Monday, February 25, 2013

 بسم الله الرحمن الرحيم

In light of the “scandal”[!] that has broken in the U.K. recently regarding certain products being labelled incorrectly as beef when in fact they are horse, we present here a brief summary of the affair regarding the actual ruling on horse meat.

It should be known that there is a difference of opinion that exists regarding eating horse meat amongst scholars. However the correct position is that it is permissible to eat as the majority of scholars explained; the statements of the scholars follow:

Shaikh bin Baz: “Horse meat is permissible, the prophet صلى الله عليه و سلم permitted that in his statement narrated from Jaabir bin ‘Abdillah رضي الله عنه, “The prophet صلى الله عليه و سلم forbade on the Day of Khaibar from eating domesticated donkeys however he permitted horses” [al-Bukhary and Muslim].
Similarly Asmaa bint Abi Bakr رضي الله عنهما stated, “We slaughtered a horse during the time of the prophet صلى الله عليه و سلم and we ate it whilst we were in Madinah” [al-Bukhary and Muslim].

Shaikh ibn ul-Uthaymeen: “Yes [it is permissible to eat] due to the narration in al-Bukhary of Asmaa bint Abi Bakr رضي الله عنهما “We slaughtered a horse….[as above]”

Shaikh ‘Abdul Muhsin al-’Abbad: “[The hadith of Asmaa bint Abi Bakr رضي الله عنهما] indicates that horse meat is halal and permissible and from the good affairs”.
[via Sahab]

Shaikh al-Fawzan: “[The hadith of Asmaa bint Abi Bakr] indicates the permissibility of horse meat, and horse meat is permissible amongst many of the people of knowledge such as Imaam Ahmad and Imaam as-Shaafi’ee”. [Explanation of Buloogh al Maraam v6 p9].

Source : SalafiCentre


Sunday, February 17, 2013

Prophetic Hadith in Condemnation of Racism

From Abi Nadrah al-Mundhir Ibn Malik Ibn Qut’ah who said, ‘Someone who heard the sermon of the Messenger of Allaah (صلى الله عليه وسلم) in the middle of the days of al-Tashriq informed me that he said,

“O people! Indeed, your Lord is one and your father is one. Indeed, an Arab has no excellence over a non-Arab, nor does a non-Arab have any excellence over an Arab, nor does a white person have any excellence over a black one, nor does a black person have any excellence over a white one, except through taqwa. Have I conveyed the message?” They replied, ‘You have conveyed it O Messenger of Allaah (صلى الله عليه وسلم).”

Related by Ahmad in al-Musnad (5/411), ‘Abdullah Ibn al-Mubarak in al-Musnad (no. 239) and al-Bayhaqi in Shu’ab al-Iman (4/289). Refer to al-Fath al-Rabbani (2/226) of al-Sa’ati. It was authenticated by al-Albani in Ghayah al-Maram (no. 313)
Source: Prophetic Ahadith in Condemnation of Racism, The Noble Shaykh Dr. Abl-al-Salam Ibn Burjis Ibn Nasir Al-’Abd al-Karim (d.1425H), Translation by Maaz Qureshi, Sunnah Publishing, The Seventh Hadith, p.28.

Source : IslamTees


Thursday, February 14, 2013

Imam Al-Qurtubi Al-Maliki on Plastering Graves, Constructing Over Them and Making Them Places of Worship

The Maliki mufassir (exegete), al-Qurtubi, writes in al-Jaami' li Ahkaam il-Qur'an, in explanation of the verse in Surah al-Kahf (18:21), refer to the printed version (Dar Aalam al-Kutub, 1423H, 10/381):
فاتخاذ المساجد على القبور والصلاة فيها والبناء عليها، إلى غير ذلك مما تضمنته السنة من النهي عنه ممنوع لا يجوز؛ ... قال علماؤنا: وهذا يحرم على المسلمين أن يتخذوا قبور الأنبياء والعلماء مساجد
Taking places of worship over graves and praying therein and constructing over them and other such affairs all come under that which the Sunnah has forbade, it is prohibited, impermissible... Our scholars have said: And this is unlawful upon the Muslims, that they take the graves of their prophets and scholars as places of worship.
He continues:

وروى الأئمة عن أبي مرثد الغنوي قال سمعت رسول الله صلى الله عليه وسلم يقول: (لا تصلوا إلى القبور ولا تجلسوا عليها) لفظ مسلم. أي لا تتخذوها قبلة فتصلوا عليها أو إليها كما فعل اليهود والنصارى، فيؤدي إلى عبادة من فيها كما كان السبب في عبادة الأصنام. فحذر النبي صلى الله عليه وسلم عن مثل ذلك، وسد الذرائع المؤدية إلى ذلك فقال: (اشتد غضب الله على قوم اتخذوا قبور أنبيائهم وصالحيهم مساجد). وروى الصحيحان عن عائشة وعبدالله بن عباس قالا: لما نزل برسول الله صلى الله عليه وسلم طفق يطرح خميصة له على وجهه فإذا اغتم بها كشفها عن وجهه فقال وهو كذلك: (لعنة الله على اليهود والنصارى اتخذوا قبور أنبيائهم مساجد) يحذر ما صنعوا.
The Scholars report from Abu Murthid al-Ghanawi who said: I heard the Messenger (sallallaahu alayhi wasallam) said, "Do not pray towards the graves, and do not sit over them", the wording is of Muslim. Meaning do not take them as a qiblah, praying over them or towards them as the Jews and Christians used to do, thereby leading to worship of whoever is within them, as was the underlying case of the worship of idols. So the Prophet (sallallaahu alayhi wasallam) warned against the likes of that and he closed the avenues leading towards that, so he said, "Allah's anger is severe against a people who took the graves of their prophets and righteous as places of worship." And in the two Sahihs, from Aa'ishah, Abd Allaah bin Abbaas, who both said, "When the illness befell the Messenger of Allaah (sallallaahu alayhi wasallam), he would put his shirt over his face and when it agitated him, he would remove it from his face, and he said whilst in that state, "May Allaah curse the Jews and Christians, they took the graves of their prophets as places of worship." He would warn from what they did.
Then he brings more narrations:
وروى مسلم عن جابر قال: نهي رسول الله صلى الله عليه وسلم أن يجصص القبر وأن يقعد عليه وأن يبنى عليه. وخرجه أبو داود والترمذي أيضا عن جابر قال: نهى رسول الله صلى الله عليه وسلم صلى أن تجصص القبور وأن يكتب عليها وأن يبنى عليها وأن توطأ. قال الترمذي: هذا حديث حسن صحيح. وروى الصحيح عن أبي الهياج الأسدي قال قال لي علي بن أبي طالب: ألا أبعثك على ما بعثني عليه رسول الله صلى الله عليه وسلم: ألا تدع تمثالا إلا طمسته ولا قبرا مشرفا إلا سويته - في رواية - ولا صورة إلا طمستها. وأخرجه أبو داود والترمذي.
And Muslim reports from Jaabir who said, "The Messenger of Allaah (sallallaahu alayhi wasallam) prohibited the plastering of graves, sitting on them and construction over them" ... and in the Sahih (of al-Bukhari) from Abu al-Hayaaj al-Asadee who said: Ali (bin Abi Talib) said, "Shall I not send you as the Messenger of Allaah (sallallaahu alayhi wasallam) sent me? That you do not leave any idol except that you destroy it, and nor any raised grave except that you level it" - and in a narration, "and nor any picture except that you obliterate it" and it was related also by Abu Dawud and al-Tirmidhi.
Then he says:
قال علماؤنا: ظاهره منع تسنيم القبور ورفعها وأن تكون لاطئة. وقد قال به بعض أهل العلم. وذهب الجمهور إلى أن هذا الارتفاع المأمور بإزالته هو ما زاد على التسنيم، ويبقى للقبر ما يعرف به ويحترم، وذلك صفة قبر نبينا محمد صلى الله عليه وسلم وقبر صاحبيه رضي الله عنهما - على ما ذكر مالك في الموطأ - وقبر أبينا آدم صلى الله عليه وسلم، على ما رواه الدارقطني من حديث ابن عباس. وأما تعلية البناء الكثير على نحو ما كانت الجاهلية تفعله تفخيما وتعظيما فذلك يهدم ويزال؛ فإن فيه استعمال زينة الدنيا في أول منازل الآخرة، وتشبها بمن كان يعظم القبور ويعبدها. وباعتبار هذه المعاني وظاهر النهي أن ينبغي أن يقال: هو حرام
Our Scholars said: That which is apparent from it is prohibition of raising graves and that they should be level. But some of the people of knowledge have spoken with this (view) although the majority hold the view that the raising whose levelling has been commanded is what is additional to the natural raising of the grave, and that there should remain that by which the grave can be recognized and respected. This is the description of the grave of our Prophet (sallallaahu alayhi wasallam) upon what has been reported by al-Darqutnee from the hadeeth of Ibn Abbaas. As for making much-elevated constructions like what the (people) of jaahiliyyah used to out of exaggeration and veneration, then that is to be destroyed and terminated. For there is contained within (that practice) the placing of the adornment of the world into the very first stage (of the stages of) the Hereafter, and resemblance of those who used to venerate the graves and worship them. And out of consideration of this meaning, and the apparent prohibition (in the texts) it is desirable for it to be said: (This practice) is haraam (unlawful).
Comment
When al-Qurtubee said "Our scholars..." he is speaking of the Maaliki jurists, and it is established that this is what the Maalikiyyah are upon (just like the other jurists of other schools), that this practice is "haraam." As for the doubt about the Prophet's grave then that will be dealt with in other articles but briefly, there is nothing in that for the innovators to justify their beautification, adornment and construction over the graves of the dead whom they venerate, because firstly, the masjid was already built and present before the grave of the Prophet (sallallaahu alayhi wasallam) and no one built a place of worship on or around the Prophet's grave, the mosque was already there, and the Prophet was buried outside of the mosque in the house of Aa'ishah (radiallaahu anhaa). Secondly, the mosque was expanded in the time of al-Waleed bin Abd al-Malik (in 88H) who ordered the governor of Madeenah, Umar bin Abd al-Azeez, to expand it, who did so reluctantly, and it incorporated the grave of the Prophet (sallallaahu alayhi wasallam) and al-Waleed was criticised by some of the people of knowledge for that in his time, though he considered nothing wrong with this, and he ordered that it be done. From this, a) no place of worship was built over the grave of the Prophet, and b) nor was the Prophet buried in a mosque, hence, there is no proof at all in this for the Innovators, and everything in those Prophetic statements of severe prohibition remains, and the jurists of the various schools never ceased speaking with that prohibition.

Source : www.wahhabis.com


Wednesday, February 13, 2013

Masjid extension update Wednesday 13th February 2013

AssalamuAlaikum Wa Rahmatullahi Wa Barakatuhu

Just to keep everyone updated that the masjid extension work has come to a halt due to revision of floor plans. A new draft was presented today and we hope for work to resume within the next 2 weeks InshaaAllah. We will provide updates as and when we get them.


Monday, February 11, 2013

The Hadeeth of Abu Hurairah: Firdaws Is The Highest Place in Paradise and the Throne of ar-Rahmaan is Above It

From Abu Hurairah (radiyallaahu anhu) from the Prophet (sallallaahu alayhi wasallam), who said: "Whoever believes in Allah and His Messenger, establishes the prayer and fasts the month of Ramadan will rightfully be granted Paradise by Allah, no matter whether he fights in Allah's cause or remains in the land where he is born." The people said, "O Allah's Messenger! Shall we inform the people with this good news?" He said, "Paradise has one-hundred levels which Allah has reserved for the Mujaahideen who fight in His cause, and the distance between each of two levels is like the distance between the Heaven and the Earth. So, when you ask Allah (for something), ask for Al-Firdaws which is the middle-most and highest part of Paradise. Above it is the Throne of ar-Rahmaan, and from it originate the rivers of Paradise.
 
Al-Bukhaaree said towards the end of his Saheeh:

Chapter: His, the Mighty and Majestic's saying, "And His Throne was over the water", and He is the Lord of the Mighty Throne.
 
Then he said:

And Mujaahid said, "Istiwaa, meaning 'alaa, rose over the Throne.
 
Source: "Mukhtasar al-Uluww" of adh-Dhahabee (p. 101).

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