Tag: ismaeel

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Dhulm/Oppression

The Concept of Borrowing Money In Islam (احكام قرض)

Loan-agreement-templateDownload

،الحمد الله حمد الشاآرين، والصلاة والسّلام على المبعوث رحمة للعالمين،

وهادياً للناس أجمعين. صلاةً وسلاماً دائمين إلى يوم الدين،

 وآله وصحبه ومن تبعهم بإحسان، وسلم تسليماً آثيراً،

 أما بعد:

نفسالمؤمنمعلقةبدينهحتىيقضىعنه، رواه مسند احمد جلد3 ص442 المعنىأنروحالمؤمنمحبوسةعندخولالجنةمدةدوامالدينعليهحتىيقضىعنه(الفتح الربانى جلد15 ص91

(The Concept of Borrowing Money In Islam (احكامقرض)

Allah has stated in the Holy Qur’an: ‘O You Who Believe! When you contract a debt for a fixed period, write it down…’ (s2, v282)

It is the order of the Holy Qur’an, when the matters of borrowing money arise, whether it be for small or large amounts, it should be written down in a contract. Also, if possible this transaction should take place in front of two witnesses, so that there is no dispute at a later stage. Some Scholars state it is preferable and some state it compulsory to write down a loan transaction. If for any reason, in the future there is a dispute, this written document can be produced as proof.

In the Shari’ah, it is not a sin to take a loan (non-interest) in the state of necessity. However, to not return the borrowed money is oppression and a sin. The Prophet stated ﷺ: ‘A Muslim is the brother of another Muslim. He should not oppress his brother or hand him over to the enemy. The individual who fulfils the need of his Muslim brother, Allah will fulfil his need. That individual who removes a difficulty from his Muslim brother, Allah will remove his difficulty on the Day of Judgement.’ (Sunan Abu Dawood vol 2, p314)

 The taking of a loan is not something that a respectable individual would do without necessity, to create a burden upon themselves. When it is a necessity, then people should seek to assist their relatives and Muslim brothers, according to one’s capability.

The Virtue of Lending Money: Sayyidina Anas bin Malik RA related that the Prophet ﷺ stated: ‘During the journey of Me’raj, I saw written on the door of Jannah: ‘The one who gives charity is rewarded tenfold. The one who gives a loan is rewarded 18 fold.’ I asked Jibreel : ‘Why does the one who gives a loan get rewarded more?’ Jibreel replied ‘The one who gets charity (they usually posses a small amount already) and the one who seeks a loan only does so when he is in dire necessity.’ (Sunan Ibn Majah, P175)

Hakim Ul Ummah Shaykh Ashraf Ali Thanwi RH stated: ‘In the Ahadith, the virtue of giving a loan is for those who are truly needy. If an individual seeks a loan for wasteful spending and utilising it in sinful acts, then a loan should not be given to them.’ (Kamalate Ashrafiya, p102)

The One Who Seeks a Loan Should Keep His Intention Pure: At the time of taking a loan, the borrower should be truly concerned to repay the loan within the stipulated contracted time. If the borrower cannot repay the loan in a lump sum, he should make it clear beforehand, how he wishes to repay the loan. In this way there will be no difficulty placed upon the lender. The individual who takes his loan with these points in mind, his loan will be repaid within the stipulated time and he will be freed of this burden In sha Allah.

Those who take a loan with a bad intention, Allah will cause him humiliation in this world and the hereafter. Sayyidina Abu Hurairah related that the Prophet ﷺ stated: ‘The person who takes wealth from people with the intention of repaying it, Allah will assist him in the repayment of that loan. The person who takes wealth from people with the intention of squandering it, Allah will cause him destruction.’ (Sahih Bukhari, Musnad Ahmed, vol 3, p285)

Allamah Abdul Aziz Khawli االله رحمه writes: ‘Beware! do not take a loan without necessity. If you ever have to take a loan, then keep the firm intention and make effort to repay it. Do not dare to take a loan from people with 2 the intention of squandering their wealth and usurping it. This will only lead to your destruction and humiliation in this world and the next.’ (Al Adab un Nabawi, p49) It is not correct for the debtor to perform Nafil Sadaqah or free slaves. However, it is more important for him to strive to settle his debt as quickly as possible. (Fathul Bari Sharah Bukhari, vol 10, p128)

There are such severe warnings in the Ahadith with regards to those who misuse the wealth of others. This is for those businessmen who run a business, take a bank loan to fill their pockets with insurmountable wealth and then declare bankruptcy, writing off all the money they have borrowed and stored away. The Concern of the Companions to Repay Loans: The Companions of the Prophet were aware of the warnings issued by the Prophet ﷺ for not being careful in the matter of repayment of loans. Therefore, they were very concerned of repaying loans as soon as possible. If for some reason, they were unable to pay back a loan in their lifetime, they would bequest to their relatives to repay any specific loan immediately after their passing. Sayyidina Abdullah ibn Umar related, The Prophet ﷺ stated: ‘All the wrongs of a martyr are forgiven, except his debts.’ (Sahih Muslim/ Mishkaat p254)

2. When Sayyidina Zubayr , took part in the battle of the camel, he called his son Abdullah bin Zubayr and told him: ‘My greatest concern is for the settlement of my debts. If I am to be made a martyr, sell our land and repay my debts. If you are in need, seek the help of Allah . Sayyidina Abdullah bin Zubayr carried out this order to the fullest of his capability, to the extent that he announced for 4 consecutive years at the time of Hajj: ‘Whosoever has anything owing from my father, come and seek its repayment.’ (Sahih Bukhari, vol 1, p442)

1. In the last moments of the life of Sayyidina Umar , after being stabbed in the Masjid of the Prophet ﷺ, he (Sayyidina Umar ) called his son, Abdullah ibn Umar and said to him: ‘The first thing you must be attentive to is the repayment of my loans. They are to be settled by my family. If they are unable to settle them, seek assistance from Adi bin Ka’b . If he cannot assist, seek help from the Quraysh.’ (Sahih Bukhari, vol 1, p524)

Imam Muhammad االله رحمه stated: ‘We accept the saying of Sayyidina Ibn Umar RA, there is no Harm in doing this, when there is no condition stipulated from the beginning. Therefore in an agreement whereby a surplus amount is agreed by the creditor or by the debtor (in the form of goodwill) from the beginning, the transaction would be deemed Haram (prohibited) and the extra payment termed ‘interest’. (Muwatta Imam Muhammad, p358)

3. When Sayyidina Abdullah bin Amr bin Haram , went out for the battle of Uhud, he called his son Jabir and told him: ‘I am going to be martyred in this battle, whatever debts I have remaining, settle them.’ Sayyidina Jabir carried out this request of his father, he (Jabir ) would state: ‘I am pleased if I do not return to my family with even a date, after having settled my father’s debt in full.’ (Sahih Bukhari, vol 2, p580)

The Creditor Should be Lenient to The Debtor: Allah has stated in the Qur’an: ‘And if the debtor is in a difficult situation, then grant him time until it is easy for him to repay, but it you remit it by way of charity, that is better for you if you did but know.’ (s2, v280)

It is clear from the above verse of the Qur’an that if the debtor is unable to repay a loan easily, to forgive him of repayment is a great form of Charity. Hakim Ul Ummah Shaykh Thanwi RH stated: ‘If your debtor is a poor person, do not worry him. Rather, give him time or forgive a part or the entire debt. Allah will as a result of this, protect you from the severity of the Day of Judgement.’ (Ta’leem Ud Deen, p37)

Sayyidina Hasan binAli forgave the entire loan of an individual that was due to him.(Sahih Bukhari, vol 1, p354)

The Prophet ﷺ encouraged Sayyidina Ka’b bin Malik RA to show leniency to a debtor. Due to this, Ka’b bin Malik reduced the debtors’ loan by half. (Sahih Muslim, vol 2, p17) If the debtor can not repay the settled amount on time then he should not try to distance himself from the creditor. Otherwise, the trust of repayment will diminish, which may be detrimental. Sayyidina Abu Qatada RA related, the Prophet ﷺ stated: ‘That person who desires that Allah relieves him of difficulty and worry on the Day of Judgement, let him grant respite or forgive a debtor.’ (Sahih Muslim, vol 2, p18) Sayyidina BuraidaRA related the Prophet ﷺ stated: ‘The individual who grants respite to a debtor in difficulty, he will have the reward of giving Sadaqah written for him for every day he grants respite.’ (Sunan Ibn Majah, p174/ Musnad Ahmed, vol 3, p281) 3 The debtor committing Major sin by withholding repayment when sufficient funds are available: Allah has stated in the Holy Qur’an: ‘The Curse of Allah is on the Zalimun (Polytheist and wrong-doers)’ (s7, v44) Those people who, after having the means to repay a loan in full, do not do so, they are sinful of a Major sin. The money obtained from this unclean saving will be accursed and as such will be a means of destruction in the debtor’s temporary life in this world as well as the Hereafter. The Prophet ﷺ stated: ‘The individual who has the means to repay a loan but does not do so, this is oppression.’ (Sahih Bukhari, vol 1, p323)

Sayyidina Anas related, the Prophet stated: ‘Jibrail informed me to not pray the funeral prayer of that person who has outstanding debts.’ The Prophet then stated: ‘The debtor remains imprisoned in his grave until his debts are settled.’(Musnad Abi Yu’la, vol 3, p399) The inheritors of the estate should in the first instance after paying for funeral expenses try to fulfil the debt owed by the relative who has passed away. Sayyidina Abu Hurairah related that the Prophet stated: ‘The believer’s soul is withheld until the repayment of his debt’. (Musnad Ahmed, vol 3, p442)

Shaykh Ahmed Abdul Rahman Al banaa االله رحمه has explained in regards to the above ‘This implicates that the soul does not reach Heaven until the appointed debt is repaid.’ (Al Fathul Rabbani, vol 15, p91)

The Prophet ﷺ stated: ‘The creditor has the right of being firm in a speech to get back their wealth.’ (Sahih Bukhari, vol 1, p321) It is not right for the debtor to fight with the one who has done them a favour. What is most appropriate is when the time is right, seek respite from the creditor, explaining his (the debtors) situation.

