Qur'an Related, - Our Prophet (saas) announced the Companion's martyrdom

As a miracle from Allah, our Prophet (saas) announced when his Companions would die long before they did so. In these hadiths, he said that some would be martyred and revealed where they would die. Those Muslims who saw these predictions fulfilled saw the outcome as joyous. Every one of these hadiths is a miracle that Allah granted to our Prophet (saas), whom He chose and exalted above all worlds:

Dought & clear, - Is there any textual proof that Makkah al-Mukarramah is the centre of the earth?

I heard that Makkah al-Mukarramah is the centre of the earth. Is that true?
Praise be to Allah.
Study of this issue may be viewed from two angles:
- the shar‘i angle, which means looking for proof in the Qur’an, hadeeth and athaar (reports) that have been narrated concerning this topic;
- the scientific angle, which means looking at scientific research and physical proof that will make the matter clear.
With regard to the shar‘i aspect, some of the scholars stated that in the Qur’an there are references to this point of view, and that in the Prophet’s Sunnah and reports from the early generations there are clear statements to that effect.
With regard to the references in the Qur’an, that is seen in the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“Thus We have made you a middle nation”
[al-Baqarah 2:143]
because the verse appears in the context of taking the Ka‘bah as a qiblah or direction faced in prayer, so it is as if the verse means: just as the Ka‘bah is the middle of the earth, so too We have made you a middle nation among other nations.
Al-Qurtubi said inal-Jaami‘ li Ahkaam al-Qur’an(2/153):
What is meant is that just as the Ka‘bah is the middle of the earth, so too We have made you a middle nation.” End quote.
But this is one of six interpretations that the commentators have mentioned Concerning the words “Thus We have made you”; perhaps the most correct of them is that which was mentioned by Ibn Jareer at-Tabari in hisTafseer(3/141):
As We have guided you – O believers – by means of Muhammad (blessings and peace of Allah be upon him) and by means of what he has brought to you from Allah, and We have singled you out by guiding you to the qiblah and path of Ibraaheem, and We have favoured you thereby over the followers of other religions, so too We have singled you out and favoured you above the followers of other religions, by making you a middle nation. End quote.
See:Tafseer al-Qur’an al-‘Azeem, 1/454;Mafaateeh al-Ghayb, 2/387;ad-Durr al-Masoon, 2/134
Moreover, there is a reference to that in the verse in which Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And this (the Quran) is a blessed Book which We have sent down, confirming (the revelations) which came before it, so that you may warn the Mother of Towns (i.e. Makkah) and all those around it”
[al-An‘aam 6:92].
Some of the scholars said that Makkah was only called the Mother of Towns (Umm al-Qura) because it is the origin of all towns on earth, and from it the earth spread out; hence it is the centre of the earth.
Indeed, some of the scholars said that its name, Makkah, indicates that it is the centre and middle of the earth.
Ar-Raaghib al-Asfahaani said inMufradaat al-Qur’an(1/470-471):
The name is derived from the verbmakkaka, which refers to the action of sucking out marrow from a bone, or the action of a young animal suckling from its mother.
It is so called because it wouldtamukkuwhoever did wrong therein, i.e., it would crush him and destroy him.
Al-Khaleel said: It is so called because it is the centre of the earth, like the marrow which is in the middle of the bone. End quote.
See:Mafaateeh al-Ghayb, 4/310 for many other suggestions concerning the derivation of the name Makkah.
To sum up, the Qur’an does not contain any clear text or indication that Makkah al-Mukarramah or the Ka‘bah is located at the centre or middle of the earth. The reports to that effect are no more than possible interpretations and ambiguous indications.
