ummtaalib

The Consequences of Denying the Companionship of Abu Bakr al-Siddiq RA By Mufti Javed Iqbal Deoband.org

The Recent ‘Maqra-ah’/Hadith Majlis Trend Attending a few gatherings of completion of hadith books (like the khatm Bukhari) for the purpose of barakah etc is applaudable and encouraged. However, the recent trend of arranging public ‘maqra-ahs’ (also called Hadith Majlis; swift hadith recitals) of hadith books, like Sahih Bukhari etc. are indeed beneficial for the scholars, but harmful for the layman who doesn’t have a sound grounding in the basic subjects of the Islamic sciences. Such recitals should be held in control environments, for the scholarly only. An ‘under qualified’ layman cannot suffice on mere hadith recitals like these after which ‘ijazah’ (permission) for transmitting hadith is given to all. This could inflate one’s ego more than his knowledge! Read.... Maqra-ahs-eBook-.pdf

Fasting on the first three days of Rajab Question Is the following Hadith authentic? Nabi (sallallahu ‘alayhi wa sallam) said: “Fasting the first day of Rajab compensates for the sins of three years, fasting the second day expiates two years of sins and fasting the third day expiates one year of sins, thereafter one month’s sins are expiated for each day of fasting” Answer Abu Muhammad Al Khallal (rahimahullah) has recorded this narration with an extremely weak chain. The Hadith should not be quoted. (Refer: Jami’us Saghir, Hadith: 5051, Faydul Qadir and At Taysir Bi Sharhil Jami ‘is Saghir. Also see Al Mughir of Ahmad Siddiq Al Ghumari) Nevertheless, Mulla ‘Ali Qari (rahimahullah) has explained that in general, we are encouraged to observe additional Nafl (voluntary) fasts in Rajab. ( Al Adab Fi Rajab, pg. 30) And Allah Ta’ala Knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar hadithanswers

Seeking forgiveness in Rajab Question Kindly verify the following narration. Nabi (sallallahu ‘alayhi wa sallam) said: “Seek much forgiveness from Allah in Rajab because in every hour (of the month) Allah frees people from the fire” Answer This Hadith is recorded in Musnadul Firdaws. ‘Allamah Suyuti (rahimahullah) has cited this narration in his book on fabricated narrations. This Hadith should not be quoted. (Refer: Dhaylul La-ali Al Masnu’ah, vol. 2 pg. 617, Tanzihush Shari’ah, vol. 2 pg. 333, Tadhkiratul Mawdu’at of ‘Allamah Muhammad Tahir Al Fatani, pg. 116. Also see Al Adab Fi Rajab, pg. 38) However it has been the practice of certain seniors to seek extra forgiveness in Rajab (in general, without attaching any specific virtue). See here for more details. And Allah Ta’ala Knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar hadithanswers

Reason for asking for forgiveness after using the toilet Question I would like to know the reason we are asking Allah for forgiveness by saying ‘غفرانك’ (O Allah! forgive me) after using the toilet since we did not commit any sin by relieving ourselves. Answer The Muhaddithun have offered the following explanations: 1) Rasulullah (sallallahu ‘alayhi wa sallam) was constantly in the remembrance of Allah Ta’ala. While relieving himself, he was not in the remembrance of Allah Ta’ala for obvious reasons. Thus upon exiting, Nabi (sallallahu ‘alayhi wa sallam) sought Allah’s forgiveness for not remembering him in that span of time. 2) Man is not able to thank Allah enough for this bounty of digesting the food and then being able to relieve ones self. Since we are falling short in thanking Allah for this bounty one should seek forgiveness. (Refer: Mirqat, vol. 2 pg. 69, Tuhfatul Ahwadhi, vol. 1 pg. 43 and Badhlul Majhud, vol. 1 pg. 266) And Allah Ta’ala Knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar hadithanswers

