Boycott Israel [IslamCity] This is academic research.
SA This is academic research. Need ur help in this academic research. Ur opinion is all what the research needs http://www.cgmine.com/ Less than 5 min. Gazakom allah khayran Hossam Kiwan
Boycott Israel [IslamCity] THE SUNNAH OF ALLAH'S MESSENER IN THE MONT OF SHABAAN
THE SUNNAH OF ALLAH'S MESSENGER IN THE MONTH OF SHAin the Month of SHABAN - Taken from As-Sunnah Islamic Newsletter Issue: 14 -- References: (1) Urdu article on Shabaan published by Lajna Taw'eyyatul Jaliyat, Kuwait (2) Tahzeer al-Muslimeen anil-ibtidaa wal-Bidaa fid-Deen by Shaikh Ahmed bin Hajar (3) Tafseer Ibn Katheer (4) Lectures of Shaikh Abdullah Nasir Rahmani - hafizahullah (5) Answers by Shaikh Saaleh al-Munajjad and others. Compiled by Shawana Abdul Aziz Shabaan is the eight month of the Islamic calendar. It falls between two sacred months, Rajab and Ramadaan. Allah's Messenger (sallallahu alaihi wa-sallam) used to spend most part of Shabaan by fasting, Imaam Bukharee (rahimahullah) reports in his Saheeh that Aa'ishah (radhi allahu anha) said: The Messenger (sallallahu alaihi wa-sallam) used to fast until we thought he would never break his fast, and he would not fast until we thought he would never fast. I never saw the Messenger of Allah (sallallahu alaihi wa-sallam) fasting for an entire month except in Ramadaan, and I never saw him fast more than he did in Shabaan. Ibn Rajab (rahimahullah) said: Fasting in Shabaan is better than fasting in the sacred months (i.e. Dhul-Qadah, Dhul-Hijjah, Muharram and Rajab - Soorah Tawbah (9): 36), and the best of voluntary fasts are those that are (observed in the months) closest to Ramadaan, before or after. The status of these fasts is like that of al-Sunan al-Rawaatib, which are done before and after fard (prayers) and which make up for any shortfall in the number of obligatory prayers. The same applies to fasts observed before and after Ramadaan. Just as al-Sunan al-Rawaatib are better than other kinds of voluntary prayers, so fasts observed (in the months) before and after Ramadaan are better than fasts at other times. [Lataa'if al-Ma'aarif fimaa li Mawaasim al-'Aam min al-Wazaa'if, by Ibn Rajab al-Hanbali] When Allah's Messenger (sallallahu alaihi wa-sallam) was asked, why he fasted so abundantly in the month of Shabaan, he (sallallahu alaihi wa-sallam) said: '(Shabaan) is a month to which people do not pay attention, between Rajab and Ramadaan, and it is a month in which deeds are lifted up to the Lord of the worlds. I like for my deeds to be lifted up when I am fasting. [an-Nisa'ee, see Saheeh al-Targheeb wa'l-Tarheeb, p. 425] This and other Ahaadeeth of Allah's Messenger (sallallahu alaihi wa-sallam) encourage performing good deeds when people are likely to become negligent of Allah's remembrance and worship, like remembering Allah in the market place, where people get busy in their dealings and in times of difficulty - Allah's Messenger (sallallahu alaihi wa-sallam) said: Worship at times of tribulation (fitnah) is like Hijrah (migration) to me. [Saheeh Muslim (2984)] The virtue and superiority of worshiping Allah when people tend to become negligent of Allah's remembrance is because worship at such times is more difficult than worshiping Allah when everybody is engaged in the worship. Fasting in Shabaan serves as training before Ramadaan. However, fasting the whole month of Shabaan is Makrooh (dislike) and against the Sunnah of Allah's Messenger (sallallahu alaihi wa-sallam). Ibn Abbas (radhi allahu anhu) said: The Messenger of Allah (sallallahu alaihi wa-sallam) did not fast any entire month apart from Ramadaan. [Saheeh al-Bukharee] It is also prohibited to fast at the end of Shabaan with the intention of not missing the first days of Ramadaan, except for those who have the habit of fasting regularly and the last day of Shabaan coincides with a day when the person habitually fasts, those who are bound by vows or have to make up some obligatory fasts. It is reported in Saheeh al-Bukharee from Abu Hurayrah (radhi allahu anhu) that the Prophet (sallallahu alaihi wa-sallam) said: Do not pre-empt Ramadaan by one or two days, except for those who have the habit of fasting regularly, in which case they may fast. [Saheeh al-Bukharee (1983)] Fasting at the end of Shabaan is prohibited to maintain distinction between the obligatory and voluntary fasts - it is also a precaution to prevent the people from falling into the trap of Shaytaan, who persuaded the People of the Book to add more fasts to that which Allah had made obligatory for them. For this same reason, it is also prohibited to fast on the 'day of doubt.' A day of doubt is when people are not sure about the start of Ramadaan, because of cloudy weather, or some other reason. 15th Shabaan: Is there any reality? Some ignorant people have themselves specified particular nights of the year, when they stay awake all night and worship Allah. It is believed that anyone who worships Allah in these specific nights, it will recompense for his yearly deeds and will be enough for his salvation and entering Jannah.
