Wednesday, April 16, 2014
A Prayer: Dua
'' All praise is due to Allah'. May peace and blessings beupon the Messenger, his household and companions '' - - - O Allah, I am Your servant, son of Your servant, son of Your maidservant; my forelock is in Your hand; Your command over me is forever executed and Your decree over me is just; I ask You by every name belonging to You that You have named Yourself with, or revealed in Your book, ortaught to any of Your creation, or have preserved in the knowledge of the unseen with You, that You make the Qur'an thelife of my heart and the light of my breast, and a departure for my sorrow and a release from my anxiety
Personalities, - Bioghraphy, - Hazrat Shah Aale Rasool Marehrwi
دو جہاں میں خادم آل رسول اللہ کر ۔ ۔ ۔ حضرت آل رسول مقتدا کے واسطے
تاجدار حضرت مارہریہ یا آل رسول ۔ ۔ ۔ اے خدا خواہ وجد از ما عدا امداد کن
HIS POSITION IN THE SILSILA:
Murshid-e-AlaHadrat, Khaatim al-Akaabir Hadrat Makhdoom Shah
Aal-e-Rasool Marehrwi (Radi Allahu Ta'ala Anho) is the thirty seventh
Imam and Sheikh of the Silsila Aaliyah Qaadiriyah Barakaatiyah
Razviyah Nooriyah.
BIRTH:
He was born in the month of Rajab 1209 Hijri, in Marehrah Shareef.
NAME:
His name is Aale Rasool (Radi Allahu Ta'ala Anho) and his title is
Khaatim al-Akaabir.
HIS FATHER:
His father was Hadrat Sayyid Shah Aale Barkaat Suthre Mia (Radi Allahu
Ta'ala Anho).
EDUCATION:
He attained his education from his father and various other great
Ulama such as Hadrat Ainul Haq Shah Abdul Majid Badayouni (Radi Allahu
Ta'ala Anho), Hadrat Maulana Shah Salaamatullah Kashfi (Radi Allahu
Ta'ala Anho), Maulana Anwaar Saahib Farangmahali (Radi Allahu Ta'ala
Anho), Hadrat Maulana Abdul Waasi Sayyidunpuri (Radi Allahu Ta'ala
Anho), Hadrat Maulana Shah Noorul Haq Zaraaqi Lucknowi (Radi Allahu
Ta'ala Anho)
In 1226, he attained the Khilafat of the Zaraaqiya Silsila and on the
request of Hadrat Ache Mia (Radi Allahu Ta'ala Anho) he was enrolled
to study Hadith under Hadrat Shah Abdul Aziz Muhadith-e-Delhwi (Radi
Allahu Ta'ala Anho). He also studied Tib (medicine) under the guidance
of his father, Hadrat Suthre Mia (Radi Allahu Ta'ala Anho).
SHEIKH-E-TARIQAT:
He was mureed of Hadrat Ache Mia (Radi Allahu Ta'ala Anho) and
attained Khilafat from him and from his beloved father Hadrat Suthre
Mia (Radi Allahu Ta'ala Anho).
HIS EXCELLENCE:
Hadrat Aale Rasool Marehrwi (Radi Allahu Ta'ala Anho) is from amongst
the great Mashaikh of the 13th Century. He served the Ahle Sunnat Wa
Jamaat with great sincerity and dedication. His was very kind and
generous and always showed love towards the needy and the orphans.His
character and habits were a beautiful example of the Sunnat of the
Prophet (Sall Allaho alaihi wasallam). He always performed his Namaaz
in congregation at the Musjid and not a single Tahajjud Salaah of his
was ever made Qaza. He was always willing to help others and never
revealed the wrongs of people in the presence of others. He would only
prescribe those duas, which are from the Hadith of the Prophet (Sall
Allaho alaihi wasallam). He always dressed in the garb of Ulama. He
always presented himself in the Mehfil-e-Meelad, Naat Mehfil,
lectures, Qira'at Mehfils etc. He never compromised the Shariah.
He was so kind, that whenever anyone asked for money, he would never
refuse them. He never performed Imaamat. He always remained a muqtadi.
One Maulana Ainul Hassan Saahib, who was a Saahib-e-Kashf, arrived in
Marehrah Shareef. He joined the Namaaz and then left in between
Salaah, breaking his Namaaz. After Namaaz, he looked at the Haafiz
Saahib who was the Imam and said, "Haafiz Saahib, there is no need to
go to the market place and buy groceries whilst in Namaaz. How far do
you expect us to go with you?"
In other words, he knew of what the Imam was thinking during Salaah.
When Hadrat heard Mufti Saahibs, question to the Imam, he became very
upset and said, "It is better you lead the Namaaz, rather than
following Haafiz Saahib everywhere. You yourself are not fully in
Salaah, otherwise how would you be able to know what is in the hearts
of other."
