Two Day Conference with Ash-Shaykh Haytham Sarhaan @ Masjid Quba Leicester UK Wednesday 21st & Thursday 22nd
Two Day Conference with Ash-Shaykh Haytham Sarhaan @ Masjid Quba Leicester UK Wednesday 21st & Thursday 22nd
Markaz-us-Sunnah Leicester is honoured to host scholar from the scholars of our ummah:
Ash-Shaykh Haytham Sarhaan (Teacher at the Prophets صلى الله عليه و سلم masjid in Al-Madeenah) will be teaching on behalf of MSL for 3 days, @ Masjid Quba, St Matthews, Leicester (opposite the petrol station on Humberstone Road).
The shaykh will be delivering various lessons from the book known as ‘Important Lessons for the Ummah’ of Ash-Shaykh Ibn Baaz. Covering topics in Creed, Methodology, Jurisprudence, and Character. The lectures will be in Arabic and fully translated into English along with beneficial Q&A’s. The Friday Jumu’ah khutbah will also be delivered by the noble shaykh this week at the Masjid.
Lesson times are Wednesday 21st & Thursday 22nd after the Asr Prayer (5.30pm) and after the Maghrib Prayer (8.15pm) until Ishaa. Other sessions specifically for the youth will be announced on the first day so be present.
Brothers and sisters alike are requested to take benefit from this opportunity to sit an learn from an esteemed shaykh. We will stream the lessons live online via the ustream app using the link http://ustre.am/12mtz
For more info contact MSL via http://www.markazsunnahleicester.com or find us on FB and Twitter @Mzsunnahleic
Biography of Ash-Shaykh Haytham Sarhaan of Al-Madeenah-An-Nabawiyyah (May Allaah preserve him):
His name: Haytham Ibn Muhammad Jameel Sarhaan
Date of Birth: 24/12/1390h
Place of Birth: Jeddah, KSA
His Shaykhs: He studied from many scholars, from the most prominent of them is:
Ash-Shaykh Muhammad ibn Saalih Al-Uthaymeen
Ash-Shaykh Abdul Muhsin Al-Abbaad Al-Badr
Ash-Shaykh Muhammad ibn Abdil Wahhaab Al-Banna
His Da’wah: He is a teacher at the institute of learning at the Prophets Masjid (صلى الله عليه و سلم). The shaykh gives commentary on many texts at the Masjid Dhun-Noorayn in the same area as the Haram.
His Speciality and Major: The shaykh is prominent for his knowledge in various sciences, however in the Institute of learning at the Prophets Masjid (صلى الله عليه و سلم) he specialises in teaching Tawheed (Al-Aqeedah) and inheritance law.
Tazkiyaat and praise for him from the scholars (may Allaah preserve them)
– Ash-Shaykh Rabee’ ibn Haadee Al-Madkhalee
– Ash-Shaykh Abdur Razzaaq ibn Abdil Muhsin Al-Abbaad Al-Badr
– Ash-Shaykh Abdur Rahman ibn Saalih Muhyud-Deen
– Ash-Shaykh Ali ibn Ghaazi At-Tuwaijaree
– Ash-Shaykh Mus’id Al-Hussayni
– Ash-Shaykh Abdul-Azeez Raees Ar-Raees
– Ash-Shaykh Abdur-Rahman Ar-Rushaydaan
– Ash-Shaykh Abdul-Malik Ar-Ramadhaani
– Ash-Shaykh Ibraheem Ar-Ruhayli
And other than them. Likewise Ash-Shaykh Saalih Al-Fawzaan has praised his lessons.
اسمه : هيثم بن محمد جميل سرحان
مواليد : 24 – 12 – 1390هـ
وُلد في : جدة
مشايخه : درس الشيخ على كثير من العلماء ومن أبرزهم : –
1 – الشيخ محمد بن صالح العثيمين
2 – الشيخ عبدالمحسن العباد
3 – الشيخ محمد بن عبدالوهاب البنا
دعوته : مدرس بمعهد الحرم النبوي
والشيخ يشرح في كثير من المتون في مسجد ذي النورين الذي بجوار الحرم النبوي
التخصص : الشيخ حفظه الله برز في كثير من الفنون ولكنه في معهد الحرم النبوي متخصص في تدريس – التوحيد و الفرائض
تزكيات بعض العلماء للشيخ وثنائهم على دروسه حفظه الله :
1 – الشيخ ربيع بن هادي المدخلي – حفظه الله – وسأضع صورة من تزكية الشيخ بخط يده
2 – الشيخ عبدالرزاق بن عبدالمحسن العباد البدر – حفظه الله .
