ummtaalib

Maulana Dawood Seedat (Khalifa of Maulana Yunus Patel Rahmatullahi Alayh) Lessons to be learnt from current situation in Palestine. 1. Read the media & see what lesson Allah Ta'ala's teaching us. How they are sacrificing their lives, you sacrifice your lives. Their shops & houses are being bombed but they are staying to defend the Haram, yet we can't sacrifice our shop for Zohar Salah. 2. How much they bomb & kill, they will never put out the light of Imaan. Salah, Tabligh, Taraweeh, I'tikaaf are all still taking place there. What can the Kuffar do? They can only make us feel despondent in the newspaper. The newspaper is a whole load of nonsense. 3. Muslims have given bodies from time immemorial. Nabi Sallallahu Alayhi Wasallam's uncle & family members had to go. 4. Marching isn't the solution. The solution is to come on Sirate Mustaqeem. 5. Go & boycott all the products, but if you don't come on Salah, Sunnah, Deen, Dawat & clean this heart, you won't get the help of Allah & their economy will not be crippled. 6. Nabi Sallallahu Alayhi Wasallam traded with the Jews. He knew they were the enemy but still he traded with them. Why? Trading or not trading with them is not a pre-condition for the help of Allah. 7. Help of Allah will come when the Ummah brings Aamal & then it will matter not whether the Jews are rich or poor. They will not be able to do anything. 8. We just get emotional. We want to go jump like monkeys in the road, hold couple of placards, take our women & advertise them to all the non-Muslims & think the help of Allah is going to come. Help of Allah will not come like that. 9. Help of Allah will come when the Ummah will wake up at Tahajjud time, the Ummah will shed tears, sacrifice their children & give their wealth, life & time for this Deen, then the Help of Allah will come. 10. No use sitting and crying 'Palestine, Palestine,' & we want to boycott one chocolate & shampoo & our house & car are on interest & our business is on overdraft. Whose coffers are we filling? We ourselves waging war with Allah by dealing in interest. Someone should march against us. 11. Whatever happens in Palestine is a depiction of the condition of the Ummah. When the Aamal of the Ummah will be right, there will be peace in Palestine. 12. When we will choose sleep over Salah, fashion over Sunnah, exposing the hair over Hijab, the Kuffar way of dressing over the Sunnah way & utilising our money in the cinema & the clubs as opposed to in the Path of Allah, then we are buying the bombs, bullets & white phosphorous to kill our brothers in Palestine. They are being martyred and going to Paradise, but what will be our outcome in the hereafter? Not only did we not help our brother, we contributed to his killing. What answer will we give? 13. To march is easy. Wake up for Tahajjud & shed tears. Throw the TV & music out of the house, including the musical ringtones. The very thing causing the destruction of the Ummah, we want to do the very same thing. 14. What is the UN going to do for the Muslims? Before being voted in the president of United States went around saying Guantanamo Bay will be closed. People started tracing his lineage back to Sahabah. Our mind is on people, wealth & superpowers. We have forgotten Allah. Kalima is only on our tongues, hence our gazes shift elsewhere. When gaze is on Allah, who the president is of this country & that country will not affect us, because Allah runs the world. 15. Our Palestinian brothers passing away there are giving us a lesson & Dawat. They are writing the history of Islam in their blood & are asking what are you doing for Deen?

DEAR SISTER ... A BEAUTIFUL MESSAGE ABOUT HIJAB

Qasida Burda Sharif with translation- Mehmood Ul Hassan Ashrafi

Qasida Burda (The Mantle Ode) Commentary on Imam Busiri’s classical poem in praise of the Most Noble Messenger Muhammad (Allah bless him and give him peace) Mufti Abdur-Rahman ibn Yusuf This poem is arguably the most memorized and recited poem in the Muslim world. It discusses the sublime character and exalted rank of the Prophet Muhammad (Allah bless him and give him peace). This is the same poem that used to grace the walls of the famous houses of Baghdad and still graces the Prophetic Rawda in Madina Munawwara and Salahuddin’s Tomb in Damascus. Qasida Burda (The Mantle Ode) Part 1 Qasida Burda (The Mantle Ode) Part 2 Qasida Burda (The Mantle Ode) Part 3 Qasida Burda (The Mantle Ode) Part 4 Qasida Burda (The Mantle Ode) Part 5 Qasida Burda (The Mantle Ode) Part 6 Parts 7 - 22

