ummtaalib

Beliefs in Angels In the name of Allah, the most Beneficent, the most Merciful. Angels are the honoured slaves of Allah (SWA). They are free from disobeying Allah (SWA). Whatever they are ordered to do they comply. They are honoured with the duties of conveying Allah’s (SWA) message. The kitabs and scriptures of the Prophets were revealed through them. The angels convey exactly as Allah (SWA) had instructed them. There can be absolutely be no mistake or misunderstanding in their conveying of the message. They are free from eating, drinking, male and female relationship, giving birth etc. They are constantly in the worship of Allah (SWA) in different forms and are never weary of his ibadat. Angels are deputed throughout the length and breadth of the heavens and the earth. They are controlled and supervised by Allah (SWA), some are deputed with the carrying of Arsh (Divine Throne) of Allah (SWA),some are lined along the Arsh, some are making tawaf around the Arsh. The existence of angels is proven in the Holy Quran and the Ahadith. In fact it is recorded in all the Kitaabs and scriptures of the previous Prophets. To accept the existence of angels is a necessity of our Deen and to refute their existence is undoubtedly Kufr. (Aqaidul Islam Maulana Idris Khandlwi p.71-p.72) Angels have been created from light. Saaidah Aaisha Radiallahu Anha reports that the Prophet of Allah Sallallahu Alahi Wasalam said; “ the angels are created from light just as the jinn are created from smokeless fire and mankind have been created from what you have been told about.” (Sahih Muslim) The angels have names, but we only know a few of them. Jibrael Alayhis Salam Mikaaeel Alayhis Salam Israafel Alayhis Salam Israeel Alayhis Salam Malik Munkar Nankir Haroot and Maroot There are some angels who have seen Allah (SWA) directly, whilst others have not. Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham

Detailed reading Here CONTENTS Introduction Proof of Existence of Jinns Sects Hierarchy Of Jinn (fig1) Distribution (fig2) Names Presence - Walk - Throne Death& after death Reward& Punishment Magic of Jinn’s Missiles A bit of sound advice Invocations( Duas ) Exorcism Solutions

Question: Is there any truth behind the myth that humans can be possessed by jinns? Answer: To exorcise (expel evil spirits) on humans is an act which had been practiced by the Prophets alaihimus salaam themselves and the pious, using those ways regarding which Allah Ta’ala commanded. Prophet Isaa used to practice this as well as our Noble Prophet . Imam Ahmed has narrated in his Musnad and Imaam Abu Dawood in his Sunan the hadith of Matr ibn Abdur Rahman Al-Anaq. He says: ‘Umm Aban binte al-Wazi ibn Zare ibn Aamir Al-Abdi narrates from her father that her grandfather Az-Zare’ went to the Holy Prophet with his possessed, insane son (or his nephew (sister’s son). She says my grandfather said: “When we came to the Holy Prophet I said, ‘I have come to you with my son (or nephew) who is possessed so that you pray to Almighty Allah for him.” The Prophet said, “Bring him to me.” He further says, “I took him to the Holy Prophet while the child was mounted. I dismounted him and took off his travel clothes and made him wear a pair of beautiful clothes. Then I grasped him by the hand and led him to the Messenger of Allah who said, “Bring him close to me and put his back towards me.” He also commanded for his clothes to be taken off. Then he raised his hands and put them on the child’s back in such a way that I saw his armpits. He was saying, “Come out O’ enemy of Allah! Come out O’ enemy of Allah!” Then the boy began to gaze with his true eyes and not with the previous gaze. Then the Holy Prophet made him sit in front of him and sent for some water with which he wiped the child’s face and the Holy Prophet prayed for him. After the Holy Prophet’s prayer for the child, no one in the group was superior to the child (i.e. in intelligence and understanding).’ Imaam Ahmad says in his Musnad that Abdullah ibn Nameer narrated to us from Uthman ibn Hakeem, he says: “Abdur Rahman ibn Abdul Aziz informed us about Ya’la ibn Murrah that he said, ‘Surely I have seen three things from the Messenger of Allah which no one has seen before me nor will anyone see them after me. I went with the Holy Prophet on a journey. When we had covered a little distance we passed by a woman who was sitting down with a child. She said, ‘O’ Messenger of Allah , this child has been inflicted with a calamity and we have been inflicted because of him. I cannot count the amount of fits he has during a single day.’ The Holy Prophet said, ‘Bring him to me.’ The woman lifted the child towards him and placed the child between the Holy Prophet and the saddle. They lifted him up and the Holy Prophet spat at him three times. Then he said, ‘In the name of Allah. I am his servant. Come out O’ enemy of Allah.’ Then he returned the child to the woman and said, ‘Meet us on our return, at this place, and inform us about his actions.” The narrator says, “We went and then we returned to find her in that place. She had three goats with her. The Noble Prophet asked, ‘What is the condition of your child?’ She replied, ‘I swear by the name of the Divine Being who sent you with the truth that up to now we have not perceived anything from him. Sacrifice these goats.’ The Holy Prophet said, ‘Get down and take one goat from her and return the rest.” Then he narrated the remaining hadith. Wakee’ narrates that Al-Amash conveyed to us from Al-Madinah ibn Amr who narrates from Ya’la ibn Murrah who says that his father said: “A woman came to the Holy Prophet with her child who was insane. The Holy Prophet said, ‘Get out O’ enemy of Allah, I am the Messenger of Allah.’ He says the child became healthy and the woman gifted to the Prophet two rams, some cheese and butter. The Holy Prophet said, ‘Take the cheese, butter and also one of the rams but return the other to her.’” Ya’la ibn Murrah Ash-Thaqafee says, “I have seen three things from the Holy Prophet ,” then he narrated a hadith and in it he said, “Then we travelled and passed by some water. A woman came to the Holy Prophet with her son who was possessed by a jinn. The Holy Prophet took hold of his nose and said, ‘Come out, surely I am Muhammad, the Messenger of Allah.” The narrator says, “Then we went and when we returned from our journey we passed by that place. That woman came to the Holy Prophet with a goat’s child and some milk. The Holy Prophet ordered her to take the goat’s child back and ordered his companions to drink the milk. Then he enquired about her child she replied, ‘In the name of the Being who sent you with the truth we have not seen anything wrong with him after you went.” inter-islam

The Qur’aanic View about the Jinn Allah has enlightened us on the subject of Jinn through the seventy second (72nd) Surah Surah Al-Jinn, revealed late in Makkah and various other aayaat in the Holy Qur’aan. The Holy Qur’aan reveals that Jinn are created from fire whereas the human beings are created from clay. Although they are invisible to human eyes, the jinn can see us. Like human beings they are also entrusted with responsibilities (careers, family life, etc.). They too will be rewarded for their righteousness and will receive punishment for their wickedness. “I created jinn and mankind only that they may worship me.” (Al Zariyat:56) “Whosoever fears the standing before his Lord, for him there are two paradises.” (Rahman:46) “And among us ( the Jinns ) there are the righteous folk and among us there are far from that; we are sects having different rules.” (Jinn:11) Views from Ahadith Ahadith enlighten us further and some of these are quoted below: 1. Jinn have been given power to change their form and appear in front of human beings in various forms; such as an animal, a reptile, or even a human being. In a hadith from Abu Saeed Khudri , it is believed that a jinn came in the form of a gigantic serpent. It is narrated that:- “A sahabi , returning from the battle of Khandaq saw his newly wed wife stood outside their house. He could not bear this sight and got extremely angry . He pointed the spear (at her), which he had in his hand , and asked her for an explanation. She asked him to go inside the house and see what was there before taking any further action against her. She was obviously scared by what she had seen. He entered the house and saw a huge python. He (thought he) killed the python but as he was returning, it suddenly attacked him and it was not known which of the two had died first. Upon learning about the above incident, the Holy Prophet remarked, “Indeed you will find some inhabitants within your household, so whenever you come across any of these warn them three times, if they go away it is alright otherwise you may kill them.” The serpent, it seems, was a jinn. Shaytaan, who is also from the family of Jinn, came in the form of an old man on the day of Badr (the famous battle in the year 2 A.H.). He tried to uplift the morals of the kafir fighters but when he saw the army of the angels descending to aid the Muslims, he could not bear the sight of them and ran away. 2. It was the custom of Jahiliyyah to fear the Jinn. Throughout their journey whenever the mushrikeen would break the journey in a desert or in a jungle, They would seek the refuge of the Jinns in that area. This would encourage the Jinn to cause a lot of disturbance and also increase their revolt. 3. Upon the advent of the Holy Prophet , many jinns accepted the mission and message of the Holy Prophet . They heard the Qur’aan read by the Noble Prophet while performing Fajr salaah in Ukaz and they also began to believe in the Prophet . As such, amongst the Jinns, there too are different religions, groups, sects and cults such as Christians, Jews, etc,. Among those who call themselves Muslims there are sects like Ahle Sunnah, Qadiani, Shiahs, etc,. 4. Human beings are superior to Jinns. The Jinns can never harm human beings if tackled in the right manner. When a jinn starts to like someone he follows him or her around. If he does something extraordinary and that person gets frightened, the Jinn will tease him more but if he reacts in a brave manner, the Jinn will disappear. 4.1 Mujahid, a student of Ibn Abbas says:- “After Ibn Abbas’s death a shaytaan would constantly appear before me in the form of Ibn Abbas whenever I started salaah. This got so worse that at times I was forced to break my salaah. So I decided to confront him next time he appeared and so I hid a dagger in my pocket and started salaah. When he came in front of me, I took out the dagger and jumped on him. He disappeared instantly and thereafter he never came back.” 4.2 Similarly, Hazrat Thanwi rahmatullahi alaihe has narrated that:- “Once in the city of Kufa, in Iraq, a merchant arrived and was searching for a rented accommodation. All the properties were full and someone directed him to a house which was empty and believed to be haunted. He was so tired that he did not care and decided to rent the property. When he was retiring to bed a huge black jinn came in front of him. He immediately started to recite the ‘Ayatul Kursi’. The jinn also followed his recitation and when he read the words, ‘Wala ya’uduhu hifzuhuma’ (‘And their ( the sky and the earth) safeguarding does not burden him’) the Jinn could not follow and stopped. The person understood the consequences of the words and recited the same words again and again until the jinn faded away. The merchant went to sleep and in the morning when he got up he saw the burnt ashes in the place where the jinn appeared. He was burnt by the power of Allah.” Actions& Precautionary Measures 5. As mentioned above human beings are superior to Jinns and as such can eliminate contact and any harm caused by them, if we adopt the ways taught to us by our Holy Prophet . These are:- · Try not to stay ‘Naa paak’ (in the state of impurity) for a prolonged period. · Perform salaah five times daily; · Constant rememberance of Allah through zikr (the heart of a zakir is alive whereas a non -zakir’s heart is dead); · If confronted by a Jinn then recite Auzu billah ......; Lahawla wa la quwwata..... and the last two chapters of Qur'aan, Qul auzu birrabinas and Qul auzu birabil falaq; · Recite daily a few pages of Surah Baqara as shaytaan does not have the ability to enter a room in which Surah Baqara is read. inter-islam

