ummtaalib

Receiving Such Rewards that Others cannot Reach One One should recite the following one hundred times: سُبْحَانَ اللَّهِ وَبِحَمْدِهِ Glory be to Allah Ta’ala, together with (reciting) His praises عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال من قال حين يصبح وحين يمسي سبحان الله وبحمده مائة مرة لم يأت أحد يوم القيامة بأفضل مما جاء به إلا أحد قال مثل ما قال وزاد عليه (ترمذي رقم 3469) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah Sallallahu Alaihi Wasallam) said: “The one who recites the following duaa in the morning and evening one hundred times receives such abundant reward that none from the creation will come on the day of Qiyaamah with the amount of reward that he will have except the one who recites the same or recites more (or something greater): سُبْحَانَ اللَّهِ وَبِحَمْدِهِ Ihyaauddeen.co.za

All the above taken from sunniforum.com with thanks

Reward for Reciting each letter of Holy Qur’aan. “Whoever reads a letter from the Book of Allah, he will have a reward. And that reward will be multiplied by ten. I am not saying that “Alif, Laam, Meem” is a letter, rather I am saying that “Alif” is a letter, “laam” is a letter and “meem” is a letter.” [Tirmidhi] Reward for Intended Good Deeds: On the authority of Ibn Abbas (may Allah be pleased with them both), from the Messenger of Allah (peace and blessings of Allah be upon him), among the sayings he related from his Lord (glorified and exalted be He) is that He said: "Allah has written down the good deeds and the bad ones." Then He explained it [by saying that] "he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed." [bukhari and Muslim]

Uttering the Shahada: `Ubadah bin As-Samit (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "He who bears witness that there is no true god except Allah, alone having no partner with Him, that Muhammad is His slave and His Messenger, that `Isa (Jesus) is His slave and Messenger and he (Jesus) is His Word which He communicated to Maryam (Mary) and His spirit which He sent to her, that Jannah is true and Hell is true; Allah will make him enter Jannah accepting whatever deeds he accomplished". [Al-Bukhari and Muslim]. Anas bin Malik (May Allah be pleased with him) reported: Mu`adh bin Jabal was riding on the beast with the Prophet (sallallaahu ’alayhi wa sallam), when he (sallallaahu ’alayhi wa sallam) said to him, "O Mu`adh!'' Mu`adh replied, "Here I am responding to you, and at your pleasure, O Messenger of Allah.'' He (sallallaahu ’alayhi wa sallam) again called out, "O Mu`adh.'' He (again) replied, "Here I am responding your call, and at your pleasure.'' He (Messenger of Allah) addressed him (again), "O Mu`adh!'' He replied, "Here I am responding to you, and at your pleasure, O Messenger of Allah.'' Upon this he (the Prophet (sallallaahu ’alayhi wa sallam)) said, "If anyone testifies sincerely that there is no true god except Allah, and Muhammad is His slave and Messenger, truly from his heart, Allah will safeguard him from Hell.'' He (Mu`adh) said, "O Messenger of Allah, shall I not then inform people of it, so that they may have glad tidings.'' He (sallallaahu ’alayhi wa sallam) replied, "Then they will rely on it alone (and thus give up good works altogether).'' Mu`adh (May Allah be pleased with him) disclosed this Hadith at the time of his death, to avoid sinning for concealing. [Al-Bukhari and Muslim]. Abudhar (RZA) narrates that the Prophet (SAW) said: One who uttered (in sincerety) the Kalimah La Ilaha Illallah and died having faith therein, certainly he would enter Jannah. Abudhar says: I asked the Prophet (SAW), even if the person has committed fornication and theft? The Prophet (SAW) responded: yes, though he has committed fornication and theft; (Abudhar says) I said again, even if he has committed fornication and theft? The Prophet (SAW) said: Yes, though he has committed fornication and theft. (Abudhar says) I again asked: Even if he has committed fornication and theft? The Prophet (SAW) said: Yes, even if he has committed fornication and theft on the contrary to the will of Abudhar. [bukhari] "Announce to the people the tidings that whoever says: No god except Allah alone, without partner, Paradise is guaranteed for him." [Nasa'i]

Asking for Forgiveness: On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him), from among the things he reports from his Lord (mighty and sublime be He), is that he said: "A servant [of Allah's] committed a sin and said: 'O Allah, forgive me my sin.' And He (glorified and exalted be He) said: 'My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them.' Then he sinned again and said: 'O Lord, forgive me my sin.' And He (glorified and exalted be He) said: 'My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them.' Then he sinned again and said: 'O Lord, forgive me my sin.' And He (glorified and exalted be He) said: 'My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you.'" [Muslim (also by al-Bukhari).] On the authority of Anas (may Allah be pleased with him), who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: "Allah the Almighty said: 'O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it.'" [At-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound.]

Having the Fear of Allah: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said: "A man sinned greatly against himself, and when death came to him he charged his sons, saying: 'When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else].' So they did that to him. Then He said to the earth: 'Produce what you have taken - and there he was!' And He said to him: 'What induced you to do what you did?' He said: 'Being afraid of You, O my Lord (or he said: 'Being frightened of You'),' and because of that He forgave him." [Muslim (also by Al-Bukhari, an-Nasa'i and Ibn Majah).]