Repay The Loan in a Beautiful Manner: Sayyidina Abu Rafi RA related, the Prophet ﷺ took a camel from an individual by way of a loan. The Prophet ﷺ gave this individual back a camel better than that which he had taken from him. The Prophet ﷺ stated: ‘The best person is he who repays his loan in a beautiful manner.’ (Sunan Abu Dawood, vol 2, p119)

Care, therefore, needs to be taken as in our time, there are many liars who given the status of Ulema (rather Ulema soo) mislead masses by providing false conjecture and misinterpretation on this order. Even today, if the creditor and debtor in accordance with Qur’an & Sunnah fix their ways and are clean as well as honest in their dealing than surely they will be saved from the curse of interest. O Allah! Save us from Haram and make what is Halal sufficient for us and through your Mercy and Blessings do not make us needy of others. Amin! (Jami Tirmidhi, vol 2, p195) (واالله يوفقنا لما يحب وترضى)

Sayyidina Ibn Umar RA took a loan of a few Dirhams from an individual by way of a loan. When he repaid this loan, he returned a greater amount to him. He (the creditor) stated: ‘You are giving me back more than I gave you.’ Sayyidina Ibn Umar said RA: ‘I am aware of that, but I have given it to you out of happiness. You did not request it from me.’ (Muwatta Imam Muhammad, p355)

In Islam interest is considered absolutely Haram. There is no refutation of this order as a detailed account regarding this matter is set forth in the Holy Qur’an (from Surah Al-Baqarah s2, v275-v280).

  (محمد يوسف ڈنكا (عفا االله عنه)

Mufti Muhammad Yusuf bin Yaqoob Danka

 01/ / 1431 Hijrah- 16. 04. 2010.

Categories
Miscellaneous

9 Tips to Improve Your English

1) Know your audience and choose your style accordingly.

2) Read and practise! Read newspapers especially broadsheets, highlight words and remember them. 

3) Listen and practise! Listen out for beautifully spoken English, find scholars online who speak well and use good terminology, write down the words they use and implement them into your own terminology.3) Use Apps such as Grammarly

4) Find your best ‘English’ person and ask them nicely to proofread and/or give feedback. Remember, this takes time so try not to become too reliant and learn from them so you can become confident yourself.

5) Use a dictionary NOT necessarily a thesaurus. It’s always cringingly obvious when someone has tried too hard; use sophisticated language but let it flow naturally. Like Orwell said, why use a long word when a short word will do.

6) Commas and apostrophes are cool. Teach yourself the rules regarding these.

7)  Vary your sentence lengths so your writing sounds interesting/exciting/dramatic. Use conjunctions to create longer sentences but use short sentences too. A short sentence immediately after a long sentence always adds drama. 

8) Keep it clean and simple. Don’t over complicate your writing in the attempt to impress. This will only discompose your reader and the main purpose of your writing will be lost.

9. Finally, start a blog. Writing will help you tremendously.

Ismail ibn Nazir Satia (one who is in dire need of Allah’s forgiveness, mercy and pleasure)

