ummtaalib

Pearls of Wisdom: No.46 “Food for the Soul” SUBJECT: REMEMBRANCE OF ALLAH Allah, The Most Exalted, says: “Verily in the remembrance of Allah do hearts find rest!” (Qur’an 13:28) “Remember Me and I will remember you.” (Qur’an 2:152) The Messenger of Allah (peace be upon him) is reported to have said: "Almighty Allah says, I treat my servant according to his expectations from Me, and I am with him when he remembers Me. If he remembers Me in his heart, I remember him in My heart; if he remembers Me in a gathering, I remember him in a better and nobler gathering (i.e. of angels). If he comes closer to Me by one span, I go towards him a cubit's length, if he comes towards Me by a cubit's length, I go towards him an arm's length, and if he walks towards Me, I run unto him." (Hadith – Bukhari and Muslim) Note: From authentic sources it is confirmed that there are many benefits in the Dhikr (remembrance of Allah Ta’ala). Remembrance of Allah brings the Pleasure of Allah and induces the love of Allah. It is a means of keeping away Shaytaan(Satan) and relieves the mind of worries and anxieties. It is the food for the heart and soul, cleanses the heart of its rust and opens doors of Ma’rifat ( Recognition of Allah). Unfortunate is a heart that is devoid of it and blessed is a heart that is overawed by it! www.eislam.co.za

The Differences in the Description of Prayer between the Salafī Scholars Introduction For quite a while, very deceiving tactics have been utilised by the non-Madhhabīs (also known as Salafiyyah) over the past few decades to lure people into their sect. The most prominent of these tactics is to have the unsuspecting public thinking that having differences of opinion in matters of fiqh is dangerous and something unfounded within the parameters of our dīn. The general public are given questions by the non-Madhhabīs to cause doubts in their minds. These questions range from ‘how can four schools (madhhabs) be correct?’ to questions like ‘how can four different opinions be right? Isn’t our Prophet j one?’ They also propagate that there must be one way in all matters of jurisprudence (fiqh). However these people of innovation (bidʿah) conceal, or are ignorant of their own scholars who themselves have differed in fiqh. The following is a compilation of a range of issues where the Salafī scholars have differed among themselves in just the description of prayer (ṣalāh) itself. Venturing beyond the scope of differences in ṣalāh will, by far, be too lengthy and time consuming for this short epistle; hence, it has been limited to the prayer itself. This is because there are a lot of scholarly differences that can be accumulated between them (adding other differences from other chapters besides the description of prayer). However, the intention is to give the intrigued reader the upshot of this essay and an insight regarding the differences that have occurred between the Salafī scholars. الاختلاف في صفة الصلاة بين علماء السلفية The Differences in the Description of Prayer between the Salafī Scholars May I remind the readers that the intent of this short work is to show that Muslims can never be unified under one opinion in all aspects relating to the religion; differences will occur in our jurisprudence (fiqh), and that the scholars will always differ down to the grain. Classical scholars have always agreed on a principle that differences amongst the scholars is a mercy from Allāh (subhana wa ta’ala). To proceed with the differences: [1] Folding the Hands after Bowing (Rukūʿ) – Qawmah a) Sh. al-Albānī’s opinion that placing your hands back after rukūʿ is a misguided innovation (bidʿah ḍalālah): ولست أشك في أن وضع اليدين على الصدر في هذا القيام ( يعني بعد الرفع من الركوع) بدعة ضلالة، لأنه لم يرد مطلقا في شيء من أحاديث الصلاة وما أكثرها، ولا ذكره أحد من أئمة الحديث فيما أعلم “I have no doubt that placing the two hands upon the chest in this standing (i.e. standing after rukūʿ) is a misleading bidʿah (innovation in religion), because this was not mentioned at all in any of the h̩adīths on [describing] ṣalāh though they are numerous. This was not mentioned by any of the scholars of h̩adīth as far as I know.”([1]) b) While Sh. Ibn Bāz was of the opinion that it was from the Sunnah: ينبغي أن يعلم أن ما تقدم من البحث في قبض الشمال باليمين ووضعهما على الصدر أو غيره قبل الركوع وبعده كل ذلك من قبيل السنن “It should be known that the above discussion on holding the left hand with the right one and placing them both on the chest, or any other place, either before or after rukūʿ is an act of Sunnah.”([2]) [2] Constantly Moving Finger in Tashahhud a) Sh. Ibn ʿUthaymīn was of the opinion that the finger should be moved constantly in tashahhud with the duʿāʾ, utilising the narration containing the narrator Zāʾidah Ibn Qudāmah: دلت السنة على أنه يشير بها عند الدعاء، لأن لفظ الحديث «يحركها يدعو بها» فكلّما دعوت حرِّكْ “The sunnah indicates that he should point with it when supplicating (duʿāʾ̃), because the h̩adīth reads, ‘moving it, making du’ã with it’. So every time you make duʿāʾ̃ (in tashahhud), move your finger.”([3]) b) Sh. Muqbil Ibn Hādī al-Wādiʿī , utilising ʿAbdullāh Ibn Zubayr’s narration, says: هذا الحديث يدل على الإشارة بالأصبع، وأما التحريك فقد تفرد به زائدة بن قدامة، وقد خالف أربعة عشر راوياً “This h̩adīth proves the indication (ishārah) with the finger, as for moving it then Zāʾidah Ibn Qudāmah is alone in his narration. He has opposed fourteen narrators.” He goes on to reject the narration of Zāʾidah Ibn Qudāmah, saying it is isolated (shādhdh).([4]) [3] Placing the Knees on the Ground before the Hands during Sujūd a) Ibn Bāz , while discussing the ah̩ādīth regarding the knees going first before the hands during the prostrations (sujūd), says: وهذا هو الأصح والأرجح، وبذلك يتفق الأحاديث ولا يقع بينها خلا ف. النهي عن البروك كبروك البعير يوافق حديث وائل في تقديم الركبتين، ثم اليدين بعد ذلك في السجود “And this is the most correct and likely opinion, for that is in agreement with the ah̩ādīth and there is no difference between them. For the prohibition of kneeling like that of the camel is in agreement with the h̩adīth of Wāʾil regarding the knees going first [for sujūd], thereafter the hands after that during the sujūd.”([5]) b) However, Sh. al-Albānī mentions to do the opposite: الخرور إلى السجود على اليدين… كان يضع يديه على الأرض قبل ركبتيه “Going Down into Sujūd with the Hands: He used to place his hands on the ground before his knees.”([6]) [4] Joining the Feet/Ankles in Prayer (Ṣalāh) a) Sh. al-Albānī was of the opinion that joining the feet in prayer is from the authentic Sunnah: ولكن ربما يخفى على الكثيرين منهم أن من إقامة الصف تسويته بالأقـدام، وليس فقط بالمناكب، بل لقد سمعنا مراراً من بعض أئمة المساجد -حين يأمرون بالتسوية- التنبيه على أن السنة فيها إنما هي بالمناكب فقط دون الأقدام ولما كان ذلك خلاف الثابت في السنة الصحيحة، رأيت أنه لابد من ذكر ما ورد فيه من الحديث؛ تذكيراً لمن أراد أن يعمل بما صح من السنة؛ غير مغتر بالعادات والتقاليد الفاشية في الأمة “However, it remains unknown to many that straightening the rows requires straightening it with the feet, not just the shoulders. Indeed, we have often heard some of the Imāms of the mosques (masājid) pointing out – when ordering the people to straighten the rows – that the Sunnah is to do so with the shoulders to the exclusion of the feet! Since this is contrary to what is established in the authentic Sunnah, I thought it necessary to mention some ah̩ādīth that exist on this topic, as a reminder for whoever wishes to act in accordance with the authentic Sunnah, not being deceived by the widespread customs and habits prevalent in the Ummah.”([7]) b) Contrary to this position, Sh. Ibn ʿUthaymīn mentions the feet should not be joined throughout prayer (ṣalāh) and said to do so is extreme: وليس معنى ذلك أن يلازم هذا الإلصاق ويبقى ملازماً له في جميع الصلاة. ومن الغلو في هذه المسألة ما يفعله بعض الناس من كونه يلصق كعبه بكعب صاحبه ويفتح قدميه فيما بينهما حتى يكون بينه وبين جاره في المناكب فرجة فيخالف السنة في ذلك، والمقصود أن المناكب والأكعب تتساوى “It does not mean that he should continue this joining and remain so for the whole s̩alāh. From the extremism that has occurred with regard to this issue is what is done by some people in that one of them will join his ankle to the ankle of his companion, and he will spread his feet so far apart until there is a gap between his shoulder and the shoulder of his companion, so he will oppose the Sunnah by doing that. The aim is that the shoulders and ankles should be in line with each other.”([8]) [5] Where to Place the Hands in Prayer (Ṣalāh) a) Sh. al-Albānī vehemently advocates the view that the hands should be placed on the chest in prayer: وضعهما على الصدر هو الذي ثبت في السنة، وخلافه إما ضعيف أو لا أصل له “Placing the hands on the chest is what is established in the Sunnah, and any other opinion besides this is either weak or has no basis.”([9]) b) However, according to Sh. S̩ālih̩ al-Fawzān , other opinions are also regarded as Sunnah: سنن الأفعال …وضعهما على الصدر أو تحت السرة في حال القيام “Sunnah actions: and (he should) place both his hands upon the chest or below the navel in the standing posture.”([10]) [6] To say ‘al-Salām ʿalā ’l-Nabī’ or ‘al-Salām ʿalayka ayyuhā ’l-Nabī’ in al-Tah̩iyyāt a) Sh. S̩ālih̩ al-Munajjid, who supervises the question and answer website, Islamqa, said after quoting the ḥadīth of Ibn Masʿūd (ra) stating that after the death of Nabī (sallallahu alaihi wa sallam) they said ‘al-Salām ʿalā ’l-Nabī’: وهذا أثبت ألفاظ التشهد وأحسنها عند العلماء “This is the soundest version of the wording of the tashahhud according to the scholars.”([11]) b) However, Sh. Ibn ʿUthaymīn says this is from the ijtihād of Ibn Masʿūd (ra), and that ‘al-Salām ʿalayka ayyuhā ’l-Nabī’ should be said: وأمّا ما وَرَدَ في صحيح البخاري عن عبد الله بن مسعود h أنهم كانوا يقولون بعد وفاة الرسول ﷺ: «السَّلامُ على النَّبيِّ ورحمة الله وبركاته» فهذا مِن اجتهاداتِه h التي خالَفه فيها مَنْ هو أعلمُ منه؛ عُمرُ بن الخطَّاب h، فإنه خَطَبَ النَّاسَ على مِنبر رسول الله ﷺ وقال في التشهُّدِ: «السَّلامُ عليك أيُّها النبيُّ ورحمة الله» كما رواه مالك في «الموطأ» بسَنَدٍ من أصحِّ الأسانيد، وقاله عُمرُ بمحضر الصَّحابة j وأقرُّوه على ذلك “As for what is narrated in Ṣaḥīḥ al-Bukhārī from Ibn Masʿūd (ra), that they used to say ‘al-Salām ʿalā ’l-Nabī’ after the Prophet’s (sallallahu alaihi wa sallam) demise, this is from his ijtihād, in which someone more learned than him, ʿUmar Ibn al-Khaṭṭāb (ra) differed with him. ʿUmar (ra) used to give sermons on the minbar of the Prophet (sallallahu alaihi wa sallam) and he used to say in the tashahhud: ‘al-Salām ʿalayka ayyuhā ’l-Nabī’, as narrated by Imām Mālik in his Muwat̩t̩aʾ with a very authentic chain, and ʿUmar h did this in the presence of many Ṣah̩ābah (raa), and they all agreed with him.”([12]) [7] Reciting al-Fātih̩ah in the Loud (Jahrī) Prayers behind the Imām a) Sh. S̩ālih̩ al-Fawzān mentions three opinions, of which he agrees with the third opinion that it is only obligatory to recite Sūrat al-Fātih̩ah behind the Imām in the quiet prayers: القول الثالث: التفصيل، في الصلاة السرية تجب؛ أما في الجهرية فيستمع لقراءة إمامه، لقوله تعالى: ﴿ وَإِذَا قُرِئَ ٱلۡقُرۡءَانُ فَٱسۡتَمِعُواْ لَهُۥ وَأَنصِتُواْ لَعَلَّكُمۡ تُرۡحَمُونَ ٢٠٤ ﴾ وهذا هو الراجح، وهو اختيار شيخ الإسلام ومذهب الإمام مالك، هو الراجح إن شاء الله لأنه تجتمع به الأدلة أن المأموم يجب عليه قراءة الفاتحة في الصلاة السرية الظهر و العصر، ولا يقرأ في الصلاة الجهرية والإمام يقرأ “The third opinion: specifically, in the quiet (sirrī) prayers it is obligatory [to recite Sūrat al-Fātih̩ah]; as for the loud prayers, then he should listen to the recitation of his Imām, as Allāh says: ‘When the Qurʾān is being recited, listen attentively and remain silent so that you may receive mercy’. This is the correct opinion, and it was also the preferred view of Shaykh al-Islām Ibn Taymiyyah and in accordance with the School of Imām Mālik. It is the correct opinion, InShāʾAllāh, because it combines all the proofs: like it is obligatory upon the follower to recite al-Fātih̩ah in the quiet prayers like Ẓuhr and ʿAṣr, and that he should not recite in the loud prayer while the Imām is reciting.”([13]) b) However, the standing committee of Saudi for research and fatwā said it is obligatory to recite al-Fātih̩ah in both quiet and loud prayers: الصحيح من أقوال أهل العلم وجوب قراءة الفاتحة في الصلاة على المنفرد والإمام والمأموم في الصلاة الجهرية والسرية “The correct opinion from amongst the people of knowledge is that it is obligatory to recite al-Fātih̩ah in the prayer for both the munfarid [one praying alone], Imām, and follower, in the loud and quiet prayers.”([14]) Conclusion By the grace of Allāh (subhana wa ta’ala), the above should be more than sufficient to prove the point. The many examples are regarding the differences amongst Salafī scholars in matters related to just prayer alone. The above gives overwhelming proof that differences are inevitable; this is despite the many other scholars from their group who have been left out from this discussion, as well as other issues of differences they have between themselves besides prayer, such as ablution (wuḍūʾ), bathing (ghusl) and even issues relating to Ḥajj and Ṣawm etc. Final Note May I remind the readers who are looking for the truth that sincerity is important: although we want to act upon the most correct view (in accordance with the Qurʾān and the Sunnah), most of the times our sincerity is severely lacking, harbouring pride (takabbur) or even looking down upon others, because we think they are not acting upon the truth – which will, in essence, damage any good actions we may strive to do. والله تعالى أعلم وصلى الله تعالى على سيدنا محمد وعلى آله وصحبه أجمعين Compiled by – Abu Humayd —————————————————————————————————- ([1])S̩ifah S̩alāt al-Nabī, Nās̩ir al-Dīn al-Albānī, p. 145. ([2])Fatāwā Ibn Bāz, ʿAbd al-ʿAzīz Ibn Bāz, vol. 11 p. 142. ([3]) Al-Sharh̩ al-Mumtiʿ, S̩ālih̩ Ibn ʿUthaymīn, vol. 1 p. 594. ([4]) Al-Jāmiʿ al-S̩ah̩iḥ, Muqbil Ibn Hādī, vol. 2 p. 121. ([5]) Nūr ʿalā ’l-Darb, ʿAbd al-ʿAzīz Ibn Bāz, online ref: http://www.binbaz.org.sa/mat/14936. ([6])S̩ifah S̩alāt al-Nabī, Nās̩ir al-Dīn al-Albānī, p. 139. ([7]) Silsilat al-Ah̩ādīth al-Ṣaḥīḥah, Nās̩ir al-Dīn al-Albānī, vol. 1 pp. 70-74. ([8]) Fatāwā Arkān al-Islām, S̩ālih̩ Ibn ʿUthaymīn, vol. 1 p. 312. ([9])S̩ifah S̩alāt al-Nabī, Nās̩ir al-Dīn al-Albānī, p. 88. ([10]) Al-Mulakhkhas̩ al-Fiqhī, S̩ālih̩ al-Fawzān, vol. 1 p. 134. ([11]) S̩ālih̩ al-Munajjid, online ref: http://islamqa.info/ar/11417. ([12])Al-Sharh̩ al-Mumtiʿ, S̩ālih̩ Ibn ʿUthaymīn, vol. 1 p. 150. ([13]) S̩ālih̩ al-Fawzān, transcribed from the following Q&A session available from his website, online ref: http://www.alfawzan.af.org.sa/node/12731. ([14]) Fatāwā al-Lajnah al-Dāʾimah, vol. 6 p. 384. ——————————— To save the above as a pdf please click – HERE To know more on the differences within the ranks of three of the major Salafi authorities in terms of Aqida and Fiqh, one may see a full book – HERE