Page 16: 2nd line - coma after the 2nd word, "we" would be better? Page 17: last line - no coma after "and" Page 18: last paragraph, 6th line: the M should not be capital in "Mercy" Page 19: 1st line of "General Principles": the end of the line going into the 2nd line seems incorrect 6th line: "Mercy and Pleasure" in the should not be capital letters 7th line: remove "and" after "soul" In point number 1:add a coma after "travelling" Page 20: point number 6 - 3rd line: add "the": "which are in the real sense" Page 21: add "sallallaahu 'alayhi wasallam" after ""His Rasul" in the second line after the verse and again in the 2nd line of the next paragraph 3rd line of the 2nd paragraph after the verse: "in return for this, He has also promised two things" add full stop here. Then "first" with capiutal letter and coma after it and then again a coma after "second" in the next line Page 22: no need for the "but" in the first line after "kingdom" the space before the title "Final Appeal" needs to be deleted Alhamdulillah completed.... and may Allah ta'ala guide the ummah to unite and do such deeds which led to the glory of the past, aameen!

Oh You Hindu Awake! By Dr. Chatterjee INTRODUCTION Regarding the religion referred to as `Hinduism', JAWAHARLAL NEHRU said in his "THE DISCOVERY OF INDIA" (Page 37): "HINDUISM as a faith is vague, amorphous, many sided, all things to all men. It is hardly possible to define it, or indeed to say definitely whether it is a religion or not, in the usual sense of the word. In its present form, and even in the past, it embraces many beliefs and practices, from the highest to the lowest, often opposed to or contradicting each other." Source Read or Download and pass on to others! o-you-hindu-awake.pdf

Loving your fellow Muslim for the sake of Allah: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Allah will say on the Day of Resurrection: 'Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade.'" [bukhari (also by Malik).]

Two kalimahs are such.. lighter on tongue heavier in weight Dearer to Rahman Subhanallahi wabihamdihi Subhanallahil Adheem.

Sitting in good gatherings: On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said: "Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah's name is being invoked: they sit with them and fold their wings round each other, filling in that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven." He (the Prophet - peace and blessings of Allah be upon him) said: "Then Allah (mighty and sublime be He) asks them - [though] He is most knowing about them: 'From where have you come?' And they say: 'We have come from some servants of Yours on Earth: they were glorifying You (Subhana llah), exalting you (Allahu akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al-Hamdu lillah), and asking [favours] of You.' He says: 'And what do they ask of Me?' They say: 'They ask of You Your Paradise.' He says: 'And have they seen My Paradise?' They say: 'No, O Lord.' He says: 'And how would it be were they to have seen My Paradise!' They say: 'And they ask protection of You.' He says: 'From what do they ask protection of Me?' They say: 'From Your Hell-fire, O Lord.' He says: 'And have they seen My Hell-fire?' They say: 'No.' He says: 'And how would it be were they to have seen My Hell-fire!' They say: 'And they ask for Your forgiveness.'" He (the Prophet - peace and blessings of Allah be upon him) said: "Then He says: 'I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection.'" He (the Prophet - peace and blessings of Allah be upon him) said: "They say: 'O Lord, among then is So-and-so, a much sinning servant, who was merely passing by and sat down with them.'" He (the Prophet - peace and blessings of Allah be upon him) said: "And He says: 'And to him [too] I have given forgiveness: he who sits with such people shall not suffer.'" [Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i).]

Forgiving a loan: On the authority of Abu Mas'ud al-Ansari (may Allah be pleased with him), who said that the Messenger of Allah (may the blessings and peace of Allah be upon him) said: "A man from among those who were before you was called to account. Nothing in the way of good was found for him except that he used to have dealings with people and, being well-to-do, he would order his servants to let off the man in straitened circumstances [from repaying his debt]." He (the Prophet - peace and blessings of Allah be upon him) said that Allah said: "We are worthier than you of that (of being so generous). Let him off." [Muslim (also by al-Bukhari and an-Nasa'i).]

Giving water to a dog: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "While a man was walking on his way he became extremely thirsty. He found a well, he went down into it to drink water. Upon leaving it, he saw a dog which was panting out of thirst. His tongue was lolling out and he was eating moist earth from extreme thirst. The man thought to himself: `This dog is extremely thirsty as I was.' So he descended into the well, filled up his leather sock with water, and holding it in his teeth, climbed up and quenched the thirst of the dog. Allah appreciated his action and forgave his sins". The Companions asked: "Shall we be rewarded for showing kindness to the animals also?'' He (PBUH) said, "A reward is given in connection with every living creature". [Al-Bukhari and Muslim].