10th Muharram 1441

Categories
Marriage

Successful Parenting in the West – Dr Yasir Qadhi

Successful Parenting in the West – Shaykh Yasir Qadhi
4th April 2019 – Manchester, Read Foundation Dinner (Paraphrased)
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Family, family, family. The family is one of the greatest blessings given to humanity, if Allah didn’t want to give this gift He wouldn’t have. When Allah told the angels that humans will be created, he used the word Khalifa which is often mistaken for meaning vice-regent, but its technical definition means a generation that will keep on replicating, the regeneration of families, because the angels don’t have to have these, the angels don’t have families they don’t marry other angels and have children. The same angel that was created millions of years ago is the same angel that will exist till the end of times. But humans recreate a generation that regrows and looks after each other we are created differently from the angels. We are a nation of families, we are species that Allah has created in a different manner to angels, that why Allah mentions the word Khalifah. The talk today is short and significant about raising children in the west, I’m going to share some benefits that I have myself learnt and acquired from the experience I have.  I have 4 kids and three are teenagers so I want to share with you 7 rules from my own reading and research. Anything good I share is from Allah(SWT) and anything else is from Shaytaan and me.
First Rule – There are no rules.
Anybody that tells you they have the magic solution on how to be a better parent is lying, simple as that. Anybody that promises you that if you follow this piece of advice and I can guarantee that your children will come out like this, that advice is lying, miskeen. One famous child psychologist wrote a famous book about this, and that he had a PhD from Harvard etc. that before I had any children I had 6 theories about how to raise kids, now I have 6 kids and 0 theories. There are no rules to, nobody can guarantee or promise you that this technique will make your kids better, or more Islamic there is more educated. This also explains why the Quran and Sunnah don’t come with detailed manuals on parenting; there is more in our books about fiqh of wudu and Salah than about how to be a parent. That is not because astaghfirullah Allah intentionally left it out, it is because parenting is something you learn as you go along. It is child-sensitive and parent sensitive. It’s unique. How you raise one child will not necessarily be the same as how you raise the second child. It is something you learn on the job, and the training is your own life. So even the shariah does not have specific guidelines.
There is no massive book that can be written but because advice has not been recorded in prophetic traditions, also they are culture sensitive what works in one culture might not work in another culture, and what works in one neighbourhood might not even work in the house. So there cant be no manual, It’s just general generic advice, that can be universal, that you have to think about contemplate and adapt too, that’s the first rule.
2.        The second rule is responsibility begets actions and knowledge begets responsibility.
The goal is to be a better parent that’s conscious that you are responsible in eyes of Allah, every parent should want to study and learn. Knowledge of the deen and Dunya. Benefit from Islamic advice when your education will raise awareness that will raise responsibility that will create better parenting. Some parents spend time in one thing but neglect other duties fathers concerned about one aspect like making sure they work all hours and have money for their children which is important, and mothers are always worried about whether you are fed or warm and have a jumper on. Both are concerned about something else, who is concerned with the spirituality of their children most parents only realise when it’s too late then go to the mosque to the Imam asking what went wrong, the answer is what did you do for the last 15 years both parents mothers and fathers are responsible for the spiritual welfare of your child.
You need to have fear of God in your hearts that Allah will ask me and you about our children
If we don’t have love and fear in our hearts of Allah, If you truly love your children you would provide for their spiritual wellbeing
What did you do to uplift their spirituality? Our ancestors came from another country even if parents weren’t religious the society and culture forced you to practice Islam and go to jummah and there were safety mechanisms place, to ensure your child was looked after.
In this country, there are no safety mechanisms. We are so concerned about their physical upbringing but are we not concerned about their akhirah.
Rule 3 – Actions speak louder than words
Lead by example not by words. By helping your children you need to help yourself first. Exemplifying the values of our faith you need to embody them in yourself. Your actions have to be consistent in your whole life.  If there were to be a secret to who I am today, it’s my parents people want the kids to be like. Me I’m a nobody.
When I think of my parents I always see my mums face in the Quran, I remember her always reading the Quran as we were growing up. My dad always in the community, he built the first mosque in Houston in the 60s. I subconsciously grew up with this and took it in with me. They didn’t have to tell me to do this and that, I saw them doing it, I have the love of the Quran in my heart because I saw my parents with the Quran. It came with the home ambience that Allah blessed me with a child
When I was growing up sometimes, we lived where there was no mosque nearby. Typically one salah Maghrib my dad would lead in salah as a family.  10 years Mecca and Madinah I read maghrib and isha In the harams. But when I came back there were no mosques nearby.  Subconsciously, I started replicating with my kids with toddlers behind me what I saw my dad doing as I grew up, I started leading the Salah at home with my toddlers behind me. I realised then, this act came from what upbringing my dad gave me.
You need to show your kids what you want them to be in yourself. You need to change your life if you expect your kids to change. For the sake of your children lead a better life. Contemplate if you are truly a role model.  We are all sinners but we have to strive.
4.        Rule 4 – Your family generally needs your time. More than your money
I say this especially to those that work so hard and we leave the house for so long that we think in our promotions and paycheck that’s what my kids need, which is in important too but there has to be a balance, they need that but taking time out for their children is what they need the most.
Taking time out for your family, don’t trivialise spending time with your children. A book by Gary Chapman 5 languages of love for children. Strongly encourage you to get this book.
The child to be healthy and loved, that the physical touch of human nature is important. There is a hadith of the Bedouin seeing the prophet with his grandsons kissing and picking one and playing with them, and the Bedouin is shocked  because in culture you seem more macho and manly if you don’t show affection to your children,  and he asked the Prophet (peace and blessings be upon him) about this, and the prophet said:  ‘what can I do if Allah has taken mercy and tenderness from your heart.’
The Prophet (peace and blessings be upon him) played with the kids several times. Even in Salah with the prophet, the Prophet made the sajood longer because a baby was on his back. The prophet Led in salah with a baby in hand and delivered the khutbah imagine your local imam or sheikh doing that.
Secondly, he says in the book to use words of affirmations we love putting our kids down, especially in some cultures. Words of encouragement are good, we should criticise our kids at home in private.
Don’t belittle. Also, they will be the actions of acts of service you show them and rewards them with gifts.
Rule 5 – Be careful who your friends are.
Your friends will influence your children. They will influence your children and their children will influence your children. Birds of a feather flock together. Islam isn’t just road, you don’t just memorise Islam, and it is a lived experience. What do you do in your spare time, connect with a community and mosque community.  Once a week twice a week they should know the mosque, they should know the mosque community. It should be the ambience of the home.
Rule 6 – Pray WITH and FOR your family.
Pray with your family as jamaah at least once a day, make a salah, you lead it doesn’t matter how bad your tajweed, or how you say waladhaleen. Allah will still reward you and give barakah to your family.
And pray for your family ask yourself when the last time you prayed for your children was that Allah guides them
The Prophets (peace and blessings be upon them) made so many duas from their tongues for the children, if they as Prophets (peace and blessings be upon them) had to make dua for their children, then who are you and me.
It should be the regular and number one dua on your list. If you don’t make dua for your children, who else will. All these prophetic duas from Ibrahim etc are for you, that is Allah giving you the duas to make for your children.
Rule 7-  Do the best you can and leave the rest to Allah.
It’s Allah’s qadr look at Prophet Nuh (peace and blessings be upon him) was he a bad father no but look at his son, and look at Ibrahim (peace and blessings be upon him) and his father was Azhar but he had a son like Ibrahim (peace and blessings be upon him).
There are cases where kids are so away from Islam, for example, a family friend of ours, his son left Islam, which broke his dad’s heart, then after his father death then he repented and took the shahdah again because of the upbringing he remembered. That fathers dua was answered after he died.
The result is Allahs not yours.
Here we are talking about tarbiyyah of children and some parents don’t have the luxury to provide tarbiyyah of children in developiung countries, then someone has to or something has to take its place.CLoud
Question and Answers
1.      What do you do if your local mosque does not have a facility for women?
Not only having a section in the mosque a part of Sunnah, in this day and age, in this society not having it is problematic.
How do you expect women to prepare the next generation, if you take away the umbilical cords of community and Islam from them. Our women should be welcomed in the mosque, they are the future mothers of our next generation
Our women are going everywhere, shopping centres, university etc but the one place they need to be they aren’t allowed.  People quote hadith etc about them not being allowed in the mosque which is of opinion too but times have changed.  People should put positive pressure on mosques. Positive pressure is not negative. A number of the masjid in America have 4 halls, one major for brothers, one for sisters, one connected to the sisters’ soundproof room for women and children,  and one with brothers with children.
2.      My child suffers with anxiety and depression, what can I do?
Listen carefully, everyone has their speciality and people who study Islam, are not equipped to deal with anxiety, give everyone their right and haq of knowledge and only ask Imam and Sheikhs questions to do with their expertise
Go to a trained therapist, Imams will make matters worse, linking it to a child’s Iman, and this can lead to depression and suicide, which we know is increasing.  I speak as someone who trained for ten years at one of the best institutes in the world on Shariah and did not do one course on psychiatry.
3.    What is your advice on LGBT provision expected?
This is a deep and sensitive question that requires a lot of time that I don’t have.  As Muslims we are dealing with a crisis the like of which we have not dealt with before especially this issue.  As Muslims we lash with our internal and moral and external compasses
Outsiders of our faith accuse us of double standards when we want to we invoke the principle of mutual respect and tolerance but when it goes against we don’t like it.
There was a Christain mother in Alabama who didn’t want her child to study one chapter about Islam about the 5 pillars, we as muslims react with outrage what’s wrong with knowing about Islam and not reacting.  We always say live and let live.
Likewise, when our children are studying something we are critical of it.  Your child will live in a society where in order to live, it should have general knowledge of what’s going on. We are only reactionary we are not visionary, we only react. When emotions are so high intellect ceases to exist.  Our logic is integrally flawed. Our mosques and madrasah need to step up.  It’s not as though our children don’t need to learn about Sex Education. What provision are we providing them in this society and if we don’t agree with it, we need to think about where we are living and our surroundings.
We should engage and challenge things in an intellectual professional way and if not learn from those not of our religion but with similar backgrounds and beliefs on how to tackle these issues.
Categories
Current Affairs articles

Integrate, NOT Assimilate!

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This was narrated by Qari Ismail Samni (Allah fill his grave with noor), Bolton: “Shaykh AbulHassan Nadwi (Allah have mercy upon him) visited the UK and a programme was held for Ulama. At the start of the talk, Shaykh mentioned a dream in which he saw the blessed and glorious vision of the Final Messenger, the Seal of the Prophets ﷺ. In the dream, the Prophet ﷺ mentioned that he had his eyes on the Muslims of England (mere nazar England walo par hein).

On hearing this, the Ulama present were delighted and overjoyed. After which Shaykh stated, ‘There is no need to be so happy! Let me explain… if a mother has two children, one is playing in the garden and the second is playing near the fire. Which child does the mother have her eye on? Obviously, the one near the fire. Similarly, the interpretation of the dream is the Prophet ﷺ has his eyes fixated on the people of England because your Imaan is at risk. You may ask how? The Muslims of Makkah and Madinah will not sell their Imaan, because they are surrounded by Muslims and they are living in a Muslim country. At the most, they will commit sins. Same for the people of Pakistan, they will not sell their Imaan. As for the Muslims for India, they live in a Hindu country but totally oppose the actions of the Hindus. They dress differently, worship differently and keep Masjids and Hindu Temples separate.

What I have seen in the UK, especially in the young generation, step by step and inch by inch they follow the non-Muslims in every way; in their dress; in their food; their hairstyles; and their whole lifestyle. You are surrounded by non-Muslims, it is very easy to sell your Imaan living in the West.'”

Mawlana then continued his bayan.

It is December, the time of the year we see festive decorations and lights all around the country. Christmas is coming soon… Living in a non-Muslim country, how should we participate in this Christian festival? Are we allowed to attend Christmas parties? Should we let our children partake in Santa’s Grotto? When they attend school they want to play a part in the nativity play, is this Halal? Further, on Christmas day should we exchange gifts with our families and our Christian neighbours? Can we prepare a turkey dinner on Christmas day and enjoy it with the family? I won’t answer all these questions, but it is food for thought, further to the dream I mentioned in the start.

See full fatwa

I will, however, like to touch on an issue increasing in the UK, having a turkey dinner on Christmas day. It is forbidden for a Muslim to prepare a turkey dinner on Christmas because this is an imitation of non-Muslims. It is confirmed in an authentic narration that “whoever imitates a people is one of them.”

Saying that the family gathers on this day and this is not with the purpose of imitating the non-Muslims but due to the fact that this day is a (bank) holiday, then this does not make it permissible for you to do this, because, in essence, you are imitating them. Gathering on this day could be on any other kind of food, why then have specifically a turkey dinner? Is this not imitating them even in the kind of food they eat?

The prohibition of resembling the non-Muslims is not restricted to inward actions [beliefs, actions of the heart] and intentions, but also to outward actions. It is for this reason that the Prophet ﷺ prohibited us from performing the prayer at sunset and sunrise, and he ﷺ said that it rises between two horns of the devil and the polytheist prostate to it at this time, despite the fact that a Muslim prays to Allah and not to the horns of the devil. However, the Prophet ﷺ forbade us from performing the prayer at that time regardless of our intention.

The Prophet ﷺ also used to differ from the people of the book even in the way they combed their hair.

Indeed, there are many narrations of the Prophet ﷺ about differing from the people of the Book in regard to both words and actions.

Therefore, we advise you to fear Allah and not imitate the polytheists and act in conformity with them in their festivals and traditions which are peculiar to them.

One should explain to the family, that it is permissible for the family to gather on that day because it is a holiday but without making this day as a festival and imitating the non-Muslims in their eating traditions and the like. It should be a family gathering like all other gatherings throughout the year [without any special food, settings or decorations].

