ummtaalib

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

A Journey of Months, Just to Return a Pen Hadhrat Hasan Bin Arfah (rahmatullah alayh) narrated that once while Hadhrat Abdullah Bin Mubaarak (rahmatullah alayh) was in Syria he borrowed a pen from someone. Forgetting to return the pen to its owner, Hadhrat Ibn Mubaarak journeyed to Marwa. On reaching Marwa, he was distressed to discover that he had not returned the pen. He immediately set out for Syria. After reaching Syria, he returned the pen to its owner It is reported that ‘Abdullâh b. Al-Mubârak said, “I once borrowed a pen in Al-Shâm (Transjordan) and went to return it. But when I came back to Marwa (Eng. in Central Asia) I saw that I still had it, so I went back to Al-Shâm to return it to its owner.” Al-Dhahabî, Siyar A’lâm Al-Nubalâ`, Vol. 8 p395.

The Honesty and Scrupulouness of the Early Muslims Numerous Hadiths state that the rulers with which an Islamic nation is imposed with is a reflection of the state of the people. Allah Ta’ala is the King of all kings, the Ruler of all rulers. He holds the hearts of the rulers in His hands. Thus the Taqwa, piety, generosity, etc. displayed by Islamic rulers are, in general, a reflection of the state of the Muslim population. The standard of piety set by the early Muslim rulers was indeed lofty and rare, and provides a glimpse into the state of the Muslim populace who had won over the hearts and minds of people all over the world, purely on the basis of the beautiful character, honesty, and justice they displayed in all their interactions and dealings. Due to the fear of Allah (Glory be He, Most High) and accountability in the divine court, the pious Muslim rulers displayed extreme caution. Public property was regarded as a trust in their hands and they took care of it prudently. Once, some musk (perfume) came to ‘Umar ibn al-Khattab (radiallahu anhu) from Bahrain. He asked for someone who would weigh it carefully, so that it may be equally distributed among the Muslims. His wife, Atikah, volunteered, but ‘Umar (radiallahu anhu) refused to give it to her. When she inquired why, he replied, “I fear that, while weighing it, some of it may rub-off onto your hand and body. This will give me an unfair advantage over the other Muslims.” A similar incident is related about ‘Umar ibn ‘Abdul ‘Aziz (rahmatullahi alayhi). While he was Khalifah, Musk belonging to the Bait-ul-Mal (Public treasury) was brought to him. He closed his nostrils, saying, “The benefit derived from musk is its fragrance.” He would only light the state lamp when he dealt with the affairs of the Muslims. When he had seen to their needs and had some private matters to attend to, he would light his own lamp. [Anecdotes taken from “Pearls of the Path” by Maulana Afzal Ismail]

Q867: Moving the index finger in Tashahhud Tafseer Raheemi A2. According to the hanafi madh’hab, You should only raise the finger once when saying the shahadah during tashahhud. There should be no continuous movement of the index finger either. الثاني بسط الأصابع الى حين الشهادة فيعقد عندها و يرفع السبابة عند النفي و يضعها عند الإثبات. و هذا ما اعتمده المتأخرون لثبوته عن النبي صلى الله عليه و سلم بالأحاديث الصحيحة, و لصحة نقله عن أئمتنا الثلاثة. (رد المحتار 509-1) عن عبد الله بن الزبيز أن البني صلي الله عليه و سلم كان يشير بإصبعه إذا دعا و لا يحركها (رواه النسائي و سكت عنه رقم الحديث 1270, و قال النووي إسناده صحيح, و رواه أبو داود في السنن باب الإشارة في التشهد 989). The Hadith narrated by imam Nasai in his Sunan states that “Rasulullah sallallahu alayhi wasallam would point with his finger and he would not keep moving it” (Imam Nawai classed it as saheeh) (Siraj M 9/13) An objection on the index finger question and the answer Tafseer Raheemi Objection: If he would point with his index finger then why dont the hanafis point with their index finger from the moment of sitting in tashahhud until tasleem? There is no hadith which says it should be raised at time of saying shahadah. Check sahih muslim properly. There is no support of your position at all. ——— ———– ———– ———- Reply: You are wrong to assume that there is no support of the hanafi position. The hadith provided for the answer has the evidence itself. If you read it properly, it says that the prophet would raise his finger when he would suplicate. And the supplication begins with the shahadah. Let me substantiate this with another hadith. عن أبي هريرة رضي الله عنه أن رجلا كان يدعو بإصبعيه. فقال رسول الله صلى الله عليه و سلم: أحد أحد. رواه الترمذي 3557 ص195 ج2، و قال حسن غريب، و معني الحديث إذا أشار الرجل بإصبعيه في الدعاء عند الشهادة لا يشير إلا بإصبع واحدة. Over here the shahadah is being referred to as dua. And this is what Imam Tirmizi has interpreted it as. This hadith is also in Sunan Abi Dawud (1499 the book of salah, chapter of dua) and in Mishkaat in the chapter of tashahhud (913). There is further evidence to support the raising of the finger during the shahadah. The hadith is in Sunan Nasai. عن مالك بن نمير الخزاعي من اهل البصرة أن أباه حدثه أنه راي رسول الله صلى الله عليه و سلم قاعدا في الصلاة، واضعا ذراعه اليمني على فخذه اليمني، رافعاإصبعه السبابة، قد أحناها شيئا و هو يدعو. (أخرجه النسئي باب رقم الحديث 1274 و سكت عنه) عن عبد الله بن الزبير عن أبيه رضي الله عنهم قال: كان رسول الله صلى الله عليه و سلم إذا جلس،في الثنتين أو في الأربع يضع يديه على ركبتيه، ثم أشار بإصبعه. (أخرجه النسائي رقم الحديث 1161 ص173 ج1 و سكت عنه) This hadith is crystal clear that the Prophet (peace be upon him) did not raise his finger right from the beginning. The word وضع is indicating that first the hand be placed on the thighs normally. Then with the words ثم أشار بإصبعه there is no scope of doubt left that the index finger is raised afterwards. The word thumma requires a delay of some sort. Similarly all the ahadith that mention وضع and قبض, This cannot take place at once or the tahaqquq of each of them will not be possible. So it is not clear enough to prove that it should be raised right from the beginning as you may be implicating. So if you say that it should be raised from the beginning till the end then it is now you that needs to substantiate your claim with evidence.

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