Boycott Israel [IslamCity] New Islamic Book: Tafsir an-Noor by Muhsin Qara'ti
Bismillahir-Rahmanir-Rahim As-Salaam Alaykum, This is to inform you that there is a new Islamic book: Tafsir an-Noor By: Muhsin Qarati Translated by: Hamid Hussein Waqar This is the first volume of the commentary on the Holy Quran called Tafsir an-Noor which has been translated by Hamid Waqar. This volume consists of Surah Fatiha and Surah Baqarah up to verse 137 One can purchase and\or preview this book at: www.lulu.com/islamicbooks Other available books: Islamic Laws According to the Verdicts of Imam Khomeini and Sayyid Ali Khamenei Hypocrites: A Commentary on Surah Munafiqun by Ayatollah Jafar Subhani Islamic Ethics by Shahid Ayatollah Dastghayb The Basics of Islamic Jurisprudence by Hassan al-Ridhai Elementary Arabic Morphology and Syntax by Rashid Shartuni Take care and keep me in your dua Fi amanillah Hamid Waqar Luggage? GPS? Comic books? Check out fitting gifts for grads at Yahoo! Search http://search.yahoo.com/search?fr=oni_on_mailp=graduation+giftscs=bz
Boycott Israel [IslamCity] What is Faith? What is Islam? When will the Hour be established?
ALQURANIC Mail [The Best Guide ALQURAN] Assalam-u-Alaikum Wa Rahmatullahi Wa Barakatuhu, Forward this message to as many people you can. [2. Surah Al-Baqarah : Ayah 43] And keep up prayer and pay the poor-rate and bow down with those who bow down. Downloadable Audio Quran and Video Quran Refer this Group/Site to your friend/relative Refer What is Faith? What is Islam? When will the Hour be established? [Sahih Al-Bukhari : Volume 1, Book 2, Number 47] Narrated Abu Huraira (Radi Allah Anhu): One day while the Prophet (sal-allahu-alleihi-wasallam) was sitting in the company of some people, (The angel) Gabriel came and asked: What is faith? Allah's Apostle (sal-allahu-alleihi-wasallam) replied, 'Faith is to believe in Allah, His angels, (the) meeting with Him, His Apostles, and to believe in Resurrection. Then he further asked, What is Islam? Allah's Apostle (sal-allahu-alleihi-wasallam) replied, To worship Allah Alone and none else, to offer prayers perfectly to pay the compulsory charity (Zakat) and to observe fasts during the month of Ramadan. Then he further asked, What is Ihsan (perfection)? Allah's Apostle (sal-allahu-alleihi-wasallam) replied, To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you. Then he further asked, When will the Hour be established? Allah's Apostle (sal-allahu-alleihi-wasallam) replied, The answerer has no better knowledge than the questioner. But I will inform you about its portents. When a slave (lady) gives birth to her master. When the shepherds of black camels start boasting and competing with others in the construction of higher buildings. And the Hour is one of five things which nobody knows except Allah. The Prophet then recited: Verily, with Allah (Alone) is the knowledge of the Hour--. (31. 34) Then that man (Gabriel) left and the Prophet (sal-allahu-alleihi-wasallam) asked his companions to call him back, but they could not see him. Then the Prophet (sal-allahu-alleihi-wasallam) said, That was Gabriel who came to teach the people their religion. Abu 'Abdullah said: He (the Prophet) considered all that as a part of faith. Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire. www.alquranic.com - Park yourself in front of a world of choices in alternative vehicles. Visit the Yahoo! Auto Green Center.
Boycott Israel [IslamCity] The Purity of Islam
* * * * * * *The Purity of Islam* IT is important in this present day that the children of Adam clearly understand the true meaning of Islam. We must know the value of its purity, of its peacefulness, its unity, its sincerity, its honesty, and the value of its spirit and justice and truth. We must know the greatness of Allah Who rules over all this, and we must find tranquility in our lives, so that we will be able to guide others toward peacefulness. To all those who have accepted Allah and His Messenger, Muhammad (peace be upon him), with perfect faith, certitude, and determination before we can bring peace to all life, before we can eliminate poverty, suffering, illusion, and disease in the world, before we can come to love every life as we do our own, we must first understand the value of absolute faith. To have firm faith in Allah, the Almighty Lord, to know Him, to pray to Him, to believe with complete certitude in His messengers, prophets, and angels, to carry out the commandments sent through them, to bring into our consciousness His gracious qualities and all His attributes, and to dedicate our lives to His worship - this is the true meaning of Islam. Islam is equality, peacefulness, and unity. Islam is inner patience, contentment, trust in Allah, and greatness of Allah. One who understands this and puts it into practice will be a true believer; he will know Allah and His commandments and practice the injunctions given through His revelations. Allah sent His prophets to man to free him from his enslavement to earth, wealth, sensual pleasures, desires, thoughts and attachments. And yet man is suffering and can find no freedom; he is a slave to so many things. He has no peace, tranquility, equality, or love. The children of Adam must release themselves from the bondage of worldly pleasures. If only man could acquire the wealth of Allah's love and integrity, the wealth of His beautiful laws, then he would never lack in anything. That wealth is pure; it is the purity of Islam. If man had such inner wealth, he would never meet with loss in this world or in the Hereafter. He would be safe and secure in both worlds. Allah has asked mankind to accept this, to find freedom, and to raise the banner of unity on the staff of love. People with strong faith know that it is important to cleanse their own hearts, while those with unsteady faith seek to find fault in the hearts and prayers of others. This becomes a habit in their lives. But those who pray to Allah with faith, determination, and certitude know that the most important thing in life is to surrender their hearts to Allah. If the fountain of the heart is full, then all creations can come and partake of its clear water. If it is shallow, then all those who come will stir up the mud and have nothing but dirty water to drink. Let us constantly strengthen our faith, certitude, and determination. Allah sent this gift of faith to each of the prophets and finally gave it in perfection to Prophet Muhammad (peace be upon him). The fundamental explanations of perfect faith were given to Allah's messengers, and they in turn shared them with mankind. There are very deep meanings to be found in these. Compiled from various sources. *Permission is granted to circulate among private individuals and groups, to post on** * *Internet sites and to publish** in full text and subject title in not-to-profit publications.