ummtaalib

You Will be with Whom you Love A Sahaabi once came to Rasulullah (Sallallahu Alaihi Wasallam) and asked: “O Rasulullah (Sallallahu Alaihi Wasallam) when is the Day of Qiyaamah?” Rasulullah (Sallallahu Alaihi Wasallam) replied: “What preparations have you made for that Day?” The Sahaabi said: “O Rasulullah (Sallallahu Alaihi Wasallam), I do not claim to have much Salaah, fasts and Sadaqah to my credit, but I do have the love of Allah Ta’ala and His Messenger (Sallallahu Alaihi Wasallam) in my heart.” Rasulullah (Sallallahu Alaihi Wasallam) then said: “Surely on the Day of Qiyaamah, you will be with whom you love.” Anas (Radhiyallaho anho) says: “Nothing made the Sahaabah happier than these words of Rasulullah (Sallallahu Alaihi Wasallam).” (Fazaail Aamaal) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Methods endorsed by the Congress of the United States of America

The Sunnah Response to Rain When referring to rain, Allah Ta’ala has mentioned dual purpose. In one verse, He says: “And he is the One who sends the winds ahead of his mercy” i.e, rain (Surah Furqan, verse:48) In another verse Allah Ta’ala says: “When they (the nation of Aad) saw a cloud approaching their valleys, they said, ‘This could will give us rain’ Nay! It is the calamity you were to be hastened. A wind wherein is a grievous punishment.” (Surah Ahqaf, verse: 24) The Multi Effect Allah Ta’ala has complete control over everything. Within the blink of an eye He can change good conditions into adversity and adversity into good. He can create benefit for a certain people and yet harm others with the very same matter. Rain for example, is one of those components as is witnessed by all and could be understood by the above Ayat of the noble Quran. A Sahabi (radiyallahu ‘anhu) once requested Rasulullah (sallallahu’alaihi wasallam) during the Friday sermon to make Du’a for rain. The following Friday, the very same companion asked Nabi (sallallahu’alaihi wasallam) to ask Allah to stop the rain as it had rained continuously the entire week and was causing difficulty. (Sahih Bukhari) Sunnah Du’as Due to this multiple effect of rain it was the practice of our beloved Nabi (sallallahu’alaihi wasallam) that whenever the winds would blow –which is a natural forecast of rain –his colour would change and he would become worried. Upon enquiry, he would say: “I fear that it could be a punishment for my ummat.” He would also recite the following Duá: اَللهُم إني أسْألُكَ خيرَها وَخَيْرَ ما فِيها وَخيرَ ما أُرْسِلَتْ به، وَأعُودُ بِكَ مِنْ شَرها وَشر ما فيها وشر ما أُرْسِلَتْ به Allahumma inni as-aluka khairaha wa khaira ma fiha wa khaira ma ursilat bihi, wa a’uzhubika min sharriha wa sharri ma fiha wa sharri ma ursilat bihi Translation: O Allah! I beseech thee for the good of it, the good in it, the good that it brings, and I seek refuge in you from its evil, the evil that’s in it and the evil that comes with it. (Sahih Muslim, hadith: 2082 ) Thereafter, if it rained calmly, he would become relieved to such an extent that he would even go into the rain, open his chest or any part of his body and let the rain fall on his body so as to take blessing from it. Upon enquiry, Rasulullah (sallallahu’alaihi wasallam) said: “Indeed it (the rain) has just recently come from my lord.” (Sahih Muslim Hadith: 2080) The following Duá were also recited by Rasulullah (sallallahu’alaihi wasallam) whilst it rained: اللهم صَيبًا نافِعا Allahumma sayyiban nafi’a Translation: O Allah! let it be a beneficial downpour. (Sahih Bukhari, hadith: 1032) During a severe downpour Rasulullah (sallallahu’alaihi wasallam) would recite: اللهم حَوَالَيْنا ولا عَلَيْنا Allahumma hawalayna wala ‘alaina Translation: O Allah! (let rain) around us and not upon us. (Sahih Bukhari, hadith:1013 & Sahih Muslim, hadith: 2076) And if it thundered, Rasulullah (sallallahu’alaihi wasallam) would recite: اللهم لا تَقْتُلْنا بِغَضَبِك وَلا تُهْلِكْنا بِعدابِك وعافِنا قَبْلَ دلِك Allahumma la taqtulna bi ghadhabik wa la tuhlikna bi ‘adhabik, wa ‘afina qabla dhalik Translation: O Allah! do not kill us through your anger, and do not destroy us through your punishment. Save us before your punishment. (Sunan Tirmidhi, hadith: 3450, Musnad Ahmad, hadith: 5763 & Al-Adabul Mufrad, hadith: 742) This hadith has been classified sahih by Imams: Hakim & Dhahabi (rahimahumallah)- Mustadrak, vol.2 pg.286 as well as by Hafiz Ibn Hajar & ‘Allamah Jazri (rahimahumallah)- Al-Futuhatur Rabbaniyyah, vol.4 pg.284 After it rains, one should say: مُطِرْنا بِفَضْلِ اللهِ وَرَحْمَتِه Mutirna bi fadlillahi wa rahmatihi Translation: It has rained through the grace and mercy of Allah. (Sahih Bukhari, hadith: 846/1048 & Sahih Muslim, hadith: 71) These are only some of the sunnah du’as to be recited when it rains. Acceptance of Du’a Duás are accepted at the time of rain: Sunnan Abu Dawud Hadith 2533; Mustadrak Hakim vol.2 pg.114-Hadith 2535. This Hadith has been classified as Sahih by Imams Hakim, Dhahabiy-ibid and al-Shawkani; Tufat al-Dhakirin pg.69. Also refer to al-Adhkar of Imam Nawawi) In some countries, the masses are so aware of this, that when it rains you will see people standing and making du’a, from wherever they may be. Lets implement these sunnats and respond to rain the sunnah way! al-miftah.com