Is the Claim That There is “Blatant Shirk” in the Qasida Burda of Imam Busiri True? Answered by Shaykh Faraz Rabbani Question: Some scholars claim that there is “blatant shirk” in many parts of the Qasida Burda because it goes against Allah’s Oneness of Lordship, His Oneness in Names & Attributes, and also His Oneness in Divinity. Is this true? Answer: In the Name of Allah, Most Gracious, Most Merciful May Allah’s peace and blessings be upon His Beloved Messenger Muhammad, his noble folk, righteous companions, and all followers No, the Qasida Burda doesn’t contain “shirk” (associating partners with Allah) or other deviations from sound Islamic belief. Rather, it is a pure expression of deep and passionate love for the Beloved Messenger of Allah (peace and blessings be upon him), whose love is a condition of faith. The Qasida Burda has been accepted by the mainstream of Islamic scholarship as one of the greatest statements of love for the Messenger of Allah (peace and blessings be upon him). It is recited across the Muslim world, from East to West, as it has been for centuries. There are dozens of commentaries on it, by many of the greatest scholars of Islam, none of whom saw any “blatant shirk” in its beautiful praise of the Beloved Messenger of Allah (peace and blessings be upon him). However, given its eloquence and depth, certain verses-such as those criticized by our respected critic-need to be understood as the author meant them. It is unfair to interpret others’ words in ways they did not mean. [1] The critic cites the opening of the verse as an example of “shirk” in the Oneness of Allah’s Lordship (tawhid al-rububiyya): “From our generosity is the world and its partner [the Hereafter]…” Our respected critic claims that this refers to the creation of the world and there hereafter-as if Busiri is claiming that the Prophet (peace and blessings be upon him) and his generosity created them! The Arabic text if this verse doesn’t mention “creation” in it. As Imam Ibrahim al-Bajuri makes clear in his commentary on the Burda, what this means is that the best of this world and the next is from the gift the Messenger of Allah (peace and blessings be upon him) gave-by Allah’s granting-to humanity. The best of this world is the guidance of the Messenger of Allah (peace and blessings be upon him), by which alone this worldly has any meaning; and the best gift of any human to humanity in the Hereafter is the intercession the Messenger of Allah (peace and blessings be upon him) makes-as established in rigorously authentic hadiths, as we will see below. There is a basic principle in knowledge that, “Ruling on a matter comes after sound understanding of it.” To criticize someone’s words, one must first soundly understand them as the author intended them-not as one’s own understanding determines. [2] The critic then cites the following verses as example of shirk in Allah’s Names & Attributes, “And from your knowledge is knowledge of the Pen and Tablet” It is established that Allah commanded the Pen to write the details of all matters until the Last Day-namely, before the Resurrection and Hereafter-as related in authentic hadiths in Ahmad and Tirmidhi. These hadiths were considered mass-transmitted by al-Amir al-Kabir in his commentary on Laqani’s Jawharat al-Tawhid, as Kattani relates in Nadhm al-Mutanathir. In this hadith, the Messenger of Allah (peace and blessings be upon him) said, “The first of Allah’s creation was the pen.” Then he mentioned that Allah commanded it to, “Write everything that will occur, until the Last Hour.” [Ahmad 21649, from Ubada ibn Samit (Allah be pleased with him)] It is authentically established that Allah granted His Beloved Messenger (peace and blessings be upon him) knowledge of the events of this worldly life. There is no “shirk” in this: (1) it is authentically established in the sunna; (2) it is by Allah’s granting, so there is no point of comparison between the Absolute, Infinite, and unacquired Knowledge of Allah and the acquired, and limited (though unimaginably vast) knowledge of the Best of Creation (Allah bless him and give him peace). The knowledge of the Pen and Tablet-being this knowledge of worldly events until the Last Day-is “from” the knowledge of the Prophet (peace and blessings be upon him) because he was also granted tremendous knowledge of matters of the hereafter, and of Allah and His Attributes-the greatest of all knowledge. What we need to understand is that Allah granted His Beloved Messenger (Allah bless him and give him peace) tremendous knowledge of the Unseen, including details of matters of this life and the next; and He granted His Beloved (Allah bless him and give him peace) greater knowledge of Himself than any of His creation. Thus, there is no element of shirk in this verse. It simply affirms what the Prophet (peace and blessings be upon him) himself affirmed, not more and not less. [3] Our respected critic then cites the following verse as an example of “shirk” in Allah’s Oneness in Divinity (tawhid al-uluhiyya): “And who else there, besides you, who I can call out, at times of distress and problems?” This is our critic’s suggested translation. A sounder translation is: “O Most Honored of Creation! Whom can I turn to But you when the Encompassing Event befalls?” The “Encompassing Event” (wrongly translated us “times of distress and problems”) refers specifically to the distress that befalls all creation on the Day of Resurrection. As authentic hadiths in Bukhari [3092], Muslim [287], and elsewhere affirm, all of creation will go from one prophet to another, each of whom is busy with themselves-out of absolute awe of Allah-and tells them to go to another prophet. Finally, all of creation goes to our Beloved Messenger (Allah bless him and give him peace), seeking respite from the tremendous tribulation and distress of that Day. The Messenger of Allah (peace and blessings be upon him) answers their call, affirming that this is from what Allah granted him, and turns to Allah seeking respite for creation, and this is granted to him by Allah. There is no suggestion in this verse that a believer shouldn’t turn to Allah Himself when distress and problems occur. Rather, it is simply affirming something the Messenger of Allah (peace and blessings be upon him) affirmed: that Allah has granted His Prophet Muhammad (peace and blessings be upon him) general intercession for all creation from the intensity of the tribulations of the Day of Judgment, and that on that Day all creation will find none in creation to turn to for assistance but Allah’s Beloved (Allah bless him and give him peace). This also shows that seeking the assistance of creation-whether in material or spiritual matters-does in no way negate one’s understanding that Allah alone is the ultimate granter. But our Giving Lord has shown us that there are both material and spiritual means one seeks, while fully aware that the Giver and Granter is none but Allah. This is the aqida of the mainstream of Muslims: we affirm the taking of material and spiritual means, and affirm that the granter is only Allah Himself. This is the understanding of the great Companion of the Prophet (peace and blessings be upon him), Rabi`ah ibn Ka`b al-Aslami (Allah be pleased with him), who said, “O Messenger of Allah! I ask you for your company in Paradise!” The Messenger of Allah (peace and blessings be upon him) replied, “Assist me concerning yourself with much prostration.” [Muslim (754)] [ref: The commentaries on Busiri's Burda by Bajuri, Hamzawi, Ibn Hajar, and Shaykh Zada] And Allah alone gives success. Faraz Rabbani seekersguidance