** * * * *Note that an English translation of the Qur'an is an interpretation of the Qur'an, and does not have the perfect status as the Qur'an in its original Arabic form. *** inline: image006.gifinline: image005.jpginline: image001.jpginline: image002.gif
Boycott Israel [IslamCity] Faith and action
By Asif Hussain n considering change and action nine concepts are often used. (1)The nation state or the concept of state power, which has been imposed on us. It is like a vulture sitting on high and eating away at the roots of Islam. That occurs in almost any state. I come from Pakistan but it applies everywhere else. A lot of literature exists on this so I do not need to go into it.(2) Analytical tools,(3) Ideologies ranging from secular to fundamentalist ideologies, (4)Elites, from kings to military dictators, who are ruling our world today, (5)The masses, who constitute the majority of Muslim societies. They are the recipients of suffering and of all sorts of injustice zulums, (6) Modernisation, an ideal in the Muslim world which we must reach by 'hook or by crook'. The state is using its power for that, (7) History: This can be seen from the point of view of the sultanate or the khalifa, (8) The West: a powerful entity which is making hostile plans. As we are sitting in this room they could be making war plans for Iraq. Pakistan could be next because of its nuclear weapons, (9)Islam: The range of scholarship is enormous and there is a whole new range of writings coming up from the middle of this century, including Hassan Al Banna, Sayed Qutb, Khomeini, Turabi and Sherirati. There are various configurations of these eight concepts in the various contexts in which one analyses them. It seems to me that a polarised view is taken. In this view you have the West here, a very powerful civilisation, using elites, ideologies, state power and modernisation theories which in turn are converted into secularisation theories to turn the Muslim masses into a consumer society. On the other hand is Islam, with its various fundamentalist groups and non-fundamentalist groups. There is no such thing as fundamentalism. All Muslims are fighting for something. In the history of the present we are put upon, pressed on and imposed on, so we are almost powerless. But our instrument of change will be the masses. So we are talking about these configurations and the two polarisations. I am not a fan of Samual Huntington, the author of the Clash of Civilisations. But it seems to me that this is emerging quite strongly. Today they say to Saddam Hussein let us check a few weapons. Tomorrow they can say the same thing to Pakistan. This hits at the sovereignty of the state. So where do we take a position. We also have some kind of weapons. Almost every state does. So this kind of polarisation will emerge with nationalistic orientations, and Islamic movements. This scenario is not a very good one. When I look at Muslim societies, in spite of the very powerful variable of Islam, I see that we have a political leadership which is not what is should be, the ulema are not what they should be, the states are not what we would wish them to be, our communities are not dynamic enough and we have 'an Islam' which is almost static. In this country there are a lot of Muslim groups and ideologies which come about and sometimes I wonder where they are leading the Muslim community. With this scenario it is very important to consider the step forward which we are going to take in terms of bringing about change. Islam is the variable through which change has to come about. As one of the sisters was saying, it has to come from within rather than without. We have to consider and evaluate it again. We have to develop a kind of thinking which has existed but which has not yet brought about the effect or the impact that we need to see to bring about change. If there is so much thinking going on in the world why is it not emphatic. It comes down to a number of re-interpretations of Islam. In some countries Islam is 'a privatised' sphere. In others it is a nationalised field so you can't have any other views. In Saudi Arabia you have the Wahabis and then you have the Pakistanis who probably hate that view. You have these kinds of state Islams. And you have a modernised form of Islam ranging from Oxford to the USA. You have all these god fathers of Islam who are sitting in universities writing all sorts of books which I think our friends here are very critical of, and quite rightly so. After 14 centuries, we still have not come to any form of agreement. On this table we have young Muslims but do we agree on certain basics so we can move forward. Until we do we are shooting at each other. When I look at models of the Muslim community here in Britain there is a simple model (number one), the privatised model of the faith. Does faith Iman lead to action amal? Muslims would say, yes of course. I ask how. They say I give £500 to a mosque every month because I am a rich man. I have been to haj five times. They will comply with the five pillars to their ultimate extreme limit and stretch them to project this holier than thou attitude. But they are not interested in the problem of this lady or
Re: Boycott Israel [IslamCity] Ramadaan : Understanding Television , What Can Be Done?