Jewish and Muslim methods of slaughter Prioritise Animal Welfare theguardian.com The head of the British Veterinary Association has said that religious slaughter methods need to change to prevent animal suffering. It is unfortunate that the BVA and other animal welfare organisations in the UK tend to view religious slaughter as incompatible with humaneness; quite the contrary is true – compassion and animal welfare stand at the centre of the entire process. Shechita and zabiha are not words commonly known by the public, but to Jewish and Muslim communities they are synonymous with sincerely held, religiously mandated care for animals. They refer to the Jewish and Muslim humane methods of slaughter of animals for food, and the body of religious law in which they are contained talks not only about the last two seconds of an animal's life, but about its treatment from birth. There is much difference between shechita and zabiha, but both quickly dispatch the animal by severing the structures at the front of the neck – the trachea, oesophagus, carotid arteries and jugular veins. When carried out by a trained practitioner, the speed and precision of the incision ensures the lack of stimulation of the severed structures and results in the immediate loss of consciousness; blood flow to the brain is completely halted. In addition, blood empties rapidly from the brain. Irreversible cessation of consciousness and insensibility to pain are achieved, providing the most effective stun. There is no delay between stun and subsequent death, so the animal cannot regain consciousness – as can happen with conventional slaughter methods. Traditional British methods of stunning by use of a captive bolt, gassing or electrocution (by electrified pincers for larger animals, or a water bath with an electric current running through it for poultry) paralyse the animal, and it is unable to display outward signs of feeling pain. However, it is impossible to know whether the animal is feeling pain or not. There is ample scientific evidence that religious slaughter is at least as humane as conventional mechanical slaughter. Research in the UK and the US, including by Dr Temple Grandin – one of the authorities on animal welfare – have supported this view. By contrast, many of the studies that suggest that religious slaughter causes unnecessary pain have been agenda-driven and methodologically flawed, stretching data in a distinctly unscientific fashion to unsupported conclusions. It is remarkable therefore that religious slaughter can generate such a huge amount of publicity and media scaremongering when in fact the number of animals affected is extremely low. Halal and kosher meat are responsible for a fraction of the cattle slaughtered in the UK. So even if one believes, despite the lack of scientific consensus, that religious slaughter is cruel, it is deeply troubling that the BVA has chosen to focus its attention on religious slaughter rather than other, far more pressing animal welfare issues. For example, between 2009 and 2011 the campaign group Animal Aid filmed secretly and found evidence of unspeakable cruelty and illegal activity in eight of nine randomly chosenBritish slaughterhouses: animals were kicked, slapped, stamped on, and even burned with cigarettes. We are yet to hear of a campaign by the BVA to root out this kind of cruelty. Similarly, the European Food Safety authority found in 2004 that the failure rate for the much-trumpeted penetrating captive bolt stunning in conventional mechanical slaughter may be as high as 6.6%, and up to 31% for non-penetrating captive bolt and electric stunning. This equates to millions of animals each year that experience incredible suffering. But the BVA has not mounted a campaign on this. There will always be a discussion about what can be learned from scientific evidence, and the Jewish and Muslim communities stand ready to debate in any constructive forum. But let us not pretend that religious slaughter represents a key battleground for animal welfare in this country – to do so is disingenuous in the extreme.

The Issue of Halal Meat (A Detailed Article) [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source Mufti Muhammad ibn Adam, in this Q/A, covers the following points in great depth: 1) The first looks at the Islamic perspective and viewpoint with regards to meat-eating and slaughtering of animals, 2) The second deals with the conditions and rules pertaining to a valid slaughter in Shariah, 3) The third, in refutation of those who call for the meat sold in western supermarkets to be considered lawful (halal).