Paradise for giving call to prayer: On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said: I heard the messenger of Allah (peace and blessings of Allah be upon him) say: "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) will say: 'Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise.'" [An-Nasa'i]

Prostitute forgiven for showing compassion to a dog: Narrated Abu Hurairah that Allah's Apostle said, "A prostitute was forgiven by Allah, because, passing by a panting dog near a well and seeing that the dog was about to die of thirst, she took off her shoe, and tying it with her head-cover she drew out some water for it. So, Allah forgave her because of that." [bukhari]

Small Deeds, Big Reward! Taken from sunniforum.com This will, , help raise our iman and increase our hope for Allah's mercy. Jannah for removing obstacles from a pathway: Abu Hurairra reported that the Prophet, may Allah bless him and grant him peace, said, "A man passed by a fallen branch in the middle of the road and said, 'By Allah, I will remove this from the path of the Muslims so that it does not inconvenience them' and he was admitted into the Garden." [Muslim]

Is it permissible to gather friends for recitation of the Quran in a new home? Question Salaam, I bought a new home and would like to invite few friends for reciting Quran in my home. Is it permissible to have Quran Khwani at home. Any reference from Quraan / Ahadees or any such incident reported during holy time. Jazak Allah! Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. A new house is one among the many countless blessings of Allah Ta’ala. There are many other bounties of Allah Ta’ala that far supersede the bounty of a new house for example, our 5 senses, our intellect, good health etc. Whilst we appreciate the bounty of a new house and enjoy it, we do not regard it to be the greatest bounty. Some Sahabah radhi Allahu anhum were very wealthy. There is no mention of any specific practice by the Sahabah radhi Allahu anhum like reciting the Quran, dua etc. before moving into a new house. However, a Believer respects the Quran and seeks to derive barakah through the Quran in his happy occasions. The Quran may be recited before entering and living in a new home on condition reciting the Quran on this specific occasion is not considered to be compulsory and there are no un-Islamic practices during that occasion. The Quran should not be reduced to reading only when entering a home or opening a shop or during occasions like jalsas’ etc. The Quran should be part of our daily lives. And Allah Ta’āla Knows Best Mufti Ebrahim Desai Saheb

Question What is the procedure of moving/settling into a newly bought house? Are there any duas/suras/prayers to read when entering or moving into a new house? Answer Respected Brother-in-Islam Assalaamu Alaykum Wa Rahmatullaahi Wa Barakaatuhu We have not been able to locate any specific Du’aa or Surah to be recited upon this occasion. One should, however, ask Allah Ta’ala for Barkat (blessings), mercy and a good outcome. The following Du’aas could be recited, 1. ‘Allaahumma Ahsin aaqibatanaa fil umoori kullihaa wa ajirnaa min khizyiddunya wa adhaabil aakhira’ (Oh Allah, grant us a good outcome in all our matters and save us from worldly disgrace and punishment in the hereafter). (Hisnul Haseen pg.469; Darul Ishaat) 2. Allaahumma innee as-aluka min fadhlika wa rahmatika fa innahuu la yamliku haa illaa anta One should also be sure to say ‘Salaam’ whenever entering the home as this will be a source of blessings for himseld and the members of his household. Together with this, he should recite the Masnoon Du’aas for entering a home as follows: Allaahumma innee as-aluka kharal mawlaj wa khairal makhraj. Bismillaahi walajnaa wa bismillaahi kharajnaa wa alallaahi rabbinaa tawakkalnaa It is advisable also that Dhikr (remembrance of Allah) and Salaat take place regularly to ensure that divine blessings remain in the home and the lives of its occupants. It is our humble suggestions that a few Ahaadith from Fadhaail-e-Aamaal of Shaykh Zakariyya be read daily as Ahaadith create special Noor (light) in the home. and Allah Ta’ala Knows Best Mufti Ebrahim Desai FATWA DEPT. Source

Thread of Tawbah Tawbah is that special thread which stitches together the relationship between Allāh ta‘ālā and His servant after it is torn by sin

The Importance of Duaa The hadeeth speaks of du‘aa being the essence of ‘ibaadat. In fact, one hadeeth states that du‘aa itself is ‘ibaadat. Apart from the various forms of ‘ibaadat that we do, we still need a way to secure the favours of Allah Ta‘ala. So this is through du‘aa. Allah Ta‘ala teaches us the manner of du‘aa via the incident of Zakariyya (‘alaihis salaam). The first aspect is that it was “nidaa-an khafiyya” – he was not shouting out to Allah Ta‘ala and demanding from Him, rather it was silent with humility. The second aspect is that he expressed his weakness and inability – “My bones have become feeble and my hair has turned white.” We also need to show our weakness to Allah Ta‘ala, that we are always in need of Him. The third aspect is that we build our hope in Allah Ta‘ala – “I have never been turned down by You, O my Rabb.” Du‘aas are always answered, they are never rejected. It is just that some du‘aas take time to materialise. It is like different seeds that you plant. Some may take one year to bear fruit and some may take ten to fifteen years. One should therefore go on begging from Allah Ta‘ala. And Allah Ta‘ala loves the tears of His servants. Therefore, at times there is a delay in the du‘aas being answered. Source: Al-Haadi