Making ghusal with braces Q: How is ghusal accepted when one has braces? Is it not compulsory for every part of the teeth to be wet? A: Though it is a condition for the validity of the ghusal that one washes one's mouth during ghusal, however since the braces are joined and fixed to the teeth, one will not have to remove it in order for the ghusal to be valid. And Allah Ta'ala (الله تعالى) knows best. قال الشامي : قوله ( يعني الخ ) ... أقول فيه أن الغسل في الاصطلاح غسل البدن واسم البدن يقع على الظاهر والباطن إلا ما يتعذر إيصال الماء إليه أو يتعسر كما في البحر فصار كل من المضمضة والاستنشاق جزءا من مفهومه فلا توجد حقيقة الغسل الشرعية بدونهما ويدل عليه أنه في البدائع ذكر ركن الغسل وهو إسالة الماء على جميع ما يمكن إسالته عليه من البدن من غير حرج (رد المحتار 1/ 151) والصرام والصباغ ما في ظفرهما يمنع تمام الاغتسال وقيل كل ذلك يجزيهم للحرج والضرورة ومواضع الضرورة مستثناة عن قواعد الشرع كذا في الظهيرية (الفتاوى الهندية 1/ 13) فتاوى محمودية 8/ 161 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Make a U-TURN & Go back to basics! Go back to the Sunnah of our beloved Prophet Muhammad sallallaahu ‘alayhi wasallam! Talking about the occasion of Nikah where countless sinful activities and extravagance takes place and where everyone’s pleasure and happiness is considered except the pleasure of the One Who bestows the happiness of the occasion, Shaykh Muhammad Saleem Dhorat (Hafizahullah) made a heartfelt plea to turn back to the sunnah not just on the occasion of Nikah but in every aspect of our lives. Through it will the help of Allah ta’ala descend and in it is the success of the ummah.

A Beautiful Garden The heart should be thought of as a garden. To make a beautiful garden, one of the first thing you have to do is clean out the garden – remove all the nettles, brambles, weeds, clean and prepare the soil. You have to then maintain the weeding to prevent them from overgrowing. To cultivate a good heart and grow the love of Allah, His Rasul ﷺ and love of the akhirah, purity, pleasantness then one of the first things we must do is remove the harmful elements otherwise they will overwhelm the heart. [This short excerpt is based on a spiritual gathering held by Shaykh Riyadh ul Haq on 17th April 2016].

Mughal Emperor Sultan Alamgir Aurangzeb All through my school life it was built in my mind that Mughal Emperor Sultan Alamgir Aurangzeb was a cruel man.. tyrant.. etc.. thanks to bigoted history books.. their writers.. and the teachers who taught these lessons of injustice.. While a Marathi (non Muslim) tuition teacher would say that although he was cruel.. destroyed temples.. but still never enjoyed at the expense of his subjects.. that he earned his living by sewing caps and making copies of Qur'an.. (Alhamdulillah.. I have seen a hand written copy at the colossal library of Madrassa Mazahir ul uloom (wakf) Saharanpur, U.P. India) The reality was unfolded only after reading Saviours of Islamic Spirit By Hazrat Maulana Syed Abul Hasan Ali Nadwi which lifted the veils off many historical inaccuracies that was taught in school before. More here......