Halal Slaughter of Animals – Humane or Inhumane? ReliableFatwas.com There is a widespread misconception amongst non-Muslims that the Islamic method of slaughtering animals is brutal, inhumane, and causes the animals to undergo torturous pain. This misconception is also held by modernist ‘Muslims’ who entertain doubts regarding the wisdom, efficacy, and mercy inherent in the Islamic sacred method of slaughtering as commanded and practised by the Prophet (sallallahu alayhi wasallam). Furthermore, the misconception is given impetus by the almost universal practice of so-called ‘Halal’ food authorities condoning or certifying an abominable, hybrid system consisting of foreign and brutally barbaric systems of slaughter adopted from the West, coated with a thin facade of rituals that are supposedly Islamic – all designed to facilitate for the carrion-addicted Muslim masses their self-serving deception that the diseased end-product of this mutated system is Halaal. Dr. Temple Grandin is recognised widely in the western world as the world’s leading expert on humane methods of animal slaughter. She has practically devoted her life to researching, designing, and experimenting on equipment and methods aimed at improving the conditions in which animals are reared, and the manner in which they are slaughtered. Having observed literally thousands of animals undergoing slaughter through various methods, over a period of decades, her observations can be said to carry some weight, at least according to the emphasis placed on empiricism by modern science. Her observations regarding the Jewish Kosher system of slaughter, many aspects of which are similar to the Islamic system, are worth noting here – primarily for the benefit of both sincere non-Muslims who are open-minded to a truth that may run against what they wish to believe in, and for the benefit of the growing number of non-Muslims pretending to be Muslims who should not be in need of scientific facts to be convinced of the superiority of Islamic laws. Describing the initial, complete lack of reaction exhibited by animals after having been subject to the Jewish Kosher method of slaughter, Dr Temple Grandin states: “The author (i.e. Temple Grandin) designed and operated four state-of-the-art restraint devices that hold cattle and calves in a comfortable upright position during kosher (Jewish; Fig 3) slaughter. To determine whether cattle feel the throat cut, at one plant the author deliberately applied the head restrainer so lightly that the animals could pull their heads out. None of the 10 cattle moved or attempted to pull their heads out.” Dr. Grandin goes on to mention that such is the calmness and unawareness of the cattle of its throat having been cut, that even tapping its head or face have been observed to elicit a far greater reaction: “Observations of hundreds of cattle and calves during kosher slaughter indicated that there was a slight quiver when the knife first contacted the throat. Invasion of the cattle’s flight zone by touching its head caused a bigger reaction. In another informal experiment, mature bulls and Holstein cows were gently restrained in a head holder with no body restraint. All of them stood still during the cut and did not appear to feel it.” She does admit that this did surprise her initially: “…when I’ve seen shechita on a cow done really right by a really good shochet, the animal seemed to act like it didn’t even feel it – if I walked up to that animal and put my hand in its face I would have got a much bigger reaction than I observed from the cut, and that was something which really surprised me.” Dr. Grandin observes that even when the onset of unconsciousness is delayed, there is still no sign of distress discernible: “Cattle do not appear distressed even when the onset of unconsciousness is delayed. Pain and distress cannot be determined by measurements such as an electroencephalogram. Behavioral observations, however, are valid measures for assessing pain. The author has observed that cattle appear unaware that their throat is cut. Investigators in New Zealand have made similar observations. Immediately after the cut, the head holder should be loosened slightly to allow the animal to relax. The author also has observed that after the head restraint is released, the animal collapses almost immediately or stands and looks around like a normal, alert animal. Within 5 to 60 seconds, cattle go into a hypoxic spasm and sensibility appears to be lost.” Unfortunately as a result of the acute prevalence of unislamic and foreign systems adopted widely by Muslims today, tolerated and given the stamp of approval by evil modernist scholars (Ulama-e-Soo) dictated by pecuniary and stomach-related motives, Dr. Grandin appears never to have witnessed the proper Islamic system of slaughter. Her observation of what she mistakenly deemed to be the Islamic method, is particularly damning and representative of Muslims today who have adopted an abominably mutated, hybrid system of unislamic practices coated superficially with a few Islamic rituals: “The design of the knife and the cutting technique appeared to be critical in preventing the animal from reacting to the cut. In kosher slaughter, a straight, razor-sharp knife that is twice the width of the throat is required, and the cut must be made in a single continuous motion. For halal (Muslim) slaughter, there are no knife-design requirements. Halal slaughter performed with short knives and multiple hacking cuts resulted in a vigorous reaction from cattle. Fortunately, many Muslim religious authorities accept preslaughter stunning. Muslims should be encouraged to stun the cattle or use long, straight, razor-sharp knives that are similar to the ones used for kosher slaughter.” What Dr. Grandin does not realize, through no fault on her part, is that the true Islamic system is restricted and governed by far more rules than any other method of slaughter in the world. Just as Muslims today have abandoned Islamic values and rules in every sphere of life, primarily in the name of modernisation, so too have they replaced the Islamic system of slaughter with the brutal hybrid system in vogue everywhere. At this point, it is worth mentioning just a few of the Islamic rules defined in detail by the Fuqaha (classical Islamic jurists of the 4 accepted schools of thought in Islam) over a millennium ago, which have been abandoned completely by Muslims today. These integral requisites of the Islamic system include ensuring that: (1) The animal is reared from birth in the most humane and comfortable environment. Any distress or pain caused to the animal at any point in time is completely forbidden. (2) The tender and gentle treatment must continue right up till the time of the slaughter. The animal must be completely unaware of the slaughter. (3) The animal is fed and given water to drink prior to the slaughter. (4) The knife must be exceedingly sharp and suitable for the purpose. (5) The knife must never be sharpened in the presence of the animal. (6) The slaughter of one animal must never take place in the presence of another animal. Even the blood left over by one animal should never ever be visible to another animal. (7) The recitation of the Tasmiya (and Durood Shareef) must take place which exercises a calming effect on the animal. (8) The one who slaughters the animal must be known to be a righteous (Aadil) person who can be trusted with the animals. And there are many more incumbent requirements of the Islamic system, all of which contribute to the smoothness of the process, and ensures that at no point in time does the animal have any opportunity to get agitated. Dr. Grandin does observe that animals without visible signs of agitation prior to the slaughter lose sensibility and collapse more quickly: “Observations by the author indicated that near immediate collapse can be induced in over 95% of cattle if the ritual slaughterer makes a rapid, deep cut close to the jawbone. Further observations indicated that calm cows and bulls lose sensibility and collapse more quickly than cattle with visible signs of agitation.” After having observed a Jewish Kosher plant that failed to abide by the code which governs their slaughter, Dr Grandin states that fault should not be attributed to the method of slaughter. Rather, criticism should be directed at those who are guilty of abandoning the compulsory requisites of the particular method of slaughter: “I thought it was the most disgusting thing I’d ever seen. I couldn’t believe