Wednesday 4 October 2017

The Jewish Rabbis were entrusted

We have certainly revealed the Torah in which there is guidance and light (details concerning the laws of Allaah). The Ambiyaa, who were obedient to Allaah, judged the Jews with it (the Torah) and the people of Allaah (the pious ones) and the scholars (also judged with it) because they were instructed to preserve Allaah's Book and they were witnesses to it. So do not fear the people but fear Me and do not sell My verses for a small gain (do not distort the verses of the scriptures I reveal for fear of people and to make some money). Whoever does not judge by what Allaah has revealed, then they surely are (behaving like the) Kaafiroon. (Surah 5:44)

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It is clear from the above  Quran Ayat, that the Jewish scholars (Rabbis of the Law) were entrusted to preserved (take care of) the Torah which was given to them. They were give the responsibility to keep the Torah safe.

Let's imagine this scenario:

Suppose you left all your household belongings (furniture, cooker. Fridge etc..) to a storage  company to keep safe until you move into your new property . After you move in to your new premises you go back to the storage company, and find out your household belongings are damaged or changed with other spare parts. Would you blame yourself or storage company? Naturally you'll blame the storage company right?. Why because you entrusted them with your personal belongings and they broke your trust and changed or damaged your personal property.

What if you purchased new furniture's before going to the storage company. What if your whole purpose was to go and tell the company, "I don’t really care of those belongings as I have new and better ones". Did you catch the drift?

If the Torah was entrusted to the Jewish Rabbis to preserve, and instead they distorted the texts. This doesn’t mean the words of Allah Swt has been changed no it only means that the Torah was only given to the Bani Isreal to keep. It was for their use only. If they distort it, change it, then they would be responsible for it since it was for them to keep safe. This doesn’t affect the universal message of Allah Swt. The Quran was meant to come and supersede all Books.

Even Paul in the New Testament makes mentioned of the Jews being entrusted with the word of God : Much in every way! First of all, the Jews have been entrusted with the very words of God. (Roman 3:2)

Allah Swt said he will preserve, guard the Quran. This does not include the previous books as they were given to a certain group or people or nation only, for a certain period of time.

Without doubt only We have revealed the Reminder (the Quraan) and (by carious means) We shall certainly be its protectors (ensuring that it remains unchanged throughout time). (Surah 15:9)

The Jews intentionally concealed words from the Torah. They made SEPARATE SHEETS FOR SHOW! Yet by the Mercy of Allah Swt the Quran was sent as a Guidence to Mankind Alhumdulillah.

 No just estimate of Allah do they make when they say: "Nothing doth Allah send down to man (by way of revelation)" Say: "Who then sent down the Book which Moses brought?- a light and guidance to man: But ye make it into (separate) sheets for show, while ye conceal much (of its contents): therein were ye taught that which ye knew not- neither ye nor your fathers." Say: "(Allah) (sent it down)": Then leave them to plunge in vain discourse and trifling.


And this is a Book which We have sent down, bringing blessings, and confirming (the revelations) which came before it: that thou mayest warn the mother of cities and all around her. Those who believe in the Hereafter believe in this (Book), and they are constant in guarding their prayers. (Surah 6:91-92)