Mughal Emperor Aurangzeb: Bad Ruler or Bad History? By Dr. Habib Siddiqui Of all the Muslim rulers who ruled vast territories of India from 712 to 1857 CE, probably no one has received as much condemnation from Western and Hindu writers as Aurangzeb. He has been castigated as a religious Muslim who was anti-Hindu, who taxed them, who tried to convert them, who discriminated against them in awarding high administrative positions, and who interfered in their religious matters. This view has been heavily promoted in the government approved textbooks in schools and colleges across post-partition India (i.e., after 1947). These are fabrications against one of the best rulers of India who was pious, scholarly, saintly, un-biased, liberal, magnanimous, tolerant, competent, and far-sighted. Fortunately, in recent years quite a few Hindu historians have come out in the open disputing those allegations. For example, historian Babu Nagendranath Banerjee rejected the accusation of forced conversion of Hindus by Muslim rulers by stating that if that was their intention then in India today there would not be nearly four times as many Hindus compared to Muslims, despite the fact that Muslims had ruled for nearly a thousand years. Banerjee challenged the Hindu hypothesis that Aurangzeb was anti-Hindu by reasoning that if the latter were truly guilty of such bigotry, how could he appoint a Hindu as his military commander-in-chief? Surely, he could have afforded to appoint a competent Muslim general in that position. Banerjee further stated: "No one should accuse Aurangzeb of being communal minded. In his administration, the state policy was formulated by Hindus. Two Hindus held the highest position in the State Treasury. Some prejudiced Muslims even questioned the merit of his decision to appoint non-Muslims to such high offices. The Emperor refuted that by stating that he had been following the dictates of the Shariah (Islamic Law) which demands appointing right persons in right positions." During Aurangzeb's long reign of fifty years, many Hindus, notably Jaswant Singh, Raja Rajrup, Kabir Singh, Arghanath Singh, Prem Dev Singh, Dilip Roy, and Rasik Lal Crory, held very high administrative positions. Two of the highest ranked generals in Aurangzeb's administration, Jaswant Singh and Jaya Singh, were Hindus. Other notable Hindu generals who commanded a garrison of two to five thousand soldiers were Raja Vim Singh of Udaypur, Indra Singh, Achalaji and Arjuji. One wonders if Aurangzeb was hostile to Hindus, why would he position all these Hindus to high positions of authority, especially in the military, who could have mutinied against him and removed him from his throne? Most Hindus like Akbar over Aurangzeb for his multi-ethnic court where Hindus were favored. Historian Shri Sharma states that while Emperor Akbar had fourteen Hindu Mansabdars (high officials) in his court, Aurangzeb actually had 148 Hindu high officials in his court. (Ref: Mughal Government) But this fact is somewhat less known. Some of the Hindu historians have accused Aurangzeb of demolishing Hindu Temples. How factual is this accusation against a man, who has been known to be a saintly man, a strict adherent of Islam? The Qur'an prohibits any Muslim to impose his will on a non-Muslim by stating that "There is no compulsion in religion." (surah al-Baqarah 2:256). The surah al-Kafirun clearly states: "To you is your religion and to me is mine." It would be totally unbecoming of a learned scholar of Islam of his caliber, as Aurangzeb was known to be, to do things that are contrary to the dictates of the Qur'an. Interestingly, the 1946 edition of the history textbook Etihash Parichaya (Introduction to History) used in Bengal for the 5th and 6th graders states: "If Aurangzeb had the intention of demolishing temples to make way for mosques, there would not have been a single temple standing erect in India. On the contrary, Aurangzeb donated huge estates for use as Temple sites and support thereof in Benares, Kashmir and elsewhere. The official documentations for these land grants are still extant." A stone inscription in the historic Balaji or Vishnu Temple, located north of Chitrakut Balaghat, still shows that it was commissioned by the Emperor himself. The proof of Aurangzeb's land grant for famous Hindu religious sites in Kasi, Varanasi can easily be verified from the deed records extant at those sites. The same textbook reads: "During the fifty year reign of Aurangzeb, not a single Hindu was forced to embrace Islam. He did not interfere with any Hindu religious activities." (p. 138) Alexander Hamilton, a British historian, toured India towards the end of Aurangzeb's fifty year reign and observed that every one was free to serve and worship God in his own way. Now let us deal with Aurangzeb's imposition ofthe jizya tax which had drawn severe criticism from many Hindu historians. It is true that jizya was lifted during the reign of Akbar and Jahangir and that Aurangzeb later reinstated this. Before I delve into the subject of Aurangzeb's jizya tax, or taxing the non-Muslims, it is worthwhile to point out that jizya is nothing more than a war tax which was collected only from able-bodied young non-Muslim male citizens living in a Muslim country who did not want to volunteer for the defense of the country. That is, no such tax was collected from non-Muslims who volunteered to defend the country. This tax was not collected from women, and neither from immature males nor from disabled or old male citizens. For payment of such taxes, it became incumbent upon the Muslim government to protect the life, property and wealth of its non-Muslim citizens. If for any reason the government failed to protect its citizens, especially during a war, the taxable amount was returned. It should be pointed out here that zakat (2.5% of savings) and ‘ushr (10% of agricultural products) were collected from all Muslims, who owned some wealth (beyond a certain minimum, called nisab). They also paid sadaqah, fitrah, and khums. None of these were collected from any non-Muslim. As a matter of fact, the per capita collection from Muslims was several fold that of non-Muslims. Further to Auranzeb's credit is his abolition of a lot of taxes, although this fact is not usually mentioned. In his book Mughal Administration, Sir Jadunath Sarkar, foremost historian on the Mughal dynasty, mentions that during Aurangzeb's reign in power, nearly sixty-five types of taxes were abolished, which resulted in a yearly revenue loss of fifty million rupees from the state treasury. While some Hindu historians are retracting the lies, the textbooks and historic accounts in Western countries have yet to admit their error and set the record straight. Al-Balagh

What do non Muslim writers say about Aurangzeb Aalamgeer (RA)? Notes on Aurangzib

What do Muslim Scholars say about Aurangzeb Aalamgeer (RA)? Fataawaa Aalamgeeri

Me versus diabetes: The winner is....my remembrance of Allah Round One: In the HospitalI was diagnosed eight years ago with diabetes on January 15. I was 11 and the idea of sticking needles in me, testing my blood sugar, monitoring what I ate and visiting my doctor every three months, was not my idea of fun. I sat in the hospital room for three days, angry with the world, feeling sorry for myself, and wondering what I had done wrong. Perhaps this is the natural reaction of people diagnosed with a life altering disease, but Alhamdu lillah, (all Praise be to God), this attitude did not last long. My friend arrived with a giant stuffed-animal and wished me well. I, in return, promised her that I would keep the stuffed toy forever and take care of it to remember her kindness. Hours later, as I had moved my IV cart to a quiet place in the hospital to make Salat (prayer). I sat in supplication realizing that I, like the stuffed animal, had been given life, a body, health, a brain, and everything else as a gift from Allah. I realized that it was up to me to take care of Allah's gift, and that this disease was simply a test from Allah to see if my Iman, my faith, was stronger than my dislike of needles and blood. At the moment, I accepted the fact that I had to take care of my health and my body, I had to take care of Allah's gift and not refuse it in self pity. In the Quran it says, "On no soul does Allah place a burden greater than it can bear" (2:286). Feeling almost honored that Allah knew I could handle this obstacle, I went to find the other sick children and see if I could help cheer them up. As I entered the play area on the third floor I asked a group of kids if I could join them in their game of Clue. Without hesitation they all slid over to make room for me. As I sat down, the little boy whose place I had taken handed me a plug and said, "could you please plug me in, I'm not feeling so good". I looked at his bald head and the massive number of tubes in his arm as I humbly obliged and tearfully thanked Allah, for all the mercy He had shown me. I knew that I had not beat diabetes, but I had not lost either. Rather, I had learned that my ability to live with this disease was dependent upon my faith in Allah. Round Two: The Battle of Fitting InI left the hospital feeling confident and in control. However, a couple of years later I realized that I was putting my health and my diabetes on a back shelf to junior high and high school life. While I still strove to please and remember Allah at all times, the connection I had between my health and my relationship with Allah had greatly weakened. I found ways to remain healthy, and not let my diabetes take precedence, but at the same time I was not in "good health". I was doing the minimum requirements of taking four shots of insulin a day, but I was not testing my blood sugar. I would eat my required number of meals, but I would not eat the right foods or eat at the right times. One night, as I sat talking with my friends, the topic of health and life came up. Our friend's dad had just passed away and we were remarking how fragile we really are. We took turns telling stories of people we knew who had to have their feet amputated, their kidneys replaced, had lost their eyesight and who had taken for granted the manageability of their health. The examples were all about people with diabetes who had failed to take responsibility and take care of their life, their life which was a gift, a beautiful gift, a gift I was taking for granted. The next day I found myself in second period ceramics listening to a demonstration on glazing when I felt my body go numb. I woke up moments later on the ground, bleeding and surrounded by bits of broken pots. I had gone into what is known as a "diabetic coma". My blood sugar had gotten so low that I passed out. As I was helped to the nurse's office, the only thing on my mind was how lucky I was. It did not take the loss of a limb or the loss of sight to remind me that I had a responsibility to myself and to Allah to cherish and care for my health in this world. When my mom came to get me, I looked at her and said, "I think it's a hint, I've got to do better than this, and I can do better". Round two tossed me some bloody blows, but I still stood undefeated by my diabetes through the help of Allah and the remembrance of His all-knowing wisdom, I was given another chance. When one remembers Allah, He remembers them. I spent the night thanking Allah for not giving up on me when I had given up on myself. Round Three: Internal Apathy Now that I'm in college, I find that my parents no longer bother me about taking care of my diabetes. My doctor no longer scolds me for not keeping written records of my medication doses and my friends no longer treat me like I am ill. I guess that is what it means to be mature . . . it means you begin to take responsibility for your own decisions, choices and actions. Early last semester, I began to forget that as a Muslim I had a responsibility to take care of my health. My apathy toward the finer points of diabetic care prompted a friend to ask me what right I had to do this to myself. I had no answer at the time, nor do I have one now. The truth is, I have no excuse for not caring. Surah Rahman asks, "which of the favors of your Lord will you deny?" To say that I deny nothing would mean that my health held a top priority in my life. With technology, social acceptance of diabetes and the knowledge that many had it far worse, I realized I could not deny Allah, I could not deny Islam, because I was too stubborn and lazy to take care of my disease. As I work toward better control, I remind myself of the Hadith: "the likeness of the one who remembers his Lord and the one who does not remember Him is like that of a living to a dead person" (Bukhari). If I forget my health, I die. If I forget Allah, I am already dead. Round three is still in action, Allah has undoubtedly granted me assistance, mercy and blessings. And I must find a way to take care of my body and not deny myself further the gifts of Allah or else I know I will lose the battle. soundvision