Question and Answer: Q. May an immature girl (before the bulugh) travel without her mahram? For example, is it permissible for an 8 year old girl to travel to another city (or even country) with her classmates and her teacher (but without any mahram)? (Question published as received) A. Apart from it being the command of the Prophet of Allah (Sallallahu Alaihi Wasallam), one of the core reasons why the Shari’ah prohibits a female from travelling over the distance of Safar (78kms) without a Mahram is for her own protection. Besides a female’s husband and Mahrams, no other person, regardless of how senior and trustworthy he is may be trusted with this task of travelling with a girl especially over a long distance. We have been made aware of a number of incidents where females have been abused at the hands of those non-Mahrams who were considered to be responsible and senior people when travelling with them. The Shari’ah has put in place this system of a female travelling with a Mahram for a reason and it is only for one’s own benefit and safety. After all, Allah is the most caring and most wise. The ruling pertaining to travelling without a Mahram is the same between a Balighah (mature) girl and a non-Balighah girl. Thus, the ruling is that it is prohibited for her (a non-Balighah girl) to travel over the safar distance with her classmates or teachers if she is not accompanied by her Mahram male relative. However, since she is not Balighah, she herself will not be sinful for travelling without a Mahram as a non-Balighah child is not accountable for her misdeeds. Nevertheless, her parents will be sinful for allowing her to travel in such a state. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Q. I am getting married in late December and am having an issue popping up at the last minute. When a husband and wife gets married, does the wife have to take the surname of the husband? If so, can you explain why and if not can you also explain why. A. According to Islamic traditions, a person’s name is normally connected to the father’s name. For this reason, we see that the names of the Sahabahs were always connected to their fathers’ name. Examples of this are: Umar bin Khattab – Umar the son of Khattab; Abdullah bin Abbas – Abdullah the son of Abbas; Zaid bin Arqam – Zaid the son of Arqam, etc. etc. In a like manner, the names of women were also connected to their fathers’ name, like Khadijah bint Khuwailid (Khadijah the daughter of Khuwailid, she was the wife of the Prophet S.A.S), Zainab bint Jahsh (Zainab the daughter of Jahsh), Sawdah bint Zaniah (Sawdah the daughter of Zaniah). They were all from among the blessed wives of the noble Messenger of Allah (S.A.S). What is evident from this, is that even after their marriage, their names continued to be attached and connected to the father’s names, and they were not adjusted or changed to show their marriage with anyone. Instead, in order to show their marriage with a particular person, the words ‘the wife of’ used to be attached to their names, like Zainab bint Jahsh Zawjun Nabi (S.A.S) (Zainab the daughter of Jahsh who was the wife of the Prophet S.A.S). With respect to their titles, these were given, based on the tribe that a person belonged to. Hence, the name Abu Moosa Al Ash’ari (R.A) meant that he (Abu Moosa) belonged to the Ash’ari tribe, Abu Zar Ghiffari (R.A) meant that he belonged to the Banu Ghiffari tribe, and in this way titles (or surnames) were given. The name of the tribe being attached to the person’s name (as in the above cases) indicated to which family and group he/she belonged to. This manner of connecting one’s name to the fathers’ name and being connected to a tribe has been established even before the advent of Islam, and has been the way of the Arabs until today. Besides the Arabs, many Muslims may chose to adopt this manner of affixing names for their children, and there is no harm in doing so. What is evident from the above explanation is that it is not essential (based on that which has been adopted by the Sahabahs and early Muslims) for a wife (upon marriage) to take the surname of the husband. However, although the wife would have carried her original name (i.e. being attached to her father’s name) she would have been referred to as ‘the wife of so and so’. This was also a part of the tradition among the Arabs. In contrast to this, we find that different countries, culture and people have their own way of identifying the family lineage, one which was the main purpose in the Arabs adopting the said manner as mentioned above. We find in our country and perhaps many others, that a child’s surname would normally be registered with the surname of the father, which in reality, is a family name coming down from the father’s parents, grand parents and great grand parents etc. In this manner, the lineage of a person can be easily traced over a period of generations to identify the family roots. In doing so, there is the preservation and identification of the family lineage which is an important one in Islamic teachings. It is with this view of having a child carry the father’s name, that many countries have adopted the trend of giving the wife the husband’s surname. This occurs automatically, through the register of a marriage and we see that it has become a common trend in the world today. Hence, if the wife’s surname is Mohammed and the husband’s surname is Ali, people will normally refer to the couple as Mr. & Mrs. Ali. This is something which has been established to a great extent across the globe and there are good reasons for it. For example, when the wife carries the surname of the husband, it becomes easy to identify that a marital relation exists between the two individuals. It also brings about ease in affixing the child’s surname with the father’s surname which then becomes the family surname. If the wife did not take the surname of the husband, then it means that the child’s surname would be different from that of the mother’s. In this case, a lot of problems can come about, owing to the difference in surnames, especially when it is connected to having legal documents for the child. The gist of this entire explanation is that while taking the husband’s surname is not compulsory (for a wife) in Islamic teachings, it cannot be said that it is opposing to Islam. Instead, it is one which has many benefits, and has been established as a norm in many countries of the world, including ours. At the same time, if a wife chooses not to take the husband’s surname, then she is not blameworthy and sinful, seeing that she has not violated any Islamic teaching. And Allah knows best. Mufti Waseem Khan Source