Sunnats and Duas Upon Entering And Leaving The Toilet Bismihi Ta'ala 1.) For the purpose of Istinja, take along water and lumps of clay. To use three lumps of clay or three stones is Mustahab (preferable). If circumstances prevail, then this will be sufficient. Due to (clay lumps), difficulties are experienced in flushing the toilets. Thus, the Ulama have advised that toilet tissue should be used so that the flush is not spoilt. 2.) It was the practice of Rasulullah (Sallallaahu ‘alayhi wasallam) to visit the toilet with his head covered and with his shoes on. [Alaikum besunnati] 3.) Before entering the toilet recite this Dua: Note: Mullah Ali Qari (Rahmatullahi ‘alayh) has written in Mirqaat that with the blessings of the recitation of this Dua, a veil is cast between the person visiting the toilet and the evil Jinns. Hence they are unable to see one’s private parts. He has also written that the (ب) of the word can be read with either a dhamma (Pesh) or a Saakin (Jazm). [Mirqaat - Vol. 1, pg. 361] 4.) When entering the toilet, enter with the left foot. [Alaikum besunnati quoting from Ibn Majah] 5.) When removing the undergarment, it is better to lower oneself towards the ground as much as easily possible and thereafter remove the garment. [Tirmidhi, Abu Dawood] 6.) When coming out from the toilet, step out with the right foot first and then recite this Dua: 7.) Before entering the toilet, remove any ring etc. upon which any Ayat or the name of Rasulullah (Sallallaahu ‘alayhi wasallam) is visible. [Nasai] If a Ta’weez is covered with a cloth and sewn, it will be permissible to enter the toilet while wearing it. 8.) When relieving oneself, do not face the Qibla nor turn the back towards it. [Mishkaat , Tirmidhi , Ibn Majah] 9.) When relieving oneself, do not speak except out of absolute necessity. Also, do not engage in any Zikr whilst in the toilet. [Mishkaat, Abu Dawood - pg. 3] 10.) Be extremely careful and ensure that droplets of urine and stool do not splash upon one as most of the punishment of the grave is due to not protecting oneself from urine splashes. [bukhari, Ibn Maajah] 11.) Do not touch the private parts with the right hand during Istinjaa. Use the left hand for this purpose. [bukhari, Abu Dawood] 12.) Where a toilet is not available, relieve oneself behind some barrier so that one is not exposed to others. [Abu Dawood, Ibn Majah] 13.) Search for soft ground (when relieving oneself in the open) so that urine does not splash but is rather absorbed into the ground. [Tirmidhi, Abu Dawood] 14.) Sit and urinate. Do not urinate while standing. [Tirmidhi] 15.) After urinating, if one needs to dry himself he should do so behind some barrier (i.e. wall etc.) [behishti Zewar] 16.) Perform Wudhu according to the Sunnat at home. 17.) Perform the Sunnats at home before going to the Masjid. If there is no time for this, the same could be performed in the Masjid. Note: In today’s times, due to Sunnats being neglected, it is preferable to perform them in the Masjid. [Kamaalate Ashrafiya] From "BEAUTIFUL SUNNATS OF THE BELOVED NABI (SALLALLAAHU 'ALAYHI WASALLAM) By Hadhrat Moulana Shah Hakeem Muhammad Akhtar Saheb (Daamat Barakaatuhum) Source

MUSIC The Voice of the Devil Music in all its common forms is forbidden in Islam. From the child attending music lessons at school, to the nasheed singer who uses music in the background, to the pop and rap singers of the music industry; music in the forms currently in vogue are expressly forbidden in Islam. Rasulullah Sallallahu Alayhi wa Sallam in his condemnation of music has even mentioned specific musical instruments. Rasulullah Sallallahu Alayhi wa Sallam has stated, “The Bell is the musical instrument of the devil.” (Muslim) In the commentary of the verse, “And from men are those who purchase ‘Lahwal Hadith’ to misguide from the path of Allah”, the Jurist of this Ummah, Hadhrat Abdullah bin Masood Radhiyallahu Anhu and the greatest Quranic Commentator of this Ummah, Hadrat Abdullah bin Abbas Radhiyallahu Anhuma have both declared that this verse refers to music. (Tafsir Ibn Kathir) Rasulullah Sallallahu Alayhi wa Sallam has stated: “There will appear people from my Ummah who will seek to legalise fornication, the wearing of silk, wine drinking and the use of musical instruments. Some (of these) people will stay at the side of the mountain and when their shepherd comes in the evening to ask for his needs, they will say: ‘Return to us tomorrow.’ Then Allah will destroy them during the night by causing the mountain to fall upon them, while He changes others into apes and swines. They will remain in such a state until the Day of Resurrection.” (Bukhari) May Allah Ta’ala remove from the Ummah the attraction to music and replace it with the love of Quran and the Zikr of Allah, Ameen. Masjid Poster downloadable here. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport

Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu) in the cave of Thaur While in the cave on the journey of Hijrah, it is reported that Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu) was concerned that no creature come out from any hole in the cave and harm Rasulullah (Sallallahu Alaihi Wasallam). Thus, he began closing all the holes found inside the cave with pieces of his lower garment. However, there were still two holes which he was unable to close (due to insufficient clothing), so Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu) placed his both feet in those holes. Thereafter, Rasulullah (Sallallahu Alaihi Wasallam) placed his mubaarak head on the lap of Hadhrat Abu Bakr Siddeeq (Radhiallahu Anu) and fell asleep. While Rasulullah (Sallallahu Alaihi Wasallam) was asleep, Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu) perceived a bite under his foot by a snake in the hole. Not wishing to inconvenience and disturb the sleep of Rasulullah (Sallallahu Alaihi Wasallam) in the least, Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu) bore the pain and did not move an inch. However, being in excruciating pain and not being able to withstand the effects, uncontrollably tears began to roll down the face of Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu) and fell on the mubaarak countenance of Rasulullah (Sallallahu Alaihi Wasallam). Rasulullah (Sallallahu Alaihi Wasallam) suddenly awoke and asked: “What has happened, O Abu Bakr?” Hadhrat Abu Bakr Siddeeq (Radhiallahu Anhu) replied: “I have been bitten, may my parents be sacrificed for you, O Rasulullah (sallallahu Alaihi Wasallam).” Rasulullah (Sallallahu Alaihi Wasallam) placed his mubaarak saliva on the affected area, and the pain immediately subsided. (Mishaatul Masaabeeh) يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Four Phrases that are Heavier on the Scales than an Entire Morning of Dhikrullah (Remembrance of Allah): The Mother of the Believers, Juwairiyah bint Al-Harith reported that the Prophet came out from my apartment in the morning as I was busy in performing the dawn prayer. He came back in the forenoon and found me sitting there. The Prophet said, ”Are you still in the same position as I left you.” I replied in the affirmative. Thereupon the Prophet said, “I recited four phrases three times after I had left you. If these are to be weighed against all you have recited since morning, these will be heavier. These are: Subhan-Allah Wa bihamdihi, ‘adada khalqihi, wa rida-a nafsihi, wa zinatah ‘arshihi, wa midada kalimatihi (Allah is free from imperfection and I begin with His praise, as many times as the number of His creatures, in accordance with His Good Pleasure, equal to the ink that may be used in recording the words (for His Praise).” (Muslim) islaaminfo

Earning a 1000 good deeds and wiping away a 1000 bad deeds in Minutes If a person says "Subhanallah" (glory be to Allah) 100 times, a thousand good deeds are recorded for him and a thousand bad deeds are wiped away. (Muslim) islaaminfo

Talaaq via SMS Q. Is a Talaaq via sms, whatsapp, etc. valid? (Question published as received) A. A Talaaq (divorce) issued verbally or in writing is valid. (Shaami) Accordingly, a Talaaq (divorce) via sms, whatsapp etc. is also valid as it is considered to be a written Talaaq (divorce). And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Reading novels Q: Is reading books/novels allowed in Islam? If so what type of novels/books are permissible to read? Fictional or non fictional? A: A book is an influential companion. A companion can guide and misguide. The hadeeth very strongly condemns bad company. Hence, books that we read should guide us to righteousness and they should not be books that will confuse us and corrupt our behaviour, thinking and conduct. And Allah Ta'ala (الله تعالى) knows best. أبا بردة بن أبي موسى عن أبيه رضي الله عنه قال قال رسول الله صلى الله عليه وسلم مثل الجليس الصالح والجليس السوء كمثل صاحب المسك وكير الحداد لا يعدمك من صاحب المسك إما تشتريه أو تجد ريحه وكير الحداد يحرق بدنك أو ثوبك أو تجد منه ريحا خبيثة(صحيح البخاري #2101) عن أبي هريرة قال : قال رسول الله صلى الله عليه و سلم الرجل على دين خليله فلينظر أحدكم من يخالل (جامع الترمذي #2378) عن أبي سعيد أنه سمع رسول الله صلى الله عليه و سلم يقول لا تصاحب إلا مؤمنا ولا يأكل طعامك إلا تقي (جامع الترمذي #2395) Answered by: Mufti Ebrahim Salejee (Isipingo Beach)