Travelling Mahram for a revert Q. I’m a female revert to Islam and I don’t have any Muslim Mahrams besides my non-Muslim father and brother. Can they be Mahram to me whilst travelling? A. A Mahram i.e. one with whom marriage is not permitted remains a Mahram for a person even though they may be non-Muslims. Accordingly, it will be permissible for your non-Muslim father or brother to accompany you as your Mahram whilst travelling. (Badaai’-us-Sanaai’ 2/124) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN)

Seeing blood on one's clothes Q: If a person performed Salaah and a while after that realised that there was blood on his clothes and was not sure when it occurred or messed on the clothes, does Salaah have to be repeated? If yes, should wudhu also have to be repeated? A: One will regard his clothes to be napaak from the time one had seen the blood on one's clothes. Hence one will not have to repeat the Salaah performed before the time he had seen the blood. And Allah Ta'ala (الله تعالى) knows best. ( ويحكم بنجاستها ) مغلظة ( من وقت الوقوع إن علم وإلا فمذ يوم وليلة إن لم ينتفخ ولم يتفسخ ) وهذا ( في حق الوضوء ) والغسل وما عجن به فيطعم للكلاب وقيل يباع من شافعي أما في حق غيره كغسل ثوب فيحكم بنجاسته في الحال وهذا لو تطهر عن حدث أو غسل عن خبث وإلا لم يلزم شيء إجماعا جوهرة ( ومذ ثلاثة أيام ) بلياليها ( إن انتفخ أو تفسخ ) استحسانا وقالا من وقت العلم فلا يلزمهم شيء قبله قيل وبه يفتى (الدر المختار 1/ 218-219) قال الشامي : ( قوله قبله ) أي قبل العلم بالنجاسة ( قوله قيل وبه يفتى ) قائله صاحب الجوهرة وقال العلامة قاسم في تصحيح القدوري قال في فتاوى العتابي قولهما هو المختار (رد المحتار 1/ 219) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

What to recite when visiting the graveyard Question: 1. I would like to visit a family member's grave. Please tell me what can we do and can't do and how to do it, step by step. 2. Can we take female members of the family with us? Answer: 1. When visiting the graveyard recite the du`aa: اَلسَّلامُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنَ الْمُؤْمِنِيْنَ وَالْمُسْلِمِيْنَ وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لاَحِقُوْن نَسْأَلُ اللهَ لَنَا وَلَكُمُ الْعَافِيَة While standing at the graveside, one can recite any portion of the Qur’an and convey the reward of the recitation to the deceased. However, the following surahs have been mentioned specifically to be recited at the graveside: 1) Surah Yaaseen, 2) Surah Faatiah, 3) The opening verses of Surah Baqarah and the concluding verses of Surah Baqarah. 4) Aayatul Kursi, 5) Surah Mulk, 6) Surah Takaathur, 7) Surah Ikhlaas 2. No. And Allah Ta'ala (الله تعالى) knows best. عن سليمان بن بريدة عن أبيه قال كان رسول الله صلى الله عليه وسلم يعلمهم إذا خرجوا إلى المقابر فكان قائلهم يقول - في رواية أبي بكر السلام على أهل الديار - وفي رواية زهير السلام عليكم أهل الديار من المؤمنين والمسلمين وإنا إن شاء الله للاحقون أسأل الله لنا ولكم العافية (صحيح مسلم رقم 975) والسنة زيارتها قائما كما كان يفعل رسول الله صلى الله عليه و سلم في الخروج إلى البقيع ويقول : السلام عليكم دار قوم مؤمنين وإنا إن شاء الله بكم لاحقون أسأل الله لي ولكم العافية قال الطحطاوي : قوله ( السلام عليكم دار قوم الخ ) ورد سلام عليكم أهل الديار من المؤمنين والمسلمين وهذا يدل على أن في الكلام مضافا محذوفا تقديره أهل دار وروي الحديث بألفاظ مختلفة وأخرج ابن عبد البر في الاستذكار والتمهيد بسند صحيح عن ابن عباس قوله ( قال قال رسول الله صلى الله عليه وسلم ما من أحد يمر بقبر أخيه المؤمن كان يعرفه في الدنيا فيسلم عليه إلا عرفه ورد عليه السلام قوله ( لاحقون ) أي على أتم الحالات فصح ذكر المشيئة وإلا فاللحاق بهم لا محيص عنه قوله ( أسأل الله لي ولكم العافية ) أي من سخط الله ومكروهات الآخرة (حاشية الطحطاوي على مراقي الفلاح ص621) قال الشامي : قوله ( ويقرأ يس ) لما ورد من دخل المقابر فقرأ سورة يس خفف الله عنهم يومئذ وكان له بعدد من فيها حسنات بحر وفي شرح اللباب ويقرأ من القرآن ماتيسر له من الفاتحة وأول البقرة إلى المفلحون وآية الكرسي وآمن الرسول وسورة يس وتبارك الملك وسورة التكاثر والإخلاص اثني عشر مرة أو إحدى عشرا أو سبعا أو ثلاثا ثم يقول اللهم أوصل ثواب ما قرأناه إلى فلان أو إليهم اه (رد المحتار 2/ 242) أحسن الفتاوى 4/ 222 قوله ( ولو للنساء ) وقيل تحرم عليهن والأصح أن الرخصة ثابتة لهن بحر وجزم في شرح المنية بالكراهة لما مر في اتباعهن الجنازة وقال الخير الرملي إن كان ذلك لتجديد الحزن والبكاء والندب على ما جرت به عادتهن فلا تجوز وعليه حمل حديث لعن الله زائرات القبور وإن كان للاعتبار والترحم من غير بكاء والتبرك بزيارة قبور الصالحين فلا بأس إذا كن عجائز ويكره إذا كن شواب كحضور الجماعة في المساجد اه وهو توفيق حسن (رد المحتار 2/242) قوله ( وقيل تحرم على النساء ) وسئل القاضي عن جواز خروج النساء إلى المقابر فقال لا تسأل عن الجواز والفساد في مثل هذا وإنما تسأل عن مقدار ما يلحقها من اللعن فيه واعلم بأنها كلما قصدت الخروج كانت في لعنة الله وملائكته وإذا خرجت تحفها الشياطين من كل جانب وإذا أتت القبور تلعنها روح الميت وإذا رجعت كانت في لعنة الله كذا في الشرح عن التتارخانية قال البدر العيني في شرح البخاري وحاصل الكلام أنها تكره للنساء بل تحرم في هذا الزمان لا سيما نساء مصر لأن خروجهن على وجه فيه فساد وفتنة ا هـ وفي السراج وأما النساء إذا أردن زيارة القبور إن كان ذلك لتجديد الحزن والبكاء والندب كما جرت به عادتهن فلا تجوز لهن الزيارة وعليه يحمل الحديث الصحيح لعن الله زائرات القبور وإن كان للاعتبار والترحم والتبرك بزيارة قبور الصالحين من غير ما يخالف الشرع فلا بأس به إذا كن عجائز وكره ذلك للشابات كحضورهن في المساجد للجماعات (حاشيه الطحطاوي على مراقي الفلاح ص620) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