Dear Sir, It is an interesting article to read and ponder. I always wonder, in this wide world, ALLAH had allowed all these thing to happen and flourish in the world, when HE the Almighty can easily put it away. Just like the example we have read in the Holly Quran, what happened to the followers of Lut AS. How the almighty ALLAH crushed them, what happened to the defiant followers of the prophet Noh AS. How the almighty drowned them in the big flood. Why ALLAH AZAWAJALAH blessed all these things for mankind to create and produced. Well, to my mind, I think everything in this world which ALLAH allow human to produce or create, because it can give benefit as well as distruction to mankind. For example, a computer can be use to communicate and exchange ideas between the Muslims in this wide world, although we might be a world apart, and dont even know each other. It also can be use to download pornographic pictures. On television, it is also can be use for far more better purposes such as learning Quran through the tube, they can show a glimpse of the Holly Land which some people are not able to go for their own personal reason. What we can do, is to suggest to the relevant authority not to show something disgusting and not to our liking. But is it fair to the others, who are not Muslim. The point is, we ourselves should refrain ourselves from looking at them. That is called JIHAD, to refrain oneself from bad influences or bad intentions. I think that is why ALLAH AZAWAJALLAH allows these to take place in this whole wide world. To test the 'iman' of the so called faithful Muslim while the still alive in this world. Just look in the Quran, i know the verse of it in my language, but sorry i cant do it in English. Salaam. Leon. [EMAIL PROTECTED], [EMAIL PROTECTED] wrote: JAMIATUL ULAMA (KZN) ISLAMIC WEBSITE Council of Muslim Theologians Ramadaan : Understanding Television What Can Be Done? - By Khalid Baig Television has spread like a wild fire in the world, including the Muslim world. It seems to have overcome the limitations of space and time. Consider place. In Saudi Arabia, one can find the imprints of Hollywood only a few yards away from the Haram, the most sacred of all sanctuaries of Islam. Videocassettes are easily available at stores. A hotel attendant, at a walking distance from the Haram al-Sharif in Makkah can be found busy watching English movies on the television in his office even as the prayers are going on. At the Jeddah airport, the Umrah pilgrims can watch a European beauty contest courtesy of an Egyptian TV channel being broadcast to the airport television sets. Consider time. Ramadan is the most sacred month in the Islamic calendar, a period of time that is to be devoted to direct acts of worship of Allah. Yet, during Ramadan, believers around the world can be found glued to their television sets when they should be busy making dua, doing dhikr and tilawa or offering nafl prayers. Or consider the time of suffering. Hardly a day goes by when we do not get the news of pain and suffering from Palestine, Kashmir, Iraq, Chechnya, Afghanistan, or a dozen other hot spots around the globe. Yet, between all the suffering and grieving that accompanies the tragedy, the dish antennas on the rooftops have been flourishing. In the past at times of catastrophes people would turn to Allah, would stop going to the cinema houses, and would repent from sins, even though temporarily. Today, there is an ever-increasing appetite for the television fun. This is also true in the lands closest to the areas of suffering. On days when a strike is called to protest Indian atrocities in Kashmir, the video stores in Karachi run out of videos of Indian movies. Throughout the world religious, moral and social values have been drastically undermined by this great technological gift of the century. And entire nations seem to be helplessly enjoying the invasion. When people are doing nothing, they watch television. When they are doing something else, they still have television in the background. The device has contributed to the addition of a new space in the architecture of the private home: the TV lounge. It is a space where perfect strangers come to pedal nudity, immorality, and hedonism. This is the space, which increasingly controls the entire house. It is fashionable to complain about excessive sex and violence on television. Even those who make money from this enterprise willingly do that. CNN tycoon Ted Turner said in July 93 before a U.S Congressional subcommittee: I don't need experts to tell me that the amount of violence on television today and its increasingly graphic portrayal can be harmful to children. Television violence is the single most significant factor contributing to violence in America. And a poll released in February 95 in the U.S. by Children Now, whose directors include
Re: Boycott Israel [IslamCity] How could Yoosuf have inclined towards the wife of al-`Azeez when he was chas
Assalamualykum!
There r some matter which we can't discuss .those r
forhibited from ISLAM beacause our mind can't reach at that level where we
understand those matter.so it's quite better for us to not discuss and think
about those things.mighty ALLAH know better.
Muhammad Abdul-Rahman [EMAIL PROTECTED] wrote:
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Reference: http://books.google.com/books?vid=ISBN1861791542
Reference: http://books.google.co.uk/books?vid=ISBN1861791542
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45365: How could Yoosuf have inclined towards the wife of al-`Azeez when he
was chaste?
Question:
What is the tafseer of this verse in Soorat Yoosuf (interpretation of the
meaning):
And indeed she did desire him, and he would have inclined to her desire
[Yoosuf 12:24]?
If Yoosuf (peace be upon him) was chaste and refused to answer the call of the
wife of al-`Azeez, how could he have inclined towards her desires (i.e., how
could that have entered his mind)?.
Answer:
Praise be to Allaah.
Allaah says (interpretation of the meaning):
And indeed she did desire him, and he would have inclined to her desire, had
he not seen the evidence of his Lord
[Yoosuf 12:24]
Her desire was to commit sin, but as for Yoosuf (peace be upon him), if he had
not see the evidence of his Lord, he would have inclined to her desire _
because of human nature _ but he did not, because of the evidence mentioned.
Because he hadseen seen the evidence of his Lord, he did not incline to her
desire.
Abu Haatim said: I used to recite ghareeb al-Qur'aan to Abu `Ubaydah, and when
I reached the verse (interpretation of the meaning): And indeed she did desire
him, and he would have inclined to her desire [Yoosuf 12:24], Abu `Ubayd said:
This is to be understood as meaning that he saw the proof of his Lord, and so
he did not incline to her desire.
Al-Qurtubi, al-Jaami' li Ahkaam al-Qur'aan, 9/165.
Al-Shanqeeti said in Adwa' al-Bayaan (3/58):
This may be answered from two angles:
1 _ That what is meant by saying Yoosuf would have inclined to her desire is
that a thought crossed his mind, but the influence of taqwa (piety) deflected
that thought. One of them said: this is the natural inclination and the
instinctive desire that is restrained by taqwa. There is no sin in that because
this is something that is instilled in man and is not under his control. It
says in the hadeeth that the Prophet (peace and blessings of Allaah be upon
him) used to divide his time equally among his wives and treat them fairly,
then he would say: O Allaah, this is how I divide that over which I have
control, so do not take me to task for that which is beyond my control _
meaning the inclination of the heart. [Abu Dawood, al-Sunan, hadeeth no. 2134.