(1) Hadhrat Abu Maalik Ash'ari (radhiyallahu anhu) says that he heard Rasulullah (sallallahu alayhi wasallam) say: "Most certainly, there will be in my Ummah people who will make lawful fornication, silk, liquor and musical instruments." (Bukhaari) (2) In another version of this narration, Rasulullah (sallallahu alayhi wasallam) said: "Most certainly, people from my Ummah will consume liquor which they will describe with some other name. Over their heads will be playing musical instruments and singing girls. Allah will cause the earth to swallow them, and from among them He will transform into apes and pigs." (Ibn Maajah) The punishment for music and singing is exceptionally severe. Some juhhaal (ignoramuses) have attempted to escape the condemnation of music and singing stated in this Hadith by presenting a very stupid argument. They argue that the punishment mentioned in this Hadith applies to a collective act which consists of four deeds, viz., fornication, silk, liquor and music. It is their contention that musical instruments by themselves are not evil, hence not haraam. o­nly when used together with the haraam acts will it also become haraam, hence the Hadith mentions it along with the other three sinful deeds. The logical conclusion of this absurd argument is that if fornication is committed in isolation of the other three deeds, it will be lawful. Similarly, if liquor is consumed alone, i.e. without the accompaniment of music, fornication, and silken garments, it will be halaal. Similarly, wearing silk will be permissible for males according to this ludicrous logic if it is unaccompanied by the other three acts. The absurdity of this fallacious argument is self-evident. There is no need for discussing it further. This Hadith is an unambiguous assertion of the hurmat (being haraam/prohibition) of musical instruments. In this Hadith, Rasulullah (sallallahu alayhi wasallam) uses the word (Yasta-hil-loona, i.e. they will make lawful). He mentioned four acts which people in the later ages would make lawful, viz. fornication, liquor, silk and music. This presupposes that these acts are haraam. It is meaningless to say that a lawful act will be made lawful. This absurdity is the consequence of the stupid and false contention of the proponents of music and singing. A haraam act is made lawful, and this is precisely what Rasulullah (sallallahu alayhi wasallam) said. The time will dawn when Muslims will make halaal these four haraam acts. In fact, all four evils have already been made 'halaal' in Muslim lands and by Muslim communities all over the world. There is almost unanimity of the stupid masses and the juhhaal deviate modernists o­n the 'permissibility' of music and singing. Alcohol in a variety of forms and labels has been given the green light by even the Ulama in most countries. Males don silk without even having heard of its prohibition. Fornication is actively promoted in the form of legalized prostitution in Muslim countries and at secular educational institutions. The Bangladesh Supreme Court transgressed all limits of shamelessness by declaring that prostitutes have the right to earn a living by means of prostitution. This shaitaani court ordered the Bangladeshi government to release all imprisoned prostitutes and to refrain from hampering them in the filthy trade of their bodies. These lesser signs of Qiyaamah are materializing right in front of our eyes. In some quarters an attempt has been made to assail the authenticity of this Hadith. Much has been written by the authorities of the Shariah in vindication of this Hadith's authenticity. Here it will suffice to say that this Hadith is highly authentic. It is bereft of any blemishes. The gravity of the chastisement - disfiguration and transformation into apes and swines - should be more than adequate to jolt Muslims into the realisation that music is a crime with which o­ne dares not trifle. (3) Imraan Bin Husain (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "In this Ummah will be earthquakes, disfiguration (of faces which will be transformed into apes and pigs) and showers of stone (descending o­n them from the heaven)." A man from among the Muslimeen said: "O Rasulullah! When will this be?" Rasulullah (sallallahu alayhi wasallam) said: "When singing girls and musical instruments will become profuse and when liquor will be consumed (in abundance)."(Tirmizi) (4) Hadhrat Abu Hurairah (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "During the last of ages (in close proximity to Qiyaamah) a nation from my Ummah will be disfigured (and transformed) into apes and pigs." The Sahaabah said: "O Rasulullah! Will they be Muslim?" Rasulullah (sallallahu alayhi wasallam) said: "Yes. They will be testifying that there is no deity but Allah and that I am His Rasool, and they will be fasting (in the month of Ramadhaan)." The Sahaabah asked: "O Rasulullah! What will be their condition (to warrant such chastisement)?" Rasulullah (sallallahu alayhi wasallam) said: "They will be indulging in musical instruments, singing girls, musical drums, and they will be consuming liquor. They will o­ne night go to sleep after their liquor and amusement. When they arise in the morning, they will have been disfigured (and transformed into apes and pigs)." (Kaf-fur Ruaa') It is apparent from this Hadith that the musical drum (the tablah of the qawwaals) and similar other kinds of musical drums are not the duff mentioned in the Ahaadith. Musical drums have been declared haraam unanimously by all authorities from the very age of the Sahaabah. (5) According to another Hadith, also narrated by Hadhrat Abu Hurairah (radhiyallahu anhu), Rasulullah (sallallahu alayhi wasallam) said: "I take oath by The Being Who has sent me with the Haqq (Truth)! The world will not come to an end until earthquakes, the descent of showers of stones (from the heaven) and disfigurement of faces (which will be transformed into apes and swines) had not taken place.' The Sahaabah said: 'When will that happen, O Rasulullah?' He replied: 'When you see women seated o­n saddles (i.e. riding horses and in this age, driving cars); when singing girls are to be found in profusion; when false testimony becomes rampant, and when homosexuality and lesbianism become prevalent." (Bazzaar and Tibraani) All these evil deeds mentioned in this Hadith are widely prevalent in this age. Women driving vehicles has become a norm in even Muslim society. Music and singing have become accepted practices in even Muslim homes. Among the signs of Qiyaamah are the acts of music and singing which have permeated every facet of life. Even the pious people who are averse to music and singing are unable to protect their ears from the satanic din of music and singing which blares in the streets, in the shops, in the factories, in the planes, in the offices, o­n the cellphones and even in the public toilets. Even the Musaajid are becoming proliferated with musical tunes of the confounded cellphones belonging to confounded people who have absolutely no fear and shame for Allah Ta'ala, no respect for His Musaajid and the musallis of the Musaajid. In flagrant violation and total disregard for the divine Shariah of Allah Ta'ala, Muslims in this age step out of the way to ensure that the ringing tone of their phones is the voice of shaitaan (music). And this evil is terribly defiling the holy atmosphere of Musjidul Haraam in Makkah and Musjidun Nabawi in Madinah. May Allah Ta'ala save us from His chastisement. We now o­nly have to wait for the disfiguration and transformation of faces of these evil people into apes and pigs, and also for the showers of stone to rain from the heavens. (6) Hadhrat Ali Bin Abi Taalib (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "When my Ummah indulges in fifteen misdeeds, calamities will settle o­n them. Among these are singing girls and musical instruments." (Tirmizi) (7) Sahl Bin Sa'd (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "There will befall this Ummat earthquakes, disfigurement of faces and showers of stones.' It was said: 'O Rasulullah! When will this happen?' Rasulullah (sallallahu alayhi wasallam) said: 'When singing girls become in profusion and liquor is made lawful." (Ibn Maajah) Numerous Sahaabah have narrated Ahaadith in which Rasulullah (sallallahu alayhi wasallam) warned of disasters overwhelming the Ummah as a consequence of the profusion of music, singing and singing girls. Among these Sahaabah are: Hadhrat Abu Maalik Ash'ari, Hadhrat Imraan Bin Husain, Hadhrat Abu Hurairah, Hadhrat Ali, Hadhrat Sahl Bin Sa'd As-Saaidi, Hadhrat Ubaadah Bin Saamit, Hadhrat Abu Umaamah, Hadhrat Ibn Abbaas, Hadhrat Saeed Bin Khudri, Hadhrat Abdullah Bin Bishr, Hadhrat Anas, Hadhrat Abdur Rahmaan Bin Saabit and Hadhrat Aishah (ridhwaanullaahi alayhim aj-maeen). (8) Hadhrat Naafi' (radhiyallahu anhu) narrates: "Once when Hadhrat Abdullah Bin Umar (radhiyallahu anhu) heard the sound of a shepherd's flute, he placed his fingers in both ears (to block the sound of the music), and he diverted his mount from that path. (As they rode o­n), he would say: 'O Naafi', can you still hear (the sound)?' I would say: 'Yes.' He would then continue riding. o­nly when I said: 'I can no longer hear it', did he remove his fingers from his ears. Then he returned to the road. He then said: 'I saw Rasulullah (sallallahu alayhi wasallam) doing like this when he had heard the flute of a shepherd." (Ahmad and Abu Dawood) This was the reaction of the devotees of Rasulullah (sallallahu alayhi wasallam). They could not tolerate the voice of shaitaan. When music dinned into their ears, they literally plugged their ears with their fingers. By what stretch of reasoning and o­n what basis of shame and honesty can it be claimed that Rasulullah (sallallahu alayhi wasallam) had permitted music and singing? He had described it as the voice of shaitaan. He would plug his ears to block the sound of shaitaan's voice entering his ears. (9) Hadhrat Abdullah Bin Umar (radhiyallahu anhu) narrates: "Verily, Nabi (sallallahu alayhi wasallam) made haraam liquor, gambling, the musical drum and the tambourine. And, every intoxicant is haraam." (Ahmad and Abu Dawood) (10) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "Verily, Allah has made haraam liquor, gambling, the musical drum, and every intoxicant is haraam." (Ahmad, Abu Dawood, Baihqi, etc.) (11) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrated: "The musical drum (tablah) is haraam. Liquor is haraam, and musical instruments are haraam." (Kaf-fur Ruaa') (12) Hadhrat Ibn Mas'ud (radhiyallahu anhu) narrated: "Verily, Nabi (sallallahu alayhi wasallam) heard a man singing o­ne night. He then said: 'His Salaat is unacceptable! His Salaat is unacceptable! His Salaat is unacceptable!" (Nailul Autaar) (13) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "Listening to music and singing is sinful. Sitting at such gatherings is fisq (immoral transgression). Deriving pleasure from it is kufr." (Nailul Autaar) (14) Hadhrat Ali (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "I have been sent (by Allah) to destroy musical instruments……..The earning of a male singer and a female singer is haraam. The earning of zina is haraam. It is incumbent o­n Allah not to allow a body nourished by haraam, entry into Jahannum." (Kaf-fur Ruaa') The evil of music and singing is sufficiently abominable to warrant it being lumped together with zina (fornication). o­ne Hadith describes singing as "the spell of shaitaan." (15) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "I have been sent (by Allah Ta'ala) to destroy the musical drum (tablah) and the flute." (Jam'ul Jawaami') The tablah and other forms of musical drums are not to be confused with the duff for which there is limited permissibility. (16) Hadhrat Umar (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "The earning of a singer is haraam and her singing is haraam." (Nailul Autaar) (17) Hadhrat Ali (radhiyallahu anhu) said: "Rasulullah (sallallahu alayhi wasallam) prohibited beating of the duff (drum) and the sound of the flute." (Nailul Autaar) From this Hadith as well as others, the ambiguity about the duff is eliminated. It is clear from several Ahaadith that the general ruling of prohibition applies to even the duff. However, an exception has been made for o­nly the duff for the Days of Eid and marriage occasions provided no haraam acts are committed. This Hadith has the effect of abrogation. It cancels out the other narrations in which the duff was allowed. The fact that Hadhrat Ali (radhiyallahu anhu) and other Sahaabah too propagated the general prohibition of the duff even after the demise of Rasulullah (sallallahu alayhi wasallam) is sufficient substantiation for the abrogating force of this Hadith as well as other Ahaadith which also mention the prohibition of the duff. (18) Hadhrat Ali (radhiyallahu anhu) narrated: "Rasulullah (sallallahu alayhi wasallam) forbade beating the duff, playing the harp and blowing the flute." (Kanzul Ummaal) (19) Hadhrat Ibn Mas'ud (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "Verily, singing generates hypocrisy in the heart just as water causes farm-produce to grow". (Baihqi) (20) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "Love for singing germinates hypocrisy in the heart just as water causes plants to grow." (21) Hadhrat Ibn Mas'ud (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "Beware of listening to musical instruments and singing, for verily, both these acts germinate nifaaq (hypocrisy) in the heart just as water causes vegetables to grow." (Kaf-fur Ru'aa') (22) Hadhrat Anas (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "Whoever sits and listens to a singing girl, Allah will pour molten lead into his ears o­n the Day of Qiyaamah." (Ibn Asaakir) On what basis now can the permissibility of music and singing be argued? The severity of the punishment should be an adequate deterrent to abstain even if some narrations indicate permissibility. (23) Hadhrat Ali (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "Whoever dies while he has a singing slave girl, do not perform Janaazah Salaat for him." (Haakim) (24) Safwaan Bin Umayyah (radhiyallahu anhu) narrated that Amr Bin Qurrah said (to Rasulullah - sallallahu alayhi wasallam): "I am very unfortunate. I do not see any way for acquiring my rizq except by means of my duff. Therefore, grant me permission to sing (i.e. with my duff) such songs which will be devoid of any immorality (evil).' Rasulullah (sallallahu alayhi wasallam) replied: "I do not give you permission. There is no honour and no goodness (in what you are saying). O enemy of Allah! You are a liar. Most certainly, Allah has ordained for you halaal rizq, but you have chosen what Allah has made haraam for you in place of what He has made halaal for you of the sustenance He has decreed for you." (Baihqi, Tibraani, Dailmi) The fact that this person sought permission for singing with his duff is abundant and clear testimony for his awareness of the prohibition, hence he requested permission. If music and singing were lawful, there would not have been the need for him to seek permission from Rasulullah (sallallahu alayhi wasallam). No o­ne had asked Rasulullah (sallallahu alayhi wasallam) to farm or to trade. Anyone who inclined to these professions would readily become involved therein. Since these are permissible activities, there was no need to seek permission. But not so with music and singing. The awareness of the prohibition of the voice of shaitaan constrained the man to seek exemption and permission. But he was very harshly rebuffed by Rasulullah (sallallahu alayhi wasallam) who branded him "the enemy of Allah". This Hadith also refutes the contention of the permissibility of 'good' songs - songs which are devoid of immoral content. The Hadith is also an adequate response for those who in this age believe that without dealing in bank-riba, it is not possible to progress financially. They deceive themselves into believing that sufficient halaal avenues for the acquisition of halaal rizq no longer exist. Those who proffer such contentions are termed 'enemies of Allah' by Rasulullah (sallallahu alayhi wasallam). Allah Ta'ala has ordained halaal ways for our sustenance. Whoever avers the contrary is a liar. Man in his greed substitutes the halaal ways and means for haraam methods, labouring under the extreme misconception of gaining abundant wealth by means of the unlawful ways he has appropriated for himself. Ultimately he will be frustrated and fail in his endeavours to achieve what he has targeted. o­ne will not gain a cent more than the divinely stipulated and decreed amount. (25) Hadhrat Ibn Abbaas (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "On the Day of Qiyaamah, Allah Azza Wa Jal will proclaim: "Where are those who had protected their ears and their eyes from the musical instruments of shaitaan?" (Allah Ta'ala will instruct the Malaaikah): "Separate them (from the multitudes of people)." They (the Angels) will separate them, and have them seated o­n dunes of musk and ambergris then Allah Ta'ala will say to the Malaaikah: "Recite to them My Tasbeeh and My Tamjeed." The Malaaikah will then recite to them with such beautiful voices, the likes of which no o­ne had ever heard." This Hadith has been narrated by Allaamah Ibn Hajar Makki from Dailmi. The Sahaabi narrating it is Hadhrat Ibn Abbaas (radhiyallahu anhu). Allaamah Ali Muttaqi also narrates this Hadith, but from the Sahaabi, Hadhrat Jaabir (radhiyallahu anhu)-Kanzul Ummaal. Allamah Muhammad Bin Muhammad Maghribi narrates this Hadith from Hadhrat Bin Al-Munkadir (Jam'ul Fawaaid). Imaam Tha-aalabi also narrates it from Muhammad Bin Al-Munkadir, but from Ibn Wahab. - (Jawaahirul Hassaan) Those who indulge in the haraam music and singing of this world, will be denied the music of Jannat. (26) Hadhrat Abu Musa Ash'ari (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "Whoever listens to the sound of singing, he will not be given permission to listen to the (beautiful) voices of the Ruhaaniyyeen in Jannat." When it was asked: 'Who are the Ruhaaniyyeen?' Rasulullah (sallallahu alayhi wasallam) said: "The Qaaris of Jannat." (Kanzul Ummaal) In his Tafseer, Imaam Qurtubi comments: "We have mentioned this Hadith in Kitaabut Tathkirah along with other similar examples. Thus, he who consumes wine will be denied the pure drink (of Jannat) in the Aakhirah. He who wears silk will not wear silk in the Aakhirah, etc. All this is correct in meaning……" (27) Hadhrat Ibn Umar (radhiyallahu anhu) narrates: "Nabi (sallallahu alayhi wasallam) prohibited singing and listening to singing, and (he also prohibited) gossip." (Kaf-fur Ruaa') (28) Zaid Bin Arqam (radhiyallahu anhu) narrates: "Once a youth while singing passed by Nabi (sallallahu alayhi wasallam) who was walking in a street of Madinah. Rasulullah (sallallahu alayhi wasallam) said: 'Alas! O young man! Why do you not sing with the Qur'aan (i.e. recite it beautifully instead of singing songs)?' He repeated this statement several times." (Dailmi) (29) Hadhrat Abu Umaamah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "When someone raises his voice with singing, Allah sends two shaitaans who sit o­n his shoulders striking his breast with their heels until he stops (singing)." (Tibraani) (30) Hadhrat Abdur Rahmaan Bin Auf (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "I have forbidden two ignorant immoral voices: (The first)- the sounds of futility at the time of merrymaking, and the musical instruments of shaitaan. (The second)- the wailing sounds at the time of calamity when the face is struck and the garments are torn." (Haakim in Mustadrak) (31) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "The bell is among the musical instruments of shaitaan." (Abu Dawood) (32) Kisaan narrates that Hadhrat Muaawiyyah (radhiyallahu anhu) stated in his Khutbah: "Verily, Rasulullah (sallallahu alayhi wasallam) forbade seven things, and I too forbid you from these things. Know that these things are: Loud wailing (on occasions of death), singing, pictures………" (Tibraani) (33) In a lengthy Hadith narrated by Hadhrat Abu Umaamah (radhiyallahu anhu), it is mentioned that o­n the occasion of the expulsion of shaitaan from the heaven and his exile to earth, he (Iblees) supplicated to Allah Ta'ala: "O my Rabb! You have exiled me to earth and you have made me accursed………Now, therefore bestow to me a caller (who can call to my path).' Allah Ta'ala said: "(Your caller) is musical instruments……….." (Tibraani) (34) Allaamah Qurtubi, in his Tafseer, narrates the following Hadith: "Verily, o­nce when Abdullah Bin Mas'ud (radhiyallahu anhu) heard someone singing, he hastily left the place. This reached Rasulullah (sallallahu alayhi wasallam). He thereupon commented: 'Indeed, Ibn Umm Abd (i.e. Abdullah Ibn Mas'ud) is an honourable abd (slave ofAllah)." Two salient facts emerge from this Hadith: o­ne- Hadhrat Abdullah Bin Mas'ud (radhiyallahu anhu) was aware of the prohibition of music and singing, hence he hastily left the place. Two- Rasulullah (sallallahu alayhi wasallam) approved of his action and commended him. This too clearly indicates the evil of singing and music. (35) Hadhrat Abu Burzah (radhiyallahu anhu) narrated: "We were with the Nabi (sallallahu alayhi wasallam) o­n a journey when he heard two men singing. The o­ne was responding to the other (by means of singing poetry). Nabi (sallallahu alayhi wasallam) then said: 'Look who these two are.' They (the Sahaabah) said: 'They are so and so (naming them).' Rasulullah (sallallahu alayhi wasallam) then cursed, saying: 'O Allah! Cast them upside down in Jahannum." (Majmauz Zawaaid) The gravity of the prohibition of singing and music should be apparent from the vehemence of the curse of Rasulullah (sallallahu alayhi wasallam). (36) Rasulullah (sallallahu alayhi wasallam) said: "Verily, Allah Ta'ala sent me as a Mercy and a Guide to the worlds, and He has commanded me to destroy musical instruments……" (37) Hadhrat Abu Hurairah (radhiyallahu anhu) narrates: "Rasulullah (sallallahu alayhi wasallam) said: 'Verily, the bell is of the musical instruments of shaitaan." (Muslim and Abu Dawood) (38) Hadhrat Abu Hurairah (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: "The Malaaikah do no associate with a group in which there is a dog or a bell." (Muslim and Abu Dawood) (39) Hadhrat Aishah (radhiyallahu anha) narrated: "Verily, Nabi (sallallahu alayhi wasallam) instructed that all bells be cut off from the necks of the camels o­n the Day of Badr." (Musnad Ahmad) (40) Hadhrat Umar (radhiyallahu anhu) narrated: "I heard Rasulullah (sallallahu alayhi wasallam) saying: "Verily, with every bell is a shaitaan." (Abu Dawood) The tinkling and jingling of bells are also associated with shaitaani music, hence the stringent prohibition. Now that these numerous Ahaadith in which Rasulullah (sallallahu alayhi wasallam) severely condemns music and singing has dawned o­n those who lacked awareness, there cannot be a Muslim with a healthy Imaan who will still believe in the permissibility of the voice of shaitaan. [Extracted from: Sautush Shaitaan] The Majlis