Shattering the Glass Vessels of the Nabi صلى الله عليه وسلم

12 Secrets You Should Know About Shisha The information about the effects of Shisha in the body had been written and read by many. But people want to read more about this sensational Shisha. At present, people won’t believe a thing without facts on it. So one would like to know the important details about what about Shisha that makes people so intrigue and what sets it apart from cigarette. Facts about the inside story why Shisha had the particular effects in the body and why Shisha users want more of it, making them smoke more and more everyday. Does Shisha contain more harmful substance than cigarette smoking? Are there similarities and differences between the Shisha waterpipe and cigarette as to the modality of the harmful substances it can deliver to the body of the user? Questions like these need answers. This is a point where you ought to know more about Shisha. Here are important secret facts that you need to know. 1. Same effects with cigarette. Smoking Shisha and breathing second hand smoke from waterpipes can be presumed to have similar effects as exposure to cigarette smoke. The belief of some that Shisha is harmless only leads to their own destruction. Shisha is as dangerous as cigarette smoking. 2. Shisha contains more carbon monoxide. Shisha contains carbon monoxide (CO) in amounts equal to or greater than that from cigarettes. CO replaces oxygen on red blood cells, making it harder for the body to deliver oxygen to vital organs which can later lead to organ damage. 3. Shisha smoking has cancer causing substance. Smoking Shisha contains significant amounts of nicotine, levels of costic compounds such as tar, carbon monoxide (car exhaust), heavy metals like cobalt, and lead; and a host of cancer causing chemicals. 4. Prone to Addiction. Shisha smoking produces similar increased blood nicotine levels and heart rate as cigarette use. The inhaled substances trigger chemical reactions in nerve endings, this release dopamine; which is associated with the feeling of pleasure. This seems to play an important role in nicotine addiction. A Shisha smoker is still smoking tobacco and the nicotine in it causes dependence after using it for several times. 5. Charcoal in Shisha increased the risk of diseases. Unlike cigarettes, Shisha smoke may also contain charcoal or wood cinder combustion products from the heat source used to burn the tobacco, increasing the cancer-causing agents in the smoke. Apart from the harmful effect of the chemical, the end product produced by the charcoal only intensifies the damage it can cause to the body. 6. Damaged different body organs. Shisha smoke is associated with increased risk of disease including cancer, heart disease, lung disease and many other deadly ailments. It might not be noticeable now but the harmful chemicals are already slowly damaging certain parts of the body of a Shisha user. 7. Shisha delivers more smoke in the body. Of concern, smokers of water pipes may be exposed to even more smoke than cigarette smokers because water pipe smoking sessions last from 20-80 minutes during which a smoker may inhale as much smoke as that from 100 or more cigarettes. This only magnified and multiplied the effects of smoking Shisha. 8. Known by many names. So be informed to be familiar, Shisha are one name for waterpipes, which is a method of smoking tobacco. Other names include: hookah, boory, goza, narghile, nargile, arghile, and hubble bubble. 9. Shisha has a flavoured tobacco. The most common form of tobacco smoked in a water pipe is called Maassel, which is sweetened and flavored in such flavors as apple, mint, cappuccino, etc. 10. More rampant in some counties. Shisha water pipes are most common in areas of China, India, Pakistan, and the Eastern Mediterranean Region, as well as United States. Also to be noted, that Shisha outlet had been showing up like mushroom in different parts of the globe today. 11. Shisha has adverse effects during pregnancy. Pregnant women smoking a Shisha are putting their unborn child at great risk for low birth weight and other birthing problems. 12. Shisha can spread infectious diseases. Other health risk includes the spread of infectious diseases like tuberculosis, herpes, and hepatitis. Viral infections can be transmitted through the sharing of the same mouthpiece; a common custom in many cultures. In conclusion, the available evidence suggests that smoking Shisha waterpipes and being exposed to second-hand smoke from water pipes are associated with a high degree of health risk, including cancer risk. There is a widespread misperception that Shisha smoking is safe. In general, people know little about its health effects and believe that it is less harmful than cigarette smoking. Another common misperception among Shisha users is that they will not suffer any adverse consequences if they smoke occasionally rather than daily like most cigarette smokers. Yet even occasional users could be harmed because they probably inhale lot of smoke full of toxic substances during smoking sessions that typically last for 45 minutes to over an hour both directly and through secondhand smoke. Knowing this facts will aide you now of why Shisha could have this big impact in your health and well being. Source

