ummtaalib

Abdullah came home after Esha and started going through his papers. Finally, he found the Nikah certificate sat down and started looked at it. Aisha asked, "What are you looking for?" Abdullah, "The Expiration date!"

What's for Dinner? A common conversation. For Urdu speakers (however with translation) Husband: Aaj khane mein kya banaogi? What will you cook tonight? Wife: Jo aap kaho !!! What ever you say!!! H: Dal chawal bana lo. Make Rice with Dal. W: Abhi kal hi to khaye the. We had it yesterday. H: Toh sabji roti bana lo. Then make some vegtables. W: Bacche nahi khayenge. The kids wont eat it. H: Toh chhole puri bana lo. Then make chickpeas with puri. W: Mujhe heavy heavy lagta hai. I find that too heavy to eat. H: Paraanthe? Paratha? W: Raat ko paraanthe kaun khata hai?? Who eats Parathas at night?? H: Hotel se mangwa lete hain? We'll order somthing? W: Roz-roz hotel ka nahi khana chahiye. Its not good having take aways everyday. H: Kadhi chawal? Spicy Yoghurt with Rice? W: Dahi nahi hai. Theres no Yoghurt. H: Idly sambar? Traditional Gujarati dish, Idli Sambar? W: Usme time lagega.pehle bolna chahiye tha na!!. That will take too long, you shaould have said that earlier!!. H: Dal hi bana lo, usme time nahi lagega. Make lentil soup, that wont take time. W: Woh koi meal thodi hai? Thats not a meal? H: Phir ab kya banaogi? So what will you cook tonight? W: Wo jo aap kaho !!! What ever you say!!! muftisays (The Light Side)

Advice to the Husband & Wife advice to wives:if hubby not talking to you, hide something necessary and he'll come and ask if you've seen it advice to husbands:if wifey not talking to you, tighten all the jars in the kitchen and she'll come and ask you to open them

Good News & Bad News Here is the story of an Imam who got up after Friday prayers and announced to the people:"I have good news and bad news. The good news is, we have enough money to pay for our new building program. The bad news is, it's still out there in your pockets."

So here's a few marraige one liners which will bring a smile * We always hold hands. If I let go, she shops. * A successful husband is one who makes more money than his wife can spend. A successful woman is one who can find such a man! * Before marriage, a man yearns for the woman he loves. After marriage, the "y" becomes silent Source

This thread is to provide a little bit of light relief to bring a smile inshaAllah! It is an idea taken from the Muftisays.com "The Light Side" Islam is not devoid of humour. Our beloved Prophet sallallaahu ‘alayhi wasallam enjoyed humour. On some occasions he himself would make humorous remarks however, even in humour, he always spoke the truth. He smiled often but it was not his habit to laugh out loud. His Companions followed his example and refrained from bursting into laughter in an amusing situation. His remarks cheered the audience but never made the meeting a place of fun and frolic. His assembly always remained a place of learning, understanding and spiritual fulfilment. As long as the correct Islamic code of behaviour is maintained where no harm is caused to another person through humiliation and insensitivity, there is no lewdness and only truth is spoken, jokes and a good sense of humour will be permitted. Feel free to add however please note that anything unsuitable will be removed...