The Novel Deception Shaitaan, the devil deceives many women into believing that they are enjoying peace and happiness when they enter the fiction, fabrication, imagination and fantasy world of a novel, or its new sister ‘the blog’. They try to run away from problems and worries by reading pages upon pages of lies and darkness. Remember! Just as doing and seeing sinful actions are forbidden, likewise to imagine and picture strange men and obscene scenes are also forbidden. Hours spent in sinful reading only adds to our problems and worries. Sin brings sadness and depression. This is the devils way of leading us away from Allah Ta‘ala. We lose all hope in Allah Ta‘ala and end up looking for comfort in a life of sin. It is like trying to feel comfortable while sitting in a house on fire! uswatulmuslimah

Audio Suicide the Killer Shaykh Sulaiman Moola

Having pride the extent of a Mustard Seed عن القاسم بن مخيمرة أن النبي صلى الله عليه و سلم قال لا يقبل الله عملا فيه مثقال حبة من خردل من رياء رواه ابن جرير الطبري مرسلا (الترغيب والترهيب 1/87) Hadhrat Qaasim bin Mukhaimirah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Allah Ta’ala does not accept any action wherein there was pride, even to the extent of a mustard seed."

SINCERERITY (IKHLAAS) Definition Ikhlaas means to have the intention of only pleasing Allaah Ta’alah in one acts of obedience. The motive must be only to obtain the Proximity and Pleasure of Allaah Ta’alah. This motive must not be contaminated with personal motives of gain or the pleasure of others. Method of acquisition The elimination of show and love for name and fame (riya) is precisely the acquisition of Ikhlaas. Explanation Nabie (Sallal Allaahu Alayhi waSallam) said: “All actions are judged by their intentions.” Irrespective of the type and quantity of good deed performed, if it is accompanied by sincerity, it will be permeated with barkat and acceptance. However the highest form of good deed performed in the greatest quantity, if it is accompanied with show or love for fame, it will be devoid of any real benefit to the person. To the extent that a person has acquired sincerity to that extent will a person really benefit through the good actions that are performed. The stages of sincerity are as follows: The highest stage is the rendering of an act only for the sake of Allaah Ta’alah, the motive for the action being absolutely free of anyone else besides Allaah Ta’alah. The second degree of sincerity is that the act is rendered to please people however the motive was not to acquire any worldly gain. The lowest form of sincerity is to render an act without having any motive, neither Deen nor the world, i.e. the non-existence of show (riyaa). (Source: Shariat and Tasawwuf by Maseehul Ummat Maulana Muhammad Maseehullah Khan Saheb (RA)

A Muslim's response to The God Delusion

Q. Is there any significance for a woman passing away in her menses? (Question published as received) A. A woman who passes away during her menses is no different than a woman who passes away when she is not in her menses. We have not come across any virtue or significance for a woman who passes away during her menses. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Treating a menstruating woman with kindness Ayesha Radhiyallahu Anhu has said, “Rasulullah Sallallahu Alayhi Wa Sallam would embrace me during my menses.” (Bukhari) Note: It was the practice of the Jews to distance themselves completely from their wives during menses. Rasulullah Sallallahu Alayhi wa Sallam practically demonstrated that this behaviour is not part of Islam by showing affection to his wives during their menses. Jamiatul Ulama (KZN) Council of Muslim Theologians

Last 3 verses of Surah Al-Hashr (Chapter 59) morning and evening (after Fajar & Maghrib) عن معقل بن يسار عن النبي -صلى الله عليه وسلم- قال: (من قال حين يصبح ثلاث مرات: أعوذ بالله السميع العليم من الشيطان الرجيم، ثم قرآ ثلاث آيات من آخر سورة الحشر وكل به سبعين ألف ملك يصلون عليه حتى يمسي، وإن مات في ذلك اليوم مات شهيداً، ومن قالها حين يمسي كان بتلك المنزلة It was narrated from Sayyidina Ma’qil ibn Yasaar (RA) that the Prophet (Sallaho Alaihe Wassallam) said: “Whoever says three times each morning, ‘A’oodhu Billaah il-samee’ il-‘aleem min al-shaytaan il-rajeem (I seek refuge with Allaah the All-Hearing, All-Knowing, from the accursed Shaytaan), and recites the last three verses of Soorat al-Hashr, Allaah will send seventy thousand angels to send blessings upon him until evening comes, and if he dies on that day he will die a martyr. And whoever says that in the evening, will be given a similar status.[Tirmidhi] Taken from central-mosque.com