Ismail Ibn Nazir Satia (One who is in dire need of Allah’s forgiveness, mercy and pleasure)

29 Rabiul Awwal 1440

Categories
Poems

WORDS as sharp as sWORDS ⚔️

1-1-Cosplay-Free-Shipping-Sword-Movie-Lord-of-The-Rings-The-Hobbit-Frodo-Baggins-72cm.jpg_220x220.jpg
Words can be sharp, as sharp as a sword,
Sometimes we need to let them out because of the stuff we hoard.
But before you speak, take my advice on board,
Think before you speak, think of your Lord.
Don’t let your words out loosely, like marbles rolling down the road,
The cost of such a tongue is astronomical, one which you can’t afford.
When you speak, speak clearly, not like deciphering a code,
Some murmur and mutter, like they’re in sleep ? mode!
Using hurtful words can sometimes strike a chord,
They may get you in trouble or attract a nasty horde (a crowd).
We all make mistakes and we are all flawed,
We need to ensure before we wag our tongues our words are pored (examined).
If you have nothing good to say, keep your lips ? sewed,
Don’t let your words out, let them be stored.
Otherwise, on Qiyamah you will carry a heavy load,
Because words can be sharp, as sharp as a sWORD!?
Audio: https://www.youtube.com/watch?v=ejFLIy2Atx8
Sword_topNteaser
Ismail ibn Nazir Satia (one who is in dire needs of Allah’s forgiveness, mercy and pleasure).
19 Rabiul Awwal 1440
Categories
Current Affairs articles Miscellaneous

40 Sacred Hadith on Archery

c700x420.jpg1 From the collection of Sahih Muslim
On the authority of `Uqbah bin `Amr, may Allah, exalted be He, be well-pleased with him, who said, “I heard The Holy Prophet, peace and blessings of Allah Almighty upon him, say while he was delivering a sermon from the pulpit – minbar,

“Prepare to meet them with as much strength as you can afford,
verily, strength lies in archery,
verily, strength lies in archery,
verily, strength lies in archery.’”

and the Messenger of Allah has spoken in Truth

2 From the collection of Sahih Muslim

On the authority of `Uqbah bin `Amr, may Allah be well-pleased with him, who said,
“I heard the Holy Prophet, Allah’s peace and blessings be upon him, say

“Lands will be thrown open to you and Allah will suffice you against their evil, but none of you should give up sporting with his arrows, and you shall know.’”

and the Messenger of Allah has spoken in Truth

3 Selected by at-Tabarani

On the authority of Sa’d ibn Abi Waqqas, may Allah’s favour be upon him, who related,
“The Holy Prophet, peace and blessings of the Almighty be upon him, said,

“You must use archery, for it is good for him who engages in warfare.’”

and the Messenger of Allah has spoken truly

4 Related by Abu ash-Shaykh and Ibn Abi Dunya

On the authority of Abu Hurayrah, Allah Almighty’s favour be upon him, from The Holy Prophet, may Allah the Exalted bless him and give him peace, who said,

“Learn the throwing of arrows, and do not be averse to it, for the area between the two targets holds a garden of the gardens of paradise.”

and the Messenger has spoken truly

5 Chosen by ad-Daylami in his Musnad

On the authority of Abu Sa’id al-Khudri, may Allah Almighty be well-pleased with him, who related that The Holy Prophet, may peace and blessings of Allah be upon him, said,
“Learn the casting of arrows and the Qur’an.”

and the Messenger of Allah has spoken truly

6 Narrated by al-Bayhaqi the Sunan

On the authority of Abu Rafi’, may Allah be pleased with him, who related, “I asked The Holy Prophet, may peace and blessings of Allah Almighty be upon him, `Do children have rights over us as we have rights?’ The Holy Prophet, peace and blessings from Allah Almighty be upon him, replied,

“Yes, the father has the same legal obligations towards his son as the son towards him.” And he said, “The rights of the son over his parent is that he should teach him writing, swimming, and the casting of arrows and that he should leave him in a good legal inheritance.’”

and the Messenger of Allah has spoken truly

7 Selected by ad-Daylami

On the authority of Jabir, may Allah Almighty be well-pleased with him, who narrated, “The Holy Prophet, peace and blessings of Allah Almighty be upon him, said,

“Teach your sons the shooting of arrows!’”

and the Messenger of Allah has spoken truly

8 Selected by Abu ash-Shaykh

On the authority of Abu Qilaba, may Allah Almighty be well-pleased with him, who narrated, “The Holy Prophet, peace and blessings from Allah Almighty be upon him, said,

“Teach your young boys both archery and swimming.’”

9 Selected by Abu ash-Shaykh and others
On the authority of al-Qa’qa bin Abi Hidr, may Allah be well-pleased with him, who said, “The Holy Prophet, peace and blessings of Allah Almighty be upon him, said,

“Dress like the Ma’d, adopt rough clothing, wear simple garments, surpass one another in jousting, and walk barefoot.’”

and the Messenger of Allah has spoken truly

10 Abu Da’ud and others

On the authority of `Uqba bin `Amr, may Allah Almighty be well-pleased with him, who related, “I heard The Holy Prophet, peace and blessings from Allah Almighty be upon him, say, 
“Verily, with one arrow Allah almighty will admit three individuals into paradise :
the maker of the arrow who fashions it with good intent,
the archer who shoots this arrow and
the person who gathers it up (after it has been shot).’”

and the Holy Prophet has spoken truly

11 Selected by Abu ash-Shaykh

On the authority of Najiya, may Allah’s favour be on him, who related, “With a quiver in my hand, I was passing by an old man sitting by the gate of Bani Sulaym. He spoke to me and said, `Will you sell me the arrows you hold in your hand or not?’ I said, `I will sell it.’ And the old man said, `Verily I shall buy it, though I can no longer shoot it. Then he said to his servant girl,

`Oh slave girl, go check my quiver and tell me whether it is full up or not! 
For I heard The Holy Prophet, may Allah send peace and blessings upon him, say,

“Attend to your quivers!’”

12 Related by an-Nasa’i and al-Bayhaqi

On the authority of `Ata ibn Abi Rabah, may Allah Almighty be well-pleased with him, who narrated, “I saw Khalid bin Abdullah and Jabir bin `Amru-l-Ansari, may Allah Almighty’s favours be upon them both, casting arrows. As one of them wearied, the other said to his companion, `You have grown weary of casting arrows, but I have heard these words from The Holy Prophet, peace and blessings of Allah Almighty be upon him, who said,

“Everything that is done without the remembrance of Allah (Dhikrullah) is vain distraction and idle play, but for these four accomplishments :

a man walking between the two points of the archery ground, training his horse, learning how to swim and jesting with his family.’”

and the Messenger of Allah has spoken truly

13 Reported by al-Qarrab

On the authority of Abu ad-Darda’, may Allah Almighty shower His favours on him, who narrates from The Holy Prophet, peace and blessings from Allah Almighty be upon him, who said,

“All games are idle play but three things :
the riding of horses,
the casting of arrows,
and a man playing with his wife ;
And of these the most beloved to me is the casting of arrows.”

14 ad-Daylami

On the authority of Ibn `Umar, may Allah Almighty be well-pleased with them both, from The Holy Prophet, peace and blessings of Allah Almighty be upon him, who said,
“What an excellent diversion for a man is the casting of arrows; and whoever 
leaves archery after having learnt it, he has rejected a gift of grace.”

and the Holy Prophet spoke truly

15 Selected by ad-Daylami

On the authority of `Abd-ur Rahman ibn Shumasa that Qusaym al-Layth said to `Uqba bin `Amr, may Allah Almighty be well-pleased with him, as he was walking back and forth between the two targets (on the archery ground) “How is it that you keep going between these two points, whereas you are already an old man?” To this `Uqba replied, “Were I not for this world that I heard from The Holy Prophet, peace and blessings from Allah Almighty be upon him, I would not take this upon myself.” And he said, “I heard him say,

“Whoever learns archery, only to later abandon it, he is not one of us.’”

16 Selected by Abu ash-Shaykh

On the authority of Ibn `Umar, may Allah Almighty be well-pleased with them both, who narrates that The Holy Prophet, peace and blessings from Allah Almighty be upon him, once missed a certain man. The Holy Prophet, upon whom be blessings and peace, said,

“Where is that missing person?

And one of them said, “He has gone gaming.”

And The Holy Prophet, Allah’s peace and Blessings upon him, said,

“What have we to do with games!”

And one man said, “O Prophet of Allah! That man has gone to cast his arrows.”

Thereupon The Holy Prophet, peace and blessings of Allah Almighty be upon him, said,

“The casting of arrows is not one of the unlawful games; indeed, casting arrows is the very best of your pastimes.’”

17 Narrated by Abu ash-Shaykh

On the authority of Abu Hurayra, may Allah be well-pleased with him, who recalled, “The Holy Messenger, peace and blessings of Allah Almighty be upon him, said,

“The casting of arrows is a share and a characteristic of the shares of Islam.’”

and the Holy Prophet has spoken truly

18 Reported by Abu ash-Shaykh

On the authority of Abu Umama, may Allah Almighty be well-pleased with him, who said, “The Holy Prophet, peace and blessings of Allah be upon him, said,

“Men have not drawn anything but that the bow had an advantage over it, and more.”

and the Messenger of Allah has spoken truly

19 at-Tabarani

On the authority of Saiyidina Ali, may Allah Almighty be well-pleased with him, who relates, “On the morning of Ghadir Khumm The Messenger of Allah, peace and blessings of Allah Almighty be upon him, wound my turban and its end fell down upon my shoulder. Then he said,

“Verily, the Lord, exalted be His Majesty, assisted me on the day of the battle of Badr and on the day of the battle of Hunayn with angels, and they were with this turban wound in this manner.”