it. I’ve been in at least 30 other kosher slaughter plants, and I had never ever seen that kind of procedure done before. … I’ve seen kosher slaughter really done right, so the problem here is not kosher slaughter. The problem here is a plant that is doing everything wrong they can do wrong.” Dr. Temple Grandin’s conclusions based on extensive real-life tests and observations are corroborated by other experts who have had a similarly extensive experience in this field. For example, Professor Harold Burrow of the Royal Veterinary College states: “Having witnessed the Jewish method carried out on many thousands of animals, I am unable to persuade myself that there is any cruelty attached to it. As a lover of animals, an owner of cattle and a veterinary Surgeon I would raise no objection to any animal bred, reared or owned by me being subjected to this method of slaughter.” The results of a scientific study on the Halaal slaughter method carried out some years ago by a team headed by Professor Wilhelm Schulze of Hanover University, also then the Director of the University of Veterinary Medicine of Hanover, matches in virtual exactitude Dr Grandin’s independent conclusions, and serve as further corroboratory evidence of the lack of pain experienced by animals that undergo the true Islamic method of slaughter with all its compulsory requirements abided by. The study named, “Attempts to Objectify Pain and Consciousness in Conventional (captive bolt pistol stunning) and Ritual (HALAL, knife) Methods of Slaughtering Sheep and Calves” involved surgically implanting electrodes into various points in the skull of 17 sheep and 10 calves to enable measurements of impulses from the cerebral cortex. EEG (electroencephalograph) readings from this method give accurate measurements of the levels of brain activity and consciousness of the animals. After a swift, deep incision with a sharp knife on the neck of the animals, there was no change to the EEG reading initially, confirming the fact that animals are completely unaware of being cut during and after the slaughter incision. Within a time-scale range of 4-10 seconds the EEG reading dropped significantly indicating a state of complete unconsciousness – a reading that is similar to that registered by an animal in deep sleep. A zero reading of the EEG, indicating a state of virtual brain inactivity (total unconsciousness and insensibility), was recorded no later than 23 seconds for all the animals (13 seconds for the sheep). Only after the zero reading was registered and the brain currents had stopped, did regular convulsions and cramps occur in the animals. This is the phase which is most aesthetically unpleasant to the onlooker and can give the erroneous impression to the uneducated that the animal is reacting from distress. In all the tested animals convulsions occurred only after deep unconsciousness had set in. Dr Grandin’s observations independent to this study also confirm this fact. In fact, the accepted scientific explanation behind convulsions confirm the fact that the animals are completely unconscious when this phase occurs. Convulsions occur due to the sudden shortage of oxygen to the brain which triggers the muscles of the body to contract vigorously and squeeze out blood from the tissues into the central circulation system to be sent to the brain. Since the venal and arterial connections to the brain have been severed, the pumped blood never reaches its intended destination, thus starving the brain further and intensifying the state of unconsciousness. These convulsions act as the most powerful and efficient means through which the maximum amount of blood is expelled from the body, which in turn induces, in the most rapid manner possible, transition from a complete state of unconsciousness to death. People who undergo epileptic fits undergo similarly violent convulsions, when the brain deprived of oxygen triggers the same process that ostensibly gives the impression of pain and distress. Such people who experience fits can confirm the total absence of pain sensation and even memory of their violent convulsions, even though they may have sustained injuries due to the body falling and writhing about. Life experiences of humans also confirm the fact that unexpected injuries, even serious ones, can occur without the person feeling any pain initially, despite the ostensibly gory scene that ensues. It is fairly common for victims of knife wounds, for example, to be completely oblivious to the fact that they’ve been fatally wounded, until some time later. In fact, there are numerous instances of people who have managed live to tell the tale after having been inflicted with a sudden clean cut to throat, and who describe being completely unaware of the fatal injury before passing out suddenly and regaining consciousness much later. The only sensation usually felt is that of a warm liquid flowing rapidly down one’s chest. To cite one example that can be easily verified online, Mr Mark Wells had his throat slit in an attempted murder which was reported in newspapers a few years ago. He recalls feeling no pain whatsoever, despite the obviously gory scene that would have been observable to any onlooker. Only after having looked in the mirror and witnessed the horrific state of his body did he say panic set in: “All I felt was a warm feeling coming down my throat all of a sudden. I thought it was just a nick. I stood up and looked in the mirror and there was all this flesh hanging down. That’s when I freaked out.” The next thing he remembers is waking up in a hospital “with cops all around me”. The process of bleeding itself is pain-free as can be confirmed by any blood donor. Furthermore, modern science confirms the fact that very heavy bleeding starves the brain of oxygen and induces unconsciousness rapidly. The onset of convulsions akin to fits, signals a state of complete unconsciousness. Another point to bear in mind is that animals in the wild invariably die violent and/or ostensibly painful deaths whether by falling prey to other animals, through contracting disease, experiencing accidents, starvation etc. Very rarely does an animal in the wild die purely due to old age. Rather, as an animal approaches old age, it becomes an easier target for predators or competitors, and more prone to disease and accidents. Furthermore, the extremely negligible number of animals that may die of natural causes (if we discount predators, disease, etc. as ‘natural causes’), or are domesticated as pets, pass away in a manner that appears painfully slow and gradual. The detailed rules and restrictions set out by the Fuqaha (classical Islamic jurists) on rearing animals and slaughtering provide the most humane conditions in which an animal can live, breed, and pass away. Much to the chagrin of modernist Muslims today, these detailed rules and restrictions form a huge obstacle to commercializing a sacred process which is inherently slow, dignified, and humane. The compromise of Islamic rules approved by modernist scholars today in an attempt to mass-commercialize the sacred Islamic process renders the resultant system completely unIslamic, regardless of the few rituals that are superficially added in order to dupe the Muslim masses. Just as modernists in the name of ‘updating’ Islam for the modern age have bypassed the categorical rulings of the Fuqaha in every other sphere of life, so too have modernists abandoned the detailed restrictions and guidelines which govern the Islamic sacred process of rearing and slaughtering animals. The Muslims masses who have adopted a way of life that is the very antithesis of the Islamic selfless spirit, and which revolves around brazen selfishness, unbridled fulfilment of their desires, and gratification of their gluttonous appetites, are no less culpable than the evil modernist scholars (Ulama-e-soo’) who give sanction to the brutal systems of ‘halaal’ slaughtering prevailing everywhere. Every minute detail of all spheres of life governing the Islamic way of life has been defined by the Fuqaha over a millennium ago. These rules represent the way of the Prophet (sallallahu alayhi wasallam) and are immutable and unchangeable, no matter how incompatible or unpalatable they may appear to Muslim brains colonized by the west in this age of crass materialism and commercialization. Effecting changes to any of the rules set by the Fuqaha, in the name of modernisation, westernism, or any other foreign system, renders the end-product completely alien to Islamic teachings.