Women presenters on radio stationsQ: Is it impermissible to listen to the voice of a non-mahram female? Often there is a female reading the news on the radio. Should one listen to this or switch it off? Some people claim that the Sahabah (May Allah Ta'ala be pleased with them) would ask Hadhrat Aa'isha (Radiallahu Anha) rulings and learn from her. Therefore the presence of female presenters on Islamic radio stations is fine. Is this justified? A: Shari'ah commands segregation between non mahram men and women. The reason for this command is that non mahram men and women freely intermingling and casually interacting among themselves leads to many evils and sins. Allah Ta'ala commands women in the Holy Qur'an thus: وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ﴿الأحزاب:33﴾ Remain within the confines of your homes and do not leave your homes displaying your beauty and attraction as the women of the days of ignorance used to display. Hence, it is imperative for one to understand that just as a woman is commanded to conceal her body by remaining within the confines of her home and not leaving her home without any valid reason, similarly she is commanded to conceal her voice from all non mahram men as her voice also is a cause of creating fitnah and a means of spurring up wrong feelings within the hearts of men. Allah Ta'ala commands women in the Qur'an: فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ ﴿الأحزاب: 32﴾ So do not speak in soft tones (with non mahrams), lest the one in whose heart is a disease should be moved with desire. Furthermore, on account of the abundant fitnah prevalent everywhere in this era, one should in his individual capacity exercise extreme caution when dealing with non mahram women and save himself from sin as well as the avenues that lead to sin. As far as the Azwaaj-e-Mutahharaat [the noble wives of Rasulullah (Sallallahu Alayhi Wasallam)] are concerned, it should be borne in mind that they were mahrams to the men of the ummah. Allah Ta'ala Himself refers to them as the mothers of the believers. After the demise of Rasulullah (Sallallahu Alayhi Wasallam) they were not permitted to remarry. Yet, despite them being mahrams to the men of the ummah, they still observed purdah from the Sahaabah (Radiyallahu Anhum). Hazrat Aa'isha (Radiyallahu Anha) herself mentions that during the farewell Hajj with Rasulullah (Sallallahu Alaihi Wasallam), whenever any men used to pass by us [the wives of Rasulullah (Sallallahu Alaihi Wasallam)] we used to conceal our faces with a cloth (in such a manner that the cloth would be suspended before our faces and not touch our faces) in order not to be seen by the men. When the men used to pass, then we used to lift the cloth. The Azwaaj-e-Mutahharaat conducted themselves in this manner to teach the ummah the level of caution that needs to be exercised between men and women. Despite the Sahaabah (Radiyallahu Anhum) being so pure compared to the men of these times, yet the Azwaaj-e-Mutahharaat and the women of the Sahaabah were commanded to observe purdah from them. The Sahaaba (Radiyallahu Anhum) only referred to the Azwaaj-e-Mutahharaat at the time of need where a matter relating to the Mubaarak life of Rasulullah (Sallallahu Alayhi Wasallam) needed some clarification. Hence with observing complete purda, Hazrat Aa'isha (Radiyallahu Anha) explained to them the laws of Deen. To try to justify the chit chat, chuckling and laughing and the general talking of women with men on radio on the basis of the Sahaabah (Radiyallahu Anhum) learning Deen from Hazrat Aa'isha (Radiyallahu Anha) is a complete distortion. And Allah Ta'ala (الله تعالى) knows best. النَّبِيُّ أَولىٰ بِالمُؤمِنينَ مِن أَنفُسِهِم وَأَزواجُهُ أُمَّهاتُهُم وَأُولُو الأَرحامِ بَعضُهُم أَولىٰ بِبَعضٍ في كِتابِ اللَّـهِ مِنَ المُؤمِنينَ وَالمُهاجِرينَ إِلّا أَن تَفعَلوا إِلىٰ أَولِيائِكُم مَعروفًا كانَ ذٰلِكَ فِي الكِتابِ مَسطورًا ﴿الأحزاب: ٦﴾ عن عائشة قالت كان الركبان يمرون بنا ونحن مع رسول الله -صلى الله عليه وسلم- محرمات فإذا حاذوا بنا سدلت إحدانا جلبابها من رأسها إلى وجهها فإذا جاوزونا كشفناه.