Then the Holy Prophet, may Allah Almighty send peace and blessings upon him, went on to say,

“Truly the turban is a barrier between the Muslims and the idolaters.”

Then he donned his armour and, while holding an Arabian bow in his blessed hand, his eye fell upon a man who had in his hand a Persian bow. The Holy Prophet, peace and blessings from Allah Almighty be upon him, said to him,

“Put that away from your hand and take this Arabian bow and these spears of metal; Allah in His exalted Majesty will then support your faith and make you firm in faith and establish you in the land.’”

20 Narrated by al-Bayhaqi

On the authority of Jabir bin Abdullah, may Allah be well-pleased with them both, on the authority of The Holy Prophet, peace and blessings from Allah Almighty be upon him, who said,

“My love necessarily goes to whoever moves back and forth between the two points (the shooting place and the target of the archery field) with an Arabian bow, not with the bow of Chosroes (Persian kings).”

and the Messenger of Allah has spoken truly

21 Related by at-Tabarani
On the authority of Abi Darda’, may Allah Almighty be well-pleased with him, on the authority of The Holy Prophet, peace and blessings of Allah Almighty be upon him, who said,
“Everyone who walks between the two points of the archery field will have 
merited the reward for a good deed for every step he takes.”

and the Holy Prophet has spoken truly

22 Selected by Abu ash-Shaykh and ad-Daylami

On the authority of Abi Darda’, may Allah Almighty be well-pleased with him, on the authority of The Holy Prophet, may Allah’s peace and blessings be upon him, who said,

“Whoever removes his wrap from his shoulders and walks between the two targets of the archery field, will receive the reward for the freeing of a believing slave for every single step.”

and the Holy Prophet has spoken truly

23 Selected by Ibn Abi ad-Dunya

On the authority of Abdullah bin Jarad, may Allah be well-pleased with him, who said,

“The Holy Prophet, may Allah bless him and give him peace, liked shooting arrows between the two targets, and he used to run along with his Companions.”

24 Selected by ash-Shaykh

On the authority of Anas bin Malik, may Allah be well-pleased with him, who said, “I saw The Holy Prophet, peace and blessings from Allah Almighty be upon him, chewing a bowstring of sinew, and he firmly spliced the end of his bow with it while he was fasting on a day of Ramadan.”

and the Messenger of Allah has spoken truly

25 Selected by an-Nasa’i
On the authority of Ka’b bin Murra, may Allah Almighty be well-pleased with him, who said, “I heard The Holy Prophet, peace and blessings from Allah Almighty be upon him, say,

“Shoot! He whose arrows reaches the enemy, provided his arrow is shot in the way of Allah, Allah will raise him one level in paradise.’”

and the Messenger of Allah has spoken truly

26 Selected by at-Tabarani
On the authority of Anas, may Allah Almighty be well-pleased with him, who said, “The Messenger of Allah, peace and blessings from Allah Almighty be upon him, said,

“Whoever shoots an arrow in the way of Allah, will receive the reward of freeing a slave; and this is his ransom from the fire.’”

and the Messenger of Allah has spoken truly

27 Selected by at-Tabarani in his book `Al-Awsat’

On the authority of Anas, may Allah be well-pleased with him, who said, “The Messenger of Allah, peace and blessings of Allah Almighty be upon him, said,

“He who shoots an arrow in the way of Allah, whether it falls short or reaches its target, his reward for his arrow shall be as the reward for the freeing of four people of the sons of Isma’il, had he freed them.’”

and the Messenger of Allah has spoken truly

28 Selected by at-Tabarani in his book `al-Kabir’
On the authority of Muhammad Ibn-ul-Hanafiya, may Allah be well-pleased with him, who said,
“I saw Abu `Amru-al-Ansari, may Allah Almighty be well-pleased with him, on the day of Siffin, and he had taken the pledge of allegiance at `Aqaba and fought in the Battles of Badr and Uhud ; now he was bent over from fasting and he said to his servant boy, “Give me cover with the shield!” and the servant boy gave him cover so that he was thereby protected from his enemy whilst he drew the bowstring, weakly until he was hit by three arrows, shooting which he did not return. Thereupon he said, “I heard the Messenger of Allah, may Allah’s blessings and peace be upon him, say,

“If a person shoots an arrow for the sake of Allah and His good pleasure, regardless of whether his arrow reaches or falls short of his enemy, that shot will be a light going ahead of him on the Day of Resurrection.’”

and the Messenger of Allah has spoken truly

29 Related by al-Bukhari
On the authority of Abu Usayd as-Sa’idi, may Allah be well-pleased with him, on the authority of his father, may Allah Almighty be well-pleased with him, who said, “The Messenger of Allah, peace and blessings of Allah Almighty be upon him, said,

“On the days of Badr and Hunayn, we joined ranks against the Quraysh and they have joined ranks against us; should they subdue you, go for your arrows.’”

and the Messenger of Allah has spoken truly

30 Selected by at-Tabarani

On the authority of Hussein Ibn as-Sa’ib Ibn Abi Lubaba, on the authority of his father, may Allah Almighty be well-pleased with him, who said, “It was the eve of `Aqaba or the eve of the Battle of Badr when The Holy Prophet, on whom be blessings and peace of Allah Almighty, spoke to those of the Ansar and the Muhajirin who were with him,

“How will you fight the unbelievers on the morrow?”

And `Asim Ibn Abi-al-Aflah said in answer to this, “O Messenger of Allah, first of all, we shall take up the bow and arrows; and if they have drawn close to us, up to two hundred cubits or around that distance, the shooting of a variety of bows begins ; and when they have drawn even closer, the shattering with stones, and when they have drawn yet closer within the reach of our lances, the play of lances begins until the lances are broken ; after that comes the contest of the swords, and this is the manner of battle, O Messenger of Allah.” Upon this The Holy Prophet, upon whom peace, said,

“Thus war is revealed to the people of faith.”

then he gave the command for it and said,

“He who engages in battle with the enemy, let him fight in the manner of Asim.”

and the Messenger of Allah has spoken truly

31 Upon which all (Traditions) are agreed

On the authority of Sa’d ibn Abi Waqqas, may Allah Almighty be well-pleased with him, who said,
“The Messenger of Allah, may Allah Almighty bless him and grant him peace, supplied me with arrows on the day of Uhud and The Holy Prophet, peace and blessings from Allah Almighty be upon him, said to me,

“Shoot, oh Sa’ad, may my father and mother be your ransom!”

also on this authority, may Allah Almighty be well-pleased with him, he said, “The Messenger of Allah, may Allah Almighty bless him and grant him peace, did not join both his parents (in this turn of phrase) for anyone else before me, and I was the first to cast arrows at the unbelievers.”

and the Messenger of Allah has spoken truly

32 Related by Abu ash-Shaykh and al-Hakim

On the authority of Sa`d ibn Abi Waqqas, may Allah Almighty be well-pleased with him, “The Messenger of Allah, peace and blessings from Allah Almighty be upon him, said to me also on the day of Uhud,

“Oh Allah, guide his shot and grant his supplication”

and the Messenger of Allah has spoken truly

33 Chosen by al-Bukhari

On the authority of Salama bin al-Akwa’, may Allah Almighty be well-pleased with him, that The Messenger of Allah, may Allah Almighty bless him and grant him peace, stepped out to the people of Bani Aslam, while they were staging an archery competition in the marketplace, and he said to them,

“Shoot, ye sons of Isma’il! For verily, your forefather was an archer; and I am with the tribe of so-and-so.”