HIS KARAAMATS:
There are various karaamats of Hadrat, but only a few are being quoted.
Philosophy of Me'raj:Once, one of Hadrat's mureeds began to wonder how
Rasoolullah (Sall Allaho alaihi wasallam) went for Meraj in such a
short space of time. During this time, Hadrat was performing wudhu.
Hadrat asked him to go into his room and bring him a towel.
The man went into the room. He saw a beautiful orchard outside the
house. He could not help but to go into the orchard. Whilst walking in
the garden, he found himself in a huge city. In the city, he decided
to start a business. He married in the same city, and even had
children. He lived there for twenty years.
Suddenly, he heard the voice of Hadrat Aale Rasool Marehrwi (Radi
Allahu Ta'ala Anho), he found himself at the window once again. He
rushed in and took the towel to Hadrat. When he went to Hadrat, he saw
that he had just made wudhu and the water was still on his blessed
face and his hands were still wet.
The mureed was astonished by what had happened to him. Hadrat smiled
at him and said, "Mia, You went there and lived for twenty years and
even married, and here, the water of my wudhu has not dried up as yet.
I am sure that you now understand the Me'raj of the Prophet (Sall
Allaho alaihi wasallam)." SubhaanALLAH!
Present during Hajj:Once Haji Raza Khan Saahib Marehrwi went for Hajj,
and after Hajj, he presented himself before Maulana Muhammad Ismail
Saahib Muhajir, so that he may become his mureed.
The respected Maulana said, "Why did you not take bai'at from Hadrat
Shah Aale Rasool (Radi Allahu Ta'ala Anho). He was with me a little
while ago."
When Haji Sahib returned to Marehrah Shareef, he narrated this
incident to Hadrat Aale Rasool (Radi Allahu Ta'ala Anho). Hadrat said,
"He must have been mistaken. I did not even leave the Khanqah to go
anywhere."
HIS FAMILY:
He married Nisaar Faatima (Radi Allahu Ta'ala Anho), the daughter of
Sayyid Muntakhib Hussain Bilgiraami. Almighty Allah blessed him with
two sons and three daughters. Their names were, Sayyid Shah Zahoor
Hussain Bare Mia, Sayyid Shah Zahoor Hussain Chotay Mia, Ansaar
Faatima, Zahoor Faatima and Rahmat Faatima (Ridwaanullahi Ta'ala
Alaihim Ajmaeen).
HIS KHULAFA:
Hadrat's Khulafa were all great Giants of their Era. Some of their names are:
*.Hadrat Sayyid Shah Zahoor Hussain,
*.Hadrat Sayyid Shah Mahdi Hassan Marehrwi,
*.Hadrat Sayyid Shah Zahoor Hassan Marehrwi,
*.Hadrat Sayyid Shah Abul Hussain Ahmed-e-Noori,
*.Hadrat Sayyid Shah Abul Hassan Khirqani,
*.Hadrat Sayyid Shah Muhammad Saadiq,
*.Hadrat Sayyid Shah Ameer Haidar,
*.Hadrat Sayyid Shah Hussain Haidar,
*.Aala Hadrat Mujaddid-e-Azam Ash Shah Imam Ahmed Raza Khan Qaaderi Barelvi,
*.Hadrat Sayyid Shah Ali Hussain Ashrafi Kichawchwi,
*.Hadrat Qaazi Abdus Salaam Abbasi,
*.Hadrat Shah Ahsaanullah,
*.Hadrat Shukrullah Khan,
*.Hadrat Haji Haafiz Muhammad Ahmed Badayouni,
*.Hadrat Haji Fazl Razaaq Badayouni,
*.Hadrat Haafiz Mazhar Hussain Badayouni,
*.Hadrat Haafiz Mujahidudeen Siddiqi,
*.Hadrat Mufti Muhammad Shareef Ali Siddiqi,
*.Hadrat Sheikh Munawwar Ali,
*.Hadrat Mufti Muhammad Hassan Khan Barelvi,
*.Hadrat Sayyid Shah Tajammul Hussain Qaaderi,
*.Hadrat Molvi Abdur Rahmaan Saahib,
*.Hadrat Qaazi Molvi Shamsul Islam Abbasi badayouni and
*.Hadrat Molvi Ziaullah Khan Abbasi badayouni Barelvi(Ridwaanullahi
Ta'ala Alaihim Ajma'een).
GEMS OF WISDOM:
Some of Hadrat's words of wisdom are being presented for the saked of
spiritual inspiration:
1. Always respect the Ulama Fuqara and the Masakeen with love an
honor. Present whatever you have before them. If they accept it, then
all is well, and if they do not accept it, then there is no liability
on your behalf.