(رواه أبو داود 1/254) عن أم سلمة قالت كنت عند رسول الله صلى الله عليه وسلم وعنده ميمونة فأقبل ابن أم مكتوم وذلك بعد أن أمرنا بالحجاب فقال النبى صلى الله عليه وسلم احتجبا منه. فقلنا يا رسول الله أليس أعمى لا يبصرنا ولا يعرفنا فقال النبى صلى الله عليه وسلم أفعمياوان أنتما ألستما تبصرانه (رواه أبو داود 2/568) عن علي أنه كان عند النبي صلى الله عليه وسلم فقال: "أي شيء خير للمرأة؟ فسكتوا، قال: فلما رجعت قلت: لفاطمة: أي شيء خير للنساء؟ قالت لا يرين الرجال ولا يرونهن، فذكرت ذلك للنبي صلى الله عليه وسلم فقال: إنما فاطمة بضعة مني (البزار ، وأبو نعيم فى الحلية وضعف) [كنز العمال 46012] Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Masails regarding visiting the graves Can Women visit the graveyard? In the Hanafi school of thought it is permissible for old women to visit graves as long as there is no action which is contrary to the Shariah such as loud crying, intermingling with men, body not fully covered as is required in the Shariah. Allahmah Ibn Abeedeen Shami (RA) has said that if the woman goes to the graves to cry, renew sorrows etc… then this will not be permissible. However, if they visit for contemplation or to seek barakah, then it is not wrong if they are old. It is disliked if they are young. (Raddul Muhtar p.151 v.3) When Should one visit the Graveyards? It is preferable and source of blessing to visit the graveyard on the following days: 1. Monday 2. Thursday 3. Friday 4. Saturday It is best to visit after jummah prayers on Friday, Saturday until sunrise, Thursday in the beginning of the day. Similarly on blessed nights like 15th Shabaan, two eids, Day of Aashorah. (Fatawa Hindiyyah P.350 v.5) What is the ruling of making buildings in a graveyard? The whole purpose of the rulings in Islam about the simplicity of burying the deceased i.e. no extravagant funerals or tombs should be built is because so people when visiting the graves ponder, contemplate about the hearafter and realise that one day they will be leaving this would and be inside the grave. Keeping the grave simple without any extravagant designs reminds oneself of his creation that he was a piece of earth and Allah created him into a human with it. Having graves made out of cement, bricks, building tombs around it destroys the whole purpose of visiting a grave; hence it will not be permissible. (Fatawa Rahimiyah P.67 V.7) Rules for placing flowers on the grave The placing of flowers on a grave is an action not proven through the Prophet of Allah (SAW) or the Sahabas (RA) or Tabreen’s (RA). (Fatawa Rahimiyah P123 V.7) Hazrat Shah Ishaaq Muhadith Dehlwi in “Ma la budah Minh” has said that this above mentioned practice is a custom of the disbelievers. The Prophet of Allah (SAW) has said: “Whoever imitates a group of people, he is from them.” (Sunan Abu Dawud P.559 v.2) Making Graves into places of worshipThe Prophet of Allah (SAW) said: Let there be curse of Allah upon the Jews and Christians for they have taken the graves of their apostles as places of worship.” (Sahih Muslim ) The Prophet of Allah (SAW) seeing the Jews and Christians indulging in these practices realised the danger of his own people falling into this trap, therefore he forbid us to do such practices. Sacrifice at gravesIt is not correct to sacrifice animals at graves and then distribute the meat there. Saaiduna Anas (RA) says that the Prophet of Allah (SAW) said: “There is no slaughtering of animals on graves in Islam.” (Sunan Abu Dawud ) To Face the grave and make dua It is permissible to face the graves and make dua to Allah (SWA) on the condition it is not understood and believed that the deceased is being asked. If so, dua should be made turning away from the graves. (Ahsanul Fatawa P.225 V.4) Tawaf around the grave Tawaf is only done around the house of Allah (SWA) and should not be done around the graves of the Prophets or pious people. (Fatawa Darul Uloom Deoband P.423 v.5) Visiting Graves at NightIt is permissible to visit the graves at night. (Fatawa Darul Uloom Deoband P.453 v.5) Source