Daughter, Sister, Wife & Mother of Prophets? Message sent to me: Question: Who is the only woman whose father, husband, brother and son were Nabīs? Answer: Layyā bint Ya‘qūb – her father was Ya‘qūb عليه السلام ; her husband was Ayyūb عليه السلام ; her brother was Yūsuf عليه السلام ; and her son was Ẓul Kifl عليه السلام . My comment: At the outset, it should be mentioned that there are many unheard of narrations circulating through the blessings of ash-Shaykh Email, al-Allāmah Blackberry and al-Mufti Facebook etc. The scholars are under no obligation to verify each of these circulations. The onus is upon the circulator to prove the authenticity of what he distributes. عن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال… البينة على المدعي Rasūlullāh صلى الله عليه وسلم said, “The burden of proof rests upon he who makes the claim.” [al-Bayhaqī] That being said, my instinct tells me that the Layyā “narration” is but an attempt to provide a female equivalent to the Ḥadīth mentioning Yūsuf عليه السلام as being Nabī, son of Nabī, son of Nabī, son of Nabī. Daughter of Ya‘qub عليه السلام Despite the story of Yūsuf عليه السلام being the single most detailed continuous story narrated in the Qurān, the only names mentioned in it are that of his and that of his father. This is because the Qurān is a book of guidance and does not detail dates, names, places etc. as the Hebrew scripture does. However, it is permitted to refer to the Hebrew books for such details – where they make sense and do not contradict anything established by Islām – for Rasūlullāh صلى الله عليه وسلم said: عن عبد الله بن عمرو: “بلغوا عني ولو آية، وحدثوا عن بني إسرائيل ولا حرج، ومن كذب علي متعمداً، فليتبوأ مقعده من النار Convey from me even if it be an Āyah. Narrate from the Children of Isrāīl and there is no harm in it. But he who intentionally lies against me should prepare his resting place in the Fire.” [al-Bukhārī] According to Genesis, “Leah” or Layyā was a wife of Ya‘qūb عليه السلام who bore him his only daughter, Dīnah. This already debunks the fictitious Layyā, supposed daughter of Ya‘qūb عليه السلام . Genesis further describes her being raped by an idol-worshipper. The Hebrew sources describe her only child, variously a boy or a girl, as the product of that rape. Even if a boy, it would be impossible for Dīnah/Layyā to be a mother of a Nabī, since the Qurān describes Prophets as pure of lineage. Ẓul Kifl عليه السلام could not be the product of rape. Sister of Yusuf عليه السلام Firstly Yusuf عليه السلام did not have a full sister. He was the son of Rachel (Rāḥil) whilst Dīnah was the daughter of Leah (Layyā). That aside, Dīnah has been discussed above. Mother of Ẓul Kifl عليه السلام Ẓul Kifl عليه السلام is mentioned twice in the Qurān. Although suggestions have been made, he is not clearly identified with any figure in the Bible with absolute certainty. If we accept the suggested names, we also accept that none of them are grandchildren of Ya‘qūb عليه السلام. If we avoid the suggested names and restrict our discussion to Islāmic sources, then neither the Qurān nor Ḥadīth mention his mother. I cannot check every Tafsīr, but neither Ibn Kathīr, al-Baghawī nor al-Qurṭubī mention his mother. Surely being the grandson of Ya‘qūb عليه السلام would have merited a mention? Furthermore, the narration which the Books of Tafsīr quote from Ibn ‘Abbās , describing how Ẓul Kifl عليه السلام attained his position, makes it abundantly clear that this was generations after Ya‘qūb عليه السلام when there was a large population descended from him and a kingdom had been established. In other words, he was born after Mūsā عليه السلام and was no son of any daughter of Ya‘qūb عليه السلام : عن ابن عباس رضي الله عنهما، قال: “إن نبياً من أنبياء بني إسرائيل، آتاه الله الملك والنبوة، ثم أوحى الله إليه أني أريد قبض روحك، فاعرض ملكك على بني إسرائيل، فمن تكفل لك أنه يصلي بالليل حتى يصبح، ويصوم بالنهار فلا يفطر، ويقضي بين الناس فلا يغضب، فادفع ملكك إليه، فقام ذلك النبي في بني إسرائيل وأخبرهم بذلك، فقام شاب، Allāh granted a Nabī from amongst the Prophets of Banū Isrāīl kingship and prophethood. Allāh revealed to him, “I intend to seize your soul. So present your kingdom to Banū Isrāī. He who guarantees (kifl) you that he will offer Ṣalāh until the morning; and fasts during the day without breaking it; and will judge amongst the people without becoming angry; then give him the kingdom.” The Nabī stood amongst Banū Isrāīl and informed them of that. A young man stood….. Wife of Ayub السلام عليه The Mufassirūn have written extensively about the wife and children of Ayūb عليه السلام . They describe Allāh’s gifts to the Nabī who had succeeded in the tests put upon him. This included the loyal wife and restoration of his deceased children and additional offspring as well. They debate whether the children were resurrected or are to be restored in the Ākhirah. Again, neither Ibn Kathīr, al-Baghawī nor al-Qurṭubī mention his wife being the daughter of Ya‘qūb عليه السلام , which would have been a pertinent point in listing Allāh’s favours in regards his family. Even the Bible does not mention her name. In all the discussion on the offspring, none mentions Ẓul Kiflعليه السلام as being amongst them. This would have been a most glaring omission in the light of the Qurān describing other prophets (Yūsuf, Yaḥyā and ‘Īsā) as gifts to the virtuous (Ya‘qūb, Zakarīyā and Maryam). How then does the Qurān and commentators maintain silence on Ẓul Kifl عليه السلام being the supposed son of Ayūb عليه السلام ? Although not a unanimous view, the possibility of Ayūb عليه السلام being European and not Asian, makes the above parentage of an Asian Nabī even more farfetched. Conclusion In conclusion, the Ummah should be far more careful of what they narrate as fact. In regards the above, I believe the balance of facts point to it being a fiction. Kindi's Blog