Mufti Muhammad ibn Adam al-Kawthari (db) Question: I have read one of your recent articles and I wanted to know, what is the legal requirement for someone to be considered a knowledgeable scholar whom we can take knowledge from? Is Isnad(chain of transmission) one of the requirements and is there any evidence for this deduced from the sources? Also, I have noticed that Isnad is not usually mentioned by the scholars as a prerequisite for someone to be considered a Mujtahid. Can one therefore be self taught? Answer: In the name of Allah, Most Compassionate, Most Merciful, There are two aspects to your question. The first is regarding the importance of the chain of transmission (Isnad/Sanad) in relating Islamic knowledge, and the second concerns the status of learning from a qualified teacher. I will attempt to shed some light, Insha Allah, on both of these topics in the light of the Qur'an, Sunnah and the statements of classical scholars. Isnad (chain of transmission) of knowledgeAllah Almighty has honoured the Ummah of the best of creation, our master Muhammad (Allah bless him & give him peace) with many special characteristics that were not given to any other nation before us. From among these favours is the unrivalled and unique feature of Isnad in relating the various sciences of Islamic knowledge. Isnad was regarded by the early Muslims (salaf) as the first and primary condition in relating any aspect of Shariah even if it was merely relating one word. With this, Allah Most High fulfilled his promise of preserving the Deen which includes the book of Allah, Sunnah of the beloved of Allah and the various Islamic sciences that are indispensable in understanding the former two. Allah Most High says: “We have without doubt, sent down the Message; and we will assuredly guard it.” (Surah al-Hijr, V.9) The “message” here refers to the book of Allah and also the Sunnah of his blessed Messenger (Allah bless him & give him peace), for whatever the Messenger of Allah (Allah bless him & give him peace) says is from Allah Almighty, as Allah Most High says: “Nor does he (the Messenger of Allah) say (aught) of (his own) desire. It is no less than revelation (wahi) sent down to him.” (al-Najm, V. 3-4) The Messenger of Allah (Allah bless him & give him peace) explained both verbally and practically the contents of the book of Allah. The Qur’an is quite ambiguous and limited in stating the laws of Shariah, and the Messenger of Allah’s (Allah (Allah bless him & give him peace) duty was to explain these injunctions. Allah Most High says to his Messenger (Allah bless him & give him peace): “And We have sent down unto you the Message (Qur’an); that you may explain clearly to men what is sent for them.” (al-Nahl, V. 44) So the promise of preserving the Deen is not restricted to the Qur’an, rather it encompasses the Sunnah and also the Companion’s (Allah be pleased with them all) understanding of the Sunnah and the understanding of those who took from them. Isnad is a unique feature of the Messenger of Allah’s (Allah bless him & give him peace) Ummah. No other nation, religion or community can claim or boast to have such rigorous analysis of the various aspects of their faith. Early Muslim scholars examined and analysed each and every statement that came to them, whether it was the statement of the Messenger of Allah (Allah bless him & give him peace), his companions (Allah be pleased with them all) or anyone else. They studied the life and character of those who were part of the transmitting chain (isnad) in the strictest way possible. Thus, the Ummah witnessed an amazing introduction of the “science of studying the reporters of Hadith” (rijal al-Hadith) which was unprecedented and is unrivalled till today. The recording of the names, dates of birth, dates of demise, qualities and characteristics of thousands and thousands of people is something that only Muslims possess. Books such as, Tahzib al-Kamal by al-Mizzi, Tahzib al-Tahzib by Ibn Hajar al-Asqalani, Mizan al-I’tidal by Dhahabi and Lisan al-Mizan by Ibn Hajar are just some examples of this amazing phenomenon. There are also books that are dedicated to preserving the biographies of the Sahaba, such as Tabqat of Ibn Sa’d, al-Isti’abby Ibn Abd al-Barr, Usd al-Ghaba by Ibn al-Athir and al-Isaba by Ibn Hajar, in which the biographies of approximately ten thousand companions (Allah be pleased with them all) have been covered. Imam Abd Allah ibn al-Mubarak (Allah be pleased with him) said: “Isnad is part of religion (deen), and if it was not for Isnad, one would have said whatever one desired. When it is said (to the one who speaks without an Isnad): “Who informed you? He remains silent and bewildered.” (See: Introduction to Sahih Muslim, 1/87, al-Jami’ li akhlaq al-rawi wa adab al-sami’ and others) He (Abd Allah ibn al-Mubarak) also stated: "The one who seeks matters of his deen without an Isnad is similar to the one who climbs to the roof without a ladder.” Sufyan al-Thawri (Allah have mercy on him) said: “Isnad is the weapon of a believer. When one does not possess a weapon, then with what will he combat?.” Sayyiduna Imam Shafi'i (Allah have mercy on him) says: “The example of the one who seeks Hadith without an Isnad is of a person who gathers wood in the night. He carries a bundle of sticks not knowing that there is a snake in it.” (meaning, he gathers and collects all types of narrations, the genuine and spurious, ). Baqiyya ibn al-Walid (Allah have mercy on him) once related to Hammad ibn Zaid (Allah have mercy on him) certain narrations that were void of Isnad. So Hammad said: “If only they had wings.” Imam Ibn Taymiyya (Allah have mercy on him) states: “Isnad is a unique feature of this Ummah and Islam. Then from among the Muslims, it is a specialty of the Ahl al-Sunnah wa al-Jama’ah.” (The above statements have been recorded by Shaykh Abd al-Fattah Abu Ghudda [Allah have mercy on him] in his excellent work, al-Isnad min al-Din P. 18-20) These and many other similar statements of the predecessors imply that the early Muslims held Isnad to be indispensable in order to acquire Knowledge. So much so, that in order to relate even one word in their books, they would mention a whole chain of transmission that covered three or four lines. Isnad was not only mentioned in order to narrate Prophetic traditions (hadith), rather, it was related for every form of knowledge, such as the exegesis (tafsir) of the Qur’an, stories of the pious and worshippers, incidents of history, etc. After the Prophetic traditions were gathered in the great compilations, such as Sahih al-Bukhari, Sahih Muslim and others, and other compilations in various other Islamic sciences, it was not deemed necessary to relate every statement with a chain of transmission going back to its original authority. Rather, it was sufficient to have an Isnad or Sanad going back to the author. The Isnad of the author going back to the original authority would be mentioned in his book. Till this very day, we have scholars from around the globe relating Prophetic traditions and other branches of Islamic knowledge with a chain that goes all the way back to the authors of the respective books. The six major books of Hadith are generally taught with an Isnadthat goes back to their authors, and from them to the Messenger of Allah (Allah bless him & give him peace). Many scholars are seen to travel and make distant journeys in order to acquire Ijazah[authorization] and a higher form of Isnad. In terms of Isnad with regards to prophetic traditions (hadith), the scholars of the Indian subcontinent are (perhaps) at the forefront. The science of Hadith is given special attention there and almost every student that studies in the various Islamic institutions (Dar al-Ulooms) is blessed with an Isnad in each of the major books of Hadith. Even major Arab scholars are seen to travel to Indo/Pak in order to acquire Ijazah and Isnad from the great Hadith masters. In terms of other branches of knowledge, such as the science of Tajweed, Fiqh, etc, we see the Arab scholars at the forefront in relating and teaching the various books with Isnad. Major scholars in Syria and elsewhere have a chain in the recitation and memorization of the Qur’an that goes back to the Messenger of Allah (Allah bless him & give him peace) via the angel Jibril to Allah Almighty Himself. The major books in Hanafi Fiqh (and other Madhhabs) are taught with a Isnad/Sanad going back to their authors and to Sayyiduna Imam Abu Hanifa (Allah be pleased with him) himself. Books in other sciences are also taught and related in a similar manner. In conclusion, Isnad (or Sanad) is a unique feature with which our Ummah has been blessed. It has always been regarded to be indispensable in teaching and seeking knowledge. Scholars mention, that even today, one should acquire knowledge from a scholar who has an Isnad or at least a teacher who he studied with. Having a complete chain of transmission is not a pre-requisite for teaching. However, what is necessary, is that the one from whom one takes his/her knowledge, is amongst those who studied by other shuyukh. This is discussed further in the following section. Learning from a qualified teacher Allah Most High created man different from animals. Animals are not in need of a teacher or trainer in a way man is. We see for example that, when a fish is born, it automatically begins to swim without being taught how to do so. If a man was to take the example of the fish and throw his new-born baby into the river thinking that he will swim, then he is without doubt insane, for a fish is not in need of an instructor who instructs it how to swim, while a man needs a tutor to teach him to swim. Take the example of the new-born chick; the moment it comes out of the egg, it begins to nibble at food without being taught. However, a human baby will not know how to eat unless it is taught practically how to consume the various types of foods. It is the Sunnah (way) of Allah Almighty that he fashioned human beings in such a way that they are in need of practical instruction from a teacher in order to learn any science, technique or craft. From the moment one is born, one is in need of practical teaching and guidance in all aspects of life. There is almost consensus on the fact that it is virtually impossible for one to master any science or art in the world without the guidance and tutelage of a qualified teacher under whom one practically learns the fundamentals of that science. It is not possible to gain expertise in any field unless one submits himself to the guidance of a teacher. Take for example the science of medicine. If one was to think that I will read and study the books on medical science in the comfort of my home, thus become a medical practitioner, then he will be considered to be insane by almost everybody. If this individual was to perform surgery on a patient or begins to treat people, then his patients will not end up anywhere other than the graveyard! Even if this individual is very talented and knowledgeable, the guidance of a tutor is indispensable. Suppose this individual is able to understand the books of medical science and he masters the language in which the books are written, he will still not be permitted to work as a physician or surgeon unless he studies under the guidance of a qualified person in the field of medical science. No government will ever allow this individual to take up the medical profession, due to the fact that he did not pursue the method necessary in order to take up this profession. It is the same with all the other sciences of the world in that the guidance of a teacher is necessary. No body would allow you to practice law until you don’t attend a law school and learn form a qualified barrister. Let alone the major sciences, even the simple art of cooking is not achieved by merely reading a book. There are several books published explaining the methods of cooking different types of food. If an individual who had never cooked in his life before, cooked by merely reading the procedure of cooking mentioned in the book, then you can imagined what the outcome would be! So, it is the nature of man that he can not acquire knowledge merely from books unless he has a teacher and mentor to train and guide him. He needs to stay in the company of a qualified teacher who will help and assist him on every step and save him from the errors that may be committed. This applies to every science, art and craft, and sacred and religious knowledge is of no exception. It is not possible for one to acquire sacred knowledge unless one is trained by a qualified teacher and mentor. This is the secret behind a book or scripture never being revealed except Allah Almighty sent a Messenger to explain its contents. There are many examples where a Prophet was sent by Allah Almighty and no book or scripture was revealed unto him, but there is not a single case where a book was revealed without a Prophet carrying it. The simple reason behind this is that if a book was sent on its own, man would not possess the capability to understand it without the teaching of a Prophet. If Allah wished, He could have sent the book on its own. Every individual could have found a book when he woke up in the morning, and a voice from the heavens would have declared: “Obey what is in this book” but Allah, the Creator of mankind, who is fully aware of the human instincts, chose to send the book with a teacher who would explain the contents of the book, both practically and verbally. Allah Most High explains this concept in the following verse: “Allah did confer a great favour on the believers when He sent amongst them a Messenger from among themselves, reciting upon them verses (of the book), sanctifying them, and teaching them the scripture (book) and wisdom, while before that, they had been in manifest error.” (Surah Ali Imran, V. 164) Similarly, Allah Most High says: “And We have sent down unto you (O Messenger) the message, that you may explain clearly to men what is sent for them.” (al-Nahl, V. 44) Therefore, it is the Sunnah of Allah Almighty that He has kept two means for the guidance of mankind. One is through the medium of His books (kitab Allah) and the other is the Prophets and their successors. Hence, both, the book of Allah (kitab Allah) and men of Allah (rijal Allah) are necessary for one’s guidance. Sufficing with one of the two will surely lead to deviation. At this point, it would be useful to quote the great scholar of Usul, Imam al-Shatbi (Allah have mercy on him). The following is the crux of what he stated on this issue in his renowned treatise al-Muwafaqat: “The most beneficial and effectual way of gaining knowledge is by learning it from those who are masters in their fields. It is necessary to have a teacher in aspects of knowledge that need explanation and interpretation. It is not impossible for one to gain knowledge without a teacher; however, normally it is observed that a teacher is of utmost importance. This is, somewhat, agreed upon by the scholars. Scholars said: “Sacred knowledge was in the hearts of men, then it moved into the books and the keys to these books are in the hands of scholars (rijal).” This implies the necessity of acquiring knowledge from the people who master it. The basis for this is the Hadith which states: “Verily Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars, so that when He leaves no learned person, people appoint ignorant as their leaders. They are asked to deliver religious verdicts and they deliver them without knowledge, they go astray, and lead others astray.” (Sahih al-Bukhari & Sahih Muslim) If this is so, then the scholars are without doubt the keys for this knowledge.” (al-Muwafaqat) Imam al-Shatbi (Allah have mercy on him) further mentions three signs and characteristics of a expert qualified teacher: 1) He practices what he teaches, 2) He himself has been trained by a qualified scholar, 3) His students follow and pursue in his footsteps, for if his students generally tend to not follow him, then this is a sign that there is something inherently wrong with him. (ibid) There are many benefits and wisdoms in learning from a teacher:Sound understanding of the texts, its correct interpretation, being saved from making errors in understanding the texts (for each science has its own special terminologies) , getting questions and queries that may arise answered, practical application of the knowledge and obtaining the Baraka and light of guidance from that special teacher-student relationship are just a few to mention. In conclusion, it is necessary for one that he learns his knowledge from a scholar of knowledge, piety and wisdom, and who himself has been taught and trained by a similar scholar. That does not mean it is incumbent for an individual that each time he picks up a book, he must find a scholar to teach him, rather one needs to study the fundamentals of each science with those who are qualified, thus become acquainted with the different terminologies, terms and expressions used. Thereafter, one may study a book on his own with always referring to senior scholars whenever something is unclear. And Allah Knows Best Mufti Shaykh Muhammad ibn Adam Al Kawthari Darul Iftaa Leicester , UK

