ummtaalib

The human body: A carefully protected fortress No matter how clean our environment may be, we share our living space with many microorganisms. If you could examine with a microscope the room you are now sitting in, you would clearly see the millions of creatures you are living with. So, in this sense, a human being is a besieged fortress. It goes without saying that to protect this fortress under assault a failsafe plan is necessary. Human beings were created with the perfect protection that they need; they are not defenseless against these enemies. Allah Ta'ala has created micro defense systems in the human body, protecting it from all sorts of dangerous organisms and fighting to defend it on multiple fronts. Invasion forces have to cross the first lines of defense. Even thought the first line of defense may suffer setbacks, it will give the enemy a hard time and reduce its invasion ability. Deterrents Waiting for Micro-enemies The first front that the enemy must pass in the human body is our skin. The skin covers the whole body like a sheath and has many special features. One of the vital features of this miraculous packaging is its ability to protect the body from the micro-enemies that make the body sick. If we accept that the body is like a besieged fortress, we can say that the skin, with its outer layers of dead cells and the creatures that live on it, is the strong ramparts of this fortress. One of the ways in which microorganisms reach us is through our breathing. Every moment there are hundreds of different kinds of germs in the air we breathe waiting to enter our bodies. But they are unaware of the nasal guards to repel them. A special secretion in the mucosa of the nose traps and expels between 80% and 90% of the microorganisms that that enter the respiratory system either directly or through dust, vapor or other carriers. Germs can also enter the body through the food we eat. But our body’s defense system is aware of this route and waits for the intruders in the stomach where the food goes. Stomach acid destroys most if not all of the germs that manage to overcome all the other obstacles and reach the stomach. The germs that make it through the stomach are destroyed by digestive enzymes produced in the small intestine. The Truth Revealed by our Defense System There are some important questions that have to be asked in the light of all these facts. Who drives these external microbes to entering our bodies through our food? Who decides the route the food follows, what kind of a system must destroy the microbes, what will the microbes’ next target if they escape this deterrent, and what alternatives they take if they encounter a more powerful substance? Body cells have never been outside the body and so have not had the opportunity to examine the chemical structure of these external microbes, nor have they ever studied chemistry. So how do they know what substances will kill the microbes? Indeed, Allah, the Lord of the heavens and Earth, created such a non-sleeping defense system protecting the human body surrounded by microbes like a besieged castle. In a verse, Allah describes His wisdom of perfect creation as follows: We must remember that the human body is helplessly exposed to microbes 24 hours a day. The fact that you are able at this moment to read this text without being adversely affected by the microbes around you, is due to the operation of the defense system inside your body inspired by our Almighty Lord. It must also be remembered that Allah has specially created germs and viruses to remind us of our helplessness against these minute structures entering a human body and making it sick and even cause its death. He is Allah – the Creator, the Maker, the Giver of Form. To Him belong the Most Beautiful Names. Everything in the heavens and Earth glorifies Him. He is the Almighty, the All-Wise. (Qur’an, 59:24)

Signs of Allah Ta'ala in the Solar System The earth rotates on its axis at one thousand miles an hour; if it turned at one hundred miles an hour, our days and nights would be ten times as long as now, and the hot sun would then burn up our vegetation during each long day, while in the long night any surviving sprout would freeze. Again, the sun, source of our life, has a surface temperature of 12,000 degrees Fahrenheit, and our earth is, just far enough away so that this 'eternal fire" warms us just enough and not too much! If the sun gave off only one-half its present radiation, we would freeze, and if it gave half as much more, we would roast. The slant of the earth, tilted at an angle of 23 degrees, gives us our seasons; if it had not been so tilted, vapours from the ocean would move north and south, piling up for us continents of ice. If our moon was, say, only 50 thousand miles away instead of its actual distance, our tides would be so enormous that twice a day all continents would be submerged; even the mountains would soon be eroded away. If the crust of the earth had been only ten feet thicker, there would be no oxygen without which animal life must die. Had the ocean been a few feet deeper, carbon dioxide and oxygen would have been absorbed and no vegetable life could exist. Or if our atmosphere had been thinner, some of the meteors, now burned in space by the million every day would be striking all parts of the earth, starting fires everywhere. Because of these, and host of other examples, there is not one chance in millions that life on our planet is an accident. islaaminfo

The secret of firefly efficiency Fireflies produce yellow-green light in their stomach parts. The cells that manufacture this light contain a chemical known as “luciferin,” the product of a chemical reaction between oxygen and another chemical, “luciferase.” The insect controls the emission or extinguishing of the light by regulating the amount of air reaching the cells through its respiratory passages. Normal light bulbs work with a 10% efficiency; the other 90% is being given off as heat. In contrast, fireflies produce light with a 100% efficiency. This achievement by fireflies represents a model for scientists. But what is the force that directs fireflies to produce light so efficiently? According to evolutionists, the source of light power is from unconscious atoms, chance, or external agents with no directive force. None of these, however, has the power to initiate this efficient activity. Allah’s artistry is incomparable and infinite. What people need to do is to reflect on the miracles of creation and turn to Almighty Allah alone. One verse tells us that: And in your creation and all the creatures He has spread about, there are Signs for people with certainty. (Surat al-Jathiyya, 4) islaaminfo

Phew! Alhamdulillah!