The House of Khadijah Prayer area for women over the House of Khadijah مصلى للنساء فوق بيت السيدة خديجة www.makkahnewspaper.com/makkahNews/images/March.2015/21.3... شهد الموقع التاريخي لبيت أم المؤمنين السيدة خديجة بنت خويلد رضي الله عنها، تطورا لافتا بعد أن تم قبل أيام إدخاله كاملا ضمن مساحة مصلى خصص للنساء وأحيط بسور منخفض من الرخام الأبيض في الساحة الشرقية للمسجد الحرام. http://www.makkahnewspaper.com/makka...l#.VQ1uaI4Yu6V Google translation: Witnessed the historic site of the house of the mother of believers Khadija girl Khuwailed God bless her, sophisticated pointing days after it has been fully inserted within the chapel space devoted to women and contoured low wall of white marble arena in East Grand Mosque before. Excavation of the site of the House of Khadijah in 1989 Larger pic:http://i2.cdn.turner.com/cnnnext/dam...ge-gallery.jpg Larger pic: http://4.bp.blogspot.com/_ke5uBa894V...ah+%281%29.jpg taken from muftisays.com

Various Forms of Tawassul and Istighatha and their Rulings <QUESTION> I wanted to know the Islamic position on seeking intermediaries to Allah, and on seeking help from the dead and calling onto them. Some say it is allowed, and others say it is major shirk. Can you please explain in detail? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, You have asked about two different issues; and, as such, both will be treated separately. The first relates to supplicating Allah using an intermediary (known as Tawassul), and the second relates to calling upon and seek the help of other than Allah (known as Istighatha and Isti’ana). Supplicating Allah through Intermediaries (Tawassul) A detailed answer on this issue was previously posted (on our website). Nevertheless, here is a summary of what was outlined in that answer: There are three ways of supplicating Allah through a means or intermediary: 1) Seeking intermediary through one’s actions (tawassul bi ‘l-a’mal) This refers to using one’s good deeds and righteous acts as an intermediary when supplicating Allah Most High. For example, one says, “O Allah, please fulfil my need in consideration of such-and-such good deed I carried out on that particular day.” This type of Tawassul is permitted, and even recommended, according to all major classical Imams – with no disagreement on its permissibility. The proof for its permissibility is the famous incident described by the Messenger of Allah (Allah bless him & give him peace) of three people from a nation before us who were blocked in a Cave. Each one of them beseeched Allah by naming a righteous deed, and then said, “O Allah, if I did this seeking only your pleasure, then relieve us [from this distress].” Consequently, Allah made the rock to move away and they all came out of the cave. (Bukhari and Muslim) 2) Seeking intermediary through living persons (tawassul bi ‘l-ahya) This refers to using a living person as an intermediary when supplicating Allah Most High, due to his righteousness and closeness to Allah. For example, one says, “O Allah, please fulfil my need in consideration of such-and-such pious slave of yours and your love for him.” This type of Tawassul is also permitted according to all major classical Imams and jurists, with no disagreement on its permissibility. The proof for its permissibility, amongst others, is that which is related by Sayyiduna Anas ibn Malik (Allah be pleased with him) that the Companion Sayyiduna Umar ibn al-Khattab (Allah be pleased with him) sought rain from Allah at the time of drought through the intermediary of the uncle of the Prophet, al-Abbas ibn Abd al-Muttalib (Allah be pleased with him). (Sahih al-Bukhari) 3) Seeking intermediary through deceased persons (tawassul bi ‘l-amwat) This refers to using a person who has passed away – such as a Prophet or saint – as an intermediary when supplicating Allah Most High, due to his righteousness and closeness to Allah. For example, one says, “O Allah, please fulfil my need in consideration of your Prophet whom you love” or “O Allah, I ask you through your Prophet.” This form of Tawassul is permitted according to the vast majority of classical Imams (salaf) and jurists (fuqaha) including the four Sunni Schools of Islamic law. Only Imam Ibn Taymiya and those who followed him object to it, saying that it negates the concept of Tawhid. Among the many proofs of its permissibility is the Hadith of Uthman ibn Hunayf (Allah be pleased with him) in which the Messenger of Allah (Allah bless him & give him peace) advised a man complaining of blindness to offer two Rak’ats prayer and then supplicate saying, “O Allah, I ask you and turn to you through my Prophet Muhammad, the Prophet of Mercy...” (Tirmidhi) The same Uthman ibn Hunayf, after the passing of the Prophet (peace be upon him), advised a person who visited him repeatedly, concerning something he needed, to do the same. (Al-Mu’jam al-Kabir of Tabarani and classed as authentic (sahih) by al-Bayhaqi, Mundhiri, al-Haythami and others). Moreover, if the second form of Tawassul (through living persons) is permitted, then the third form (through deceased persons) should also be allowed, since in both cases one supplicates Allah and not the individual. It is not through a physical body or through life or death; rather, through the positive meaning attached to the person in both life and death. In reality, both the second and third forms can simply be considered as manifestations of the first form, i.e. seeking intermediary through one’s actions. This is because when one uses Tawassul in supplication, one merely highlights the lofty position of the person before Allah and one’s love for him, i.e. saying, “O Allah, this certain Prophet of yours is very close to you. I do not possess any good deeds, but I have love for the pious. Pardon me and forgive my