of the Qur’aan. This explanation may be substantiated by the following Hadith narrated by Hadhrat Zaid Ibn Arqam (r.a.): “While Nabi (s.a.w.) was walking through an alley in Medina, he passed a youth that was singing. Nabi (s.a.w.) said to him: ‘Woe to you, O youth. Why do you not recite the Qur’aan in a melodious voice?” (Ahkaam-ul-Qur’aan of Mufti Muhammad Shafe). Note: The word ‘taghanni’ has been used in this Hadith as well. Hafiz Ibn Hajr (r.a.) quotes from Ibn-Ambari that it means to take pleasure and delight just as the singers take pleasure in music. Thus the word music (taghanni) has been used because the same pleasure is experienced (i.e. when reciting the Qur’aan) as is experienced when listening to music. (Fath-ul-Bari Vol. 9 Pg 62) It is for this reason that Hafiz Ibn Qayyim (r.a.) and Allamah Anwar Shah Kashmir (r.a.) have regarded excessive recitation of the Qur’aan as an excellent cure for music. Hadhrat Shah Saheb explains: “When a man forms a habit of music it overpowers him until he is unable to refrain from it. That is why you will see the singer always humming to himself. Thus Nabi (s.a.w.) has taught him that the means for refraining from music is that he make the Qur’aan his hum and music until the Qur’aan overpowers him just as music had overpowered him.” (Faiz-ul-Bari Vol. 4 Pg 269) CONCLUSION Let alone Muslims, even non-Muslims often marvel at the sweetness and beauty of the Qur’aan, its rhythm, choice of words etc. This sweetness is further enhanced by reciting the Qur’aan in a sweet voice as mentioned in the Hadith. In the light of the above, it may be concluded that excessive reading and listening to the Qur’aan is an excellent cure for the ailment of music. haqislam