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The Stream of Zarqaa' Until the khalifate of Muawiyah RA, the dwellers of Madinah would depend mainly on wells for their water supply. Muawiyah RA constructed a modern water link system which availed the people of Damascus water close to their homes. He said to the Governor of Madinah, Marwan ibn Hakam, "I feel shy that the people of Damascus drink from near their homes while the people of Madinah have to drink from far away wells. Make for them like what I have made for the people of Damascus." Marwan consulted experts in this field and they concluded that an underground canal should be built. The waters of the well of Quba were internally combined at an underground intersection west of Masjid Quba and their waters made to flow through Madinah in an underground stream. It had manholes at different intervals to draw water. Marwan was blue eyed (In Arabic: Zarqaa) thus, it was named The Stream of Zarqaa'. It was maintained through history by different Muslim rulers. In 1349 A.H. King Abdul Aziz formed a watch committee for this stream. They put the foundation of a new water link system: after renovating the stream they placed pipes inside it with smaller pipes branching off providing a water connection to every home. In view of the increased water consumption, purified sea-water was also added into the stream. The water board has now built twenty water storage tanks from where water is supplied through the water link system throughout Madinah. "Pictorial History of Madinah Munawwarah" Dr. Muhammad Ilyas Abdul Ghani

September 3, 2013 Q. Was Jesus nailed to the cross? Can you give me details surrounding this event according to Islam? Should we believe in the bible also? A. Jesus was not nailed on the cross nor was he killed. Instead, he was taken up bodily into the heavens. This is the established teaching of Islam which is evident in the Holy Quran and the authentic traditions of the Prophet (S.A). In the Holy Quran, Allah has categorically stated, ‘And they did not kill him (Jesus) nor did they crucify him. However, it was made doubtful to them and they did not kill in certainty. And those who differed therein are full of doubts. They have no knowledge, they follow nothing but conjecture. For surely, they killed him not. Instead Allah lifted him unto Himself and Allah is Mighty, Wise. (Al Quran Sura Nisa Verses 157-158) While explaining the above, Hafiz Ibn Katheer has given the authentic narration of Abdullah Ibn Abbas (R.A) in which he said, ‘When Allah intended to raise Jesus to the heavens, he (Jesus) came out to his companions who were twelve (in number) from among his disciples (Hawariyeen). So he came to them in the house while his head was dripping with water and said, ‘Certainly there will be among you he who will disbelieve in me twelve times after he had believed in me’. He then said, ‘Who amongst you will like that my semblance be cast upon him so that he be killed in my place and he shall be with me in my rank’. A young man stood up who was the youngest among all. Jesus said to him, ‘Sit’. Jesus made the same request again and the same young man stood up who was told to sit. For a third time Jesus made the request and the same young man stood. Upon this Jesus said, ‘It is you’. Allah then placed the semblance of Jesus upon the young man and he lifted Jesus from the house to the heavens. Those who were searching for Jesus, from among the Jews then came to the house and seized the one who resembled Jesus. They killed him and then crucified him. Some of them denied Jesus twelve times after they had believed in him. (Based upon this), Abdullah bin Abbas (R.A) further said, ‘The followers of Jesus became divided into three groups. One group said, ‘Allah was amongst us for whatever time he desired and then ascended to the heavens. This group is known as the Yaqubiya. Another group said, ‘The son of Allah was amongst us for whatever time he desired, and then Allah took him up to Himself. This group is known as the Nasturiya. The third group said, ‘Amongst us was the servant of Allah and His Messenger. He remained with us for whatever time Allah desired and then He (Allah) took him up to Himself. These were the Muslims. The two unbelieving groups came together and fought the Muslims until they killed them. Islam kept on being suppressed until Allah sent the Prophet Muhammad (S.A). Having quoted this, Hafiz Ibn Katheer said, ‘This is a sound narration from Abdullah bin Abbas (R.A)’. (Tafseer Ibn Katheer vol.1 pg.574-575) There are a few verses in the Holy Quran as well as Mutawatir Ahadith (Prophetic traditions) which establish the firm belief of the Muslims that Jesus (A.S) was not killed and crucified. The great Muhadith Hafiz Ibn Hajar Al Asqalani has mentioned that this is the Ijma (unanimous opinion/verdict) of the entire Muslim Ummah. With respect to believing in the present day bible, Muslims must not do so. The present day bible has been changed from its origin and many verses have been taken out, while fabricated statements have been placed in it. Allah has ordered us to believe in the Injeel (Gospel) which He has revealed to Jesus (A.S) and so, our faith must be in this. However, the present day bible does not represent the Injeel which was revealed to Jesus, hence, we are not required to believe in it. And Allah knows best. Mufti Waseem Khan Source

September 4, 2013 Q. I have seen muslims in the UK who when during conversation say “fingers crossed” and also “touch wood”. Sometimes they go as far as doing the said action (i.e. crossing fingers and even touching wood). I personally feel this is a terrible thing to do, but am not sure on the Islamic ruling on this sayings and actions. If a Muslim says and does the actions which I have mentioned, are they still Muslim (i.e. is this an act of shirk?) or is it a haraam action? A. These practices like crossing one’s fingers etc. are normally connected to superstitious beliefs and will be haram when done with these beliefs. In fact, if a Muslim has placed his belief on that which is connected to these actions, it may lead him to shirk. As for one who may do these practices because of a habit or a norm among people, then it will not lead to shirk or be haram. However, it will certainly be reprehensible (Makrooh), since it is connected to that which is wrong in Islam. And Allah knows best. Mufti Waseem Khan Source