Husband claiming the wife's share after death Q. My mother and father jointly owned a house. Half the house belonged to my mother and half the house belonged to my father. After my mother passed away, my father remarried and gave my mother’s half of the house to his second wife. My father says that my mother’s share of the house belongs to him because they were married to each other and he has the right to do what he wishes with it. Is this correct? (Question published as received) A. According to the Shariah, spouses do not automatically share in each other’s property by virtue of marriage. We therefore assume that your mother acquired 50% share of the house by some other valid means, and not by virtue of the marriage. Your mother's 50 % of the house formed part of her estate upon her demise, and should be distributed amongst her rightful heirs in accordance to the Islamic Laws of Succession. You should approach the Ulama with further details in order to ascertain who her heirs were, and in what proportion. Since your father did not own the whole of your mother’s share after her demise, he could not have validly given it over to his second wife. It still remains the property of your mother’s heirs. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

According to Dr. Temple Grandin Recommended Ritual Slaughter Practices Welfare During Slaughter without stunning (Kosher or Halal) differences between Sheep and Cattle Full article Here Overall Welfare

German Research Studies Pain A study carried out by Professor Wilhelm Schulze and his colleague Dr. Hazim at the School of Veterinary Medicine, Hannover University in Germany. The study: ‘Attempts to Objectify Pain and Consciousness in Conventional (captive bolt pistol stunning) and Ritual (halal, knife) Methods of Slaughtering Sheep and Calves’ concludes that Islamic slaughtering is the most humane method of slaughter and that captive bolt stunning, practiced in the West, causes severe pain to the animal. In the study, several electrodes were surgically implanted at various points of the skull of all animals, touching the surface of the brain. The animals were allowed to recover for several weeks. Some animals were then slaughtered by making a swift, deep incision with a sharp knife on the neck cutting the jugular veins and the carotid arteries as well as the trachea and esophagus (Islamic method). Other animals were stunned using a Captive Bolt Pistol (CBP). During the experiment, an electroencephalograph (EEG) and an electrocardiogram (ECG) recorded the condition of the brain and the heart of all animals during the course of slaughter and stunning. The results were as follows: I – Islamic Method 1. The first three seconds from the time of Islamic slaughter as recorded on the EEG did not show any change from the graph before slaughter, thus indicating that the animal did not feel any pain during or immediately after the incision. 2. For the following 3 seconds, the EEG recorded a condition of deep sleep – unconsciousness. This is due to the large quantity of blood gushing out from the body. 3. After the above-mentioned 6 seconds, the EEG recorded zero level, showing no feeling of pain at all. 4. As the brain message (EEG) dropped to zero level, the heart was still pounding and the body convulsing vigorously (a reflex action of the spinal cord) driving a maximum amount of blood from the body thus resulting in hygienic meat for the consumer. II – Western method by C.B.P. Stunning 1. The animals were apparently unconscious soon after stunning. 2. EEG showed severe pain immediately after stunning. 3. The hearts of animals stunned by C.B.P. stopped beating earlier as compared to those of the animals slaughtered according to the Islamic method resulting in the retention of more blood in the meat. This in turn is unhygienic for the consumer. Western-Style Slaughtering and Mad Cow’s Disease Not only is this method of stunning animals before the slaughter severely painful as shown by the previous experiment, but there is also a rising concern that this method may be a factor in the spread of mad cow’s disease from cattle to humans as it was discovered in recent research carried out at Texas A&M University and by Canada’s Food Inspection Agency, that a method called pneumatic stunning (which is the firing of a metal bolt into the cow’s brain followed by a pulverizing burst of 150 pounds of air pressure) delivered a force so explosive that it scattered brain tissue throughout the animal. This news is disturbing since the brain tissue and spinal cord are the most infectious parts of an animal with mad cow disease, which causes fatal Swiss cheese like holes in the brain of the infected animal. It is more disturbing to find out that around 30 to 40 percent of American cattle are stunned by pneumatic guns. Islamic Regulations for the Slaughter As one can see from the previous studies, Islamic slaughtering of animals is a blessing to both the animal and to humans alike. In order for the slaughtering to be lawful, several measures must be taken by the one performing the deed. This is to ensure the highest benefit to both the animal and the consumer. IS ISLAMIC SLAUGHTERING CRUEL TO ANIMALS? By Dr. Aisha EI-Awady Is Stunning Cruel.pdf

You Can't Just Kill - Animal Rights in Islam By Mufti Ismail Menk Mercy Halal Islamic Slaughter youtube video - has been "halalified" here however video can be seen on youtube. It shows how just by taking the name of Allah subhaanahu wata'ala, the animal becomes extremely calm.

The Islamic Method of Slaughtering Animals (Click on picture to enlarge)

The Conditions & Rules Pertaining To A Valid Slaughter In The Sacred Law The rules and laws governing hunting and slaughtering are given great importance in traditional Islamic jurisprudence, because of the importance Allah and His Messenger (Allah bless him & give him peace) gave them. The fuqaha (jurists) have explained these rules in great detail in their various works, deducing from the Qur’an, Prophetic example (sunna), and the sayings of the Companions (Allah be pleased with them). Very rarely will one find a book in traditional Islamic jurisprudence without a complete chapter on hunting and slaughtering. We can obviously not cover all of these rules in this brief article; neither is that our aim, but the basic fundamentals and important principles with regards to the slaughtering of animals can be mentioned. There are basically three conditions for a valid slaughter according to Shariah: a) Most of the four veins (including the Jugular vein, according to some) must be cut with a knife or a tool that is sharp and has a cutting edge; b) The name of Allah must be taken at the time of slaughtering, whether actually or effectively (such as when it is forgotten by someone who would normally have said it); c) The slaughterer must be either a Muslim or from the People of the Book (Ahl al-Kitab). (As mentioned by al-Haskafi and Ibn Abidin in Radd al-Muhtar `ala al-Durr al-Mukhtar) It should be also remembered here that, all these conditions are necessary individually and separately. Failure to fulfil them will render the animal unlawful. [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Rules and conditions in more detail: Source

*Important Note

The Islamic way of Slaughtering Animals - Humane or Inhumane? As Muslims we do not need proofs to convince us of the beauty of Islamic teachings. Alhamdulillah we hold on with firm faith on every commandment of Allah ta'ala and His Prophet, Muhammad sallallaahu 'alayhi wasallam. We do however intend to make this compilation for the non-Muslims who can study the facts with an open mind and for those Muslims of weaker faith who have been taken in by Western media propaganda. Unfortunately Islam comes under attack on every issue regardless of the fact that other religions may be teaching the same principles. Slaughtering in Judaism is similar to slaughtering in Islam! InshaAllah, after studying the facts it will become clear that the divine instructions of carrying out the slaughter of animals is without doubt the most humane.