3 – الشيخ عبدالرحمن بن صالح محيي الدين – حفظه الله .
4 – الشيخ علي بن غازي التويجري – حفظه الله .
5 – الشيخ مسعد الحسيني – حفظه الله.
6 – الشيخ عبدالعزيز بن ريس الريس – حفظه الله – ولعلها موجودة في الشبكة صوتياً .
7 – الشيخ عبدالرحمن الرشيدان – حفظه الله .
8 – الشيخ عبدالمالك الرمضاني – حفظه الله .
9 – الشيخ إبراهيم الرحيلي – حفظه الله .
وغيرهم … وكما أثنى على دروسه الشيخ صالح الفوزان حفظه الله .
Shaykh Sālih bin Fawzān al-Fawzān on how to unite the Ummah and a refutation of those who cause doubts in ‘Aqīdah & Tawhīd.(Like Akram Nadwi)
Akram Nadwi a research fellow at the Oxford Centre for Islamic Studies, University of Oxford has Made the most outrageous and ridiculous claims about those that put emphasis on having the correct aqeedah and the importance of learning the correct aqeedah.His comments can be heard here
From his outrageous claims and doubts that he put forward are:
1.There was no aqeedah in the time of the Sahaba and tabieen!
2The word Aqeedah is not in the quran or the sunnah
3.We(The Muslims) do not need aqeedah!
4.99% of Muslims do not have an aqeedah!
5.You can attain paradise without having an aqeedah!
6.Aqeedah has come to divide the Muslim community!
7.Aqeedah is not going to do the Muslims any good
Shaykh Sālih bin Fawzān al-Fawzān refutes these doubts put forward by Akram Nadwi and his likes and renders his doubts futile
Markaz-us-Sunnah Leicester presents – the recordings of our recent conference ‘The Breakers of Islaam’ with Shaykh Muhammad Al-Maaliki:
Links for YouTube:
Nawaqidul Islaam – Part 1 – Shaykh Muhammad Al-Malaki
Nawaqidul Islaam – Part 2 – Shaykh Muhammad Al-Malaki
Nawaqidul Islaam – Part 3 – Shaykh Muhammad Al-Malaki
Nawaqidul Islaam – Q&A Part 1 – Shaykh Muhammad Al-Malaki
Nawaqidul Islaam – Q&A Part 2 – Shaykh Muhammad Al-Malaki
How to Meet Ramadaan – al-’Allaamah Ahmad Muhammad Shaakir (may Allaah have mercy upon him) How to Prepare for Ramadaan
The Muhaddith of Egypt, al-‘allaamah Ahmad Muhammad Shaakir, may Allaah have mercy upon him
The month of Ramadaan has almost approached you – the month of fasting, the month of worship, the month of the elevation of the soul and its purification.
You may reach tomorrow morning as fasting people – have you made the necessary preparations for meeting it? Have you taken yourselves into account, counting the good you have done, praising Allah for it and asking Him to increase upon it, or the evil you have done so that you can be sorry for it and repent to Allaah and seek His forgiveness from it and asking Him to protect you from returning to it?
This is how the month of Ramadaan is to be received. I fear that many people understand that Ramadan is to be received with official celebrations; preparing for excellence in food and drink; preparing different kinds of cuisine and drink; preparing different types of games and amusement for the late evenings and not thinking beyond this!
O respected people! Allaah has legislated fasting for you as a purification of your souls and as a means of protection for the soul against the tyranny of the body and its desires – He did not legislate it solely that you taste the pangs of hunger and thirst of drink. For this reason the messenger of Allaah sall Allaahu ‘alahi wa sallam said, “Whoever does not give up lying speech (false statements) and acting on those lies and evil actions, etc., Allaah is not in need of his leaving his food and drink.” [al-Bukhaari: 1903].
Allaah prescribed upon us fasting the day of Ramadaan and standing its night; He made it a month of worship with remembrance of Allaah, recitation of the Qur’aan and frequent prayer – especially the night prayer, the reward for which He has made the greatest reward.