Q/A: Does the Qasida Burda Contain Shirk Mufti Abdur-Rahman ibn Yusuf (2:57) Here http://mfi.re/listen/rk1btgjxkrta27e/Q&A-_Does_the_Qasida_Burda_Contain_Shirk_Mufti_Abdur-Rahman_ibn_Yusuf.mp3

By Mufti Muhammad Kadwa Posted: 11 Safar 1424, 13 April 2003 CHECKED AND APPROVED: Mufti Ebrahim Desai Q.) I wanted to know if the Burdah Shareef by Imam Busairi is okay to read. I've heard some people say it's bidah due to some of the verses, but others say it's for the love of Prophet . Please let me know. [sara] A.) Yes, it is permissible to read Qaseedah Burdah as the verses merely portray the immense love of the author for Rasulullah . However, this in no way can compare to the recitation of the noble Qur'an which is of paramount importance. And Allah Ta'ala Knows Best

A SHORT BIOGRAPHICAL SKETCH OF THE POET The great poet, Sufi Shaykh Imam Sharfuddin Abi Abdullah Mohammed bin Sa'eed al-Misree Rahmatullahi 'Alaih was born in 608 A.H or 1212 C.E. in Misr (Egypt). He was well known by his surname Busiri from Bushire, to which one of his parents belonged. The other is being from Dalas in Egypt. He also got a compound surname of Dalasaree. He studied in Cairo, where he specialised in hadith and Arabic literature, two disciplines that helped to make him the foremost exponent of Muslim religious poetry. He was a disciple of Imam Abu'l 'Abbas al-Mursi Rahmatullahi 'Alaih who was a Khalifa of Imam Abu'l Hasan ash-Shazili Rahmatullahi 'Alaih. Much of his professional life was spent in the three holy cities, where he became a famous teacher of the Qur'an. After his return to Egypt, where he managed a Qur'anic school, he passed on to his Lord. The exact year of his death is not known, but 695 A.H. or 1296 C.E. is the most commonly-given date. He cultivated the art of penmanship with great pains, and followed it as his profession, earning great distinction as an excellent calligraphist. He also took a good deal of interest in the study of oriental languages and usages. His fame, however, depends not so much on his proficiency in calligraphy as on the several eulogistic poems, which he wrote about the Prophet Mohammad, (Peace of God be on him) of which three are well known. Almost all of Busiri's written work takes the form of poetry, including a long and extraordinary poetic commentary on Christianity and Judaism, based on his study of the Bible. He also wrote a Diwan, an anthology of poems on a wide range of subjects. The poem known as Hamziah, a very long, sonorous and beautiful poetic production, which redounds much to the credit of its writer. His best-known work, however, is the Burdah (Poem of the Mantle), which rapidly became the most popular religious poem in the Islamic world, a position which it retains to this day. Poets raised in the Islamic world beginning with Hassan ibn Thabit and Ka’b ibn Zuhair put forth the most mature works of their genius and art in eulogies and odes written for Prophet Muhammad (pbuh). However, some of these are considered to be more fortunate than others due not so much to the artistic value of their work, but to the fame they gained. One of those heading this caravan is Imam Sharfuddin Abi Abdullah Mohammed bin Sa'eed al-Misree who lived in Egypt in the 13th century. Born on Shawwal 1, 608/ March, 1212, in Behsim tied to the city of Behnesa in Upper Egypt, Muhammad al-Busiri was a Berber from a family known as ibn Habnun from the Hammad Fortress in Morocco. He is called Busiri from his father’s side and Delasi from his mother’s side. It is seen that the poet sometimes combined the two words and used Delasiri. His childhood passed in Delas where his family settled. Later, going to Cairo, he studied language and literature in addition to Islamic sciences. It is understood that he was more preoccupied with hadith (sayings of the Prophet) and sirah (the life story of the Prophet) and that, in view of the rebuttals he made against Judaism and Christianity, he had broad knowledge of the Old and New Testaments. After working some time as a scribe in the treasury in the city of Bilbis, he returned to Cairo and participated in educational and teaching activities in the Quranic private teaching institution. Later on, while working as a scribe in the cities of al-Mahalla and Seha, he became very uncomfortable with the corruption made by his fellow-workers who were Christian civil servants, and he expressed this in his poetry. Short and weak, Busiri’s main complaints were his