Toilet Manners (Aadaabul-Khalaa) : Abdul-Azeem ibn Badawee al-Khalafee


by AbdurRahman.org
1 - It is recommended for the person who wants to enter the toilet to say:
بِسْمِ الله ) اللَّهُمَّ إِنِّي أَعُوْذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ)
(Bismillaah),
(Allaahummaa innee a`oodhu bika minal-khubuthi wal-khabaa·ith)
(With the name of Allaah),
(O Allaah! I seek Your refuge from male and female devils).
This is because of the hadeeth of `Alee -radiyallaahu `anhu- that the Prophet (صلّى الله عليه وسلّم ) said:
<<The screen between the jinn and the private-parts of the descendants of Aadam, when one of you enters the toilet, is that he says:‘Bismillaah’ (with the name of Allaah).>> [1.1]
And because of the hadeeth of Anas -radiyallaahu `anhu- who said: “When Allaah’s Messenger (صلّى الله عليه وسلّم ) went to the toilet he used to say:
اللَّهُمَّ إِنِّي أَعُوْذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ
‘Allaahummaa innee a`oodhu bika minal-khubuthi wal-khabaa·ith’ (O Allaah! I seek Your refuge from male and female devils).”  [1.2]
2 - And it is recommended that when he departs he says:: (Ghufraanaka): (I seek Your forgiveness), because of the hadeeth of Aa·ishah -radiyallaahu `anhaa- who said: “When the Prophet (صلّى الله عليه وسلّم ) came away from the toilet he would say: << Ghufraanaka>> (I seek Your forgiveness).” 1.3
3 - And it is recommended that he should enter with his left-foot first, and depart with the right-foot first.
This is because the right-side is used for noble actions, and the left-side for actions which are not noble actions; and there are reports which indicate this generally. [1.4]
4 - And if he is in an open place, then it is recommended for him to move far enough away so that he is not seen:
From Jaabir -radiyallaahu `anhu- who said: “We went out along with Allaah’s Messenger (صلّى الله عليه وسلّم ) on a journey, and Allaah’s Messenger (صلّى الله عليه وسلّم ) would not go to the toilet until he had gone far enough so that he would not be seen.” [1.5]
5 - And it is recommended that he does not raise his garment until he is close to the ground:
From Ibn `Umar -radiyallaahu `anhumaa- : “That when the Prophet (صلّى الله عليه وسلّم ) wanted to relieve himself he would not raise his garment until he was close to the ground.” [2.1]
6 - And it is not permissible to face or to have ones back towards the qiblah, whether in the open desert or within a building:
From Aboo Ayyoob al-Ansaaree -radiyallaahu `anhu- from the Prophet (صلّى الله عليه وسلّم ) who said:
When you go to the toilet, then do not face the qiblah and do not have your back towards it, but rather turn to the east or to the west.” [2.2]
Aboo Ayyoob said: “So we came to Shaam, and we found toilets which had been built facing towards the Ka`bah. So we would turn aside from it, and we would ask for the forgiveness of Allaah -the Most High.” [2.3]
7 - And it is forbidden to go to the toilet upon the path-way of the people, and in the places where they take shade:
From Aboo Hurayrah that the Prophet (صلّى الله عليه وسلّم ) said:
<<Beware of the two things which bring about curses.>> They said: “And what are the two things which bring about curses, O Messenger of Allaah?” He said: <<The person who goes to the toilet upon the path-way of the people, or where they take shade.>>2.4
8 - And it is disliked to urinate in the place where he takes a bath: From Humayd al-Himyaree who said: I met a man who had accompanied the Prophet (صلّى الله عليه وسلّم ) just as Aboo Hurayrah accompanied him, [2.5] who said: “Allaah’s Messenger (صلّى الله عليه وسلّم ) forbade that one of us should comb his hair every day, and that he should urinate in the place where he takes a bath.”  [2.6]
9 - And it is forbidden to urinate in standing water:
From Jaabir: from the Prophet (صلّى الله عليه وسلّم ) that he forbade urinating in standing water. [3.1]
10 - And it is permissible to urinate standing, but sitting is better:
From Hudhayfah -radiyallaahu `anhu-: that the Prophet (صلّى الله عليه وسلّم ) came to the rubbish dump of a people, and he urinated whilst standing. So I moved away, so he said: <<Draw near.>> So I drew close to him, until I stood at his heels. So he performed wudoo·, and wiped over his leather socks. [3.2]
And we said that sitting is better because that was his usual practice, to such an extent that `Aa·ishah -radiyallaahu `anhaa- said: “Whoever narrates to you that Allaah’s Messenger (صلّى الله عليه وسلّم ) urinated whilst standing then do not believe him. He had not used to urinate except whilst sitting.” [3.3]
And this saying of hers does not negate what occurs from Hudhayfah, since she informed about what she had seen, and Hudhayfah informed about what he had seen; and, as is known, the one who affirms is given precedence over the one who negates, since he has additional knowledge with him.
11 - And it is obligatory to keep oneself clean of urine:
So from Ibn `Abbaas -radiyallaahu `anhumaa- : that the Prophet (صلّى الله عليه وسلّم ) passed by two graves, and said:
<<They are being punished, and they are not being punished for something serious. As for one of them, then he had not used to keep himself clean of his urine; and as for the other, then he used to go between the people with reports to cause trouble (nameemah).” [3.4]
12-And he should not hold his penis with his right hand whilst he is urinating, nor clean himself with it:
From Qataadah -radiyallaahu `anhu- who said: Allaah’s Messenger (صلّى الله عليه وسلّم ) said:
When one of you urinates, let him not hold his penis with his right hand; and let him not clean himself with his right hand.” [4.1]
13 - And it is permissible to clean oneself with water, or with stones-or with whatever is like them, and water is better:
From Anas -radiyallaahu `anhu- who said: “Allaah’s Messenger (صلّى الله عليه وسلّم ) used to enter the toilet, and I and a boy of similar age to me used to carry a pot of water and a spear. So he would clean himself with the water.” [4.2]
And from `Aa·ishah -radiyallaahu `anhaa- that Allaah’s Messenger (صلّى الله عليه وسلّم ) said: <<When one of you goes to the toilet then let him take three stones along with him, and let him clean himself with them, since they will suffice him.>>  [4.3]
14 - And it is not permissible to suffice with less than three stones:
From Salmaan al-Faarisee -radiyallaahu `anhu- that it was said to him: ‘Your Prophet (صلّى الله عليه وسلّم ) has taught you everything, even how to use the toilet!’ So he said: “Yes indeed! He forbade us from facing the qiblah with excrement or urine; and that we should clean ourselves with the right hand, and that we should clean ourselves with less than three stones; and that we should clean ourselves with a piece of animal dung or with a bone.” [4.4]
15 - And it is not permissible to clean oneself with a bone, or with a piece of dung: From Jaabir -radiyallaahu `anhu- who said: “The Prophet (صلّى الله عليه وسلّم ) forbade that a person should wipe himself clean with a bone or a piece of animal dung.” [4.5]
Footnotes :
[1.1] Saheeh: Saheehul-Jaami` (3611); at-Tirmidhee (2/59/606)-and this is his wording; Ibn Maajah (1/109/297)…
[1.2] Agreed upon: al-Bukhaaree (1/242/142), Muslim (1/283/375), Aboo Daawood (1/21/4), Ibn Maajah (1/109/298), at-Tirmidhee (1/76), an-Nasaa·ee (1/20)
[1.3] Saheeh: Saheehul-Jaami` (4714); Aboo Daawood (1/52/30), at-Tirmidhee (1/7/7), Ibn Maajah (1/110/300).
[1.4] ‘as-Saylul-Jarraar’ (1/64). Shaikh al-Albaanee said in his notes upon ‘Ta·seesul-Ahkaam’ (1/34), concerning entering the toilet with the justify-foot: “I do not know anything from that in the Sunnah” (transl.).
[1.5] Saheeh: Saheeh Ibn Maajah (268); Ibn Maajah (1/121/335), Aboo Daawood (1/19/2) -with its like.
[2.1] Saheeh: Saheehul-Jaami` (4652); Aboo Daawood (1/31/14), at-Tirmidhee (1/11/14) as a hadeeth of Anas.
[2.2] Saheeh: Mukhtasar Muslim (109), [Muslim (no.264)], Saheeh Abee Daawood (7).
[2.3] Agreed upon: al-Bukhaaree (1/498/394), Muslim (1/224/264), at-Tirmidhee (1/8/8).
[2.4] Saheeh: Saheehul-Jaami` (110); Aboo Daawood (1/47/25), Muslim (1/226/269)…
[2.5] The narration of an-Nasaa·ee contains the additional wording “for four years.” (transl.).
[2.6] Saheeh: Saheehun-Nasaa·ee (232); an-Nasaa·ee (1/130), Aboo Daawood (1/50/28).
[3.1] Saheeh: Saheehul-Jaami` (6814); Muslim (1/235/281), an-Nasaa·ee (1/34).
[3.2] Muslim (1/228/273), at-Tirmidhee (1/11/13), al-Bukhaaree (1/329/225), an-Nasaa·ee (1/19), Aboo Daawood (1/44/23), Ibn Maajah (1/111/305).
[3.3] Saheeh: Saheehun-Nasaa·ee (29), an-Nasaa.ee (1/26), at-Tirmidhee (1/10/12)….
[3.4] Agreed upon: al-Bukhaaree (1/317/216), Muslim (1/240/292), at-Tirmidhee (1/47/70), Aboo Daawood (1/40/20), an-Nasaa·ee (1/28).
[4.1] Saheeh: Saheeh Ibn Maajah (250); Ibn Maajah (1/113/310) -this is his wording; and it was reported by: al-Bukhaaree (1/254/154), Muslim (1/225/267), Aboo Daawood (1/53/31), at-Tirmidhee (1/12/15), an-Nasaa·ee (1/25) -in longer form, and in abridged form.
[4.2] Agreed upon: al-Bukhaaree (1/252/152), Muslim (1/227/271), an-Nasaa·ee (1/42)- and he does not have a mention of the spear. An-Nawawee said: “The Prophet (صلّى الله عليه وسلّم ) used to take it (i.e. the spear) along with him, because when he had performed wudoo· he would pray. So he needed to erect it in front of him, so that it would be a barrier which he could pray towards.” (transl.)
[4.3] Saheeh:Saheehun-Nasaa·ee; an-Nasaa·ee (1/42), Aboo Daawood (1/61/40)
[4.4] Saheeh: Saheeh Ibn Maajah (255); Muslim (1/223/262), at-Tirmidhee (1/13/16), Aboo Daawood (1/24/7), Ibn Maajah (1/115/316), an-Nasaa·ee (1/38)
[4.5] Saheeh: Saheehul-Jaami` (6827); Muslim (1/224/263), Aboo Daawood (1/60/38)
Source : Al-Wajeez, The Book Of Purification  –  Abdul-`Azeem ibn Badawee al-Khalafee, Translated by Abu Talhah Dawood Burbank . An excellent book on the rules and regulations of various acts of worship, with evidences from the Book and Sunnah. This chapter deals with water and aspects of purification, wudhoo, ghusl, the toilet etc