As an ornament do they adorn me; Yes, they keep me and sometimes kiss me. In their celebrations they recite me. In disputes they swear by me. On shelves do they securely keep me; Till another celebration or dispute, when they need me Yes, they read me and memorise me. Yet only an ornament am I. My message lies neglected, my treasure untouched… The field lies bare, where blossomed once true glory Wrong is the treatment that I receive So much to give have I, but none is there to perceive Source

Jazaakallaahu khayran, inshaAllah it is of benefit to many

Beautifully said! Allah ta'ala give us all Ikhlaas

Shar al Aqidah Tahawiyyah by Ibn al-Izz al-Hanafi Question Assalaamu Alaikum There is a commentary (sharḥ) of the ‘Aqīdah Taḥāwiyyah available, which was written by Ibn al-’Izz al-Ḥanafī, is it a reliable commentary? Could you please also tell us about the author? Wa’salam Answer Wa’alaykum as Salām waraḥmatullāhi wa barakātuhu, This is one of the most unreliable commentaries ever. Salafies take all their ‘Aqīdah from this commentary and hence it is the most widespread in the Arab world. Allāmāh Zāhid al-Kawthari said with regards to the author, “A commentary was published [on the `Aqīdah aṭ-Ṭaḥāwiyya], by a person who is not known and is falsely attributed to the Ḥanafi school, but whose handiwork proves his ignorance of this science and that he is an anthropomorphist who has lost his direction.” (al-Ḥāwi fī Sīra al-Imām aṭ-Ṭaḥāwi, 38) Imām aṭ-Ṭaḥāwi (May Allah Ta’ala have mercy on him) clearly attributed the beliefs in the beginning of his work to Imām Abū Ḥanīfa, Imām Abū Yūsuf and Imām Muḥammad (May Allah Ta’ala have mercy on them all). Yet Ibn Abil ‘Izz differs with numerous of the beliefs. Amongst others, he is of the view that Allāh Ta’ālā has a direction and the punishment of Jahannum will not be eternal. In light of the above, it is not permissible for a layman to read his commentary. And Allaah Ta’aala knows best Wassalaam, Ismail Moosa (Mufti) Iftaa Department, Euro-Sunni & Islamic Research and Welfare Academy Source

Al-Aqidah al-Tahawiyyah Aqeedah Tahawiyyah (Commentaries)

Who are the Marturidis? The beliefs of Islam are quite clear, as expounded in the Quráan and Sunnah, and as understood by the Sahaabah (Radhiyallahu unhum). It is this set of simple beliefs that are the fundamentals of Imaan. Whoever adheres to these straightforward Aqaaid is considered a Muslim and one who rejects any of the essential beliefs of the Sahaabah (Radhiyallahu unhum) is out of Islam. It is this set of simple beliefs that is the criterion of whether a person is Muslim or not. As Islam spread far and wide, many of the works of Greek philosophy were translated into Arabic. Muslims were for the first time exposed to the rational theology of the Greeks. This created a climate where arguments for and against Islamic beliefs were examined in the light of Greek rational thought. This gave birth to a new discipline called Ilmul Kalam. Thus Ilmul Kalam was not a purely Islamic discipline, having not existed during the time of the Sahaabah (Radhiyallahu unhum). It was a branch of knowledge that arose out of the need of the time, i.e. The need to refute Greek theology on the basis of rational principles. In the process of examining Islamic beliefs on the basis of Greek philosophy, many new questions arose. These delicate and intricate questions were never posed before, nor were they discussed during the age of the Sahaabah (Radhiyallahu unhum). There were no explicit texts of the Quráan and Sunnah in reply to these intricate questions. Discussions around these intricate issues led to the formation of many groups. In this field of knowledge the Ahlus Sunnah Wal Jama’ah were represented by two Ulama, Imaam Abul Hasan Ashari and Imaam Abu Mansoor AlMarturidi (Rahimahumallah). They successfully covered these delicate issues in their discourses, and clarified the standpoint of the Ahlus Sunnah Wal Jama’ah in these matters. Thus, as far as Ilmul Kalam is concerned, the outlook of the Ahlus Sunnah Wal Jama’ah is confined to the works of these two Imaams of Ilmul Kalam. Allamah Haythami states in his Fatawa Hadithiyyah “.whoever is upon a path other than the path of Ahl al-Sunna wa l-Jama’a, Ahl al-Sunna wa l-Jama’a meaning the followers of Sheikh Abul Hasan Ash’ari and Abu Mansur Maturidi, the two Imams of Ahl al-Sunna” (Haytami, al-Fatawa al-hadithiyya, 280). The followers of Imaam Abu Mansoor Marturidi are called Marturidi. The Ulama of Deoband are Marturidi. While these two Imaams differed on minor issues, it was merely a difference of interpretation, for the subject matter of Ilmul Kalam is rational thought, which itself allows for differences of interpretation. Secondary Nature The issues discussed by these two Imaams are of a secondary nature. They are issues of rational thought, and not issues of the basic and simple Aqaaid of the Sahaabah (Radhiyallahu unhum). Since there exists no clear cut texts of the Quráan and Hadith on these issues, differences in these issues do not render one out of Islam, provided one adheres to the Aqaaid of the Sahaabah (Radhiyallahu unhum). Taken from askimam.org Q/A