sins due to this love I have with this pious servant of yours”. As such, the thing being presented before Allah is the ‘love’ and ‘connection’ with the Prophet, which in reality is a righteous deed. Before ending this section, it is important to note that one’s supplication (dua’) is not in need of Tawassul. To believe that Dua’ is not accepted, or the chances of its acceptance are less, should Tawassul not be carried out, is an erroneous understanding. One may never use an intermediary in supplication, and by doing so, would have not done anything wrong. And Allah knows best. Calling Upon and Seeking the Help of other than Allah (Istighatha and Isti’ana bi ‘l-ghayr) There are various ways of calling upon and seeking the help of other than Allah: 1) Calling upon others in imaginary terms This is when a poet – for example – addresses a Prophet, saint or even inanimate objects in imaginary and figurative terms, merely to express love and desire. Such poetry has been related from a number of Imams and great scholars of Islam in which they address the Messenger of Allah (Allah bless him & give him peace), pious individuals, the city of Madina, birds, mountains, and so on and so forth. This type of calling out is, in of itself, permitted because the intention is not to call upon the addressee and the belief is not that they are directly hearing; rather, it is done out of mere longing and love. However, in an atmosphere where such words may be misconstrued or lead to incorrect beliefs, they should be avoided. (Fatawa Usmani by Mufti Taqi Usmani 1/58-5) 2) Seeking help from one another in worldly matters This refers to asking help from a living person in matters ordinarily in his control or in apparent causes (al-asbab al-zahira). For example, seeking help from a medical doctor for treatment, taking medicine, or asking an engineer to fix one’s vehicle. This obviously is permitted and does not require any proof, provided one holds the one whose help is being sought merely as a means, and Allah alone as the true effecter. 3) Requesting living persons for Dua’ This refers to requesting a living person such as a scholar, pious individual, parent, friend or traveller to supplicate on one’s behalf, with the understanding that the chances of his Dua’ being accepted are great because of his rank, location or situation. This also is without doubt permitted. The proof for its permissibility is the Hadith in which the Messenger of Allah (Allah bless him & give him peace) said to Sayyiduna Umar (Allah be pleased with him) when the latter was departing for Umra, “O my brother, do not forget us in your supplications.” (Abu Dawud and Tirmidhi) 4) Requesting deceased persons for Dua’ This is done in two ways: a) Going to the grave of a Prophet or pious individual and requesting him to supplicate on one’s behalf. For example, one says, “Oh such-and-such person, pray for me that Allah Most High fulfils my work.” The ruling concerning this returns to the issue of whether the dead are able to hear in their graves. There is a ‘legitimate’ difference of opinion between the Companions and classical scholars on this issue, with many – such as Imams Ibn Abd al-Barr, Ibn Jarir al-Tabari, Ibn Qutayba and Ibn Kathir (Allah have mercy on them) – affirming the hearing (sima’) of the dead, and this is also the position of the Companion Abdullah ibn Umar (Allah be pleased with him). Among the proofs supporting this position is the Hadith narrated by Anas ibn Malik (Allah be pleased with him) that the Messenger of Allah (Allah bless him and grant him peace) said, “Verily when the servant is put in his grave, and his companions turn away from him, he hears the noise of their sandals.” (Sahih Muslim) Secondly, the Messenger of Allah (Allah bless him and grant him peace) addressed the disbelievers from the dead of Badr saying, “We have found true what our Lord promised us, did you find true what your Lord promised you?” Umar (Allah be pleased with him) said, “O Messenger of Allah! You are speaking to bodies that have no souls?” The Messenger of Allah (Allah bless him and grant him peace) replied, “You do not hear better [than them] to what I say to them, except that they are unable to reply.” (Bukhari and Muslim) Thirdly, the great exegete (mufassir) Imam Ibn Kathir (Allah have mercy on him), under the commentary of Surah al-Rum (3:438), relates a Hadith from Imam Ibn Abd al-Barr, who authenticated it, from Ibn Abbas (Allah be pleased with him), from the Messenger of Allah (Allah bless him and grant him peace) that, “None passes by the grave of his Muslim brother that he knew in the world and greets him except Allah restores his soul to him and he returns the greeting to him.”(Tafsir Ibn Kathir) On the other hand, the position of Sayyida A’isha (Allah be pleased with her) and a group of scholars is that the dead do not hear, using as proof the statement of Allah Most High, “Truly you cannot cause the dead to listen.” (Qur’an 27:80) As such, in accordance with the position that the dead can hear in their graves, it would be permitted to request the deceased for Dua’ and intercession at his grave. Conversely, in accordance with the position that the dead are unable to hear in their graves, it would not be permitted. Since, this is a matter of genuine scholarly difference, no one position should be considered as absolute and decisive. It is possible that Allah Most High makes the dead in the grave hear a speech out of His Infinite Power, and Allah knows best. b) Requesting a Prophet or deceased saint from a distance (and not at his grave) to supplicate on one’s behalf. For example, whilst sitting at home, one says, “O Prophet, please pray for me that Allah forgives my sins.” Since, there are no such examples in Hadith literature or from the practice of the Companions and early Muslims, this is best avoided. Most scholars consider it to be impermissible, given that there is no ‘clear’ evidence suggesting that one’s request will be heard or conveyed to the deceased person. Indeed, the Hadith mentions that salutations (salawat) recited upon the Messenger of Allah (Allah bless him & give him peace) are conveyed to him [by the angels], but there is no mention of Dua’ requests being conveyed to him. Indeed, it is ‘possible’ that Allah Most High conveys the message to the deceased, but since there are no proofs or examples, it is best to refrain – especially in the case of deceased persons besides the Prophet such as saints and the righteous. 