The blessings of Miswaak Moulana Ruhullaah Naqshbandi Ghafoori Translation edited by Mufti A. H. Elias (May ALLAAH protect him) Allaamah Sayyid Thahthawie Hanafi (A.R) has written in 'Hashiyatut Thahthawie'; "The virtues of Miswaak which the Aimah have reported from Hadhrat Ali (RA), Hadhrat Abdullaah bin Abbaas (RA) and Hadhrat At'aa (A.R) are as follows; Hold fast onto the Miswaak and do not be negligent regarding it. Be regular with its use as it earns the pleasure of ALLAAH Ta'ala The reward of Salaah increases by ninety-nine or by four hundred. Regular use of the Miswaak makes ones Rizq (Sustenance) easier and increases its blessings. It cures headache and calms the nerves; if a nerve is stationary then it brings it into motion or calms a pulsating nerve. It reduces phlegm. It strengthens the eyesight. It cleans the intestines. It improves eloquence in speech. It increases energy. It improves the memory and understanding. It cleanses the heart. It increases performance of virtuous deeds. It pleases the angels, who greet him on account of the radiance of his face. When he exits the Masjid the angels follow him. The Ambiyaa supplicate for his forgiveness. Miswaak angers Shaytaan and wards him off. It i mproves digestion. It increases fertility. It delays old age. It removes excess heat from the body. It strengthens the back. It grants the body strength for Ibaadat (worship). It eases the pangs of death and reminds one of the Kalimah at the time of death. It result in one being awarded his Book of Deeds in his right hand on the Day of Qiyaamah. One will cross the bridge of Siraat with the speed of lighting. It causes the Qabr (grave) to be widened. It grants ease in the Qabr (grave). One who is habitual with using the Miswaak will be rewarded even when he forgets to use it. The Doors of Jannat are opened for him. The angels announce that he is the follower of the Ambiyaa. He adheres to the Sunnat of the Ambiyaa. The Day supplicates for his guidance. The doors of Jahannam are closed for him. He eaves this world purified from sin. The angel of death takes the form of a friend when removing his soul and in some narrations it is mentioned takes the same form that he appears in when taking the souls of the Ambiyaa. The greatest benefit of all is that the pleasure of ALLAAH is attained.1 Definition of Miswaak according to the Fuqahaa The opinion of Hanafi scholars السواك اسم لخشبة معينة للاستاك "Miswaak is a specific wooden stick used to assist in brushing."2 The opinion of the Maaliki scholars سواك اى استياك بعود اراك او نحوه "To brush the teeth with a wooden stick or similar is called Miswaak."3 The opinion of the Shaafie scholars استعمال عود او نحوه فى الاسنان و ما حولها لاذهاب التغيير ونحوه "Using a wooden stick or similar item to remove the dirt, etc around the teeth is called Miswaak."4 The opinion of the Hanbali scholars السواك و المسواك اسم للعود الذى يتسوك به "Siwaak and Miswaak is the name of the wooden stick with which the teeth are brushed." In all these definitions the Fuqahaa are unanimous and it is proven that the use of a wooden stick to remove the foul odour of the mouth is called Miswaak. Removal of this odour is possible with any item that has the capability of clearing the teeth by scraping it. What to observe when using a Miswaak? In essence any branch can be used as a Miswaak as long as it is not harmful, such as when it is very small. "It has been said that any branch can be used as a Miswaak."However there are some trees which contain beneficial properties and are therefore better to use as a Miswaak. Those aspects which one should take note of when using a Miswaak are; 1) It should not be a poisonous tree. 2) The wood should not be hard. 3) It should not be a thorny tree. 4) It should not be a bitter tree. 5) It should be soft wood. 6) It should be moist wood. 7) It should be a straight branch. 8) It should be as thick as a finger. 9) It should be one hand span in length. 10) Its bristles should be made thin and softened. 11) It should be held in the right hand. 12) One should begin brushing from the right side. 13) The Miswaak should be washed before use. 14) The Miswaak should be washed after use. 15) It should not be sucked. 16) It should not be thrown away as ordinary things would. 17) The necessary Duas (supplications) should be recited while using it. 18) The Miswaak should be discarded once it is shorter than four fingers. Times when Miswaak is Mustahab 'Ghaayatul Idraak" claims that the times when using a Miswaak are Mustahab (preferable) are so numerous that it is impossible to list and explain them all. However this is an exaggeration and the majority of them actually refer to the same instance. We will now quote these instances in the same manner as he had listed it, 1) It is Sunnat to use the Miswaak while making Wudhu. It is mentioned in 'Siraajuth Thullaam' that Miswaak should be made in Wudhu as according to us it is of the Sunnats of Wudhu. 2) It is Sunnat to use the Miswaak when the mouth contains a foul odour. This is then divided into many categories the summary of which is that it is Sunnat to use the Miswaak after consuming or eating anything that may leave a foul odour in the mouth. 3) When one wakes as a foul odour emanates from the mouth after sleep. 4) When entering the home. 5) When meeting someone. 6) While reciting the Quraan. 7) While studying Hadeeth. 8) When the teeth are stained. 9) When beginning to talk especially after a long silence. 10) When rising for Tahajjud. 11) When a foul odour emanates from the teeth. 12) Before taking a bath. 13) Between each two Rakaats of Tahajjud Salaah. 14) Miswaak should be made repeatedly on the day of Jumu'ah. 15) Before sleeping 16) After Salaatul Witr. 17) At the time of Sehri. 18) When standing for Salaah. و فى امدادالفتاح و ليس السواك من خصائص الوضوء فانها يستحب فى حالات منها تغير الفم والقيام من النوم و الى الصلوة و دخول البيت و اجتماع الناس و قراءة القران و الحديث لقول ابى حنيفة ان السواك من سنن الدين و يستوى فيه الاحوال كلها و قال عليه السلام السواك مطهرة للفم و مرضات للربّ "It is written in 'Imdaadul Fataah' that the use of Miswaak is not restricted to Wudhu only but is Mustahab in many situations such as when a foul odour emanates from the mouth, when awakening, when intending to perform Salaah, when entering the home, when meeting people, when reciting the Quraan or studying Hadeeth. This is also because Imaam Abu Hanifah (A.R) has stated that Miswaak is among the Sunnats of Deen and everytime is the same as the other. Rasulullaah  has said, "Miswaak purifies the mouth and earns the pleasure of ALLAAH." All the occasions mentioned above have been reported in various Ahaadeeth, the references of which can be found in reliable works of Fiqh. Since some of these occasions are obvious and do not need further investigation, to report the Hadeeth relating to each occasion would only unnecessarily lengthen this treatise. This is why we have sufficed with only a few. If each of these occasions were to be discussed in depth then this short sub-section would consist of more than a hundred pages. Nevertheless we should endeavour to make using the Miswaak a habit and remain steadfast upon the Sunnat of Rasulullaah (SAW) so that it s rewards can be benefitted from. Each Sunnat has its own unique position and reward which can only be attained when one abides to it strictly. Those people who claim that it is merely a Sunnat and is therefore permissible to discard, will be told on the Day of Qiyaamah that this is a stage of Jannat and it is permissible for you to be deprived of it. Ibn Qaasim bin Qusay (A.R) has clearly stated this in his book, 'Dhal'ut Ta'alain'. 1 'Haashiyatut Thahthawie ala Maraaqiyul Falaah' 2 'Sharhul Inaayah alal Hidaayah' by Imaam Akmaludeen Muhammad bin Mahmood al-Baabarti', 'Sharah Fathul Qadeer' page 24 3 'Jawaahirul Ikleel' volume 1 page 17 4 'Haashiyatul Jamal ala Sharhul Manhaj' volume 1 page 116