This is like the fasting person's inclination towards cold water and food,
while at the same time his taqwa prevents him from drinking or eating whilst he
is fasting.
The Prophet (peace and blessings of Allaah be upon him) said: Whoever thinks
of an evil action but does not do it, one hasanah will be recorded for him.
[Narrated by al-Bukhaari in his Saheeh, no. 6491; Muslim, no. 207]
2 _ Yoosuf (peace be upon him) did not think of doing anything at all, because
he was prevented from doing so because of the proof of his Lord. This view
which was favoured by Abu Hasaan and others is more correct according to the
rules of the Arabic language.
Then he started to quote the evidence to support the view he favoured. Based on
the above, the meaning of the verse _ and Allaah knows best _ is that if Yoosuf
(peace be upon him) had not seen the proof of his Lord, he would have inclined
towards her desire, but because he had seen the proof of his Lord he did not
incline towards her desire and did not think of it at all. Similarly, just
thinking of something without doing it is not regarded as a sin. And Allaah
knows best. May Allaah send blessings and peace upon his noble Prophet.
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Reference: http://books.google.com/books?vid=ISBN1861791542
Reference: http://books.google.co.uk/books?vid=ISBN1861791542
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***
{Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom
(i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue
with them in a way that is better. Truly, your Lord knows best who has gone
astray from His Path, and He is the Best Aware of those who are guided.} (Holy
Quran-16:125)
{And who is better in speech than he who [says: My Lord is Allah (believes in
His Oneness), and then stands straight (acts upon His Order), and] invites
(men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I
am one of the Muslims.} (Holy Quran-41:33)
The prophet (peace and blessings of Allah be upon him) said: By Allah, if
Allah guides one person by you, it is better for you than the best types of
camels. [al-Bukhaaree, Muslim]
The prophet (peace
Boycott Israel [IslamCity] Women in Islamic Society - Participation in the Pursuit of Knowledge
* * * * * * *The Prophet as a Man-Wearing Perfume When Going Out * There are many Hadiths that show that the wives of the Prophet (peace be upon him) and his lady companions eagerly sought knowledge, showing the same determination Muslim men showed. These Hadiths span the entire period from the very early days of the Islamic message up to the end of the Prophet's blessed life. Muslim women continued to pursue knowledge afterward, until their position in society started to decline due to different factors. We will quote here several of these Hadiths and comment on one or two of them in order to give a full picture. The first Hadith is a long one, reported by lady Ayesha, explaining the Prophet's reaction when he received his first revelation, meeting the angel Gabriel for the first time, and the reassurance he needed. The report is very long, but we will quote only the part showing how Lady Khadeejah, the Prophet's first wife, sought to provide him with such reassurance: Then Khadeejah took him to Waraqah ibn Nawfal, her paternal cousin who was a Christian convert and a scholar with good knowledge of Arabic, Hebrew and the Bible. He had lost his eyesight, as he had grown very old. Khadeejah said to Waraqah: 'Cousin, would you like to hear what your nephew has to say?' (Waraqah was not, in fact, the Prophet's uncle. Khadeejah's reference to Muhammad as his nephew was in accordance with the standards of politeness prevailing in Arabia at the time.) Waraqah said: 'Well, nephew, what have you seen?' The Prophet related to him what he saw. When he had finished, Waraqah said: 'It is the same revelation as was sent down to Moses. I wish I was a young man so that I might be alive when your people turn you away from this city.' The Prophet exclaimed: 'Would they turn me away? Waraqah answered: 'Yes! No man has ever preached a message like yours and was not met with enmity. If I live till that day, I will certainly give you all my support.' *(Related by Al-Bukhari and Muslim.)* ** Ibn Jurayj was one of the early scholars of Hadith, belonging to the second generation after that of the Prophet's companions. He reports a Hadith he learnt from Ata' on the authority of Jabir ibn Abdullah, a companion of the Prophet. As reported by Ibn Jurayj, the Hadith includes clarifications he sought from Ata' and the latter's answers. The Hadith mentions that on one Eid occasion when the Prophet finished his sermon, he realized that women might have not heard his speech after the prayer. ... Therefore, the Prophet went to the women present and spoke to them, reminding them of their Islamic duties, as he leaned on Bilal's arm. Bilal held up his robe so that women could put in it whatever they wanted to give as sadaqah, or charity. I said to Ata': 'Was this Zakah Al-Fitr?' He said: 'No. It was just a charity they might wish to donate on that occasion. Women gave away their special rings.' I said: 'Do you think that it is a duty of the ruler to thus remind women?' He said: 'It is certainly a duty required of Muslim rulers. Why are they not doing it nowadays?' *(Related by Al-Bukhari and Muslim.)