The Meaning of Iman Muftī Rashīd Ahmad Ludhyānwī Question: In a public gathering, Gandhi stated these words while delivering a speech: “I do not understand why I should not recite the kalimah? Why should I not praise Allāh? Why should I not accept Muhammad as His messenger? I have faith in the saints and the prophets of all religions.” Can Gandhi be called a Muslim for saying the aforementioned words? Please attend to the reply quickly, because I have need for it for a religious publication. Explain with proof, may the Most Merciful reward you. Answer: The definition of īmān is: التصديق بما علم مجيئ الرسول صلى الله عليه وسلم به إجمالا فيما علم إجمالا وتفصيلا فيما علم تفصيلا “Tasdīq (assenting) to what is known that the Messenger (Allāh bless him and grant him peace) came with, briefly in that which is known briefly, and in detail in that which is known in detail.” In this definition, the intent of “assent” is neither logical assent – meaning recognition and perception of a connection [between a subject and its predicate][1] – nor linguistic assent – meaning the attribution of truthfulness to a speaker. Rather, the intent is Shar‘ī assent which is a combination of three things: Recognition (ma‘rifah) Linguistic assent (tasdīq lughwī)[2] Submission and acceptance (inqiyād wa stislām) Or it will be said that the reality of īmān is only linguistic assent, while recognition and submission are conditions for the realisation of īmān. According to the Jahmiyyah, īmān is merely recognition, which is rejected because this is not volitional. Īmān is volitional, due to it being something [human beings are] made accountable for, and accountability occurs only in volitional acts. Moreover, His (Exalted is He) statement, “Gain knowledge that there is none worthy of worship but Allāh” (47:19) proves īmān is acquired, while recognition is not acquired. Moreover, recognition is an [internal] state, while assent is an action, and there is conflict between the two. The texts of the Glorious Qur’ān refute the Jahmiyyah. Allāh (Exalted is He) said: “They denied them out of sheer injustice and arrogance, though their hearts believed them” (27:14), “Those whom We have given the Book recognise him as they recognise their own sons” (2:146), “Yet when there came to them that which they did recognise, they denied it” (2:89). And Allāh (Exalted is He) said, quoting Mūsā (upon him peace) addressing Fir‘awn: “You know well that these were sent down by none but the Lord of the heavens and the earth as signs. And, I am afraid O Fir‘awn, you are going to be destroyed” (17:102). Thus, mere recognition is not sufficient for īmān. Rather, assent and submission are also necessary. Imām al-Haramayn said in al-Irshād: Upon verification, tasdīq is an internal speech, but it is not established except with knowledge.Imām al-Haramayn Ibn al-Humām said: “The outward [meaning] of the speech of al-Ash‘arī in this context is that tasdīq is an internal speech and it is preconditioned by recognition, the absence of which entails its absence. There is [also] the possibility that īmān is a combination of recognition and internal speech, so each of them is an integral component of īmān. “Thus, for the realisation of īmān in both interpretations, it is necessary to have recognition, that is, cognition that the claim of the Prophet (Allāh bless him and grant him peace) is in accordance with reality and something else, which is internal acceptance and submission, by accepting the commands and prohibitions, which necessitates reverence and not belittling. This internal acceptance is the meaning of internal speech, and this is how the author [al-Ghazālī] expressed it in his discussion on ‘īmān’ and ‘islām.’ We only said that something else is necessary with recognition, and that is internal acceptance, because of what has preceded of the realisation of mere recognition in the presence of disbelief.” ‘Allāmah al-Zabīdī said in Sharh al-Ihyā’: “The most apparent [position] is that tasdīq is an internal speech besides recognition, because what is understood from tasdīq linguistically is attribution of truthfulness to a speaker, which is an action, and recognition is not an action but is from the category of an [internal] state, in contrast to the description of an action. Thus, it is entailed that both submission, that is acceptance, and recognition, are excluded from the notion of tasdīq linguistically, while their consideration is established in Sharī‘ah for īmān. Their consideration in this fashion is based on their being two components of its meaning in the Sharī‘ah, or two conditions for its consideration for the operation of its laws in the Sharī‘ah. The second [interpretation] is superior, since the first necessitates taking īmān out of its linguistic meaning to another Shar‘ī meaning, and that is rejected because there is no evidence necessitating it being so, because it is contrary to the default condition. Thus, it will not be resorted to except on the basis of evidence, and there is no evidence. “In fact, it [i.e. īmān] is demanded of the Arabs frequently in the Book and Sunnah, and those who responded to it responded without asking for its meaning, and if a question did occur from them, it was only about what īmān pertains to [and not īmān itself]. The non-realisation of īmān without recognition and acceptance does not entail their being components of its meaning in the Sharī‘ah, because of the possibility that they are conditions of īmān in the Sharī‘ah, while its reality is tasdīq of specific articles [of belief] in the linguistic sense. Once this is established, it is apparent that linguistic tasdīq may appear without them [i.e. acceptance and submission], together with disbelief, which is the very opposite of īmān.” ‘Allāmah al-Ālūsī discussed some of this, and said after some comments: “The outcome of this is the non-acquisition of tasdīq for an obstinate person [who refuses to proclaim the truth of the Prophet (peace and blessings be upon him) despite recognising its truth], as it [i.e. tasdīq] is the opposite of rejection; while what is achieved by him is recognition which is [only] the opposite of ignorance. They have agreed that this recognition is external to linguistic tasdīq, and that is what is considered in īmān.” (Fath al-Mulhim) In sum, regardless of whether linguistic tasdīq (assent) can or cannot be separated from recognition and submission, [internal] submission is necessary for the realisation of īmān. Without submission, verbal testimony is not considered. In declaring the truth, the words of Heraclius bear so much weight, yet because of not having submitted, he cannot be called a believer (mu’min). After explaining the circumstances of the prophets (peace be upon them), Heraclius said: “If all that you say is true, he will soon have sovereignty over the place of these two feet of mine. Indeed I had knowledge that he will emerge, but I did not think he will be from you. If I knew I could reach him, I would endeavour to meet him, and if I were in his presence, I would wash his feet.” Heraclius said: “This is the king of this nation, he has emerged.” A letter came to him from his companion agreeing with the opinion of Heraclius on the emergence of the Prophet (Allāh bless him and grant him peace) and that he is a prophet, whereupon he said: “O Assembly of Romans. If you have [hope] for success, guidance and that your kingdom remains, pledge to this prophet.” (Sahīh al-Bukhārī). In Fath al-Bārī, [ibn Hajar says]: “[it is reported] from al-Tabrānī: Caesar said: ‘I know him to be such.’ In a disconnected [report of] Ibn Ishāq: Heraclius said: ‘Woe to you! By Allah, verily I know that he is a prophet that has been sent.’ In Musnad Ahmad [it states] that he wrote from Tabūk to the Prophet (Allāh bless him and grant him peace) that I am a Muslim. The Prophet (Allāh bless him and grant him peace) said: ‘He lied. Rather, he is [still] upon his Christianity.’ In Kitāb al-Amwāl of Abū ‘Ubayd with a sahīh chain to the disconnected [report of] Bakr ibn ‘Abd Allāh al-Muzanī the like of this, and its wording is: He said: ‘The enemy of Allāh lied. He is not a Muslim.’ Based on this, the author of al-Istī‘āb said that he believed, meaning expressed faith, but he did not persist on it, and he did not practise on its dictates, but was greedy for his kingdom and favoured this perishing [realm] over the everlasting [life].” (Fath al-Bārī) Al-Nawawī said: “There is no excuse in what he said: ‘If I knew I could reach him, I would endeavour to meet him,’ because he recognised the integrity of the Prophet (Allāh bless him and grant him peace), yet he was greedy for sovereignty and craved leadership so he favoured them over acceptance of Islām, and that has been reported explicitly in Sahīh al-Bukhārī.” (‘Umdat al-Qārī) Heraclius confessed with the tongue and even sent in writing that I am a Muslim. Despite this, the Prophet (Allāh bless him and grant him peace) did not regard him as truthful, because there was no submission. Similarly, merely due to his confession and words, it has not be claimed that Waraqah ibn Nawfal was a Muslim. Rather, his faith was established from the dream of the Prophet (Allāh bless him and grant him peace). Abū Tālib showed so much support for the Prophet (Allāh bless him and grant him peace). He endured such burdensome difficulties in the spread of Islām. He continued to support the Prophet (Allāh bless him and grant him peace) in every way, verbally and practically. He said in addressing the Prophet (Allāh bless him and grant him peace): You invited me and I knew that you are truthful. Indeed you spoke the truth and you were, from before, trustworthy. By Allāh! They will never reach you with their [entire] group, Until I am laid to rest, buried in the earth! Proclaim your cause, no harm will come to you. Bear glad tidings of that and let eyes be cooled by you. Indeed I knew that the religion of Muhammad Is from the best of religions of all creatures as dīn. Were it not for blame or fear of insult, You would find me open to that plainly. Despite this, because there was no submission, Abū Tālib cannot be regarded as a mu’min. In Fath al-Mulhim, the following statement of Hāfiz Ibn Taymiyyah is quoted: “In fact, Abū Tālib and others, despite their love for the Prophet (Allāh bless him and grant him peace) and their love for the elevation of his word due to not having envy for him and their knowledge of his honesty and their acceptance of it, they were driven to not following his upright religion and his straight conduct because of their sympathy towards the religion of their people and their dislike for separating from it and earning the displeasure of Quraysh. Hence, they did not leave īmān due to not knowing, but due to personal whims. So how can it be said in spite of this that every disbeliever only disbelieved due to having no knowledge of Allāh?” It says in Fath al-Mulhim: “Based on this, disbelief is of types: disbelief of rejection, disbelief of denial, disbelief of obstinacy and disbelief of hypocrisy. That is, if the denial – meaning, the non-acceptance – is with the heart and with the tongue both, it is the first. If it is only with the tongue together with the acquisition of recognition and certainty with the heart, it is the second. And if it is together with the acquisition of recognition and confession of the tongue and merely due to obstinacy, it is the third. (Heraclius, Abū Tālib and Gandhi fall in this category). And if it is only with the heart along with acceptance and loyalty with the tongue, it is the fourth.” It is realised from the above discussion that for the realisation of īmān, surrender is necessary. Furthermore, the measure of the presence and realisation of surrender is that every person understands that this person has entered into Islām, having left his earlier religion. The explanation of this measure is written with these words in al-Durr al-Mukhtār: “Disbelievers are of five categories: those that deny the Creator like the materialists, those that deny the oneness [of Allāh] like Zoroastrians, those who affirm it but deny the sending of the messengers like the philosophers, those that deny both [the oneness of Allāh and the prophets] like the idolaters and those who affirm both but deny the inclusiveness of the messengership of the Chosen One (Allāh bless him and grant him peace) like [some] Christians. Thus, in the first two, the statement lā ilāha illAllāh is sufficient [as proof for the acceptance of Islām]. In the third, the statement Muhammadur Rasūlullāh [is sufficient] and in the fourth either of them [is sufficient] and in the fifth both of them [are necessary] along with disassociation from every religion that differs from the religion of Islām…That which fatwa is given upon is its validity with the two testimonies without disassociation [from other religions], because pronouncement of them has become a symbol of Islām. Thus, he will be killed if he turns back and did not repent.” It states in Radd al-Muhtār under his statement, “Thus, in the first two, the statement lā ilāha illAllāh is sufficient”: “Because they refuse the testimony completely, so when they confess it, it is evidence of their īmān.” And under his statement, “In the third”: “If he were to have said lā ilāha illAllāh, it would not be determined that he has accepted Islām because he denies messengership, and he does not refrain from this statement. And if he had said, ‘I bear testimony that Muhammad is the Messenger of Allah’, it would be determined that he has accepted Islām because he refrained from this testimony, so confession of it is evidence of īmān.” And under his statement, “In the fourth”: “He explained its reason in al-Durr, that he denies both realities, so whichever of them he bears testimony to, he has entered into Islām…And he added that if he were to say, ‘I am a Muslim,’ he is a Muslim because idol worshippers do not claim this description for themselves but distance [themselves from it] with the purpose of angering Muslims. The same is the case if he were to say, ‘I am on the religion of Muhammad’ or ‘on monotheism’ ‘or on the religion of Islām.’” And under his statement, “In the fifth”: “Apparently if he were to pronounce the two testimonies and state clearly that the messengership extends to the Israelites and all others, or he said, ‘I bear testimony that Muhammad is the Messenger of Allāh to all creation, mankind and jinn,’ that too will suffice for disassociation [from all religions], as the Shāfi‘īs have clearly stated.” Under the title “notice”, he said: “I say: He (upon him blessing and peace) only sufficed with the two testimonies because the people of his time would deny his messengership completely, as will come. Further, know that it is derived from the ruling of [some] Christians [described above] that the one whose disbelief is due to denial of a necessary article [of faith], like the prohibition of wine, for example, it is necessary for him to disassociate himself from what he used to believe, because he would confess the two testimonies along with it, so it is necessary for him to distance [himself] from it, as the Shāfi‘īs clearly stated, and as is obvious.” And under his statement, “In al-Durar, he made the condition of disassociation general for every Jew and Christian”: “[it says in al-Dhakīrah:] As for Jews and Christians, acceptance of Islām in his time (Allāh bless him and grant him peace) was by [declaring] the two testimonies, because they would deny his (Allāh bless him and grant him peace) messengership. As for today in the lands of ‘Irāq, one will not be considered to have accepted Islām for as long as he does not say, ‘I disassociate [myself] from my [earlier] religion and I have entered into the religion of Islām’, because they say that he is a messenger to the Arabs and the non-Arabs but not to the Israelites. [imām] Muhammad stated this. “It says in Sharh al-Siyar of Sarakhsī: ‘As for the Jews and Christians today in the midst of the Muslims, when one of them pronounces the two testimonies, he will not become a Muslim, because they all say this. There is no Jew or Christian amongst us but he says this sentence. When we inquire from him [about it], he says: The messenger of Allāh to you not to the Israelites.’ “Then he said: ‘If he were to say, I am a Muslim, he would not become a Muslim thereby, because every group claims this for itself. The Muslim is [literally] the one that submits to the truth, and every adherent of a religion claims that he submits to the truth. Our teacher, Imām [al-Halwānī], would say, except the Zoroastrians in our lands, because the one amongst them who says, I am a Muslim, he becomes a Muslim, because they reject this description, and they insult their children with it [saying], O Musalmān!’ “…Based on this, the same would be said of the Jews and Christians in our lands, because they refuse to say, ‘I am Muslim,’ such that when one of them wishes to withhold himself from something he says: ‘If I do this, I will become a Muslim.’ Thus, when he says, ‘I am a Muslim’ wilfully [and not in mockery], that is evidence of his acceptance of Islām, even if he has not been heard pronouncing the two testimonies, as stated in Sharh al-Siyar regarding one who offered salāh in jamā‘ah, that he will be determined as having accepted Islām, and that the acceptance of Islām will be determined based merely on the mark of the Muslims with respect to the obligation of performing [Janāzah] Salāh over him when he dies. Moreover, they strongly refuse to pronounce the two testimonies, so when they pronounce them wilfully, it is necessary to consider him as having accepted Islām, because this is greater than a [mere] mark. “There is no doubt that [imām] Muhammad only made disassociation [from their previous religion] a condition based on [the circumstance] that was [prevalent] in his time, in terms of confessing messengership in contrast to [the circumstance] that was [prevalent] in the time of the Prophet (Allāh bless him and grant him peace) of rejecting it. Hence, since they reject it in our time and they refuse to pronounce the two testimonies, it is necessary that the ruling reverts back to what it was in his (Allāh bless him and grant him peace) time, as there no longer remains any reason to divert from it; while [imām] Muhammad only gave a ruling based on [the circumstance] that was [prevalent] in the lands of Irāq, not in general as suggested incorrectly by what is in al-Durar. “About this, ‘Allāmah Qāsim [ibn Qutlūbughā] mentioned that he was asked about a Sāmirī that pronounced the two testimonies and then took it back, and he replied with what the outcome of which is, that ‘his beliefs will be examined, since they mentioned that some Jews restricted the messengership of our Prophet (Allāh bless him and grant him peace) to the Arabs, and for such a person, the two testimonies alone are not sufficient, as distinguished from one who denies the messengership completely. Some whose hearts Allāh has blinded considered them one group in all lands, such that they determined that the Christian who denies messengership and articulated the two testimonies as remaining on Christianity because he did not distance [himself from his earlier religion].’ “The upshot is that that which must be relied upon is that if his state is unknown, he will be interrogated about it, and if it is known as in our time, the matter is obvious.” And he said under his statement, “pronouncement of them has become a symbol of Islām”: “He demonstrated with the word ‘become’ that [the circumstance] that was [prevalent] in the time of Imām Muhammad has changed, because in his time they would not decline to pronounce it, so it was not a mark of Islām, which is why he made disassociation [of the person’s earlier faith] a condition along with it. However, in the time of Qāri’ al-Hidāyah, it had become a mark of Islām, because no one would pronounce it except a Muslim, like this time of ours…This must be resorted to in the Egyptian lands of Cairo because the two testimonies are not heard there from the people of the book, and this is why [imām] Muhammad restricted it to Irāq….And this is what is practised upon. Thus, it should be preserved.” And he said under the title, “Conclusion”: “Know that acceptance of Islām also occurs by action, like salāh in jamā‘ah, or confession of [having performed] it, or Adhān in some masjids, or Hajj, and attending the rites, not salāh by oneself and ihrām alone. The commentator has presented this in verse at the start of Kitāb al-Salāh, and we have presented its commentary earlier in full detail, and we mentioned there that there is no difference in accepting Islām by an action between a Christian or another. The intent is that this is evidence of having accepted Islām, so the one who does that will be assessed accordingly.” (Radd al-Muhtār, Kitāb al-Jihād, Bāb al-Murtadd) From this detailed passage of al-Durr al-Mukhtār and Radd al-Muhtār, it is clear that the measure for establishing surrender is custom. In the present custom, it is not conceivable that the one who said words like Gandhi is a Muslim. Nor do nonreligious people avoid and refrain from such words. Greater praise than Gandhi’s of Islām and the Messenger of Allāh (Allāh bless him and grant him peace) is found from adherents of different religions in prose and in poetry. After saying these words, the public, the Hindu and the Muslim and the speaker himself understood him to be a Hindu. Even the mistaken impression of him having become Muslim did not cross anyone’s mind. This is why, after the death of Gandhi, the Muslim ‘ulamā’ who were very familiar with Gandhi’s biography, and in fact were his companions in politics, even they did not call for janāzah salāh and a Muslim burial for Gandhi. Nor did the Hindus, having understood him to be a Muslim, express any displeasure at preparing his burial. In short, based on these words of Gandhi, neither Muslims nor Hindus considered him to be a Muslim. Nor did Gandhi himself have the knowledge or notion that he became a Muslim with these words. If he had, he would subsequently have adopted the way of the Muslims, or at least made a bequest for janāzah salāh in his will. Such words, in fact even more [emphatic words] than them, were always said by intelligent people from other religions. Yet, no one considered them Muslims. In the present custom, one is considered Muslim only when he says clearly, “I am a Muslim,” or without mockery, he recites the two testimonies and subsequently adopts the behaviour of Muslims. Gandhi’s statement, “I have faith in the saints and the prophets of all religions” is a belief contrary to Islām. It is apparent from this that Gandhi considers all present religions, Islām, Christianity, Judaism, Hinduism, Sikhism and so on to be true. Gandhi’s belief and [the fact] that he did not enter Islām is very clear from this last sentence. The reality is that he only made this declaration to deceive the Muslims, just as a hunter uses a prey’s voice to catch it. If Gandhi really believed Islām to be true, what prevented him from accepting Islām? To consider such a deceiver and categorical disbeliever a Muslim is [itself] disbelief. And Allāh guides whoever He wills to the straight path. 22 Rabī‘ al-Awwal, 74 Hijrī (November, 1954) Ahsan al-Fatāwā, H. M. Saeed, 1:60-5 [1] According to the logicians, “assent” (tasdīq) is to understand the connection between two words, the subject and its predicate. For example, in the sentence “Allāh exists”, Allāh is the subject and “exists” its predicate, and the connection between the two words is an affirmation of Allāh’s existence. [2] That is, to affirm the truthfulness of the speaker – in this case of the Prophet (peace and blessing be upon him) darul ma'rifah