2. The outer appearance of a Darvesh should be that of Hadrat Imam
Azam Abu Hanifa (Radi Allahu Ta'ala Anho) and his inner appearance
should be like that of Hadrat Hussain bin Mansoor Hallaaj (Radi Allahu
Ta'ala Anho).
3. Before his wisaal, people asked for his final advise, and he said,
"Obey Allah and Obey His Rasool (Peace and Blessings be with Him) This
is all you need and the salvation for this world and the hereafter is
present in it.
WISAAL SHARIF:
He passed from this world on a Thursday, the 18th of Zulhijjah 1296
Hijri in Marehrah Shareef.
MAZAAR SHARIF:
His Mazaar Shareef is in the Khanqah Barkaatiyah in Marehrah Shareef (India).
— — —
Extracted from
Tadhkira Mashaikh-e-Qadiriyah Barakatiya Ridawiyah
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Regards,
NAJIMUDEEN M/
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Personalities, - Bioghraphy, - Syed Muhammad Naeem ud Din Muradabadi
and a poet of the Beloved Messenger of Allah Salla Allahu ta'ala
'alayhi wa Sallam, namely Sayyad Muhammad Na'imuddin, titled as
'Sadr-al-Afadhil', the son of Mawlana Mu'in al-Din Rahmatullahi alayh,
who was born on 21st of Safar-ul-Muzaffar 1300H, on 1st January 1887,
in Muradabad, India.
He became a memoriser (hafiz) of the Ennobled Qur'an, at the age of 8.
He studied the Urdu, and Persian literature from his father, as the
'Dars-e-Nizamiyyah' was studied under Shah Fadl Ahmad Rahmatullahi
'alayh. He further obtained a degree in granting legal juristic
opinion (ifta') from Shah Muhammad Gul Rahmatullahi 'alayh, and had
also sworn allegiance (bay'ah) to him.
His forefathers were the inhabitants of 'Mash'had'. At the time of
King Aurangzeb, they travelled from there to India. The king gave them
great esteem, and granted them with entitlement to land. They
travelled many cities when they reached Lahore, and there they stayed
near 'Abul-Hasanat'.
He took part vigorously, in many Islamic Movements, as he was also a
part (rukn) of the 'Khilafat Committee' which was to establish a
Sultanate in Turkey. At this stage, he had made some sensational
lectures.
He made 'impacting' tours of Agra, Jaipur, Kishan Garh, Gobind Garh,
Hawali'-e-Ajmer, Mithar, and Bharatpur against the 'Show 'Ali
Movement' whose aim was to destroy Islam, and also sent his delegates
there.
In 1343H [1924], he issued the Monthly 'As-Sawad-al-A'zam' and by
doing so, vigourously supported the 'View of the Two nations'.
In gaining the independance for Pakistan, on the 18th September 1918,
he delivered an oratory masterpiece, at the opening ceremony at the
'All India Sunni Conference'. He took great part in the passing of the
resolutions for a Pakistan at Minto-Park. He was the Chief Organiser
(Nazim-e-A'ala), at the Banaras Conference held in 1942.
He fell ill while he was still preparing an Islamic constitution. Life
spared him no deferment, and on 18th Dhul Hijjah 1367H [13th October
1948], on a Friday, the world became deprived of him. His sanctuary
stands at the left of the Jami'ah Masjid, at Muradabad.
He left 14 works, and lots of treatises including 'Khaza'in-al-Irfan'
the tafsir of Kanz al-Iman: Ala Hadrat Shah Ahmad Raza Khan alayhir
rahman's Qur'an tranlsation in urdu.
Amongst the most famous works are:
*.Tafsir Khaza'in-al-Irfan, [ Read Online]
*.Kitab-ul-'Aqa'id,
*.Deewan-e-Urdu,
*.Sirat-e-Sihabah,
*.Sawaneh Karbala,
*.Adab-ul-Akhya,
*.al-kalimatu'l 'ulya li iylayi 'ilm al-mustafa,
*.aTyab al-bayan radd e tafwiyatu'l iman,
*.and at-taHqiqat li daf' al-talbisat.
He was a khalifa of Imam al-Ahl as-Sunnat A'la Hadrat Shah Imam Ahmad
Raza Khan al-Barelwi and of 'Ashrafi miya' Shaykh Allama Sayyad
Muhammad Ali Hussain Shah al-Kicchochawi 'Alayhir rahmah w'al ridwan
Some of his students included:
*.Mufti Ahmad Yaar Khan Na'imi
*.Sarkar-e-Kalan Sayyad Mukhtar Ashraf
Riyaz-e-Na'eem (Poetry Collection):
Sadr al-Afadil, the teacher of teachers in the last century, Mawlana
Muhammad Na'eemuddin Muradaabadi is a jurist, scholar, mufti, Quranic
Exegete and an Educator. He was also an excellent poet; a collection
of his poems is named as 'Riyaz e Na'eem' / the 'Garden of Na'eem' or
the 'Garden of Comfort.'