Q: Salaamz dear Mufti Saab, I would like to ask you concerning the truth behind the Trinity which the Christians preach and propogate. Could it be that they have mixed up calling Isa, Angel Jibreel And Allaah as one ? or is it something more than that? Its something which has bothered me for quite a while and would appreciate any explanation you have regarding it. May Allaah continue to bless you and your efforts at Darul Uloom and may he continue to shower upon you the bounty of knowledge. Salaamz A: Wa alaikum As Salaam, It was an intentional act of theirs to attribute divinity to Isa (A.S). They knew very well that Isa (A.S) was a prophet who lived amongst the people as a human being. The disciples ate with him, drank with him and walked along with him. Therefore, there was absolutely no doubt in the minds of the early followers of Isa (A.S) that he was only a prophet who could not share divinity with Allah. The early Christians, through the teachings of the Gospel, also knew very well that there was only one God, Allah. Their Gospel taught them that Allah is alone, who has no partners, sons, peers or equals. This also was a deep rooted belief held by the early Christians since it was evident from the life and teachings of their prophet, Isa (A.S). About Jibraeel (A.S), they knew that he was an angel whom they referred to as the Holy Ghost. They also knew that Isa (A.S) was strengthened by angel Jibraeel (A.S) who came from Allah. From their teachings of the Gospel, they were fully aware that Allah, Isa (A.S) and Jibraeel (A.S) were three separate beings and were not one. Hence, it was totally impossible for any Christian (scholar or non scholar) to be mixed up and confused about calling one by the name of the other. It is to be noted that the early disciples and followers of Isa (A.S) believed in him to be only a prophet and Messenger of Allah. The disciples of Isa (A.S) never called Isa (A.S) ‘father’, ‘God’ or ‘son of God’. Instead, they referred to him as ‘teacher’, ‘master’, ‘holy servant’. In this regard, we find that in the book of Matthew, Isa (A.S) is reported to have said to his disciples, ‘But you are not to be called Rabbi, for you have one teacher, and you are all brethren, and call no man your father on earth, for you have one father who is in heaven’ (Matt 23: 8 – 11). Here, it is evident that Isa (A.S) referred to himself as a teacher to the disciples, and he also told them that they had only one father (Lord) who was in heaven. That is, he was not their lord. In another narration in Acts 2:22, it is stated that while addressing a party of the Jews, Peter (the disciple of Isa) said, ‘Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs which God did through him in your midst, as you yourselves know’. (Acts 2:22). Here, it is evident that Peter, the beloved disciple to Isa (A.S) accepted and considered Isa (A.S) to be ‘a man attested by God’. That is, he was a Messenger of God. In another passage, Peter again said to the Jews about Isa (A.S), ‘The God of Abraham and of Isaac and of Jacob, the God of our fathers, glorified His servant Jesus’ (Acts 3:13). Here, Peter called Isa (A.S) a servant of Allah, not God or the son of God. These along with many other verses of the present day Gospel (Bible) reveal that the disciples regarded Isa (A.S) (Jesus) only as ‘a man’, ‘a Messenger of God’, ‘a servant of God’, ‘a teacher’, ‘a Messiah’. It is also evident that the disciples of Isa (A.S) knew nothing of, and did not believe in the doctrines of Trinity and incarnation of Jesus. From the teachings of Isa (A.S) recorded in the Christian Scriptures, one will see clearly that Isa (A.S) preached and propagated the Oneness of Allah (Tawheed). In this regard, the Gospel of Matthew and Mark record that Jesus said, ‘Hear O Israel, the Lord our God, the Lord is One; and you shall love the Lord, your God with all your heart, and with all your soul, and with all your mind, and with all your strength’. (Mark 12:29; Matt 22:36). From this message, one can see clearly that Isa (A.S) (Jesus) was firm upon the teaching of the Oneness of Allah and that his teaching was the same given by every prophet on the face of the earth. From such teachings and statements of Jesus, one will see that he never preached the doctrines of Trinity and incarnation, nor did he claim to be God or His son. These were fabrications, invented by the latter Christians. In the Gospel of John, Isa (A.S) (Jesus) invokes Allah as follows, ‘And this is eternal life that they may know thee the Only true God, and Jesus Christ whom thou hast sent’. (John 17:2) The doctrines of trinity and incarnation of Jesus were invented by Paul, the real founder of modern day Christianity. Some of Paul’s statements which are in total contrast to the words and message of Jesus are: In his letter to Philippians he (Paul) says: ‘Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death of the cross. Therefore god has highly exalted him…that at the name of Jesus every knee should bow…and every tongue confess that Jesus Christ is lord’. In his letter to the Colossians, he (Paul) says, ‘He (Jesus) is the image of the invisible God, the first born of all creation; for in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities – all things were created through him and for him’ (Col 1:15-17). The above teachings of Paul brought about the doctrines of Incarnation, Trinity, Crucifixion and Redemption. These were such theories that did not originate from Jesus or from the Gospel which was given to him. Belief in the trinity was an intentional act and there was no mix up. The Catholic doctrine believes Jesus (Isa A.S) is God without ceasing to be what he was. As mentioned by their Scholars ‘Jesus was both man and God at the same time’ (Encyclopedia of Religion and Ethics). On accounted of the fabricated teachings of the Trinity, many groups arose in the beginning centuries of Christianity who tried to reconcile between the differing opinions as to who Jesus was. There were some like Paul of Samosata (the Bishop of Antioch 260-272 A.D), and Lucian (well-known Christian theologian/ascetic) along with a large group and their followers who held that Jesus was a creature and a mere man. He was not a divine being (From Christ to Constantine-James Makinon). In the fourth century Arius, the well-known Christian thinker, fought a great battle against the church of his time and caused an outcry in the Christian world (at that time). James Makinon in his famous work ‘From Christ to Constantine’ mentioned the following about the position held by Arius. He writes: “Arius on the contrary insisted that God alone is eternal and has no equal. That he created the son out of nothing; that the son is, therefore, not eternal.” When Arius propounded his theories, it was widely accepted especially by the Eastern Church. However, the Central Churches of Antioch and Alexandria were ruled by Alexander, Athanasius and the like, who were not willing to accept any solution to the problem which touched the divinity of Jesus or affected the doctrine of Incarnation. Consequently, when emperor Constantine convened the Council of Nicaea in 323 A.D, the theories and views of Arius were not only strongly rejected but Arius himself was sent into Exile. Another sect which emerged in the fifth century AD was the Paulician Sect which held a middle view in regard to Jesus. The sect asserted that Jesus was not God but an Angel. God sent him to the world so that he may reform it. Consequently, he was born in human form from the womb of Virgin Mary. The influence of this sect remained mainly in the region of Asia Minor and Armenia. This Sect did not receive general acceptance, because of the absence of scriptural evidence relating to Jesus being an Angel. In the middle of the fifth century AD, there arose the Nestorian Sect whose leader was Nestorius. He attempted to solve this problem of the church and he presented a new philosophy. He preached that the essence of Jesus consisted of two persons, the one son, the other God. He said that Jesus being god is true and his being a human being is also true. He presented Jesus as two persons and two natures or realties. This theory was condemned by all the churches and Nestorius was imprisoned and exiled. In this way, other Sects came up in the sixth and seventh century, all of whom tried to explain the reality of Jesus. Is he Man? Is he God? Was he an Incarnate? All this questions continued to baffle Christian thinkers and until today, they are still confused about the truth of Jesus. The above details were given to show that the idea of trinity was not a ‘mix-up’ or an error. It was an intentional plan of Paul to remove Christianity from the teachings of true monotheism and to give it a new outlook. The fabrications that were brought by Paul and his indifference to the teachings of Jesus are so well-known in the circle of Christian theologians and scholars that some of them have made this clear in their writings. In this regard, the Encyclopaedia Britannica in describing the condition of Paul states: “One group among the writers represented for example by W. Wrede, who were by no means oppose to Paul, opine that Paul changed Christianity to such an extent that he has become its second founder. In reality, he is the founder of the ‘Church Christianity’ which is totally different from the Christianity brought by Jesus. They say that ‘follow Jesus or follow Paul, but both cannot be followed simultaneously.’ In a similar manner, Von Loewinch (Professor of church history and Christian art) also stated that Paul separated Christianity from Judaism and gave it a distinct form. Hence, he is the creator of those churches which were built in the name of Jesus. It is clear from the above quotations of those Christian scholars that Paul distorted the teachings of Christianity that came from Jesus and made it a new religion. (Izharul Haqq – Maulana Rahmatullah Kiranwi; What is Christianity – Mufti Taqi Usmani). And Allah Knows Best. Mufti Waseem Khan. Date: 19/11/2013 Source

Reasons for following a Madhab Question: assalam u alaikum This message is not to disrespect any imams, it is just to get information. jazakhaallah We as muslims are supposed to follow the Qur’an and Sunnah. What is the reason we follow one of the reknowned imams? Answer: Wa alaikum salaam, Following the Imams is actually following the Kitaab and the Sunnah. It is a grave misunderstanding on the part of some Muslims to think that following an Imam of fiqh is separate or opposed to following the Quran and Sunnah. Just as scholars collected, compiled and documented Ahadith and became Imaams of Hadith like Imaams Bukhari, Muslim, Tirmidhi and others, so too, other scholars became experts in the field of Fiqh and thus, became Imams of Fiqh. Muslims accept the scholars of Ahadith and place reliance on their compilation of Ahadith. They rely on the judgment these scholars have made on these traditions and accept their opinions concerning these. In the same manner, Muslims accept the Imaams of fiqh and place reliance on their Fatwas (religious verdicts). They rely on their explanations regarding the laws contained in the Quran and Sunnah and accept their opinions concerning these. It is a well-established practice that from the time of the Sahabah until today, Muslims have always followed and accepted Islamic scholars for explanations, interpretations and religious verdicts regarding matters of Islam. This act has never been seen as leaving off the Quran and Sunnah to follow a scholar, but has been considered as the ideal way of following the Quran and Sunnah, seeing that the majority of Muslims are uneducated regarding the details of Islamic law. The Sahabah followed those among them who were the most knowledgeable in Islam. The Tabi’een followed the most knowledgeable among them, and the same was done in the period of the Atba’ut Tabi’een (3rd generation Muslims). The act of following Scholars and accepting their verdicts, explainations and interpretations was never seen or considered to be opposing to the act of following the Quran and Sunnah. No one from among the great scholars of the early generations of the Muslims held such opinion. Instead, they all accepted each other and also followed those who were expert scholars in different fields. It is for this reason, we find that the great Mufassireen (exegetes/commentators), Muhadditheen (traditionalists), Fuqaha (jurist experts) of the past, adhered and followed an Imaam of Fiqh. Expert scholars like Hafiz Ibn Katheer, Ibn Jareer At-Tabri, Hafiz Ibn Taimiyah, Hafiz Ibn Al-Qayyim, Hafiz Ibn Hajr, Imam Nawawi, Imaam Suyuti and even compilers of the Ahadith were all followers of an Imaam of Fiqh. Hence, following one of the renowned Imaams of Fiqh is in reality, following the teachings of the Quran and Sunnah. For more information you can read the article on Taqleed which is posted on our website. And Allah knows best. Mufti Waseem Khan. http://www.darululoomtt.net/reasons-madhab/