By Mufti Shafiq Jakura and Mufti M.D. Mangera Posted: 8 Rajab 1434, 18 May 2013 Q.): What do we do with money found on the floor? A.) If you feel that someone may pocket it unjustly, then pick it up and find the owner. Otherwise just leave it there. If one knows the owner or one feels that the owner will be disturbed by losing the money and the place is such that the money will be taken away without the owner being sought, then one may pick up the money with the sole intention of searching for the owner and returning the wealth. If the owner cannot be located after investing reasonable effort and time in his search, one may either keep the money in trust or give it in charity on behalf of the owner. (One cannot take the money for personal use, unless one is poor and needy.) However, in the case where it was given to the poor and needy or used by oneself, then if the owner thereafter appears and demands his money, one will be obligated to repay the owner the money. And Allah Ta'ala Knows Best. albalgh.net

By Mufti Shafiq Jakura Posted: 8 Rajab 1434, 18 May 2013 Q.) If somebody begins his e-mail or his SMS (text message to a phone) with "Assalamu aleikum", will it be wajib for the recipient to reply with "wa alaikum salam"? And what about the sender just writes "Salam" rather than "Assalamu aleikum", will it be wajib to reply in this case? A.) It is necessary to reply to a Salaam sent in writing by SMS etc, either by sending a response in writing or by verbalising the response when one receives the message. And Allah Ta'ala Knows Best. albalagh.net

Hanafi Fiqh > Daruliftaa.com I hope you can help me with an ongoing inheritance issue within our family. My father passed away 4 years ago. He left behind a wife (our mother), 2 sons and 3 daughters. His estate includes bank accounts, properties and cash. My father did not leave an Islamic Will. My mother and my youngest sister who handles all the family affairs have chosen to have the estate distributed according to British law. We received letters from my mother’s solicitors stating that she will be receiving the majority of the estate. This decision my mother and sister have made only refers to my late father’s accounts, and does not include any mention of property that my father owned abroad or in the UK, plus rental money from a property that has accumulated over the years. They have taken full control of these assets through the solicitors, and are depriving me, my brother and my other two sisters of their full share of inheritance. What Islamic rights do we have? I do not want my mother to do wrong as she is clearly influenced by my sister. I also do not want my late father to suffer in anyway. All I want is to let everyone have their right according to Shari’ah, and for all of this to be dealt with in an Islamic manner. Can you please give me the Islamic Shari’ah ruling regarding this issue, and what rights do we have? ANSWER In the name of Allah, Most Compassionate, Most Merciful, Islamic law of estate-distribution is different from British law. As such, every Muslim is duty-bound to prepare and leave a Will that is in accordance with Islamic guidelines in order that the estate can be distributed according to Islamic law and also be recognized by British law. The Qur’an mentions in great detail the fixed-shares of those who inherit the estate from the deceased. Failure to distribute the estate according to these guidelines set in the Qur’an constitutes a great sin and punishment from Allah Most High. After mentioning these laws of estate-distribution/inheritance, Allah Most High says in the Qur’an: “These are the limits set by Allah; and whoever obeys Allah and His Messenger, He will admit them into gardens beneath which rivers flow, remaining therein forever. And that is great success. And whoever disobeys Allah and His Messenger [in distributing inheritance] and crosses the limits set by Him, He shall admit them into the fire, remaining therein forever. And for them there is a humiliating punishment.” (Surah al-Nisa’, V: 12-13) As such, it is extremely important for a Muslim to leave a Will that is in accordance with Islamic guidelines, especially in a country where not leaving such a Will results in the estate being distributed in a non-Islamic manner. If someone dies without leaving an Islamic Will, as your father did in this case, then it becomes necessary upon all the heirs/inheritors (wuratha) of the deceased to ensure that the estate is distributed according to Islamic guidelines; otherwise it will amount to a grave sin in the sight of Allah Almighty. There are severe warnings of punishment mentioned in the sacred Islamic texts for not distributing the estate according to Islamic law. Sayyiduna Anas ibn Malik (may Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said: “Whoever deprives an heir of his/her inheritance-share [as fixed by Qur’anic guidelines], Allah will deprive him/her of Paradise on the day of judgement.” (Sunan Ibn Majah, no: 2703) Note that one will not be guilty of breaking the law of the land when distributing the estate according to Islamic guidelines, since the law does not force anyone to have the estate distributed in any particular manner. The heirs are free to distribute in any particular manner, as long as it is mutually agreed, and as such, British law allows Muslims to mutually agree on distribution based on Islamic guidelines. However, if one or some family members do not wish to have the estate distributed in accordance with Islamic guidelines, such as your mother and sister in this case, then, unfortunately others can not do anything if no Islamic Will was left by the deceased (i.e. your father). The most you can do is encourage them to distribute the estate according to Islamic guidelines and remind them of the dire consequences and displeasure of Allah in the next life (akhira). They should be reminded that they will be accountable to Allah, and each and every penny that they receive in excess of their entitlement will have to be paid back in the next life. For a practising Muslim, this is an extremely serious matter which must not be taken lightly. Indeed, if one is not a proper/practising Muslim, he/she will go ahead and have the estate distributed in a non-Islamic manner. In regards to your specific situation, the Islamic law of inheritance is as follows: All the wealth left behind by your late father (may Allah have mercy on him) at the time of his death, which includes everything he owned, such as cash, gold, silver, properties, all chattels, all contents; hence every big and small item that belonged to him at the time of his death will be totalled and termed as the “estate (taraka)”. From this, after taking out burial expenses, if there are any debts owed to fellow human beings, they must be paid off. Since your father did not make any bequest (wasiyya), the remaining amount will be distributed amongst the various heirs. Your mother (wife of the deceased) will be entitled to one eighth of the total and the remaining seven parts will be distributed between the sons and daughters of the deceased with the sons receiving twofold of the daughter’s share in accordance with the Qur’anic verse: “As regards your children’s (inheritance): to the male a portion of that of two females.” (Surah al-Nisa, V: 11) Hence, the breakdown of the distribution is as follows: Wife: 12.5% Son 1: 25% Son 2: 25% Daughter 1: 12.5% Daughter 2: 12.5% Daughter 3: 12.5% If all the heirs wish to distribute the estate in a different manner, then, Islamically, they are at liberty to do so. However, this must be mutually agreed, and without any force or pressure applied on any one individual. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Q. I have recently remarried to a woman who was divorced. We both have children from our previous marriages. Will her children inherit from my estate when I pass away? (Query published as received) A. Her children from her previous marriage will not inherit from your estate. Only your biological children will inherit from you in the event of your demise along with your other legitimate heirs (if any). Similarly, your children from your previous marriage will not inherit from her in the event of her death as they are not her biological children. A bequest upto one third of the estate may be made in favour of a stepchild. And Allah Knows Best Mufti Suhail Tarmahomed Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