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Regards,
NAJIMUDEEN M/
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Dought & clear, - Ruling on preparing wine in the college of pharmacy and tasting it
requirements in a subject is to ferment wine and after several months
they will be tasting it to affirm the proper mixture.
We dont like to be cursed by the Prophet sallaAllahu alayhi wa sallam
as long as we are studying(5 months/1 semester), because one day is
not enough to prepare it, then they would be sinning for a long time.
According to what we read that the Prophet sallaAllahu alayhi wa
sallam cursed 10 kinds of people associated with alcoholic beverages:
1. those who make it themselves
2. those who help make it
3. those who use it
4. those who carry it
5. those whom it is carried
6. those who give it to others
7. those who sell it
8. those who use the money made from it
9. those who purchase it
10. those from whom it is purchased
[Ibn Majah and At-tirmidhi]
What is the Ruling on making wine? and what are the necessary actions
as a student, who were just sent by their parents to study, should
they take when their Professor requires them to do such thing? We
really seek your advice and please give a clear evidence with regard
to this matter, for most of his Muslim classmates does not really
follow without proper evidence. May Allah guide them and In sha Allah
whatever may come unto us we will accept it, May Allah give us strong
eeman and taqwa.
Praise be to Allaah.
It is haraam to consume, carry, sell or buy alcohol, and ten types of
people are cursed with regard to it, as it says in the hadeeth
narrated by at-Tirmidhi (1295) and Abu Dawood (3674) from Anas ibn
Maalik (may Allah be pleased with him), who said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) cursed ten with
regard to wine: the one who squeezes (the grapes etc), the one who
asks for it to be squeezed, the one who drinks it, the one who carries
it, the one to whom it is carried, the one who pours it, the one who
sells it and consumes its price, the one who buys it and the one for
whom it is bought.
Calssed assaheeh by al-Albaani inSaheeh at-Tirmidhi
It is not permissible to manufacture alcohol for drinking or for
medical purposes, because of the report narrated by Abu Dawood (3874)
from Abu'd-Darda' (may Allah be pleased with him), who said: The
Messenger of Allah (blessings and peace of Allah be upon him) said:
"Allaah has sent down the disease and the remedy, and He has created
for every disease a remedy, so treat disease but do not treat it with
anything that is haraam."
Classed as saheeh by al-Albaani inSaheeh al-Jaami', 1762
Muslim (1984) narrated from Waa'il ibn Hijr (may Allah be pleased with
him) that Taariq ibn Suwayd al-Ju'fi asked the Prophet (S) about
khamr, and he forbade him or expressed his disapproval of his making
it. He said: I only make it as a remedy. He said: "It is not a remedy,
but it is a disease."
This clearly indicates that it is haraam to use alcohol for medicinal
purposes and that it is not a remedy; rather it is a disease.
An-Nawawi said: This indicates that it is haraam to use and produce
alcohol, and it clearly indicates that it is not a medicine, so it is
haraam to use it for medicinal purposes, because it is not a remedy,
so it is like consuming it for no reason. This is the correct view
according to our companions. End quote.
Ibn Mas'ood (may Allah be pleased with him) said: "Allah has not put
your healing in that which He has forbidden to you." It was also
mentioned by al-Bukhaari in amu'allaqreport (5/2129)
If the alcohol is being made for drinking or to use as a remedy or as
part of a remedy, it is not permissible for the student to take part
in producing it, and he has to do announce his stance and show pride
in his religion, and refuse to participate in something that is
haraam.
If it is being produced in order to find out the chemical properties
of alcohol, and what is produced will be destroyed and not drunk or
put into medicine, then it is permissible, but it is haraam to taste
it; tasting it should be left to non-Muslim colleagues.
Based on that, in order for the student to participate in this
production experiment, it is stipulated that the alcohol should be
destroyed and no one should be allowed to drink it or put it into
medicine. If these conditions are accepted, there is nothing wrong
with him participating; otherwise he should refrain from participating
even if that will lower his grade. All the Muslim students should
refuse to do that and ask the university to accommodate their
religious needs.
And Allah knows best.