Question: I’ve a question about Islamic dress code. The broader guidelines by Albalagh article are really helpful . But I’ve often have had debates with people specifically on so called western dress code. I mean jeans/dress pants/pajamas and Bermuda shorts (below knee). My friends tell me these dresses are non-Islamic and they base it on the fact that they are worn more in non-Muslim countries. It so happens that there are 6 billion non Muslims in the world and the 1 billion Muslims also do not wear kurta/kamiz/tope as their common dress. Clearly dress pants/jeans is the natural dress for Muslims living in American continents, Europe/North Asia and Australia who were born there. What is our sufficient proof that these dresses are ‘characteristic’ of ‘Christians, Jews, Hindus, Zen, Buddhists’ etc etc. In short why do we put non-Muslims and ‘followers of other religion’ into one category and consequently label the Muslims living in these continents to be liberals/modernists and not true believers as they do not wear the ‘middle eastern or south Asian’ dress code of shalwar/kurta/kamiz/tope? Can you please clarify it for me why is my dress un-Islamic if i wear business casual dress without show off and my dress is not even tight and revealing? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. We have gone through the article and concur with the broader guidelines mentioned therein. As for your concern about the modality of the clothing to fulfill these broader guidelines, we assert what Br. Khalid Baig mentions at the end of his article. “Islam has not prescribed a particular dress style, giving us ample room to accommodate our needs, circumstances and tastes. … Any garment that accommodates these principles will be Islamic dress.” If all these guidelines were to be represented by one word, it would be “hayā’ ” (shame and modesty). Islam gives prime importance to hayā’. Hence, whichever style and modality of dressing one adopts, it has to conform with hayā’. Although this representation of an Islamic dress code is very comprehensive, it presents an ambiguity for someone selecting his wardrobe. What is the yard stick for hayā’? Who represents hayā’? etc. As a rule of thumb, the ideals are governed by the actions of Sulahā’ Mashayikh (pious elders) and ‘Ulamā’ of the ummah of Rasulullah salallahu alayhi wasallam. Rasulullah salallahu alayhi wasallam has mentioned, “…Indeed ‘Ulamā’ are the inheritors of the prophets…” (Sunan Tirmidhī) [1] The hadīth clarifies further that the inheritance referred to is the knowledge which is given to ‘Ulamā’. ‘Ilm which is referred here is not mere information, rather a spiritual nūr which descends into the hearts of these ‘ulamā’ through practicing on that knowledge. It is this spirituality that instills the hayā’. In the above hadīth when we are being commanded to follow our ‘ulamā’, we are being shown our role models. When addressing our wardrobe too, we must look up to these pious ‘ulamā’ to learn how they dress themselves. Their practice shows us the practical application of the theories of hayā’ and modesty. With this rule of thumb, it will become easier to understand what the parameters of hayā’ are. In some areas we may find ‘Ulamā’ wearing spacious dress pants and loose shirts, while in other places they may wear long robes. In Pakistan and India most ‘ulamā’ wear the shalwar and kameez while in Middle Eastern countries they wear long jubba/thobes. All these types of clothing are permissible. At the same time we must keep in mind that while the ‘ulamā’ are our role-models, some of us would still opt for less than the ideal. If this is the case then we must avoid such clothing which would associate us with another religion. What is meant here is that if a dress is such that an onlooker associates that modality to some other religion or cult etc. then such dressing will not be permissible. An example would be adorning all black clothes, painting fingernails and lips with black paint like Goths. Similarly, adorning a Buddhist monk’s robe or adorning a Jewish yarmulke. All these items are salient features of other religion, hence impermissible.[2] An item of clothing being associated to another religion may change due to place or time. By way of example, at one point in time in the Indian Subcontinent, pants and shirts were iconic of the British colonists. But in our times, if some person wears a dress pant or shirt, it does not cross an onlooker’s mind that this person is a non-Muslim or holds his allegiance to non Muslims. At the same time, while these dress pants and shirts will be permissible they would not be the ideal. This is because if an onlooker sees someone wearing pants and shirts, then although he will not think of the person as non-Muslim, at the same time he will never think of him to be an ‘Alim or an Ahl Allah. The perception of the common onlooker establishes that the dress is not those of Sulahā’ and ‘Ulamā’. Hazrat Maulāna Ashraf Ali Thanvi rahimahullah mentions that this concept of Tashabbuh (emulating someone else) is very powerful and can be easily demonstrated. He then gives an example of an ‘Alim. He says that if tashabbuh does not hold much merit, then let the ‘Alim go home and adorn himself with his wife’s clothing, wear some lipstick, some makeup foundation and beautify himself with some jewellery and return to the pulpit to give a sermon. Maulana Thanvi rahimahullah asserts that not a single congregation that has an ounce of hayā’ would make him their Imam and a source of religious discourse. This just shows that the perception of the onlooker plays great deal on the spirituality and status of the person. The ‘Alim who is now dressed like a woman is still a man but no one wishes to engage with him.[3] Another contemporary example would be our current cultures and norms. The emerging trends among the teens are bizarre to say the least. We have people wearing torn jeans, dropped down to shows one’s boxers, topped with a baggy t-shirt with a symbol of some heavy metal musical band on it and covering the head with a bandana. While technically one could find millions of people dressed like this, imagine if you go for your next Jummah Salah and your Imam ascends his pulpit dressed like above. Would we be able to justify his outlook saying that millions of Muslims and billion others non-Muslims are dressing like that? Of course we would not. There is a certain perception we attached to these modalities. It is that perception which will decide whether these cloths are outright impermissible, undesirable, permissible or desirable. On the flip side, emulating the Sulahā’ and pious people will attain the barakah from Allah. Maulana Thanvi rahimahullah mentions that emulating the Sulahā’, whether in actions or in dressing, is desirable according to the Ahl Allah, even if one does so out of riyā’. The rational given by Maulana rahimahullah is that the action shows an inherent azmat (honor) for the actions of the Sulahā’ and ‘Ulamā’. So it is hopeful that such a person will be counted among the hadīth of Rasulullah salallahu alayhi wasallam that, “He who emulates a group of people will be from among them”.[4] The same guidelines will apply to women as well. It should be kept in mind that this whole discussion is on those clothes which are permissible. If any clothing of a woman violates the awrah, it will not be permissible. At the same time, the hallmark of hayā’ indicates that a woman’s clothing is embodiment of decency and not a magnet for attraction. Any form of adornment which attracts undue attention, whether through application of eye liner or through beautification of ones abaya/jalabiya, will be impermissible. If we cannot expect our role models in a certain dress, then we can reflect on our own dressing to find the optimum dress code for ourselves. Insha’Allah, with pure intention of pleasing only Allah Ta‘ala we should choose a clothing style that will invite the divine mercy and pleasure of Allah. And Allah Ta’āla Knows Best Mawlana Faisal bin Abdul Hameed, Student Darul Iftaa Montréal, Canada Checked and Approved by, Mufti Ebrahim Desai. [1] ”… إن العلماء ورثة الأنبياء، إن الأنبياء لم يورثوا دينارا ولا درهما إنما ورثوا العلم، فمن أخذ به أخذ بحظ وافر…”( سنن الترمذي ت شاكر (5/ 49) – شركة مكتبة ومطبعة مصطفى البابي الحلبي) [2] عَنِ ابْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ» (سنن أبي داود 4/ 44 المكتبة العصرية) [3] Malfuzāt Hakīmul Ummah Vol. 26 Pg 136. [4] Ibid. Source

By Khalid Baig What would you think of a home that provided no shelter and no privacy? What would you think of a meal that provided no nourishment and no energy? It does not take much to realize that if one were in the business of selling any of these he would go bankrupt very quickly. Yet, amazingly the rules seem to be different when it comes to another basic need: clothing, especially women's clothing. Every year fashion centers in Europe and America come up with the latest designs. And what have they designed? Another way of not covering the body; the dress equivalent of the home that provides no shelter and no privacy. One might ask, if a person did not want to cover themselves why would they buy anything, least of all expensive fashions, to achieve that? If we think about it, we may see the tension between two forces. All human beings (except for the handful of deviants who call themselves naturalists) have an inborn sense of shame. People of all religions agree on the need to cover themselves in public. Yet we also find a force that promotes nudity. Large segments of humanity are caught between two impulses: to cover or not to cover. Our clothing designs reflect different levels of compromise between these opposing forces. Why? What is going on? Science cannot answer the question. It cannot trace the origins of forces that take place deep in our mind. In addition, most of the scientific establishment is still dominated by the followers of Mr. Darwin and Darwinism is a system of belief not science. Their beliefs keep them from dealing honestly with a simple fact: while all other animals have a skin that provides them protection against the elements, human beings don't. Monkeys can live without clothing, human beings cannot. The Qur'an answers the question. Our bodies did not develop our skin--- so thin and fur free that it requires external covering for protection---because of some unexplained evolutionary accident. Our Creator designed it this way so we will always need clothing. He also put in us the sense of shame that forces us to cover ourselves. On the other hand, the first act of Satan was to cause Adam and Eve to expose themselves: "So by deceit he brought about their fall: when they tasted of the tree, their shameful parts became manifest to them, and they began to sew together the leaves of the Garden over their bodies." [Al-A'raf 7:22]. This is the source of the tension we see. Two opposing forces. Good and evil. With that background we can understand the importance of clothing. "Oh Children of Adam! We have bestowed raiment upon you to cover your shame as well as to be an adornment to you. But the raiment of righteousness---that is the best." [Al-A'raf 7:26]. The address here is to all humanity, emphasizing thereby the universal human need to cover ourselves properly. The Qur'an then warns that Satan was not finished after his first attempt: "Oh Children of Adam! Let not Satan seduce you in the same manner as he got your parents out of the Garden, stripping them of their raiment, to expose their shame." [Al-A'raf 7:27]. Once we realize the nature of the dress issue, it is natural that we should turn to our Creator to seek guidance for the proper dress code. Qur'an and Sunnah have provided ample guidance on the subject which can be summarized in four essential principles. Our dress must cover our body adequately. Again we cannot determine what is adequate coverage on our own, as any witness to the misery of those who have tried it can readily ascertain. Shar'iah, as always, takes us out of this misery by defining it for us. For men, it is the middle part of the body from navel to knee. For women, it is the entire body except hands and face. These parts must never be exposed to any other person (except in case of genuine need e.g. medical treatment). In addition, the cloth must be neither see-through nor tight fitting. Our dress should provide adornment. It should provide for decent appearance. Our appearance should not be an eyesore for decent human beings. For men, this extends the coverage requirements to include most of the body. For women, the essential requirement is that their dress should identify them as respectable ladies who would be honored not harassed. Additionally, hijab rules aim at protecting them from the gaze of other men. Our dress should establish our Islamic identity. At the least it should not identify us as followers of another religion. But, additionally it should positively identify us as Muslims. The design of our dress must avoid three deadly sins: show off, arrogance, and self indulgence. These are very serious diseases of the heart in their own right that we must avoid at all times. Our garments provide an easy opportunity to nurture them. Hence the need to be extra cautious. One Hadith states "Eat what you feel like and wear what you feel like. But avoid two things: extravagance and arrogance." [bukhari]. At the risk of stating the obvious one should be reminded that this Hadith establishes an overriding concern that limits our choices within the realm of what is considered halal. It does not do away with the distinction between halal and haram. As one implication of this general requirement, men are also required not to wear their lower garments below the ankle. (Many well-meaning Muslims today have been persuaded that this is a petty issue. This misgiving can be put to rest in a hurry if we just refer to the Hadith of Jabir bin Sulaym, Radi-Allahu anhu, in Abu Dawood. He asked the Prophet, Sall-Allahu alayhi wa sallam for some advice when leaving him after his very first meeting. Of the six pieces of advice given him one was: "Never let your lower garment go below the ankles because that is arrogance. And Allah does not like arrogance." Another was "Never belittle a good deed.") Islam has not prescribed a particular dress style, giving us ample room to accommodate our needs, circumstances and tastes. However, these principles are for everyone and forever. Any garment that accommodates these principles will be Islamic dress. This is Islamic formula to dress for success. Eternal success. Al-Balagh