The Sharī‘ah is divided into two parts: external and internal. The department of Sharī‘ah relating to external deeds like salāh and zakāh is called ‘fiqh’, while the one dealing with internal feelings and states of the heart is called ‘tasawwuf’. Both are commands in the Qur’ān. Thus, while commanding salāh and zakāh, the Qur’ān also commands gratefulness and love of Allāh ta‘ālā, and condemns the evil of pride and vanity. Similarly, in the books of hadīth, along with the chapters on ‘ibādāt, trade and commerce, and marriage and divorce, are to be found the chapters on riyā (showing off), takabbur, hasad, sabr, shukr etc. These commands are as much a mandatory requirement as the ones dealing with external deeds. On reflection, it will be realised that all the external deeds are designed for the reformation of the heart. That is the basis of success in the hereafter, while the despoiling of the heart is the cause of total destruction. This is precisely what is known in technical terms as tasawwuf. Its focus is tahzīb-al-akhlāq (the adornment of character); its motive is the attainment of Divine Pleasure; its method is total obedience to the commands of the Sharī‘ah. Tasawwuf is the soul of Islām. Its function is to purify the heart from the lowly, bestial attributes of lust, evils of the tongue, anger, malice, jealousy, love of the world, love of fame, niggardliness, greed, ostentation, vanity, deception etc. At the same time, it aims to adorn the heart with the lofty attributes of repentance, perseverance, gratefulness, fear of Allāh ta‘ālā, hope, abstinence, tawhīd, trust, love, sincerity, truth, contemplation etc. To diagnose and treat the diseases of the heart normally requires the help of an expert mentor or shaykh. Here are the qualities of a good shaykh: 1. He possesses necessary religious knowledge. 2. His beliefs, habits and practices are in accordance with the Sharī‘ah. 3. He does not harbour greed for worldly wealth. 4. He has himself spent time learning from a good shaykh. 5. The scholars and good mashā’ikh of his time hold a good opinion about him. 6. His admirers are mostly from among the people who have good understanding of the religion. 7. Most of his followers follow the Sharī‘ah and are not seekers after this world. 8. He sincerely tries to educate and morally train his followers. If he sees anything wrong in them, he corrects it. 9. In his company, one can feel a decrease in the love of the world and an increase in the love for Allāh ta‘ālā. 10. He himself regularly performs dhikr and spiritual exercises. In searching for a shaykh, do not look for his ability to perform miracles (karāmāt) or to foretell the future. A very good shaykh may not be able to show any miracles. On the other hand, a person showing supernatural feats does not have to be a pious person, or even a Muslim. The prominent Shaykh Bayazid Bustami says: ‘Do not be deceived if you see a performer of supernatural feats flying in the air. Measure him on the standards of the Sharī‘ah.’ When you find the right shaykh, and you are satisfied with his ability to provide spiritual guidance, you perform bay‘ah or pledge. This is a two-way commitment; the shaykh pledges to guide you in the light of Sharī‘ah and you pledge to follow him. Source

The Spirit of Udhiyah (Qurbānī) by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh During the months following Ramadān, Muslims the world over remember the life of the great Prophet, the Friend of Allāh ta‘ālā, Ibrāhīm ‘alayhis salām; a life full of sacrifice and submission to the will of Allāh ta‘ālā. At a very young age, when in need of the support of his father, Ibrāhīm ‘alayhis salām was compelled to leave him. Then, during the final stages of his life, when in his old age and in need of the support of his young son, he was commanded by Allāh ta‘ālā to sacrifice him. Without hesitation, he was ready to submit to the Will of his Creator. Allāh ta‘ālā says: And when (his son) reached an age in which he was able to walk with him, he said: “O my dear son, I have seen in a dream that I am slaughtering you, so see what is your view.” He said: “O my father! Do what you are commanded. Allāh willing, you will find me of the patient ones.” So when they had both submitted (to Allāh’s Will), and he laid him down on his forehead, We called out to him: “O Ibrāhīm! You have indeed fulfilled the vision.” Surely, thus do we reward the doers of good. This was a clear trial. (37:102-106) Allāh ta‘ālā granted this action of Ibrāhīm ‘alayhis salām so much acceptance that He made the Udhiyah (qurbānī/sacrifice) a symbol of this great act. When asked by the Sahābah radhiyallāhu ‘anhum what Udhiyah is, Rasūlullāh sallallāhu ‘alayhi wasallam replied: It is the sunnah of your father Ibrāhīm ‘alayhis salām. (Ahmad, Ibn Mājah) The act of Udhiyah brings enormous rewards and the Pleasure of the Lord. The Prophet sallallāhu ‘alayhi wasallam said: The son of Ādam does no deed on the day of Udhiyah dearer to Allāh ta‘ālā than the sacrificing of animals. It (the sacrificed animal) will come on the Day of Qiyāmah with its horns and its hair and its hooves (to be weighed). The sacrifice is accepted by Allāh before the blood reaches the ground. Therefore sacrifice with a happy heart. (Tirmidhī, Ibn Mājah) Once, the Sahābah radhiyallāhu ‘anhum asked Rasūlullāh sallallāhu ‘alayhi wasallam regarding the benefits of Udhiyah. He answered: “A reward for every hair.” They asked: “And wool, O Prophet of Allāh?” He said: “A reward for every fibre of the wool.” (Ahmad, Ibn Mājah) Therefore, everyone who is able to offer Udhiyah should do so and acquire the rewards promised in the aḥādīth. Who is Required to do Udhiyah? The act of Udhiyah is in some cases wājib and in others nafl. A person must perform the wājib Udhiyah and endeavour to perform as many nafl as possible. In the case of the person who, during the days of Udhiyah (10th, 11th and 12th Dhul-Hijjah), possesses wealth to the amount which would make zakāh obligatory upon him, be it in the form of gold, silver, cash, merchandise or any item which is surplus to his needs, the Udhiyah will be wājib. Unlike in the case of zakāh, it is not necessary for this amount of wealth to be in one’s possession for an entire year. The compulsion of Udhiyah is established simply if wealth equivalent to the nisāb of zakāh is possessed during the specified days. Some Misconceptions Regarding Udhiyah Here, we need to clarify certain common misconceptions as regards this ‘ibādah. 1) One common misconception regarding Udhiyah is that it is merely a virtuous deed; it brings reward to the one who performs it and there is no blame if it is not done. This is a serious misunderstanding, for in most cases in the UK, it is wājib. 2) The second misunderstanding is assuming that the obligation of Udhiyah is shared between the entire household. This results in those members of the household upon whom Udhiyah is incumbent performing just one between them, feeling that the obligation has been fulfilled. This is not so. If a man possesses the nisāb of zakāh, one Udhiyah is wājib upon him. If his wife also possesses the nisāb, she will have to perform a separate Udhiyah. Similarly, if any of the children (provided they are bāligh) possess the amount of nisāb, Udhiyah will be compulsory on each one of them as well. 3) Another common misconception is that Udhiyah is carried out to allow people to eat meat which is considered blessed. With this in mind they are satisfied with eating Udhiyah meat that has reached them from others. There is no doubt that Udhiyah meat is blessed, as Udhiyah is the re-enactment of the sacrifice made by Ibrāhīm ‘alayhis salām, the Friend of Allāh, but it is even more importantly an obligation which needs fulfilling. Such people should worry about discharging the obligation of Udhiyah and not only be content with partaking of its blessed meat. 4) In many households, the father performs Udhiyah on behalf of all his family members without their knowledge or without their having requested him. We should understand that this approach to Udhiyah only amounts to a nafl Udhiyah. In the case of a father arranging the Udhiyah for his dependants, they need to make him their wakīl (agent) in order for these sacrifices to be considered valid. It is clear from the above that we must become familiar with the masā’il and injunctions of Udhiyah. These masā’il can be learnt from various books as well as through consulting the ‘Ulamā and Muftis. The Spirit of Sacrifice in Udhiyah Just as the name itself suggests, Udhiyah (sacrifice) should be carried out taking its literal meaning into consideration. Generally, we arrange for our Udhiyah to be carried out at a cheap price in a poor country. No doubt this lifts the obligation, but it is not the type of Udhiyah that Allāh ta‘ālā would like to see. We will not experience the spirit of Udhiyah until we spend the amount that it takes to sacrifice e.g. a sheep in this country (which is often equivalent to the amount required to sacrifice a cow elsewhere). Allāh ta‘ālā has provided for us in abundance so we should express our shukr (gratitude) to Allāh ta‘ālā and not be miserly. We should offer a Udhiyah in needy countries by all means, but we should also offer one in our own locality. By doing so we too can partake of the blessed meat. The Custom of our Pious Predecessors Shaykhul Hadīth, Shaykh Muhammad Zakariyyā rahimahullāh used to mention that during the three days of Udhiyah, no other food items should accompany the Udhiyah meat. The Shaykh would stress to the people that during these days, they were the guests of Allāh ta‘ālā and that the meat of Udhiyah was His Hospitality. We can gather from this how much our pious predecessors gave importance to Udhiyah. So let us perform Udhiyah in our localities as well as in those places where the destitute live who have no access to meat. We should also offer Udhiyah on behalf of Rasūlullāh sallallāhu ‘alayhi wasallam, our parents, our teachers, our mashā’ikh, our well-wishers and benefactors, and also one on behalf of the whole Ummah. We may also perform Udhiyah on behalf of the various Sahābah radhiyallāhu ‘anhum, alternating between them on different occasions. The same applies for the Awliyā (friends of Allāh), the Muhaddithīn and the A’immah, all of whom we are indebted to. My honourable father, Hāfiz Ibrāhīm Dhorat rahimahullāh used to keep an annual record of nafl Udhiyahs performed on behalf of all these great personalities. He also used to perform nafl Udhiyah every year on behalf of his parents and shaykh. In this manner, our intended reward will reach the pious in the hereafter and, inshā’allāh, will be a reason for them to search for us on the Day of Judgement. We should also make this practice a habit whenever we have the opportunity to spend in the path of Allāh ta‘ālā. These acts will prove beneficial spiritually for our lives in this world and the hereafter. May Allāh ta‘ālā give us the ability to offer Udhiyah in its true spirit, not feeling it a burden but with zeal and eagerness. Āmīn.