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Regards,
NAJIMUDEEN M/
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Dought & clear, - Ruling on khamr (wine etc) from which the alcohol has been removed
the fact that it causes intoxication? So if there was a kind of khamr
that does not cause intoxication, would it not be haraam? Please note
that in the west there is a kind of khamr in which there no alcohol
that would cause intoxication, i.e., the ratio of alcohol in it is
zero percent. Please note that I have read on your website a fatwa by
our shaykh Ibn 'Uthaymeen in which he said that if khamr does not
cause intoxication then it is not khamr. The khamr that is available
in America does cause intoxication, then using scientific industrial
means they remove the alcohol from it. What is the ruling on this
khamr?
Praise be to Allah.
Firstly:
The word khamr refers to all kinds of intoxicating drinks, whether it
existed in the past or exists at present or will exist in the future,
and whether the drink is made from grapes, barley, dates, corn or
anything else.
That is indicated by the words of the Prophet (blessings and peace of
Allah be upon him): "Every intoxicant is khamr and every khamr is
haraam." Narrated by Muslim, 2003
Khamr is a word that applies to any kind of drink that causes intoxication.
See:Ma'aalim as-Sunanby al-Khattaabi, 4/264
Based on that, any drink that does not cause intoxication is not
called khamr and it is not deemed to be haraam. But it is essential to
make certain that this drink does not cause intoxication. It is often
said that some drinks do not cause intoxication, then that turns out
not to be so in reality.
Al-Haafiz said: The ruling is connected to the reason, and the reason
for the prohibition of khamr is intoxication; whenever there is
intoxication the prohibition applies.
End quote fromFath al-Baari, 10/56
Secondly:
It is not permissible to treat khamr in order to remove the alcohol
from it; this is like what the scholars said about the prohibition on
turning khamr into vinegar.
That is because we are commanded to avoid khamr, as Allah, may He be
exalted, says (interpretation of the meaning):
"O you who believe! Intoxicants (all kinds of alcoholic drinks),
gambling, Al-Ansab (stone altars for sacrifices to idols), and
Al-Azlam (arrows for seeking luck or decision) are an abomination of
Shaitan's (Satan) handiwork. So avoid (strictly all) that
(abomination) in order that you may be successful."
[al-Maa'idah 5:90].
Avoiding something means keeping far away from it, so that it is not near you.
End quote fromAdwa' al-Bayaan, 3/33
Treating it to remove the alcohol from it is contrary to avoiding it.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Because keeping khamr is haraam; if a person is keeping it to turn it
into vinegar, he has committed a haraam action.
End quote fromMajmoo' al-Fataawa, 21/503
It is proven from the Prophet (blessings and peace of Allah be upon
him) that it is forbidden to turn khamr into vinegar. Muslim (1983)
narrated from Anas ibn Maalik (may Allah be pleased with him) that the
Prophet (blessings and peace of Allah be upon him) was asked about
wine that is made into vinegar. He said: "No."
According to a version narrated by Abu Dawood (3675), Abu Talhah asked
the Prophet (blessings and peace of Allah be upon him) about some
orphans who inherited some wine. He said: "Pour it away." He said: Can
I turn it into vinegar? He said: "No."
Classed as saheeh by al-Albaani inal-Majmoo', 9/233; Ibn al-Mulqin
inal-Badr al-Muneer, 6/630; and Shaykh al-Albaani inSaheeh Abi Dawood.
This prohibition implies that it is haraam; if it were possible to
benefit from khamr or to turn it into something from which people
could benefit, it would not be permissible to pour it away; rather the
Prophet (blessings and peace of Allah be upon him) would have
instructed him to do that, especially since it belonged to orphans and
it is haraam to squander their wealth.
InFataawa al-Lajnah ad-Daa'imah(22/92) it says: Khamr must be poured
away... because the Prophet (blessings and peace of Allah be upon him)
issued orders to that effect when the two verses concerning the
prohibition of alcohol were revealed. It is haraam to keep it and make
use of it as it is, and it is haraam to turn it into something other
than khamr by turning it into vinegar or turning part of it into
vinegar or extracting the alcohol from it, or to mix it with something
else that one wants to benefit from, because the Prophet (blessings
and peace of Allah be upon him) forbade turning khamr into alcohol in
order to block the means that may lead to evil and to prevent any
possibility of people going back to making it and using it. End quote.
See also the answer to question no. 14276
To sum up: treating khamr to remove the alcohol from it is haraam, and
is not permissible.
But if that has been done, is it permissible for a person to drink it,
seeing that it is free of the intoxicants which are the reason for the
prohibition, or not?
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
The well known view is that if it has been turned into vinegar, it
does not become pure (taahir), even if the intoxicating effect has
been removed, because removing the intoxicants is done by means of
doing something haraam, so it is still haraam.
Some of the scholars said that it does become pure and therefore
becomes permissible, even though the action is haraam. The reason they
give for that is that the reason why it is impure (najis) is because
it causes intoxication, and the intoxicants have been removed, so it
is halaal.