* ** Ibn Hajar, a scholar who wrote the best known commentary on Al-Bukhari's anthology of authentic Hadiths, refers to the fact that Al-Bukhari enters this Hadith under the heading, A ruler's admonition of women on Eid day. He adds: Thus Al-Bukhari is drawing attention to the fact that what has been mentioned about providing one's family with education is not limited to the home and family. It is indeed recommended for the ruler or whoever deputizes for him to do so... Iyadh (an early scholar) claims that the Prophet's admonition of women was during his speech, and that it was in the early days of Islam, and that it was a privilege given to the Prophet only. However, Al-Nawawi (a famous scholar of Hadith and fiqh) refutes Iyadh's claims, citing this report which clearly states when he finished, the Prophet went to the women... He further adds that special privileges cannot be claimed merely on the basis of probability. There must be a clear indication that something is especially granted to the Prophet and to no one else. As for Iyadh's claim that this was in the early days of Islam, we say that Ibn Abbas was present on this particular occasion. Ibn Abbas only emigrated to Madinah after Makkah had fallen to Islam in the eighth year of the Prophet's arrival there, i.e. two years before he passed away. Thus, it cannot be in the early days. It was toward the end of Islamic revelations. Another example of women seeking to learn the rulings of Islam on whatever question may pertain to their situations is provided by Zaynab, Abdullah ibn Masoud's wife. He was poor while she was rich. She supported her husband as well as some orphans who were related to her. I said to Abdullah: 'Ask the Prophet if my support of you and the orphans I am bringing up pays off my zakah duty.' He said to me: 'You ask God's messenger.' I went to the
Boycott Israel [IslamCity] The Prophet as a Man-Wearing Perfume When Going Out
* * * * * * *The Prophet as a Man-Wearing Perfume When Going Out * The Prophet (peace be upon him) was known to love good smells. He sums up what he loved of material things in this present world, saying: Of all that is available in this present life, I am made to love perfume and women, but the thing that gives me best gratification is prayer. *(Related by Ahmad and Al-Nassaie.)* This does not mean that the Prophet disliked other things that people find pleasant or enjoyable. It simply means that the Prophet did not feel an urge to have luxuries or expensive articles that people are normally keen to have. Whatever was available was sufficient for him. Anything that served the purpose in hand was good enough. He did not disdain to have the most modest, simple and functional things. However, he was always keen that he always had a good smell. If he went through some place or close to some activity that gave an unpleasant smell, he would immediately try to dispel that smell with some perfume. The Prophet also loved women. He grew up in a community where women were treated as inferior to men in every respect. The message he was given, i.e. the message of Islam, lays much emphasis on the equality of men and women. As God's messenger who delivered His last message to mankind, he demonstrated such equality in the way he treated women and the guidance he provided to both men and women. He always urged his companions to be kind to their women folk and to take good care of them. He also loved women's company. Moreover, when it became necessary that he should marry several wives, for social, political and legislative reasons, he did not feel this as a burden. On the contrary, he was pleased to have them as part of his family. Some may read this Hadith as meaning that the Prophet had an extraordinarily strong sexual desire, but there is no suggestion of that in any Hadith. However, nothing gave the Prophet greater satisfaction than prayer. Whenever he had a problem or felt stress, he resorted to prayer and it was certain to clear his stress. Yet a good smell was important to the Prophet. He was keen that whoever was with him should be pleased with his smell. Therefore, the Prophet used to wear perfume when he went out. Lady Ayesha reports: I used to give the Prophet the best smelling perfume we could have, and I would often see the brightness of perfume in his head and beard. *(Related by Al-Bukhari and Muslim.)* The phraseology of this Hadith indicates that perfume was an important article in the Prophet's home, and that his wives were keen to ensure that he had some perfume to wear when he left home. He wanted to make sure that he had a pleasant smell when he met people. The Prophet's practice is a Sunnah, which means that it gives a good example to follow. While this is required or recommended in religious matters, it indicates a good practice in other areas. If the Prophet did something that is unrelated to religion in a particular fashion, without saying anything to suggest that people should follow his example, then his practice is merely a matter of personal choice and is not a Sunnah. However, if a person follows the Prophet's example in such matters, believing that whatever the Prophet did was best, he is rewarded for his intention. Hence, many of the Prophet's companions did that. Nafi' reports: Abdullah ibn Umar used to be perfumed with aromatic smoke, using unsplit aloes and he would add camphor to it. He would say: 'The Prophet used this type of smoke for perfume. *(Related by Muslim and Al-Nassaie.)* This Hadith speaks of a type of good smell that is still used in all parts of Arabia, which is the aromatic smoke. People everywhere use incense to give a good smell, and there are several types of plants that give such smoke. A type of aloe wood that gives perhaps the best smell is known in Arabia as the Oud, and Ayesha reports : The Oud was the best type of perfume the Prophet loved. *(Related by Abu Al-Shaykh and Ibn Saad.)* People realized that the Prophet loved a good smell. Therefore, they often offered him a touch of perfume, and he would accept it willingly. Anas reports: The Prophet never declined to have a touch of perfume offered to him. *(Related by Ahmad, Al-Bukhari, Al-Nassaie, Abu Dawood and Al-Tirmidhi.) * This Hadith is reported in more than one way. Another version that has a different chain of transmission also quotes Anas as saying: God's Messenger was never seen to decline perfume offered to him. *(Related by Al-Nassaie and others.)* The last two Hadiths suggest that accepting any perfume offered was a habit of the Prophet. This is clearly confirmed by a Hadith in which Ayesha reports: The Prophet disliked to go out to meet his companions without wearing some perfume. He would have a touch of perfume toward the end of the night. *(Related by Abu Al-Shaykh.)* Needless to say, Ayesha is referring to the time of dawn when the Prophet went
Boycott Israel [IslamCity] SURPRISE!!! Police Clear Muslims Charged by the Media of Terrorism!