Secondly: with regard to the marfoo‘ hadeeths, i.e., those with isnaads going back to the Prophet (blessings and peace of Allah be upon him), we tried to compile them from the books of the Sunnah, so that we could examine all their isnaads and reports, but we could not find anything but one marfoo‘ hadeeth on this topic, which is as follows:
It was narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said:
“The first spot to be created on earth was the location of the House (the Ka‘bah), then the earth spread out from there. And the first mountain that Allah placed on the surface of the earth was Abu Qubays, then the mountains spread out from there.”
Al-Mannaawi said inFayd al-Qadeer(3/108):
“then the earth spread out from there” on all sides, so it is the centre of the earth and its pole. End quote.
But this hadeeth was narrated by al-‘Aqeeli inad-Du‘afa’ al-Kabeer, 2/341; al-Bayhaqi inMusnad al-Firdaws, 1/1/11; Ibn ‘Asaakir inTareekh Dimashq, 10/31. Inal-Jaami‘(9603) as-Suyooti attributed it to al-Haakim in hisTareekh.
All of them narrated it via Sulaymaan ibn ‘Abd ar-Rahmaan, (who said): ‘Abd ar-Rahmaan ibn ‘Ali ibn ‘Ajlaan al-Qurashi told us: ‘Abd al-Malik ibn Jurayj told us, from ‘Ata’, from Ibn ‘Abbaas, in a marfoo‘ report.
This hadeeth is flawed because ‘Abd ar-Rahmaan ibn ‘Ali is unknown, and because the chain of narration ends with ‘Ata’ or Mujaahid.
This ‘Abd ar-Rahmaan ibn ‘Ali ibn ‘Ajlaan ad-Dimashqi narrated from Ibn Jurayj and from ‘Abd ar-Rahmaan ibn Thabit ibn Thawbaan; Sulaymaan ibn ‘Abd ar-Rahmaan, ‘Amr ibn ‘Uthmaan al-Homsi and his grandson Shaybah ibn al-Waleed narrated from him.
Nobody suggested that ‘Abd ar-Rahmaan ibn ‘Ali ibn ‘Ajlaan ad-Dimashqi was trustworthy except Sulaymaan ibn ‘Abd ar-Rahmaan, and this was mentioned by Ibn ‘Asaakir in his biography of ‘Abd ar-Rahmaan inTareekh Dimashq(35/133). But this Sulaymaan – who is Abu Ayyoob ad-Dimashqi – is subject to some criticism; he was criticised for his frequent narration from unknown narrators. Ibn Ma‘een said concerning him: He is trustworthy if he narrates from known narrators. Ibn Hibbaan said: His hadeeth is acceptable if he narrates from well-known, trustworthy narrators. But if he narrates from unknown narrators, then his reports are objectionable (munkar). See his biography inTahdheeb al-Kamaal(12/26). Hence the scholars did not think that Sulaymaan ibn ‘Abd ar-Rahmaan was trustworthy, because of some of those from whom he narrated. Al-‘Aqeeli described ‘Abd ar-Rahmaan ibn ‘Ali as unknown (majhool), and he regarded his hadeeth as flawed. He said in his biography of him inad-Du‘afa’(2/341): He is majhool (unknown) with regard to transmission of hadeeth.
‘Ali ibn ‘Abd al-‘Azeez told us: Abu Na‘eem told us, al-Haarith ibn Ziyaad al-Ja‘fi told us: I heard ‘Ata’ ibn Abi Rabaah say: The first mountain to be placed on earth was Abu Qubays.
Abu Yahya ibn Abi Masarrah told us: my father told me: Sa‘eed ibn Saalim al-Miqdaah told us, from Ibn Jurayj, from Mujaahid, who said: The first spot (to be created) of the earth was the site of the House (the Ka‘bah), from which the earth spread out.
Abu Ja‘far said: This report is more likely to be correct. End quote.
Something similar to this hadeeth was narrated from Ibn ‘Abbaas (may Allah be pleased with him), as we shall see below. This explains the confusion of those who attributed the hadeeth to the Prophet (blessings and peace of Allah be upon him).
It was classed as da‘eef by al-Albaani inas-Silsilah ad-Da‘eefah, no. 5881
Thirdly:
Among the reports of the Sahaabah and Taabi‘een, there are many reports which indicate that they used to think that the centre of the earth was in Makkah al-Mukarramah.
1.
It was narrated that ‘Abdullah ibn ‘Amr ibn al-‘Aas said:
Allah created the House (the Ka‘bah) two thousand years before the earth … then the earth spread out from beneath it.