Part 2 Understanding Seven Ahruf –2 (Best Explanation) بسم الله الرحمن الرحيم الحمد لله وحده و الصلاة و السلام على من لا نبي بعده و على آله و أصحابه أجمعين This is in continuation of the first post in the series explaining the meanings and issues related to the issue of Seven Ahruf of the Qur’an. 3. Most Acceptable Explanation of Seven “Ahruf” In our view the best explanation and interpretation of Seven “Ahruf” of the Qur’an is that it means “Variation on the Recital”. The seven “ahruf” refer to variations in the recitals of the Qur’an of seven kinds. Hence although the recitals are more than seven yet the variations found in them are of seven kinds (We will explain that later) To the best of our knowledge this view was first propounded by Malik. The renowned commentator the Qur’an, Nizamuddin Qumi al-Nishapuri has written in his Tafsir Ghar’aib ul-Qur’an that Malik believed that the seven “ahruf” denoted the following seven variations in the recital of the Qur’an: 1) Variation in numbers, so that one word is read as singular in one recital and plural in another recital, for example وَتَمَّتْ كَلِمَةُ رَبِّكَ and كلمات ربك (6:116) 2) Variation in gender, that a masculine word in one recital becomes feminine in the other, for example لايُقْبَلُ becomes لاتقبل 3) Variations in placement of dialectical marks, the kasrah and fathah and changed e.g. هَلْ مِنْ خالِقٍ غَيْرُ اللَّهِ becomes غَيْرِ اللَّهِ 4) Variation in verb, for example يَعْرِشُونَ becomes يُعَرِّشُوْنَ 5) Variation in syntax, for example لكِنَّ الشَّياطِينَ becomes لكِنِ الشَّياطِينَ 6) Variations caused by transposition, for example, تَعْلَمُونَ becomes يَعْلَمُونَ and نُنْشِزُها becomes نَنْشُرُها 7) Variation of pronouncement or accent, variations in tafkhim, tarqiq, imalah, madd, qasr,izhar, idgham rendering sound heavy, soft, inclining it, prolonging, shortening, expressing clearly and assimilating.[1] Further, the same view has been adopted by Ibn Qatayba[2], Abul Fadl al-Razi[3], Qadi Abu Bakr bin al-Tayyib al-Baqillani[4] and Ibn al-Jazari.[5] Ibn al-Jazari, the renowned scholar of recitals of the Qur’an, has stated in connection with this Hadith, I remained in doubt about this tradition and pondered over it for more than thirty years till Allah, the Almighty, unveiled to me its –if Allah so wills- correct explanation.[6] All these scholars are in agreement that by seven “ahruf” in this Hadith is meant the seven kinds of the variation in recital, but there is some difference in the formulation of those variations because each of them has arranged them independently. Of these the one whose enlistment is most concise, well arranged and firmly established is Abul Fadl al-Razi. According to him, variation in recitals of the Qur’an is of seven kinds[7]: 1) Variation in nouns: This includes difference in number and gender e.g. وَتَمَّتْ كَلِمَةُ رَبِّكَ , in one recital (qira’t) has been read as وَتَمَّتْ كلمات رَبِّكَ (6:115)[8] 2) Variation in verbs: The same verb is read in the past, present or future tense, or as an imperative, for example باعد بَين أسفارنا has also been read as بعد بَين أسفارنا (34:19)[9] 3) Variations in the position of dialectical marks: There is variation in i’rab, kasrah, fatha, dhamma. Its example is وَلَا يُضَارَّ كَاتِبٌ and وَلَا يُضَارُّ كَاتِبٌ (2:282) and ذُو الْعَرْشِ الْمَجِيدُ and ذُو الْعَرْشِ الْمَجِيدِ (85:15)[10] 4) Variations caused by Omissions and Additions: There is an extra word in a reading which is not found in another. For example وَمَا خَلَقَ الذَّكَرَ وَالْأُنْثَى (92:3) becomes وَالذَّكَرِ وَالْأُنْثَى [11] in another recital. In this the word وَمَا خَلَقَ is omitted. In the same way in one recital (qira’t) it is تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ and in another it is تَجْرِي تَحْتَهَا الْأَنْهَارُ (9:100)[12] 5) Variation of placement of words” A word precedes in a reading while it follows in another e.g. وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ becomes وَجَاءَتْ سَكْرَةُ الْحَقِّ بِالْمَوْتِ (50:19)[13] 6) Variations caused by replacement of words: There is a word in one reading but quite another word in the other reading e.g. نُنْشِزُها (2:259)[14] becomes نَنْشُرُها and فَتَبَيَّنُوا (4:94, 49:6)[15] becomes فَتَثَبَّتُوْا and طَلْحٍ (56:29)[16] becomes طَلْعٍ 7) Variation of Accent: It rests round changes in tafkhim, tarqiq, imalaha, qasr, madd, hamz, izhar and idgham (e.g. Musa read with imalah becomes Musay)[17] The scheme of Abu Fadl Razi appears more comprehensive as compared to that of Ibn al-Jazari, Ibn Qutaybah and Qadi Abu Bakr Ibn al-Tayyib [al-Baqilani] in that no variation has been left out in this. Contrary to this, the schemes of other three scholars do not contain the last mentioned variation (of accent). In Malik’s scheme we do find mention of variations of accent, but we do not find adequate clarification, for example, their addition or omission, prefixing or suffixing, and replacement of words. Abul Fadl’s description takes account of all these differences. Ibn al-Jazari who spent more than thirty years pondering over the seven “ahruf” understood them as seven forms of variation, has also quoted this scheme with great emphasis and no objection has been raised by him. Rather, taking his view as a whole it appears that he prefers Abul Fadl’s scheme to his own[18]. Ibn Hajr has also preferred this scheme, because he has reproduced the views of Ibn Qutaybah and remarked, “This is a good interpretation.” Then he has described the seven kinds of variations of Abul Fadl and remarked; I think that by adopting Ibn Qutaybah’s verdict Abul Fadl has further polished it.[19] In the recent times, Abdul ‘Azim Zurqani has also adopted the same view and has given arguments in its support.[20] Even though there is difference in details of the kinds, the scholars, Malik, Ibn Qutaybah, Abul Fadl Razi, Ibn al-Jazari and Qadi al-Baqillani agree that the seven “Ahruf” in the Hadith refer to seven kinds of variation in recital. In my humble opinion this is the best explanation of the seven “ahruf.” The intention of the hadith also appears that the words of the Qur’an may be read in different ways, and these different ways are seven in number. Since there is no specification of these seven variations in any Hadith it cannot be said with certainty about any scheme that it confirms to the intention of the Hadith, but apparently the scheme of Abul Fadl Razi is more correct because it is applicable to the various forms of recitals current to-date. 3.1.Reasons for preference Of the several explanations of the seven “ahruf” in Hadith, commentaries and books on the sciences of the Qur’an that we have come across, we prefer the opinion that the phrase refers to seven kinds of variation in the recital of the Qur’an. The reasons for our conviction are; 1) According to this view, we do not have to consider “Ahruf” and recitals (qir’aat) as two separate things. A common problem in the views of Ibn Jarir and al-Tahawi is that they ask us to accept that two kinds of differences existed in recital of the Qur’an; one pertaining to “ahruf” and the other to recital and that the former was abrogated but the later persists. But we do not find even a weak tradition in the vast collection of Hadiths to show that “ahruf” and “qira’at” are two separate things. The Hadiths mention only variation in “ahruf” and it is for this alone the word “qira’at” (recital) is extensively used. If the recital were something different from these there must have been some indication in the traditions. 2) Why is it that the narrations reaching the degree of tawatur may be found pertaining to variations in “ahruf”, but there is no mention of distinguishable variation in recital (qira’at) in even a single report? How can it be said, just on the basis of conjecture that apart from the variations of “ahruf” there was yet another type of variation in the words of the Qur’an? 3) In the foregoing proposition this difficulty is totally resolved because it uses the term “ahruf” and recitals (qira’at) in the same meaning. 4) If we accept the view of Ibn Jarir then we have to assume that six out of the seven rendering have been abrogated or have become obsolete and only the Quraysh version continues. The present recitals are variations of that. The difficulties in accepting this view shall be discussion in detail subsequently. In the preferred view, however, there are no such defects because, according to it, all the seven “ahruf” remain safe and existent even today. 5) According to the preferred view the meaning of the Seven “Ahruf” come out true without any stretching while we have to resort to conjectures in the meanings of “ahruf” or in that of “seven” in other propositions. 6) Of the views of all the scholars that have come before us, the person who is most renowned and in the closest proximity to the prophetic era is Malik, and he according to al-Nishapuri shares the same view. 7) Ibn Qutayba and Ibn al-Jazari are both well recognized authorities on the subject of recitals (qira’at), and both of them uphold the same view. It has already been mentioned that the later arrived at this conclusion after giving it due thought and consideration for thirty years. 3.2.Objections and replies Let us now see what objections may be raised on this view or have been actually raised. 3.2.1 Grammatical classification was not existent in the Prophet’s time The first objection raised against this view is that all the variations described in its name depend on grammatical classification, but at the time when Prophet (saaw) pronounced this Hadith, such grammatical classifications and phrases were not known, and most people did not even know reading and writing. Against this backdrop it is difficult to cite these variations as Seven “Ahruf.” Ibn Hajr has replied to this objection in the following words; This does not necessarily entail weakness in Ibn Qutaybah’s view, because it is possible that the said reliance may have occurred by chance and became known through reasoning for induction, and the prudence therein is not hidden.[21] In our humble comprehension, it is true that these grammatical terms were not in use during the Prophetic era, and perhaps this explains the reason why the Prophet did not expound the meaning of “Seven Ahruf.” But this is obvious that the basis did exist even at that time although they not have given the form of grammatical terms. One should not wonder if the Prophet himself had recognized the underlying ideas and divided the variations into seven points. If the details of the seven kinds of variations were described at that time it might have been beyond general comprehension. Therefore, instead of going into details the Prophet (saaw) explained that the types for variations were seven. Later on these terms came into use; the learned scholars described the causes of variations in relevant words and phrases. As we have already said, it is difficult to dogmatically term any one proposition as the one that confirms to the intentions of the Prophet. However, when different people conclude that kinds for variation are seven it becomes nearly certain that Prophet (saaw) also meant seven kinds of variation, though he himself did not give their details later established by the scholars, particularly when there is no other reasonable explanation. 3.2.2 What facility do the “Seven Ahruf” create? The second objection to this view can be that that since the Qur’an was revealed on “Seven Ahruf” to make its recital easy for the people this would hold true with the view of Ibn Jarir. There were people belonging to different tribes in Arabia and it was difficult for one tribe to read according to the dialect of the other. But according to Malik, Razi and Ibn al-Jazari all Seven “Ahruf” belonged to the Quraysh dialect and it remains ambiguous as to why the variations of recitals were allowed to continue when the Qur’an was meant to be revealed in only one dialect? This objection is based on the idea that the Prophet (saaw) asked for the facility of reciting the Qur’an on Seven “Ahruf” in view of the variations in the dialects of various tribes and it was for this reason that Ibn Jarir termed the Seven “Ahruf” as “Seven Dialects of Arabia.” But this assumption is not supported by any Hadith. On the other hand, in one of his narrations the Prophet has clearly elucidated as to what was in his mind while seeking the facility of Seven “Ahruf.” Al-Tirmidhi has quoted Ubayy bin K’ab through an authentic chain of narrators. The Holy Prophet met Gabriel near the rocks of Marwah. He said to Gabriel, “I have been sent to an unlettered nation which comprises the aged nearing their graves, elderly women and also the children.” Gabriel said, “Ask them to recite the Qur’an on ‘Seven Ahruf’”.