Others said that if it was turned into vinegar by people who believe
that khamr is permissible, such as the People of the Book, the Jews
and Christians, then it is permissible and becomes pure (taahir); if
it was turned into vinegar by people for whom it is not permissible,
then it is still haraam and impure (najis).
This opinion is most likely to be correct. According to this view, the
vinegar that comes from the Jews and Christians is halaal and pure
(taahir) because they did that on the basis that they believe it is
permissible.
End quote fromash-Sharh al-Mumti', 1/250
He also said: But if it was turned into vinegar by someone who
believes that turning it into vinegar is permissible, whether he is a
Muslim or a non-Muslim, is it halaal?
The correct answer is that it is halaal, because it was turned into
vinegar in a permissible manner, so it became permissible. Based on
that, the vinegar that is imported from non-Muslim countries is halaal
for Muslims, even if it was produced by means of human actions,
because it was turned into vinegar by the actions of a human who
believed it to be permissible.
End quote fromash-Sharh al-Mumti', 10/53
To sum up:
If it is clear that this drink is free of alcohol, there is nothing
wrong with drinking it. Similarly, if treatment of khamr to remove
alcohol from it was done by people who believe it is permissible to do
that, then it is permissible to drink it. However we should point out
that this treatment is something that is haraam for the Muslim to do
according to the most correct opinion.
And Allah knows best.
--
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Regards,
NAJIMUDEEN M/
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Dought & clear, - Does the alcohol in kombucha tea make it haraam?
approximately 0.0065 % alcohol because of the presence of probiotic
enzymes that occur as the result of the fermentation process. It can
be bought from the store without showing ID, because it hardly
contains any alcohol worth mentioning. But I would like to know
whether it is permissible to drink it in Islam or not?.
Praise be to Allaah.
We have read a great deal about the benefits of the tea mentioned in
the question; the issue of its benefits should be referred to
specialists.
With regard to the amount of alcohol in this tea, it is a very low
amount that does not lead to drunkenness, hence drinking it is not
haraam because of that.
See the answer to question no. 60212in which there is an answer
concerning fermented tea.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Everything that is called water is pure and a means of purification,
whether some impurity has fallen into it or not, if it is known that
it has dissolved into it and disappeared. As for that in which traces
of impurity are apparent, it is haraam to use it, because it comes
under the heading of using something haraam. End quote.
Majmoo' al-Fataawa, 19/236, 237
He also said:
Allah has forbidden impure things (khabaa'ith), namely blood, dead
meat, pork and so on. If any of these things fall into water etc and
disappear, so there is no blood, dead meat or pork left at all,
similar to the case where alcohol disappears in a liquid, then the one
who drinks it is not drinking khamr. End quote.
Majmoo' al-Fataawa, 21/501, 502 .
Based on that, there does not seem to be anything wrong with drinking this tea.
And Allah knows best.
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Regards,
NAJIMUDEEN M/
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Islamic Articles, - Quran, Hadees, - (R)(R) * "Last Sermon by Prophet (PBUH)" - - - -*Tamilil Padikkalaam!- - - - - * see more useful ISLAMIC & GENERAL Articles - to IMPROVE your KNOWLEDGE * Visit: -> http://aydnajimudeen2.blogspot.in/ -
Valley of Arafat.
"O people, perhaps you shall not see me again after this. Therefore
listen to what I am saying to you very carefully and take these words
to those who could not be present here today.
O people, just as you regard this month, this day, this city as
sacred, so regard the life and property of every Muslim as a sacred
trust. Return the goods entrusted to you to their rightful owners.
Hurt no one so that no one may hurt you. Remember that you will indeed
meet your Lord, and that he will indeed reckon your deeds. Allah has
forbidden you to take usury (interest), therefore all interest
obligation shall henceforth be waived ...
Beware of Satan, for the safety of your religion. He has lost all hope
that he will ever be able to lead you astray in big things; so beware
of following him in small things.
O people, it is true that you have certain rights with regard to your
women, but they also have rights over you. If they abide by your
rights, then to them belongs the right to be fed and clothed in
kindness. Do treat your women well and be kind to them for they are
your partners and committed helpers. And it is your right that they do
not make friends with anyone whom you do not approve, as well as never
to commit adultery.
O people, listen to me in earnest, worship Allah, say your five daily
prayers (Salah), fast during the month of Ramadan, and give your
wealth in Zakat. Perform Hajj if you can afford to. You know that
every Muslim is the brother of another Muslim. You are all equal.
Nobody has superiority over another except by piety and good action.
Remember, one day you will appear before Allah and answer for your
deeds. So beware do not stray from the path of righteousness after I
am gone.