Narrated by at-Tabari in hisTafseer, 6/20 with an isnaad of which the narrators are trustworthy (thiqaat). Inad-Durr al-Manthoor(2/265) it is attributed to Ibn al-Mundhir, at-Tabaraani and al-Bayhaqi inash-Shu‘ab.
2.
It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said:
The House (the Ka‘bah) was placed over the water on four pillars, two thousand years before this world was created, then the earth spread out from beneath the House.
Narrated by at-Tabari in hisTafseer, 3/61, with an acceptable isnaad.
3.
It was narrated that Abu Hurayrah (may Allah be pleased with him) said:
The Ka‘bah was created two thousand years before the earth. They said: How could it be created before it, when it is part of the earth? He said: There was an island on the water, on which there were two angels who glorified Allah by night and day for two thousand years. Then when Allah wanted to create the earth, He spread it out from there and made it in the middle of the earth.
Inad-Durr al-Manthoor(1/115) this is attributed to Sa‘eed ibn Mansoor, Ibn al-Mundhir and Ibn Abi Haatim. I found its isnaad inMajlis Imla’ fi Ru’yat Allah tabaarak wa ta‘aalaby Abu ‘Abdullah al-Daqqaaq (p. 287), and inAmaali Ibn Bashraan(2/204). Its isnaad includes Abu Ma‘shar Nujayh ibn ‘Abd ar-Rahmaan al-Madani, whose biography is inTahdheeb al-Tahdheeb(10/422). Most of the hadeeth scholars are of the view that he is da‘eef (weak).
Among the Taabi‘een:
Something similar was narrated from Mujaahid, ‘Ata’, ‘Amr ibn Dinar and others, as is stated by Ibn Abi Haatim and at-Tabari in theirTafseers, and also inMusannaf ‘Abd ar-Razzaaq(5/90). Among the books that narrated many such reports isAkhbaar Makkahby al-Azraqi andAkhbaar Makkahby al-Faakihi.
These reports may be deemed marfoo‘ (attributable to the Prophet (blessings and peace of Allah be upon him)), but they may also be narrated from the People of the Book, because their books are filled with stories of the creation of the heavens and earth and the beginning of creation. That is supported by the fact that the previous report was narrated from Ka‘b al-Ahbaar. It was also narrated from him by ‘Abd ar-Razzaaq inal-Musannaf(5/95) that he said: The House (the Ka‘bah) was floating on the water forty years before Allah, may He be exalted, created the earth, and from it the earth spread out. End quote.
It was narrated from Qataadah (may Allah have mercy on him) – inFadaa’il as-Sahaabahby Imam Ahmad (2/901) – that the rock of Bayt al-Maqdis (Jerusalem) is the centre of the earth.
This makes one feel that this matter is taken from the contradictory reports from the People of the Book.
Fourthly:
From the above, we conclude that there is no clear proof to strongly indicate that Makkah al-Mukarramah is the centre is the earth. Rather the indications that we have quoted from some texts, according to what some of the scholars understood from them, and the reports mentioned above, makes one feel that there is some basis for this idea. This is circumstantial evidence that supports the view of those who say that, so long as there is no evidence to the contrary from sound scientific proof.
Fifthly:
With regard to the scientific angle, we are not specialists in geography, so we have to leave the discussion here. But we will tell you of some specialist scientists who have researched this matter and reached the conclusion that Makkah al-Mukarramah is indeed the centre of the earth. Perhaps in their scientific research there is something that will support this view, whilst the matter is still subject to research, and in the end it is something that is subject to ijtihaad that may or may not be correct.
See:
Dissertation:Isqaat al-Kurrah al-Ardiyyah bi’n-Nisbah li Makkah al-Mukarramahby Dr Husayn Kamaal ad-Deen Ahmad,Majallat al-Buhooth al-Islamiyyah, Riyadh, 2/292
Dissertation:al-Isqaat al-Makki li’l-‘Aalam, Dr Husayn Kamaal ad-Deen Ahmad,Majallat al-Buhooth al-Islamiyyah, Riyadh, 6/225.
And Allah knows best.