How many times did you hear this from an advertisement “Escape to Bahamas” or “Escape To Hawaii” notice the word “ESCAPE”, when does someone “escapes” from something? Its only when someone is in prison and they want to get freedom. Most non -Muslims fall for the “escape” commercial because the life they are leading is essentially a glorified prison, it might be another day of working job you hate or another day of dealing with a failing marriage or another day of taking care of children who seem entirely ungrateful for you, there seem to be a lot to escape from and many commercials for vocations provide that very escape. But When you look into what our creator is calling us towards and how it frees us from any needs of this world, you will realize the only way in which someone can live happy life is doing what their creator has prescribed for them. “Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.” 16:97 Ibn Qayyim (rahimahu Allah) put it eloquently when he said “When a person spends his entire day with no other concern but Allah alone, Allah, may He be glorified, will take care of all his needs and take care of all that is worrying him; He will empty his heart so that it will be filled only with love for Him, free his tongue so that it will speak only in remembrance of Him (dhikr) and cause all his faculties to work only in obedience to Him. But if a person spends his entire day with no other concern but this world, Allah will make him bear its distress, anxiety and pain; He will leave him to sort himself out, and cause his heart to be distracted from the love of Allah towards the love of some created being, cause his tongue to speak only in remembering people instead of remembering Allah, and cause him to use his talents and energy in obeying and serving them.” idealwoman.org

إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ Indeed, the (true) religion in the sight of Allah is Islam. [surah Aal 'Imran, 18] Islam, our religion and our way of life. A religion selected by Allah the Almighty for the ummah of our beloved Rasulullah (sallallahu alaihi wa sallam); a guide for us in this dunya and a means of salvation in the akhirah (hereafter). The closer you come towards it, the clearer you see its light. As youth of this ummah, we must hold on to this light of Islam. To leave this world with Iman is our ultimate goal. This deen is our legacy, it is what we live for. Our means of success lies within Islam. To live it, to breathe it, to practice it and preach it. To give da’wah in its cause while adopting the way of those who strived in its path. It is the way of our Rasulullah (sallallahu alaihi wa sallam) and the way of his Sahabah (may Allah have mercy on them) and the Salaf (pious predecessors). So listen oh youth and hear me out. Hold on to these role models and let them be you guiding light. They are the ones who taught us Islam and they are the ones who showed us wrong from right. Islam also teaches us kindness and affection. It creates love between us as long as we take heed from its lessons; to give preference to others and love for them what you love for yourself; to respect our elders and to show mercy to our youngsters. To look for the best in people and avoid looking for their faults; to mind our own business and let our hearts remain pure and clean. This is our deen, our religion and our Islam. Allah has sent us to a world that is full with tests and trials, so do not rejoice at the shortcomings of others, lest Allah burden you with the same. Live with true harmony and do not let these differences divide us. For the barakah (blessings) of Allah remains with those who stick together. As Muslims we believe that everything is from Allah. We accept all that is from him in times of happiness and despair. So listen oh youth and heed my advice. Whatever difficulty you face, it is a test from Allah. Observe patience and perseverance, and engage yourself in Dhikr (remembrance of Allah); always remain positive and pin your hopes in Allah. Allah has also commanded us to fulfill our Islamic responsibilities. We must be steadfast in our prayers and perform all the the faraidh (compulsory acts), but we must never forget to take advantage of the sunnahs and nawafils. So do the best that you can and never let yourself waver in performing good deeds and striving to become better. As our duty to Islam we must seek the knowledge of this deen and perfect it through practice. For knowledge is mere facts whereas wisdom comes from practice. Even if you face ridicule and mockery for practicing on this deen, simply ignore it and let it not lower your self esteem. How we live our lives today will ultimately affect our akhirah, so perform good deeds and enjoin others to do the same. But never forget to always fix your niyyah (intention) as deeds are judged according to our intentions. You must always remember that you are from the ummah of Rasulullah (sallallahu alaihi wa sallam). You are precious to Allah and are the flag bearers of his deen. So let no one make you feel that you have no worth, for in Allah’s eyes you are the best on this Earth. There is an ancient saying that goes :“When a blade of grass is cut, the whole universe quivers.” So listen oh youth, you are the blades of grass for Islam. You are the ummah of our prophet and the bearers of his message. So shine forth with your Iman, value yourself and your Islam. Let us practice this deen and make our Rasulullah (sallallahi alaihi wa sallam) proud! idealwoman.org

Any arguments sister Mariam...even to do with the dunya, we should avoid arguments.

People who drank 2 or more a day were more likely to have protein in their urine, a sign of trouble SATURDAY, Nov. 9 (HealthDay News) -- If you have a penchant for drinking sugary sodas, you might be raising your risk for kidney disease, new research suggests. Employees at a university in Japan who consumed more than two sodas a day were more likely to have protein in their urine when compared to those who had fewer or no sodas on a daily basis. Protein in the urine is considered an early, but reversible, marker of kidney damage. The new study showed an association between drinking soda and an increased risk of kidney damage, but it didn't necessarily prove that soda is the culprit. The study included more than 12,000 university employees who underwent their annual check-ups at their health center. As part of the exam, their urine was tested for evidence of protein. Nearly 11 percent of employees who said they drank two or more soft drinks per day had protein in their urine during three years of follow-up. In contrast, 8.4 percent of those who did not any drink soda and roughly 9 percent of those who drank about one can a day tested positive for protein in their urine. A related study in rats found that moderate consumption of a sugar called fructose increases the kidney's sensitivity to a protein that regulates salt balance. According to the Case Western Reserve University researchers, this leads to increased salt reabsorption by cells in the kidneys, which might explain why soda consumption has been linked to diabetes, obesity, kidney failure and high blood pressure. Both studies were scheduled for presentation Saturday at the annual meeting of the American Society of Nephrology, in Atlanta. Research presented at meetings typically is considered preliminary until published in a peer-reviewed medical journal. Experts said the new findings add to a growing body of evidence on the unhealthy side effects of drinking too much soda. Protein in the urine may be a marker for more than just kidney disease, said Dr. Orlando Gutierrez, a kidney specialist at the University of Alabama at Birmingham. "We now understand that protein in the urine may be a really early marker for heart disease, stroke and heart failure," he said. "We can assume that this is a healthy population, so I think the results are relative to healthier people, not just those with kidney disease," Gutierrez said. Dr. Anil Agarwal, a kidney specialist at Ohio State University, agreed. "The new study suggests that even individuals with normal kidney function are at risk for damage if they drink too much soda," he said. And soft drinks sweetened with high-fructose corn syrup may be the most dangerous. "Fructose is sweeter than glucose, and doesn't cause feelings of satiety," he said. It may cause damage via a different pathway than glucose. Instead of increasing blood-sugar levels, fructose may affect the kidneys, he said. "There is no safe amount of soda," Agarwal said. "If you look at the recommended amounts of sugar we can safely consume every day, one can of soda exceeds the maximum level." American Heart Association guidelines state that the recommended daily sugar intake is 9 teaspoons for adult men, 5 teaspoons for adult women and 3 teaspoons for children. A 12-ounce can of non-diet soda has about 7 teaspoons of sugar, Agarwal said. Dr. Jaime Uribarri, a kidney specialist at the Icahn School of Medicine at Mount Sinai Medical Center in New York City, said the new findings "reaffirm an association between soda and health problems." He added that diet soda also can cause health problems. The bottom line? "Drink water instead of soda," Uribarri said. SOURCES: Orlando Gutierrez, M.D., nephrologist, University of Alabama at Birmingham; Anil Agarwal, M.D., nephrologist, Ohio State University, Columbus; Jaime Uribarri, M.D., professor, medicine and nephrology, Icahn School of Medicine, Mount Sinai Medical Center, New York City; Nov. 9, 2013, presentations, American Society of Nephrology annual meeting, Atlanta www.nlm.nih.gov/medlineplus/news/fullstory_142376.html duas.. wa Assalam. muftisays