Questions regarding Blood Transfer / Blood Donation – alifta

Questions regarding Blood Transfer (Blood Transfusion) / Blood Donation – alifta

Ruling on blood donation

Q 43: What is the ruling on blood donation? [1]
A: There is no wrong in doing so, especially at times of necessity and need.
[1] Published by Al-`Arabiyyah Magazine, Rajab, 1420 A.H.

What is the ruling on non-Muslims donating blood to Muslims?

Q 1: What is the ruling on blood donation? What is the ruling on non-Muslims donating blood to Muslims?
A: It is permissible to donate blood to Muslims whether the donor is Muslim or Kafir (non-Muslim); and whether he is of the People of the Book, or idolater if there is no harm to the donor and the person to whom blood is donated was in need of it.
The Permanent Committee for Scholarly Research and Ifta’ – alifta.net
Fatwas of the Permanent Committee>Group 1>Volume 25: Miscellaneous Fatwas 2>Treatment with blood>Blood donation
Question:
Is it allowed to transfer blood from one person to another, and what if the two are of different religions?
Answer:
When a patient becomes so sick that the only way for him to get better is to undergo a blood transfusion, and when doctors are at least confident of the benefits that will result, he may be treated in this fashion, even if the donor and the recipient belong to different religions. Blood form a disbeliever, even though he may be at war with the Muslims, can be donated to a Muslim. And Muslim blood may be donated to a disbeliever who is not at war with the Muslims. May Allaah send peace and blessings upon Muhammad, his family, and his Companions.
Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 8 Page 229
DarusSalam English Publication