The Fiqh of Insistence & Deeming Necessary <QUESTION> Can you explain the ruling with regards to insisting upon a recommended act? Also, is it permitted to kiss one’s thumbs during Adhan? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, An example of what has been mentioned below is the issue of kissing one’s thumbs and placing them on one’s eyes upon hearing the name of our master and beloved Messenger of Allah (Allah bless him & give him eternal peace) during the Adhan. The narrations mentioned in the recommendation of this act are considered by the scholars of Hadith to be weak (da’if), as pointed out by Imam Ibn Abidin in his Radd al-Muhtar. Unfortunately, many people become quite extreme in their attitude towards this practice. They regrettably make a big deal out of something that is merely a secondary issue, thus overlooking many more important matters of faith. Some consider the kissing and placing of thumbs on one’s eyes during the Adhan to be an outright innovation (bid’a) to the point that it has no basis whatsoever in Shariah, and that whoever practices this, regardless of the nature it was practiced in, is committing a major act of Bid’a. This is something that really needs to be avoided. Kissing the thumbs and placing them on one’s eyes cannot be considered, in of itself, an outright act of innovation unless it entails something that makes it an act of Bid’a. If one practiced this act out of love for the Messenger of Allah (Allah bless him & give him peace) and due to the narrations of Sayyiduna Abu Bakr (Allah be pleased with him), even if the narrations are considered weak, then there would be nothing wrong with that. The great contemporary scholar Shaykh Taqi Usmani (Allah have mercy on him) also mentions the non-offensiveness of this act in his “Discourses of Islamic Way of Life” thus he states: “Upon listening to the Adhan in the Masjid, you heard the words “Ashhadu Anna Muhammad al-Rasul Allah” you suddenly felt a deep sense of love for the Messenger of Allah (Allah bless him & give him peace) and in this state of love and ecstasy you kissed your thumbs and placed them on your eyes. This action, in of itself, cannot be considered sinful or Bid’a. The reason being is that you did this out of love for the Messenger of Allah (Allah bless him & give him peace), and love and respect for the Messenger of Allah (Allah bless him & give him peace) is a praiseworthy act and a sign of faith….” (Islahi Khutbat (Urdu), 1/231) The above statement from one of the renowned scholars of the Deobandi School clearly shows that the act of kissing one’s thumbs and placing them upon the eyes during Adhan is not, in of itself, an act of innovation. Those who categorically condemn this practice altogether should realize that it is not a baseless act that was invented by some Muslims in the Indian Subcontinent. It is something that is practiced in other parts of the Muslim and Arab world also, such as in Syria and Yemen. If one was to visit the famous city of Syria Halab (Aleppo), one would see many Arab Muslims including scholars kissing their thumbs and placing them on their eyes upon hearing the name of the Messenger of Allah (Allah bless him & give him peace) during the Adhan. However, the other side of the coin is what we are discussing in this article, which is to over-emphasise something that may be merely considered a recommended act. Unfortunately, the other extremism found in some of our brothers is that they consider this act to be firmly established through the Sunnah like it is mentioned in a Hadith of Sahih al-Bukhari, hence they consider it to be a sign of being a true Muslim, and the one who does not kiss his thumbs is committing a sin. Thus, Shaykh Mufti Taqi Usmani (may Allah preserve him) further states: “However, if an individual begins to tell the whole world that whenever during the Adhan you hear “Ashhadu Anna Muhammad al-Rasul Allah” you must all kiss your thumbs because it is Sunnah or Mustahab to do so, and whoever fails to kiss his thumbs does not truly love the Messenger of Allah (Allah bless him & give him peace), then this act, which was otherwise completely permissible, will become an act of reprehensible innovation. This is a minute difference between the two situations, in that if this lawful act is done with a right attitude, then it is not an innovation. However, if it is considered binding or thought to be an established Sunnah to the point that the one who wishes not to practice it is condemned, then it will become an innovation.” (Islahi Khutbat, 1/231) It is noteworthy here that Shaykh Taqi Usmani permits this act even if it is not classified as Mustahab, as we have seen in the extract of his provided earlier. Thus, even if this act was not considered to be Mustahab, it would be permitted to carry it out in of itself. If one does consider this act to be recommended based on the weak narrations, then there is nothing wrong with that also, but one must avoid regarding it to be binding or being decisively proven through the Sunnah. Therefore, we need to really stop arguing and fighting over this issue. Those who practice this act should be left alone, whether one considers this act to be Mustahab or otherwise. One should presume that this person is practicing it out of genuine love for the Messenger of Allah (Allah bless him & give him peace). On the other hand, those who do practice this act should realize that this act is not something that is decisively established through the Sunnah. There are few extremely weak narrations in this regard; hence they should abstain from considering those who do not practice this to be in the wrong. It is definitely not a action that is a sign of being a true and genuine Muslim. It should be noted here that I am not saying all those who practice this act always consider others to be in the wrong and consider this act to be a sign of being a true Muslim. What I am saying is that this kind of approach and attitude is blameworthy hence should be avoided, but it does not necessarily mean that everyone acts in this manner. So in conclusion, the condition for recommended actions established by weak Hadiths is that one does not have the firm conviction that this is established from the Messenger of Allah (Allah bless him and give him peace) himself. However, if one does it because there is a weak narration encouraging it and that some scholars have mentioned it to be a virtuous action, then there is nothing wrong with it. If one is firmly convinced that the Messenger of Allah (Allah bless him and give him peace) himself did this or encouraged it, which is not authentically established, then it would be an innovation. Elevating the status of a specific act or deed from its actual position in Shariah is considered to be offensive (makruh) and a form of innovation (bid’a) according to the majority of classical Ulama and jurists (fuqaha). Considering something that is merely permissible (mubah) to be recommended (mandub) or necessary (wajib), something recommended to be Sunnah or necessary, or something Sunnah to be necessary are all forms of reprehensible innovation. Many acts and practices are recommended in Shariah and a means of gaining great reward; hence one will be rewarded for carrying them out. However, if one considers such acts to be necessary (wajib), or one gives them importance and significance to the point that those who choose not to practice them are looked down upon and considered to be in the wrong, then this would be blameworthy. The jurists (fuqaha) and other classical scholars term this practice as Israr (insistence) or Iltizam (considering something unnecessary to be necessary). For example, writing a book for the benefit of other Muslims is a great act of merit and reward. However, if one considers writing a book to be necessary or restricts the duty of preaching (tabligh) to book-writing only, then instead of gaining a reward, one will be committing a sin by writing a book. Similarly, if one was to give a discourse (dars) every day after Maghrib prayer, and considered this specific method to be established through the Sunnah, then this would be wrong and a form of innovation. Another example is the practice of group Dhikr. Making the Dhikr of Allah Most High, both individually or collectively, holds great merit and rewards, and is a means of strengthening one’s relationship with Allah Almighty. One may make this Dhikr of Allah in any way or form, for the command is general. However, if a particular method of Dhikr was considered to be necessary to the exclusion of others, then this would become a blameworthy practice. Hence, there are many recommended and Sunnah practices that hold great virtues and rewards, and one should aspire to implement them in one’s life as much as possible. However, one should always refrain from considering these recommended acts to be necessary to the point that someone who does not carry them out is considered to be sinful. Some evidences in this regard: 1) It was a regular practice of the Messenger of Allah (Allah bless him & give him peace) to fast on Fridays due to the auspiciousness of this day. It has been narrated that very rarely would the Messenger of Allah (Allah bless him & give him peace) not fast on a Friday. (Sunan Tirmidhi, no: 742) However, upon seeing the Messenger of Allah (Allah bless him & give him peace) fasting regularly on Fridays, many companions also began fasting on this day to the point that fasting on Fridays became somewhat the norm, and people began to regard fasting on this day to hold some specific merit and reward. Due to this, the Messenger of Allah (Allah bless him & give him peace) prevented the companions from fasting on Fridays alone. Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “None amongst you should observe fast on Friday, but only that he observes a fast before it or after it.” (Sahih Muslim, no: 1144) Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Do not single out the night (preceding) Friday among the nights for prayer, and do not single out Friday amongst the days for fasting but only when one of you is accustomed to fast (on dates) which coincides with this day (Friday).” (Sahih Muslim, no: 1144) Imam al-Nawawi (Allah have mercy on him) mentions that one of the reasons for the prohibition of observing a fast only on Fridays was so that people do not consider fasting on Fridays to be necessary. (See: al-Minhaj sharh Sahih Muslim ibn al-Hajjaj, p: 858) The fact is that the Messenger of Allah (Allah bless him & give him peace) himself observed a fast on Fridays due to the special merits attached to this day. However, when the Companions (Allah be pleased with them all) began to regularly fast on Fridays, he feared that people may begin to consider fasting on Fridays to be necessary, hence he prevented others from fasting on Friday alone. 2) The great Hadith master (hafidh), Imam Ibn Hajar al-Asqalani (Allah have mercy on him) states in his monumental commentary of Sahih al-Bukhari, Fath al-Bari, whilst commentating on the following Hadith: Sayyiduna al-Aswad narrates that Sayyiduna Abd Allah ibn Mas’ud (Allah be pleased with him) said: “You should not give away a part of your prayer to Shaytan by thinking that it is necessary to turn (after finishing the prayer) towards one’s right side only. Indeed I have seen the Messenger of Allah (Allah bless him & give him peace) often turning towards his left side.” (Sahih al-Bukhari, no: 814) Imam Ibn Hajar (Allah have mercy on him) states: “Ibn al-Munir said: This Hadith indicates that recommended acts may become disliked (makruh) if they are elevated from their position (of being recommended). Right-sidedness (tayamun) is recommended (mustahab) in all acts of worship, but when Abd Allah ibn Mas’ud feared that people will begin to consider this recommended act as necessary, he pointed out to its offensiveness.” (Fath al-Bari, 2/437, Dar al-Salam edition) 3) Similarly, we see the jurists (fuqaha) disliking the idea of fixing a particular Surah for recitation in prayer to the exclusion of other Surahs. It is stated in the renowned Hanafi Fiqh masterpiece, al-Hidaya: “It is disliked (makruh) to fix a portion of the Qur’an for recitation in any of the prayers, for in doing so one will be deserting the other parts of the Qur’an, and it will also indicate that the portion fixed for recitation is preferred over other parts of the Qur’an.” The commentator of al-Hidaya, Imam Kamal ibn al-Humam (Allah have mercy on him), whilst commentating on the above text, states that the recitation of Surah al-Sajdah and Surah al-Dahr in the Fajr prayer of Friday and the recitation of Surah al-Munafiqun in the Jumu’ah prayer is Sunnah. However, if one fixes these Surahs to the exclusion of others, it will be Makruh. He (Ibn al-Humam) then quotes Imam al-Tahtawi and al-Istijabi as saying that this is when one considers the recitation of these Surahs to be necessary, hence if one continuously recited them with the intention of gaining Barakah and following the Sunnah, there would be nothing wrong in doing so. However, one should occasionally recite other Surahs, so that an ignorant person does not regard their recitation to be necessary. (See: Fath al-Qadir with al-Hidaya, 1/337, Dar al-Fikr edition) 4) Imam Ibn Abidin (Allah have mercy on him) also gives the same message whilst discussing the Surahs whose recitation is considered Sunnah in Witr prayer. He says: “(Imam al-Haskafi’s statement: “It is a Sunnah to recite the three Surahs”) meaning Surah al-A’la, al-Kafirun and al-Ikhlas (in Witr prayers). However, it is mentioned in al-Nihaya that fixing them and reciting them regularly may lead some people to regard their recitation to be necessary (wajib) which is not permissible, hence their inconstant recitation would be better.” (Radd al-Muhtar, 2/6, Bab al-Witr wa al-Nawafil) 5) Imam Abd al-Hay al-Lakhnawi (Allah have mercy on him) states: “Many permitted acts and practices become disliked (makruh) due to regarding them necessary similar to other necessary actions, as has been mentioned by Mulla Ali al-Qari in his Sharh al-Mishkat (Mirqat al-Mafatih) and Imam al-Haskafi in his Durr al-Mukhtar.” (Sibahat al-Fikr fi al-Jahr bi al-Dhikr, P: 62) The meaning of all of the foregoing is that if an act or practice is recommended in Shariah, then one must ensure that it remains on the level of recommendation and not be elevated to the level of necessity; otherwise it will become offensive and a form of innovation. Similarly, it is improper to firmly insist (israr) on others to practice or take part in this act of recommendation to the point that those who do not take part are considered to be sinful or in the wrong. However, if others are encouraged, even if seemingly in an insisted manner, but without them being considered sinful should they choose not to practice, then there would be nothing wrong with that. Difference between continuous practicing and insisting: Finally, one must remember that there are two separate things connected to our discussion and it is important to understand the difference between the two. One is to firmly insist on others to practice (or take part in) a recommended act to the point that one who wishes not to practice it is considered to be in the wrong. This is known as Israr (insistence). However, there is another thing, which is to continuously and regularly practice an act of recommendation, known as Mudawama or Muwazaba. This is permitted and not considered offensive in any way. For example, a Shaykh regularly gives a discourse every day after Fajr prayers. Now, the giving of a discourse regularly every day after Fajr prayers does not make this practice offensive or Bid’a, for there is nothing wrong in regular practice (mudawama). However, if the giving and attending of this discourse is considered to be necessary to the point that those who wish to go home and not attend the discourse are rebuked, then this will become an act of innovation. When we read some Fuqaha mentioning that it is better to leave out a Sunnah or Mustahab act occasionally, it is for this very reason, in that if a Sunnah or Mustahab act is practiced regularly, there is a fear that people may regard it to be necessary. However, if it is made clear to the people (or it is commonly known) that this act is not necessary as such, it will not be necessary to occasionally abstain from practicing it. The above is a very fine line between something being recommended (mustahab) and being disliked (makruh), or something being Sunnah and Bid’a. If the above principle is clearly understood, then many of our arguments in matters of controversy would be solved, Insha Allah. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Are the hadeeths on kissing the thumbs declared authentic by our hanafee ulema? Can we act on this? Bismillah Al-jawab billahi at-taufeeq (the answer with Allah's guidance) What some people do when they hear the name of the Prophet (Sallahu Alaihi Wa Sallam) being said during the Adhan, i.e. kissing the nails of their thumbs, and has declared this act as Mustahab. However, there is no authentic evidence for it. Imam Dailmi quotes this hadith of Abu Bakr Siddiq (Radi allahu anhu), "When Abu Bakr Siddiq (Radhiallahu Taala Anhu) heard the Muazzin say he read and kissed the segmented part of the fingers of Shahadah from the inside and placed them on his eyes. Upon this the Beloved Prophet of Allah said,"Whoever does like my friend has done, for him my intercession (Shafa'ah) will become halal. Allama Sakhawi has stated that this Hadith is unauthentic and incorrect. (Al-Maqasidul Hasanah by Imam Allama Shamsudeen Sakhawi Rahmatullahi alaih pg.384 Hadith1021). In the book of firdaous this Hadith is found. But in regards to this Shah Abdul Azeez Dihlawi (RA) wrote that this book contains many fabricated (Mawdoo') narrations. Mawdoo' are those narrations, which the prophet (Sallahu Alaihi Wa Sallam) had never said but someone imposed a lie upon the messenger of Allah (Sallahu Alaihi Wa Sallam). This narration could also be found in the books of Kanzul-Ibaad and Fatawa Sufiya. But Allamah (Ibn Abideen) As-Shami (RA) wrote in his Raddul Mukhtar: 'Fatawa Sufiyah is an unreliable book, giving a Fatawa upon this book is not permitted'. Then Allahmah Ibn Abideen (As-Shami) RA further discusses about this narration: 'After Jarahee (RA) had a long discussion in regards to this Masala (issue) he wrote: 'There is absolutely no (authentic) Marfoo Hadith found in regards to the kissing of the thumb which could establish this to be a Masnoon or a Mustahab act. (Fatawa Shami Vol 1 p467) Many masters of Hadith have classified the narration to be fabricated i.e Hafiz Ibn Taahir al-Fattaany (Tazkiratul Mawdhoo'aat pg.34). Also, Mullaa Alee al-Qaaree refers to this hadeeth in his 'Mawdoo`aatal-Kubraa' [no. 435]. Therefore, one cannot conclude that this is a Sunnah or Mustahab based on this unreliable narration. However, It would be disrespectful to do anything against the Sunnah of Rasulullah (sallallaahu alayhi wasallam) and To carry out such an act as a Mustahab or Sunnah is Bid'ah (innovation) and a sin. And Only Allah Ta'ala knows best. Moulana Qamruz Zaman London, UK Source