Sects In The Ahlus Sunnah Wal Jama'ah Question 1. How any sects of the ummah has created till now as Prophet (saw) stated in a hadith that there will be 73 sects of his ummah? please mention the names. 2. Is ahle sunna wal jamaa is considered as one sect or four madhabs are considered 4 sect? as well as is ahle hadith are considered as different sect? are salafis and ahle hadith same? Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh 1) At the outset, the Hadith referred to in your query is as follows: أخبرنا أبو العباس قاسم بن القاسم السياري بمرو ثنا أبو الموجه حدثنا أبو عمار : ثنا الفضل بن موسى عن محمد بن عمرو عن أبي سلمة عن أبي هريرة : أن رسول الله صلى الله عليه و سلم قال : افترقت اليهود على إحدى و سبعين فرقة أو اثنتين و سبعين فرقة و النصارى مثل ذلك و تفترق أمتي على ثلاث و سبعين فرقة (المستدرك) “Abu Hurayrah (RadiyAllahu Anhu) relates that Rasulullah (Sallallahu Alayhi Wasallam) said: ‘The Jews were divided into 71 or 72 sects as were the Christians. My Ummah will be divided into 73 sects.” (Al-Mustadrak) After Rasulullah (Sallallahu Alayhi Wasallam) left this world, many ikhtilafaat (differences) began to arise amongst the Ummah. Within a period of time, the Aqeedah (religious creed, belief) of some who were misled changed from the haq (truth) and in turn they misguided others. As a result, different groups were formed. Those which had differences amongst themselves branched out into several other groups. The prediction of Rasulullah (Sallallahu Alayhi Wasallam) became true. Rasulullah (Sallallahu Alayhi Wasallam) clearly mentioned that 72 of these sects will go to the fire of jahannam whilst 1 will be admitted to paradise. The successful group will be the one who follows the Jama’ah. This group is the followers of Ahle-Sunnah wal-Jama’ah, which will be explained further below. Hereunder are some of the known main groups and their branches (in no particular order), most of which do not exist anymore. The following is taken from the kitab Al-Farq baynal Firaq” (The Difference Between the Differences) by ‘Abd-al-Qahir al-Baghdadi (Rahimahullah) (d. 429 AH). This book should be referred to for a further, detailed explanation on the abovementioned Hadith and the various groups with their sub-groups, including their founders and differences in beliefs. Firstly, the Rawaafid after the time of Ali (RadiyAllahu Anhu) were divided into 4 groups: Imaamiyyah, Zaydiyyah, Kaysaaniyyah, and Ghulah. These 4 groups had sub-groups: 1) Imaamiyyah-Divided into 15 sects: a) Muhammadiyyah b) Baqiriyyah c) Nawusiyyah d) Shamaytiyyah e) Ammariyyah f) Ismailiyyah g) Mubarakiyyah h) Musawiyyah i) Qatiyyah j) Hishamiyyah k) Zarariyyah l) Yunusiyyah m) Shaytaniyyah n) Kamiliyyah o) Athnaa Ashriyyah 2) Zaydiyyah-Divided into 3 sects: a) Jarudiyyah b) Sulaymaniyyah (also known as Jaririyyah) c) Butriyyah 3) Kaysaniyyah-Divided into 2 sects 4) Ghulah-Divided into 6 groups: a) Bayaniyyah b) Mughiriyyah c) Janahiyyah d) Mansuriyyah e) Khattabiyyah f) Haluliyyah The Khawaarij were divided into 20 sects: a) Al-Muhkamatul Ula b) Azaraqah c) Najadaat d) Safriyyah e) Ajaradah f) Khazimiyyah g) Shu’aybiyyah h) Khalfiyyah i) Ma’lumiyyah and Majhuliyyah j) Sultiyyah k) Hamziyyah l) Thaalabah m) Akhnasiyyah n) Shaybaniyyah o) Rashidiyyah p) Mukarramiyyah q) Ibadiyyah r) Hafsiyyah s) Harithiyyah t) Shabibiyyah The Qadariyyah-Mu’tazilah ‘anil Haq were divided into 18 sects: a) Waasiliyyah b) Umrawiyyah c) Hadhliyyah d) Nizamiyyah e) Aswariyyah f) Muammariyyah g) Bishriyyah h) Hishamiyyah i) Murdariyyah j) Jafaerriyyah k) Iskafiyyah l) Thamamiyyah m) Jahidhiyyah n) Shahamiyyah o) Khayyatiyyah p) Ka’biyyah q) Jabaiyyah r) Bahshamiyyah The Murjiah were divided into 5 sects: a) Yunusiyyah b) Ghassaniyyah c) Tawmaniyyah d) Thawbaniyyah e) Marisiyyah The Najariyyah were divided into 3 sects: a) Barghuthiyyah b) Za’fraaniyyah c) Mustadrakah Finally, the 73rd group is the Ahle-Sunnah wal-Jama’ah, which is the group on haq. Towards the end of the kitab, Abd-al-Qahir al-Baghdadi (Rahimahullah) defines the Ahle-Sunnah wal-Jama’ah as follows: Those who have completely mastered the principles of belief (Ash’aris and Maturidis), the mujtahid Imams of fiqh and their followers, the scholars of Hadith that steered clear of deviation, the scholars of Arabic grammar that steered away from deviation, the scholars of Tafsir that steered away from deviation, the Sufis, and the general masses of Muslims. Most define Ahle-Sunnah wal-Jama’ah as those who follow the Ash’ari and Maturidi schools of Aqeedah, which includes the followers of the 4 Imams of fiqh. Since every sect claims to be on the true path, the criterion to determine the true sect is as follows: a) Adherence to the Quran and Sunnah of Rasulullah (Sallallahu Alayhi Wasallam) b) To believe in Rasulullah (Sallallahu Alayhi Wasallam) as the final Messenger c) To have love for every companion of Rasulullah (Sallallahu Alayhi Wasallam) d) To follow the Shari’ah through the guidance of any of the four Imams of fiqh-Imam Abu Hanifa, Imam Shafi’ee, Imam Malik, Imam Ahmed ibn Hanbal (Rahimahumullah) (Al-Farq baynal-Firaq, Maktabah Darul-Turath) 2) The second part of the query has been answered above. And Allah knows best Wassalam u Alaikum Ml. Asif Umar, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah askimam.org