Thereupon they hesitated, and The Holy Prophet, peace and blessings from Allah Almighty be upon him, asked,

“What is it with you?”

and they said, “How shall we shoot while you are with the tribe of so-and-so?” and The Holy Prophet, peace and blessings from Allah Almighty be upon him, said,

“Go ahead, and shoot, for I am with all of you.’”

and the Messenger of Allah has spoken truly

34 Narrated by at-Tirmidhi
On the authority of Abu Hurayra, may Allah be well-pleased with him, who said, “The Messenger of Allah, peace and blessings from Allah be upon him, spoke,

“No wager is permitted except with animals having soles (khuf or hooves – hafir) or with the casting of arrows (nasl).’”

and the Messenger of Allah has spoken truly

35 Chosen by Abu ash-Shaykh

On the authority of Anas, may Allah Almighty be well-pleased with him, who said, “The Messenger of Allah, may Allah Almighty bless him and grant him peace, said,

“Whoever acquires a bow in the way of Allah, from him Allah the exalted fends off poverty and need through its blessings.”

and the Messenger of Allah has spoken truly

36 Selected by at-Tabarani in his book `As-Saghir’

On the authority of A’isha, may Allah be well-pleased with her, who said, “The Messenger of Allah, may Allah bless him and grant him peace, said,

“There is no harm for any of you to take up your bow when you are overtaken by care, and thereby do away with your worries.’”

and the Messenger of Allah has spoken truly

37 Chosen by Abu ash-Shaykh

On the authority of Abu Khirash, may Allah be well-pleased with him, who said, “I heard al-Qasim relate about The Messenger of Allah, may Allah Almighty bless him and grant him peace, that he passed by some people shooting arrows with bows, and one of the Companions said, “I see that they have not yet prayed their obligatory prayers, which would be better than what they are doing,

O Messenger of Allah.” And the holy prophet, Allah Almighty bless him and grant him peace, then said,

“Their bows are better unless they miss the prayer time.’”

and the Messenger of Allah has spoken truly

38 Chosen by Abu ash-Shaykh

On the authority of Ibn `Umar, may Allah Almighty be well-pleased with them both, who relates,

“The Messenger of Allah, peace and blessings from Allah Almighty be upon him, spoke,
“The angels witness three things:
the wager of the horse-race,
the shooting with the bow,
and the pleasantry of a man with his wife.’”

and the Messenger of Allah has spoken truly

39 Chosen by at-Tabarani
On the authority of Rafi` bin Khadij, may Allah Almighty be well-pleased with him, who related, that he went out on the day of Uhud, and The Messenger of Allah, may Allah Almighty bless him and grant him peace, wished him to return to Medina, for he thought him to be too young. But his uncle told The Holy Prophet, that Rafi’ was an archer and a teacher of archery, whereupon The Holy Prophet, on whom be blessings and peace from Allah Almighty, permitted him to come along.

and the Messenger of Allah has spoken truly

40 On the authority of Salama bin al-Akwa’, may Allah Almighty be well-pleased with him, who related, “I asked The Messenger of Allah, peace and blessings from Allah Almighty be upon him, about the permissibility of praying with the bow and the leather quiver: was this permissible or not?” The Holy Prophet, may Allah Almighty bless him and send him peace, replied,

“Pray with the bow but leave aside the leather quiver.’”

and the Messenger of Allah has spoken truly

15 Safar 1440

Categories
Miscellaneous

The Virtues of Zamzam Water

بسم الله الرحمن الرحيم

Zamzam 2.jpgPraise be to Allah.

Zamzam is the name of a famous well in al-Masjid al-Haraam [the Sacred Mosque in Makkah], which is thirty-eight cubits away from the Ka’bah. It is the well of Ismaa’eel the son of Ibraheem (peace and blessings of Allah be upon them both), from which Allah quenched the thirst of Ismaa’eel when he was an infant. His mother looked for water for him, but could not find any. She climbed to the top of al-Safaa, praying to Allah to help her and give her water for Ismaa’eel, then she climbed to the top of al-Marwah and did the same. Allah sent Jibreel, and he struck the earth with his heels, and water appeared.

‘Abbas ibn ‘Abd al-Muttalib رضي الله عنه said: “The people used to compete over Zamzam during the time of Jahiliyyah. People who had children used to bring them and give them to drink, and this was their early-morning victuals. We used to used to think that it was a help for people who had children.” Al-‘Abbas (may Allah be pleased with him): “During the Jaahiliyyah, Zamzam was known as Shabaa’ah (satisfaction).”

Imam Ibn Qayyim al-Jawziyah (may Allah have mercy on him) said: “Zamzam water is the best and noblest of all waters, the highest in status, the dearest to people, the most precious and valuable to them. It was dug by Jibreel and is the water with which Allah quenched the thirst of Isma’eel.”

It was reported in Saheeh Muslim that the Prophet (peace and blessings of Allah be upon him) said to Abu Dhar رضي الله عنه who had stayed near the Ka’bah and its coverings for forty days and nights with no food or drink other than (Zamzam): “How long have you been here?” Abu Dharr رضي الله عنه: “I have been here for thirty days and nights.” The Prophet (peace and blessings of Allah be upon him) said, “Who has been feeding you?” He said, “I have had nothing but Zamzam water, and I have gotten so fat that I have folds of fat on my stomach. I do not feel any of the tiredness or weakness of hunger and I have not become thin.” The Prophet (peace and blessings of Allah be upon him) said: “Verily, it is blessed, it is food that nourishes.” (Narrated by Imam Muslim, 2473).

Other scholars added, with their own isnads, “… and a healing for sickness.” This was narrated by al-Bazzaar (1171, 1172) and al-Tabarani in al-Sagheer (295). In Sunan Ibn Maajah (al-Manasik, 3062) it was reported from Jabir ibn ‘Abd-Allah that the Prophet  (peace and blessings of Allah be upon him) said: “The water of Zamzam is for whatever it is drunk for.”

The Salaf and ‘ulama’ acted upon this Hadeeth. When ‘Abd-Allah ibn al-Mubarak (Allah have mercy upon him) went for Hajj, he came to Zamzam and said, “O Allah! Ibn Abi’l-Mawali told us from Muhammad ibn al-Munkadir from Jabir رضي الله عنه  Your Prophet (peace and blessings of Allah be upon him) said, ‘The water of Zamzam is for whatever it is drunk for.’ I am drinking it to ward off thirst on the Day of Resurrection.” Ibn Abi’l-Mawali is thiqah (trustworthy) so the hadeeth is hasan (good).

Ibn al-Qayyim (may Allah have mercy on him) said:“Myself and others tried seeking healing with Zamzam water and saw wondrous things. I sought healing with it from a number of illnesses, and I was healed by the permission of Allah. I saw someone who nourished himself with it for a number of days, half a month or more, and he did not feel hunger; he performed Tawaf along with the other people just as they did. And he told me that he consumed nothing but Zamzam water for forty days and he had the strength to have intercourse with his wife, to fast and to perform Tawaf numerous times.” Zaad al-Ma’ad, 4/319, 320.

Shaykh Ibn ‘Uthaymeen (may Allah preserve him) said:

“So you should have the intention of what you want to gain by drinking this water. He should drink his fill, i.e., fill his stomach with it until it is filled to the ribs, because this water is good. A hadeeth has been narrated concerning this: the difference between the believers and the hypocrites is drinking one’s fill of Zamzam water.” (Narrated by Ibn Majah in al-Manasik, 1017; al-Hakim, 1/472). Imam Al-Boosairi RH said: this is a saheeh isnaad; its men are mawthooqoon [trustworthy].

This is because Zamzam water is not sweet; it is somewhat salty, and the believer only drinks this somewhat salty water out of faith, believing that there is barakah (blessing) in it. So when he drinks his fill of it, this is a sign of faith. (Sharh al-Mumti’, 7/377, 378, 379).

Perhaps Allah did not make it sweet so that people would not forget that the meaning of drinking it is an act of worship. Whatever the case, its taste is fine and there is nothing wrong with it. We ask Allah to quench our thirst from the Cistern (al-Hawd) of His Prophet on the Day of the greatest thirst. May Allah bless our Prophet Muhammad SAW. Ameen.

The Prophet (blessings and peace of Allah be upon him) described this water itself as: “It is blessed, it (even) serves as food.”  Narrated by Muslim (2473). According to a report narrated by al-Bazzar, at-Tabarani, al-Bayhaqi and others, there is the addition, “and a healing for sickness.” See as-Sunan al-Kubra (5/147).

The apparent meaning of the evidence, in sha Allah, is that this barakah is general and applies to all Zamzam water, whether it is in Makkah or has been taken to other countries. Therefore more than one of the scholars said that it is permitted to take Zamzam water out of Makkah and that its barakah and specific characteristics remain even after it has been taken elsewhere.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: “Whoever takes any Zamzam water elsewhere, it is permissible; the salaf used to take it elsewhere.”

Imam As-Sawi al-Maliki (may Allah have mercy on him) said: It is recommended to take it – meaning Zamzam water – elsewhere, and its specific characteristics remain, contrary to the claim of those who say that it loses its specific characteristics. End quote.

Haashiyat as-Saawi ‘ala ash-Sharh as-Sagheer (2/44). Something similar is stated in Minah al-Jaleel Sharh Mukhtasar Khaleel (2/273)

Shaykh ‘Ali ash-Shibraamilsi ash-Shafa‘i (may Allah have mercy on him) said: The words “Zamzam water is for that for which it is drunk” include those who drink it anywhere other than in its location. End quote. Hashiyat Nihayat al-Muhtaj (3/318)

It is sunnah to drink one’s fill of Zamzam water and to quench one’s thirst.

The fuqaha’ have mentioned the etiquette that is mustahab (recommended) when drinking Zamzam water, such as facing the Ka’bah, saying Bismillah, pausing to take a breath three times, drinking one’s fill, praising Allaah after one finishes, and sitting whilst drinking it, as one should do when drinking other kinds of drinks. As regards the hadeeth of Ibn ‘Abbas (may Allah be pleased with him), who said, “I gave the Prophet (peace and blessings of Allah be upon him) Zamzam water to drink whilst he was standing,” (reported by al-Bukhari, 3/492), it is taken to mean that it is permissible to drink whilst standing, and the disapproval of doing so is understood to mean that it is makrooh. The scholars also recommended that the person who drinks Zamzam water should sprinkle some of it on his head, face and chest, make lots of du’aa’ when drinking it, and to drink it for a purpose that will benefit him in this world or the next, because of the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “The water of Zamzam is for whatever purpose it is drunk for.” (Reported by Ibn Maajah, 2/1018; see Al-Maqasid al-Hasanah by al-Sakhaawi, p. 359).