wife’s ill-temper, his large number of children and difficulty making a living. Affiliating with Abul-Hasan es-Shazeli, the founder of the Shazeli dervish order, the poet mentions the sheikh’s virtues and merits with praise in an elegy of 142 couplets ending with “branch” addressed to Abul-Abbas al-Mursi, who replaced Sheikh Shazeli after his death. It can be understood that the famous sufi Ibn Ataullah of Alexandria and Busiri were Sheikh Shazeli’s two most prominent disciples. However, while Ibn Ataullah used the theme of divine love, Busiri celebrated more love for the Prophet. Busiri became paralyzed towards the end of his life, but it is related that he recovered by means of a eulogy he wrote for Prophet Muhammad and died in his eighties (696/1296-97) at Alexandria after a long life. Almost all the works of Busiri were written in verse and are odes written about the Prophet. They are extremely sound and lyrical in regard to poetical structure and style. For this reason, his odes and eulogies have been shown great interest over the centuries in every region of Islamic geography and are among poems read most at religious gatherings. Consisting of twelve eulogies which were dispersed in classical sources, his poetry was gathered together and published under the name of Diwan al-Busiri (pub.Muhammad Sayyid Kaylani, Cairo, 1374/1955). His most famous work world-wide in the field of Islamic literature is the160 or 165 verse poem known as the Poem of the Mantle (Qasidat al-Burdah). An enthusiastic lover of the Prophet, Busiri called the ode that made him famous “al- Kawâkib al-durrîya fî madh khayr al-barîya”. It being called the “Poem of the Mantle” stems from the dream he saw. THE OCCASION The Occasion that led to the writing of this poem was an event in the life of the poet which he describes as follows: The poet, according to his own account, happened to be affected seriously with paralysis which deprived one-half of his body of its vital powers and motions. He then thought of offering another tribute of devotion to the Prophet and wrote the present poem. Invoking the help of the Prophet and his intercession, he fervently prayed to God the Almighty, with tears repentance and sincerity of purpose, to grant him a speedy relief from the disease. He continued reciting the poem with ardent zeal again and again till he fell asleep. In his dream he saw in his dream the Prophet Muhammad asked Busiri to read the ode the poet wrote for him. When he said, “O, Messenger! I wrote many eulogies for you; which one do you want,” the Prophet indicated this one by reciting the first verse. While Busiri recited the ode, the Prophet listened with pleasure, swaying from side to side. Again it is related that in order to reward Busiri, the Prophet took off his mantle and covered the sick poet who was lying down. Another narration states that the Prophet rubbed his hands over the paralyzed part of Busiri’s body. The poet woke up excitedly. While pleasurably trying to gather the dream together, he realized that his paralysis had vanished, and he was astounded with happiness. The cause of its compilation was described by the author himself, as follows: “I was suddenly paralysed down one side of my body by a stroke. I decided to compose this ode, the Burdah. I hoped that it would be a means unto Allah, by which He would cure me. So I recited it again and again, weeping, praying, and petitioning God. I fell asleep, and in a dream, I saw the Blessed Prophet (PBUH). He moved his noble hand across my face, and placed his cloak upon me. When I awoke, I found that I had recovered my health.” At this time dawn and the time of morning prayer were approaching. When Busiri took ablution and started towards the masjid, he saw a dervish. The dervish wanted Busiri to give him the ode he recited in the presence of the Prophet the night before. Reciting the first line exactly, the dervish said that he saw it in a dream recited before the Prophet, who continued moving to and fro like atenderplant, as a mark of his approbation, and them invested the reciter with a ‘Mantle’. The poet gave him the poem, and the report of this incident spread out till it reached Bahauddin the Vazeer of King Tahir. He sent for the poet and, on obtaining the poem, took an oath to have it recited to him with bare head and naked feet. He and his people since then took great delight in its frequent recital. ....more in the pdf download in the first post