[22] In another narration reported by al-Tirmidhi again, the Prophet (saaw) is reported to have said to Gabriel; I have been sent to an unlettered nation wherein there are elderly women, old men and also (young) boys and girls and the people who have never read a book.[23] The words of this Hadith explain very clearly that the Prophet (saaw) had in view that he was sent to an unlettered and illiterate people who included different age groups and types. If only one way of recital was fixed it could have created problems for them. On the contrary, if several alternatives were available it would become possible that a person not being able to recite with one method may utter the same words in a different style. This will enable them to perform their salah correctly. Often it happens that aged men or elderly women or illiterate person get used to a word in particular accent or phonation, and for them even a minor variation of a dialectical mark may be a difficulty. That is why the Prophet (saaw) sought this facility, for example, if a person cannot easily express in active voice he can recite (the same) in passive voice according to other recital[24], or if somebody is unable to recite the singular easily he may read it as plural, if somebody finds one accent difficult he may use the other accent available[25]. In this way the reader will have seven options available to him. You might have noted that in this Hadith the Prophet (saaw) while seeking the facility of Seven “Ahruf” did not request it to facilitate different tribes but he had age groups and illiteracy in mind, but contrary to this he expressed his concern on differences in their ages and their being illiterate. This clearly proves that the basic reason of giving the facility of Seven “Ahruf” was not the dialectical differences of the various tribes but it was illiteracy of the people in general, so that they could benefit from it. 3.2.3 The explanation is based on conjecture The third objection could be that the seven variations of the recital of Qur’an, are in any case conjectural and hypothetical. This can be said of the opinions of all of them including Malik, Abul Fadl Razi, Ibn Qutaybah, Ibn al-Jazari or Qadi Ibn al-Tayyib. That is why each of them has described the details of the seven causes of variations differently. How then can we say about any of them that they conformed to the Prophet’s (saaw) saying? The answer to this objection is that we do not find an explicit clarification of Seven “Ahruf” in any Hadith or narrations of the Companions. Hence, the inference has been drawn from a collective study of all narrations available. Thus, as an accepted thing this view seems to be nearer to reality than others because no basic objection arises out of this. Judging from this standard, we feel almost certain that the phrase Seven “Ahruf” in this tradition means the seven kinds of variation in recital of the Qur’an. As for specifying and determining these forms, we have already stated that there is no other way of doing it except reasoning through induction. The one induced by Abu Fadl al-Razi appears to us the most comprehensive but we cannot say with certainty that if this was what the Prophet meant to say, nevertheless this does not put to question the underlying fact that by Seven “Ahruf” Prophet (saaw) meant the seven kinds of variation in recital. We neither have the means to gain the cognizance of its details, nor is it necessary. 3.2.4 No consideration of the meaning The fourth objection to this view may be raised that it takes into consideration only the words and differences in the variations in their expressions. Their meanings have not been dealt with, even though there is a narration according to which Seven “Ahruf” mean “Seven kinds of meanings.” Al-Tahawi has quoted ‘Abdullah bin Mas’ud as saying that the Prophet (saaw) said; Formerly the Book used to be revealed in one chapter on one “harf” and the Quran has been revealed in seven chapters on Seven “ahruf”. (The seven “ahruf” are) zajir (that which restricts), amir (that which commands), halal (permissible), haram (Prohibited), muhkam (Established), mutashabeh (exact meanings not known) and amthal (Examples).[26] It is on this evidence that certain scholars have attributed the Seven Ahruf to seven kinds of meanings. But the above tradition is based on weak precedent. Al-Tahawi has stated about this tradition that it is reported by Abu Salamah as a narration from ‘Abdullah bin Mas’ud, but Abu Salamah never met ‘Abdullah bin Mas’ud.[27] Apart from this, explaining all such views attributed to earlier scholars, Ibn Jarir al-Tabari says that these expressions were not made as an interpretation of the Hadith on Seven “Ahruf” but they meant to say that the Quran consisted of this type of subjects.[28] As for those who have commented on the Hadith itself, their opinion is patently wrong. Anyone with a rudiment of understanding will know on casting a superficial glance on the other Hadiths that various words do not amount to change in meanings and subjects. They are only variations of words in the recital. That is why none of the scholars on this subject accept this interpretation, rather they have rebutted it.[29] [1] Al-Nishapuri, Gharaib al-Quran, 1/24 [2] Al-Suyuti, al-Ittiqan., 1/165 [3] Ibid., 1/166 [4] Al-Qurtubi, Al-Jami’ li-Ahkam al-Qur’an, 1/45 [5] Al-Suyuti, op. cit. 1/166 [6] Ibn al-Jazri, An-Nashr fil Qira’at al-‘Ashr., 1/26 [7] Ibn Hajr al-‘Asqalani, Fath al-Bari., 9/29 [8] In Uthman’s Masahif it is written as كلمت ربك. .See Muhammad ibn Nizam al-Din al-Naiti al-Arakani, Nathar al-Marjan fi Rasm Nazm al-Quran, Usman Press, Hyderabad (Deccan) n.d. vol. 2 p.226 [9] Uthmani Masahif put it as بعد i.e. without ‘alif’ (See Nathar al-Marjan vol.5 p.467) It is so because even without putting ‘alif’ it can be recited that way but with ‘alif’ the recital without it would not be considered. Therefore, writing it with ‘alif’ would have undermined the very purpose for which Uthman undertook the task. [10] Such differences are easily considered within the skeleton of the words. The Masahif of Uthman had no dialectical marks so there was no question any such proven recital being left out. [11] The recital وَالذَّكَرِ وَالْأُنْثَى was abrogated towards the end of Prophet’s life. Therefore it is not preserved in any of the Masahif. (See Fath al-Bari vol.8 p.707) [12] These are both mutawatir qira’at (recitals) and present a unique and interesting case. Among the masahif of Uthman, it is Mushaf of Makkah that puts this ayah as تَجْرِي مِنْ تَحْتِهَا الْأَنْهَار while all the other masahif put it as تَجْرِي تَحْتَهَا الْأَنْهَارُ and the later one is actually the more famous recital, though both are equally valid. The meaning is exactly the same either way. This strikes at the very roots of the orientalists’ and missionary propaganda that some of the recitals were left out. Nothing of that sort happened. We can see even when effort was being made to unite the whole community on standard mushaf arrangement was made to take care of the recitals that could not be accommodated in one dictation. Had the other so-called lost recitals been valid, they would have been preserved too. [13] The recital وَجَاءَتْ سَكْرَةُ الْحَقِّ بِالْمَوْتِ is not valid (anymore) and is not preserved in any Mushaf. It is reported this way from Abu Bakr and Ibn Mas’ud, however some scholars contend it was so reported only by the way of commentary (See, I’rab al-Qur’an 4/150 of Ibn Nahaas) Some say it was actually abrogated (See Manahil al-‘Irfan 1/171) The above assertion is proven by the fact that Abu Bakr (RA) is himself reported to have recited the verse the way it is preserved in the Masahif to this day, (See Tafsir al-Tabari, vol.22 p.346) Similarly in the well known qira’at that have come down to us through Ibn Mas’ud not one keeps it as سَكْرَةُ الْحَقِّ بِالْمَوْتِ. All Masahif put this verse as سَكْرَةُ الْمَوْتِ بِالْحَقِّ. This kind of variation i.e. variation in placement of words however still exists in the Masahif. It is in 9:111. According to the one recital it is فَيَقْتُلُونَ وَيُقْتَلُونَ (they kill and are killed), while in another recital it is فَيُقْتَلُونَ وَيَقْتُلُون (they get killed and they kill), See Manahil al-‘Irfan 1/170. As the skeleton of the words is same for both these recitals they were easily accommodated as the text had no dots or dialectical marks. [14] As the text in Uthman’s masahif had no dots, both these recitals were preserved in it because it is all about placement of dots though it leads to change in words. The words nevertheless have more or less same meaning. [15] Same as explained in n.33 above [16] The recital with the word طَلْعٍ was abrogated. A report involving Ali (RA) proves this. See Tafsir al-Tabari vol.23 p.111 (Also see, Al-Qira’at fi Nazr al-Mustashriqin wal Mulhidin, pp.191-192) As it was abrogated the text in the Uthmani Masahif had no consideration of this (Nathar al-Marjan vol.7 p.171) [17] Such variations are easily accommodated in one skeleton of the text [18] Ibn al-Jazri, op. cit., 1/27-28 [19] Ibn Hajr al-‘Asqalani, op. cit., 9/29 [20] Al-Zurqani, Manahil al-‘Irfan fi ‘Uloom al-Qur’an, 1/155-156 [21] Ibn Hajr al-‘Asqalani, op. cit., 9/29 [22] Cf. Ibn al-Jazri, op. cit. 1/20. The author, Shaykh Taqi Usmani, has quoted it with these words from al-Nashr fil Qira’ar al-‘Ashr, where it is narrated with reference to Jami’ Tirmidhi, however verbatim it is not found in Jami’ Tirmidhi, though all the words are proved through various versions of the same report. See Sahih Ibn Hibban, Hadith 739. Classified as Sahih by Albani and Hasan by Shu’aib Arna’ut. [23] Jami’ al-Tirmidhi, Hadith 2944. Classified as Hasan Sahih by al-Tirmidhi and Albani. [24] As is the case for Qur’an 34:23 [25] This permission is, however, restricted for choice between the sanctioned multiple readings, not that one can recite any verse as he wishes according to these principles. [26] Al-Tahawi, Sharah Mushkil al-Athar., 8/115 Hadith 3102 There is some detail on this narration. Most scholars have found a problem with it due to a break between Ibn Mas’ud and the narrator after him. Albani has, however, authenticated it considering other chains. See Silsala Sahiha Hadith 587 Besides its authenticity its meaning also needs a careful consideration. It appears the narration does not define “ahruf” with the “zajir”, “amir” etc. rather the chapters (abwab) are defined this way. Ibn Hajr al-‘Asqalani quoted Abu Shama as saying, “It is possible that this explanation is for the chapters (abwaab) and not “ahruf”. These are the seven chapters and kinds of subjects on which it (the Qur’an) has been revealed and it is not restricted to one of these subjects like other (revealed) books.” Moreover, he supported the above mentioned idea referring to some versions of the narration giving “zajir” and “amir” with “an-nasb” i.e. in the accusative case/subjunctive mood. See, Mustadrak al-Hakim (Hadith 2031). Ibn Hajr al-‘Asqalani further says that; “From what makes it clear that “zajir”, “amir” etc. are not the explanation of “ahruf” is the statement of Ibn Shihab [al-Zuhri ] given in Sahih Muslim [Hadith 819]; ‘It has reached me that these seven “ahruf” are essentially one, not differing about what is permitted and what is forbidden .’” See Fath al-Bari, 9/29 [27] Ibid. [28] Ibn Jarir al-Tabari, Jami’ al-Bayan fi Ta’wil al-Qur’an., 1/70 [29] Ibn al-Jazri, op. cit., 1/25