And in the authentic hadeeth on the authority of the messenger of Allaah sall Allaahu ‘alayhi wa sallam, “Every action of the son of Aadam is multiplied – a good deed is worth tenfold to 700 times its value. Allaah says, ‘Except for fasting, which is for Me, and I will give the reward for it. [the son of Aadam] leaves their desires and subsistence for my sake’. There are two pleasures for the person observing the fast – one at the time of breaking the fast and the other at the time when he will meet his lord. And the breath of the fasting person is sweeter smelling for Allaah than the fragrance of musk.” [Muslim: 1151].
O respected people, indeed I see many of that which we have taken as customs during fasting that negates its reality – rather that which diminishes its reward – rather that which increases an individual in sin. We have understood the standing of the night [qiyyaam al-layl] to be staying awake at night. We have begun spending our evenings in cafes, not thinking about anything other than amusement and games until very late at night. Then we eat whatever we wish to eat and awaken exhausted and tired – our chests tightened, our senses muddled and our manners ill to the extent that two people will not talk except that anger is flared up, turmoil ensues and coarse language follows – as is what you see the case being. You all know as you may excuse your companion as he is fasting. And I do not make anyone an exception to this – except those who Allaah has protected.
So look, ponder and compare this widespread irregular state when fasting with the saying of the messenger of Allaah sall Allaahu ‘alahi wa sallam, “So when it is the day of the fast of one of you, there is no sexual relations with one’s wife, nor behaving foolishly and impudently and if someone curses or fights with them, they should say, ‘I am fasting.’” [Muslim: 1151]. And this is because the fasting individual should have a tranquil soul, pleasing character, who put at the fore of their minds that fasting is a barrier for them against sin; against bad character; against disobedience; against idle speech and against evil talk and acting upon it.
And that which is befitting during this blessed month, if you pay heed to my advice, is that you adhere to your legislated way [Shariyyah] in your fasting – that you are moderate in your eating and drinking when breaking fast and at suhoor and that you dedicate your evenings, if you stay awake in the evenings, to reciting the Qur’aan and pondering over its meanings. And whosoever from you has the ability to stand in prayer, then they should do so. And that is that they pray what Allaah wills in their house or masjid. And this is the Salaati Taraaweeh, that has been changed from its original form. Those praying now flip speedily shortly after salaatil Ishaa, in a prayer that does not benefit, nor is accepted. The prayer is that which has humility and tranquillity in it and the more the person praying delays it till after the last third of the night, the better.
Then you should sleep that which Allaah wills you to sleep and then wake up before salaatil Fajr and eat a light meal for suhoor and then pray Fajr. Then, if you wish, you can sleep or begin going about your business and affairs.
As for those who eat just before going to bed and then wake until after the sun has risen, they have contravened the sunnah of Islaam with regards to the suhoor and I fear that their abandoning of the Fajr prayer will negate the reward they receive from their fast. So in reality, they have neither fasted, nor eaten. And Allaah has no need for them to leave their food and drink, as they have not followed His command, nor have they taken the sunnah of His prophet as they have purposefully left off Salatul Fajr in its correct time.
O respected people: The nations are presently melting in fire, as a punishment of that which they have disbelieved in from the favours of Allaah. And perhaps Allaah has protected the Islaamic states from much of that which afflicts other than them for a wisdom He knows and a great occurance He is saving for them – that He returns Islaam to its glory. That the Muslims are rulers of the world as they once were. However, this is if they are [true] Muslims, adhering to their religion, establishing His Shariyyah and seeking guidance by His guidance.
So seek lessons [from this] and fear your lord, for you may see those who dilute the Muslims with evil actions that I fear Allaah will blind them with punishment by reason of it. And you will see those outwardly declaring their evil deeds, not fearing Allaah or feeling shame from the people, or fearing the consequences of that which they do.
And from that which we see them doing, outwardly calling their lord to war, is their openly breaking fast in Ramadaan in the streets, public spaces and government buildings, claiming that they are seeking solace in that which they claim is freedom of the individual. But freedom is not like this and this is not how the nations should be in their adherence to their cultures and the manifest signs of their religion. This action harms the truthful Muslims in their consciousness and their hearts.
And Allaah has given success to the righteous one, the noble leader, he of the lofty rank, Mustapha an-Nuhaas, as he recently had a great book published in this regard, to preserve the nobility of the Muslims, ease their consciousness and lift the hurt from their hearts and ordered that none breaking fast in Ramadaan should openly declare their breaking of the fast – Muslim or non-Muslim – out of respect for this ummah’s right to adhere to the tenets of its faith and practices. His actions have been the actions of a man who knows what he wants and knows how to put matters in their rightful places.
Seeking His aid, and relying upon Him,
Ahmad Muhammad Shaakir
Source: Jamharatu Maqaalaatul ‘Allaamatish Shaykh Ahmad Muhammad Shaakir, Daar Riyadh 1426AH (1/421).
Full Arabic text http://ar.islamway.net/article/10853?ref=frnd
accessed online 20th Sha’baan 1434AH (conforming to 29/06/13 CE)
Translated by Aqeel Saajid Ahmed courtesy of http://islaamicarticles.wordpress.com
Part 2- Were The 4 Imaams Mufawwidhah With Regards To The Sifaat of Allaah
Based on the article of Hafidh Muhammad Zubair
Further Additions/ Modifications and Translated Abu Hibbaan & Abu Khuzaimah Ansaari.
A Hanafi scholar published an article, discussing the names and attributes of Allaah and in the article the hanafi scholar attempted to rebuke the Salafis and portrayed that we are stauch in this issue. We, however without going into the polemics at this moment in time and wanting to address the issue of whther Salafis are staunch or not would like to focus and concentrate on rectifying a fundamental mistake the hanafi scholar mentioned in which most of the current day hanafis are engrossed in.
The Hanafee scholar has cited 3 positions of Ahlus Sunnah with regards to the Asmaa Was-Sifaat of Allaah and he asserts the postion of the majority of Ahlus Sunnah ie companions, the taabieen the taba taabieen, the 4 Imaams with regards to the Asmaa Was-Sifaat of Allaah was that they did tafweedh (ie relegated the meaning of these names and attributes to Allaah alone) in other words let alone them ie Ahlus Sunnah mentioning the kayfiyyah ie the howness of these names and attributes they did not even believe in the arabic linguistic meaning of these names and attributes whether they were real ie haqeeqi or majazi ie metaphoical.
The Hanafi scholar writes,
(1) The First Position
The position of the majority of Ahlus Sunnah is these texts are from the mutashaabihaat ie unclear or ambigious texts and the meaning of which only Allaah knows. So after they have been affirmed and accepted their real or metaphorical meaning cannot be mentioned or specified. So in reality they are mutashaabihaat in terms of their meaning and the kayfiyyah ie howness, ie the Quraanic Ayah, “nobody knows their meaning except Allaah.” So this position is what we known as the position of tafweedh and this is the position of the earlier scholars of Ahlus Sunnah and the 4 Imaams.
(SUMMARY: THE MEANING (ma’ana) IS UNKNOWN AND THE HOWNESS (kayfiyyah) IS UNKNOWN (of the attributes)
(2) The Second Position
The texts about the sifaat are left to their real meaning and reality and accepted and the meaning of these sifaat is accepted just as it befits Allaah the Mighty and Majestic. So the meaing is affirmed but the howness of the sifaat is unknown as to how the sifaat is. The well known and famous statement, “al-Istiwaa Ma’loom Wal- Kayf Majhool Was-Suwaal Anhu Bidah.” (al-Istiwaa is known and the howness is unknown and questioning about them is an innovation) and “al-Iitiwaa Ghair Majhool Wal Kayf Ghair Ma’qool Wal-Eemaanu Bihi Waajib.” (al-Istiwaa is not unknown, the howness has not been mentioned and believing in it is obligatory.) These 2 statements are from Imaam Maalik and his teacher Rabee’a bin Abdur Rahmaan.
(SUMMARY: THE MEANING (ma’ana) IS KNOWN AND THE HOWNESS (kayfiyyah) IS UNKNOWN (of the attributes)
(3) The Third Position
This position is to mention a majaazi ie metaphorical meaning for the sifaat away from the haqeeqi ie real meaning as befits Allaah the Majestic and whilst formulating a metaphorical meaning it must be done within an acceptable scope. Ie Yadd (Hand) to mean Qudrah (power), Wajh (face) meaning Dhaat (ie Essence), Istiwaa(rising) to mean Isteela (Conquering). This position is known as the position of Ta’weel ie figuratively explaining and the majority of the later scholars of Ahlus Sunnah adopted this way. It must also be added the metaphorical or majaazi meaning that is explained for the meaning of these sifaat they are yaqeeni ie certain or Qat’i ie definitive and nor do the people of ta’weel have firm conviction in the aqeedah of these meanings, rather they hold them to be from the level of Dhann ie uncertainty, conjecture and possibly. So they do say Yadd (hand) means Qudrah (ie Power) and they do this taweel but they also say this explanation is just a possibilty or uncertain.
(SUMMARY: THE MEANING (ma’ana) IS FIGURATIVLY EXPLAINED IE TA’WWEL AND THE HOWNESS (kayfiyyah) IS UNKNOWN (of the attributes). As the Imaams of Ahlus Sunnah this ta’weel is in essence and reality denying the meaning so this aqeedah should also be understood as THE MEANING (ma’ana) IS UNKNOWN AND THE HOWNESS (kayfiyyah) IS UNKNOWN (of the attributes).
The hanafi scholars goes onto differ with the opinion of another well known hanafi scholar, ie Shaikh Abdul Hayy Lucknowi who said the second position was the position of the Scholars of Ahlus Sunnah and the third position as the madhab of the later mutakallimeen ie those who were upon theological rethoric. Shaikh Abdul Hayy Lucknowi goes onto say,
“There are a number of positions on this from the scholars, one position is of taweel that istiwaa means isteela and yadd means qudrah ie power and wajh means dhaat ie essence so and so forth and this is the well known adopted position of the later mutakallimeen ie those into kalaam. The second madhab is the meaning and the howness are unknown and the third position is that the meaning is known but the howness is unknown, and so from these positions the truth (the Haqq) is with the third position we have mentioned and this was the madhab of the companions, the taabieen and imaams of ijtihaad, hadeeth and fiqh ie the mujtahideen, the muhadditheen and the fuqaha and the Muhaqqieen Usooliyyeen ie the researching scholars of principles.”
The Hanafi scholar says, “The truth is the position of the majority of the scholars was the first position ie of tafweedh (no meaning and no howness) and this is well known and famous as the position of tafweedh and this is the best and the most comprehensive madhab.” the hanafi scholar goes onto say, “Allamah Ibn Tamiyyah and Allamah ibn Qayyim were staunch and ardent in this issue however the salafis and the ghair muqallideen consider only themselves to be upon the truth and this is what they deem to be the position of Ahlus Sunnah and in this manner consider everyone else to be upon misguidance and falsehood, etc….”
The position of the hanafi scholar is is in total contradiction to the truth whereas the statement of Shaikh Abdul Hayy Lucknowi conforms to the truth that the companions, taabieen and the 4 imaams were not upon total tafweedh rather they believe and accepted the meaning of the sifaat and stopped at the howness of them.
I would like to before we discuss this issue in great detail talk about why the muqallideen say it is haram to do taqleed of the 4 Imaams in Aqeedah. So the hanafis abandon the taqleed of Imam Abu Haneefah in Aqeedah and in order to save themselves from the accusations of abandoning their Imaams Aqeedah they offer all sorts of explanations and answers.
Those who have consulted the books of Islaam and history will realise and come to know that staunch taqleed of the imaams started after the 4th century and what followed with this was the atmosphere of debates and argumentation between the followers of the Imaams, for example such arguments and debates between the hanafis and shaafiees have continued for centuries. Over time the shaafiees spread and prospered in malysia and indonesia and the hanafis spread and gained notoriety.
TO BE CONTINUED…
Part 1- Were The 4 Imaams Mufawwidhah With Regards To The Sifaat of Allaah
Based on the article of Hafidh Muhammad Zubair
Further Additions/ Modifications and Translated Abu Hibbaan & Abu Khuzaimah Ansaari.
The scholars have divided Tawheed into 3 categories, Tawheed al-Uloowhiyyah, Tawheed ar-Ruboobiyyah and Tawheed Asma Was-Sifaat
With regards to Tawheed Asma Was-Sifaat the Aqeedah of Ahlus Sunnah Wal-Jama’ah ie the companions, taabieen, taba taabieen, the four Imaams and the scholars of hadeeth is that they believe and affirm the real (haqeeqi) meaning of the Asmaa Was-Sifaat (names and attributes) of Allaah as they have been mentioned in the Quraan and Sunnah and they do not describe how they are ie their kayfiyyah. For instance Ahlus Sunnah affirm the attribute of Yadd (hand) for Allaah as has been mentioned in the Quraan and they also affirm that it is real (haqeeqi) and they also affirm its linguistic meaning. Ahlus Sunnah also say asking how the attribute is or to liken the attribute to the creation has been ordained to be an innovation.
In opposition to the Aqeedah of Ahlus Sunnah is the methodology adopted by the people of Ta’weel who make ta’weel of the Asma Was-Sifaat and they do so by giving the real meaning of these attributes a metaphorical meaning. For example Ahlus Sunnah say Allaahs Yadd means his Hand a real hand without asking how the hand is or likening it to any other hand or likening it to the hand of the Creation. The people of ta’weel whilst contradicting the well established belief of Ahlus Sunnah, say Allaahs Yadd or hand means Qudrah ie power and not a real hand, thereby denying the real meaning and not affirming this attribute of Allaahs Essence.
From the sects that resort to Ta’weel (figurative explanation) are the mu’tzilah, the ashaa’irah (asharees) and the matureediyyah (matureedees). The Asharees and Matureedees deny the meaning of yadd ie hand and hence do not affirm this attribute infact they reject it. They make ta’weel of some of the Sifaat Fi’liyyah and deny the real meaning and take a metaphorical meaning. For instance the Ashaa’irah and the Matureediyyah deny the speech of Allaah therefore the Quraan is the inner speech of Allaah or ie Allah’s kalaam subsists within Himself and therefore deny Kalaam lafdhee of Allaah.
The people of taweel have furthered into another offshoot and that is the people of tafweedh who present some metaphorical meaning for the Sifaat of Allaah but totally deny the meaning of the Arabic words ie they say we do not know what Yadd means etc and they return the meaning of these Sifaat to Allaah and say no linguistic meaning should be mentioned for these words which have been used for the Sifaat of Allaah. The deobandees, as the bareilwees over the years have lied on Imaam Abu Haneefah and tried to establish that his position was that of taweel and tafweedh. They did this just to establish that they were Muqallids of Imaam Abu Haneefah in Aqeedah and furoo.
In reality Imaam Abu Haneefah was free from the shackles of taweel and tafweedh and most of the deobandees hanafees are essentially the Muqallids of Abul Mansoor Matureedee and some of Abul Hasan al-Asharee. So was Imaam Abu Haneefah or the rest of the Imaams from those who did tafweedh or were they from amongst the Mufawidhah?…
Issue 7-10 – Hanafee Fiqh Opposing The Hadeeth – Allaamah Imaam Badee ud deen Shaah Raashidee Sindhee
A Treatise of Allaamah Imaam Badee ud deen Shaah Raashidee Sindhee
How Much Should the Dowry Be?
Narrated Jabir ibn Abdullah (RadhiAllaahu Anhu): The Prophet (Sallalahu Alayhee Wasallam) said: If anyone gives as a dower to his wife two handfuls of flour or dates he has made her lawful for himself. (Abu Dawood, The Book of Wedlock (1/294 no.2110)
“The dower has to be at the very minimum 10 dirhams… and if someone gives less than 10 dirhams then according to us (ie our hanafee Madhab) it will still be considered to be 10 dirhams.” (Hidaayah Awalain 2/324)
Is It Permissible to Take Something Back That You Have Gifted?
Abdullaah ibn Umar (RadhiAllaahu Anhuma) narrates the Messenger of Allaah (Sallalahu Alayhee Wasallam) said, “Nothing can be asked to be returned that has been gifted except a father from a son.” (Nasaa’ee (2/136), Ibn Maajah 2/172 no.2378).
“When a person gifts something to someone he can ask for it to be returned but a father cannot asked for something to be returned from his son!!!!” (Hidaayah Aakharain (3/289)
What Should One Do Upon Finding A Lost Animal
Zaid bin Khalid RadhiAllaahu Anhu) narrates that the Messenger of Allaah (Sallalahu Alayhee Wasallam) said (concerning a lost camel part of a longer hadeeth), “It is none of your concern. It has its water-container (reservoir) and its feet, and it will reach water and drink and eat from the trees until its owner finds it.” (Bukhaari (1/328 no.2429), Muslim (2/78 no.1722).
“It is permissible to keep a lost animal whether it is a sheep, cow or camel” (Hidaayah Awalain (2/615)
How Many Braids in a Deceased Womans Hair
Regarding the Messenger of Allaahs (Sallalahu Alayhee Wasallam) daughter, Zainab (RadhiAllaahu Anha) when she passed her away and her body was washed it is said, “We entwined her hair in three braids and made them fall at her back.” (Bukhaari (1/69,168 no.1263), Muslim (1/304)
“Two braids should be made with a deceased womans hair and placed on the front of her body” (Hidaayah Awalain (1/179)