Part 5 (Final part) The Couches of the People of Paradise The palaces of Paradise have been prepared, and in their gardens are places to sit and recline, beautiful couches of delightful colours and high beds whose interiors are lined with silk brocade, let alone how magnificent their outward appearance must be. There are cushions and splendid carpets laid out in the most delightful fashion. Allaah (Subhaanahu Wa Ta'ala) says: "Therein will be thrones raised high, And cups set at hand, and cushions set in rows, and rich carpets " [88:13-16] "They will recline on thrones arranged in ranks. And We shall marry them to Houris with wide lovely eyes." [52:20] "A multitude of those will be from the first generations and a few of those will be from the later time . on thrones woven with gold and precious stones,reclining thereon, face to face." [56:13-16] This reclining on those thrones and couches will be one of the luxuries that the people of Paradise will enjoy when they gather together, as Allaah (Subhaanahu Wa Ta'ala) says, "And we shall remove from their breasts any lurking sense of injury; brothers facing each other on thrones ." [15:47] "Reclining on green cushions and rich beautiful mattresses" [55:76} "Reclining upon the couches lined with silk brocade" [55:54] The Market of the People of Paradise Muslim reported from Anas ibn Maalik that the Messenger of Allaah (Sallallaahu Alaihi Wa Salaam) said; "In Paradise there is a market to which the people will come every Friday, then a wind will come from the north and blow on their faces, and clothes, and they will increase in beauty. Then they will return to their wives, who will also have increased in beauty. Their wives will say to them, "By Allaah, you increased in beauty after you left us." And they will say, "And you too, by Allaah, you have increased in beauty since you left us." [saheeh Muslim, Kitaab al-Jannah, Baab fi Sooq al-Jannah, 4/2178, no. 2833] an-Nawawi commented on this hadith, "What is meant by a market is a gathering place where the people will come together, just as they gather in marketplaces in this world. Gathering together every Friday means that they will meet once a week, or what approximates to once a week; there will be no real weeks there, as there will be no sun or moon or days. The wind of Paradise was described specifically as being the north winds, because for the Arabs this is the wind that brings rain, coming from the direction of Syria, so they always hoped for a wind coming from the north. In the hadith this wind is called al-Mutheerah, i.e. something that carries things, because it will blow the sand or dust of Paradise into their faces, which is musk." [sharh an-Nawawi ala Muslim, 17/170] The Gatherings and Conversations of the People of Paradise The people of Paradise will visit one another, in delightful gatherings where they will remember their lives in this world and how Allaah (Subhaanahu Wa Ta'ala) has blessed them by admitting them to Paradise. Allaah (Subhaanahu Wa Ta'ala) described the gatherings of the people of Paradise: "And We shall remove from their breasts any lurking sense of injury, brothers, facing each other on thrones ." [15:47] Allaah (Subhaanahu Wa Ta'ala) has also described some of the kinds of conversation that will take place in their gatherings: "And some of them draw near to others, questioning, saying, "Aforetime we were afraid with our families , but Allaah has been gracious to us, and has saved us from the torment of the Fire. Verily, we used to invoke Him before. Verily He is Al-Barr, the All-Merciful." [52:25-28] The Wives of the People of Paradise (i) The Wife Of The Believer In This World Will Be His Wife In The Hereafter If She Is Righteous "Gardens of 'Adn, which they shall enter, and those who act righteously from among their fathers, and their wives and their offspring..." [13:23] "They and their wives will be in pleasant shade, reclining on thrones." [36:56] "Enter Paradise, you and your wives, in happiness" [43:70] (ii) al-Hoor al-'Eeyn Allaah (Subhaanahu Wa Ta'ala) will marry the believers in Paradise to beautiful women who were not their wives in this world, as Allaah (Subhaanahu Wa Ta'ala) says: "So and We shall marry them to Houris with wide lovely eyes." [44:54] al-Hoor is the plural of Hooraa', which is a woman, the white parts of her eyes intensely white, and the black is intensely black. al-'Eeyn is the plural fo 'Aynaa, which is the woman whose eyes are wide. The Qur'aan describes al-Hoor al-'Eeyn as being firm and full-breasted: "Verily, for al-Muttaqoon, there will be a success; gardens and grapeyards and young full-breasted maidens of equal age." [78:31-33] Al-Hoor al-'Eeyn are creatures that Allaah (Subhaanahu Wa Ta'ala) has made especially for Paradise, and has made them virgins: "Verily, We have created of special creation, and made them virgin-pure , beloved , equal in age." [56:35-37] The fact that they are virgins means that no-one has ever married them before: "...whom no man or jinn has touched before them." [55:56] This refutes the idea that the wives that Allaah (Subhaanahu Wa Ta'ala) will create for them in Paradise will be their wives from this life, made young again after old age had overtaken them. That idea if correct in that Allaah (Subhaanahu Wa Ta'ala) will admit the believing women to Paradise with their youth restored but they are not al-Hoor al-'Eeyn whom Allaah created in Paradise. The Qur'an also speaks of the beauty of the women of al-Jannah: "And Houris with wide lovely eyes , Like unto preserved pearls." [56:22-23] Maknoon ["preserved"] means hidden or protected, something whose colour is not changed by exposure to sunlight or by being tampered with. Elsewhere, Allaah likens them to rubies and coral, two beautiful precious stones: "In them will be restraining their glances, whom no man or jinn has touched before them, Then which of the favours of your Rabb will you deny? Like unto rubies and coral." [55:56-58] al-Hoor are also described as restraining their gaze upon their husbands i.e. they restrict their gaze and don't let their eyes wander to others. Allaah (Subhaanahu Wa Ta'ala) has stated that they are very beautiful, and it is sufficient to know that Allaah (Subhaanahu Wa Ta'ala) said: "In them will be fair good and beautiful; then which of the favours of your Rabb will you deny? Companions restrained in pavilions" [55:70-72] Look at this beauty that the Prophet (Sallallaahu Alaihi Wa Salaam) described! Can you find any comparison to it in the world that you know?! : "If one of the women of Paradise were to look at the people of this world, everything in between them would be lit up and filled with her fragrance. The veil on her head is better than this world and everything in it." [al-Bukhaari, in as-Saheeh, Kitaab al-Jihaad, Baab wa Zawwajnahum bi Hoor-'Eeyn. Fath al-Baari, 6/15] Earning The Blessings Of Paradise Does Not Mean One Has To Forego The Pleasures Of This World Monks and ascetics, and many of the believers of this ummah think that the blessings of the hereafter cannot be attained without giving up the good things and pleasures of this world. So you see them punishing themselves and making life hard for themselves with non-stop fasting and praying at night. Some of them even deny themselves good food, drink and clothing and reject work and marriage. All of this is wrong, for Allaah has created the good things of this world for the believers, and He denounces those who forbid the beautiful things that Allaah (Subhaanahu Wa Ta'ala) has created for His slaves: "Say: "Who has forbidden the adornment with clothes given by Allah, which He has produced for His slaves, and at-Tayyibaat of food?" Say: "They are in the life of this world, for those who believe, exclusively for them on the Day of Resurrection ." [7:32] This world is only condemned when it distracts the believer from the Hereafter, but if he treats it as a means of achieving success in the aakhirah then its pleasures need not be spurned, as some people think. The Conclusion Of Their Prayer Will Be Al-Hamdulillaahi Rabbil-Aalameen The believers will pass through the turmoil of the Day of Judgement, then they will cross as-Siraat and will witness its horrors. Then Allaah (Subhaanahu Wa Ta'ala) will admit them to gardens of delight in Paradise, after removing all grief and sorrow from their hearts. They will see the wonders that Allaah has prepared for them in Paradise and they will raise their voices in praise and glorification of Allaah because He will have lifted their sorrow, fulfilled His promise to them, and caused them to inherit Paradise: "And they will say, "All praise and thanks be to Allaah, Who has removed from us grief. For Our Rabb is indeed Oft-Forgiving, Most Ready to appreciate Who out of His Grace, has lodged us in a home that will last forever, there, toil will not touch us, nor will weariness touch us" [35:34-35] "And they will say, "All the praises and thanks be to Allaah Who Has fulfilled His promise to us and has made us inherit land. We can dwell in Paradise where we will; how excellent a reward for the workers!" And you will see the angels surrounding the Throne from all around, glorifying the praises of their Rabb. And they will be judged with truth, and it will be said, "All the praises and thanks be to Allaah, the Rabb of the Aalameen" [39:74-75] And the conclusion of their prayer will be al-Hamdulillaahi Rabbil Aalameen: "Their prayer will be Glory to You, O Allaah! and their greeting therein will be Peace, and the conclusion of their prayer will be, "Praise be to Allaah, Lord of the Worlds" [10:10] www.islaaminfo.co.za

Sister Acacia, Jazaakillah for the time you have taken and for the very very useful suggestions...and aameeen! May Allah ta'ala may us all a part of the service of His Deen. Definitely will discuss everything in shura...as for halalified videos, I've already suggested it however I think brother arshad explained some technical stuff which is over my head I love your input : )

I know you meant muftisays...bro arshad said "portal" http://www.islamicteachings.org/forum/portal/ can you check it out if its the same thing Also bro arshad says it should show latest topics in main area correctly.

I found it too funny...but its deadly serious when you think about it! I wonder just how many people around the globe rely on the internet for their deen and that is why inshaAllah we must use the tools at hand and do as much as we can to propagate correct teachings from authentic sources

Make sure you go to the correct sources for your Deen!!

Bringing Concentration in Salaah by Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) A common complaint of many who seek reformation, is their lack of concentration in Salaah, and finding themselves wanting in the spirit of Salaah. They write or ask for some prescription to bring in that spirit and that love of Allah Ta’ala through Salaah. The following guidelines will, Insha-Allah, assist in improving the quality of one’s Salaah : Men should try and reach the Musjid before the Azaan, so that they may with etiquette and ease, read the Sunnat Salaah – and this should take them about 5 minutes. In the remaining few minutes before the Fardh, make Istighfaar, Taubah, or Zikrullah, or think of the Aakhirah (the Hereafter) and accountability and presentation of one’s deeds in the Court of Allah Ta’ala. Reflect over one’s life : What if my death has to come now ? …Try and cut off from the business and worldly activities as much as possible through this little meditation and Zikr. Now comes the Fardh Salaah : Insha-Allah, by this time, much of one’s heart will be in that Salaah. Insha-Allah, with a little effort and perseverance, there will be full attention and concentration. Ladies should try and read Salaah in its early time, thus giving themselves the opportunity of making preparation for Salaah, without any haste. They too should make a little zikr before commencing with Salaah, to get into the right frame of mind. Moreover, if we give priority status to fulfilling the Rights of Allah Ta’ala, then He will assist us in fulfilling our tasks. He will grant Barakah in time so that our undertakings are completed, Insha-Allah. Condition the mind; address yourself – I am standing before the King of Kings. SubhanAllah. …I have been chosen, from millions, to converse with ‘Rabbul ‘Aalameen’ and I am being afforded the greatest honour and privilege (above millions of others), to make sujood to Allah Ta’ala… to be nearest to Allah Ta’ala. [ …If we could truly fathom the greatness of the gift, this ultimate honour, this good fortune – we would never want to leave the position of sujood.] And whilst reading the Qur`aan Sharif in Salaah (and even outside Salaah) then think : This is the Kalaam (speech) of my Allah – of my Beloved. By contemplating the meaning of the verses that you are reading, think : I am listening to the speech of Allah Ta’ala. And since you are reading His Speech, He is also listening to you … Therefore learn the meaning of the Surahs we normally recite in Salaah. It will not take long to do so, if a little is learnt every day. And think : In this Salaah, in this Tilawat, in this Zikr, in this Hamd – I have the special attention of Allah Ta’ala. I have exclusive attention because this is my ‘Me`raj’; this is my conversation and communication with the Master of the Worlds. ….What a compounded bounty – SubhanAllah : So many gifts in the gift packaged as Salaah. How can any sane thinking Muslim ever refuse such a gift ? In contemplating this, we will experience the beauty and sweetness and pleasure of Salaah … we will understand the Hadith in which Rasulullah (sallallahu alayhi wasallam) says that the coolness of his eyes is in Salaah. May Allah Ta’ala grant us the reality.