The security services have examined 59 hours of video, cleared the Muslims accused by Channel 4. The security services state that Channel 4 spliced tape together to give a totally false impression. Please click this link for the full story and comments 295669966 I have always said that the real enemies of Muslims is the Jewish controlled media. Charges Dropped Against Mosque Program Charges will not be brought against preachers featured in a Channel 4 Dispatches programme which looked at allegations of extremism in mosques. West Midlands Police carried out an investigation into three speakers and their comments in the programme Undercover Mosque broadcast in January. The CPS said the programme spliced together speech extracts completely distorting what the speakers said. West Midlands Police said it was reporting the matter to Ofcom. The CPS said there was not enough evidence to bring charges. The programme investigated a number of mosques run by organisations claiming to be dedicated to moderation and dialogue with other faiths. An undercover reporter claimed to provide evidence that certain speakers preached messages of religious bigotry and extremism. Quote: - In this case we have been dealing with a heavily edited television programme, apparently taking out of context aspects of speeches Bethan David, CPS lawyer - The Channel 4 Dispatches website, in a piece about the programme, said the reporter had attended talks at mosques and found preachers condemning the idea of integration into British society, condemning British democracy as unIslamic and praising the Taliban for killing British soliders. Police said they acknowledged some parts of the programme may have been considered offensive, but, when analysed in full context, there was not enough evidence to bring charges. CPS lawyer Bethan David said: The splicing together of extracts from longer speeches appears to have completely distorted what the speakers were saying. The CPS has demonstrated it will not hesitate to prosecute those responsible for criminal incitement. But in this case we have been dealing with a heavily edited television programme, apparently taking out of context aspects of speeches which in their totality could never provide a realistic prospect of any convictions. Police also asked the CPS to consider a prosecution for including material likely to stir up racial hatred but again were advised there was insufficient evidence. Strive as in a race to achieve the goal of excellence in all that you do. For real insights visit: http://www.geocities.com/mewatch99/ Regards, Nashid
Boycott Israel [IslamCity] Fundamentalism and Authenticity
The literal meaning of Fundamentalism is very different from its current popular useage. The phrase 'authentic' was commonly used by the Islamists prior to the use of fundamentalism. Many Islamists do not object to the literal meaning of fundamentalism as it refers the believers to the fundamentals of the faith. Both previous and current generations of Islamic reformers are consistent in their calls upon Muslims to go back to the original sources of Islam. Unlike the simple arguments or slogans of the first generation of reformers, the second generation further developed the 'authentic' arguments and adapted it to the needs of the 20th century. The contemporary Islamic call seeks to bring the life of Muslims in line with the norms of the historical texts and traditions, while at the same time, attempting to reconcile their reading of the the Islamic text with the context of modernity. They attempted a discourse which accommodated the traditional concepts on public life through a modern interpretative framework. They offered Islamic views, proposals and alternatives to the problems of the modern world based on the following principles: 1- to go back to the original sources or the fundamental meanings of Islam and to get rid of the impurities of other sources. 2-to benefit from modern sciences and widen the horizons of the Muslim mind. 3- to revive the process of 'Ijitehad' and tackle contemporary issues which had no previous precedence in Muslim traditions. The authentic review of the Islamic discourse based on the above procedures went beyond the simple reaction of the first generation of reformers. Consequently, it inspired a generation of thinkers, writers and activists who further developed the dimensions of the Islamic discourse. By the second half of the 20th century, the failure of secular programmes and national governments became obvious and the out of dated traditional religious schools conceded to the authentic Islamic movements as the only viable Islamic alternative to contemporary rival ideologies. However, the chaos in Algeria and Afghanistan, the limited achievements in Iran, Pakistan and Sudan, the failure of Islamic movements in many Muslim countries and the experiences of the Islamists in Malaysia, Turkey and Jordan are creating new conditions that are pushing the Islamists towards another phase of reform. But by the end of this century, it will be obvious that the discourse of the second generation of Muslim reformers is no longer sufficient to address the needs of the forthcoming generations of Muslims. Now there is a need to move from the authentic attempts to reconcile the conflicting trends of the past and present, to that of reproducing an authentic modern discourse. The Need for further Authentic Update The most urgent problem facing, the Muslims, is neither political nor economical, but a crisis of our thinking and learning process in relation to ourselves, Islam, Muslims and humanity at large. A critical review to the external conditions, symptoms or causes of the contemporary decline is of little practical value unless it is preceded with a serious self review and re-assessment. It is clear that the cultural environment plays a critical role in shaping the consciousness and in developing the characters of people. Subconsciously, it feeds the mind with assumptions, ready-made thought patterns and norms. Conditions orientate the emotions, influence people and shape their development. As a rule, people do not reflect deeply on the conditions or underlying assumptions of their beliefs, but many do so following a crisis, an overwhelming challenge or a serious exposure to external influences. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Praying Duha
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YAHOO.Shortcuts.hostSpaceId = 97546168; Fiqh-us-Sunnah Fiqh
2.31a
The time for 'duha' begins when the sun is about a spear's length above the
horizon and it continues until the sun reaches its meridian. It is preferred
to delay it until the sun has risen high and the day has become hot.
Zaid ibn Arqam (r.a.)relates: The Messenger of Allah (s.a.w.s) went to the
people of Quba', and they were performing the 'Duha' prayer, and he (s.a.w.s)
said: 'The prayer of 'Duha' should be observed when the young weaned camels
feel the heat of the sun.'
Related by Ahmad, Muslim, and at-Tirmidhi .
Fiqh-us-Sunnah Fiqh 2.31b
The minimum number of rak'ah to be prayed in the supererogatory 'Duha'
(forenoon) prayer is two. The most that the Prophet (s.a.w.s) performed was
eight rak'at, whereas, the most he (s.a.w.s) mentioned was twelve rak'at. Some
eminent scholars, such as Abu Ja'far At-Tabari, Al-Mulaimi, and Ar-Ruwyani, who
subscribes to the Shafi' school of thought, say there is no maximum limit to
the number of rak'at that one may perform for the voluntary 'Duha' prayers.