By qadha i meant an actual sacrifice of the missed one as compensation. I apologise for the way I said it, it created the impression that there is no compensation for the missed qurbani

I feel its quite clear that there is no qadha for missed qurbani from the words in the fatwa and in Bahishti Zewar. In another book I have (by Mufti Faruq of Blackburn UK) it say: "If one fails to do qurbani on the specific dates, the he/she will have to distribute the cost of an average goat or sheep to the poor and needy" Best to ask a Mufti sahib of your choice haya rather than worry about it.

On weight loss.. With fad diets and fitness routines round every corner, it is quite difficult to keep a tab on which weight loss tips really do work and which don't. Should you join that bhangra aerobics class, adopt that no-carb diet, or eat dinner at 6pm? Never mind all that loophole-ridden weight loss jargon, step over to the healthy side. Here are 10 tips for guaranteed weight loss that will set your weight straight, and help you adopt some really healthy, weight-friendly habits for life. Weight loss tip 1: Decide how much weight you need to lose - Most people start their weight loss journey by claiming to be xyz kilos overweight. This isn't a healthy way to project or aim for weight loss. Calculate your desired weight against your height by using reliable methods like the BMI, and set a healthy weight loss target. This is often half the battle won. Weight loss tip 2: Time management - This is quite often overlooked. Decide which part of your day will be dedicated to exercise, when in the week you will stock up on groceries, and when you will do the cooking - all within your current work and home life routine. If you don't do this now, your days will be rushed and unplanned, and you won't be able to sustain your weight loss efforts. Weight loss tip 3: Stock your kitchen - Keep your house well-stocked with fruits, vegetables, healthy meats, grains, cereals, spices, and flavourers. Follow our tricks to healthy cooking, cooking vegetables for the week, and low-fat cooking posts to understand how best you can stock your kitchen with healthy and delicious ingredients. All of this will go into helping the next step - cooking healthy meals at home. Weight loss tip 4: Eat healthy homecooked meals - Whether it's you who's cooking, a family member, or house help, ensure that every one practises healthy cooking methods, and ingredients. Ask any person who's lost weight the healthy way, and you will always hear about how healthy homecooked meals were a big reason behind it. Use less oil, low salt, fresh produce, and you'll start seeing results in no time. Weight loss tip 5: Start a cardio workout - A healthy weight loss programme is incomplete without a good exercise routine, and cardio is the best way to lose weight. Of course, variations and forms exist, but any workout that stresses on muscle tone and increased heart rate will always help you lose weight and keep it off. Weight loss tip 6: Alter your snacking habits - At Health Me Up, we have several healthy snacking ideas for you. Set those French fries aside, skip that aerated drink, and ban those unhealthy deep fried samosas. Weight loss tip 7: Have at least one active hobby - It isn't sufficient to rely on just 30 to 60 minutes of physical activity per day. Moving from bed to office chair, and back to bed, isn't a healthy way to live. Buy a motion sensor gaming console that lets you enjoy social games with friends and family, plan weekend trips, clean your house once a week, play sports, the list is endless. Get out of the coffee shop and dining table rut, and you'll have fun along with the healthy weight loss. Weight loss tip 8: Find a solution to combat stress - As we pointed out in our post about stress and weight loss, stress is always detrimental to healthy weight loss in the long run. Find ways to combat stress and you'll soon realise that your diet and exercise aren't sabotaged anymore, and that you truly do see results. Weight loss tip 9: Drink plenty of water - You've known that your body relies heavily on water for all important bodily functions, and yet you skimp on drinking adequate quantities of water every day. Well, it's time to stop that. Check out some exciting ways to make water interesting and you'll be packing it away in no time. Do not forget to carry a water bottle to your workout, and take a few sips after every 2-3 minutes of exercise. Weight loss tip 10: Plan healthy vacations - Why go all the way with healthy weight loss, when one tiny vacation will just come along and topple it all? Healthy vacations aren't impossible. Take a look at how you can eat smart on a holiday, and then at bodyweight workouts that you can carry with you wherever you go, to understand how to holiday right. Above all, remember that these are lifelong habits that'll help you stay fit forever and not short term weight loss quickfixes. (Note: i (dr76) have tailored the above for Muslim women from the OP) source

And how to counter Vitamin D deficiency.. 1. Drink Vitamin D fortified drinks like Milk, Orange Juice and some of the Vitamin Waters that have vitamin D in them naturally or added as a supplement. 2. Eat dairy products like cheese, butter and yogurt and fortified cereals that have vitamin D in them. Also eat canned mushrooms and egg yolks. “Fatty” fish like salmon also help with vitamin D. And if you can’t stand the taste of fish, hold your nose and gulp down some good old fashioned fish oil. 3. If you still won’t eat all of the D that you need in your food choices, take a multi-vitamin that has at least 600 units of Vitamin D in it or a Vitamin D tablet. But don’t overdo it! Remember, Muslims are supposed to be moderate in all things. 4. The easiest and best way to get the vitamin D that you need is the SUN! Big, bright thing... comes up every day? Sisters, there are ways to get a little tanning without compromising modesty. A safe amount of sun exposure is just 10-15 minutes which will get your body to produce Vitamin D naturally without being a hazard to your skin health. Sensible sun exposure means the exposure of arms and legs for 5-30 minutes (depending on time of day, season, latitude, and skin pigmentation) between the hours of 10 am and 3 pm twice a week. There are some simple methods for getting the sun you need. Do you have a private porch or deck, someplace where you won’t be observed? In the Middle East and Africa, many homes have a private courtyard where the ladies can be unobserved while they are uncovered, but in the US and Europe it is more difficult. If you have a backyard where you can set up some screens or panels that allow the sun to shine on you but keep prying eyes out, do it! Sit and relax for a couple of minutes reciting dua’s or just taking a break. Don’t stay out for very long and if you want to break it up into several 5-10 minute “mini-tans”, use a timer to keep track. If finding a suitable spot is really out of the question or the weather in your area is unfavorable for outdoor sunning for extended periods of time, invest in a small sunlamp and use it a couple of times a week. Read the warnings about using it though because a sun lamp can also cause sun burns. Still having trouble getting enough sun in your life? Light colored fabric can allow a lot of sun to permeate the cloth and allow your skin to absorb some of the sun’s rays. Don’t stay out too long because you can still get a burn and you don’t want your shape to be observed through the transparent material. To sum it all up, Vitamin D is important for Muslim Women. You don’t have to give up or compromise Hijab to get what you need (either in vitamins or in life.) Writers like to take items out of context and use it to show how wrong Islam is in THEIR opinion. And Muslim women need to ignore the hype and find the truth just like we do with Islam. Some of the Material I found: The first online article that I want you to access is titled “Vitamin D and your health: Breaking old rules, raising new hopes.” This was published by the Harvard Medical School and does a great job explaining what Vitamin D is, what it does for your health and what can happen if you don’t get enough. The URL is as follows: www.health.harvard.edu/newsweek/vitamin-d-and-your-health... The second online article that I would like you to see is “How to get enough Vitamin D.” This one has a lot of good tips about getting enough “D” in your diet and in your life. The URL is: www.ehow.com/how_2160026_enough-vitamin-d.html source continued..

Following a medical study in which a number of doctors took part, Dr. Muhammad al-Shaakir (consultant in bone disease at the specialist King Faisal Hospital in Riyadh) rejected what has been said about women’s Islamic clothing playing a part in vitamin D deficiency and said: This theory has no connection to truth. Specialists think that one of the means of protection against bone disease is exposure to the sun so as to enable the skin to produce vitamin D. The Muslim woman’s hijab does not prevent her being exposed to the rays of the sun, because minimal daily exposure is enough to produce sufficient amounts of this vitamin. End quote from the [saudi] Ministry of Health website. source continued..