Qasidat al-Burdah The Poem Of The Mantle Anthology of Arabic poems About the Prophet and the faith of Islam Containing the famous poem of Sharfuddin Abi Abdullah Mohammed al-Busiri Mohammed-al-Busiri-Qasidat-al-Burda.pdf Love for Rasuluallah Sallallhu Alayhi Wasallam is the perfection of our lman. This love can only be achieved if we know and understand of the perfections and exalted status of Sayidina Rasuluallah Sallallhu Alayhi Wasallam in the sight of Allah Ta'alaa. This translation and commentary of the Qasidat al-Burdah, highlights the lofty status and perfections of Sayidina Rasuluallah Sallallhu Alayhi Wasallam.

Answered by Shaykh Yūsuf Badāt Question: Being a follower of the Qur’ān & Sunnah according to the Ḥanafī methodology, I perform the witr prayer in three raka’āts, two sittings, with the concluding salāms at the end of the three raka’āts. I am planning ‘Umrah in Ramadān and was wondering if my witr prayer would be valid behind an imām who performs the witr prayer in such a way where there are two sets of salāms in the three raka’āts, one set after the second raka’āh, and the other at the end of the third raka’āh. Would I have to repeat the witr prayer for it to be valid? Answer: Jazāk Allāh for contacting the Mathābah for your query. Mā-sha Allāh, on your upcoming Umrah trip, during the blessed month of Ramadan. In response to your concern, kindly note that the differences of opinion amongst the reliable jurists, are not that of truth and falsehood. Rather they are simply differences of preference and correctness; hence it would be permissible to follow an Imām (in ṣalāh) who differs in the furū’āt (minor matters of dīn). One can perform the prayer in the same manner as how such an imām would be leading the prayer. There would be no need to repeat the witr prayer or perform separately, as I personally have seen some people do. The great Ḥanafī jurist and commentator of the Glorious Qur’ān, Imām Abū Bakr Al Jassās Al Rāzī has permitted a Ḥanafī to follow a Shāfi’īe Imām, who performs the witr prayer with faṣl (separation in the three raka’āts). (See Nawāzil Fiqhiyyah Mu’āṣirah) Imām Ibn Al Humām states, “The Ḥanafī following behind one who conducts salāms at the conclusion of two raka’āts in witr, is permissible; he is also permitted to perform with him the remainder (one raka’āh). This is because the imām (leading), according to his fiqh, has not exited the ṣalāh by the salām”. (Fatḥ Al Qadīr, Al Baḥr Al Rāiq) The Prophet (peace and blessings upon him) stated, “The imām (who leads the prayer) is responsible” (Sunan Al Kubrā) And Allāh Knows Best madhabah

May Allah ta'ala accept your good intentions aishazaynap!

it does not actually say the owner of Facebook is a zionist (A person maybe Jewish but not a zionist) but you know what, many Ulama urged people to abandon Facebook when they did nothing about removing pages which insulted our beloved Nabi MUhammad sallallaahu 'alayhi wasallam. Besides a lot of young people are involved in unislamic activities and wasting time of Facebook...may Allah ta'ala protect us!