O people, no Prophet or Apostle will come after me and no new faith
will be born. Reason well, therefore O people, understand my words
which I convey to you. I leave behind me two things, the Quran and my
example the Sunnah and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others and those
to others again and may the last ones understand my words better than
those who listen to me directly. Be my witness O Allah, that I have
conveyed your message to your people."
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NAJIMUDEEN M/
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Islamic Articles, - Quran, Hadees, - (R) * "The collection and compilation of the Qur'an" (R)
A study of the compilation of textmust begin with the character of the
book itself as it was handed down by Muhammad to his Companions during
his lifetime. It was not delivered or revealed all at once.
The Noble Quran was revealed to Prophet Muhammad piecemeal over a
period of twenty-three years from the timewhen he began to preach the
Message of Islam in Makkah in 610 CE until his death at Madeenah in
632 CE. The Quran itself declares that Allaah addressed Prophet
Muhammad with what means: "...And We have spaced it distinctly." [Quran
25:32]
Furthermore, no chronological record of the sequence of passages was
kept by Muhammad himself or his Companions so that, as each of these
began to be collected into an actual Soorah (chapter), no thought was
given as to theme, order of deliverance or chronological sequence. It
is acknowledged by all Muslim writers that most of the chapters,
especially the longer ones, are composite texts containing various
passages not necessarily linked to each other in the sequence in which
they were given. As time went on Muhammad would say words to the
effect of: "Put this passagein the chapter in which so-and-sois
mentioned", or: "Put it in such and such a place." [As-Suyooti,
Al-Itqaan fee 'Uloom Al-Quran, p.141] Thus, passages were added to
compilations of other passages already collected together until each
of these became a distinct chapter. The evidence that a number of
these chapters already had their recognised titles during the lifetime
of Muhammad . is thefollowing two Prophetic narrations: "Anyone who
recites the last two verses of Soorah Al-Baqarah (The Cow, chapter 2)
at night, they will suffice him." [Al-Bukhaari] And: "If anyone learns
by heart the first ten verses of the Soorah Al-Kahf (the Cave, No.
18), he will be protectedfrom the Dajjaal (Antichrist)." [Muslim]
At the same time, there is also reason to believe that there wereother
chapters to which titles were not necessarily given by Prophet
Muhammad . An example of this is Soorah Al-Ikhlaas [Chapter 112], for
although the Prophet spoke at some length about it and said it was
equal to one-third of the whole Quran, he did not mention it by name.
[Muslim]
As the Quran developed, the Prophet's Companions took portions of it
down in writing and also committed its passages to memory. It appears
that the memorisation of the text was theforemost method of recording
itscontents as the very word Quran means 'recitation'. From the very
first word delivered to Muhammad by the angel Jibreel (Gabriel) on
Mount Hiraa', namely Iqra' - 'Recite!' [Chapter 96:1], we can see that
the verbal recitation of its passages was very highly esteemed and
consistently practiced. Nevertheless, it is to actual written records
of its text that the Quran itself bears witness in the following verse
(which means): "[It is recorded] in honoured sheets. Exalted and
purified. [Carried] by the hands ofmessenger-angels. Noble and
dutiful." [Quran: 80:13-16]
Furthermore, there is evidence that even during the early days
ofProphet Muhammad in Makkah, portions of the Quran as then delivered
were being written down. When 'Umar was still a pagan, he one day
struck his sister when he heard her reading a portion of the Quran.
Upon seeing blood on her cheek, however, he relented and said: "Give
me this sheet which I heard you reading just now so that I may see
what Muhammad has brought." [Ibn Is-Haaq, SeeratRasoolullaah, p.156].
On reading the portion of the twentieth chapter (of the Quran) which
she had been reading, he became a Muslim.
Nonetheless, it appears that rightup to the end of the life of
Muhammad the practice of memorisation predominated over the writing
down of the Quran and was regarded as more important.
In the Hadeeth (narrations) records, we read that the angel Jibreel is
said to have checked therecitation of the Quran every Ramadhaan with
Prophet Muhammad and, in his (the Prophet ) final year, he (Jibreel)
checked it with him twice. Faatimah said: "The Prophet, sallallaahu
alayhi wa sallam, told me, 'Jibreel used to recite the Quran to me and
I to him once a year, but this year he recited the whole Quran with me
twice. I think that my death is approaching.'" [Al-Bukhaari]
Some of the closest Companions of the Prophet devoted themselves to
learning the text of the Quran by heart. These included Ubayy Ibn
Ka'b, Mu'aath Ibn Jabal, Zayd Ibn Thaabit, Abu Zayd and Abu Ad-Dardaa'
. Abdullaah Ibn Mas'ood collected more than ninety of theone hundred
and fourteen chapters by himself, learning the remaining chapters from
other Companions.