It was reported that when Ibn ‘Abbas رضي الله عنه from the water of Zamzam, he said: “O Allah, I ask you for beneficial knowledge, plentiful provision and healing from every disease.”

Al-Daynoori (may Allah have mercy on him) that al-Humaydi (may Allah have mercy on him) said: “We were with Sufyan ibn ‘Uyaynah (may Allah have mercy on him), and he told us the hadeeth about the water of Zamzam being drunk for whatever purpose it is drunk for. A man got up and left the gathering, then he came back and said, ‘O Abu Muhammad, is the hadeeth which you told us about the water of Zamzam saheeh?’ He said, ‘Yes.’ The man said, ‘Just now I drank a bucket of Zamzam so that you would tell me one hundred hadeeths.’ Sufyan (may Allah have mercy on him), ‘Sit down,’ so he sat down and he told him one hundred hadeeths.”

Imam Ibn Hajar al-Haythami (may Allah have mercy on him) said in Tuhfat al-Muhtaaj (4/144): he may take it back to his homeland so as to seek healing and barakah for himself and others. End quote.

As-Sakhkhawi (may Allah have mercy on him) said: “Some people say that its virtue remains so long as it is still in its original place, but if it is moved elsewhere it changes. But this is something for which there is no basis. The Prophet (blessings and peace of Allah be upon him) wrote to Suhayl ibn ‘Amr telling him: If my letter arrives at night, do not wait until morning, and if it arrives by day, do not wait until evening, before you send me some Zamzam water.”

And in the report it says that he sent him two containers; at that time he was in Madinah, before the conquest of Makkah.

This hadith is hasan because of corroborating evidence. Similarly, ‘Aa’ishah (Allah be pleased with her) used to take Zamzam water with her and she stated that the Prophet (blessings and peace of Allah be upon him) used to do that and that he would carry it in vessels and skins, and he would pour it over the sick and give it to them to drink. If a guest came to Ibn ‘Abbas (Allah be pleased with him), he would honour him with Zamzam water. ‘Ata’ (Allah have mercy upon him) was asked about taking Zamzam water (away from Makkah, after visiting) and he said: The Prophet (peace and blessings of Allah be upon him) al-Hasan and al-Husayn (may Allah be pleased with them) used to do that.

The two angels washed the heart of the Prophet (peace and blessings of Allah be upon him) when he was a child after they had taken it out, then they put it back. Al-Hafidh al-‘Iraqi (may Allah have mercy on him) said: “The reason why the Prophet’s chest was washed with Zamzam water was to make him stronger so that he could see the kingdom of heaven and earth, and Paradise and Hell, because one of the special qualities of Zamzam is that it strengthens the heart and calms the soul. The report about the chest of the Prophet (peace and blessings of Allah be upon him) being washed with the water of Zamzam is proven in the hadeeth of Abu Dharr رضي الله عنه, who reported that the Prophet (peace and blessings of Allaah be upon him) said: “My roof was opened when I was in Makkah, and Jibreel (peace be upon him) came down and opened my chest, then he washed it with Zamzam water. Then he brought a gold basin full of wisdom and faith, poured it into my chest, and closed it up again. Then he took me by the hand and ascended with me into the first heaven.” (Reported by al-Bukhari, 3/429).

There is nothing wrong with selling Zamzam water or transporting it from Makkah.

If Zamzam water is mixed with other water, the mixture will have the barakah of Zamzam as much as the ratio of Zamzam in the water. That is because the person who drinks the mixture will inevitably drink some of the Zamzam water that has been mixed with other water, so it is true to say that he is drinking it. Zamzam 3

10 Facts & Benefits Of Zam-Zam Water

Bismillah

1.The Story of how it came to be
This accurate account of the origin of Zamzam holds with it an exquisite message…
Hajar (Alayhis salam) made use of the small amount of food that Ibrahim (Alayhis salam) left for her and her baby, but ran out eventually and was soon thirsty and hungry-her milk dried up, her baby Ismail (Alayhis salaam) became hungry and began to cry. Hajar couldn’t afford to see her son in pain so climbed up the hill which was later called As-Safa, to see if there was anyone on the horizon. She saw no one. She then climbed down, and reaching the valley, ran to the other hill, later called Al–Marwa, doing the same again, all this time her son twisting and turning in hunger. She repeated this seven times, and on the 7th time reached the top of the hill and heard a sound. To her amazement she found it coming from beneath the feet of Ismail (Alayhis salam).
At that point, Jibra’eel (Alayhis salaam) began digging the well of Zamzam from beneath his feet. Hajar was excited to contain the water, it being a desert and so arid and dry-the water would seep into the ground, and she tried making a pool to contain it.

The Prophet (Sallallahu alayhi wasalam) said, (Allah have mercy on the mother of Isma’eel) ”If she had left the water, (flow naturally without her intervention), it would have been flowing on the surface of the earth.”
 {Sahih al-Bukhari 3365,Vol. 4, Book 55, Hadith 584}

So because of her efforts to contain the water, Zam-zam amazingly became a well.

Hajar (Allah have mercy on her) before the water was brought out of the ground, running in search, probably heart-broken and crying in pain at the suffering of her son, did not know what Allah was preserving for her in the future. If she knew that a time would come when millions from all parts of the world would follow in her footsteps, she probably may never have cried. And one can only imagine her reward in the hereafter if that were her reward in this world.

So when experiencing challenges in life, remember that Allah may be hiding something for you in your future.

Zamzam

2. Its Names
The names of Zam-zam are many, over 60 according to some experts and scientists, its names derived from its characteristics. Some of the familiar ones are:

  • Murwiya (derived from the Arabic word meaning ‘quenched’)
  • Shabbaa’a- (derived from ‘satisfying’)
  • Maymouna

3. Positive Energy
Within Zam-zam is an ingredient different to other waters, which heals and helps energetic and cell systems within the human body. The German Scientist Dr Knut Pfeiffer,and head of the largest medical centre in Munich, has studied Zam-zam with his colleague and assistant Husam Othman. A miracle in itself is that the Zam-zam specimen they studied still extraordinarily increased dramatically the energetic fields in human cells having travelled from Saudi Arabia to Munich, sustaining climate changes, probably having gone through an X-ray machine at customs, and then being stored for approximately two weeks. The opposite reaction would exhibit with other types of water especially if stagnant for some time, including water from Munich which is considered chemically pure.

The Prophet (peace and blessings of Allah be upon him) said: “The best water on the face of the earth is the water of Zamzam; it is a kind of food and a healing from sickness.” {Saheeh al-Jaami’, 3302}

4. Uncontaminated
Zam-zam has been flowing from the Ka’aba for over 4000 years. Samples taken from all water sources in the world contain some germs in it. Through studies by Doctor Yahya Koshak (expert on Zamzam), it has been proven that Zam-zam does not contain any contaminants. It is an established scientific fact that pools or water wells tend to grow vegetation such as algae– especially in warm climates. Amazingly this is not the case in the well of Zamzam. It has remained free from biological contaminations.

5. Its Purity
Evian – water from the highest part of the French Alps is renowned for its high mineral content and purity, and a high percentage of bicarbonates (357mg/l). Murwiya contains 366mg/l of bicarbonates, and is purer, in fact, the purest water on earth.

6. Healing Nature
Scientific proof shows that Zamzam contains healing components due to its higher content of calcium and magnesium salts and natural fluorides which present germicidal properties.

It was reported in Sahih Muslim that the Prophet (Sallallahu ‘alayhi wa sallam) said to Abu Dhār رضي الله عنه, who had stayed near the Ka’bah and its coverings for forty days and nights with no food or drink other than (Zamzam): “How long have you been here?” Abu Dhār رضي الله عنه, “I have been here for thirty days and nights.” The Prophet (Sallallahu ‘alayhi wa sallam) said, “Who has been feeding you?” He said, “I have had nothing but Zamzam water, and I have gotten so fat that I have folds of fat on my stomach. I do not feel any of the tiredness or weakness of hunger and I have not become thin.” The Prophet (Sallallahu ‘alayhi wa sallam) said, “Verily, it is blessed, it is food that nourishes.”

7. The miracle of its Origin
Mecca is built on a mass of igneous rock, and due to the process in which they form, these rocks have no pores and – due to partial melting of the minerals of which the rock comprises -cause any existing pores to close up. Science tells us that water reservoirs can only exist in rocks that are highly porous and permeable. Geologist Dr Zaghloul Al-Najjar, head of The Committee of Scientific Signs in the Quran and Sunnah states that this simple and great fact verifies the sanctity and holiness of the land.