Al-'lraqi says, in the commentary on Sunan At-Tirmidhi: None of the
companions of the Prophet (s.a.w.s) or followers are known to have restricted
it to twelve rak'at. As-Syuti agrees with it.
Sa'id ibn Mansur (r.a.) records that al-Hassan (r.a.) was asked: Did the
companions of the Prophet (s.a.w.s) perform the 'Duha' prayer? He answered:
Yes . . . some of them would pray two rak'at, and some of them would pray four
rak'at, and some of them would continue until half the [early] day [had
passed].
Umm Hani (r.a.) narrates that the Prophet sallallahu 'alehi wa sallam prayed
eight rak'at of 'Duha' and made the taslim after every two rak'at.
Related by Abu Dawud.
Aishah (r.a.) reports: The Prophet (s.a.w.s) would pray four rak'at for
'Duha' and would add to it whatever Allah willed.
Related by Ahmad, Muslim, and ibn Majah.
Sahih Al-Bukhari Hadith 2.274 Narrated by Abu Huraira (r.a.)
My friend [the Prophet (s.a.w.s)] advised me to do three things and I shall
not leave them till I die, these are: To fast three days every month, to offer
the voluntary Duha prayer, and to offer Witr before sleeping.
In light of the above guidance of the Messenger of Allah (s.a.w.s), it would
be considered a Sunnah to offer the voluntary 'Duha' (forenoon) prayers between
the time the sun has completely risen until it reaches its zenith or meridian
at mid-day. One may offer a minimum of two rakahs, and a maximum of as much as
one wishes.
-
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Boycott Israel [IslamCity] File - Setting in receiving email
Dear Netters: If your mailbox clogged with mails from IslamCity, you may wish to change your membership settings as below: Please note of the 3 ways in receiving email/messages: - individual email - daily digest (all messages combined in one single email per day) - no email (receive no messages but still allow you to read the messages on the web) The above settings can be changed by yourself or alternatively, you can email the moderator of your request. Wassalam IslamCity Moderator
Boycott Israel [IslamCity] Repetition and word order in the Qur'aan And commentary on the phrase And fear a Day (of Judgement) when a person shall not avail another
- Taken from the book Islam: Questions and Answers - The Quran and Its Sciences Click here to read from it: http://books.google.com/books?vid=ISBN1861791542 - 22471: Repetition and word order in the Qur'aan And commentary on the phrase And fear a Day (of Judgement) when a person shall not avail another Question: In Soorat al-Baqarah we see that Allaah says (interpretation of the meaning): O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the `Aalameen [mankind and jinn (of your time period, in the past)]. And fear a Day (of Judgement) when a person shall not avail another, nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped [al-Baqarah 2:47-48] Then later on He says (interpretation of the meaning): O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the `Aalameen [mankind and jinn (of your time period, in the past)]. And fear the Day (of Judgement) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped [al-Baqarah 2:122-123] and we see that the words intercession (shafaa'ah) and compensation (`adl) are reversed, even thought both passages are speaking of the Children of Israel. Answer: Praise be to Allaah. The answer to this question includes a number of points: 1 _ The Tafseer (commentary) on the verse (interpretation of the meaning): And fear a Day (of Judgement) when a person shall not avail another, nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped [al-Baqarah 2:48] and the similar verse (interpretation of the meaning): And fear the Day (of Judgement) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped [al-Baqarah 2:123] Ibn Katheer (may Allaah have mercy on him) said (1/256): Because Allaah reminds them of His blessing first _ i.e., in the verse (interpretation of the meaning): O Children of Israel! Remember My Favour which I bestowed upon you, and fulfil (your obligations to) My Covenant (with you) so that I fulfil (My Obligations to) your covenant (with Me), and fear none but Me [al-Baqarah 2:40] _ He then followed that with a warning of His wrath on the Day of Resurrection, and said: And fear a Day meaning, fear the Day of Resurrection, when a person shall not avail another meaning, no person will be able to help another, as Allaah says (interpretation of the meaning): And no bearer of burdens shall bear another's burden [Faatir 35:18] Every man that Day will have enough to make him careless of others [`Abasa 80:37] O mankind! Be afraid of your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father [Luqmaan 31:33] This is a most eloquent statement that neither father nor son will be able to do anything for the other. The phrase nor will intercession be accepted from him means, from the kaafirs, as Allaah says (interpretation of the meaning): So no intercession of intercessors will be of any use to them [al-Muddaththir 74:48] The phrase nor will compensation be taken from him means, no ransom will be accepted from him, as Allaah says (interpretation of the meaning): Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them even if they offered it as a ransom [Aal `Imraan 3:91] Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them, and theirs would be a painful torment [al-Maa'idah 5:36] So this Day no ransom shall be taken from you (hypocrites), nor of those who disbelieved (in the Oneness of Allaah Islamic Monotheism). Your abode is the Fire. That is your mawla (friend — proper place), and worst indeed is that destination [al-Hadeed 57:15] So Allaah tells us that if they did not believe in His Messenger and follow him and the message with which he was sent, and they persisted in their kufr until they meet Allaah on the Day of Resurrection in that state, then the blood ties of a relative or the intercession of a person of status will not benefit them, nor will any ransom be accepted from them, even if it were an earthful of gold. And the words nor will they be helped mean that on that Day no one will take pity on them and try to help them and save them from the punishment of Allaah, and as stated above, Allaah will not accept any ransom or intercession on the behalf of those who disbelieved in Him. No one will be able to save them from His punishment and no one