Kissing the thumbs at the time of Azaan Q: Some people claim that it is mustahab to kiss the thumbs and place them on the eyes at the time of hearing the blessed name of Rasulullah (sallallahu ‘alaihi wasallam) in the Azaan. They substantiate and prove their claim through narrations mentioned in the following kitaabs; Musnadul Firdous, Kanzul Ibaad and Fataawa Soofiyah. What is the correct shari ruling in this regard? A: Kissing the thumbs at the time of the Azaan, when hearing the blessed name of Rasulullah (sallallahu ‘alaihi wasallam), is not an established practice in Deen. Hence this practice should be omitted. Below we will present the Fatwa of Hazrat Mufti Mahmood (rahimahullah) in this regard: Question: What is the ruling regarding kissing the thumbs at the time of hearing the blessed name of Rasulullah (sallallahu ‘alaihi wasallam) called out in the azaan? Is the Hadith which is presented in substantiation of this practice a fabricated Hadith? Also, what is meant by a ‘fabricated Hadith’? Answer: To respond to the azaan is a sunnah-e-mu’akkadah which is close to waajib (i.e. to respond by going to the musjid to perform salaah with jamaat). To kiss the thumbs at the time of hearing the blessed name of Rasulullah (sallallahu ‘alaihi wasallam) in the azaan is not substantiated and proven through any authentic narration of Rasulullah (sallallahu ‘alaihi wasallam). The narration which mentions kissing the thumbs is found in the kitaab “Musnadul Firdous”. However, Hazrat Shah ‘Abdul ‘Aziz Muhaddith Dehlawi (rahimahullah) has written that there are many fabricated narrations found in this kitaab. A fabricated narration is that narration which is not from Rasulullah (sallallahu ‘alaihi wasallam). Rather, some person fabricated it and falsely attributed it to Rasulullah (sallallahu ‘alaihi wasallam). The narration of kissing the thumbs is also found in the kitaab “Kanzul ‘Ibaad” and the kitaab “Fataawa Soofiyah”. However, ‘Allaamah Shaami (rahimahullah) has mentioned that “Fataawa Soofiyah” is an unreliable kitaab due to which it is not correct to pass fatwa based on anything found in it. After discussing this narration, ‘Allaamah Shaami (rahimahullah) has written: وذكر ذلك الجراحى وأطال ثم قال ولم يصح فى المرفوع من كل هذا شيء (شامي) Jaraahi (rahimahullah), after discussing this mas’alah at great length, eventually stated, “There is no authentic narration from Rasulullah (sallallahu ‘alaihi wasallam) based on which kissing the thumbs at the time of hearing the blessed name of Rasulullah (sallallahu ‘alaihi wasallam) can be established as a sunnah or mustahab practice.” (Fataawa Mahmoodiyah 5/356) And Allah Ta'ala (الله تعالى) knows best. Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Tug of War by Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) Once, I had the opportunity to spend time, at a park, with some young boys. They were all students of a Hifz class and were having a picnic. …We all require rest, exercise and some entertainment – but of the Halaal kind. One of the games that these youngsters were playing was ‘Tug of War’. After their game, I mentioned that in tug of war, there are two parties pulling a rope. Winning is based on the side that pulls stronger. And I mentioned that we should take a lesson from this: In life, there is always a tug of war. There is the pull of temptation and sins, and there is the pull of Deen and Shari’ah; there is the pull of the nafs and shaytaan, and there is the pull of the Rooh (soul). From our side, we have to suppress and overcome the pull of temptation towards Haraam. We have to resist the nafs when it demands and commands to anything Haraam. To be able to come out as the victorious party – as the champions – we will have to strengthen our Imaan, Istiqaamah and Yaqeen in Allah Ta’ala. In this way, we will be the dominant and stronger side. If we do not give any attention to building our spiritual stamina, strength and prowess, then we will easily be defeated by the other side. Nafs and shaytaan will not have to pull very hard to defeat us because we have neglected our spiritual training. So, to maintain the upper-hand at all times, we draw our strength – and great spiritual strength will be drawn by establishing Salaah, five times a day. For us men, this must be performed in the Masjid, in Jamaat (congregation). Together with this, we need to maintain our identity as Muslims and work towards fulfilling the Commands of Allah Ta’ala and staying away from all those actions which are displeasing to Him. Jamiatul Ulama (KZN)