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Dought & clear, - The ideal way to send blessings upon the Prophet (blessings andpeace of Allah be uponhim

I am one of those who send blessings upon the Prophet between 50 and
100 times a day, according to circumstances. I say: "Allahumma salli
'ala Muhammadin wa aali Muhammad (O Allah, send blessings upon
Muhammad and the family of Muhammad)." There are some people who tell
me that my sending blessings upon the Messenger of Allah is lacking.
Can you tell us - may Allah reward you with good - what is the ideal
way to send blessings upon the master of mankind, and is the way I am
doing it really lacking?
Praise be to Allah.
Sending blessings upon the Prophet (blessings and peace of Allah be
upon him) is one of the greatest acts of worship encouraged in Islam,
and it is one of the most beneficial supplications for a person in
this world and the hereafter, and it is one of the requirements of
loving, venerating and respecting the Prophet (blessings and peace of
Allah be upon him) and giving him his rights.
With regard to the ideal way of sending blessings upon the master of
mankind (blessings and peace of Allah be upon him), there are a number
of ways of doing that, which you can find in the bookSifat Salaat
an-Nabi (sall-Allahu 'alayhi wa sallam) by al-'Allaamah al-Albaani
(may Allah have mercy on him), p. 165 of the edition published by
Maktabat al-Ma 'aarif in Riyaadh [this book is available in English
asThe Prophet's Prayer Described]. Among the soundest and most
well-known of these ways are the two ways that the Prophet (blessings
and peace of Allah be upon him) taught his Companions (may Allah be
pleased with them) when they asked him how they should send blessings
upon him (blessings and peace of Allah be upon him). These two ways
are as follows:
~1~
"Allaahumma salli 'ala Muhammad wa 'ala aali Muhammad kama salayta
'ala Ibraaheem wa 'ala aali Ibraaheem, innaka hameedun majeed.
Allaahumma baarik 'ala Muhammad wa 'ala aali Muhammad kama baarakta
'ala Ibraaheem wa 'ala aali Ibraaheem, innaka hameedun majeed(O
Allaah, send prayers upon Muhammad and upon the family of Muhammad, as
You sent prayers upon Ibraaheem and upon the family of Ibraaheem; You
are indeed Worthy of Praise, Full of Glory. O Allaah, send blessings
upon Muhammad and upon the family of Muhammad as You sent blessings
upon Ibraaheem and upon the family of Ibraaheem; You are indeed Worthy
of Praise, Full of Glory)."
Narrated by al-Bukhaari (3700) and Muslim (406) from the hadeeth of
Ka'b ibn 'Ajrah (may Allah be pleased with him).
~2~
"Allaahumma salli 'ala Muhammadin wa 'ala azwaajihi wa dhurriyyatihi
kama salayta 'ala Ibraaheem, wa baarik 'ala Muhammadin wa 'ala
azwaajihi wa dhurriyyatihi kama baarakta 'ala aali Ibraaheem, innaka
hameedun majeed(O Allaah, send Yoursalaah(grace, honour and mercy)
upon Muhammad and upon his wives and offspring, as You sent
Yoursalaahupon Ibraaheem, and send Your blessings upon Muhammad and
upon his wives and offspring, as You sent Your blessings upon the
family of Ibraaheem. You are indeed Praiseworthy, Most Glorious)."
Narrated by al-Bukhaari (3369) and Muslim (407) from the hadeeth of
Abu Humayd as-Saa'idi (may Allah be pleased with him).
The Prophet (blessings and peace of Allah be upon him) did not choose
anything but that which is noblest and best.
See:Rawdat at-Taalibeenby an-Nawawi (11/66);Fath al-Baariby Ibn Hajar