by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Hajj is an invitation from the Lord of all the Worlds to visit His Sacred House and an opportunity for us to correct the shortcomings and faults we find in our lives. All intending pilgrims should be focused on the great journey that awaits them and prepare for it as best as possible. In addition to the essential task of learning the injunctions of Hajj, there are a number of other points that should be given special attention by all those who are about to become the Guests of Allāh ta‘ālā. 1. Sincerity Intending pilgrims should examine their intentions and ask themselves why they are going for Hajj. Rasūlullāh sallallāhu ‘alayhi wasallam said: ‘Actions are only according to intentions.’ (Bukhāri, Muslim) If one’s intention is correct and sincere, the deed is accepted, but if it is incorrect then the deed does not receive acceptance. Regarding the intentions for Hajj, Rasūlullāh sallallāhu ‘alayhi wasallam predicted: ‘Near to Qiyāmah, the affluent of my ummah will perform Hajj merely for leisure whilst the middle-class of my ummah will perform Hajj for the sake of trade, the scholars will perform Hajj for show (and ostentation) and the poor will perform Hajj in order to beg.’ (Kanzul ‘Ummāl) We need to examine our intentions. We should not be going just to appease relatives and friends who keep ‘pestering’ us to go or because we desire the title of Hājī. Our sole intention should be to please Allāh ta‘ālā who created us and who granted us the health, wealth and opportunity to visit Makkah Mukarramah and to fulfil His Command. Moreover, we have to endeavour to maintain this sincerity all the time whilst performing the rites of Hajj and after we return, until our last breath. 2. Tawbah As we are to acquire a unique proximity to Allāh ta‘ālā and be His guests of honour, it is inappropriate to go as offenders, guilty of disobedience. Therefore the next task for us is to make tawbah (repent) from all sins, major and minor. Perform two raka‘āt nafl salāh with the intention of repentance and make sincere tawbah from all past sins. Regardless of whether sins relate to the Rights of Allāh ta‘ālā or the rights of His creation, or whether they relate to the realm of akhlāq (moral conduct), ‘ibādāt (worship), mu‘āmalāt (transactions) or mu‘āsharah (social interaction), tawbah is necessary in each case. There are certain preconditions for tawbah: For those sins which only violate the Rights of Allāh ta‘ālā, such as drinking alcohol, fornication, gambling, failure to perform salāh or give zakāh etc., there are three conditions. The first condition is immediate abstention from such sins. Secondly, there must be regret in the heart for having committed these sins; a feeling of remorse about disobeying Allāh ta‘ālā who brought us into existence when we were nothing. Thirdly, there must be a firm intention never to engage in those sins again in the future. If a sin also involves violation of the Rights of Allāh’s ta‘ālā creation, e.g. defrauding someone, slander or backbiting, then in all such cases a fourth condition will also have to be met. It will be necessary to make amends to the person whose rights were violated, e.g. if someone’s wealth was misappropriated, it will have to be returned or forgiveness sought. If the violation was such that it cannot be compensated for materially, forgiveness must be sought from the victim and his displeasure must be abated. When a servant fulfils all these conditions, then, as appears in a hadīth: ‘A person who repents from sin is like one who has no sin.’ (Ibn Mājah, Tabrāni) True tawbah results in a commitment to perform the five daily salāh and to complete any qadhā salāh, to discharge zakāh on time and to settle any past zakāh and to fulfil the obligation of qurbānī and to pay sadaqah for previously missed qurbānīs. If we have oppressed or wronged someone, we must seek their forgiveness; if we have defrauded or usurped somebody’s wealth, we must return it; if we are on bad terms with somebody, we must reconcile our differences. The reason behind meeting people before departing for Hajj is just this; that we ask for forgiveness and reconcile any disputes that may exist between us. Superficially saying, ‘Forgive me,’ is not enough to secure forgiveness, we have to genuinely make an attempt to please the person whom we have wronged. Nowadays, we go to meet and seek forgiveness from those whom we are on good terms with and where there is no real need to seek forgiveness, yet we do not go to see and make peace with those with whom we have some quarrel. 3. Trust in Allāh ta‘ālā A further point worth addressing is the anxiety felt by those intending to go for Hajj. There are two reasons for this: firstly, the quite natural apprehension of travelling to a foreign country, and secondly, the negative comments made by those who have been to Hajj before. It should be understood that throughout the whole journey of Hajj, inshā’allāh you will witness 99% comfort and a mere 1% of difficulty. Shaytān however, in order to ruin our ibādah, makes us look only towards the 1% so that upon our return, we complain about the difficulties encountered in the sacred places and spoil our Hajj. The consequence of such disrespectful talk is that other servants of Allāh ta‘ālā become discouraged from performing Hajj. The reality is that every journey has its hardships, even travelling to the Airport involves discomfort and inconvenience. Rasūlullāh sallallāhu ‘alayhi wasallam commented: ‘Travel is a portion of suffering.’ (Bukhāri, Muslim) The journey of Hajj is long, with approximately two to three million people from all over the world congregating at one specific place. Often they all flock to one place at one time to perform the very same ibādah! Organising for such an event is beyond the capacity of any organisation/government, it is only possible through the Power of Allāh ta‘ālā. In such circumstances, the minute amount of inconvenience we may encounter is totally insignificant; the sheer bliss of just casting a single gaze at the House of Allāh ta‘ālā outweighs all the difficulties. Therefore pilgrims returning from Hajj are requested to only relate the positive and complimentary tales of their journey and to forget any negative experiences. Relating negative experiences is a Shaytānic ploy designed to ruin the reward of our Hajj. And if, due to our stories of hardship, someone decides against going for Hajj, we may be held responsible. So those going for Hajj, and in particular those going for the first time, should pay no attention to the tales of others. The journey of Hajj is a comfortable one, free of any threat, where everything is available. Of course, being a journey, it has some inconveniences, as do all journeys, but we should place our trust in Allāh ta‘ālā and remove all anxieties from our minds. My late respected father, Hāfidh Ibrāhīm Dhorat rahimahullāh, used to say a wonderful thing to those intending to go for Hajj. He would say, ‘When we go to visit somebody and become their guest, we do not need to worry about our sleeping arrangements or meals etc. Our host takes full responsibility for us and repeatedly asks us our preferences and if we need anything, we simply request it from our host. Now when this is our state of affairs when our host is a human, is it conceivable that when we go as guests of Allāh ta‘ālā, the Creator, He will not fulfil our needs?’ So we need to realize that during Hajj we are the guests of Allāh ta‘ālā. And if we do experience any inconvenience, we should think that Allāh ta‘ālā is making us go through some minor problems in order to wipe out the mountains of sins we have committed in the past and to save us from the eternal troubles of the Hereafter. 4. Selection of Travelling Companions When selecting travelling companions, care should be taken to choose pious and righteous people, possibly people who have performed Hajj before. If it is possible to travel with a pious scholar, then all the better. The group should not be too large and fellow travellers should be like-minded, able to get on with, assist and serve each other without considering it a burden. Experience shows that during Hajj, if people of dissimilar temperaments travel together, some disagreement or other always crops up. Obviously Hajj is a journey in which rancour and bitterness are to be avoided. It has been seen that friendships that develop during Hajj remain lifelong as do hostilities. Accordingly, our companions should be pious people, who will prompt us when we are neglectful and make us incline towards Allāh ta‘ālā, the Ākhirah and the successful accomplishment of our goal. 5. Avoid Unnecessary Luggage Another point to remember is to avoid taking along unnecessary items. This will make the journey easier, particularly at customs, and whilst travelling to and fro between the airport and hotels. Everything is available at our destination and can be purchased when needed. Essentials to take along are necessary clothing, toiletries, etc. Generally, people take along many superfluous items from home and then end up going through hardship because of them. 6. Refrain from Unfounded Customs During the time leading up to departure, we must refrain from all disobedience to Allāh ta‘ālā, including those customs and traditions which displease Him. We do many things just because others do, e.g. inviting lots of people for a meal before going for Hajj. It should be remembered that whatever act is done merely for show incurs the displeasure of Allāh ta‘ālā, not His Pleasure. Should someone give an invitation out of affection, which is accepted out of affection, then it will be a rewarding deed. If however, one feels compelled to offer an invitation because other relatives have done so, then the act of inviting is just for show and devoid of any reward. Furthermore the intending pilgrim, having been invited by so many people, feels obliged to arrange a meal for them too. Thus, just before setting off on his blessed journey, the intending pilgrim hires out a hall and invites lots of people to a function resembling a wedding party in its extravagance. There is no need for such formalities and excesses. We should beware lest the burden of sins we already bear prior to going for Hajj is added to by such behaviour. 7. Acquire and Study a Book on Hajj Every intending pilgrim should acquire a book on Hajj in the language he is most comfortable with. The book should not be too brief nor should it be overloaded with masā’il and it should be written by an authoritative and experienced ‘ālim. Repeated study of this book, preferably under the supervision of a reliable ‘ālim or mufti, will ensure a firm grounding in the method of Hajj. And whatever is not clear should be clarified again with a qualified authority. 8. Study ‘Virtues of Hajj’ The masā’il of Hajj can be acquired through the above method, but to give life to the rites of Hajj and to endow them with their true spirit, ‘Virtues of Hajj’ should be studied carefully. It should also be taken along and read during the journey of Hajj. Source