Burqa, Ḥijāb and Niqāb Question: What kind of cloth should ware a muslim women to cover her body, please let us know with refrence with quran and hadis. My wife read in Quran under sura noor that burqa is not required for a women to cover her body. (Question Published as Received) Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. A person should not make his/her own deduction of the understanding of the Qur’ān. One should also be careful on his/her reading of the Tafsīr of the Qur’ān. There are many unreliable Tafāsīr of the Qur’ān in the market places. The order of Ḥijāb (including Niqāb for covering) is clearly understood in the following verse. يَا أَيُّهَا النَّبِيُّ قُلْ لأزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا “O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.” The greatest commentator of the Qur’ān Sayyiduna Ibn ‘Abbās Radhiyallāhu ‘anhu explains the meaning of the above verse as follows. حدثني علي قال : ثنا أبو صالح قال ثني معاوية عن علي عن ابن عباس ، قوله (يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن) أمر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة أن يغطين وجوههن من فوق رءوسهن بالجلابيب ويبدين عينا واحدة “Allah Ta’āla commanded the believing women that, when they go out of their homes to take care of some need, they hide their faces with the long sheet (hanging down) from over their heads leaving only one eye open (to see the way).” (Ibn Kathīr & Tafsīr al-Ṭabarī). Imām Muḥammad Ibn Sīrīn says: ‘When I asked ‘Abidah al-Salmāni about the meaning of this verse and the nature of Ḥijāb, he demonstrated it by hiding his face with the long sheet pulled from the top of his head and left to hang in front of it – and thus, by keeping only his left eye open to see. After explaining the above verse, Mufti Muḥammad Shafī Usmāni (Raḥmatullāhi alayh) concluded with the following: This verse instructs free women to observe Ḥijāb in a particular manner, that is, they should hide their face by bringing the sheet from over the head to hang on, or in front of, the face so that they could be recognized as distinct from bondwomen in general, and thus could stay protected from the fitnah of wicked people. The above mentioned rulings are in those circumstances when a woman has to leave her house to fulfil a need outside her home where she will face Ghair-Maḥārim/Strangers (marriagable kin). And Allah Ta’āla Knows Best Maulana Bilal Issak Checked and Approved by, Mufti Ebrahim Desai. Important Footnote Mufti Taqi Usmani Writes in Takmilah Fath al-Mulhim: The default rule in the Ḥijāb of women is Ḥijāb of the first level which is that she is concealed in the house and does not emerge, except for a need, the explanation of which is to come. This is proven by the statement of Allah Most High, “and stay in your houses” (Qur’ān 33:33). It is apparent that this command is not specific to the purified wives because none of the preceding and succeeding rules in this verse are specific to the Mothers of the Believers (Allah be pleased with them) by consensus. Likewise [this is proven by] His statement Most High, “And when ye ask of them anything, ask it of them from behind a veil” (Qur’ān 33:53). This verse was revealed during the walīmah (wedding feast) of Zaynab (Allah be pleased with her), whereupon a veil was drawn between her and the men. Furthermore, this is proven by the following Aḥādīth: [1] It was narrated from ‘Abdullāh Ibn Mas’ūd (Allah be pleased with him) that Allah’s Messenger (Allah bless him and grant him peace) said, “The woman is ‘awrah. When she emerges [from her house] Satan looks at her.” Al-Tirmithi transmitted it and said, “The Hadīth is Hasan Ṣaḥīḥ (sound and authentic), Gharīb (uncommon)”. Ibn Khuzaymah and Ibn Ḥibbān transmitted it in their Ṣaḥīḥ with this wording and added, “and the closest that she is to the Face of Her Lord is when she is in the depth of her home.” See al-Targhīb by al-Mundhiri (1:136). [2] It was narrated from Jābir (Allah be pleased with him), he said: “Allah’s Messenger (Allah bless him and grant him peace) said, “The woman advances in the shape of Satan and retires in the shape of Satan.” Muslim transmitted it (1:129). [3] The Ḥadīth of the chapter transmitted by the compiler (Imām Muslim) as Allah’s Messenger (Allah bless him and grant him peace) said therein, “permission has been granted to you that you may go out for your needs,” since this indicates that the permission to go out is restricted to [times] of need and in [times] other than need a woman stays in her house. These Aḥādīth prove with clarity that the default rule for the woman is that she is hidden in her house, her person is concealed from foreign men and she does not leave her house except for a need. However, a woman may need to emerge for her natural needs. It will then be permissible for her to emerge in these kinds of situations while concealed in a burqa’ and Jilbāb whereby no part of her body is shown. This is the second level of hijab, and indeed this level has been commanded in the Noble Qur’ān where Allah Most High said, “O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their Jilbāb over their [persons]” (33:59) and it is apparent that by casting the Jilbāb over the woman is meant concealing her entire body even her face. Jilbāb according to what was narrated from Ibn ‘Abbās (Allah be pleased with them both) is that which covers from top to bottom. Ibn Ḥazm said in al-Muḥallā (3:217), “Jilbāb in the language of the Arabs, in which Allah’s Messenger (Allah bless him and grant him peace) spoke, is that which covers the entire body, not a part of it.” Ibn Jarīr, Ibn al-Mundhir and others transmitted from Muḥammad ibn Sīrīn, he said: “I asked ‘Abīdah al-Salmāni about this verse ‘they should cast their Jilbāb over their [persons]’ so he lifted the blanket [draped] around him, concealed his face with it and covered his entire head until it reached the eyebrows and covered his face, then he took out his left eye from the left side of his face”. This was [mentioned] in Rūh al-Ma’āni (22:89). It is clear that when the female Companions left for their needs they would go out concealed in Jilbāb and hidden in shrouds and would not uncover their faces before foreign men. From the [narrations] that prove this are the following Aḥādīth: [1] Abu Dawūd transmitted in Kitab al-Jihād, Bab Fadl Qitāl al-Rum from Qays ibn Shammās (Allah be pleased with him), he said: “A woman called Umm Khallād came to the Prophet (Allah bless him and grant him peace) while she was veiled (wearing a Niqāb) enquiring about her son who was killed. One of the Companions of the Prophet (Allah bless him and grant him peace) said to her, ‘You have come to ask about your son while you are veiled?’ She said, ‘If I am afflicted with the loss of my son I will never suffer the loss of my modesty.’ Then Allah’s Messenger (Allah bless him and grant him peace) said, ‘He has the reward of two martyrs.’ She asked, ‘And why is that O Messenger of Allah?’ He said, ‘Because he was killed by the people of the book.’” [2] It was narrated from Umm ‘Atiyyah that Allah’s Messenger (Allah bless him and grant him peace) would bring out the unmarried women, old women, the women in the private quarters and the menstruating women in the two ‘Ids. As for menstruating women they would keep back from the place of prayer and would witness the supplication of the Muslims. One of them said, “O Messenger of Allah! If one does not have a Jilbāb?” He said, “Let her sister cover her with her Jilbāb.” This hadith was transmitted by a number of collectors of authentic [narrations], and this is the wording of al-Tirmithi (no. 539), Bab Khurūj al-Nisā’ fi l-‘Idayn, and al-Tirmithi said, “this hadith is Ḥasan Ṣaḥīḥ.” [3] Al-Bukhāri transmitted [something] similar to it (no. 980 in Kitāb al-‘Idayn) from Ḥafsah bint Sīrīn and its wording is: “so she said, ‘O Messenger of Allah, is there harm for any of us when she does not have Jilbāb that she not come out?’ He said, ‘Her companion should cover her with her Jilbāb.’” Takmilah Fath al-Mulhim, vol. 4, pp. 225-234 – Translated by Mufti Zameelur Rahman. Excerpt from: https://www.deoband.org/2010/06/hadith/hadith-commentary/the-hijab-of-women-and-its-boundaries/ You may also refer to the following Article by my respected teacher Mufti Husain Kadodia: https://www.deoband.org/2009/04/contemporary-voices/the-niqab-and-its-obligation-in-the-hanafi-madhhab/ تفسير الزمخشري = الكشاف عن حقائق غوامض التنزيل (3/ 560) ومعنى يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ يرخينها عليهنّ، ويغطين بها وجوههنّ وأعطافهنّ. يقال إذا زل الثوب عن وجه المرأة: أدنى ثوبك على وجهك، وذلك أن النساء كنّ في أول الإسلام على هجيراهنّ في الجاهلية متبذلات، تبرز المرأة في درع وخمار فصل بين الحرّة والأمة، وكان الفتيان وأهل الشطارة يتعرّضون إذا خرجن بالليل إلى مقاضى حوائجهنّ في النخيل والغيطان للإماء، وربما تعرّضوا للحرّه بعلة الأمة، يقولون: حسبناها أمة، فأمرن أن يخالفن بزيهنّ عن زى الإماء بلبس الأردية والملاحف وستر الرؤوس والوجوه، ليحتشمن ويهين فلا يطمع فيهن طامع، وذلك قوله ذلِكَ أَدْنى أَنْ يُعْرَفْنَ أى أولى وأجدر بأن يعرفن فلا يتعرّض لهن ولا يلقين ما يكرهن. فإن قلت: ما معنى مِنْ في مِنْ جَلَابِيبِهِنَّ؟ قلت: هو للتبعيض، إلا أن معنى التبعيض محتمل وجهين، أحدهما: أن يتجلببن ببعض مالهنّ من الجلابيب، والمراد أن لا تكون الحرة متبذلة في درع وخمار، كالأمة والماهنة ولها جلبابان فصاعدا في بيتها والثاني: أن ترخى المرأة بعض جلبابها وفضله على وجهها تتقنع حتى تتميز من الأمة. وعن ابن سيرين: سألت عبيدة السلماني عن ذلك فقال: أن تضع رداءها فوق الحاجب ثم تديره حتى تضعه على أنفها. وعن السدى: أن تغطى إحدى عينيها وجبهتها، والشق الآخر إلا العين روح البيان (7/ 240) والادناء: نزديك كردن] من الدنو وهو القرب. والجلباب ثوب أوسع من الخمار دون الرداء تلويه المرأة على رأسها وتبقى منه ما ترسله الى صدرها بالفارسية [چار] ومن للتبعيض لان المرأة ترخى بعض جلبابها وتتلفع ببعض [والتلفع: جامه بسر تا پاى درگرفتن] والمعنى يغطين بها وجوههن وأبدانهن وقت خروجهن من بيوتهن لحاجة ولا يخرجن مكشوفات الوجوه والأبدان كالاماء حتى لا يتعرض لهن السفهاء ظنا بانهن إماء Ma’ārif al-Qur’ān V 7 page 238-240.