(11/166);Sifat Salaat an-Nabi (sall-Allahu 'alayhi wa sallam)by
al-Albaani, p. 175;al-Mawsoo'ah al-Fiqhiyyah al-Kuwaitiyyah, 27/97
It is better to vary the phrases used, switching between the versions
that have been narrated, sometimes reciting one and sometimes reciting
another, so as to follow the Sunnah and sharee'ah, and so that always
reciting one version does not lead to neglecting another which is also
proven, and because there are many other benefits in doing so which
will not be attained by always reciting only one and not the other.
But we should point out that it is not prescribed to combine and mix
these phrases so as to produce a combination of all of them in one;
rather that is contrary to the Sunnah, as was stated by a number of
scholars.
See:Majmoo' al-Fataawaby Ibn Taymiyyah (22/335, 458; 24/242,
247);Jala' al-Ifhaamby Ibn al-Qayyim (p. 373 );Qawaa'id Ibn Rajab(p.
14);ash-Sharh al-Mumti'by Ibn 'Uthaymeen (2/56, 65; 3/29, 98).
All of this has to do with sending blessings upon him (blessings and
peace of Allah be upon him) after the Tashahhud in the prayer.
With regard to sending blessings upon him (blessings and peace of
Allah be upon him)) by saying "Allahumma salli 'ala Muhammadin wa aali
Muhammad(O Allah, send blessings upon Muhammad and the family of
Muhammad) outside of the prayer, if what your friend means is that it
is lacking in comparison to the complete wording that has been
narrated, then this is correct. But if what he meant was that it is
not valid or that it does not count as sending blessings upon the
Messenger (blessings and peace of Allah be upon him), then that is not
the case; rather it is sending blessings upon the Prophet (blessings
and peace of Allah be upon him) and its wording is correct and
fulfills the purpose. The scholars still say, "Allahumma salli 'ala
Muhammad" or "sall-Allahu 'alayhi wa sallam(may Allah send blessings
and peace upon him)" and the like. The matter is broad in scope, in
sha Allah.
Al-Haafiz ibn Hajar stated inFath al-Baari(11/166) that the majority
of scholars think that any wording that fulfills the purpose of
sending blessings upon him is acceptable, but in the prayer one should
keep to the wording that has been narrated and not omit any part of
it, so as to be sure of following the Sunnah and what is narrated from
the Prophet (blessings and peace of Allah be upon him).
With regard to this wording also, it is restricted to sending
blessings (salaah) and not salaam, whereas Allah, may He be glorified,
has instructed us to send both blessings and greeting of peace upon
him, as He says (interpretation of the meaning):
"Allah sends His Salat (Graces, Honours, Blessings, Mercy, etc.) on
the Prophet (Muhammad SAW) and also His angels too (ask Allah to bless
and forgive him). O you who believe! Send your Salat on (ask Allah to
bless) him (Muhammad SAW), and (you should) greet (salute) him with
the Islamic way of greeting (salutation i.e. As-Salamu Alaikum)"
[al-Ahzaab 33:56].
The scholars have stated that it is makrooh for a person to always
mention salaah (blessings) without salaam (greeting of peace), or to
always mention salaam without salaah. But if he mentions both of them,
or mentions salaah on its own sometimes, or salaam on its own
sometimes, then he is fallowing the verse. And Allah knows best.
See:Fath al-Baari, 11/167
And Allah knows best.