by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Whenever the blessed name of our beloved Prophet sallallāhu ‘alayhi wasallam is mentioned, the one who is fortunate to utter this name and also the one who is fortunate to hear his name should, with utmost love and reverence, say, ‘sallallāhu ‘alayhi wasallam.’ Nowadays, there is great negligence amongst youth in this regard. Some years ago, with the now older generation, we would see such great love and enthusiasm in reciting salāh ‘alan nabī (durūd); whenever the following verse would be recited in the khuṭbah, everyone would read some formula of salāh ‘alan nabī: Truly, Allāh and His angels send blessings upon the Prophet; O you who believe! Send salutations and abundant greetings upon him (too). (33:56) T his verse contains a command from Allāh ta‘ālā to send salāh ‘alan nabī as this is an action performed by both Allāh and His angels. However, for the youth nowadays this verse doesn’t bring any response. When it is recited we do not see anyone reading salāh ‘alan nabī audibly or even silently. The ‘Ulamā have deduced from this verse that it is fard (compulsory) to send salutations and greetings upon the Prophet sallallāhu ‘alayhi wasallam at least once in a lifetime. Thereafter, whenever one participates in any gathering, be it a dars (lesson) on the Qur’ān or ahādīth, a lecture or even an informal gathering, then the first time the blessed name of the Prophet sallallāhu ‘alayhi wasallam is mentioned it is wājib (obligatory) to read salāh ‘alan nabī; thereafter, every time, in the same gathering, whenever the blessed name is mentioned it is mustaḥab (desirable) to read salāh ‘alan nabī each time. What Love Dictates Remember, love and reverence for the Prophet sallallāhu ‘alayhi wasallam dictates that even if the sharī‘ah had not stipulated that salāh ‘alan nabī be read when his blessed name is mentioned, we would still send salutations and greetings upon him in abundance. So, whenever we hear the verse above read in a khutbah, we should read salāh ‘alan nabī. There are many formulae for salāh ‘alan nabī. The most virtuous is the formula that we read in salāh. The shortest formula is ‘sallallāhu ‘alayhi wasallam’. This is the formula commonly used by the Muhaddithūn and is probably the most frequently recited form. Our love for the Prophet sallallāhu ‘alayhi wasallam should be such that we should not think of it to be a burden; rather, we should be eager to read it whenever we can. If, during a lecture, the scholar is explaining a point and happens not to mention the name of the Prophet sallallāhu ‘alayhi wasallam for some time, we should feel that something is missing and eagerly await the mentioning of the blessed name so that we can say salāh ‘alan nabī. Love and reverence for the Prophet sallallāhu ‘alayhi wasallam also dictates that we do not shorten his name when writing it. Many, instead of writing ‘Muḥammad’ in full, suffice with writing ‘Mohd’. We write an article or letter of many pages and the only word that we find that we can shorten is the blessed name of the beloved of Allāh sallallāhu ‘alayhi wasallam! Similarly, many do not write, for example, ‘sallallāhu ‘alayhi wasallam’, sufficing with ‘s.a.w’. Again, in the whole letter, article, etc. are these the only words that we can find to shorten? There is a similar trend in the Urdu language where the letters ‘Sād’ or ‘Sād, Lām, ‘Ayn and Mīm’ are used to represent ‘sallallāhu ‘alayhi wasallam’. Ponder for a while that who is planting these thoughts in your mind about shortening the name and salutation for our beloved Prophet sallallāhu ‘alayhi wasallam. What does this show regarding our love and reverence for our beloved Prophet sallallāhu ‘alayhi wasallam? Writing the Durūd I remember when I was a student in Dār-al-‘Ulūm, the way we were taught by our elders and the culture in the madrāsah was such that as the blessed name of the Prophet sallallāhu ‘alayhi wasallam was mentioned again and again, it was very difficult to take down all the notes from the lectures and also write the name of the Prophet sallallāhu ‘alayhi wasallam with salutations. Therefore, in our notes, wherever we had to write the blessed name of the Prophet sallallāhu ‘alayhi wasallam and salutations, we would leave out a blank space and after class, in our own time, with our best handwriting we would write the salutations in our note books. I would also like to bring an important point to the attention of many lecturers, who speak with the most eloquent language and accents, yet, when it comes to salāh ‘alan nabī they quickly mumble the words, void of love and reverence. Is this the level of our love and reverence for our Prophet sallallāhu ‘alayhi wasallam? Nothing but Benefit In reading salāh ‘alan nabī there is nothing but benefit for us: 1. Allāh ta‘ālā sends ten mercies upon a person who recites salāh ‘alan nabī once. 2. Ten sins are forgiven. 3. The person’s rank is raised by ten degrees. 4. Ten rewards are written for him. 5. There is acceptance of du‘ā where salāh ‘alan nabī is recited at the beginning and at the end. 6. The person will be blessed with the intercession of Rasūlullāh sallallāhu ‘alayhi wasallam. 7. Allāh will forgive his sins. 8. Allāh is pleased with him. 9. The person will be nearer to the Prophet sallallāhu ‘alayhi wasallam on the Day of Judgement. 10. The person will have all his worries removed in this world and the Hereafter. The great luminary in the field of tazkiyah and ihsān, Shaykh-al-Hadīth, Shaykh, Mawlānā Muhammad Zakariyyā rahimahullāh would often receive letters regarding different problems, and he would reply with appropriate answers. However, one point he would emphasise on in every reply was to be punctual in the recitation of salāh ‘alan nabī. “There is a solution to every problem in sending salutations upon Muhammad sallallāhu ‘alayhi wasallam.” Daily Practice Finally, the great shaykh, Shaykh Mawlānā Rashīd Aḥmad Gangohī rahimahullāh would instruct that salāh ‘alan nabī be read a minimum of 300 times daily by every Muslim. In the beginning, we could read the shortest formula of salāh ‘alan nabī mentioned above. After that we should try to recite salāh ‘alan nabī with the most virtuous salāh ‘alan nabī mixed in after every 10-15 of the shortest formula. This figure of 300 should be increased on the day of Friday, as the day of Friday has a special affinity with the Prophet sallallāhu ‘alayhi wasallam. May Allāh ta‘ālā enable us to read salāh ‘alan nabī in abundance and have true love and reverence for our beloved Prophet sallallāhu ‘alayhi wasallam. Source

“There was a companion of ours in Glasgow who became ill and was hospitalized. He was admitted for three days and on the fourth day the attendant nurse said, “Marry me”. He [the brother in Glasgow] asked, “Why? I am a Muslim, you and I cannot become companions.” She said, “I’ll become Muslim”. “What’s the reason?” it was asked. She said, “In all my time that I have served in hospitals, except you, I have never seen a man lower his gaze in front of a woman.” “In my life you are the first person who lowers his gaze when seeing a woman.” “I come, and you close your eyes. Such great modesty can be taught by none other than a true religion.” The protection of one’s gaze entered Islam in her. She became Muslim. They both got married. By now, that girl has become the means of bringing so many other girls into Islam. How many of the women there have become Muslim.” [Mawlana Tariq Jamil] http://sabil.wordpress.com/2007/05/04/a-nurse%e2%80%99s-proposal/