Hijabi Sisters, Vitamin D deficiency and weight loss. Wa Alaikum Assalam w.w. Good questions Bhai Ahmed Sharif sahab.. let us begin with the Topic of Hijab and Vitamin D deficiency.. Hijab now the cause for vitamin D deficiency? By Faraz Omar If “oppression” didn’t work, it’s a “health hazard.” Yes, the old talk about how Hijab can cause vitamin D deficiency in women has resurfaced. As science gets political, “facts” are derived from preformed conclusions. The “truth” that researchers arrive at nowadays depends on who is funding the research. So time and again Muslim women in the West have been told that their wearing of Hijab is causing vitamin D deficiency, as “proven” by research, which was no more than a study revealing such a deficiency in Asian or Arab women. Studies however have also shown something else: 54% of black and 42% of white childbearing women in the Northern US were found with insufficient vitamin D levels. Unless it is believed that such a large percentage of North Americans are good Hijabis who cover themselves up completely, the accusation falls flat. Dr. Abdul Majid Katme of the Islamic Medical Association in Britain said, “This is a common fallacy among the people of the West. It is a medical fact that diet is the main cause of vitamin D deficiency among some Asians, and not lack of exposure to the sun. We Muslims who live in the East and Asia are exposed to the sun all the time and our houses, yards and private gardens are full of sunshine.” (Q-News, 1995) Vitamin D is important and Allah has so perfectly made our body that it produces the vitamin automatically when exposed to sufficient sunlight. Normally one would receive enough exposure even while staying at home by just standing by the window or in the balcony – with or without Hijab. In fact, Hijab has nothing to do with it because exposure to sun doesn’t mean every part of the body must be exposed. Mona Salama, an Egyptian nutritionist and pediatrician, was asked in an online Q&A session on Islamonline.net (2007) on the issue of Hijab and sunlight. She replied: “Alhamdulliah (that we are) Muslimat (Muslim women) and that we wear Hijab. Besides protecting us from bad looks and immodest people, Hijab also protects our skin from the damages of ultraviolet rays. Overexposure to sunlight causes more than 90 percent of all premature aging (sagging, bagging, wrinkling, scaly skin) and 90 percent of all skin cancers. “Ultraviolet rays cause skin damage and weaken the skin structure by diminishing production of elastin and collagen, the two important substances that keep skin firm, youthful and wrinkle-free. “There are three main types of UV rays (UVA, UVB and UVC). The truth is we need the sun’s UVB rays as it triggers our supply of vitamin D which in turn regulates Calcium. This gives us stronger bones and disease protection. But it only takes 10 minutes of sun exposure to manufacture a month’s worth of vitamin D, and the Hijab can by no means block this benefit. It’s easy to get the necessary amount simply by taking a short walk at lunchtime with your Hijab or simply stand in the balcony, also with your Hijab, for 10 minutes.” For Muslims, the natural scientific benefits that come with following our Creator’s laws is not the reason for following Islam. We follow Allah’s laws in full obedience and submission to our Creator – out of our will and love. Allah praised the believers who say: “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).” (Qur’an, 2:285) He also instructs us: “It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error.” (Qur’an, 33:36) Whether we come to know of the benefit of a particular injunction or not, we submit to the divine laws because of our firm belief in the truthfulness of Qur’an as the Word of God and Islam as the Religion of God. This belief is not blind, but based on solid evidences and indisputable facts that are more than sufficient for mankind to believe in His message. source continued..

I think you must have read the old translation of Bahishti Zewar. The English was very bad and we found a few mistakes in there. We now use the new translation by Mawlana Mahomed Mahomedy...and yes, if you're not satisfied with the quotes from Darul ifta then best to ask a mufti sahib instead of becoming confused. InshaAllah the matter will be cleared for you

Making up for Udhiya (Qurbani or the Ritual Slaughter) in another Country for Past Obligations <QUESTION> I only found out Qurbani was wajib not long ago. According to Mufti Muhammad’s answer I must make qadha for my past years. Now I am a student and I have the money but it will slightly inconvenience me next year when I hope to broaden my studies. My father has been giving his qurbani every year. He lives here in the UK but he sends money to his brother in Pakistan who purchases a goat from there and sacrifices it for him. The goat is a lot cheaper there which is why he buys it from there; however it is still very expensive for me to accumulate my 5 outstanding years. Can I take countries with low exchange rates (i.e., some place like Iraq, Yemen) and accumulate the amount equivalent of my 5 years according to these rates and then distribute the sadaqa wherever necessary? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, Performing a ritual slaughter (udhiya) is necessary (wajib) upon every adult Muslim male and female who is sane, resident and owns 613.35 grams of silver or its equivalent in any form, which is in excess of one’s personal needs. As such, if an individual has in his/her ownership the equivalent of the above-mentioned amount in cash, stock, personal ornaments or in any other form, provided it is surplus to one’s basic needs, then this individual will be under an obligation to offer the ritual slaughter (udhiya). Udhiya can only be performed in the days designated for it, namely the three days of Eid al-Adha. These three days are the 10th, 11th, and 12th of Dhu’l Hijjah. Slaughtering an animal with the intention of Udhiya outside these three days (and nights) will not be valid or recognised. (Fatawa al-Hindiyya, 5/291-294) It should also be remembered that it is incorrect and invalid to give in charity instead of slaughtering an animal. The Shariah has prescribed different forms and modes of worship; hence, each one them holds its importance and special merit. Just as one is not allowed to give in charity in place of observing a fast in Ramadhan or give money to a poor person instead of travelling for Hajj, it is similarly not permitted to give some money in charity as an alternative to the ritual slaughter. Udhiya is an independent form of worship and cannot be substituted with something else. (See: Islamic Months by Mufti Taqi Usmani, P: 145) However, if an individual, out of ignorance or laxity, did not carry out the obligation of Udhiya during the time designated for it, then he must make up for this by giving the price of an Udhiya in charity to those poor individuals who are entitled to receive Zakat. This does not mean that giving in charity is an alternative; rather, this is only when one was not able to slaughter the animal during the prescribed days. During the three days of Eid, the obligation will only be discharged by slaughtering the animal. With regards to making up (qadha) for the ritual slaughter, the renowned Hanafi jurist, Imam al-Haskafi (Allah have mercy on him) states: “If the ritual slaughter was not offered and the designated days have gone by, then one should give the live animal away in charity.” Imam Ibn Abidin (Allah have mercy on him) comments on the above by stating: “(His statement: “give the live animal away in charity” because one is now unable to acquire the rewards by sacrificing and slaughtering the animal. If one wishes to give the animal’s price in charity, then that will also be sufficient…” (Radd al-Muhtar ala al-Durr al-Mukhtar, 6/320) Imam Ibn Abidin (Allah have mercy on him) further states that a well-off individual must give the price of the animal in the case of not purchasing an animal. However, if he had already purchased an animal, then he has a choice between giving the price of the animal or the living animal itself in charity …” (See: Radd al-Muhtar, 5/321) Therefore, if the individual (upon whom Udhiya was Wajib) had already purchased an animal but was unable to slaughter it until the days of Udhiya had gone by, then he has an option between giving away the animal itself in charity without slaughtering it, and giving the price of the animal in charity. The second situation is where one had not purchased an animal for Udhiya. In this case, one only has the option of paying the price of an Udhiya animal in charity. Now, what is the price that one is required to pay in charity? Imam al-Haskafi (Allah have mercy on him) answers this question by stating: “The meaning of “its price” is the price of a goat that is adequate.” Imam Ibn Abidin (Allah have mercy no him) explains the above by stating that if one had purchased the animal, then the price is obviously known to one. However, if one had not purchased an animal, then one will have to pay the price of a goat that is acceptable and adequate to be slaughtered as Udhiya. This goat should be of average type, as mentioned in other books. Based on the above texts of Ibn Abidin and Haskafi, most scholars are of the opinion that only the price of an average goat that is worthy of being slaughtered will suffice as a make up for the ritual slaughter. It would not be permitted to give the price of a seventh of a camel or cow. (See: Imdad al-Ahkam, 4/274). Others, however, state that the responsibility will be discharged even if one paid the price of a seventh of a camel or cow (See: Fatawa Mahmudiyya, 14/343). As such, it would be better and precautionary to pay the price of an average and standard goat. Finally, the price of this goat will be that of the country where one pays the charity. If one intends to give the charity in another country, then one must ascertain the market price of a goat in that particular country, and then give the money to those entitled to receive Zakat in that area. In conclusion, you must first repent and seek Allah's forgiveness for not being able to perform the ritual slaughter (udhiya) for the previous years. Thereafter, you need to pay the price of an average standard goat as charity to poor individuals who are entitled to receive Zakat. You can make this payment in whichever country you wish, with the local market price of the goat being that which you need to pay. It will not be allowed to take the market price of a goat of one country and pay that price in another. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

wa'alaykumus salaam I checked the English copy and it does not say that. Please double check. Mas'alah 34 in the Qurbaani section says: "Qurbani was waajib on a person. However, he did not make qurbani so much so that the three days of qurbani expired. He should therefore give the value of one goat or sheep in charity. But if he bought a goat and did not sacrifice it within those three days, then he should give that very goat as it is , in charity. That is, he should give it without slaughtering it." I've highlighted the important part. Also see the following at darul ifta which is similar to what I've quoted above from Bahishti Zewar Regarding the following: Yes that is why I said the answer in that post is according to the question

wa'alaykumus salaam ww The answer of the Mufti sahib is according to the question asked. Please take the answer according to the question I do understand what you're asking though.........i will confirm the answer with someone of knowledge and post here inshaAllah......

Taqabbalallaahu minnaa wa minkum! May Allah ta'ala accept from us and from you! 'Eid Sa'eed to all our members wherever you are and whenever it is!! ‘Īd - An Occasion of Happiness Allāh ta‘ālā, through His sheer Grace and Mercy only, grants us many moments and days of happiness throughout our lives. When we hear of engagements and weddings, or of the birth of a child, or anticipate the day of ‘Īd, we experience joy in our hearts. Despite all our shortcomings, disobedience and subsequent unworthiness, He does not deprive us of such occasions of happiness. These occasions are unique in the sense that each individual, no matter what condition he is in, experiences happiness to some degree at the mere thought of their arrival. This happiness is from Allāh ta‘ālā alone, as He is the one in whose control lies joy and sorrow. One such occasion of happiness is the day of ‘Īd...Read Here.