5) Calling upon and seeking help from deceased persons in worldly matters through Allah’s granting This means asking help from a deceased person in matters ordinarily in the control of living persons or in apparent causes (al-asbab al-zahira). For example, asking a deceased person for money or asking him to help fix one’s vehicle – believing that he is merely a means and not independent of Allah, and that only Allah helps in absolute terms and without Him no one can help. 6) Calling upon and seeking help in matters of the unseen through Allah’s granting This refers to asking a deceased (or living) person such as a Prophet or saint for help in matters of the unseen (al-umur al-ghaybiyya) which are not ordinarily in the control of humans. For example; asking for good weather, children, prosperity or help in times of distress such as saying “O Messenger of Allah, help me (Ya Rasul Allah Madad)” or addressing the person in the grave and saying “Assist me in my trial” or “O Saint, grant me children” – believing that the one whose help is being sought is merely a means and not independent of Allah, and that only Allah helps in absolute terms and without Him no one can help. Although some scholars may allow these two types of Istighatha (5 and 6) subject to one having a sound belief that it is only Allah who helps in absolute terms, the opinion of many other scholars including most of my teachers (and the position which I hold to be correct) is that such type of Istighatha is an ‘expression’ of Shirk and hence prohibited even if done with a sound belief. Seeking help in a matter not ordinarily in the control of the one whose help is being sought may create a doubt that he is independent in that action, because there is no immediate external reason from Allah’s design in His creation. Since it is a practical expression of Shirk, means to Shirk and resembles the Shirk of the Polytheists (mushrikun), it is forbidden. It is in order to block the means to ‘clear’ Shirk, especially in our times, given the widespread nature of ignorance and corrupt beliefs within the masses. However, the perpetrator of such Istighatha will not be guilty of actual Shirk and disbelief (kufr), rather a sinful act. One must be careful in deeming other Muslims as polytheists (mushrikun) or out of the fold of Islam, especially when the person in question may be a scholar and generally has sound beliefs. 7) Calling upon and seeking help from deceased (or living) persons in absolute terms This refers to asking a Prophet or saint directly for help, believing that Allah Most High has delegated some of his powers to him in a particular area, after which he has become independent in those powers, and can do whatever he wants, whenever he wants, gives to whoever he wants and withholds from whoever he wants, without needing permission from Allah in each and every moment of executing those powers (like the King’s delegation of powers to his viceroy and other officials). For example, asking a saint to grant children with the belief that he has been given complete control of this area by Allah Most High. Istighatha with this type of belief is clear and major Shirk, and takes one out of the fold of Islam, because one is assuming that the deceased shares a certain characteristic of Allah Most High. This was the type of Shirk committed by the idolaters and polytheists of Makka, and severely condemned by Allah Most High. Unlike worldly kings, Allah does not have such subservient rulers working under Him who, after having received powers from Allah, become independent themselves. The worldly kings require such deputies because of their weaknesses, whilst Allah Almighty has no such need. All matters are in His hands, and nothing is in the hand of another in an independent fashion. Allah Most High says, “Whatever you worship, other than Him, are nothing but names you have coined, you and your fathers. Allah has sent down no authority for them. Sovereignty belongs to none but Allah. He has ordained that you shall not worship anyone but Him. This is the only right path. But most of the people do not know” (Qur’an 12: 40) And, “Say, Who is the One in whose hand lies the kingdom of everything and who gives protection, and no protection can be given against him, if you have knowledge?” (Qur’an 23: 88) It is in this independent fashion we have been taught to seek only Allah’s help in Surat al-Fatiha, “You alone do we worship, and from You alone do we seek help.” (Qur’an 1: 5). The Messenger of Allah (Allah bless him & give him peace) said, “When you ask, ask [only] Allah; and when you seek help, seek help [only] from Allah.” (Bukhari) This is even more serious when the one whose help is being sought is regarded as omnipotent (qadir al-mutlaq), i.e. he has absolute, permanent and intrinsic powers in which he is not always dependent on the Will of Allah, and that this power was not given to him by Allah. Such a belief was not even held by the disbelievers and idolaters of Makka about their objects of worship. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK