Dream: Having a baby boy

Dream:

I am a unmarried sister and in my dream I have a baby son which my parents are not happy of and are very angry, so I am very scared and feel alone. Could you tell me what my dream means, please?

Interpretation:

Audhu billahi min ash-shaytan ir-rajim
Bismi-llāhi r-raḥmāni r-raḥīm:’

This dream can mean that you have fear of starting a project or a business..etc. Do the dikr of Hasbunal’lahu wa nimal wakeel at least 300 times a day. Insha’Allah you will succeed.

And Allah(swt) knows best.

Yassir Chadly

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Is it ok to drink non Alcoholic beer?

Question:

As Salam wa Aleikum!

There are some beers being sold in the marketplace that says it’s alcohol free.
I have researched and found that they are not really 100% free of alcohol. In the process of making the beer, a small amount of alcohol is still left in it. Some of them has 0.4% others 0.5% of alcohol.

This is an example of beer I’m talking about.
http://www.paulaner.com/our-beer/hefe-weissbier-alkoholfrei

I would like to ask if Is it ok to drink those beers?

Answer:

Wa Alaykum Salam,

A drink that does not exceed the amount of 0.5% is not haram.

Imam Senad Agic
American Islamic Center – Chicago
Majlis #1 Head Imam (IABNA)
www.aicchicago.com
www.imamsenadagic.com
www.iabna.org

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Permission for Jawharat al-Kamaal

Question:

I found that Jawharat al Kamaal originated from Prophet (SM) who gave it to Sidi Ahmad in a wakeful state. This has now several versions. As it originated from Tijani Sufi Order, they ask that only mureeds of that order may recite it, and if anyone else recites it without their permission, harm may be caused to them.

Secondly, I have never heard before that reciting salawat might cause harm to any human beings. So, what must be believed? Is it not confusing?

Was salam

Answer:

Shaykh Fakhruddin Owaisi al-Tijani replies:

Wa Alaykum as-Salam,

There is no harm in any form of Salawat.

However, some Khass forms of Salawat are very heavy on the soul, and therefore require the Idhn (permission) of a complete Spiritual Master to recite them.

If an uninitiated person recites them, he may not be able to handle their heaviness.

We have personally seen this.

Wad-khulu ‘l-Buyuta min Abwabiha…{enter the houses through their doors}

Our Nabi (SAW) had the Idhn to carry the Quran (alam nash-rah laka  sadrak), and we have it through him….other than that, human beings would have perished by the recitation of even one Ayah of the Sacred Kalam that can blow mountains asunder.

Was-Salam

Fakhruddin al-Tijani

———————-

Hajj Gibril Haddad

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Dream: Gold

Question:

Hi, I would like to know what does gold necklace means In dream. Specially when the one I love is wearing it and being around the whole time.
Thanks

Answer:

Audhu billahi min ash-shaytan ir-rajim
Bismi-llāhi r-raḥmāni r-raḥīm:’

This dream can means that two things. If the necklace is on a woman then it is honor and respect, if it is on a man then it is arrogance with ignorance in the deen.

And Allah(awj) knows best.

Yassir Chadly

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Dream: Husband offering water to a lady

Dream:

Salam,

I dreamt that my husband’s ex came to meet us and husband was offering her and I was asking my husband to pass the milk bottle for my kid but he was busy offering her water and other thing (biscuits).

We had a fight also. what does this dream mean we recently met her before saw this dream. Pleae give me something to read as I am very much disturbed and insecure after I met her and saw this dream.

Interpretation:

A`udhu billahi min ash-shaytan ir-rajim
Bismi-llāhi r-raḥmāni r-raḥīm:

Wa alaykumus’salaam,

This dream can mean that you have fear of loosing your husband. the Dikr of this is to say “Wa ufawwidu amri ila Allah inn-Allaha baseerun bil-`ibad” at least 300 times a day. Insha’Allah things will change.

And Allah(awj) knows best.

Yassir Chadly

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Dream: Rain and paper thin moon

Dream:

Asalam ualikum dear shaykh,

I am walking in a field and prior to this I feel like I had just committed some sins, one being smoking a cigarette so as I’m walking in this large field I feel fear & wrong – I look up and I see a full moon which looks white but some parts are transparent. As I continue walking the skies darken and it rains and while still looking at the moon it turns sideways and becomes thin as paper.

Interpretation:

Audhu billahi min ash-shaytan ir-rajim
Bismi-llāhi r-raḥmāni r-raḥīm:

Wa `alaykumu s-salāmu wa rahmatu l-lāhi wa barakātuh,

The moon represent the reality of Islam within you which is prevented from shining because of deficiencies needing improvement. You may try to recite istighfar and salawat daily insh Allah.

And Allah knows best.

Wissam

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Prayer Request: Righteous and Compatible Marriage Partner

Request:

As-salamualaiku,

I am a female in mid 30s, heartbroken and lonely. Been trying for marriage for a long long time, but unsuccessful. All doors appear to be always closed, and there is no ray of hope. Allah (swt) has blessed me with other necessities of life, but finding a partner has been a never- ending test. I am very hopeless. Please pray that Allah (swt) bring a righteous and compatible partner in my life miraculously, and we together seek closeness to Allah (swt) in this life and hereafter (ameen). Or if marriage is not decreed upon me, then Allah give me sabr, and I stop my search as it is very painful. Please pray for the sake of Allah (swt).

Response:

Alaikumusalam,

Pray salatul Hajat with intention and do’a. Recite Salawat Jawharat al-Kamal 7 times daily and wet your mouth with Salawat always. You don’t have to search and be hopeless, Allah will send you a good man. Keep practicing sabr as it will profit you in your marriage, in sha Allah.

Hajjah Faridah

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Dream: Elixir of life

Dream:

I had a dream in which I was in some very beautiful place and with me were 3 very beautiful & young women and one very old woman. That old woman was lying on bed and was close to death, one woman said that give the old woman elixir of life. A new girl brings elixir of life in shining white glass bottle and elixir color was shiny blue but instead of putting it in old woman mouth, it was given to me and I drank it.

Interpretation:

Audhu billahi min ash-shaytan ir-rajim
Bismi-llāhi r-raḥmāni r-raḥīm:

It shows that Allah (swt) has granted you forgiveness which is represented by the elixir of life.

And Allah knows best.

Wissam

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Rulings by Shaykh Ali Gomaa

Question:

Mawlana Shaykh Hisham
As-salamu `alaykum Sayyidee

As-salamu `alaykum eshaykh team. Thank you for posting from Shaykh Ali Gomaa website. It helps us here in Egypt to strengthen relations and open channels between Naqshbandi-Haqqani and Shaykh `Ali and Al `Asheera al Muhammadeyah al Shazuleyah. Please find below another posting of interest:

http://www.ali-gomaa.com/?page=fatwas&fatwa_details=24

Allah bless you

Answer:

wa `alaykum salam,

Thank you, may Allah reward you. Please share with us as many of these as possible.

Staff

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Building domes and shrines over the deceased

Question:

There are two adjacent mosques in our village, each containing a shrine of a Friend of Allah. Since the 50′s we have been alternating Friday prayers in the two mosques, but during audible prayers disturbance is inevitable due to the proximity of the two mosques. One person wants to tear down the two mosques and build a single one instead and pay for the construction himself but stipulated removing the two shrines from the mosques and transferring the remains of their inhabitants to the village cemetery. Some brothers agreed on the basis of the opinion of those who maintained the prohibition of praying in mosques containing shrines. What is the ruling on this?

Answer:

Praying in mosques containing shrines of the friends of Allah is not only valid and permissible, but reaches the status of recommendation as confirmed by primary evidence from the Qur`an and Sunnah, the practice of the Companions and the practical consensus of the community.

Evidence from the Qur`an

Allah the Almighty says:

{They dispute among themselves as to their affair. (Some) said, “Construct a building over them”: Their Lord knows best about them.” Those who prevailed over their affair said, “Let us surely build a place of worship over them.”} (Al-Kahf, 21)

The context of the verse indicates that the words in the first quotation were uttered by the disbelievers while those in the second were uttered by the believers. Allah the Almighty relates the two statements without repudiation, demonstrating the permissibility of both opinions. But contrary to the words of the believers which were marked with indecision, the words of the believers imply commendation and resoluteness in their desire to erect a mosque and not a mere structure.

Scholarly opinions

• Imam Al-Razi’s interpretation of {Let us surely build a place of worship over them} means a place in which ‘to worship Allah and keep the remains of the people of the cave in it.’
• In his meta-commentary on Al-Baidawi’s exegesis, al-Shihab al-Khafaji wrote: “This is evidence on the permissibility of building mosques over the [graves of the] righteous.”

Evidence from the sunnah

• `Urwa Ibn al-Zubair narrated through al-Musawer Ibn Makhrama and Marawan Ibn al-Hakam (may Allah be pleased with them) that when Abu Basir died, Abu Jandal Ibn Suhail Ibn Amr buried him and constructed a mosque over his grave at Saif al-Bahr in the presence of three hundred of the Companions.[1] The ascription of this hadith is sound and includes trustworthy scholars. Such an action could not have been concealed from the Prophet ; in spite of this it was not reported that the Prophet ordered that the grave be removed or exhumed.

• It was confirmed that the Prophet said, “The graves of seventy prophets can be found in the mosque of Al-Khayf.”[2]

• Non-prophetic narrations confirm that prophet Ismai’il and his mother Hajar (may Allah be pleased with her) were both buried in Al-Hijr in the Sacred Precinct. This was mentioned by trustworthy historians and acknowledged by Islamic historians such as Ibn Is-haq in Al-Sira, Ibn Jarir al-Tabari in Tarikhu, al-Suhaili in Al-Rawd Al-Unuf, Ibn al-Jawzi in Muntadhim, Ibn al-Athir in Al-Kamel, al-Dhahabi in Tarikh Al-Islam and Ibn Kathir in Al-Bidaya wa Al- Nihaya among others. The Prophet acknowledged both the fact that prophets are buried in Khayf Mosque and that Ismai’il and his mother are buried in al-Hijr and did not order that their graves be removed.

Practice of the Companions

Imam Malik recorded the Companions’ disagreement over the Prophet’s burial place in his Muwatta`. He cited that some people favored that the Prophet be buried at the pulpit while others wanted to bury him at al-Baqi`. Abu Bakr then came forward and said, ‘I heard the Prophet say, “Whenever a Prophet died, he was buried in the same place where he died’; therefore, the Prophet was buried in a grave in the same room where he died.
None of the Companions renounced the suggestion to bury the Prophet at the pulpit which is definitely part of the mosque. Abu Bakr (may Allah be pleased with him) only refrained from acting upon this suggestion to conform to the Prophet’s order to be buried in the place where he died. Consequently, the Prophet was buried in ‘A`isha’s room which was adjoined to the Prophet’s Mosque where Muslims pray. In our time, this corresponds to the scenario of mosques adjoining rooms containing the shrines of the friends of Allah.

The claim that adjoining a shrine or a grave to a mosque is a privilege of the Prophet is invalid since it is unsubstantiated by any evidence and is, furthermore, completely nullified by the burial of Abu Bakr and `Umar in the same room in which ‘Ai`sha (may Allah be pleased with her) lived and performed both her obligatory and voluntary prayers. The Companions’ acknowledgment of this is proof of their unanimous agreement on its permissibility.

The practical consensus of the community and scholarly acknowledgement

• The righteous predecessors and later generations offered their prayers in the Prophet’s Mosque and others containing shrines without anyone raising objections.
• In the year 88 A.H., Al-Walid Ibn Abd al-Malik issued orders to the governor of Medina at that time, `Umar Ibn `Abd al-`Aziz, to include the room where the Prophet was buried within the premises of the mosque itself. Scholars from among the seven scholars of Medina approved of this and none of them objected except Sa`id Ibn al-Musaib. He only protested because he wanted to preserve the Prophet’s quarters to serve as an example for Muslims to become acquainted with the living conditions of the Prophet and thereby renounce worldly pleasures not because he maintained the prohibition of praying in a mosque containing a grave.

‘A`isha’s hadith

‘A`isha narrated that the Prophet said, “Allah cursed the Jews and the Christians for taking the graves of their prophets as masjids” (Recorded in the Sahih of Bukhari and the Sahih of Muslim). The word ‘masjids’ here refers to places of worship i.e. they prostrated before the graves in glorification and worship like the disbelievers who worshipped statues and idols. This is further elucidated in an authentic hadith mentioned by Ibn As`ad in Tabaqat Kubra through Abu Huraira (may Allah be pleased with him) who narrated that the Prophet said, “O, Allah do not make my grave an object of worship; Allah cursed those who took the graves of their prophets as masjids.” The words “Allah cursed those…” indicate that taking the grave as an object of worship and therefore the hadith is interpreted as: ‘O Allah! Do not let [people take] my grave as an object of worship before which people prostrate and worship as others did with the graves of their prophets.’

Imam Al-Baidawi said:

Allah cursed the Jews and the Christians because they prostrated in glorification before the shrines of their prophets, took the graves as their Qibla towards which they turned for prayer and as objects of worship. Allah forbade Muslims from imitating them. However, there is no objection to building a mosque around the grave of a righteous person or to praying inside his shrine, by way of seeking blessings and not veneration to its inhabitant. Do you not see that the grave of Isma`il in the Holy Mosque and the graves at Hatim are the best places in which to pray? The prohibition only concerns exhumed graves containing filth.

It is established in Islamic law that a grave must have been either owned by its inhabitant before his death or endowed to him after his death. Conditions laid down by the endower are tantamount to rulings laid down by the Legislator and so it is impermissible to use the grave for any other purpose.

The sanctity of the deceased

Islam forbids violating the sanctity of the dead and renders it impermissible to exhume their graves, since the sanctity of the dead is tantamount to the sanctity of the living. If the inhabitant of a grave is one of the pious friends of Allah, then it is even more prohibited and a greater crime to disinter or remove his grave. This is because they are of great importance in the eyes of Allah and consequently whoever violates their graves will be subject to Allah’s punishment. Concerning this issue, Abu Huraira narrated the following hadith Qudsi, “I will declare war against whoever is hostile to a friend of Mine”( Recorded by Bukhari])

The ruling

It is impermissible to disinter the two shrines mentioned in the question and violate the sanctity of their inhabitants with the excuse of building a single mosque instead of the two present ones. It is better to join the two mosques and leave the shrines where they are since the performance of a righteous act through unlawful means is permissible. It is likewise impermissible for those in charge of the mosque to agree to removing the shrines as a condition of building the mosque.

Furthermore, it is better to keep the mosques separate until Allah the Almighty sends righteous people who know the status of the pious friends of Allah and who will preserve their sanctity by replacing the two mosques with a single structure containing the two shrines and therefore establishing the mosques on the basis of piety and devoutness.

Allah the Almighty knows best.

Shaykh Ali Gomaa, Grand Mufti of Egypt

[1]This hadith was related by Abd al-Raziq through Mu`amir, Abu Ishaq in Al-Sira and by Musa Ibn `Uqba in Maghaziyah.
[2]Included by Al-Bazar and by al-Tabarani in his Al-Mu`jam Al-Kabir. The hadith scholar, Ibn-Hajar, mentioned in Mukhtasr Zawa`id Al-Bazar that its ascription is sound.

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