‘Īd - An Occasion of Happiness By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Allāh ta‘ālā, through His sheer Grace and Mercy only, grants us many moments and days of happiness throughout our lives. When we hear of engagements and weddings, or of the birth of a child, or anticipate the day of ‘Īd, we experience joy in our hearts. Despite all our shortcomings, disobedience and subsequent unworthiness, He does not deprive us of such occasions of happiness. These occasions are unique in the sense that each individual, no matter what condition he is in, experiences happiness to some degree at the mere thought of their arrival. This happiness is from Allāh ta‘ālā alone, as He is the one in whose control lies joy and sorrow. One such occasion of happiness is the day of ‘Īd. However, when we entertain the thoughts of happiness that surround ‘Īd, many disobediences run through our minds. As far as the Dīnī aspects surrounding ‘Īd are concerned, only a handful are thought of, and even those, as mere rituals. At most, people will think of certain sunan of ‘Īd and ‘Īd salāh, and on ‘Īd-al-Adhā the udhiyah (qurbānī). Thereafter, Zuhr, ‘Asr and the remaining salāhs of the day are almost unheard of. Even the Fajr salāh is missed by many especially when the days of ‘Īd fall in the summer months in the UK, because it is too early for them to make an effort to perform it. To perform the five times daily salāh is fard (compulsory) upon each and every believer, whilst the ‘Īd salāh is at most wājib, which, although of great importance, is albeit of a lower degree than fard. Therefore, being punctual in fulfilling a wājib whilst leaving aside a fard, is not the way a Muslim behaves, especially on an occasion of happiness. The happiness surrounding ‘Īd-al-Adhā is based upon the great life of Ibrāhīm ‘alayhis salām, in which he was tested numerous times by Allāh ta‘ālā, but never once did he waver or falter in his obedience to Him. He was tested during his youth; he was exiled by his father when he had no resources and was in need of his father’s support. But for Allāh ta‘ālā, he left him. Then again he was tested during his old age, when he was commanded to sacrifice his son Ismā‘īl ‘alayhis salām, when he needed him the most. Allāh ta‘ālā says, “When his Lord put Ibrāhīm to a test with certain Words, and he fulfilled them…” (2:124) It is this great life that we remember on the days of ‘Īd-al-Adhā, and we are made to understand by Allāh ta‘ālā that just as My Khalīl Ibrāhīm ‘alayhis salām, who gave all sacrifices in order to carry out My commands, is being remembered throughout the world by millions of people, year in, year out, and will be remembered in the Hereafter, if you also live your lives according to My commands, I will also grant you honour and dignity both in this world and the Hereafter. ‘Īd in no way means that we enjoy ourselves as we like, disobeying Allāh ta‘ālā by watching movies, intermingling freely with the opposite gender, consuming harām and generally neglecting our duties as Muslims. We should at all times, especially on this happy day of ‘Īd, purify our hearts from harbouring grudges, jealousy, hatred and ill-feelings towards our fellow Muslim brothers and sisters, which is against the spirit of the way of our beloved Prophet sallallāhu ‘alayhi wasallam. In contrast, we should have a greater sense of remembering Allāh ta‘ālā: the one who granted us this day of happiness. On the occasion of ‘Īd-al-Fitr, Imām Abū Hanīfah rahimahullāh would complete the recitation of the entire Qur’ān during the night, and another during the day, after having already completed its recitation 61 times over the month of Ramadān. Our salaf as-sālihīn (pious predecessors) would spend their days of ‘Īd in the obedience of Allāh ta‘ālā and in His remembrance, whereas we spend ours in His disobedience. We should learn our lesson from the blessed sīrah of Ibrāhīm ‘alayhis salām not to disobey Allāh ta‘ālā in the slightest, and submit totally to His command at every juncture in our lives, just like he ‘alayhis salām did. If we do this, then we will acquire the proximity of Allāh ta‘ālā and every day of our lives will be a day of ‘īd; a day of happiness and ecstasy. A person who gains the proximity of Allāh ta‘ālā through obedience to Him experiences such happiness and ecstasy during every moment of his life, that in comparison to it the pleasures of the whole world amount to nothing. Moreover, the truth is that the pleasures we search for in the displeasure of Allāh ta‘ālā are superficial, fake, and hollow. They are nothing but illusions. True pleasure lies in the connection and strength of relationship with Allāh ta‘ālā, in love for the Prophet sallallāhu ‘alayhi wasallam, and in following his teachings in all aspects of life. It is this pleasure that our pious predecessors would experience. If that wasn’t the case, why would Ibrāhīm ‘alayhis salām have gone through so much for the sake of Allāh ta‘ālā? Why would Imām Abū Hanīfah rahimahullāh have recited the Qur’ān so much, even on the day of ‘Īd? One of our great predecessors, Mawlānā Fadl-ar-Rahmān Ganjmurādābādī rahimahullāh used to say that whenever he would go into prostration, he would not wish to raise his head again. Such was the feeling of ecstasy in worship and obedience. Ibrāhīm ibn Adham rahimahullāh would say, “By Allāh! If the kings were to know the pleasure we are in, they would fight us with swords [to snatch it away from us].” Abū Sulaymān Ad-Dārānī rahimahullāh would say, “The worshippers of the night in their worship experience more pleasure than those who engage in futility.” This was the feeling of ecstasy and pleasure that compelled Bilāl radhiyallāhu ‘anhu to say, “Ahad, ahad (Allāh is One, Allāh is One)” despite being brutally tortured. This lesson that we learn at the occasion of ‘Īd-al-Adhā, should be revised each time Allāh ta‘ālā grants us any kind of happiness. At occasions of happiness we should not forget our Compassionate Creator who has granted us the happiness. May Allāh ta‘ālā grant us all the pleasure of His obedience, and keep us steadfast on the creed of Ibrāhīm ‘alayhis salām and his immense will of submission. Āmīn.

10 Points on the Day of ‘Arafah The day of ‘Arafah is the most important day for a Haji. Whilst only a select few of the Ummah are chosen by Allah Ta’ala to physically be on the plains of ‘Arafat on the 9th of Dhul Hijjah, there are several virtues and deeds mentioned regarding the day of ‘Arafah which apply to those afar as well. Hereunder are ten of them. The Virtue of the Day 1. The day of ‘Arafah is one of the best days of the year, Sayyidna Anas (radiyallahu’anhu) says: “The day of ‘Arafah equals 10 000 days in virtue”! (At-Targheeb, vol. 2 pg.200 & Lataiful Ma’arif, pg.460) 2. “On the day of Arafah, Allah frees even those who are not physically in Arafah. Therefore the next day is Eid for all” (Ibn Rajab -rahimahullah in Lataiful Ma’arif, pg.482) 3. The Day of ‘Arafah has also been labelled as “Yawmul Eid” by Sayyiduna ‘Umar (radiyallahu’anhu) as its the day in which Allah Ta’ala announced the perfection of Islam. (Sahih Bukhari) Deeds for this Day 4. DO on the Day of ‘Arafah: 1. Fast 2. Recite kalimah shahadah a lot 3. Excessive Du’a 4. Sadaqah 5. DON’T: 1. Persist on Sin (i.e, make tawbah -repent- from all sins) 2. Be arrogant These 2 types of people are deprived on this blessed day. (Ibn Rajab -rahimahullah- in Lataiful Ma’arif, pg.494) 6. Zikr on the Day of ‘Arafah Rasulullah (sallallahu’alaihiwasallam) would recite the following abundantly on the day of Arafah: Lailaha illallahu Wahdahu lasharika lahu lahulMulku walahulHamdu biyadihilKhairu wahuwa ‘ala kulli shai-inQadir (Musnad Ahmad; see Majma’uz Zawaid, vol.3 pg.252) كان أكثر دعاء النبي عليه السلام يوم عرفة “لاإلٰه إلا الله وحده لا شريك له، له الملك وله الحمد بيده الخير وهو على كل شئ قدير“ -أحمد والترمذي 7. Sayyiduna ‘Ali’s (radiyallahu’anhu) dua on the Day of ‘Arafah Allahumma a’tiq raqabati minanar wa awsi’li minar Rizqil Halal,wasrif ‘anni fasaqatil Jinni wal ins Translation: O Allah! Free me from the fire, increase my lawful sustenance, and keep away the transgressive Jin and humans from me. (Ibn Abi Dunya, see Lataiful Ma’arif, pg.494) :دعاء سيدنا علي رضي الله عنه يوم عرفة اللهم أعتق رقبتي من النار، وأَوسِعْ لِيْ مِنَ الرّزقِ الحلال، وَاصْرِفْ عني فَسَقة الجن والإنس -ابن أبي الدنيا 8. “Fasting on the day of Arafah will expiate the sins of the past and future year.” (Sahih Muslim) 9. Rasulullah sallallahu’alaihiwasallam said: “He who protects his ears, eyes & tongue on this day (Day of ‘Arafah) will be forgiven” (Musnad Ahmad with a reliable chain, Majma’uz Zawaid, vol.3 pg.251) Shaytan’s Humiliation 10. The day of ‘Arafah is the day when Shaytan is most humiliated (due to Allah’s extensive forgiveness) (Muwatta Imam Malik, Musnad Ahmad & Ibn Majah, hadith:3013) Conclusion All of the above will have real significance to us if we implement it and not just share it. May Allah Ta’ala grant us all the tawfeeq (ability) to practice on all the above and may He bless us with repeated opportunities of physically being on the plains of ‘Arafat. Ameen. al-miftah

Lol Haya...life itself is a major exam!

Some Masaail Pertaining to Takbeer-e-Tashreeq Q: What is the position of Takbeer-e-Tashreeq inDeen? A: Takbeer-e-Tashreeq is waajib in Deen. [1] Q: When should the Takbeer-e-Tashreeq be recited? A: It should be recited after every fardh Salaah,whether the Salaah was performed individually or in congregation.[2] Q: How many times should it be recited after every fardh Salaah? A: It should “only” be recited once.[3] Q: On whom is Takbeer-e-Tashreeq waajib? A: It is waajib on both baaligh men and women. However, men should recite it audibly and women should recite it softly.[4] Q: If one forgets to recite it after Salaah, then what should be done? A: If the person remembers whilst seated on the musalla and has not yet spoken to anyone, then he should recite the Takbeer-e-Tashreeq. However, if he has spoken or engaged in any worldly activity, then the Takbeer-e-Tashreeq will fall off. [5] Q: If one intentionally leaves out reciting the Takbeer-e-Tashreeq, will he be sinful? A: He will be sinful on account of omitting a waajib of Deen.[6] Q: For how many Salaah will the Takbeer-e-Tashreeq be recited? A: The Takbeer-e-Tashreeq will be recited for twenty three Salaah commencing from the Fajr of the ninth of Zul Hijjah and terminating on the Asr of the thirteenth of Zul Hijjah.[7] Q: In the case where one is making qadha for missed Salaah during the days of Tashreeq, should he recite the Takbeer-e-Tashreeq after the qadha Salaah? A: The Takbeer-e-Tashreeq will only be recited after those qadha Salaah which were missed during the days of Tashreeq of the same year. [8] Q: Should the Takbeer-e-Tashreeq be recited after the Eid Salaah? A: It should be recited after the Eid Salaah.[9] Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach) ويجب تكبير التشريق في الأصح للأمر به (حاشية رد المحتار – باب العيدين 2/177) وقالا بوجوبه فور كل فرض مطلقا ولو منفردا … إلى قوله: وعليه الاعتماد والعمل والفتوى في عامة الأمصار وكافة الأعصار (حاشية رد المحتار – 2/179) ويجب تكبير التشريق في الأصح للأمر به مرة (حاشية رد المحتار – 2/177) وقالا بوجوبه فور كل فرض مطلقا ولو منفردا أو مسافرا أو امرأة … إلى قوله: وعليه الاعتماد والعمل والفتوى في عامة الأمصار وكافة الأعصار ) و على مقتد مسافر أو قروي أو امرأة بالتبعية لكن المرأة تخافت (حاشية رد المحتار – 2/179) عقب كل فرض عيني بلا فصل يمنع البناء ، قال ابن عابدين تحته: فلو خرج من المسجد أو تكلم عامدا أو ساهيا أو أحدث عامدا سقط عنه التكبير ، وفي استدبار القبلة روايتان ، ولو أحدث ناسيا بعد السلام ، الأصح أنه يكبر ولا يخرج للطهارة ، فتح (حاشية رد المحتار – 2/179) قال ابن عابدين: وفيه نظر لما قدمناه عنه في بحث سنن الصلاة أن الإثم في ترك السنة أخف منه في ترك الواجب (حاشية رد المحتار – 2/178) أوله من فجر عرفة وآخره إلى عصر العيد … إلى قوله: وقالا بوجوبه فور كل فرض مطلقا ولو منفردا أو مسافرا أو امرأة لأنه تبع للمكتوبة إلى عصر اليوم الخامس آخر أيام التشريق وعليه الاعتماد والعمل والفتوى (حاشية رد المحتار – 2/179) أو قضى فيها منها من عامه (حاشية رد المحتار – 2/179) ولا بأس به عقب العيد ، لأن المسلمين توارثوه ، فوجب اتباعهم وعليه البلخيون (حاشية رد المحتار – 2/180)