What We Need to Know about the 6 Fasts of Shawwal As Ramadhan departs, we all are encouraged to extend the momentum by observing the six fasts of Shawwal. The famous hadith in Sahih Muslim states: “Whoever observes the fast of Ramadhan and follows it up with six fasts in Shawwal will be rewarded as if he has fasted the entire year” Commentary The Commentators have explained that since every deed is multiplied ten times, by fasting in Ramadhan we are actually rewarded for 300 days and not just the 30 in Ramadhan. Therefore if we follow that up with six more we will be rewarded for sixty thereby attaining the reward of fasting for 360 days. An Interesting query The question arises: The promise of Allah Ta’ala (in Surah: Al-An’am, Ayah: 160) to multiply the rewards of all deeds by at least ten applies throughout the year. Hence if someone observes six more fasts in any other month besides Shawwal, he should be attaining the reward of those additional sixty days too. So why does the hadith specify the month of Shawwal for these additional fasts? The general hadith commentators have said that the reason for this is (1) so that a muslim does not delay in accruing this grand reward. (2) Another reason is that it is indeed easier for people to fast these six days immediately after Ramadhan. (3) Some have said that these fasts are to make up for the deficiencies in our Ramadhan fasts. (Al-Mufhim, vol.3 pg.238; Fathul Mulhim, vol.5 pg.328-Dar al-Qalam & Mirqat, vol.4 pg.477) A Different Perspective Some Scholars have actually given a different perspective to this. (4) Hafidh Ibn Rajab Al-Hambali (rahimahullah) has answered the above objection with the following: “…the answer to that is: that the reward of fasting in Shawwal will be linked to the reward of Ramadhan, and one who observes the Shawwal fast will receive the reward of observing the Fardh fast for the whole year. This is how Imam ‘Abdullah Ibnul Mubarak (rahimahullah) explained the issue.” (Lataiful Ma’arif, pg.314-315) So those who fast the additional six fasts in Shawwal specifically, will actually receive the reward of observing the Fardh fast for the entire year! Through this Allah Ta’ala has blessed the ummah by ordaining the fast of 30 day only, but they can achieve the reward of 365 days of obligatory fast! The difference in reward for Fardh & Nafl deeds ‘Allamah Nawawi (rahimahullah) has cited the grand scholar of the Shafi’i madhab; Imamul Haramain Al-Juwaini (rahimahullah) to have quoted from certain ‘Ulama that the reward of a fardh act is actually equal to 70 nafl (voluntary) deeds!! (Sharh Sahih Muslim, vol.1 pg.324) Consolation for those who miss the fast in Shawwal. If one missed the six fasts of Shawwal, the reward of fasting the entire year can still be achieved if one fasts the six additional fasts in any other month after Shawwal. Since every act is rewarded tenfold. However, in this case, the six extra fasts will yield the reward of sixty nafl (voluntary) fasts & not the reward of the mandatory fast. This explanation has been cited by the commentator of Sahih Muslim, ‘Allamah Al-Qurtubi (rahimahullah). (Al-Mufhim, vol.3 pg.238) Mulla ‘Ali Qari (rahimahullah) and others, also concur with this explanation. (Mirqat, vol.4 pg.477, & Fathul Mulhim, vol.5 pg.328-Dar al-Qalam) And Allah Knows best.