Regarding the written materials, there are no records as to exactlyhow
much of the Quran was written down during the lifetime of Prophet
Muhammad . There is no evidence to suggest that anyone actually
compiled the whole text of the Quran into a single manuscript, whether
directly under the authority of Prophet Muhammad or otherwise.
With the death of Prophet Muhammad in 632 CE, the revelation stopped,
as the Quran had become complete. There could be no further revelation
once its chosen recipient had passed away. While he lived, however,
there was always the possibility that new passages could be added and
it hardly seemed appropriate, therefore, to contemplate codifying the
textinto one harmonious whole. Thus, it is not surprising to find that
the book was widely scattered in the memories of men and in writing on
various different materials at the time of the death of the Prophet .
There were only a few disputes among the Companions about the text of
the Quran while the Prophet was alive, unlike those which arose soon
after his death. All these factors explain the absence of an official
codifiedtext at the time of his death. Imaam As-Suyooti stated that
the Quran, as sent down from Allaah in separate stages, had been
completely written down and carefully preserved, but that it had not
been assembled into one single location during the lifetime of Prophet
Muhammad, sallallaahu alayhi wa sallam, [Ibn Is-haaq, Seerat
Rasoolullaah, p.96]
All of it was said to have been available in principle, for the
Companions had absorbed it in their memories and it had been written
down on separate materials. The final order of the various verses and
chapters is also presumed to have been defined by the Prophet while he
was still alive.
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NAJIMUDEEN M/
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For children, - Lying in Islam
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Noble Qur'an says: "O you who believe! Be careful of (your duty to) Allah and be with the true ones." (9:119)
Lying is one of the most common wrong acts that we commit throughout our daily life. Lying is a subject that we should all take some time to think and reflect on.
Lying is against human nature and physiology. Like any disease, it has its own signs and symptoms. The act of lying produces inner conflicts between various control centers of the brain. The moment one begins to lie, their body sends out contradictory signals to cause facial muscle twitching, expansion and contraction of pupils, perspiration, flushing of cheeks, increase eye blinking, tremor of the hand and rapid heart rate. These symptoms constitute the basis of lie detector instruments. In addition, you will notice that the liar is unconsciously performing some body movements, like covering the mouth, touching the nose, rubbing the eyes, scratching the side of the neck, rubbing the ear etc. One of the clearest signs is that the liar keeps their palms closed and eyes pointed to another direction rather than facing the person eye to eye when they are lying. A liar is fully aware of his body signals. Therefore they find lying easier when no one can see them, i.e. over the phone or in writing.
Most people would agree that lying is wrong but there can be exceptions when there's a good reason for it. This is then referred to as telling a 'little white lie.' Consider the case where telling a lie would mean that 10 other lies would not be told. If 10 lies are worse than 1 lie then it would seem to be a good thing to tell the first lie, but if lying is always wrong then it's wrong to tell the first lie.
However, the line between 'little white lies' and other types of lies is constantly being blurred. Why? Reason being is that it easier and sometimes quicker to simply lie rather than to engage in a more productive discourse as the saying goes ... "Constructive lying is better than the painful truth."
Dr. Raymond Peach states, "Lying is the best defensive weapon of the weak and the quickest way to avoid danger." Lying, in most cases is a reaction to weakness and failure. If you were to ask a child, 'Did you touch this candy?' or 'Did you break this vase?' If the child realizes that admitting the mistakes will result in punishment, then their natural instinct would be for them to deny it."
We can say, without any doubt that, lying is one of the most evil characteristics, of which all religions and systems of ethics warn against and which man's innate common sense (Fitrah) agrees that it is wrong. Any who possess normal chivalry and sound reason would also be obliged the same.
Truthfulness is one of the pillars on which the moral survival of the world depends. It is the foundation of praiseworthy characteristics, the foundation of prophethood, the result of Taqwa (God consciousness). Were it not for truthfulness, the rulings of all divinely-revealed laws would collapse. Acquiring the characteristic of lying is akin to shedding one's humanity, because speaking is an exclusively human trait.
Noble Qur'an says, "Truly Allah guides not one who transgresses and lies!" (40:28). Meaning, Islam rejects lying in all forms. However, there are a few instances where even Islam not only allows but recommends lying for the sake of brotherhood, which we will discuss later. Lying is something that almost everyone does both Muslims and non-Muslims alike. We sometimes lie without even meaning to do it! A good example would be when an annoying neighbour calls on the phone and you tell your child to say that you are in the shower or otherwise indisposed so you don't get stuck on the phone for an hour. That's a lie. Other lies are more evil and salacious.
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M NAJIMUDEEN
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