8. Hadith substantiates its Science
Origins of the water was a mystery until tunnels were dug around Makkah, where engineers and workers found hairline fractures in the solid mass of rock that stretched for kilometres in either direction through which Zamzam was seeping out, extensive fractures which could only be caused by a mighty impact. Sunnah states that it’s because of the strong blow with which Jibra’eel Alayhis salam struck the earth that Isma’eel Alayhis salaam was able to drink.
The well isn’t that deep, 30 metres in fact of which 13 metres or a little less are filled with compressed sediments from the valley which don’t allow water to flow out. Below this is about 17 metres of igneous rock through which the water flows through these long hairline fractures in the rock, where it gains its high mineral content beneficial to both the body and soul of man.

9. It Manifests for what it is Drunk

The Messenger of Allah (peace and blessings of Allah be upon him) said: “The water of Zamzam is for whatever it is drunk for.”
{Narrated by Ibn Majah, 3062}

This is a hasan hadeeth. A myriad of cases exist that testify to the healing nature of Zam-zam. Drinking Zamzam with the sincere intention of fulfilling a need, such as healing a physical ailment, being freed from poverty or distress, even achieving calm in the wake of any type of anxiety, gives way to Allah fulfilling these needs. One could continue drinking it until one is completely healed.

The Prophet (Sallallahu alayhi wasalam) used to wash his chest with Zamzam to gain courage and relieve anxiety through Allah’s grace, before visiting the heavens; he would drink it and use it for Wudhu.

10. Water fasting.
Water fasting isn’t something new and has even been done during the time of the Prophet (Sallallahu alayhi wasalam). Revisit the hadith in point 6:

It was reported in Sahih Muslim that the Prophet (Sallallahu ‘alayhi wa sallam) said to Abu Dhār (Allah be pleased with him), who had stayed near the Ka’bah and its coverings for forty days and nights with no food or drink other than (Zamzam): “How long have you been here?” Abu Dhār (Allah be pleased with him) said, “I have been here for thirty days and nights.” The Prophet, sallallahu ‘alayhi wa sallam, said, “Who has been feeding you?” He said, “I have had nothing but Zamzam water, and I have gotten so fat that I have folds of fat on my stomach. I do not feel any of the tiredness or weakness of hunger and I have not become thin.” The Prophet, Sallallahu ‘alayhi wa sallam, said, “Verily, it is blessed, it is food that nourishes.” {Narrated by Imam Muslim, 2473}

Some of the positive benefits of a 48 hour Zamzam fast are an increase in the number of blood platelets and increased immunity through an increase in white blood cells, as well as a detoxifying effect on the body. Murwiya (Zam-zam) also increases haemoglobin levels, which result in increased energy levels. Testimonials state that these fasts eradicate morning breath, and hunger pangs, also providing a noticeable nourishing effect on the body.

References
http://www.youtube.com/watch?v=VonRItb61sw
http://www.youmuslim.com/video/40975/dr-knut-pfeiffer-islam%20s-zamzam-water-positive-effect-on-human-cells/
http://www.youtube.com/watch?v=cHm2y1mpTLw
“The Book of Zam Zam”, by Doctor Yahya Koshak
http://islamqa.info/en/6831

Authored by Sister “M”
Edited by Noorain Fathima

Zamzam 1

Categories
Shaykh Saleem Dhorat

‘Īd – An Occasion of Happiness

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Allāh ta‘ālā, through His sheer Grace and Mercy only, grants us many moments and days of happiness throughout our lives. When we hear of engagements and weddings, or of the birth of a child, or anticipate the day of ‘Īd, we experience joy in our hearts. Despite all our shortcomings, disobedience and subsequent unworthiness, He does not deprive us of such occasions of happiness. These occasions are unique in the sense that each individual, no matter what condition he is in, experiences happiness to some degree at the mere thought of their arrival. This happiness is from Allāh ta‘ālā alone, as He is the one in whose control lies joy and sorrow. 

One such occasion of happiness is the day of ‘Īd. However, when we entertain the thoughts of happiness that surround ‘Īd, many disobediences run through our minds. As far as the Dīnī aspects surrounding ‘Īd are concerned, only a handful are thought of, and even those, as mere rituals. At most, people will think of certain sunan of ‘Īd and ‘Īd salāh, and on ‘Īd-ul-Adhā the udhiyah (qurbānī). Thereafter, Zuhr, ‘Asr and the remaining salāhs of the day are almost unheard of. Even the Fajr salāh is missed by many especially when the days of ‘Īd fall in the summer months in the UK, because it is too early for them to make an effort to perform it. To perform the five times daily salāh is fard (compulsory) upon each and every believer, whilst the ‘Īd salāh is at most wājib, which, although of great importance, is albeit of a lower degree than fard. Therefore, being punctual in fulfilling a wājib whilst leaving aside a fard, is not the way a Muslim behaves, especially on an occasion of happiness. 

The happiness surrounding ‘Īd-ul-Adhā is based upon the great life of Ibrāhīm ‘alayhis salām, in which he was tested numerous times by Allāh ta‘ālā, but never once did he waver or falter in his obedience to Him. He was tested during his youth; he was exiled by his father when he had no resources and was in need of his father’s support. But for Allāh ta‘ālā, he left him. Then again he was tested during his old age, when he was commanded to sacrifice his son Ismā‘īl ‘alayhis salām, when he needed him the most. Allāh ta‘ālā says,

“When his Lord put Ibrāhīm to a test with certain Words, and he fulfilled them…” (2:124)

It is this great life that we remember on the days of ‘Īd-ul-Adhā, and we are made to understand by Allāh ta‘ālā that just as My Khalīl Ibrāhīm ‘alayhis salām, who gave all sacrifices in order to carry out My commands, is being remembered throughout the world by millions of people, year in, year out, and will be remembered in the Hereafter, if you also live your lives according to My commands, I will also grant you honour and dignity both in this world and the Hereafter. 

‘Īd in no way means that we enjoy ourselves as we like, disobeying Allāh ta‘ālā by watching movies, intermingling freely with the opposite gender, consuming harām and generally neglecting our duties as Muslims. We should at all times, especially on this happy day of ‘Īd, purify our hearts from harbouring grudges, jealousy, hatred and ill-feelings towards our fellow Muslim brothers and sisters, which is against the spirit of the way of our beloved Prophet sallallāhu ‘alayhi wasallam.

In contrast, we should have a greater sense of remembering Allāh ta‘ālā: the one who granted us this day of happiness. On the occasion of ‘Īd-ul-Fitr, Imām Abū Hanīfah rahimahullāh would complete the recitation of the entire Qur’ān during the night, and another during the day, after having already completed its recitation 61 times over the month of Ramadān. Our salaf as-sālihīn (pious predecessors) would spend their days of ‘Īd in the obedience of Allāh ta‘ālā and in His remembrance, whereas we spend ours in His disobedience.

We should learn our lesson from the blessed sīrah of Ibrāhīm ‘alayhis salām not to disobey Allāh ta‘ālā in the slightest, and submit totally to His command at every juncture in our lives, just like he ‘alayhis salām did. If we do this, then we will acquire the proximity of Allāh ta‘ālā and every day of our lives will be a day of ‘Īd; a day of happiness and ecstasy. A person who gains the proximity of Allāh ta‘ālā through obedience to Him experiences such happiness and ecstasy during every moment of his life, that in comparison to it the pleasures of the whole world amount to nothing. Moreover, the truth is that the pleasures we search for in the displeasure of Allāh ta‘ālā are superficial, fake, and hollow. They are nothing but illusions. True pleasure lies in the connection and strength of relationship with Allāh ta‘ālā, in love for the Prophet sallallāhu ‘alayhi wasallam, and in following his teachings in all aspects of life. 

It is this pleasure that our pious predecessors would experience. If that wasn’t the case, why would Ibrāhīm ‘alayhis salām have gone through so much for the sake of Allāh ta‘ālā? Why would Imām Abū Hanīfah rahimahullāh have recited the Qur’ān so much, even on the day of ‘Īd? One of our great predecessors, Mawlānā Fadl-ur-Rahmān Ganjmurādābādī rahimahullāh used to say that whenever he would go into prostration, he would not wish to raise his head again. Such was the feeling of ecstasy in worship and obedience. 

Ibrāhīm ibn Adham rahimahullāh would say, “By Allāh! If the kings were to know the pleasure we are in, they would fight us with swords [to snatch it away from us].”

Abū Sulaymān Ad-Dārānī rahimahullāh would say, “The worshippers of the night in their worship experience more pleasure than those who engage in futility.” 

This was the feeling of ecstasy and pleasure that compelled Bilāl radhiyallāhu ‘anhu to say, “Ahad, ahad (Allāh is One, Allāh is One)” despite being brutally tortured.

This lesson that we learn at the occasion of ‘Īd-ul-Adhā, should be revised each time Allāh ta‘ālā grants us any kind of happiness. At occasions of happiness we should not forget our Compassionate Creator who has granted us the happiness. May Allāh ta‘ālā grant us all the pleasure of His obedience, and keep us steadfast on the creed of Ibrāhīm ‘alayhis salām and his immense will of submission. Āmīn.

© Riyādul Jannah (Volume 21, Issue 11)

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