Who are the Ahlus Sunwah Wal Jamaat? Aqeedah of the Ahlus Sunnah wal Jama'ah Questions regarding the Ahlussunnah wal Jama’ah Question 1. It is an established fact that all things are recognised by their name, even Allah (swt) first taught names to the father of Mankind Adam (as). Your sect also has names such as Sunni, Ahl' ul Sunnah or Ahl'ul Sunnah wa al Jamaah. Direct us towards any such verse of the Qur'an wherein any of these names have been indicated. 2. If these titles cannot be located in the Qur'an could you produce this title from any hadith of the holy prophet (s)? Produce any such 'mutawatir' 'marfuu' or 'saheeh' narration from your books with a complete source (meaning the name of the book, version number, page number, edition etc) wherein the names Sunni, Ahl'ul Sunnah and Ahlul Sunnah wa al Jamaah have been mentioned by the holy prophet (saww) as a sect of Islam. 3. If these are not to be found in the hadeeth, then at least come up with an exact date, month and year of hijrah from the history of Islam when these names were adopted as your identity. 4. What were you famously known as before adopting these names? 5. Why have you forsaken your previous title? 6. According to your sect, an introduction of any new thing to Islam constitutes bid'a, therefore to effectuate such an introduction is also a bid'a, so who was the person responsible for introducing this bid'a? 7. Could you provide decisive evidence with regards to the meanings of Sunni, Ahl Sunnah and Ahl'ul Sunnah wal Jamaah? 8. Which one is the most ancient of the three titles? 9. Which one of the three titles do you consider the best? 10. Why are the remaining two of lesser merit? Which one of those two is the least and what is the reason behind it? Answer Bismihi Ta’ala The term Ahlussunnah wal Jama’ah is used for those people who strictly base their doctrines upon the Qur’an, Sunnah, and Ijmaa (Consensus of Sahaabah or Tabi’oon). It is a term used to differentitate from the many deviant sects that formed from the first century of Islam until present day. The term Ahlussunnah wal Jama’ah is derived from a combination of Qur’anic Verses and Sound Narrations. A verse of Surah al-Nisaa states: “Whomsoever opposes the Rasool after guidance has become manifest (Sunnah), and follows a way other than way of the believers (Jama’ah), then we will turn him towards al the deviant ways he wishes to turn but the result will be Jahannam. Such a bad abode.” The term Ahlussunnah wal Jama’ah has been derived from this verse, for the very reason that the Ahlussunnah wal Jama’ah do not oppose the way of the Rasool or his rightly guided companions in their doctrines. The Ahaadith that indicate this term are many. It would be difficult to encompass all of them at this moment. Here are some of the Ahaadith related to his term: Rasoolullah Sallallahu alaihi wasallam is reported to have ordered the people to follow his way and the way of the rightly guided Caliphs. Also, in some Narrations, the Companions of Rasoolullah have been described as perfect role models for salvation, because their way of life would not contradict the teachings of Allah and his Rasool. Also, many Ahaadith speak on the Jama’ah, and that whosoever seperates from them wil become prey to Shaytaan. We may conclude from this that the term Ahlussunnah wal Jama’ah is not a term which is newly introduced, in fact it is derived from a combination of many sound verses of the Qur’an and Ahaadith. It seems from the question that there is a lack of knowledge and understanding in this regard. Not every single detail of Shari’ah must be explicitly expressed or declared in the Qur’an and Sunnah. Sometimes, rulings are derived from indications, and implications of verses or ahaadith. For this reason, a whole science, known as Usool al-Fiqh is established in order for a Scholar to recognise and identify the correct sources of Islamic Law and methods to deduce rulings from those sources. Some rulings are deduced from Dalaalat al-Nass, Ibaarat al-Nass, Ishaarat al-Nass, and Iqtidhaa al-Nass. This isn’t the place to discuss this in-depth. If the rulings of Sharia’ah were so clear cut and explicit for every individual of this Ummah to understand according to his or her discretion then there would be no sound Islamic Learning. Neither would there be the need for Jurists or Muhadditheen whom exerted all efforts and abilities and spent their entire lives struggling to deduce rulings from the Sound Sources of Islamic Law. There is need for great understanding. May Allah bless us all and grant us understanding of the Deen. Aameen Mufti Yaseen Shaikh Source

Various Fataawaa Regarding reading the works of Mawlana Ahmed Raza Khan Regarding our opinion of Mawalna Ahmed Raza Khan Regarding debating, arguing with the Barelwis Is it permissible to read behind a Barelvi Imaam who has the following Aqeedah? ~~~ Back to Table of Contents

Shaykh Ashraf Ali Thanwi (rahimahullah) and Shaykh Ahmad Raza Khan Barelwi (rahimahullah) From the book 'Adab aur Ikhtilaaf-e-Rai' - Respect and Differences of Opinion, being a rendering of a speech delivered by the vice principal of Dar-ul-Uloom Deoband, Shaykh Muhammad Tayyib: I have witnessed the fact that Shaykh Ashraf Ali Thanwi (rahimahullah) differed on numerous subjects from Shaykh Ahmad Raza Khan Barelwi (rahimahullah). Their differences covered the topics of Qiyaam, Urs, Meelad etc. But in spite of this, whenever his name happened to be mentioned in a Majlis (gathering), he used to say, "Moulana Ahmad Raza Khan Sahib." On one occasion an individual sitting in the Majlis mentioned his name without adding the title Moulana to his name saying, "Ahmad Raza Khan." Shaykh Thanwi (rahimahullah) became angry and scolded him saying, "He is an Alim after all in spite of the fact that there are differences of opinion between us, you are disrespecting the position he has been granted. How can this be correct? Differences of opinion is another matter altogether. It is a seperate issue that he considers me to be upon error pertaining to certain issues. What is the meaning of such condescension, such disrespect for him?" Shaykh Ashraf Ali Thanwi (rahimahullah) was among the Ahl-ul-ilm, the people of knowledge. If and when someone's name occurred he used to consider respect for that person to be necessary. Even if it was a person who bore absolute enmity towards him, he never allowed respect to leave his side. Sunniforum.com ~~~ Back to Table of Contents

Giving Away Mahr Question: asalamu alaykoum, i recieved mahr from my husband, part of it was gold, what i know is that the mahr has got nothing to do with the husband what ever the lady wishes to do with it! is this true?? i gave my gold to my parents as a present without my husband's notice but for some reason i feel like i have done something wrong. can you please explain? have i done something wrong? should i tell him?? Answer: Walaikum assalam wa rahmatullahi wa barakatuh, I pray this finds you in the best of health and spirits. Yes, it is true that (1) the mahr is belongs to the wife and she can dispose of it as she wishes; and (2) the wife has the general right to use and dispose of her earnings and wealth as she wishes. At the same time, however, such matters should be handled with discretion and due consideration for the feelings and sensitivities of those involved. And Allah alone gives success. Faraz Rabbani http://qa.sunnipath.com/issue_view.asp?HD=7&ID=18720&CATE=1