Pearls of Wisdom: No.45 “Food for the Soul” SUBJECT: GREETINGS Allah, The Most Exalted, says: “When ye are greeted with a greeting, greet ye with a better than it or return it. Lo! Allah taketh count of all things” (Qur’an 4:86) “When you enter houses, greet (with peace) one another with a salutation from Allah, blessed and good. As such Allah makes clear to you His verses so that you understand.”(Qur’an: an-Nur: 61) The Messenger of Allah (peace be upon him) is reported to have said: “You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you about something which, if you do it, you will love one another? Spread salaam (greetings) amongst yourselves” (Hadith Muslim) A man asked the Messenger of Allah (peace be upon him): “What is the best thing in Islam?” He said, “Feeding others and making of salaam(greeting) to those whom you know and those whom you do not know.” (Hadith - Bukhari, Muslim and others) Note: Islam is full of teachings on loving and not causing any hurt to feelings, inconvenience or injury to one another. Greeting each other creates a bond of love and unity even when people are strangers! Don’t wait to be greeted but be the one to initiates the greeting as The Messenger (pbuh) is reported to have said “The one who is the first to greet is free from pride!”

'Eid tomorrow almost everywhere Taqabbalallaahu minnaa wa minkum! May Allah ta'ala accept from us and from you! 'Eid Sa'eed to all our members Allah ta'ala accept the Hajj of everyone who have been invited to the blessed lands this year...and may we be invited next year! Allah ta'ala accept the Qurbani of every Muslim before the first drop reaches the ground!!

Sunnats and Aadaab of Eid – Part 3 1. To read two rakaat waajib salaah of Eid with six extra takbeers without any azaan or iqaamat. عن ابن عباس رضي الله عنه أن النبي صلى الله عليه و سلم صلى يوم العيد بغير أذان ولا إقامة (ابن ماجة رقم 1274) Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) would perform the (Eid) salaah on the day of Eid without any azaan or iqaamat. 2. To recite Surah A’ala in the first rakaat, and Surah Ghaashiya in the second rakaat of the Eid salaah. عن النعمان بن بشير رضي الله عنه قال كان رسول الله صلى الله عليه وسلم يقرأ في العيدين وفي الجمعة بسبح اسم ربك الأعلى، وهل أتاك حديث الغاشية. (مسلم رقم 878) Hadhrat Nu’maan ibn Basheer (Radhiallahu Anhu) relates that Rasulullah (Sallallahu Alaihi Wasallam) would recite Surah A’ala and Surah Ghaashiya in both the Eid salaah as well as the Jumuah salaah 3. One should remain seated after the Eid salaah and listen to the khutbah. Remaining for the khutbah is an emphasised sunnah. 4. During the khutbah it is waajib for one to remain silent and listen attentively to the khutbah. 5. It is forbidden to perform any nafl salaah in the Eidgah either before or after the Eid salaah. عن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم خرج فصلى بهم العيد لم يصل قبلها ولا بعدها (ابن ماجة رقم 1291) Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) would come to the Eidgah and perform the Eid salaah. He would not perform any nafl salaah before the Eid salaah nor after the Eid salaah (i.e. at the Eidgah). 6. By staying awake and making ibaadat on the night of Eid, one will be rewarded in this manner that when all the hearts die, his heart will remain alive. عن أبي أمامة رضي الله عنه عن النبي صلى الله عليه و سلم قال من قام ليلتي العيدين محتسبا لله لم يمت قلبه يوم تموت القلوب (ابن ماجة رقم 1782) Hadhrat Abu Umaamah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The one who stands up in salaah on the two nights of Eid with the hope of receiving reward from Allah Ta’ala, his heart will remain alive on the day when all the hearts will die.”

Signs of Allah in Ants Until, when they came upon the valley of the ants, an ant said, "O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not." [Qur'an 27:18] Ants live in colonies and a perfect division of labor exists amongst them. When we take a closer look at their systems, we shall also see that they have a pretty interesting social structure. It will also come to our attention that they are capable of sacrifice at a much higher level than humans are. One of the most interesting points is that - compared to humans - they do not know the concepts such as the rich-poor discrimination and the fight for power that are observed in our societies. Many scientists, who for years have been doing extensive research on ants, have not been able to clarify the subject of their advanced social behavior. Caryle P. Haskins, Ph.D., the president of the Carnegie Institute at Washington has this to say: After 60 years of observation and study, I still marvel at how sophisticated the ants' social behavior is. ...The ants thus make a beautiful model for our use in studying the roots of animal behavior. (National Geographic, vol.165, no.6, p. 775) Some colonies of ants are so extensive with respect to population and living area, that it is impossible to explain how they can form a perfect order over such a vast area. Therefore, it is not easy not to concur with Dr. Haskins. As an example of these large colonies we can give the species of ant, called Formica Yessensis that lives on the Ishikari coast of Hokkaido. This ant colony lives in 45,000 interconnected nests over an area of 2.7 square kilometers. The colony, which is composed of approximately 1,080,000 queens and 306,000,000 workers, has been named the "Super colony" by the researchers. (Bert Holldobler-Edward O.Wilson, The Ants, Harvard University Press, 1990, p. 1.) It has been discovered that all production tools and food are exchanged in an orderly fashion within the colony. It is very hard to explain how the ants have maintained this order without any problems, considering the vast area they are living in. We must not forget that various security forces are needed for enforcing law and maintaining social order, even in a civilized country with a low population density. And there is an administrative staff leading and managing these units. Sometimes, it does not become possible to maintain the required order without problems despite all these intense efforts. Yet in ant colonies there is no need felt for police, gendarmerie or guards. If we consider that actually the duty of the queens, whom we think of as the leaders of the colonies, is just to maintain the species, they do not have a leader or a governor. There is thus no hierarchy based on a chain of command amongst them. Then who is it that lays down this order and maintains its continuity? The fact that ants can establish such a great and perfect order is proof that they are acting on the inspiration of a certain "supervisor". The verse below fully confirms that God is the master and supervisor of everything and that every living creature acts on His inspiration: I have put my trust in God, my Lord and your Lord. There is no living being He does not hold by the forelock and inspect! My Lord is on a straight path. (Surah Hud: 56) Article 2Examining the movement of the ant is thought provoking. It moves its infinitesimal legs in a sequential and extremely organised manner knowing perfectly which leg should take the first step and which the next. It moves very rapidly without faltering. The Ant lifts crumbs much bigger than its body. It carries them to its nest with heart and soul. It travels distances that are very long in comparison to its tiny body. On featureless land, with no guide at its service, it can easily find its nest. Despite the entrance of the nest being too small even for us to find, it is not confused and finds it no matter where it is. When one sees in the garden some ants, lined up one after the other, ardently toiling to carry food to their nest, one cannot stop wondering what kind of purpose these tiny living beings might have in working so hard. Then one realises that not only does the ant carry food for itself, but also for other members of its colony, for the queen ant and baby ants. How such a tiny ant, which does not even have a developed brain, knows diligence, discipline and self-sacrifice is a point on which one needs to reflect. After pondering these facts, one reaches the following conclusion: ants, like all other living beings, act by the inspiration of Allah and obey His commands alone. islamcan.com

Sunnats and Aadaab of Eid – Part 2 1. One should avoid eating anything before Eid salaah on the day of Eid ul Adha (instead the first thing one should consume should be the meat of the sacrificed animal). However on the day of Eid ul Fitr one should eat an odd number of dates or anything sweet before leaving for the Eid salaah. عن أنس بن مالك رضي الله عنه قال كان النبي صلى الله عليه و سلم لا يخرج يوم الفطر حتى يطعم تمرات (ابن ماجة رقم 1754) Hadhrat Anas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would always eat some dates before leaving for the Eid salaah on the day of Eid ul Fitr. عن ابن بريدة عن أبيه رضي الله عنه أن رسول الله صلى الله عليه و سلم كان لا يخرج يوم الفطر حتى يأكل . وكان لا يأكل يوم النحر حتى يرجع (ابن ماجة رقم 1756) Hadhrat Buraidah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would always eat something before leaving for the Eid salaah. However, on the occasion of Eid ul Adha he would not eat until he returned from the Eid salaah (and partook of the sacrificed animal). 2. To go to the Eidgah early. 3. To walk to the place of Eid salaah. عن سعد بن أبي وقاص رضي الله عنه أن النبي صلى الله عليه و سلم كان يخرج إلى العيد ماشيا ويرجع ماشيا. (ابن ماجة رقم 1294) Hadhrat Sa’d ibn Abi Waqqaas (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would proceed towards the Eid salaah walking, andwould return walking. 4. To recite the takbeer audibly when going to the Eidgah on the day of Eid ul Adha, and to recite it silently when going for the Eid salaah on the day of Eid ul Fitr. 5 To use different routes to and from the place of Eid salaah. وعن جابر رضي الله عنه قال كان النبي صلى الله عليه وسلم إذا كان يوم عيد خالف الطريق .(البخاري رقم 986) Hadhrat Jaabir (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would use different routes on the day of Eid (when proceeding and returning from the Eid salaah)

The Fiqh of Eid al-Adha The deen of al-Islam has two major holidays, Eid al-Fitr which is celebrated at the end of fasting in the month of Ramadan and Eid al-Adha which is celebrated on the 10th of Dhu’l Hijjah. As for feasting and celebrating then this has a reference point from the Holy Qur’an (Sura al-Ma’ida, 5:114, with the explanation of Imam al-Suyuti from his Tafsir al-Jalalayn): ۖ قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنْزِلْ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لِأَوَّلِنَا وَآخِرِنَا وَآيَةً مِنْكَ وَارْزُقْنَا وَأَنْتَ خَيْرُ الرَّازِقِينَ Isa, son of Mary, said: ‘O Allah, our Lord, send down upon us a Table from the heaven, that it shall be, that is, the day of its sending down [shall be], a celebration (Eid) for us, which we shall consecrate and honour, for the first (li-awwalinā is an inclusive substitution for lanā, ‘for us’, with the repetition of the [oblique] preposition [li-]) and the last of us, those who will come after us, and a sign from You, of Your power and my Prophethood. And provide, it, for us; You are the Best of Providers’. Eid al-Adha essentially constitutes a congregational prayer (Salah), a sermon (khutba) after the prayer, slaughtering an animal (for those who it is binding upon according to the dictates of the Shari’a), as well as eating and drinking of the permitted provisions. It is also a day of bonding between fellow believers. Continue reading the article online: darultahqiq.com

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