Ruling on Visiting Graves QUESTION Is it permissible for one to visit the graves of the saints, pious and other Muslims? Some people say that it is unlawful to visit graves. Can you explain the ruling on this with evidence from the Sunnah? Also, if it is permissible, then what are the benefits in doing so? ANSWER In the name of Allah, Most Compassionate, Most Merciful, It is the understanding of the Ahl al-Sunnah wa al-Jama’ah that, visiting graves in general and the graves of the prophets, pious and saints in particular, is not just something that is permissible, rather recommended (mandub) and rewarding. There are many prophetic traditions in this regard, just to mention a few: 1) Ibn Buraida narrates from his father that the Messenger of Allah (Allah bless him & give him peace) said: “I used to forbid you from visiting graves. Now, do visit them…” (Sahih Muslim, no. 977) 2) Sayyida A’isha (Allah be pleased with her) narrates that “Whenever it was her turn to spend the night with the Messenger of Allah (Allah bless him & give him peace), he used to go to the Baqi (graveyard) in the last portion of the night and say: “May you be safe, O abode of the believing people. What you have been promised has come to you. You are tarried till tomorrow and certainly we shall follow you if Allah wills. O Allah, forgive the inmates of the Baqi-al-Gharqad.” (Sahih Muslim, no. 974) 3) Sayyiduna Abu Huraira (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “…Visit graves, for it reminds one of his death.” (Sahih Muslim, no. 976) 4) Sayyiduna Abd Allah ibn Mas’ud (may Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “I used to forbid you from visiting graves. Now, do visit them, for it (visiting graves) makes one ascetic of the world and reminds one of the hereafter.” (Sunan Ibn Majah, no. 1571) 5) Sayyida A’isha (may Allah be pleased with her) says: “The Messenger of Allah (Allah bless him & give him peace) gave permission in the visitation of graves.” (Sunan Ibn Majah, no. 1570) The above and many other narrations of the Messenger of Allah (Allah bless him & give him peace) are more than sufficient to prove the permissibility and desirability of visiting graves. There are many reasons for visiting graves, such as: a) It is a Sunnah of the Messenger of Allah (Allah bless him & give him peace), as we have seen in Hadith no. 2, quoted above; b) It reminds, the person visiting, of death, as mentioned in Hadith no 3; c) It reminds, the person visiting, of the purpose of one’s life and helps him in removing the love of this world from his heart and striving in the betterment of the hereafter; d) One benefits from the baraka of the person visited if one goes with a good intention, whether one realizes it or not. Those with more spiritual clarity realize this more clearly; e) It benefits the one visited, because of the reward of recital of Qur’an (and other matters) one makes. Having said the above, one must always remember not to engage oneself in any unlawful and blameworthy act when visiting graves, such as prostrating (sajda) to the graves, which is undeniably a grave sin, if not Kufr. Similarly, excessive mourning, crying and wailing has also been prohibited by the Messenger of Allah (Allah bless him & give him peace). Intermingling of the sexes at the graves of many saints is very common, which is unlawful, and must be avoided. Thus, all acts that are unlawful or innovation must be avoided when visiting graves. If one avoids such matters, and visits the graves by observing the proper manners (adab) and etiquettes of visiting, then not only will visiting graves be permissible, rather it will be regarded as an commendable act of virtue. And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Brother CH...can we please have the box at the end of the article at central-mosque? Its very helpful and we would be grateful if you can post it here..Jazakallah

FAQ on Qadha (missed) Salah (Paryers) Qaza-e-Umri When any one of you omits the prayer due to sleep or he forgets it, he should observe it when he remembers it [Muslim]. Note: you can’t pray any namaz at three times – during sunrise, sunset and at zawaal. After Fajr and Asr nawafil are not allowed; qaza are permitted. However, pray them secretly, not in front of people’s eyes, because not praying salah is a sin and by doing qaza in front of people you bring that into the open, whereas you should never disclose your sins to people.