Can we observe the 6 fasts of Shawwal later in the year? Question I am aware that the Hadith says if one fasts in Ramadan and 6 more in Shawwal, one receives the reward of fasting the entire year as 36 fasts will be multiplied by Allah Ta’ala 10 fold which then equals 365. My question is: that Allah Ta’ala has promised (in Surah: Al-An’am, Ayah: 160) to multiply the rewards of all deeds by at least ten. This is general and so it applies throughout the year. Hence if someone observes six more fasts in any other month besides Shawwal, he should be attaining the reward of those additional sixty days too. So why does the Hadith specify the month of Shawwal for these additional fasts? Answer Indeed Allah Ta’ala will multiply the reward of fasting in any month by at least 10. However, with regards to the specific fast of Shawwal, Imam ‘Abdullah ibnul Mubarak (rahimahullah) has said that one who observes the Shawwal fast will receive the reward of observing the Fard fast for the whole year! (Lataiful Ma’arif, pg.314-315) So those who fast the additional six fasts in Shawwal specifically, will actually receive the reward of observing the Fard fast for the entire year! Through this Allah Ta’ala has blessed the ummah by ordaining the fast of 30 day only, but they can achieve the reward of 365 days of obligatory fast! The difference in reward for Fardh & Nafl deeds ‘Allamah Nawawi (rahimahullah) has cited the grand scholar of the Shafi’i madhab; Imamul Haramayn Al-Juwayni (rahimahullah) to have quoted from certain ‘Ulama that the reward of a fardh act is actually equal to 70 nafl (voluntary) deeds!! (Sharh Sahih Muslim, vol.1 pg.324) Consolation for those who miss the fast in Shawwal If one missed the six fasts of Shawwal, the reward of fasting the entire year can still be achieved if one fasts the six additional fasts in any other month after Shawwal. Since every act is rewarded tenfold. However, in this case, the six extra fasts will yield the reward of sixty nafl (voluntary) fasts & not the reward of the mandatory fast. This explanation has been cited by the commentator of Sahih Muslim, ‘Allamah Al-Qurtubi (rahimahullah). (Al-Mufhim, vol.3 pg.238) Mulla ‘Ali Qari (rahimahullah) and others, also concur with this explanation. (Mirqat, vol.4 pg.477, & Fathul Mulhim, vol.5 pg.328-Dar al-Qalam) Summary If one misses out the 6 fasts of Shawwal, one may offer these fasts during any other time of the year, although the reward will differ as explained above. See more details on this here. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar hadithanswers

Facebook accounts can also be permanently deleted: https://www.networksolutions.com/blog/2010/06/3-simple-steps-on-how-you-can-delete-your-facebook-account/

How To Deactivate Facebook Account Don't forget to type in "Protest against Israel" in the box asking for the reason of deactivating the account before hitting the deactivate option

Assalaamu 'alaykum Alhamdulillah awareness of the oppression of israelis has increased. Muslims all over the world have been urged to turn to Allah subhaanahu wata'ala in repentance, salaah and du'a. Many have boycotted Israeli products however many are unaware regarding Facebook. There is a video in urdu being circulated urging people to boycott Facebook. I cannot post it here as it has a picture but it displays www.savegaza.com (matin karim) It begins with what is happening in Gaza, the oppression, how women are being widowed, children killed, people made homeless and destitute etc. Then the presenter goes on to introduce the owner of facebook and how much money he makes and more importantly, the following information: The presenter then urges people to deactivate their facebook accounts (with instructions) and also to say "Protest against Israel" in the box asking for the reason of deactivating the account. Let us do whatever we can to support our Palestinian brothers and sisters. *For those using Facebook for the purposes of Da'wah can always activate their account when inshaAllah things change