York Mosque praised for offering EDL protesters tea A mosque has been praised for serving tea and biscuits to English Defence League supporters after the far-right group arranged a demonstration there. About six people turned up to protest at the mosque in Bull Lane, York, on Sunday and were invited inside to play football with worshippers. More than 100 supporters of the mosque had gone there after learning of the planned EDL protest. Archbishop of York Dr John Sentamu said the mosque's response was "fantastic". He said: "Tea, biscuits, and football are a great and typically Yorkshire combination when it comes to disarming hostile and extremist views." 'Proud moment' Father Tim Jones, who went to the Bull Lane mosque, which is situated in his parish, said: "I've always known they were intelligent and compassionate people and I think this has demonstrated the extent to which they are people of courage - certainly physical courage and also a high degree of moral courage. "I think the world can learn from what happened outside that ramshackle little mosque on Sunday." Hull Road ward councillor Neil Barnes said it had been a "proud moment for York". He said: "I don't think I'll ever forget the day that the York Mosque tackled anger and hatred with peace and warmth - and I won't forget the sight of a Muslim offering a protester tea and biscuits with absolute sincerity." Fears over a demonstration grew after Yorkshire EDL Scarborough Division posted a message on its Facebook page calling for supporters to gather outside the mosque. Imam Abid Salik said: "We did have a few people who did come to protest but when they came some of the members of the mosque went over and they engaged in a conversation. "Some people went over with cups of tea and biscuits, they were talking for about 30 or 40 minutes and then they came inside, which was a really, really beautiful thing." http://www.muftisays.com/forums/37-news-articles/7503-woolwich-murder-aftermath-and-the-media.html

Shaytaan got thrown out, forever accursed. What did he do wrong? He refused to perform Sajdah (prostrate)...he refused to make ONE Sajdah. How many Sujood do we refuse to make everyday? Something to think about!

wslm yes will have to type it up though...ia will post

wa'alaykumus salaam wishing you all the best too brother in Islam, May Allah ta'ala guide us all on the straight path and safeguard us from the ploys of shaytaan, aameen

March 7th, 2007 By Joanna Francis Writer, Journalist – USA Between the Israeli assault on Lebanon and the Zionist "war on terror," the Muslim world is now center stage in every American home. I see the carnage, death and destruction that have befallen Lebanon, but I also see something else: I see you. I can't help but notice that almost every woman I see is carrying a baby or has children around her. I see that though they are dressed modestly, their beauty still shines through. But it's not just outer beauty that I notice. I also notice that I feel something strange inside me: I feel envy. I feel terrible for the horrible experiences and war crimes that the Lebanese people have suffered, being targeted by our common enemy. But I can't help but admire your strength, your beauty, your modesty, and most of all, your happiness. Yes, it's strange, but it occurred to me that even under constant bombardment, you still seemed happier than we are, because you were still living the natural lives of women. The way women have always lived since the beginning of time. It used to be that way in the West until the 1960s, when we were bombarded by the same enemy. Only we were not bombarded with actual munitions, but with subtle trickery and moral corruption. Through Temptation They bombarded us Americans from Hollywood, instead of from fighter jets or with our own American-made tanks. They would like to bomb you in this way too, after they've finished bombing the infrastructure of your countries. I do not want this to happen to you. You will feel degraded, just like we do. You can avoid this kind of bombing if you will kindly listen to those of us who have already suffered serious casualties from their evil influence. Because everything you see coming out of Hollywood is a pack of lies, a distortion of reality, smoke and mirrors. They present casual sex as harmless recreation because they aim to destroy the moral fabric of the societies into which they beam their poisonous programming. I beg you not to drink their poison. There is no antidote for it once you have consumed it. You may recover partially, but you will never be the same. Better to avoid the poison altogether than to try to heal from the damage it causes. They will try to tempt you with their titillating movies and music videos, falsely portraying us American women as happy and satisfied, proud of dressing like prostitutes, and content without families. Most of us are not happy, trust me. Millions of us are on anti- depressant medication, hate our jobs, and cry at night over the men who told us they loved us, then greedily used us and walked away. They would like to destroy your families and convince you to have fewer children. They do this by presenting marriage as a form of slavery, motherhood as a curse, and being modest and pure as old-fashioned. They want you to cheapen yourself and lose your faith. They are like the Serpent tempting Eve with the apple. Don't bite. Self-Value I see you as precious gems, pure gold, or the "pearl of great value" spoken of in the Bible (Matthew 13: 45). All women are pearls of great value, but some of us have been deceived into doubting the value of our purity. Jesus said: "Give not that which is holy unto the dogs, neither cast your pearls before swine, lest they trample them under their feet, and turn again and rend you" (Matthew 7: 6). Our pearls are priceless, but they convince us that they're cheap. But trust me; there is no substitute for being able to look in the mirror and seeing purity, innocence and self-respect staring back at you. The fashions coming out of the Western sewer are designed to make you believe that your most valuable asset is your sexuality. But your beautiful dresses and veils are actually sexier than any Western fashion, because they cloak you in mystery and show self-respect and confidence. A woman's sexuality should be guarded from unworthy eyes, since it should be your gift to the man who loves and respects you enough to marry you. And since your men are still manly warriors, they deserve no less than your best. Our men don't even want purity anymore. They don't recognize the pearl of great value, opting for the flashy rhinestone instead. Only to leave her too! Your most valuable assets are your inner beauty, your innocence, and everything that makes you who you are. But I notice that some Muslim women push the limit and try to be as Western as possible, even while wearing a veil (with some of their hair showing). Why imitate women who already regret, or will soon regret, their lost virtue? There is no compensation for that loss. You are flawless diamonds. Don't let them trick you into becoming rhinestones. Because everything you see in the fashion magazines and on Western television is a lie. It is Satan's trap. It is fool's gold. A Woman's Heart I'll let you in on a little secret, just in case you're curious: pre- marital sex is not even that great. We gave our bodies to the men we were in love with, believing that that was the way to make them love us and want to marry us, just as we had seen on television growing up. But without the security of marriage and the sure knowledge that he will always stay with us, it's not even enjoyable! That's the irony. It was just a waste. It leaves you in tears. Speaking as one woman to another, I believe that you understand that already. Because only a woman can truly understand what's in another woman's heart. We really are all alike. Our race, religion or nationalities do not matter. A woman's heart is the same everywhere. We love. That's what we do best. We nurture our families and give comfort and strength to the men we love. But we American women have been fooled into believing that we are happiest having careers, our own homes in which to live alone, and freedom to give our love away to whomever we choose. That is not freedom. And that is not love. Only in the safe haven of marriage can a woman's body and heart be safe to love. Don't settle for anything less. It's not worth it. You won't even like it and you'll like yourself even less afterwards. Then he'll leave you. Self-Denial Sin never pays. It always cheats you. Even though I have reclaimed my honor, there's still no substitute for having never been dishonored in the first place. We Western women have been brainwashed into thinking that you Muslim women are oppressed. But truly, we are the ones who are oppressed; slaves to fashions that degrade us, obsessed with our weight, begging for love from men who do not want to grow up. Deep down inside, we know that we have been cheated. We secretly admire and envy you, although some of us will not admit it. Please do not look down on us or think that we like things the way they are. It's not our fault. Most of us did not have fathers to protect us when we were young because our families have been destroyed. You know who is behind this plot. Don't be fooled, my sisters. Don't let them get you too. Stay innocent and pure. We Christian women need to see what life is really supposed to be like for women. We need you to set the example for us, because we are lost. Hold onto your purity. Remember: you can't put the toothpaste back in the tube. So guard your "toothpaste" carefully! I hope you receive this advice in the spirit in which it is intended: the spirit of friendship, respect, and admiration. From your Christian sister with love. * This article is published with the kind permission of the author. The original can be found on Crescent and the Cross. Joanna Francis is a writer and journalist. She manages her own blog.

The Prophet sallallaahu 'alayhi wasallam supplicated to Allah: "Make the last part of my life its best, and let my last action be my best, and let my best day be the day I meet You." Tabrani