Dought & clear, - Inseminating cattle in the veterinary clinic is permissible and does not come under the heading of "stud fees of a stallion", which is prohibited

What is the ruling on inseminating cows in veterinary clinics; is this
regarded as coming under the heading of "stud fees of a stallion"?
Praise be to Allah.
We do not think there is anything wrong with artificial insemination
of cows in veterinary clinics. That does not come under the heading of
"stud fees of a stallion" (charging fees for natural covering of the
female animal by the male), which is prohibited. We have previously
discussed this matter on our website, in fatwa no. 150367. and we do
not see anything wrong with artificial insemination, for a number of
reasons:
Firstly:
There is no report of any prohibition on insemination by means other
than covering by a male. The basic principle concerning actions is
that they are permissible so long as there is no report of any
prohibition on them.
Secondly:
The work done by the veterinarian, the experience he has acquired and
the time he has devoted to that are all services which it is
permissible to pay fees for. Just as the veterinarian may be paid to
treating animals and ridding them of defects and sickness, he may also
be paid for undertaking the process of artificial insemination in his
clinic.
Thirdly:
The proven prohibition on stud fees of a stallion is mentioned in the
hadeeth of Ibn 'Umar (may Allah be pleased with him): The Prophet
(blessings and peace of Allah be upon him) forbade the stud fees of a
stallion. Narrated by al-Bukhaari, 2284. This prohibition does not
include the veterinarian at all; the prohibition refers specifically
to when there is a stallion which is brought to cover the female,
which is not applicable in the case mentioned in the question.
Moreover, there is a clear reason for the prohibition, which was
stated by the scholars who followed the apparent meaning of the
report, because it is a case in which delivery of the service is not
under the individual's control, so it is more like renting out a
runaway slave, as it is connected to the stallion or bull and his
desire. The focus of the contract is the semen, which is something
that cannot be subject to a contract, because there is ambiguity
concerning it.
Seeal-Mughniby Ibn Qudaamah, 4/159
All these problems which constitute reasons that make it disallowed
are not applicable in the case of artificial insemination in the
veterinary clinic by mechanical means, for example. In this case, it
is possible to deliver what is required, which is the procedure and
insemination, and the bull has nothing to do with this procedure. The
contract is not about the semen; rather the contract is about the work
and effort of the veterinarian, using the semen of the bull. The fiqhi
principle states: something may be permissible as a secondary matter
that is not permissible on its own. Ibn Hajar al-Haytami (may Allah
have mercy on him) said: That which it is not permissible to rent or
hire on its own may be permissible if it is secondary to another
matter. See:az-Zawaajir, 1/382. Whether pregnancy occurs or not is not
the focus of the deal here; rather the focus of the deal is doing the
procedure, because pregnancy is not guaranteed and it is not
permissible to make pregnancy the focus of the contract, so as to
avoid the risk of ambiguity.
Even though the Shaafa'is stated that the prohibition applies to
taking payment in return for covering by the stallion or bull, some of
them stated that what is prohibited is hiring the male to cover the
female, which is something that may not happen. The bull may or may
not do it. But if one hires the owner of the bull to help him make
sure that the bull covers the female, there is nothing wrong with
that.
It says inHawaashi ash-Sharwaani 'ala Tuhfat al-Muhtaaj, 4/292:
From the above it is known that the scenario is hiring a person to
ensure that covering occurs. If he hires him to make his stallion or
bull cover one or more females, that is valid, as was stated by
al-Qaadi, because his work is permissible and his work is usually
clearly defined, and a particular stallion or bull may be identified
in the contract, because different males are used for different
purposes. If the male dies or it is not possible to make it cover the
female, then the job is not done. But one may say that even though
ensuring that covering occurs by the efforts of the owner, this could
not be done unless the bull or stallion chooses to do it, and there is
no guarantee that the owner will be able to make him do it. The
response to that is that the owner is hired to do a specific job,
which is to ensure that the male covers the female in the natural
manner; even though the action of the stallion or bull is the intended
goal, it is not the focus of the contract, thus the owner deserves to
be paid, once covering has occurred, but if it does not occur, he does
not deserve to get paid. End quote.
And Allah knows best.

For children, - Bismillahirrahmanirrahim (In the name of Allah, the beneficent the merciful)

What is the purpose of commanding human beings to begin every act in the name of Allah? The operative word here is name. When we wear name brands for instance we do that for a purpose - to be able to gain standing in a society where these names are recognized. A baby, for instance is named after someone whom one is fond of respected, thus reviving the memory of the name.
Shaheed Murtaza Mutahhari in his book 'Understanding the Noble Qur'an' writes that the reason why we begin in the name of Allah is. He says "It is for the purpose of giving that act a sacred touch and making it blessed. When a human being who has a natural sentiment from Allah and considers Him a holy essence and a source of all Grace, begins an act in His name, it means that owing to His sanctity, nobility and greatness, the action to become sacred."
Let us consider this! Would we say Bismillah... before we abused someone or stretched out our hands to steal?
Another question that might come to mind when reciting Bismillah (In the Name of Allah) is what is the difference between Rahman and Rahim. Shaheed Murtaza Mutahhari writes: "The word Rahman denotes excess and therefore.Rahman means that Allah's mercy spreads everywhere and covers everything.The mercy of Allah has no exception. It does not include non-humans, nor does it include non-believers. It comprises the whole world.It is the extension of blessings to all existence while they exist, but many things are perishable. The word Rahim denotes stability.with its sense of stability and eternity it applies only to those who through their faith and good deeds have placed themselves in the path of Allah's particular blessings. So Allah's mercy is both universal and specific."

Regads, :-
NAJIMUDEEN M :-

[Editor & Publisher]

↓TRANSLATE THIS BLOG↓

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