Muslims donating blood to non-Muslims is a good deed

The former Mufti of Saudi Arabia Shaykh bin Baz mentioned…
It is permissible for Muslims to donate blood to non-Muslims and you will be rewarded (by Allah) for doing so. But it’s not permissible to accept compensation for donating blood. Thus Whoever accepted money for donating blood should give that money in charity to the poor.
Summarized and Translated by Rasheed ibn Estes Barbee

Transferring blood from a male to a female and vice versa

There is nothing wrong with transferring blood from a male to a female and vice versa, as this does not affect marriageability and such matters.
[Issued by the Permanent Committee, Fatwa no. 19477, the sixth question]
http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=319&PageNo=1&BookID=17

Donating blood and taking a Price / receiving Gifts for it.

Receiving compensation for blood donation is unlawful, whether the compensation is money or any other kind of payment based on the Hadith reported on the authority of Abu Juhayfah in Sahih Al-Bukhari: The Prophet (peace be upon him) forbade the price of blood [1].There is a general Ijma` (consensus of scholars) that it is unlawful even if the money is a gift; for it is a gift given in return for something that it is forbidden to sell.
[1] Al-Bukhari, Sahih, Book on clothing, no. 5945; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 308.
Narrated `Aun bin Abu Juhaifa:
My father bought a slave who practiced the profession of cupping. (My father broke the slave’s instruments of cupping). I asked my father why he had done so. He replied, “The Prophet (صلّى الله عليه وسلّم) forbade the acceptance of the price of a dog or blood, and also forbade the profession of tattooing, getting tattooed and receiving or giving Riba, (usury), and cursed the picture-makers.”
Sahih al-Bukhari 2086 (Book 34, Hadith 39), Translated Dr. Muhammad Muhsin Khan
Q: A blood bank grants gifts to blood donors, such as prayer rugs, medals, head coverings or the like, and sometimes three hundred riyals. I would like to know what is the Islamic ruling on such gifts.
A: After considering the Fatwa request, the Committee gave the following answer:
It is not permissible to sell blood based on the Hadith related in Sahih Al-Bukhari on the authority of Abu Juhayfah who said: I saw my father buying a cupper [a person who performs cupping] and ordered that his tools be broken. I asked him about this and he replied: The Messenger of Allah (peace be upon him) forbade the price of blood, the price of dogs, and the earnings of a prostitute; and he cursed the woman who tattoos others and she who gets tattooed, the one who takes or gives Riba (usury or interest), and the Musawwir (one who makes pictures, statues, or photographs of living beings).
Al-Hafiz in Al-Fath said: “This means that it is prohibited to sell blood just as it is prohibited to sell dead meat and pork. This is unanimously Haram (unlawful), i.e., to sell blood and take a price.”

Does blood transfusion create a Mahram relationship?

Transferring blood from a man to a woman or vice versa does not fall under the same category as breastfeeding, whether linguistically, conventionally, or legally, nor is it liable to the rulings on breastfeeding, such as creating a Mahram (unmarriageable relatives) relationship or affecting marriageability and the like, as breastfeeding does.
[Issued by His Eminence Shaykh Muhammad ibn Ibrahim Al-Shaykh, may Allah be merciful to him]

Establishing an Islamic bank to store blood for emergency aid for wounded Muslims

It is permissible to found an Islamic bank for accepting blood donations from people and preserving it to provide first aid to the Muslims who need it, provided that the bank does not take anything from the patients or their guardians in return for providing blood to them and does not use it as a commercial means to earn money. There is no doubt that such project will be of public interest to Muslims.
[Decree of the Council of Senior Scholars no. 65 dated 7/2/1399 A.H.]
http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=330&PageNo=1&BookID=17

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