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“Our Lord! Grant that our spouses and our offspring be a comfort to our eyes, and give us the grace to lead those who are conscious of You” (Furqaan 74). Question: Every human being by nature has an instinct to dispute. This instinct becomes more manifest between the husband and wife, thus leading to marital disputes. How can this instinct be controlled? Answer: Consider the following ten points to control the instinct of dispute and maintain a happy marriage. 1. Fear Allah: It was the noble practice of Nabi salallahu alayhi wasallam to conscientise the spouses about the fear for Allah before performing a Nikah by reciting the verses (Nisa v14, Ahzab v69, Aali-Imraan v101) from the Quraan. All the verses are common in the message of Taqwa (fear of Allah). The spouses will be first committed to Allah before being committed to their partner. There can be no doubt in the success of a marriage governed by the fear of Allah. 2. Never be angry at the same time: Anger is the root cause for all marital disputes. One Sahabi came to Rasulullah salallahu alayhi wasallam and sought some advice. Rasulullah salallahu alayhi wasallam replied, control your anger. The same advice was rendered three times. (Mishkaat pg.433; HM Saeed) 3. If one has to win an argument, let it be the other: Nabi salallahu alayhi wasallam said: “Whoever discards an argument despite being correct shall earn a palace in the centre of Jannah. (Ibid pg.412) 4. Never shout at each other unless the house is on fire: Luqman (Alaihis Salaam) while offering advice to his son said: ” and lower your voice for verily the most disliked voice is that of a donkey”. (Surah Luqman v19) 5. If you have to criticize, do it lovingly: Rasulullah salallahu alayhi wasallam said, ‘A Mu’ min is a mirror for a Mu’min.’ (Abu Dawud vol.2 pg.325; Imdadiyah) Advise with dignity and silently. 6. Never bring up mistakes of the past: Nabi Muhammad salallahu alayhi wasallam said: “Whoever conceals the faults of others, Allah shall conceal his faults on the day of Qiyaamah.” (Mishkaat pg.429; HM Saeed) 7. Neglect the whole world rather than your marriage partner: Nabi Muhammad salallahu alayhi wasallam confirmed the advice of Salman to Abu-Darda (Radiayallaahu Anhu) for neglecting his wife. “Verily there is a right of your wife over you.” (Nasai Hadith2391) 8. Never sleep with an argument unsettled: Abu Bakr radiallahu anhu resolved his dispute with his wife over-feeding the guests before going to bed. (Bukhari Hadith 602) 9. At least, once everyday, express your gratitude to your partner:Nabi Muhammad salallahu alayhi wasallam said, ‘Whoever does not show gratitude to the people has not shown gratitude to Allah.’ (Abu Dawud pg.662; Karachi) 10. When you have done something wrong, be ready to admit it and ask for forgiveness: Nabi Muhammad salallahu alayhi wasallam said, ‘All the sons of Aadam commit error, and the best of those who err are those who seek forgiveness.’ (Tirmidhi Hadith 2499) by Mufti Ebrahim Desai

such beautiful du'as, aameeeeeeen!

dearest aishazaynap...i love the way you always admit you may have been wrong...mashaAllah! Yes definitely we should not kill it or nay other little insects unless they are harmfull and if we have to kill them if harmful then use the most humane method

actually unnecessary killing of insects is not good... http://seekersguidance.org/ans-blog/2009/08/22/is-it-permissible-to-kill-insects-and-harmful-animals/ what we do is put a mop near the spider and when it climbs onto then we quickly go out and shake it a bit, the spider scurries off in no time...poor thing is more scared of us than we are of it...with small one you can just stamp your feet or something and it will scurry off

Interesting discussion. I always thought killing spiders was not allowed so i searched.....

On the Day of Judgment Allah will ask men if they fulfilled their obligations towards their families. They who fear Allah will do their best to direct the way his wife and children live by educating himself and his family to living according to the Sunnah of the Prophet(Sallallahu alaiyhi wassallam) and the Holy Qur’an, the final word of Allah. The Prophet(Sallallahu alaiyhi wassallam) said, “The best of you is the best one to his family.” [Al-Tabarani] To share food with her, to provide her with (decent) clothes as he provides himself, to refrain from smacking her, and not ignoring her but in the house. [Ahmad] One should not hate his believer wife. If he dislikes some of her attitudes, he would (surely) like others (attitudes). [Muslim] Woman was created from a bent rib and will not be made straight for you on one way (that you like). If you want to enjoy her, you enjoy her while she is still bent. If you want to straighten her up, you will break her. Breaking her is divorcing her. [Al-Bukhari & Muslim] Do (volunteer) fasting (some days) and do not fast (in other days), pray at night (some nights) and sleep (in other nights). Your body has a right on you (to rest), your eye has a right on you (to sleep), and your wife has a right on you. [Al-Bukhari & Muslim] Fear Allah in (treating) women. [Muslim] Be advised to treat women righteously. [Al-Bukhari & Muslim] And live with them honorably. If you dislike them, it may be that you dislike a thing that Allah brings through it a great deal of good. [4:19] The Prophet (Sallallahu alaiyhi wassallam) said,”A Dinar (a currency) that you spend on your family, a Dinar that you spend on a poor person and a Dinar that you spend in the sake of Allah. The one that carries the most reward is the one that you spend on your family.” [Muslim] The Prophet(Sallallahu alaiyhi wassallam) said to Saaid ibn Abi Waqqas,”Know that no charity that you give whether small or large, for the sake of Allah, but you will be rewarded for it, even the bite (of food) that you put in your wife’s mouth.” [bukhari & Muslim] by Al-Islaah Publications Haqislam