wa'alaykumus salaam Haya...i have no idea why this is so

Before the advent of the printing press, each copy of the Qur’aan were calligraphered ( written by hand), and for this purpose, there always has been, in every age, a large group of calligraphers whose sole purpose in life was (and still is) nothing else except the calligraphy of the Qur’aan. There many styles of writing, but two are the most popular for the Mus-haf (style of writing for Qur’aan) In addition to lithography, and photocomposition, lately word processors may have be used to print the of Holy Qur’an. However, to date the best quality of Holy Qur’aan are always initially hand written by the master calligrapher and then photograph and printed. There are several Qur’anic styles of writing however, two of them widely used. Both are different in style as well as some slight differences in sign convention. The first style is most popular among middle east and African countries The second style is most popular in Sub-Continent, (India, Pakistan Bangladesh) The second style is most popular among the non-Arab because the Arabic letters are large and bold rounded with word clearly separated the vowels signs accurately placed over or under the letters. This is very essential because of overwhelming majority of this group of Muslims hardly have any background in Arabic language. Without the diacritical marks placed clearly over and under the letters overwhelming majority would not be able to read the Holy Qur’aan properly. The script of Holy Qur’aan is printed according to the Riwaayah, Qira’ah (recital) and I’raab (diacritical marks including markings, signs and pointers for proper pronunciation) of Hafs ibn Sulayman ibn Al-Mugirah Al Asaiy Al Kufiyy. Hafs ibn Sulayman who learned the Holy Qur’aan from the Imam (expert) of Qiraa’ah (recital) Aa’sim ibn Abi Nujood Al Kufiyy At Taabi-iyy who learned from Abu Abdur Rahmaan Abdullah ibn Habeeb As Sulamiyy who learned from Sayyidina ‘Uthmaan ibn ‘Affaan (radhiAllahu anhu) Sayyidina ‘Aliyy ibn Abi Taalib (radhiAllahu anhu), Sayyidina ‘Abdullah ibn Mas’oud (radhiAllahu anhu), Sayyidina Zaid ibn Thaabit (radhiAllahu anhu) and Sayyidina Ubay ibn Ka’b (radhiAllahu anhu) and they all learned from the Holy Prophet Muhammad Mustafa (sallallahu alaihi wa salam). The script of Holy Qur’aan is according to that which is related by Imam of Rusm (script) from the Qur’an of Sayydina Uthmaan ibn Afaan (radhiAllahu anhu), which he had send to Ba’srah, Kufa (Iraq), Shaam (Syria) and Makkah. It was the Qur’aan that was kept for the people of Madinah, the Qur’aan that he (Uthmaan) used for his own recital and also from those Qur’aans that were transcribed . There is no doubt that every word of the Holy Qur’aan ( exception of dots and diacritical marks and pointers) are in accordance with the authorized copies of Sayydina ‘Uthmaan ibn Affan (radhiAllahu anhu). Where the Imam of Rusm (script) have differed in the style of script of some words, the apparent overwhelming and preferred script is followed. In additions this also by considering the recital method of the expert Qurraa (reciters) whose recital method is printed. However, the simplicity of script, including the clarity of Tushkee (I’raab i.e. diacritcal pointer and marking guides) have been used for the easy and correct rectial by the non-Arab (Ajamiyy) reader. Both Mus-haf, style of writing, also slightly differ in the convention of diacritical marks. This should be kept in our mind that the Word of Allah The Holy Qur’aan was revealed to Rasoolullah (sallallahu alaihi wa salam) in speech. In the past, it was and still is, common tradition among the Muslim community to memorise the entire or part of the Qur’aan. One main reason, to preserve the Holy Qur’aan in writing and later development of dots, diacritical marks and pointers, was so that Holy Qur’aan may be accessible to Non-Arabs Muslims living far from the Arabian peninsula. The diacritical system later served tremendously to preserve its correct pronunciation with minimum of effort to the Arab or non-Arab alike. It is generally believed that Sayyidna ‘Uthmaan (radhiAllahu anhu) had accomplished the preparation of five copies, but Abu Hatim Sijistani says that a total of seven copies were prepared. Out of these one was sent to Makkah al-Mukarramah, one to Syria, one to Yemen, one to Bahrain, one to Basrah and one to Kufah, and one was preserved in Madinah at-Tayyibah. The ummah reached a consensus on the rule that it is not permissible to write the text of the noble Qur’aan using any method other than the ‘Uthmaani Script. Consequently, all copies of the Qur’aan were, later on, written in accordance with this method. Upto this time, there existed only one single copy of the noble Qur’aan – complete, authentically standard and collectively attested by the whole ummah. These distinguished persons prepared more than one copy of this newly organized Mus-haf (copy of the Qur’aan). By Muallimah Sauda ummulhasanaat

Who is the Sacrifice? Yesterday, Ebrahim Alayhis Salaam stood ready, with knife in hand, to sacrifice his only child to secure Allah's pleasure. Today, we sacrifice every command of Allah for the happiness of our kids. Affluenza! Affluenza is a term that describes a mental illness that develops in a child by a parent's excessive molly coddling which translates into reckless behaviour and an inability to understand the consequences of one's actions. This very condition was used in the recent defence of a 16 year old American youth who while drunk and stealing his father's vehicle killed four people and injured twelve others in a horrific collision. While the prosecution was pushing for a 20 year imprisonment, the defence mellowed the judgement down to ten years in a psychiatric facility. The defence argued that due to the pampered lifestyle afforded to him by his wealthy parents who gave him everything and never set any limits, the teenager never learned that he was responsible for his actions and that his actions have consequences. Hence, he was not fully responsible for his actions. This type of mentality surely rings a bell when one considers many of the youth in our own community. Many are the parents who instead of parenting the child, dote on his/her every wish and encourage a lifestyle of indulgence. Flashy cell phones are given to kids still in primary school, expensive vehicles as soon as they can drive and plentiful cash to throw around. If the kids get into trouble, even if they are at fault, the parents throw their power and influence around so that he/she gets away scot-free, instead of using such opportunities to teach the kids responsibility. One wonders if these parents realise that they are sowing the seeds of destruction for those they love the most. The following Hadith imparts a most powerful lesson, “Whoever seeks Allah's Pleasure at the expense of the people's displeasure, will win Allah's Pleasure and Allah will then cause the people to be pleased with him. And whoever seeks to please others at the expense of Allah's Displeasure, will draw the Displeasure of Allah and Allah will then cause the people to be displeased with him." (Ibn Hibban) Is it then any surprise, that the very kids that were doted upon later become their parents’ greatest nightmares causing untold pain and grief? The time of Qurbani should be a moment of deep reflection in the upbringing of our kids. Yesterday, Ebrahim Alayhis Salaam stood ready, with knife in hand, to sacrifice his only child to secure Allah's pleasure. Today, we sacrifice every command of Allah for the happiness of our kids. The Hadith teaches us, “No father has given his child a gift better than good character.”(Tirmizi) Unfortunately for many, the idea of gifts have been restricted to objects of material value, yet the Hadith, time and again, informs us that real wealth is the wealth of the soul. Have we not witnessed, with our very eyes, people whose monetary value is in the millions but who are valueless as human beings? It is hard to imagine that loving parents would wish the same internal bankruptcy for their kids. Reality is sometimes stranger than fantasy. This year when we put the knife on the animal's throat that we sacrifice to please Allah, reflect on the rest of your life. Are we sacrificing for Allah or are we sacrificing Allah for others? Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Compilation of the Qur'an Question: I recently found information relating to the construction of the Qur'an. Ibn Mas'ood was apparently the first man to oversee the compilation of the Qur'an from the scraps of papyrus and other materials that the Qur'an may have been written on. Upon completing this book, some early followers of islam took the text and began translating it into the other dialects of an ever changing Arabic language. Upon realizing this, the 3rd caliph, Hazrat Usman (or Uthmaan) compiled the Uthmani Qur'an which all modern Qur'ans are based on; then ordered the destruction of all Qur'ans that were not his own compilation (including Ibn Mas'ood's). If all of the above is true, then Ibn Mas'ood's original Qur'an is different from the modern Qur'an. Is Usman the only man who knew how different the two books are? In response to my question, I would be appreciative of any historically known facts that are easily referenced, for my own studies. A lack of references would be most regrettable. Answer: It is incorrect to believe that Abdullah bin Mas’ood was the only one to compile the original text of the Qur’an. The actual facts in this regard is that after the demise of Nabi (S.A.W.), Hazrat Abu Bakr (R.A.) entrusted Hazrat Zaid bin Thaabit( R.A.) who was the scribe of Wahi in the prophets time and also a Hafiz, with the task of compiling the Qur’an and he appointed Hazrat Umar as his assistant. Hazrat Zaid (R.A.) made a great amount of effort in compiling the Qur’an. He went to various Sahaabah and gathered whatever portions of the Qur’an they had in their possession. He even approached those Sahaabah who were Haafizul Qur’an and after receiving a strong approval he compiled the entire Qur’an in a single form. This accomplishment was appreciated by every Sahaabah and not a single one objected to it. This compiled version of the Qur’an was kept in the guardianship of Hazrat Abu Bakr (R.A.) and used as a reference. No further copies were made and distributed amongst the Sahaabah. The Sahabah taught and read the Qur’an as they had memorized it or from whatever portions of it they had written down and kept by them. Permission had already been given by Nabi (S.A.W.) to recite the Qur’an in seven different manners, which is commonly known as Al-Qiraa’at-u-Sab’ah. It is for this reason that the recitation of one Sahabah varied from another. Every Sahaabi or his student was not learned in reciting the Qur’an according to the seven different styles. As a result, with the passing of time, differences started occurring amongst some of the Qurraa (Teachers of Tajweed). Each Qari claimed that the Qur’an was revealed according to the manner in which he recited and that the others were reading and teaching an incorrect version of the Qur’an. Noticing these conditions Hazrat Uthmaan (R.A.) became concerned. He therefore consulted the Sahabah who were currently residing in Madinah with regards to a solution to the matter. This meeting was attended by Hazrat Ali (R.A.), Hazrat Zaid bin Thaabit (R.A.), Hazrat Huzaifah bin Yamaan (R.A.) and other eminent Sahabah who were Huffaz of the Holy Qur’an. The outcome of this meeting was that the Qur’an will be compiled for a second time in light of the copy first compiled in the time of Hazrat Abu Bakr (R.A.) and thereafter many copies would be made and distributed to all the Islamic states and cities. This copy would be regarded as the original text. All other copies of the Qur’an were to be burnt and every person was to read the Qur’an according to this copy, thus wiping out the possibility of any differences in reading and teaching the Qur’an. Hazrat Uthmaan (R.A.) assigned this task to four Sahabah, namely Hazrat Zaid bin Thaabit (R.A.), Abdullah bin Zubair (R.A.), Hazrat Sa’eed bin Al -’Aas (R.A.) and Hazrat Abdurrahman bin Harith bin Hishaam (R.A.). This group of Sahabah had the Qur’an compiled in the time of Hazrat Abu Bakr (R.A.) at their disposal and took great assistance from it in compiling the second copy. They further asked all the Sahabah to forward whatever portions of the Qur’an were in their possessions. After making a thorough research and closely examining the different portions of the Qur’an received from other Sahabah, the compilation was successfully accomplished. In this second edition the Surahs were formatted in their proper sequence, since this was not found in the first edition, and it was conclusive of all the seven different styles. Hazrat Ubay bin Ka’ab and Ibne Abbas (R.A.) also contributed towards this great accomplishment. In this manner the Qur’an was compiled with the consensus and consent of all the Sahabah present in Madinah. Thereafter a further five or six copies were made, of which one was kept in Madinah and the remaining were distributed in the major Islamic states and an order was passed that everyone should follow these newly compiled copies and all other copies of the Qur’an should be burnt so that no controversy would arise in the future. It is only through the grace of Allah that this task was accomplished successfully, and Alhamdulillah presently all the copies of the Qur’an are in harmony with the copy compiled in the time of Hazrat Uthmaan (R.A.). For further reference please study the book ‘Uloom-ul-Qur’aan by Mufti Taqi Uthmani Saheb. Jameah Mahmoodiyah